Moreover, take you up a lamentation for the princes of Israel,
verse value 1821
Insights
Verse structure: 5 words, 22 letters. The shortest word is "forgive" (שָׂ֣א, 2 letters) and the longest is "to·princes·of" (אֶל־נְשִׂיאֵ֖י, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·princes·of" (אֶל־נְשִׂיאֵ֖י). 5 unique roots are used. Frequent roots: "Israel" (root ישראל, 154x in Ezekiel); "forgive" (root נשא, 76x in Ezekiel); "and·you" (root אתה, 62x in Ezekiel). First appearance of the root קינה ("lamentation") in Ezekiel. Full calculation: וְאַתָּה֙ [and·you] (412) + שָׂ֣א [forgive] (301) + קִינָ֔ה [lamentation] (165) + אֶל־נְשִׂיאֵ֖י [to·princes·of] (402) + יִשְׂרָאֵֽל [Israel] (541) = 1821.
Radak
"And you, take up a lamentation for the princes of Israel." "El" (upon/for) is like "al" (upon/for), and there are many instances of it like this; and the "princes of Israel" are the kings of Judah: Jehoahaz, Jehoiakim, and Zedekiah.
Metzudat David
“Concerning the princes of Israel.” This refers to the princes of Israel, namely the kings of Judah, Jehoahaz and Jehoiakim, who were sons of King Josiah.
Metzudat Zion
Sa. The matter of raising the voice:
Malbim
And you, take up the dirge until verse 9, which speaks of the sons of Josiah—Jehoahaz, Jehoiachin, and Jehoiakim—and from verse 9 onward it speaks of Zedekiah. And behold, Israel is likened in the words of the prophets to a lion and to a vine. The simile of the lion is on account of strength, and by this they are likened specifically to the tribe of Judah and the kingdom of the House of David. And they are likened to a vine on account of the fact that the Lord planted them in the land, as it is stated, “My beloved had a vineyard on a very fertile hill” (Isaiah 5:1), and He expected it to produce grapes, which are justice and righteousness. And first He speaks on account of the simile by which they are likened to a lion, as it is stated, “What is your mother? A lioness.” And afterward He speaks on account of the simile by which they are likened to a vine, as it is stated, “Your mother is like a vine in your blood.”
and say: How was your mother a lioness; Among lions she couched, In the midst of the young lions She reared her whelps!
verse value 3381
Insights
Verse structure: 11 words, 44 letters. The shortest word is "how" (מָ֤ה, 2 letters) and the longest is "and·you·shall·say" (וְאָמַרְתָּ֗, 5 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "lioness" (לְבִיָּ֔א), "lions" (אֲרָי֖וֹת), "she·couched" (רָבָ֑צָה). 11 unique roots are used. Frequent roots: "and·you·shall·say" (root אמר, 362x in Ezekiel); "lioness" (root בוא, 175x in Ezekiel); "between" (root בין, 145x in Ezekiel). First appearance of the root רבץ ("she·couched") in Ezekiel. First appearance of the root כפיר ("young·lions") in Ezekiel. The etnachta (major mid-verse pause) falls on 'she·couched', dividing the verse into phrases of 7 and 4 words. Full calculation: וְאָמַרְתָּ֗ [and·you·shall·say] (647) + מָ֤ה [how] (45) + אִמְּךָ֙ [your·mother] (61) + לְבִיָּ֔א [lioness] (43) + בֵּ֥ין [between] (62) + אֲרָי֖וֹת [lions] (617) + רָבָ֑צָה [she·couched] (297) + בְּת֥וֹךְ [in·midst·of] (428) + כְּפִרִ֖ים [young·lions] (350) + רִבְּתָ֥ה [be or become great] (607) + גוּרֶֽיהָ [her·whelps] (224) = 3381.
Rashi
"What is your mother, a lioness?" How esteemed was your mother, you Zedekiah, that she is compared to a lioness.
"Among lions." The princes of Judah:
Radak
And you shall say, “What is your mother, O lioness?” The word “what” comes in the sense of “lamentation,” like this and like “What is your nurse, O daughter?” [Song of Songs 1:7], and similarly the Targum [renders it]: “What is the congregation of Israel, which was like a lioness.” And it compares her to a lioness, and she is the mother of the lions, and the lion is the king of the beasts, and the lioness is the mother of royalty; therefore, it compares the kingdom of the House of David to them. And the correct form of the word “lioness” is “levi’ah,” but the yod has come in place of the aleph, and the aleph in place of the feminine heh, like [the phrase] “alpeh givha” [“his height is tall”], and the yod of continuation is swallowed in the dagesh, [with] the yod of prevention [standing] in place of the aleph.
“Among lions she lay down.” While they were fulfilling the will of the Omnipresent, they lay like lions without fear.
Among lions. Among the kings of the nations:
“Rabbah.” It denotes a matter of great magnitude, as in “which I have nurtured and raised up”. The word “kefir” (lion’s whelp) is small in comparison to the “ari” (lion), yet greater than the “gur” (cub). The “ariot” (lions) are an allusion to kings, and the “kefirim” (lion’s whelps) are an allusion to governors. So too, the Targum renders: “Ariot” as “malkia” (kings), and “kefirim” as “saltunia” (governors).
Metzudat David
"What is your mother, a lioness?" Regarding the house of King Josiah, it says: How great is she, that she is called a lioness, the mother of the lions?
“Reclining among lions.” This is an allegory for the kings of the nations, meaning that the royal house reclined among the kings of the earth securely, without fear.
Metzudat Zion
What. That word indicates superlative degree, and similarly: "How great is Your name" (Psalms 8:2).
Lavi (lion). Thus, you shall call it "the mother of lions," and likewise, "and the cubs of the lion shall scatter" (Job 4:11).
“Rebatsah.” The matter of lying down to rest:
Cubs. Thus, a young lion is called a cub.
“Rabatah.” It denotes greatness and nurturing, as it is written: “Who brought up and brought forth” (Lamentations 2:22).
