’Son of man, you dwell in the midst of the rebellious house, that have eyes to see, and see not, that have ears to hear, and hear not; for they are a rebellious house.
verse value 5360
Insights
Verse structure: 20 words, 73 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "house·of·the·rebellion" (בֵּית־הַמֶּ֖רִי, 7 letters). Words sharing gematria 75: to·them, to·them. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "house·of·the·rebellion" (בֵּית־הַמֶּ֖רִי), "dwelling" (יֹשֵׁ֑ב), "to·see" (לִרְא֜וֹת). The root הם appears 3 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "and·not" (root לא, 213x in Ezekiel); "to·them" (root הם, 166x in Ezekiel). The etnachta (major mid-verse pause) falls on 'dwelling', dividing the verse into phrases of 5 and 15 words.
Radak
"Son of man, they have eyes to see, but they do not see." For they saw that they were exiled, and yet it was as if they had not seen, and they did not hear your words of rebuke, and it was as if they had not heard the witnesses who strengthened the hands of those who remained in Jerusalem, who were sending to them their prophets and diviners, saying that those who remained would not be exiled. And Shemaiah the Nehelamite, who sent letters to all the people in Jerusalem to reassure them with falsehood.
Metzudat David
Within the house of rebellion. It is said concerning the people of the exile:
“Which have eyes.” Which have eyes to see in them, yet they do not see. That is to say: Did they not see with their own eyes their exile from the Land, and yet they did not take a lesson?
And they did not heed the words of the prophet who warned them:
Metzudat Zion
The word "meri" (מרי) refers to the concept of rebellion and refusal.
Malbim
You are sitting within the house of rebellion, and the proof for this is that "they have eyes to see, yet they do not see." For one who is not naturally predisposed to recognize the wonders of the Lord and His marvels through His deeds, and who lacks the roots of faith, is not termed a rebel; rather, he is called a fool and a simpleton. But as for them, they have eyes to see, and when they do not see, they are rebels, as it is stated: "Hear, you deaf; and look, you blind, that you may see" (Isaiah 43) — see what I have written there.
"Ears": That is to say, in any case, even though they do not see with their eyes, surely they have ears to hear from the mouth of the prophets, who would declare to them; yet they did not hear. And this was due to the fact that they were a rebellious house, not due to foolishness.
Therefore, you son of man, prepare you stuff for exile, and remove as though for exile by day in their sight; and you shall remove from your place to another place in their sight; it may be they will perceive, for they are a rebellious house.
verse value 3735
Insights
Verse structure: 20 words, 82 letters. The shortest word is "to·you" (לְךָ֙, 2 letters) and the longest is "to·their·eyes" (לְעֵינֵיהֶ֑ם, 7 letters). Words sharing gematria 412: and·you, house·of. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·uncover" (וּגְלֵ֥ה), "and·you·will·uncover" (וְגָלִ֨יתָ), "to·place" (אֶל־מָק֤וֹם). The root גלה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "do" (root עשה, 214x in Ezekiel); "abundance" (root הם, 166x in Ezekiel); "house·of" (root בית, 159x in Ezekiel). First appearance of the root גלה ("and·uncover") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·their·eyes', dividing the verse into phrases of 9 and 11 words.
Rashi
A vessel of exile. A vessel for drinking and a small kneading trough for kneading in it. This is the sign for the House of Israel in Jerusalem, that they should do likewise and not need to knead dough in a pit on the ground, where pebbles enter into it. And they did not heed him, and were compelled to do so. And this is what is written in the Book of Lamentations, which states: “With gravel” (Lamentations 3:16), in the Midrash on Lamentations.
"And you shall go into exile by day." From day to day, for two or three days, you should conduct yourself as one who is preparing his steps for exile, so that the people of the exile will see and ask, "What are your deeds?" And you will tell them that it is a sign for Zedekiah and his people. And they will send their envoys to inform their brothers and relatives who are there, according to all that they hear from your mouth. And likewise, every occurrence of "yomam" in Scripture is in the sense of "day by day," referring to a matter that is customary over many days. Thus I heard in the name of Rabbi Menachem, and his words are true.
Perhaps they will see. Lest they understand "Aperzebrun" in the vernacular:
"For they are the house of rebellion. Therefore, it is still a doubt:"
Radak
"And you, son of man, make for yourself." Prepare for yourself the utensils of exile, which are a staff, a satchel, a cup, a flask, a bowl, and you shall make these as a sign that so shall the inhabitants of Jerusalem be exiled, and you shall do this before the eyes of the exiles, who promise them falsely, the inhabitants of Jerusalem, saying that they will not be exiled.
“And he shall go into exile by day.” From the fact that the sun is upon the earth, it is called “by day”; but “day” sometimes includes both the daytime and the nighttime. He commanded him two things: the first, to go into exile from place to place within that city in which he dwelt with the exiles, and to go into exile to a house distant from his home, to a place where the exiles would see him, and this would be a sign and a portent to the inhabitants of Jerusalem that they would go into exile from it by day, while it is still day, the sun would darken; and the second portent, that he would dig through the wall of the city at night, like a person going out in stealth, and he would carry the vessels of an exile upon his shoulder and go out through the hole, and he would cover his face upon his exit so that no one would see him, like a person who has shame; and this would be a portent for Zedekiah that he would go out from Jerusalem at night, as it is written: “And they fled and went out by night from the city.”
Metzudat David
A utensil of an exile. Utensils designated for exiles, namely a knapsack, a wineskin, a bowl, and the like.
"And you shall go into exile by day." During the very day, you will be an exile before their eyes. And he goes on to explain how the exile will be, stating that you will be an exile and removed from your place.
"to another place." This means from his house to another house that is situated at a distance, and it serves as an allusion to the exile of Jerusalem, as will be explained in its context.
Perhaps they will see. This means: perhaps they will pay attention to what they will see in the enacted allusion, for they are a rebellious house and do not accept the prophet’s rebuke when spoken aloud. It is as if to say: therefore, He performed this allusion, perhaps it will be effective in this regard. And even though this entire prophecy and these allusions were spoken concerning the inhabitants of Jerusalem, nevertheless, perhaps some of them will take a lesson from it and humble their hearts.
Malbim
"And you, son of man, therefore" – this is a command that the prophet should perform actions that will be seen with the eyes regarding what is destined to come upon them, and also that they will hear with their ears, for the prophet will explain to them the matter that he sees. "Make for yourself" – He commanded him to do three things: 1. That he should make a vessel of exile, and he should go into exile by day, meaning one day, in their sight, that is to say, he should go from place to place within the city; 2. And you shall go into exile from your place to another place in their sight, that is to say, he should go from the place where he is, that is from this city to another city, and this will be a sign concerning the two exiles that have already passed, as it is stated, "They went into exile in the eighth, they went into exile in the ninth." Perhaps they will see that they are a rebellious house, for from this they will remember the two exiles that have already passed over them.
And you shall bring forth your stuff by day in their sight, as stuff for exile; and you shall go forth thyself at even in their sight, as when men go forth into exile.
verse value 2626
Insights
Verse structure: 12 words, 57 letters. Verse gematria: 2626 is divisible by 26, the value of the divine name Hashem. The shortest word is "you·shall·go·out" (תֵּצֵ֤א, 3 letters) and the longest is "to·their·eyes" (לְעֵינֵיהֶ֑ם, 7 letters). Words sharing gematria 215: to·their·eyes, to·their·eyes. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·gear" (כֵלֶ֜יךָ), "as·springs·of" (כְּמוֹצָאֵ֖י). The root יצא appears 2 times in this verse. 8 unique roots are used. Frequent roots: "day" (root יום, 112x in Ezekiel); "and·you·shall·bring·forth" (root יצא, 75x in Ezekiel); "to·their·eyes" (root עין, 73x in Ezekiel). First appearance of the root ערב ("in·the·evening") in Ezekiel. First appearance of the root מוצא ("as·springs·of") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·their·eyes', dividing the verse into phrases of 6 and 6 words. Full calculation: וְהוֹצֵאתָ֨ [and·you·shall·bring·forth] (508) + כֵלֶ֜יךָ [your·gear] (80) + כִּכְלֵ֥י [as·vessels·of] (80) + גוֹלָ֛ה [exiles] (44) + יוֹמָ֖ם [day] (96) + לְעֵינֵיהֶ֑ם [to·their·eyes] (215) + וְאַתָּ֗ה [and·you] (412) + תֵּצֵ֤א [you·shall·go·out] (491) + בָעֶ֙רֶב֙ [in·the·evening] (274) + לְעֵ֣ינֵיהֶ֔ם [to·their·eyes] (215) + כְּמוֹצָאֵ֖י [as·springs·of] (167) + גּוֹלָֽה [exiles] (44) = 2626.
