And He said to me: ‘Son of man, stand upon your feet, and I will speak with you.’
verse value 1506
Insights
Verse structure: 7 words, 31 letters. The shortest word is "to·me" (אֵלָ֑י, 3 letters) and the longest is "upon·your·feet" (עַל־רַגְלֶ֔יךָ, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "upon·your·feet" (עַל־רַגְלֶ֔יךָ). 7 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "to·me" (root אל, 204x in Ezekiel); "son·of·man" (root בין, 145x in Ezekiel). First appearance of the root אמר ("and·said") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 2 and 5 words. Full calculation: וַיֹּ֖אמֶר [and·said] (257) + אֵלָ֑י [to·me] (41) + בֶּן־אָדָם֙ [son·of·man] (97) + עֲמֹ֣ד [to·stand] (114) + עַל־רַגְלֶ֔יךָ [upon·your·feet] (363) + וַאֲדַבֵּ֖ר [and·I·will·speak] (213) + אֹתָֽךְ [with·you] (421) = 1506.
Rashi
"And He said to me, 'Son of man,' etc." The term "Son of man" is used to address Ezekiel because, having seen the Chariot, he was moving in ascent, and serving within it like the angels, implying that there is no son of woman here except for him (all this a certain man expounded to the Rabbi, and it pleased him). But to me it seems that He called him "Son of man" only so that his mind would not become overly expansive on account of his being haughty in heart regarding the vision of the Chariot and the work of the Upper Ones.
Radak
“And He said to me, ‘Son of man’”: The commentators explained that for this reason He called him “son of man,” so that he would not become arrogant and think of himself as one of the angels, since he had seen this great vision. And the correct view in my eyes is: since he saw the face of a man in the chariot, He informed him that it is right and good in His eyes, and that he is a son of man—not a son of a lion, nor a son of an ox, nor a son of an eagle—in accordance with the interpretation we have explained. Therefore, Jonathan [ben Uzziel] translated it as “bar adam” [son of man], and not “bar ansha” [son of a person]. And although he translated “face of a man” as “apin ansha” [face of a person] regarding the matter of the likeness, he said this [distinction].
"Otecha" – like "itecha" with a dagesh:
Metzudat David
"Son of man." He is called "son of man" so that he should not become arrogant and think of himself as one of the angels, because he saw this great vision.
Stand. Since he had fallen on his face, He said to him: "Stand up on your feet."
Metzudat Zion
"Otecha" – like "itcha," with the tav having a dagesh, meaning "with you."
And spirit entered into me when He spoke to me, and set me upon my feet; and I heard Him that spoke to me.
verse value 3431
Insights
Verse structure: 12 words, 46 letters. The shortest word is "into·me" (בִ֣י, 2 letters) and the longest is "and·set·me" (וַתַּעֲמִדֵ֖נִי, 7 letters). Words sharing gematria 41: to·me, to·me. The root דבר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "when" (root אשר, 341x in Ezekiel); "to·me" (root אל, 204x in Ezekiel); "and·came" (root בוא, 175x in Ezekiel). First appearance of the root בי ("into·me") in Ezekiel. The etnachta (major mid-verse pause) falls on 'upon·my·feet', dividing the verse into phrases of 8 and 4 words.
Rashi
"You are speaking to Me." — This refers to one who engages in discourse with Me, and it is fitting to write "speaks" (medaber) with reference to the Upper Realm. For one who says "speaks" (medaber) with a shva under the dalet is heard as a person speaking to his fellow, turning face to face toward him. And one who says "speaks" (medaber) with a chirik under the dalet implies that the Divine Presence speaks on Its own, in Its honor, and Its messengers will hear it in "rappale" (in the vernacular).
Radak
“And a spirit came upon me as He spoke to me.” At the time that He spoke to me, a spirit came upon me which strengthened me and set me upon my feet.
"Speaking." It is from the hitpa'el conjugation, and its grammatical form is "mitdaber."
Metzudat David
"Ruach." This means the spirit of arousal and strengthening from the weakness that came upon him because of the vision he saw.