Guriah. So too, the young lions are called "cubs," as it is stated: "sufficient for his cubs" (Nahum 2:12):
Malbim
“What is your mother like a lioness?” This means: Your mother, who is compared to a lioness. Consider in what manner this simile applies to her, for the comparison to a lion is appropriate due to the strength it possesses and due to its ability to instill fear in others, not due to its predatory nature. That aspect would be fitting for Nebuchadnezzar and the other destroyers of lands, but not for Israel. Now, the term “lioness” is used for the lioness when she has lion cubs. Thus, it says: “Your mother [was] like a lioness at the time she resembled a lioness,” lying down among lions and nursing her young cubs among young lions. There is a distinction between a “gor” (cub), a “kefir” (young lion), and an “aryeh” (lion). The “gor” is the lion that is still nursing and does not yet hunt. When it grows, it is called a “kefir,” which is the young lion; at this stage, it hunts within its den but does not venture far from its lair to hunt. When it grows even more, it is called an “aryeh,” and then it ventures out to hunt wherever it finds prey. The text states that this lioness lay down among lions, and her young cubs were raised among young lions, who are larger than the cubs. This is an allegory for Josiah, who was a mighty king like a lion and lay down among the other kings, and his young sons were counted among mighty kings.
And she brought up one of her whelps, He became a young lion; And he learned to catch the prey, He devoured men.
verse value 1901
Insights
Verse structure: 9 words, 37 letters. Notable word values: "one" (אֶחָ֥ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֥ד, 3 letters) and the longest is "to·catch·prey" (לִטְרׇף־טֶ֖רֶף, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·went·up" (וַתַּ֛עַל). 9 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "one" (root אחד, 104x in Ezekiel); "and·went·up" (root עלה, 61x in Ezekiel). The etnachta (major mid-verse pause) falls on 'was', dividing the verse into phrases of 5 and 4 words. Full calculation: וַתַּ֛עַל [and·went·up] (506) + אֶחָ֥ד [one] (13) + מִגֻּרֶ֖יהָ [from·her·whelps] (258) + כְּפִ֣יר [young·lion] (310) + הָיָ֑ה [was] (20) + וַיִּלְמַ֥ד [and·he·learned] (90) + לִטְרׇף־טֶ֖רֶף [to·catch·prey] (608) + אָדָ֥ם [man] (45) + אָכָֽל [ate] (51) = 1901.
Rashi
"And one of her cubs went up." This lament was said concerning the sons of Yoshiyahu, for he was the first, Yehoachaz.
He ate a human — this means he robs Israel, because Israel are called "Adam," as it is stated (below 34): "And I will deliver My flock, the flock of My pasture, who are men [Adam], to you." And according to the parable, every beast that has tasted the taste of human flesh is forever provoked against people.
Radak
“And she went up.” It is from the hifil conjugation; it means “she elevated one of her cubs,” namely, one of the royal family, and this was Jehoahaz, as it states: “And the people of the land took Jehoahaz, the son of Josiah, and anointed him and made him king instead of his father.” This implies that “they elevated him,” meaning they exalted him until he rose in status, and he was called “a lion’s cub.” This implies that Jehoahaz reigned and was called “a lion’s cub” and not “a lion,” because he did not have a great dominion, for most of the land was then desolate.
"And he learned to tear prey; a man he devoured." This young lion learned to tear prey until it ate a man, for the lion or the young lion mostly preys upon animals, and at times it also preys upon a man. Similarly, Jehoahaz fought against one greater than him, namely Egypt, as explained in the Book of Kings, and because of this Pharaoh Necho imprisoned him.
Metzudat David
“And it shall go up.” One of the royal princes went up and became king, and concerning Jehoahaz it says:
And he shall learn. He accustomed himself to seize prey, to the point that he even devoured human beings; that is to say, just as a wild beast that is habituated to excessive predation ultimately comes to prey upon human beings, so too Jehoahaz, who greatly accustomed himself to oppressing the gentiles, came to oppress even Israel, who are referred to as "human beings," as it is stated, "And I will give My flock... 'You are human beings'" (below, 34).
Metzudat Zion
And it learned. The matter of the "habit" is akin to what they taught: "their tongue speaks falsely" (Jeremiah 9:4).
Malbim
“And one of her cubs went up” – this refers to Jehoahaz, whom the common people made king in place of his father Josiah. He was like a young lion, for he had already reached the prime of his strength when he came to the throne, and he learned to tear its prey like a young lion. Moreover, he even ate human beings, for by nature a lion does not eat man, since God has instilled fear of man in the beasts of the earth; yet he transgressed his boundary by eating humans. The allegorical meaning is that he also corrupted members of Israel, as it is stated: “And he did evil in the sight of the Lord.”
Then the nations assembled against him, He was taken in their pit; And they brought him with hooks To the land of Egypt.
verse value 2918
Insights
Verse structure: 9 words, 44 letters. The shortest word is "to·him" (אֵלָ֛יו, 4 letters) and the longest is "and·they·heard" (וַיִּשְׁמְע֥וּ, 6 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·heard" (וַיִּשְׁמְע֥וּ). 9 unique roots are used. Frequent roots: "to·land·of" (root איל, 238x in Ezekiel); "to·him" (root אל, 204x in Ezekiel); "and·they·brought·him" (root בוא, 175x in Ezekiel). First appearance of the root חח ("with·hooks") in Ezekiel. The etnachta (major mid-verse pause) falls on 'was·caught', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיִּשְׁמְע֥וּ [and·they·heard] (432) + אֵלָ֛יו [to·him] (47) + גּוֹיִ֖ם [nations] (59) + בְּשַׁחְתָּ֣ם [in·their·pit] (750) + נִתְפָּ֑שׂ [was·caught] (830) + וַיְבִאֻ֥הוּ [and·they·brought·him] (30) + בַחַחִ֖ים [with·hooks] (68) + אֶל־אֶ֥רֶץ [to·land·of] (322) + מִצְרָֽיִם [Egypt] (380) = 2918.
Rashi
"And the nations heard of him" – Pharaoh, king of Egypt.