Rashi
“Like the going out.” Qum’a is a term in the vernacular [Old French].
Radak
"And you shall bring forth your utensils like a utensil of an exile." Just as a person brings forth a utensil of an exile, with his sack on his shoulder and his staff in his hand.
Like one who has emerged from exile. Just as a person who went into exile departed sullen and vexed.
“Motzai” is a noun, like “motzai bekor ve’erev” (the goings forth of morning and evening), and “ha’echad” is like “motza mayim” (a going forth of water).
Metzudat David
"And you shall bring forth your utensil." The utensil of the exile that you will make, you shall bring forth on that very day before their eyes, just as they bring forth the utensil of the exile. That is to say, the manner of bringing forth the utensil of the exile.
"And you shall go out." This teaches that "you shall go out" again in the evening from your place to the same place.
Like those who take [others] out into exile. Just as those who take people into exile take them away even at night and do not wait until daybreak, so too...
Malbim
“And you shall bring out,” 3. He commanded him further to go into exile a third time, in a fixed exile, that he would bring out all his utensils like the utensils of one going into exile; this is a sign of the third exile that is destined to occur, at which time they will bring out all their utensils and nothing will remain, like a person who goes into exile with all that he has, on the condition that he will not return. And you commanded him further that in this third exile he should conduct himself as if he wishes to flee from the necessary exile that he is destined to undergo by the hand of the enemy. He should go out in the evening, in secret, to another direction, not to the direction from which he went out during the day in the first three times, until he resembles one who goes out into exile—like one who goes into exile willingly, to another exile, not to the necessary exile to which the enemy wishes to lead him. This was an allegory concerning Zedekiah, who wished to flee at night. For when the city was breached and the people were prepared to go into exile to Babylon, he wished to go out at night, in secret, to another direction. And in this matter He commanded him to perform three signs as well: 1. That he should go out in the evening, in darkness, and not during the day; 2. That he should not go out through the gate of the city, but rather through a tunnel; and this is what it says, “You shall dig for yourself through the wall in their sight,” as it is stated, “And they went out through the gate between the walls”; 3. In the manner of carrying his utensils. And regarding this it says, “You shall carry on your shoulder in their sight,” meaning that he should carry all his utensils at once on his shoulder, like the manner of a fugitive, and that he should bring them out in stealth, for all of these are signs of flight. Furthermore, He commanded him another matter: “You shall cover your face, and you shall not see the land.” That is, after he performs the aforementioned signs that indicate Zedekiah’s flight, he should cover his face, to serve as a sign that Zedekiah’s face, the fugitive’s, will be covered, and he will not see his path until he returns to the hand of the enemy and to the land of Babylon. For “I have made you a sign,” meaning that all of this is a portent for the House of Israel regarding what will befall them and their king.
Dig you through the wall in their sight, and carry out thereby.
verse value 1701
Insights
Verse structure: 5 words, 24 letters. The shortest word is "thereby" (בּֽוֹ, 2 letters) and the longest is "to·their·eyes" (לְעֵינֵיהֶ֖ם, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "dig·for·yourself" (חֲתׇר־לְךָ֣). 5 unique roots are used. Frequent roots: "and·you·shall·bring·forth" (root יצא, 75x in Ezekiel); "to·their·eyes" (root עין, 73x in Ezekiel); "in·the·wall" (root קיר, 25x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·the·wall', dividing the verse into phrases of 3 and 2 words. Full calculation: לְעֵינֵיהֶ֖ם [to·their·eyes] (215) + חֲתׇר־לְךָ֣ [dig·for·yourself] (658) + בַקִּ֑יר [in·the·wall] (312) + וְהוֹצֵאתָ֖ [and·you·shall·bring·forth] (508) + בּֽוֹ [thereby] (8) = 1701.
Rashi
“Dig for yourself in the wall.” This is a hint for Zedekiah, who went out through a secret tunnel in the cave, because he was afraid to go out in public due to the Chaldeans.
Radak
"לעיניהם" – And you shall take out your vessels through it, in place of digging through the wall; that is to say, the opening shall be narrow, and he shall pass his vessels through it, and afterward he himself shall go out.
Metzudat David
“Dig for yourself.” Make for yourself a tunnel in the wall of the house, and through it he shall bring himself out. This serves as an allusion to Zedekiah, who exited the city through a cave.
Metzudat Zion
"Chatar." The meaning is digging; similarly, "chatar na ba-kir" (above, 8).
In the wall. In the wall:
In their sight shall you bear it upon your shoulder, and carry it forth in the darkness; you shall cover your face, that you see not the ground; for I have set you for a sign to the house of Israel.’
verse value 6543
Insights
Verse structure: 14 words, 66 letters. The shortest word is "you·will·lift" (תִּשָּׂא֙, 3 letters) and the longest is "to·their·eyes" (לְעֵ֨ינֵיהֶ֜ם, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "you·shall·carry·out" (תוֹצִ֔יא), "you·shall·cover" (תְכַסֶּ֔ה), "for·sign" (כִּֽי־מוֹפֵ֥ת). 14 unique roots are used. Frequent roots: "and·not" (root לא, 213x in Ezekiel); "I·have·made·you" (root נתן, 207x in Ezekiel); "the·ground" (root ארץ, 176x in Ezekiel). First appearance of the root כתף ("upon·shoulder") in Ezekiel. First appearance of the root עלטה ("in·the·darkness") in Ezekiel. The etnachta (major mid-verse pause) falls on 'the·ground', dividing the verse into phrases of 10 and 4 words. Full calculation: לְעֵ֨ינֵיהֶ֜ם [to·their·eyes] (215) + עַל־כָּתֵ֤ף [upon·shoulder] (600) + תִּשָּׂא֙ [you·will·lift] (701) + בָּעֲלָטָ֣ה [in·the·darkness] (116) + תוֹצִ֔יא [you·shall·carry·out] (507) + פָּנֶ֣יךָ [your·face] (160) + תְכַסֶּ֔ה [you·shall·cover] (485) + וְלֹ֥א [and·not] (37) + תִרְאֶ֖ה [you·will·see] (606) + אֶת־הָאָ֑רֶץ [the·ground] (697) + כִּֽי־מוֹפֵ֥ת [for·sign] (556) + נְתַתִּ֖יךָ [I·have·made·you] (880) + לְבֵ֥ית [to·house·of] (442) + יִשְׂרָאֵֽל [Israel] (541) = 6543.
Rashi
“In the darkness you shall bring it out.” When it becomes dark, you shall bring out your utensils.
Radak
“Before their eyes” – in obscurity. In darkness, without a lamp, like a person who has an embarrassing condition upon going out and does not wish for people to see him.
"And you shall not see the land." This is to be understood in the manner of the verse: "We are greatly ashamed, for we have forsaken the land."
Metzudat David
“On your shoulder you shall carry.” This refers to the vessels of the exile and their movable contents.
“In darkness you shall take out.” You are to remove the utensils and movable property in the pitch darkness, without holding in your hand anything that emits light, like the manner of those who went into exile.
“Thou shalt hide Thy face.” Like a person who is ashamed to show his face.