As. At the time that He spoke to me:
"And He set me upon my feet." This spirit upheld me and set me upon my feet.
"The one speaking to me." This means: the very thing that He was speaking to me.
Malbim
And a spirit came upon him, meaning that after his senses and faculties were nullified when he fell on his face, it is written, “And I heard a voice speaking.” This implies that he heard only the voice but did not understand the words. Therefore, He strengthened him with a spirit and set him on his feet, and then it is written, “And I heard the One speaking to me,” and he understood His words.
And He said to me: ‘Son of man, I send you to the children of Israel, to rebellious nations, that have rebelled against Me; they and their fathers have transgressed against Me, even to this very day;
verse value 4344
Insights
Verse structure: 19 words, 83 letters. The shortest word is "against·Me" (בִ֔י, 2 letters) and the longest is "that·rebel" (הַמּוֹרְדִ֖ים, 7 letters). Words sharing gematria 61: I, day. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·nations" (אֶל־גּוֹיִ֥ם), "that·rebel" (הַמּוֹרְדִ֖ים), "rebelled·against·Me" (מָרְדוּ־בִ֑י). The root איל appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·said" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "to·sons·of" (root איל, 238x in Ezekiel). First appearance of the root שלח ("sending") in Ezekiel. First appearance of the root ישראל ("Israel") in Ezekiel. The etnachta (major mid-verse pause) falls on 'rebelled·against·Me', dividing the verse into phrases of 12 and 7 words.
Rashi
“Against the rebellious nations.” The two tribes are called “two nations”:
Radak
"And He said, 'To the children of Israel.'" This refers to those who were in Babylonia, who had been exiled in the exile of Yehoyachin. It is also possible that this applies to those who were in Jerusalem, via a written message, since he [the prophet] was in Babylonia. And since it is stated below, "Go, enter the exile," it appears that he sent [his message] to those who were in Babylonia.
“Against the rebellious nations.” Even though they were one nation, because they were divided in their evil deeds—some serving the idols of the Ammonites, others those of the Moabites, or another nation—alternatively, it may be said that the nation divided the tribes and families. Similarly, “They shall call peoples to the mountain… After you, Benjamin, among your peoples.”
Metzudat David
"I will send." "Now I am sending you:"
"to the nations." They are Judah and Benjamin, who are two tribes, and each one is called a "nation" unto itself.
"They and their fathers." This means: They, together with their fathers; just as their fathers transgressed against Me, so too have they transgressed against Me, even to this day.
Metzudat Zion
"etzem hayom" – the body of the day. And similarly, "be'etzem hayom hazeh" (Genesis 7:13):
Malbim
"I am sending you to all the children of Israel" means that the way of Israel is not to rebel against the Lord, but if they do rebel, they are not close to repentance and it is difficult to bring them back. However, the way of the nations is to rebel against the Lord, but they are close to repentance through the prophet, as the incident of Nineveh demonstrates. Rather, they have two deficiencies: they are the children of Israel yet they will not accept the words of the prophet, and in their deeds they are like the nations that rebel. Moreover, this is not only that their ancestors transgressed, but they themselves have rebelled, for rebellion is greater than transgression, and this has continued until this very day.
and the children are brazen-faced and stiff-hearted, I do send you to them; and you shall say to them: Thus says the Lord Hashem.
verse value 2874
Insights
Verse structure: 14 words, 59 letters. Notable word values: "to·them" (אֲלֵיהֶ֑ם) = 86, equal to Elohim. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "and·strong·of·heart" (וְחִזְקֵי־לֵ֔ב, 7 letters). Words sharing gematria 86: to·them, to·them. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "hard·of" (קְשֵׁ֤י), "and·strong·of·heart" (וְחִזְקֵי־לֵ֔ב). The root אל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·say" (root אמר, 362x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). First appearance of the root בן ("and·the·children") in Ezekiel. First appearance of the root חזק ("and·strong·of·heart") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 8 and 6 words. Full calculation: וְהַבָּנִ֗ים [and·the·children] (113) + קְשֵׁ֤י [hard·of] (410) + פָנִים֙ [face] (180) + וְחִזְקֵי־לֵ֔ב [and·strong·of·heart] (163) + אֲנִ֛י [I] (61) + שׁוֹלֵ֥חַ [sending] (344) + אוֹתְךָ֖ [you] (427) + אֲלֵיהֶ֑ם [to·them] (86) + וְאָמַרְתָּ֣ [and·you·shall·say] (647) + אֲלֵיהֶ֔ם [to·them] (86) + כֹּ֥ה [thus] (25) + אָמַ֖ר [said] (241) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 2874.