“He was caught in their pit.” They dig pits and cover their openings with straw, and the animal falls into them.
“Chachim.” These are like iron rings that pierce his nose and with which they drag it.
Radak
“And the nations heard of him.” This refers to the army of Pharaoh, which was in the land of Hamath. They heard that he had raided the land of Egypt, and they captured him upon his return from there. This is what is stated: “In their pit he was captured.” The word “beshachatem” (in their pit) is derived from “korei shachat” (one who digs a pit). And the Targum translates it as “b’matzudotam” (in their traps), rendering it as “bisrigayhon” (in their weaving/meshes), meaning they were ensnared.
Bachachim. With chains of iron, and so did Jonathan render it: "with chains."
Metzudat David
"And they heard." The nations gathered against him for war, and he was captured in the pit that they had made for him. They brought him in chains to Egypt, as it is stated: "And Pharaoh bound him in chains" (2 Kings 23:33). And because they likened him to a lion, the verse uses the language of an animal being captured: "he fell into the pit" and "was dragged with cords."
Metzudat Zion
"And they heard." The term "gathered" is similar to "and Saul gathered the people" (1 Samuel 15). This is because the gathering of the people comes about through the sounding of the voice of the one who gathers.
In their pit. A pit and a ditch, as it is said, "They made a pit" (Psalms 9:16).
"Is seized." The matter of capture:
"baḥamim": These are the rings that are placed in the cheeks of the animal in order to lead it by them. And likewise, "and I will put rings in your cheeks" (below, 38).
Malbim
And the nations listened to him, for the King of Egypt came against him, and he was captured in their scheme, as it is stated: “And they bound him in Riblah, in the land of Hamath, and brought him in chains to the land of Egypt.”
Now when she saw that she was disappointed, And her hope was lost, Then she took another of her whelps, And made him a young lion.
verse value 3505
Insights
Verse structure: 10 words, 41 letters. Notable word values: "one" (אֶחָ֥ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "was·waited" (נֽוֹחֲלָ֔ה, 5 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "was·waited" (נֽוֹחֲלָ֔ה), "has·perished" (אָבְדָ֖ה), "her·hope" (תִּקְוָתָ֑הּ). 10 unique roots are used. Frequent roots: "that" (root כי, 114x in Ezekiel); "one" (root אחד, 104x in Ezekiel); "and·saw" (root ראה, 74x in Ezekiel). The etnachta (major mid-verse pause) falls on 'her·hope', dividing the verse into phrases of 5 and 5 words. Full calculation: וַתֵּ֙רֶא֙ [and·saw] (607) + כִּ֣י [that] (30) + נֽוֹחֲלָ֔ה [was·waited] (99) + אָבְדָ֖ה [has·perished] (12) + תִּקְוָתָ֑הּ [her·hope] (911) + וַתִּקַּ֛ח [and·took] (514) + אֶחָ֥ד [one] (13) + מִגֻּרֶ֖יהָ [from·her·whelps] (258) + כְּפִ֥יר [young·lion] (310) + שָׂמָֽתְהוּ [she·made·him] (751) = 3505.
Rashi
And she saw. His mother is the congregation of Israel.
For it is an illness: the language denotes illness.
And she took one of her cubs. Yehoyakim:
“כפיר שמתהו” – “She made him a young lion.” Every instance of the term *kefir* in Scripture refers to a young, vigorous lion.
Radak
"And she saw that her hope was lost." This is the opposite of "hope," meaning that her expectation was lost. In this manner, Jonathan rendered it: "And she saw that the hope had ceased, her expectation was destroyed." And there is an explanation according to its plain meaning, regarding the matter of hope: namely, that she saw that she had stood for many days in hope, perhaps her circumstances would improve, and now her expectation was lost.
And she took one of her cubs, a young lion, and set him up. She said, perhaps this one will succeed in kingship. And even though Pharaoh Necho, they made him king with the consent of the common people, they made him king, and it was as if they themselves appointed him king.
Metzudat David
"And she saw." The royal house of Josiah saw that it had stood for some time in the hope that it would return to its kingship, and behold, its hope was lost, for it did not return.
"And she took." She took one of the royal family and placed him as king, and regarding Jehoiakim it will say:
Metzudat Zion
“She hoped in vain.” From the language of hope and expectation:
She made him. The language of "shimah" (to make).
Malbim
“And she saw that she waited in vain, her hope perished” — there is a difference between “tuchel” (hope/expectation) and “tikvah” (hope). One who “michal” (hopes/awaits) does so regarding a matter that is clear and assured to him, whereas one who “mekaveh” (hopes) does so regarding a matter that is not assured. The meaning is that she, who was frustrated in her hope, imagined that she had “tuchel” — hope regarding a clear and assured matter. But in the end, she saw that she did not even have “tikvah” — hope regarding an uncertain matter.
“And she took one of her cubs” — this refers to Jehoiakim, whom Pharaoh Necho made king with the consent of the people. “As a lion’s cub” — the meaning is that he was not actually like a lion’s cub, for he was weak by nature; rather, the people placed him in a position such that he would be like a lion’s cub. I have already explained in the book of Kings that when Pharaoh made Jehoiakim king, he also made Jehoiachin king, who was eight years old, and both of them reigned together. Therefore, he counted both of them as one.
And he went up and down among the lions, He became a young lion; And he learned to catch the prey, He devoured men.
verse value 2640
Insights
Verse structure: 8 words, 40 letters. The shortest word is "was" (הָיָ֑ה, 3 letters) and the longest is "in·midst·of·lions" (בְּתוֹךְ־אֲרָי֖וֹת, 9 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·walked" (וַיִּתְהַלֵּ֥ךְ), "in·midst·of·lions" (בְּתוֹךְ־אֲרָי֖וֹת). 8 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "in·midst·of·lions" (root תוך, 111x in Ezekiel); "and·walked" (root הלך, 66x in Ezekiel). The etnachta (major mid-verse pause) falls on 'was', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיִּתְהַלֵּ֥ךְ [and·walked] (471) + בְּתוֹךְ־אֲרָי֖וֹת [in·midst·of·lions] (1045) + כְּפִ֣יר [young·lion] (310) + הָיָ֑ה [was] (20) + וַיִּלְמַ֥ד [and·he·learned] (90) + לִטְרׇף־טֶ֖רֶף [to·catch·prey] (608) + אָדָ֥ם [man] (45) + אָכָֽל [ate] (51) = 2640.