"And you shall not see." For the eyes are included in the general term "face," and thus the eyes are covered, so that one sees nothing.
"For a sign" – this means: He did so because He said, "I have made you a sign to the House of Israel." Just as you will adopt the customs of exiles, so too will they go into exile and act as you have acted.
Metzudat Zion
Be'altah. The matter of "darkness" and "gloom" is like "and there was darkness" (Genesis 15:12):
A wonder. A sign and a wonder:
And I did so as I was commanded: I brought forth my stuff by day, as stuff for exile, and in the even I dug through the wall with my hand; I carried out in the darkness, and bore it upon my shoulder in their sight.
verse value 6146
Insights
Verse structure: 18 words, 83 letters. The shortest word is "so" (כֵּן֮, 2 letters) and the longest is "I·dug·for·myself" (חָתַֽרְתִּי־לִ֥י, 7 letters). Words sharing gematria 512: I·brought·out, I·brought·out. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·in·the·evening" (וּבָעֶ֛רֶב), "I·dug·for·myself" (חָתַֽרְתִּי־לִ֥י). The root כלי appears 2 times in this verse. 16 unique roots are used. Frequent roots: "as" (root אשר, 341x in Ezekiel); "and·I·made" (root עשה, 214x in Ezekiel); "day" (root יום, 112x in Ezekiel). The etnachta (major mid-verse pause) falls on 'hand', dividing the verse into phrases of 13 and 5 words.
Rashi
“Vessels I brought out, as vessels of a exile, by day.” Day by day, I would show them that I was preparing for myself vessels of exile.
Radak
"And I did, by hand." [This means] with their hands, not with iron tools, which are used for digging, so that their sound would not be heard. And just as a person who departs suddenly in haste has no leisure to take his tools, so too Zedekiah and his officers, when they saw the officers of the king of Babylon, fled immediately and went out in haste. And even though it is not written there that they dug through the wall, since it says, "Behold, they will dig through the wall," it is true that this was indeed the case. And so it appears from the way of reason, for they went out through the king's garden, having entered through the gate of the garden, and they dug through the wall of the garden opposite it in order to exit through it. And with their hands they dug through it, for they did not have iron tools to dig with, for they went out and fled in haste.
Metzudat David
Like a vessel of exile. Regarding the manner of removing a vessel of exile:
"By day." On the actual day itself:
With my hand. With my hand I dug through the wall for my needs, to exit through it.
Malbim
And I did so: he related the main point concerning the removal of the utensils, which alludes to the third exile. For the first two exiles, to which he alluded in what is written twice, “And he shall be exiled by day,” and “You have been exiled from your place,” had already occurred. And in the evening, after he was exiled by day from the city, he returned like one sneaking into the city in the evening and fled to the other side through a tunnel. And he related that he made the tunnel by hand, so that no sound of a hammer or iron tool would be heard.
And in the morning came the word of Hashem to me, saying:
verse value 879
Insights
Verse structure: 5 words, 22 letters. The shortest word is "to·me" (אֵלַ֖י, 3 letters) and the longest is "word·of·Hashem" (דְבַר־יְהֹוָ֛ה, 7 letters). 5 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: וַיְהִ֧י [and·it·was] (31) + דְבַר־יְהֹוָ֛ה [word·of·Hashem] (232) + אֵלַ֖י [to·me] (41) + בַּבֹּ֥קֶר [in·the·morning] (304) + לֵאמֹֽר [saying] (271) = 879.
Radak
And it came to pass:
Malbim
(8-9) "And the word of the Lord came to me in the morning" (corresponding to what is stated, "that they have eyes to see"): He granted them the entire night as a period to reflect upon this matter and to inquire, as it is stated, "Have they not said to you, 'What are you doing?'" And in the morning, He commanded him to state the parable explicitly to them (corresponding to what is stated, "that they have ears to hear").
’Son of man, has not the house of Israel, the rebellious house, said to you: What do you?
verse value 2887
Insights
Verse structure: 11 words, 39 letters. Notable word values: "not" (הֲלֹ֨א) = 36, double chai. The shortest word is "what" (מָ֖ה, 2 letters) and the longest is "son·of·man" (בֶּן־אָדָ֕ם, 5 letters). Words sharing gematria 412: house·of, house·of. The root בית appears 2 times in this verse. 10 unique roots are used. Frequent roots: "they·said" (root אמר, 362x in Ezekiel); "doing" (root עשה, 214x in Ezekiel); "not" (root לא, 213x in Ezekiel). The etnachta (major mid-verse pause) falls on 'rebellion', dividing the verse into phrases of 8 and 3 words. Full calculation: בֶּן־אָדָ֕ם [son·of·man] (97) + הֲלֹ֨א [not] (36) + אָמְר֥וּ [they·said] (247) + אֵלֶ֛יךָ [to·you] (61) + בֵּ֥ית [house·of] (412) + יִשְׂרָאֵ֖ל [Israel] (541) + בֵּ֣ית [house·of] (412) + הַמֶּ֑רִי [rebellion] (255) + מָ֖ה [what] (45) + אַתָּ֥ה [you] (406) + עֹשֶֽׂה [doing] (375) = 2887.
Radak
Son of man:
Metzudat David
“Have they not said?”—meaning, have they not asked you on what basis you act in accordance with these statements? They asked you as if saying this, and you did not answer them.
Say you to them: Thus says the Lord Hashem: Concerning the prince, even this burden, in Jerusalem, and all the house of Israel among whom they are,
verse value 4029
Insights
Verse structure: 14 words, 62 letters. Notable word values: "to·them" (אֲלֵיהֶ֔ם) = 86, equal to Elohim. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "in·Jerusalem" (בִּיר֣וּשָׁלִַ֔ם, 7 letters). Words sharing gematria 468: and·all·house·of, in·their·midst. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "the·burden" (הַמַּשָּׂ֤א). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "say" (root אמר, 362x in Ezekiel); "that·they" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 8 words. Full calculation: אֱמֹ֣ר [say] (241) + אֲלֵיהֶ֔ם [to·them] (86) + כֹּ֥ה [thus] (25) + אָמַ֖ר [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֑ה [Hashem] (26) + הַנָּשִׂ֞יא [the·prince] (366) + הַמַּשָּׂ֤א [the·burden] (346) + הַזֶּה֙ [this] (17) + בִּיר֣וּשָׁלִַ֔ם [in·Jerusalem] (588) + וְכׇל־בֵּ֥ית [and·all·house·of] (468) + יִשְׂרָאֵ֖ל [Israel] (541) + אֲשֶׁר־הֵ֥מָּה [that·they] (551) + בְתוֹכָֽם [in·their·midst] (468) = 4029.
Rashi
"The prince, this burden." I show this burden upon King Zedekiah; it is a language of prophecy:
Radak
"The leader of this burden in Jerusalem." Its meaning is as its Targum [renders it]: "The great one carried this prophecy in Jerusalem," and the leader is Zedekiah.
Metzudat David
Say. An answer to their question:
“The Prince’s Burden, etc.”: This means that the “burden” of that prophecy alludes to the Prince, who is the king, concerning what will befall him in Jerusalem, as well as all the House of Israel, etc.