Rashi
"And the sons." This is because it stated that "their fathers sinned against Me," whereas these are their sons, who are stiff-necked.
Radak
"And the sons were thick-skinned." The Targum translates: "chazfei apin," meaning bold-faced. Similarly, "a nation bold-faced" refers to one who lacks shame; their faces are bold and thick. The opposite is one who possesses shame: his face becomes soft and reddens when he is reproached by a person.
Thus says the Lord. That is to say: you shall say to them the prophecy in My name:
Metzudat David
And the sons. These are the sons who are stiff-faced and strong-hearted, unlike their forefathers; to them I am sending you.
"And you shall say, etc." – As if to say: Therefore, do not speak to them any words in your own name, for surely they will not listen to you; rather, in every instance, say to them in My name: "Thus says the Lord."
Metzudat Zion
"Hard of face." This is the opposite of "shamefaced," for the latter denotes one whose face is soft and who quickly turns pale even at a slight cause for shame; this is not so with one who is hard of face.
Malbim
And the sons: It can be said that there is yet another deficiency, in that they are stiff-faced to deny the words of the prophet, even when he proves to them through reason, and strong-hearted so as not to fear if He reprimands them with the punishments of the Lord and retribution. Nevertheless, I am sending you to them, and you shall say to them: “Thus says the Lord.” For the ultimate purpose of the mission is that you tell them that you are a prophet of the Lord, so that they will know that the Lord is sending a prophet to them and is overseeing their affairs, lest they say that they are like all the nations, unobserved by the Lord. And through this, the purpose will be achieved, for whether they listen or refuse to listen, since they are a rebellious house, they will at least know that there was a prophet among them.
And they, whether they will hear, or whether they will forbear—for they are a rebellious house—yet shall know that there has been a prophet among them. .
verse value 2047
Insights
Verse structure: 12 words, 49 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "or·if·they·forbear" (וְאִם־יֶחְדָּ֔לוּ, 8 letters). Words sharing gematria 30: for, that. The root הם appears 2 times in this verse. 10 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "and·they" (root הם, 166x in Ezekiel); "house·of" (root בית, 159x in Ezekiel). First appearance of the root חדל ("or·if·they·forbear") in Ezekiel. First appearance of the root מרי ("rebellion") in Ezekiel. The etnachta (major mid-verse pause) falls on 'abundance', dividing the verse into phrases of 7 and 5 words. Full calculation: וְהֵ֙מָּה֙ [and·they] (56) + אִם־יִשְׁמְע֣וּ [if·they·hear] (467) + וְאִם־יֶחְדָּ֔לוּ [or·if·they·forbear] (105) + כִּ֛י [for] (30) + בֵּ֥ית [house·of] (412) + מְרִ֖י [rebellion] (250) + הֵ֑מָּה [abundance] (50) + וְיָ֣דְע֔וּ [and·they·shall·know] (96) + כִּ֥י [that] (30) + נָבִ֖יא [prophet] (63) + הָיָ֥ה [was] (20) + בְתוֹכָֽם [in·their·midst] (468) = 2047.
Rashi
And they. Lest they hear, lest they cease from listening:
"For I know that the house of rebellion—these are contentious people—only I desire that they should know at the time of their punishment that there was a prophet among them who admonished them, but they did not listen."
Radak
"And they, whether they will listen or whether they will cease." Even though you are in doubt as to whether they will listen or whether they will cease from listening, nevertheless, speak to them, for they are a rebellious house, and there is uncertainty regarding their repentance; nevertheless, speak to them so that they may know that there was a prophet among them who reproved them, whether they listened to him or not. And Jonathan [ben Uzziel] rendered it in the Targum: "And if they cease, and if they withhold themselves from sinning."