Radak
“And he walked among lions.” This refers to Jehoiakim, whom Pharaoh Necho made king. “And he walked among lions” means that he walked among kings, namely Pharaoh Necho and Nebuchadnezzar, for at times he was allied with one and at times with the other. For the king of Babylon captured him and took him to Babylon, and afterward he returned to Jerusalem and rebelled against the king of Babylon, and he was supported by the king of Egypt.
He was a lion cub. He did not ascend to the rank of being called a lion; rather, he was a lion cub, just as he was at the time of his reign.
And it teaches regarding "prey" (terefah): "Prey" means that he devoured a human being. Could it be that he fought against Edom, Moab, and the children of Ammon, since they came against him with bands of Chaldeans when he rebelled against the king of Babylon? And likewise in Israel, he shed innocent blood as well.
Metzudat David
"And he walked." He conducted the kingship among the kings of Egypt and was like them.
He was a lion cub. A king, a ruler, and a mighty warrior:
And he shall learn. He accustomed himself to tear prey in order to oppress the gentiles, to the extent that he even ate human beings, meaning that he also oppressed the Israelites.
Malbim
“And he walked about” – because he walked among lions, through this he became a lion’s whelp, even though he was weak at the time of his kingship (for this reason they first made Jehoahaz king). Because he entered into a covenant with Pharaoh and afterwards with Nebuchadnezzar, he was a lion’s whelp, and he also learned to tear prey and devoured man, as it is written, “and also the innocent blood which he shed.” But he added wickedness to that of Jehoahaz, for:
And he knew their castles, And laid waste their cities; And the land was desolate, And the fulness thereof, Because of the noise of his roaring.
verse value 3194
Insights
Verse structure: 9 words, 44 letters. The shortest word is "land" (אֶ֙רֶץ֙, 3 letters) and the longest is "his·widows" (אַלְמְנוֹתָ֔יו, 8 letters). 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·knew" (וַיֵּ֙דַע֙), "his·widows" (אַלְמְנוֹתָ֔יו), "and·their·cities" (וְעָרֵיהֶ֖ם). 9 unique roots are used. Frequent roots: "land" (root ארץ, 176x in Ezekiel); "laid-waste" (root חרב, 102x in Ezekiel); "and·knew" (root ידע, 99x in Ezekiel). First appearance of the root אלמנה ("his·widows") in Ezekiel. The etnachta (major mid-verse pause) falls on 'laid-waste', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיֵּ֙דַע֙ [and·knew] (90) + אַלְמְנוֹתָ֔יו [his·widows] (543) + וְעָרֵיהֶ֖ם [and·their·cities] (331) + הֶחֱרִ֑יב [laid-waste] (225) + וַתֵּ֤שַׁם [and·put] (746) + אֶ֙רֶץ֙ [land] (291) + וּמְלֹאָ֔הּ [and·its·fullness] (82) + מִקּ֖וֹל [from·the·voice·of] (176) + שַׁאֲגָתֽוֹ [his·roaring] (710) = 3194.
Rashi
"And He knew His widows." He afflicted the women and killed their husbands. And there are those who interpret "His widows" like "His palaces," and He knew the language of decay and destruction, as it says, "And from afar He knows" (Psalms 138:6).
"And their cities he laid waste." [This means that] he imposed a tax upon the land to be given to Pharaoh every year, as it is stated (2 Kings 23:35):
Radak
"And he knew his widows." The pronoun [his] refers to a man whom he remembered, and both are stated in a general sense, indicating that he would kill the men and lie with their widows. This is the interpretation of "knew," as in "And the man knew Eve his wife again." Likewise, the prophet testified against him that he shed innocent blood, as Jeremiah said concerning him: "For your eyes and your heart are not set on anything but on your gain and on shedding innocent blood." And the Targum [translates]: "And he knew" as "and I destroyed their ruins," interpreting "knew" in the sense of breaking and destruction, as in "he disciplined the men of Succoth," and he translated "his widows" as "his palaces," which he rendered as "and I destroyed their ruins."
“And their cities He laid waste.” From his evil deeds came the destruction of the cities in the Land of Israel, for he did not lay them waste with his own hands, but rather he caused the destruction. Similarly, “and the city you shall burn with fire,” which the prophet said to Zedekiah.
“And the land and all that is in it shall be desolate at the sound of His roaring.” The land of Judah shall become a desolation at the sound of His roaring, for He instills His fear into people. And since they compared Him to a young lion, it says “the sound of His roaring.”
Metzudat David
"And he knew their widowhood." He broke and demolished the palaces of his people and laid waste to their cities.
And it was made desolate. The Land of Israel, and the men who filled it, became a desolation out of fear of the sound of its roar; and because they compared it to a lion cub, it uses the expression that applies to a lion cub: "lions that terrify with the sound of their roar."
Metzudat Zion
And he knew. The sense of "breaking" is similar to [the phrase] "and he threshed them, the men of Succoth" (Judges 8:16):
"His widows." Like "his palaces," where the lamed comes in place of the resh. Similarly, "He brings forth the Mazzaroth" (Job 38:32), which is like "Mazzalot" (constellations), where the resh comes in place of the lamed. Alternatively, it may be that it is from the root of "Ulam" (palace).
ההריב. The word means destruction:
And she placed. The language of "desolation" (from the root שממה, meaning desolation).
Malbim
And he knew his halls, for the way of the young lion is not to go out from its den, and he knew how to go out to the halls of his gates, which are the outer chambers of his house. This means that he ravaged and plundered outside of the Land of Israel, and the cities of the neighbors of the Land of Israel he destroyed, for he began to wage war against the neighbors surrounding him, whom Nebuchadnezzar had placed under his authority, as is seen in Jeremiah (chapter 27), where the envoys of the nations—Edom, Ammon, Tyre, and Moab—came to him, and as is written there.