Among them. This means in the streets of the city:
Malbim
The leader: This burden is interpreted for him as follows: the subject upon which this burden alludes is the leader, Zedekiah; and the place where the matter hinted at in the burden will come to pass is Jerusalem, for he will go out in the evening like those going into exile, and he will cover his face. The remaining subjects upon which he alluded in the burden are all the House of Israel, who are within them, meaning: in every place where they dwell in the Land of Israel.
say: I am your sign: like as I have done, so shall it be done to them—they shall go into exile, into captivity.
verse value 3155
Insights
Verse structure: 11 words, 43 letters. The shortest word is "so" (כֵּ֚ן, 2 letters) and the longest is "your·wonder" (מֽוֹפֶתְכֶ֑ם, 6 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·wonder" (מֽוֹפֶתְכֶ֑ם). The root עשה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "say" (root אמר, 362x in Ezekiel); "as" (root אשר, 341x in Ezekiel); "I·did" (root עשה, 214x in Ezekiel). First appearance of the root שבי ("into·captivity") in Ezekiel. The etnachta (major mid-verse pause) falls on 'your·wonder', dividing the verse into phrases of 3 and 8 words. Full calculation: אֱמֹ֖ר [say] (241) + אֲנִ֣י [I] (61) + מֽוֹפֶתְכֶ֑ם [your·wonder] (586) + כַּאֲשֶׁ֣ר [as] (521) + עָשִׂ֗יתִי [I·did] (790) + כֵּ֚ן [so] (70) + יֵעָשֶׂ֣ה [will·be·done] (385) + לָהֶ֔ם [to·them] (75) + בַּגּוֹלָ֥ה [in·the·captivity] (46) + בַשְּׁבִ֖י [into·captivity] (314) + יֵלֵֽכוּ [they·shall·go] (66) = 3155.
Radak
I say: “Thus shall it be done to them.” And it did not say “Thus shall they do for them,” because they were exiled to the diaspora in captivity against their will, for there is an exile that is not a captivity, as in “And you too shall be exiled to your place,” and “He exiled them to a resting place.”
Metzudat David
"I am your wonder." I am a wonder for you:
"As I have done. To walk in the way of the exiles:"
Thus shall He do to them. And He goes on to explain that they will go into exile in captivity:
Malbim
"Say: I am a portent for you" – meaning that all the deeds that I have done, so shall be done to them. For against what the prophet revealed three times, this is the sign that they will go into exile and captivity. That is to say, the first two instances refer to the exile, namely the two exiles that have already passed. And the third instance, in which he went out with his vessels, indicates that they will go into captivity in the days of Zedekiah, for the captivity is more severe than the exile, in that it is on the condition that they will not return again from the land of their captivity.
And the prince that is among them shall bear upon his shoulder, and go forth in the darkness; they shall dig through the wall to carry out thereby; he shall cover his face, that he see not the ground with his eyes.
verse value 5480
Insights
Verse structure: 18 words, 81 letters. The shortest word is "thereby" (ב֑וֹ, 2 letters) and the longest is "that·among·them" (אֲשֶׁר־בְּתוֹכָ֜ם, 8 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "that·among·them" (אֲשֶׁר־בְּתוֹכָ֜ם), "they·will·dig" (יַחְתְּר֖וּ), "to·bring·out" (לְה֣וֹצִיא). The root אשר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "that·among·them" (root אשר, 341x in Ezekiel); "upon·shoulder" (root איל, 238x in Ezekiel); "the·ground" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'thereby', dividing the verse into phrases of 10 and 8 words.
Rashi
“His face shall be covered.” This is due to shame, as he flees the city at night.
Radak
“And the prince shall bear it on his shoulder.” His garments are like those of a person fleeing, who lifts his garments onto his shoulder in order to walk quickly and swiftly.
Be'altah. For he went out at night, as it is written, "through the wall they shall dig to bring him out"; through the wall of the garden his servants dug for him, to bring him out through it.
Because he will not see with his eye. The land. In order that he not see the land upon his departure:
“He shall cover his face.” For it is a disgrace to him that he should flee from the city over which he had ruled. And the Targum translates: “Through the wall they shall dig to go out; his face he shall cover; because he sinned they shall gouge out his eyes, and he shall not see the land.”
Metzudat David
"And the prince" – this refers to King Zedekiah.
“On the shoulder.” He shall carry the utensils of exile, his movable property, on his shoulder, in the darkness of obscurity; and thus he went out from the city.
In the wall. They shall make for him a tunnel in the wall to let him out through it, and concerning the cave it shall be said that he fled through it.
"Because of that, etc." – This means: so that he should not see in his own eyes the common people, when he is fleeing, as a source of shame and disgrace to him; therefore, he shall cover his face.
Metzudat Zion
"לְעַיִן" – like "בְּעַיִן," where the lamed is used in place of the bet; and similarly, "יָשַׁבְתָּ לְכִסֵּא" (Psalms 9:5).
Malbim
And the prince, and what is written, “You shall go out in the evening, as the exiles go out,” this alludes to the prince who will wish to flee, and he shall carry on his shoulder all that he has, and he shall be in concealment and darkness, and he shall dig through the wall between the walls. And corresponding to what is written, “Your face you shall cover,” so shall his face be covered, so that he himself shall not see the land with his own eyes. In this are included two allusions: First, just as the prophet covered his face of his own will, so too the king has until now covered his face of his own will and has not paid attention to the affairs of the people and their governance; and this is what it means when it says that he himself shall not see the land with his own eyes, in order to oversee it and to execute justice and righteousness. Second, just as because he covered his face he was unable to see the land, so too, because the king has covered his face until now, he shall not now see the correct path.
My net also will I spread upon him, and he shall be taken in My snare; and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it, though he shall die there.
verse value 6813
Insights
Verse structure: 14 words, 67 letters. The shortest word is "him" (אֹת֤וֹ, 3 letters) and the longest is "in·my·net" (בִּמְצוּדָתִ֑י, 7 letters). 13 unique roots are used. Frequent roots: "upon·him" (root על, 272x in Ezekiel); "land" (root ארץ, 176x in Ezekiel); "and·I·will·bring" (root בוא, 175x in Ezekiel). First appearance of the root רשת ("my·net") in Ezekiel. First appearance of the root תפש ("and·will·be·caught") in Ezekiel. The etnachta (major mid-verse pause) falls on 'in·my·net', dividing the verse into phrases of 5 and 9 words. Full calculation: וּפָרַשְׂתִּ֤י [and·I·will·spread] (996) + אֶת־רִשְׁתִּי֙ [my·net] (1311) + עָלָ֔יו [upon·him] (116) + וְנִתְפַּ֖שׂ [and·will·be·caught] (836) + בִּמְצוּדָתִ֑י [in·my·net] (552) + וְהֵבֵאתִ֨י [and·I·will·bring] (424) + אֹת֤וֹ [him] (407) + בָבֶ֙לָה֙ [to·Babylon] (39) + אֶ֣רֶץ [land] (291) + כַּשְׂדִּ֔ים [Chaldeans] (374) + וְאוֹתָ֥הּ [and·it] (418) + לֹֽא־יִרְאֶ֖ה [not·he·shall·see] (247) + וְשָׁ֥ם [and·there] (346) + יָמֽוּת [will·die] (456) = 6813.
Rashi
“And I spread my net upon him.” He had a cave extending from his house to the plains of Jericho, and he exited through the cave. What did the Holy One, blessed be He, do? He brought a deer before the Chaldeans, and it ran before them along the roof of the cave, and they pursued it. And when Zedekiah emerged from the cave into the plains of Jericho, they saw him exiting and seized him.
"And that one shall not see." For in Riblah, in the land of Hamath, they spoke judgments to him and blinded his eyes, and afterwards they brought him to Babylon, as it is stated in the Book of Kings (2 Kings 25) and in Jeremiah (39).
Radak
And I will spread [My net]: That I shall place it into the heart of the Chaldeans to pursue him and to overtake him. And in the Midrash: There was a cave from the house of Zedekiah to the plains of Jericho, and Zedekiah fled through the cave. And the Holy One, blessed be He, summoned a stag, and it went along the roof of the cave. And the Chaldeans pursued the stag, and when it reached the entrance of the cave, Zedekiah was coming out, and they captured him. And this is what Ezekiel said: "And I will spread [My net]."
"And that one He will not see." For the King of Babylon blinded his eyes in Riblah.
Metzudat David
And I explained, etc. Our Sages of blessed memory stated: He had a cave from his house to the plains of Jericho, and he fled through it. A deer happened to be going along above the cave, and the Chaldeans pursued the deer. When they came to the entrance of the cave, they found the king coming out, and they seized him.
Bavel is the land of Kasdim. To Bavel, which is from the land of Kasdim.