Metzudat David
"And they." This is as if to say: "You shall speak in My name, whether they heed the matter or whether they cease to listen, for they are a rebellious house, and it is likely that they will not listen even if you speak in My name."
"And they shall know": This means that nevertheless there will be benefit, for when the calamity comes, they will know that there was a prophet among them who warned them, but they did not heed, and thus they will not complain against the attribute of justice.
Metzudat Zion
Mri. The matter of "rebellion" is like "you were rebellious" (Deuteronomy 9:7).
And you, son of man, be not afraid of them, neither be afraid of their words, though defiers and despisers be with you, and you do dwell among scorpions; be not afraid of their words, nor be dismayed at their looks, for they are a rebellious house.
verse value 7094
Insights
Verse structure: 21 words, 102 letters. The shortest word is "though" (כִּ֣י, 2 letters) and the longest is "and·to·scorpions" (וְאֶל־עַקְרַבִּ֖ים, 9 letters). Words sharing gematria 642: do·not·fear, do·not·fear, do·not·fear. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·from·their·words" (וּמִדִּבְרֵיהֶ֣ם), "defiers" (סָרָבִ֤ים), "and·despisers" (וְסַלּוֹנִים֙). The root איל appears 4 times in this verse. 14 unique roots are used. Frequent roots: "do·not·fear" (root איל, 238x in Ezekiel); "from·them" (root הם, 166x in Ezekiel); "house·of" (root בית, 159x in Ezekiel). First appearance of the root אתה ("and·you") in Ezekiel. First appearance of the root ישב ("dwelling") in Ezekiel. The etnachta (major mid-verse pause) falls on 'dwelling', dividing the verse into phrases of 13 and 8 words.
Rashi
Sareva: A term denoting rebellion, i.e., rebels. And Donash interpreted it as a term for thorns, and they have twenty names.
"Ve-salonim." This is the language of thorns; thus, a "salon" is a thorn that festers, and a "kotz" is a thorn that causes pain (infra, 28b).
"And you shall sit upon scorpions." The people whom you are reprimanding will weary you and provoke you, as if you were sitting upon scorpions that sting you from all sides.
Scorpions. In the vernacular, they are called "aglintir." Some say that the term literally means scorpions, and so did Jonathan render it in the Targum: "And among the people whose deeds resemble scorpions, you are sitting."
Radak
"And you, because they have rebelled." [This refers to those who] refuse and rebel. The Targum translates [the word] "refused" as "sariv," and it translates "rebel" as "sarbanin." Likewise, "bet mery" [a house of rebellion] is associated with a "sarban" [rebel]. And this is a descriptor in the verse: "chadashim, genavim, and selonim — thorns..." and likewise, "selon" [is] a rebel, [just as] a thorn is like thorns and briars are with you. Nevertheless, do not fear them.
"Otech." Like "itech":
“And scorpions.” Just as it is written, “and with scorpions,” which are hard thorns. And Jonathan [ben Uzziel] translated: “among the peoples whose deeds are likened to scorpions.” The explanation is that they are like the fiery serpent and the scorpion.
Metzudat David
And from their words: What they will devise to do harm to you.
"For they are stubborn..." This means: "There are found among you stubborn men who cause pain through their words of provocation, like thorns."
And with scorpions. With people who are painful like thorns you sit, and this is a repetition of what was stated:
From their words. Nevertheless, do not fear their words:
For they are a house of rebellion. That is to say, they are a house of rebellion alone, but they will not do evil to you.
Metzudat Zion
"Refused." The term is derived from the words "refusal" and "aversion."
"V'siloneihem." A type of thorns, like the "silon" mentioned below (28:24).
Scorpions. They are a type of thorns, as it is said, “And I in the scorpions” (2 Chronicles 10).
"tachat." The meaning is "broken and afraid," as in "do not be afraid" (Yirmiyahu 1:17).