Then the nations cried out against him On every side from the provinces; And they spread their net over him, He was taken in their pit.
verse value 4509
Insights
Verse structure: 10 words, 47 letters. The shortest word is "against·him" (עָלָ֥יו, 4 letters) and the longest is "from·provinces" (מִמְּדִינ֑וֹת, 7 letters). Words sharing gematria 116: against·him, over·him. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·provinces" (מִמְּדִינ֑וֹת), "and·they·spread" (וַֽיִּפְרְשׂ֥וּ), "their·net" (רִשְׁתָּ֖ם). The root על appears 2 times in this verse. 9 unique roots are used. Frequent roots: "against·him" (root על, 272x in Ezekiel); "and·they·gave" (root נתן, 207x in Ezekiel); "round·about" (root סביב, 112x in Ezekiel). The etnachta (major mid-verse pause) falls on 'from·provinces', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיִּתְּנ֨וּ [and·they·gave] (472) + עָלָ֥יו [against·him] (116) + גּוֹיִ֛ם [nations] (59) + סָבִ֖יב [round·about] (74) + מִמְּדִינ֑וֹת [from·provinces] (550) + וַֽיִּפְרְשׂ֥וּ [and·they·spread] (602) + עָלָ֛יו [over·him] (116) + רִשְׁתָּ֖ם [their·net] (940) + בְּשַׁחְתָּ֥ם [in·their·pit] (750) + נִתְפָּֽשׂ [was·caught] (830) = 4509.
Rashi
"And the nations round about brought it upon him, from the countries. And the Lord sent against him bands of Arameans, and bands of Chaldeans, and bands of Moabites, and bands of the children of Ammon" (2 Kings 24:2):
"And the nations shall lay hands upon him." And they were gathered together:
Radak
“And the nations set upon him round about from the provinces.” They raised their voice against him, meaning that many nations assembled, as it says, “the bands of the Chaldeans, and the bands of Aram, and the bands of Moab, and the bands of the children of Ammon.”
Metzudat David
“And the nations shall lay hands upon him.” The surrounding nations from many countries set traps for him, spread their nets over him, and he was caught in the destruction that they devised against him. This means that they fought against him and captured him, as it is stated: “And the Lord sent against him bands of the Arameans, and bands of the Arameans of Damascus…” (II Kings 24).
Malbim
"And the nations around Him laid hands on him from the countries," as it is stated (2 Kings 24): "And the Lord sent against him detachments of Chaldeans and detachments of Arameans." [The text continues:] "And they spread their net over him; in their pit he was caught." For Jehoahaz was caught in their pit without a net, because he did not fight against the king of Egypt. But Jehoiakim rebelled and fought, and they had to spread a net over him, along with a siege and traps, until he was caught.
And they put him in a cage with hooks, And brought him to the king of Babylon; That they might bring him into strongholds, So that his voice should no more be heard Upon the mountains of Israel.
verse value 3217
Insights
Verse structure: 14 words, 68 letters. The shortest word is "Babylon" (בָּבֶ֑ל, 3 letters) and the longest is "and·they·set·it" (וַֽיִּתְּנֻ֤הוּ, 6 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·the·cage" (בַסּ֙וּגַר֙), "to·king·of" (אֶל־מֶ֣לֶךְ), "they·brought·him" (יְבִאֻ֙הוּ֙). The root בוא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·king·of" (root איל, 238x in Ezekiel); "and·they·set·it" (root נתן, 207x in Ezekiel); "and·they·brought·him" (root בוא, 175x in Ezekiel). First appearance of the root בבל ("Babylon") in Ezekiel. The etnachta (major mid-verse pause) falls on 'Babylon', dividing the verse into phrases of 6 and 8 words. Full calculation: וַֽיִּתְּנֻ֤הוּ [and·they·set·it] (477) + בַסּ֙וּגַר֙ [in·the·cage] (271) + בַּחַחִ֔ים [with·hooks] (68) + וַיְבִאֻ֖הוּ [and·they·brought·him] (30) + אֶל־מֶ֣לֶךְ [to·king·of] (121) + בָּבֶ֑ל [Babylon] (34) + יְבִאֻ֙הוּ֙ [they·brought·him] (24) + בַּמְּצֹד֔וֹת [into·strongholds] (542) + לְמַ֗עַן [so·that] (190) + לֹא־יִשָּׁמַ֥ע [not·be·heard] (451) + קוֹל֛וֹ [his·voice] (142) + ע֖וֹד [again] (80) + אֶל־הָרֵ֥י [to·mountains·of] (246) + יִשְׂרָאֵֽל [Israel] (541) = 3217.
Rashi
“B’soger.” The Targum: “In collars.”
“in the strongholds.” To be imprisoned there.
Radak
“And they put him in a cage.” Here, this parable does not mention Jehoiachin and Zedekiah. And one should explain that Jehoiachin did not reign for more than three months; therefore, he was not mentioned. And Zedekiah as well, because since the reigns of Jehoiakim and Zedekiah are counted as one, and both were handed over to the king of Babylon and died under his authority, the matter refers to both of them together. And the main destruction began with Jehoiakim, for the king of Babylon took with him to Babylon part of the vessels of the House of God and the nobles of the land.
“With a cage, with hooks.” The Targum: “With collars and shackles.”
"He shall bring him into strongholds." And after He brought him to Babylon, He brought him into strongholds. The explanation is: mighty towers, to be imprisoned there. And similarly, "strongholds of rocks", "his stronghold, in the strongholds of En Gedi".
“For the sake that his voice may not be heard.” Because it states, “From the voice of his roaring,” it teaches that his voice shall not be heard anymore.