"And that he shall not see." For Nebuchadnezzar blinded his eyes until he was brought to Babylon; and thus he did not see Babylon.
Metzudat Zion
ונתפש. The matter of capture:
“Mitzudah” – the name of a vessel among the vessels of the net; and similarly, “mitzudim” and “charamim” (Ecclesiastes 7:26).
Malbim
And I spread My net over him, and he fell into the hand of the enemy who overtook him in the plains of Jericho; and I brought him to Babylon, and he shall not see it, for his eyes shall be blinded. And this is the second parable, regarding the covering of his face and the impairment of his vision.
And I will disperse toward every wind all that are round about him to help him, and all his troops; and I will draw out the sword after them.
verse value 2783
Insights
Verse structure: 10 words, 49 letters. The shortest word is "and·them" (וְכֹל֩, 3 letters) and the longest is "all·wing" (וְכׇל־אֲגַפָּ֖יו, 8 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "his·around" (סְבִיבֹתָ֥יו), "her·help" (עֶזְרֹ֛ה), "all·wing" (וְכׇל־אֲגַפָּ֖יו). 10 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "and·them" (root כל, 129x in Ezekiel); "his·around" (root סביב, 112x in Ezekiel). First appearance of the root אגף ("all·wing") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·every·wind', dividing the verse into phrases of 7 and 3 words. Full calculation: וְכֹל֩ [and·them] (56) + אֲשֶׁ֨ר [that] (501) + סְבִיבֹתָ֥יו [his·around] (490) + עֶזְרֹ֛ה [her·help] (282) + וְכׇל־אֲגַפָּ֖יו [all·wing] (156) + אֱזָרֶ֣ה [I·will·scatter] (213) + לְכׇל־ר֑וּחַ [to·every·wind] (294) + וְחֶ֖רֶב [and·sword] (216) + אָרִ֥יק [I·will·draw] (311) + אַחֲרֵיהֶֽם [after·them] (264) = 2783.
Rashi
"And all its appendages." This refers to his officers. And Menachem interpreted it as referring to wings.
“Girded for every wind.” “Apendri” in the vernacular [refers to] Johanan son of Kareah and the officers of the soldiers who went into exile to Egypt, and there the sword of Nebuchadnezzar overtook them when he destroyed Egypt.
Radak
"And all who were around him were the helpers." The letter heh is like that of "ohel" (tent), and the meaning of "those around him" is those who were standing around Zedekiah, who were there to help him so that he would not fall into the hands of the Chaldeans. They desired to fight against them, thereby transgressing the words of the prophet who said to Zedekiah: "If you go out to the officers of the king of Babylon, your life shall be saved," and he said, "Put your necks under the yoke of the king of Babylon, and serve him and his people, and you shall live."
"And all his wings." His mighty men. And similarly, "and all your wings," and the Targum translates it as "from his remnants." And my master and father, of blessed memory, explained that agapav (his wings) and agapecha (your wings) have an added aleph, and it is a translation of "wings" [kenafayim], and armies are called "wings," as it is written: "And the breadth of his wings shall fill the width of your land."
“I will scatter to every wind.” For indeed, some of them went to Egypt with Johanan, and others fled to various other lands, and I will draw a sword after them, as the prophet Jeremiah said to them: “The sword that you fear will find you there.”
Metzudat David
"That are around him." Those who surround him, to serve as his aid.
“And all his troops.” [These are] his armies and host; I will scatter them to every wind, and the sword of the enemy I will draw forth from its sheath to pursue them.
Metzudat Zion
His wings. His wings. And similarly, “and all your wings” (below, 39). And regarding the spreading of the hosts, it says, “the spread of His wings” (Isaiah 8).
Azarah. The meaning of "pazor" is like "v'zariti," as explained in Malachi 2.
Side. Corner and side:
Arik. The word is derived from "rik" (empty), and it means "I will take out and pour out." Thus, "the sword from its sheath" , and likewise, "oil is poured out" (Song of Songs 1:3).
Malbim
And all that surrounded him, whether his helpers, who were his military forces, or all his wings (his troops) that went out with him — I will scatter to every wind — as it is stated there, “And all his host was scattered from him, and his sword was drawn after them,” for they were subsequently slain in various lands.
And they shall know that I am Hashem, when I shall scatter them among the nations, and disperse them in the countries.
verse value 2697
Insights
Verse structure: 9 words, 45 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֑ה, 4 letters) and the longest is "when·I·scatter" (בַּהֲפִיצִ֤י, 6 letters). Words sharing gematria 447: them, them. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "when·I·scatter" (בַּהֲפִיצִ֤י). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "in·the·lands" (root ארץ, 176x in Ezekiel); "that·I" (root אני, 166x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 6 words. Full calculation: וְיָדְע֖וּ [and·they·shall·know] (96) + כִּֽי־אֲנִ֣י [that·I] (91) + יְהֹוָ֑ה [Hashem] (26) + בַּהֲפִיצִ֤י [when·I·scatter] (197) + אוֹתָם֙ [them] (447) + בַּגּוֹיִ֔ם [among·the·nations] (61) + וְזֵרִיתִ֥י [and·I·will·scatter] (633) + אוֹתָ֖ם [them] (447) + בָּאֲרָצֽוֹת [in·the·lands] (699) = 2697.
Radak
"And they shall know." At that time, when the prophecy is fulfilled for them, they shall know that I am the Lord, and they shall recount to one another among the nations to which they came all the abominations they committed, for all this came upon them as a punishment, just as the Lord spoke through His prophets; and then they shall know that I am the Lord.
Metzudat David
"For I am the Lord. The Faithful One who repays reward:"
"When I scatter them." At the time that I disperse them among the nations in the lands of the peoples, then they shall know that I am the Lord.
Malbim
"And they shall know" – that is to say, in this I shall gain two things: 1. That they themselves shall know that I am the Lord when I scatter them among the nations, and they shall recognize that there is a God who judges in the land.
But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations whither they come; and they shall know that I am Hashem.’
verse value 5727
Insights
Verse structure: 16 words, 80 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָׁ֔ם, 2 letters) and the longest is "all·their·abominations" (אֶת־כׇּל־תּוֹעֲבֽוֹתֵיהֶ֗ם, 13 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·famine" (מֵרָעָ֣ב), "and·from·pestilence" (וּמִדָּ֑בֶר), "they·shall·declare" (יְסַפְּר֜וּ). 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "where·they·came" (root אשר, 341x in Ezekiel); "from·them" (root הם, 166x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·from·pestilence', dividing the verse into phrases of 7 and 9 words.
Rashi
"That they may recount all their abominations. And they shall say in our iniquity, we were punished, for 'We have done such and such,' and I will make known that I have not destroyed them for nothing."
Radak
"And I will leave [a remnant]." It is clear:
Metzudat David
"And I will leave" – I will leave from them a few men, who will be easy to count.
"that they may recount." These are the survivors:
"Who came there" – in the captivity of the Exile.
And they shall know. The nations shall know that I, the Lord, am faithful to reward.
Malbim
"And I will leave survivors" – 2. That therefore I will leave from them a few survivors, even from among the wicked, who even in their exile will not acknowledge the Lord (such as those who went to Egypt and burned incense there to the Queen of Heaven, Jeremiah 44:17), in order that they may recount all their abominations among the nations, and the nations too will see and recognize that I have punished them with justice and judgment for their abominations, and they will know that I am the Lord, and My eyes wander throughout the whole earth.