"to the mountains of Israel." The word "to" (el) functions like "upon" (al). If this refers to Zedekiah, it is appropriate, for he did not return to the Land of Israel from the day of his exile. And if it refers to Jehoiakim, it is also appropriate, for in the first exile, when he was exiled, the king of Babylon also brought him to the strongholds, so that he would not return to the Land of Israel. Nevertheless, they later restored him there, because they thought he would not rebel against them and they trusted him. Later, in the second exile, the Chaldeans seized him to take him to Babylon, and he died on the way, as it is written: "Carry him out and throw him beyond the gates of Jerusalem." And according to the opinion of some commentators, he died in Babylon.
Metzudat David
"And they put him in fetters." Those who captured him placed him in shackles secured with chains, and they brought him to the king of Babylon, so that he would place him in fortresses, to be imprisoned there, in order that he might no longer raise his voice upon the mountains of Israel. This means that their intention was for him to be confined in prison forever, so that he would no longer rule over Israel nor terrify them with the sound of his roaring. (But in truth, he did not come to Babylon, nor did he dwell in the fortresses, for he died on the way, as it is stated in Jeremiah.)
Metzudat Zion
In the word "closed." Closed shackles:
“On the ramparts.” The term refers to a tall and strong tower, similar to the “ramparts of rocks” (Isaiah 33:16).
Malbim
"And he put him in a cage with hooks" — Joahaz was placed only in hooks, by which a beast is dragged out of its den; but Jehoiakim was placed in a cage, which is an additional measure of security. "And he brought him to the king of Babylon" — and what is written further, "he brought him into strongholds," is because the king of Babylon conquered twice. The first time, he was his servant and sent him away on his own accord; the second time, he brought him in chains. Or perhaps, what is written, "And he put him in fetters," refers to Jehoiakim, and "he brought him in chains" refers to Jehoiachin, since both were considered part of one kingdom, as stated above, so that they would no longer hear his voice, for they never returned to the Land of Israel.
Your mother was like a vine, in your likeness, Planted by the waters; She was fruitful and full of branches By reason of many waters.
verse value 2519
Insights
Verse structure: 10 words, 42 letters. The shortest word is "your·mother" (אִמְּךָ֥, 3 letters) and the longest is "upon·waters" (עַל־מַ֣יִם, 5 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "as·the·vine" (כַגֶּ֛פֶן), "and·full of branches" (וַעֲנֵפָ֔ה). 10 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "many" (root רב, 52x in Ezekiel); "in·your·blood" (root דם, 45x in Ezekiel). The etnachta (major mid-verse pause) falls on 'planted', dividing the verse into phrases of 5 and 5 words. Full calculation: אִמְּךָ֥ [your·mother] (61) + כַגֶּ֛פֶן [as·the·vine] (153) + בְּדָמְךָ֖ [in·your·blood] (66) + עַל־מַ֣יִם [upon·waters] (190) + שְׁתוּלָ֑ה [planted] (741) + פֹּֽרִיָּה֙ [fruit] (295) + וַעֲנֵפָ֔ה [and·full of branches] (211) + הָיְתָ֖ה [was] (420) + מִמַּ֥יִם [from·waters] (130) + רַבִּֽים [many] (252) = 2519.
Rashi
"Your mother is like a vine." This too is from the dirge.
"Your blood": This is the language of similarity and parable, meaning: You are like one whose mother was a vine planted by the waters.
"Porah." Like "porah rosh," a term denoting one who produces fruit.
"From many waters." By means of many waters:
Radak
“Your mother is like a vine in your blood, planted by water.” He further added another parable regarding the Congregation of Israel: Just as the Congregation of Israel is like a fruitful and spreading vine, so too was her state at the beginning with the first kings, David and Solomon, and the good kings who came after them. And “your mother” corresponds to Israel, and “mother” refers to the Congregation. The phrase “in your blood” means “in your form,” and likewise Targum Jonathan renders it: “The Congregation of Israel, in her conduct, is like a vine planted by a spring of waters.” And “in your blood” is like “in your form,” similar to “and their form is to wear away in Sheol,” which is like “and their form” at “turn aside,” as in “she turned aside.” Or it is another measure: “dam” on the scale of “tzav” and “qav.” And Rav Hai Gaon, of blessed memory, explained “in your blood” according to its literal meaning, that blood is the natural moisture, for everything that comes forth from another thing contains some of the natural moisture of its source.
“Planted by the waters.” Therefore, it was fruitful and flourishing, for the waters did not cease from beneath it. So too is the Congregation of Israel: as long as its leaders were good, it was successful in its deeds and continued to grow, like the vine that is by the waters.
Porah. It is derived from the phrase “be fruitful and multiply,” and it is on the pattern of the word 'bochiyah' (weeping), or Poriyah may denote one that produces abundant fruit. And “Anafah” is an adjective, meaning that it has long branches.
Metzudat David
"Your mother." The House of King David, in its entirety, was like a vine in its appearance, as if to say: "Opposite each one of the kings, behold, on account of the likeness of each one of you, the royal house will be likened to a vine planted near the waters, so that it may draw upon it an abundance of moisture."
"Its fruit and its branch." Its fruit was of the vine, and likewise its branch grew from the abundant waters that watered it. That is to say, goodness and dominion came upon her, for she was of the seed of David.
Metzudat Zion
“Your blood.” Just as in “your image,” it is the term for form and shape.
"Planted." "Rooted."
Malbim
“Your mother is like a vine in your blood” – now he speaks of the second parable, in which Israel is compared to a vine. He comes here to recount the matter of the kingdom of Zedekiah, who was righteous and was not compared to a predatory lion, but rather to a vine planted in the land. And “by the waters” refers to the act of transplanting, for the term “planted” here denotes the uprooting of the vine from its place to another location. For he desired to leave the dominion of Nebuchadnezzar and come under the dominion of Pharaoh, so that it might be fruitful and flourishing by abundant waters, as it is stated (in chapter 17): “To a good field, to abundant waters it is planted.”