’Son of man, eat your bread with quaking, and drink your water with trembling and with anxiety;
verse value 2687
Insights
Verse structure: 8 words, 38 letters. The shortest word is "your·bread" (לַחְמְךָ֖, 4 letters) and the longest is "and·your·water" (וּמֵימֶ֕יךָ, 6 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·bread" (לַחְמְךָ֖), "in·quaking" (בְּרַ֣עַשׁ), "and·your·water" (וּמֵימֶ֕יךָ). 8 unique roots are used. Frequent roots: "son·of·man" (root בין, 145x in Ezekiel); "you·will·eat" (root אכל, 57x in Ezekiel); "and·your·water" (root מים, 38x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·will·eat', dividing the verse into phrases of 4 and 4 words. Full calculation: בֶּן־אָדָ֕ם [son·of·man] (97) + לַחְמְךָ֖ [your·bread] (98) + בְּרַ֣עַשׁ [in·quaking] (572) + תֹּאכֵ֑ל [you·will·eat] (451) + וּמֵימֶ֕יךָ [and·your·water] (126) + בְּרׇגְזָ֥ה [in·trembling] (217) + וּבִדְאָגָ֖ה [and·with·anxiety] (21) + תִּשְׁתֶּֽה [you·will·drink] (1105) = 2687.
Radak
“Son of man, you shall eat your bread in trembling.” In trembling of the body and in quaking; and likewise, “trembling” denotes the motion of quaking, as in “the king trembled.”
Metzudat David
"With trembling you shall eat." Reveal yourself before them as if you were eating with trembling.
Metzudat Zion
“Your bread.” Your food:
"Bar'ash." The matter of the motion of trembling:
“ברגזה” – the matter of trembling and fear:
Malbim
“Your bread”: He commanded him to eat his bread in trembling, because he is afraid of the enemy and anxious that his bread will run out.
and say to the people of the land: Thus says the Lord Hashem concerning the inhabitants of Jerusalem in the land of Israel. They shall eat their bread with anxiety, and drink their water with appalment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein.
verse value 6821
Insights
Verse structure: 23 words, 110 letters. Notable word values: "Hashem" (יֱהֹוִ֜ה) = 26, the value of the divine name Hashem. The shortest word is "in·her" (בָּֽהּ, 2 letters) and the longest is "all·the·dwellers" (כׇּֽל־הַיֹּשְׁבִ֥ים, 8 letters). Words sharing gematria 296: the·land, her·land. 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·inhabitants·of" (לְיוֹשְׁבֵ֤י), "their·bread" (לַחְמָם֙), "with·anxiety" (בִּדְאָגָ֣ה). The root אמר appears 2 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·say" (root אמר, 362x in Ezekiel); "to·people" (root איל, 238x in Ezekiel). First appearance of the root בה ("in·her") in Ezekiel. The etnachta (major mid-verse pause) falls on 'they·will·drink', dividing the verse into phrases of 16 and 7 words.
Rashi
From its fullness. From its wealth:
“Because of the violence of all who dwell therein.” On account of the sin of violence of its inhabitants:
Radak
And you shall say to the people of the land: They are the sons of the exile.
“Upon the land of Israel.” Just as it says “upon,” meaning: for the inhabitants of Jerusalem and for those dwelling upon the land of Israel.
“that her land may be laid waste.” Its root is *yashem*, as in “and the high places shall be laid waste,” and the term “the ground” refers to Jerusalem.
From its filling. From the filling that was in it of people and of property:
Metzudat David
“To the people of the land.” They are the men of the Diaspora.
To the inhabitants of Jerusalem. Concerning the inhabitants of Jerusalem:
"To the land." "On the land"—that is to say: this refers to those who still dwell upon the land of Israel and have not been exiled from it.
“in desolation.” In astonishment of heart and in sorrow:
“That it may be desolate.” This means that their concern shall be because their land will become desolate of the people who filled it, due to the sin of oppression committed by those dwelling in it.
Metzudat Zion
In the desolation. Astonishment of heart:
Teshem. The language of desolation:
From robbery. The matter of theft and oppression:
Malbim
And you shall say that this is a sign for the inhabitants of Jerusalem that during the siege they will eat their bread in anxiety, and this will be the cause for their land being desolate, for if they had not come under siege and had not fought with Nebuchadnezzar, but rather had made peace with him, he would not have destroyed their land; and all of this will be because of the violence of all who dwell therein, for through the violence I will place in their hearts that they will fight with Nebuchadnezzar and their land will be destroyed, and the destruction will be: 1. as punishment for the past violence.
And the cities that are inhabited shall be laid waste, and the land shall be desolate; and you shall know that I am Hashem.’
verse value 3519
Insights
Verse structure: 9 words, 47 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "devastation" (שְׁמָמָ֣ה, 4 letters) and the longest is "dwelt" (הַנּֽוֹשָׁבוֹת֙, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "dwelt" (הַנּֽוֹשָׁבוֹת֙). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "it·will·be" (root היה, 335x in Ezekiel); "and·the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'it·will·be', dividing the verse into phrases of 6 and 3 words. Full calculation: וְהֶעָרִ֤ים [and·the·cities] (331) + הַנּֽוֹשָׁבוֹת֙ [dwelt] (769) + תֶּחֱרַ֔בְנָה [they·will·be·waste] (665) + וְהָאָ֖רֶץ [and·the·land] (302) + שְׁמָמָ֣ה [devastation] (385) + תִֽהְיֶ֑ה [it·will·be] (420) + וִידַעְתֶּ֖ם [and·you·shall·know] (530) + כִּֽי־אֲנִ֥י [that·I] (91) + יְהֹוָֽה [Hashem] (26) = 3519.
Rashi
The blowing winds. In the vernacular, one says "Ashia":
Radak
"And the cities." It is clear that he means the cities that fill Jerusalem, namely, other walled towns and villages adjacent to it, which come there for judgment and for the king.
Metzudat David
“The inhabited ones”: those inhabited by people.
"They shall be laid waste." They shall become ruins:
"For I am the Lord." The Faithful One who repays reward.
Metzudat Zion
The inhabited ones. They are inhabited by people:
Tacharvenah. From the word churban:
Malbim
And the cities. Furthermore, another benefit is achieved through this: by the fact that the inhabited cities will be destroyed, they will thereby know that I am the Lord, and they will set their hearts to believe in God, in Divine providence, and in reward and punishment.
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
And the word of the Lord came: “Behold, they came to the prophet with two statements. The first statement was in response to those who claimed that the prophet’s words would not be fulfilled at all, and they compared his words to the words of the astrologers, which became nullified after many days. The second statement was in response to those who claimed that, in any case, his words would not be fulfilled quickly, but only after many days.”
’Son of man, what is that proverb that you have in the land of Israel, saying: The days are prolonged, and every vision fails?
verse value 2457
Insights
Verse structure: 11 words, 52 letters. Notable word values: "and·will·perish" (וְאָבַ֖ד) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 2457 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "this" (הַזֶּה֙, 3 letters) and the longest is "what·the·proverb" (מָֽה־הַמָּשָׁ֤ל, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "what·the·proverb" (מָֽה־הַמָּשָׁ֤ל), "they·will·be·long" (יַֽאַרְכוּ֙), "and·will·perish" (וְאָבַ֖ד). 11 unique roots are used. Frequent roots: "saying" (root אמר, 362x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel). First appearance of the root משל ("what·the·proverb") in Ezekiel. First appearance of the root ארך ("they·will·be·long") in Ezekiel. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 7 and 4 words. Full calculation: בֶּן־אָדָ֗ם [son·of·man] (97) + מָֽה־הַמָּשָׁ֤ל [what·the·proverb] (420) + הַזֶּה֙ [this] (17) + לָכֶ֔ם [to·you] (90) + עַל־אַדְמַ֥ת [in·the·land·of] (545) + יִשְׂרָאֵ֖ל [Israel] (541) + לֵאמֹ֑ר [saying] (271) + יַֽאַרְכוּ֙ [they·will·be·long] (237) + הַיָּמִ֔ים [day] (105) + וְאָבַ֖ד [and·will·perish] (13) + כׇּל־חָזֽוֹן [all·vision] (121) = 2457.
Rashi
What is this parable? Why do you always use such parables in your speech, to illustrate this matter?
"May the days be prolonged." And the punishment shall not come, and in the meantime the evil vision that the prophets prophesied to us will be lost, forgotten, and silenced.