And she had strong rods To be sceptres for them that bore rule; And her stature was exalted Among the thick branches, And she was seen in her height With the multitude of her tendrils.
verse value 3927
Insights
Verse structure: 13 words, 62 letters. Notable word values: "in·her·height" (בְגׇבְה֔וֹ) = 18, chai, 'life'. The shortest word is "strength" (עֹ֗ז, 2 letters) and the longest is "and·were·to-her" (וַיִּֽהְיוּ־לָ֞הּ, 7 letters). 8 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·were·to-her" (וַיִּֽהְיוּ־לָ֞הּ), "tribes·of" (מַטּ֣וֹת), "strength" (עֹ֗ז). The root גבה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·were·to-her" (root היה, 335x in Ezekiel); "to·sceptres·of" (root איל, 238x in Ezekiel); "among" (root בין, 145x in Ezekiel). The etnachta (major mid-verse pause) falls on 'cords', dividing the verse into phrases of 9 and 4 words. Full calculation: וַיִּֽהְיוּ־לָ֞הּ [and·were·to-her] (72) + מַטּ֣וֹת [tribes·of] (455) + עֹ֗ז [strength] (77) + אֶל־שִׁבְטֵי֙ [to·sceptres·of] (352) + מֹֽשְׁלִ֔ים [ruling] (420) + וַתִּגְבַּ֥הּ [and·was·high] (416) + קוֹמָת֖וֹ [its·height] (552) + עַל־בֵּ֣ין [among] (162) + עֲבֹתִ֑ים [cords] (522) + וַיֵּרָ֣א [and·appeared] (217) + בְגׇבְה֔וֹ [in·her·height] (18) + בְּרֹ֖ב [with·multitude·of] (204) + דָּלִיֹּתָֽיו [his·branches] (460) = 3927.
Rashi
“Scepters of strength are the tribes of the rulers.” They are mighty dominions and strong kings.
"Thick." Trees whose branches are numerous.
Radak
“And her strength shall be in her rods, with the tribes of the rulers.” Her branches were rods of strength, power, and greatness, together with the tribes of the rulers, and they are the kings who hold in their hand the tribes of instruction.
"And his stature was tall." The vine is mentioned in the masculine gender and in the feminine gender. For the most part, it is in the feminine, as it says, "Behold, his stature," and "And he saw him in his height," regarding the majority of its tendrils. And likewise, in the masculine gender, "A luxuriant vine, Israel," and "And he found a vine in the field, and he gathered from it."
Regarding “among the thick branches.” The branch that is among the thick branches is higher than all the other branches, and it is the central one of the tree, and it is called the crown. And this vine’s stature was upon the crown of the other trees. The parable is that the kingdom of David and his son Solomon was supreme over all the kingdoms of the nations, and over the highest and greatest among them. And they all were subject to the kingdom of the House of David and subjugated beneath it, until it appeared in height and rank above them all, due to the multitude of mighty men, many princes, and honorable men that it had. This is the parable of “the abundance of its tendrils.” And so did Jonathan render the verse: “And there were in it rulers, etc.”
“Its branches (daliyotav).” On the pattern of “its pregnant ones (hariyotav).”
Metzudat David
“Rods of strength.” Their branches were rods of strength and fortitude, from which ruling tribes would emerge to subjugate and strike those who rebelled against them. That is to say, the government was powerful enough to subdue and conquer all who rose up against it.
"And his stature grew tall." He was tall in stature:
On "among the thickets." This refers to the upper branch, which is the central one standing among the thickets—namely, the spreading branches intertwined with one another. That is to say, the stature of the vine ascended above all the upper branches of all the trees.
"And it was seen in its height." Because of the great height, it was visible from afar, along with its numerous high and massive branches. This means that its dominion grew over the dominion of all kings, and it became renowned throughout the world for its great might and strength.
Metzudat Zion
Matot. The word is derived from the terms "mattah" (staff) and "makel" (rod).
“Strength.” The matter of strength:
Shevet. The word is derived from "shevet" (staff) and "sharvit" (rod).
"Thick branches." The matter of braiding, and likewise a thick branch of a tree (Leviticus 23:40):
“His branches.” His large branches, as in “to clear away his branches” (above 6:7).
Malbim
“And they became to her mighty rods, and great strength,” meaning that he was joined with the tribes of rulers, who are the rulers of the peoples surrounding Jerusalem, who entered into a covenant with him; and “his stature was exalted among the thick trees,” namely, near the thick trees whose branches are intertwined with one another, he grew up to that height, and thereby he was seen in his height—contrary to Nebuchadnezzar’s desire, who planted him so that he would be a spreading vine, low in stature, as stated above (section 17).
But she was plucked up in fury, She was cast down to the ground, And the east wind dried up her fruit; Her strong rods were broken off and withered, The fire consumed her.
verse value 4853
Insights
Verse structure: 14 words, 60 letters. The shortest word is "fire" (אֵ֥שׁ, 2 letters) and the longest is "were·broken·off" (הִתְפָּרְק֧וּ, 6 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·was·pulled·up" (וַתֻּתַּ֤שׁ), "was·thrown" (הֻשְׁלָ֔כָה), "dried·up" (הוֹבִ֣ישׁ). The root יבש appears 2 times in this verse. 13 unique roots are used. Frequent roots: "to·the·land" (root ארץ, 176x in Ezekiel); "devoured·him" (root אכל, 57x in Ezekiel); "east" (root קדים, 52x in Ezekiel). The etnachta (major mid-verse pause) falls on 'its·fruit', dividing the verse into phrases of 8 and 6 words. Full calculation: וַתֻּתַּ֤שׁ [and·was·pulled·up] (1106) + בְּחֵמָה֙ [in·fury] (55) + לָאָ֣רֶץ [to·the·land] (321) + הֻשְׁלָ֔כָה [was·thrown] (360) + וְר֥וּחַ [and·wind·of] (220) + הַקָּדִ֖ים [east] (159) + הוֹבִ֣ישׁ [dried·up] (323) + פִּרְיָ֑הּ [its·fruit] (295) + הִתְפָּרְק֧וּ [were·broken·off] (791) + וְיָבֵ֛שׁוּ [and·withered] (324) + מַטֵּ֥ה [staff] (54) + עֻזָּ֖הּ [her·strength] (82) + אֵ֥שׁ [fire] (301) + אֲכָלָֽתְהוּ [devoured·him] (462) = 4853.