Radak
“Son of man, to you.” This is to be understood in the manner of what was said to Moses our teacher: “How long will you refuse to keep My commandments?” Or, it is like what was said to the prophet that he should say to Israel: “What is this parable that you have for yourselves in the land of Israel, saying, ‘It will not be destroyed’? And furthermore, you say, ‘The days will be prolonged,’ and every vision will perish—this is what the prophets tell us in the name of the Lord, the God of truth, that the land will be destroyed and its people exiled from it: the days of the vision that they prophesy will be prolonged, as they used to say, ‘Not soon will houses be built.’”
"And all vision shall perish." Its meaning is that the matter proclaimed by the mouths of the prophets who speak "vision" shall be lost, for they prophesy concerning distant times. And in the meantime, as the days will be prolonged, every vision shall perish and not be fulfilled, because due to the protracted nature of the prophets' words, their utterances will not come to pass. But we, however, will remain standing upon the land always. And behold, they intended by this parable to anger God, blessed be He, for they truly knew that their end would be exile from the land when they engage in idolatry, robbery, and bloodshed. Yet they fortified themselves with the words of the false prophets who told them that these things would not happen to them. And He called this matter a "parable," even though it is a rhetorical expression, because this saying was constantly on their lips, like a parable that is continually on a person's tongue.
They shall be lengthened. From the root in the verse, “They shall stand in judgment with a plumb line”.
Metzudat David
What is this parable? I mean to say: Why do you apply this parable to the matter of the Land of Israel?
"The days shall be prolonged." Because the prophets' prophecies were for a distant time, they said: "Behold, in the prolongation of the days, all prophecy will be lost, for it will not be remembered." And in a manner of mockery, they spoke in the language customary for a person who delays a matter, not being careful about it at the appointed time and not carrying it out.
Metzudat Zion
What. Just as "why," and similarly, "Why should a living man complain" (Lamentations 3:39):
Vision. Prophecy:
Malbim
"Son of man, what is this parable? They have taken a parable and an analogy from what happened to the stargazers of heaven, who observe the stars. Sometimes their predictions do not come to pass, because the future events that the star-gazers predict, which are necessitated by the celestial configuration, are bound up with time. And when time lengthens, the configuration changes, and other matters are necessitated, contrary to what they saw in the earlier time. This is what it says: 'The days are prolonged.' Secondly, the future events they predict on account of the celestial configuration are bound up with the natural causes and their effects. And when one of the causes changes over the course of many days, the vision is lost and does not come to pass. This is what it says: 'And every vision is lost.' And they took this as a parable for the prophecy of the prophets who prophesied in the Name of the Lord. He said to them: 'What is this parable of yours?' Meaning: Is this parable not fitting for you, House of Israel, for you are not subject to the constellations, but only to Divine providence? And similarly, 'What is this parable concerning the land of Israel?' Is the land of Israel not subject to the celestial configuration, but rather it is a land that the Lord seeks diligently?"
Tell them therefore: Thus says the Lord Hashem: I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say to them: The days are at hand, and the word of every vision.
verse value 4856
Insights
Verse structure: 20 words, 89 letters. Notable word values: "to·them" (אֲלֵיהֶ֗ם) = 86, equal to Elohim. The shortest word is "but" (כִּ֚י, 2 letters) and the longest is "and·not·use·as·a·proverb" (וְלֹֽא־יִמְשְׁל֥וּ, 8 letters). Words sharing gematria 86: to·them, to·them. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·have·caused·to·cease" (הִשְׁבַּ֙תִּי֙), "and·not·use·as·a·proverb" (וְלֹֽא־יִמְשְׁל֥וּ), "but·speak" (אִם־דַּבֵּ֣ר). 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); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·Israel', dividing the verse into phrases of 13 and 7 words.
Rashi
They shall use it as a parable. The language of "mashal" (parable/allegory):
Radak
Therefore, it is stated. It is clear:
Metzudat David
“The days are near.” This means that the decree to do evil will be in the near future, and thus the entire prophecy will come to pass and will not be forgotten.
Metzudat Zion
I have caused to cease. The matter of nullification is like "the oppressor has ceased" (Isaiah 14):
Malbim
Therefore, He said to them, “I have revoked this parable,” meaning: A. That they should not apply this parable even according to their own premise that the matter depends on the celestial constellations; B. And that they should no longer apply it to Israel, for they will recognize that even if this parable is valid for the nations of the world, who are under the influence of the constellations, it is not valid for Israel, who are not under the influence of the constellations. He then explains (in response to what was stated, “I have revoked this parable”) that rather, He should speak to them, saying, “The days are near,” this indicates that the matter is near both in terms of time and in terms of natural causes. This is what is meant by the phrase, “And the fulfillment of every vision.” And thus, even if it were dependent on the constellations, it will come and will not be annulled. B. In response to what was stated, “And they shall no longer apply it to Israel,” He said that there will no longer be a false vision—neither a vision through stars that sees a falsehood, nor a flattering divination among the children of Israel. This means that there will no longer be divination through the wisdom of astrology and the power of calculation, whereby they would speak flattering words to please the people.
For there shall be no more any vain vision nor smooth divination within the house of Israel.
verse value 2364
Insights
Verse structure: 11 words, 40 letters. The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "all·vision" (כׇּל־חֲז֥וֹן, 6 letters). Words sharing gematria 30: for, it·will·be. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "smooth" (חָלָ֑ק). 11 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "not" (root לא, 213x in Ezekiel); "house·of" (root בית, 159x in Ezekiel). First appearance of the root שוא ("emptiness") in Ezekiel. The etnachta (major mid-verse pause) falls on 'smooth', dividing the verse into phrases of 8 and 3 words. Full calculation: כִּ֠י [for] (30) + לֹ֣א [not] (31) + יִהְיֶ֥ה [it·will·be] (30) + ע֛וֹד [anymore] (80) + כׇּל־חֲז֥וֹן [all·vision] (121) + שָׁ֖וְא [emptiness] (307) + וּמִקְסַ֣ם [and·divination] (246) + חָלָ֑ק [smooth] (138) + בְּת֖וֹךְ [in·midst·of] (428) + בֵּ֥ית [house·of] (412) + יִשְׂרָאֵֽל [Israel] (541) = 2364.
Rashi
For there shall no longer be any vision of falsehood. The false prophets will no longer be able to assure you of peace based on a lie, for I will hasten to bring to pass the words of the true prophets.
“Mekasem chalak.” In the vernacular, “dvneila” means smoothness: a charm of slickness.
Radak
For there shall no longer be any false vision. For my prophecy is not like the prophecy of your prophets, who speak a word that does not come to pass; for my words will be fulfilled, and when my words are fulfilled and the land is destroyed, the words of the false prophets will be nullified, and they too will come to an end; and there shall no longer be within the House of Israel any false vision.
And "meqasem" is in smikhut. "Meqasem" has a patach, and even though it is not adjacent [to the following word], for "chaleq" is an adjective; and if it were a noun, the smikhut would be correct, as in "chazon shav." But if "chaleq" is an adjective, as in "ve'ani ish chaleq," then "meqasem" would not be in smikhut. And if it has a patach, behold, we have found like it: "mishpat echad yehiyeh lachem" and "v'lashommo meremes" and "v'hayah hamaltzer." And it is possible that "meqasem" is in smikhut and "chaleq" is an adjective describing the man who speaks falsehoods, and he is the false prophet, and "meqasem" and "kasam" are a general term for the craft they perform to know the future.
“Within the house of Israel.” So it is. And the manuscripts that read “within the children of Israel” are in error, for this is the tradition: every reading is “within the children of Israel” except for this one, which reads “within the house of Israel.”
Metzudat David
"All vision is a lie." This means that from now on, the false prophets will not be able to prophesy peace falsely, nor will they continue to charm with smooth words to assure peace, as they did previously when the prophecy was still for a distant time.
Metzudat Zion
"And from enchantment." The word is from the root *q-s-m*, which denotes the matter of sorcery.
Chalak. Smoothness and the words of a flatterer:
For I am Hashem; I will speak, what word soever it be that I shall speak, and it shall be performed; it shall be no more delayed; for in your days, O rebellious house, will I speak the word, and will perform it, says the Lord Hashem.’
verse value 5117
Insights
Verse structure: 22 words, 79 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·I·will·do·it" (וַעֲשִׂיתִ֔יו, 7 letters). Words sharing gematria 207: I·will·speak, I·will·speak, I·will·speak. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "will·be·drawn" (תִמָּשֵׁ֖ךְ), "in·your·days" (בִימֵיכֶ֞ם), "and·I·will·do·it" (וַעֲשִׂיתִ֔יו). The root דבר appears 5 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). First appearance of the root משך ("will·be·drawn") in Ezekiel. The etnachta (major mid-verse pause) falls on 'anymore', dividing the verse into phrases of 12 and 10 words.
Rashi
“Timmashekh” (will be prolonged). “Sera alongiée” in the vernacular [Old French].
Radak
"For I." My words are not like the words of the diviners, which are in vain; for whatever I speak through My prophets, it shall come to pass and be done. And this decree that I have spoken concerning you shall not be prolonged any longer.
"I will speak a word." What is this "word" that I will speak? Whatever word I speak, it shall be done.
Temeshek. The term is feminine, referring to the decree, for that matter is a decree decreed by God.
"And you shall make it." First it states "And He made," and afterwards it says "And you shall make it," so that you should not say that the matter was done by chance, but rather that I will make the matter just as I spoke of it before they came.
Metzudat David
"For I, the Lord, will speak." This means: Now I am speaking to say: Know that whatever I say will be done swiftly, and it will no longer be delayed or prolonged as it was in the past.
"I will speak a word." I will speak to the prophets, and I will fulfill it in the near future.
Metzudat Zion
Timshek. The matter of prolongation of time:
Malbim
“For I, the Lord, will speak” – so that they will know that prophecy comes only from the Lord, through His personal providence which is not bound by time, nature, or its surrounding circumstances. There is a difference between the word of one who divines by the stars and the word of one who prophesies by the Spirit of God. The stargazer declares what is necessitated according to the order of the celestial arrangement, deriving from the state of the stars at a certain time: that a certain star will stand in opposition to another in a hostile configuration, and that such-and-such will necessarily result from it. It may happen that the stargazer does not know other factors connected with the matter, or that another cause and another hidden state of affairs, unknown to him, will alter the outcome; or perhaps the stargazer did not accurately calculate the time. But the prophet, in the name of the Lord, when he says that the Lord has spoken to bring evil at a certain time, does not say that the evil is necessitated and compelled by causal derivation. Rather, he says that at that time the Lord will decree that the evil shall come, for the decree of the Lord is the act that brings the evil into existence. The Lord spoke to the prophet that at a certain time He would speak and decree that the evil should come, and this very speech will be the act that brings about the evil. This does not depend on any possible cause that might bring about change, for the will of the Lord does not change. This is what the verse means: “For I, the Lord, will speak” – I will speak to the prophet and inform him of what I will speak at a certain time, and of what I will decree then. The speech itself that I will utter then will be the act. This is what it means: “what I speak, I will speak, and it shall be done” – meaning that through the speech, it will be accomplished. Consequently, it will not be delayed any longer, for there is no cause that can hinder the hand of the Lord. Although sometimes the Lord delays the decree and prolongs His anger, not uttering the word of the decree, perhaps so that the people may return in repentance, yet in your days, O house of rebellion, there is no hope that you will return in repentance, for the measure is full. Therefore, “what I speak, I will speak, and I will do it” – meaning that the speech itself will be the act.
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.
Radak
"And it came to pass." "Again." He repeated this matter in order to strengthen it, that in any case the decree will come soon, and it is clear.
Malbim
"And the word of the Lord came to him" — Now, the second utterance came to him, in contrast to what they were saying: although the words of the prophet come in the name of the Lord, and "the word of the Lord does not return void," nevertheless, does not the Lord also sometimes speak of things that will be in many days, and not bring the evil immediately, perhaps they will return? As was the case with most of the severe prophecies whose time was prolonged. And this is what it says: "Behold, the house of Israel says, 'The vision which he sees is for many days.'" The "vision" is what he sees in the prophetic experience, and the "prophecy" is what he is sent to prophesy and to inform the people. And they say that the vision is for many days, and also what he prophesies in his mission to the people is likewise for distant times.
’Son of man, behold, they of the house of Israel say: The vision that he sees is for many days to come, and he prophesies of times that are far off.
verse value 3733
Insights
Verse structure: 13 words, 62 letters. The shortest word is "they" (הִנֵּ֤ה, 3 letters) and the longest is "house·of·Israel" (בֵֽית־יִשְׂרָאֵל֙, 8 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "vision" (הֶחָז֛וֹן), "that·he" (אֲשֶׁר־ה֥וּא), "sees" (חֹזֶ֖ה). 13 unique roots are used. Frequent roots: "saying" (root אמר, 362x in Ezekiel); "house·of·Israel" (root בית, 159x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel). First appearance of the root אנתה ("that·he") in Ezekiel. First appearance of the root חזה ("sees") in Ezekiel. The etnachta (major mid-verse pause) falls on 'many', dividing the verse into phrases of 9 and 4 words. Full calculation: בֶּן־אָדָ֗ם [son·of·man] (97) + הִנֵּ֤ה [they] (60) + בֵֽית־יִשְׂרָאֵל֙ [house·of·Israel] (953) + אֹֽמְרִ֔ים [saying] (291) + הֶחָז֛וֹן [vision] (76) + אֲשֶׁר־ה֥וּא [that·he] (513) + חֹזֶ֖ה [sees] (20) + לְיָמִ֣ים [to·days] (130) + רַבִּ֑ים [many] (252) + וּלְעִתִּ֥ים [and·to·times] (556) + רְחוֹק֖וֹת [far] (720) + ה֥וּא [he] (12) + נִבָּֽא [prophesies] (53) = 3733.
Rashi
"For many days." The prophecy will not be fulfilled except over a long period of time.
Metzudat David
That which he sees. That which the prophet prophesies:
"For many days." That is to say, he says that the matter will occur after many days, and it is as though they say, "Thus the days will be prolonged, and all vision will perish," as stated above.
And at times, etc. The repetition of the matter in what is stated:
Metzudat Zion
And at times. A noun derived from the words "time" and "period."
Therefore say to them: Thus says the Lord Hashem: There shall none of My words be delayed any more, but the word which I shall speak shall be performed, says the Lord Hashem.’
verse value 3408
Insights
Verse structure: 17 words, 65 letters. Notable word values: "to·them" (אֲלֵיהֶ֗ם) = 86, equal to Elohim. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "not·will·be·delayed" (לֹא־תִמָּשֵׁ֥ךְ, 6 letters). Words sharing gematria 241: say, said. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·will·be·delayed" (לֹא־תִמָּשֵׁ֥ךְ). The root דבר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "say" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'all·my·words', dividing the verse into phrases of 10 and 7 words.
Metzudat David
"Every word" – this implies that even a single word [of the prohibition] is included. And so it is written: "You shall not do any manner of work" (Exodus 20:10).
And it shall be done. Hastily:
Malbim
Therefore, He said to them: “Thus says the Lord: No longer will all My words be delayed.” This means: Although until now it sometimes happened that the decree as a whole was delayed, perhaps so that they would return in repentance, and at other times only part of the matter was delayed—meaning He did not bring the entire calamity immediately, but only part of it, perhaps so that they would return—this was the case until now, while the decree had not yet been sealed. And what He spoke concerning the evil was not so that it would be done, but rather so that it would not be done; that is, so that they would return in repentance and not do the evil. But now, “No longer will all My words be delayed,” meaning: not even part of My words will be delayed. For whatever I speak, the word will be done, and I will not wait to see if they will return in repentance, for the decree has now been sealed.
Radak