Rashi
"וַתִּתֵּשׁ." Every uprooting and planting is a matter that is scattered over the entire land.
And the east wind. Nebuchadnezzar:
“He dried up its fruit.” He slaughtered the sons of Zedekiah.
Radak
"And it was plucked up in fury." This great tearing down was only in anger and in great wrath, because it was exalted above all, and it was brought low below all, for it was cast down to the earth. And so it is said: "And the Lord tore them down from upon their land in anger and in wrath and in great wrath, and he cast them into another land, as this day."
"And the east wind dried up its fruit." As we explained above regarding the verse "Surely, as the east wind touches it," for the King of Babylon is compared to the east wind, because it is hot and dry; and furthermore, because Babylon is to the northeast of the Land of Israel.
They were scattered and withered. His branches, of which it is said, “The staff of strength, fire has consumed it.”
"staff of strength." It is the king, as we have explained, and it is Zedekiah.
Metzudat David
"And it was plucked up in fury." Behold, this vine was uprooted from its place with great fury and cast to the ground.
They were scattered. The branches, which had been like strong staffs, were broken and withered.
“It consumed it.” He burned every one of the branches. That is to say: Behold, the monarchy has been uprooted and humbled to the ground, and the air has robbed her of all her goodness and has humbled her dominion.
Metzudat Zion
"Vattatash." The meaning of "uprooting" is similar to "and I will not uproot" (Jeremiah 42:10).
הוביש. מל׳ יבש:
He was dried up. From the word "dried."
They were broken. The matter of “breaking” is akin to [the verse] “and their hooves shall be torn off” (Zechariah 11:16):
Malbim
“And it was plucked up in fury”: By this, it was uprooted from its place and its greatness. And the east wind withered its fruit: these are the troops of Nebuchadnezzar who came from the northeast of the Land of Israel. They broke apart, and because they broke apart from their place, they withered of themselves. This is an allegory for the exiles who perished on the way. “The staff of strength, fire devoured it”: this refers to Zedekiah, whose eyes were put out.
And now she is planted in the wilderness, In a dry and thirsty ground.
verse value 2005
Insights
Verse structure: 6 words, 25 letters. The shortest word is "dryness" (צִיָּ֥ה, 3 letters) and the longest is "planted" (שְׁתוּלָ֣ה, 5 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "now" (וְעַתָּ֖ה), "dryness" (צִיָּ֥ה), "and·thirst" (וְצָמָֽא). 6 unique roots are used. Frequent roots: "in·land·of" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·the·wilderness', dividing the verse into phrases of 3 and 3 words. Full calculation: וְעַתָּ֖ה [now] (481) + שְׁתוּלָ֣ה [planted] (741) + בַמִּדְבָּ֑ר [in·the·wilderness] (248) + בְּאֶ֖רֶץ [in·land·of] (293) + צִיָּ֥ה [dryness] (105) + וְצָמָֽא [and·thirst] (137) = 2005.
Radak
“And now, she is planted in the desert.” In exile, which is likened to them as a desert and a dry land.
Metzudat David
“Planted in the desert.” This vine is planted in the desert, in a land of drought and thirst, where no water is found to water it. That is to say, now all goodness has ceased.
Metzudat Zion
Tsiya. The matter of desolation:
Malbim
And now, it is planted in the wilderness, for Nebuzaradan left behind some of the poor of the people of the land, which was desolate like a wilderness:
And fire is gone out of the rod of her branches, It has devoured her fruit, So that there is in her no strong rod To be a sceptre to rule.’ This is a lamentation, and it was for a lamentation.
verse value 2973
Insights
Verse structure: 15 words, 59 letters. The shortest word is "fire" (אֵ֜שׁ, 2 letters) and the longest is "and·not·was" (וְלֹא־הָ֥יָה, 6 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·went·out" (וַתֵּצֵ֨א), "from·tribe·of" (מִמַּטֵּ֤ה), "her·poles" (בַדֶּ֙יהָ֙). The root מטה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·not·was" (root היה, 335x in Ezekiel); "it" (root הוא, 86x in Ezekiel); "and·went·out" (root יצא, 75x in Ezekiel). First appearance of the root שבט ("rod") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·rule', dividing the verse into phrases of 11 and 4 words.
Rashi
"And a fire went out from the rod of her branches." [This teaches that] the dwelling place of her kings and princes came to her with evil.
It is a dirge, and it became a dirge. It is a dirge, it is a prophecy, and it shall become a dirge.
Radak
"And a fire went forth from the rod of its branches." This refers to Zedekiah, for he was the cause of the destruction, and after him there was no longer a strong staff of the tribe to rule.
It is a dirge, and it became a dirge. It is a dirge in the matter of prophecy, and indeed it became a dirge at the time of the Destruction and the Exile. And Jonathan the Targumist translated: “The prophet said: it is a dirge, it is a prophecy, and it became a dirge.”
Metzudat David
“And a fire went out.” From the rods, which were like staffs, a fire went out and consumed its fruit, and there remained in it no strong staff and scepter to rule by means of which to subdue and to strike the rebels. This means that because of the greatness of its dominion, it sinned against the Lord, and its good was taken from it; moreover, even of the dominion itself nothing remained in it, and it no longer has the power to stand against those who rise up against it.
It is a dirge. It is designated as a dirge, and thus it shall serve as a dirge, to be used in mourning over that kingdom.
Metzudat Zion
“Badei.” These are the thick branches. And similarly, “And she made badei” (above 6:7):
Malbim
“And a fire went out” – this refers to the fire of Ishmael son of Nethaniah, who was from the rod of her branches, that is, from the royal lineage. “And it consumed its fruit in the wilderness” – for he killed the survivors. And therefore, it did not have a mighty rod, for after the murder of Gedaliah, all government and authority in the land ceased.
Radak
Metzudat David
Metzudat Zion
Malbim