Malbim
“And you, son of man” (a commandment of the second type): Since the prophecies that He will send through him to the people will be harsh words, He commanded him not to fear them, lest they do him harm. And even from their words—although they will speak to do you evil—nevertheless, do not fear. For even though they will reject and spurn you, meaning they will refuse to listen and will prick you like a painful thorn; and even if you dwell among scorpions, meaning they will wish to sting you with the sting of a scorpion—nevertheless, do not fear their words, that they will speak to kill you. And even from their presence, do not be cowed, nor let yourself be humbled in your own eyes before them, for they are a house of rebellion and cannot prevail against you. Therefore, “speak My words to them”: do not skip any word of My speech out of fear, whether they listen or whether they cease [from listening], on account of the fact that they are rebellious. Do not think that it is better not to say a word that is not heeded, so that they might be inadvertent rather than intentional in their sin; for in any case, they are rebellious and intentional in their transgression.
And you shall speak My words to them, whether they will hear, or whether they will forbear; for they are most rebellious.
verse value 2217
Insights
Verse structure: 8 words, 39 letters. Notable word values: "to·them" (אֲלֵיהֶ֔ם) = 86, equal to Elohim. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "or·if·they·forbear" (וְאִם־יֶחְדָּ֑לוּ, 8 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "my·words" (אֶת־דְּבָרַי֙). The root דבר appears 2 times in this verse. 7 unique roots are used. Frequent roots: "to·them" (root אל, 204x in Ezekiel); "abundance" (root הם, 166x in Ezekiel); "for" (root כי, 114x in Ezekiel). The etnachta (major mid-verse pause) falls on 'or·if·they·forbear', dividing the verse into phrases of 5 and 3 words. Full calculation: וְדִבַּרְתָּ֤ [and·you·shall·speak] (612) + אֶת־דְּבָרַי֙ [my·words] (617) + אֲלֵיהֶ֔ם [to·them] (86) + אִֽם־יִשְׁמְע֖וּ [if·they·hear] (467) + וְאִם־יֶחְדָּ֑לוּ [or·if·they·forbear] (105) + כִּ֥י [for] (30) + מְרִ֖י [rebellion] (250) + הֵֽמָּה [abundance] (50) = 2217.
Radak
"And you shall speak." For they are a rebellious house; the meaning of "they are a rebellious house" is like "and I am a prayer," whose meaning is "a man of prayer."
Metzudat David
"If they will listen." Whether they listen or whether they cease from listening to them, for they are a house of rebellion, and it is likely that they will cease from listening.
And you, son of man, hear what I say to you: be not you rebellious like that rebellious house; open your mouth, and eat that which I give you.’
verse value 5438
Insights
Verse structure: 17 words, 69 letters. The shortest word is "hear" (שְׁמַע֙, 3 letters) and the longest is "do·not·be·rebellion" (אַל־תְּהִי־מֶ֖רִי, 8 letters). Words sharing gematria 562: that·I, that·I. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "do·not·be·rebellion" (אַל־תְּהִי־מֶ֖רִי), "like·house·of" (כְּבֵ֣ית), "part" (פְּצֵ֣ה). The root אשר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that·I" (root אשר, 341x in Ezekiel); "do·not·be·rebellion" (root איל, 238x in Ezekiel); "giving" (root נתן, 207x in Ezekiel). First appearance of the root פה ("your·mouth") in Ezekiel. First appearance of the root אכל ("and·eat") in Ezekiel. The etnachta (major mid-verse pause) falls on 'rebellion', dividing the verse into phrases of 10 and 7 words.
Rashi
Do not be rebellious. From going on My mission.
Open. [Meaning] opened, and similarly: "They opened wide their mouth against us" (Lamentations 3:46).
“Open your mouth and eat.” This is a parable: “Incline your ear and hear” is pleasing to you, as if you were eating food when hungry.
That which I give unto you. What is this "giving"? It is the scroll of the book.
Radak
"And you, do not be stubborn like the house of rebellion." The first [word] is an adjective and comes with a segol under a tarcha accent, as in a pause; for such is the custom of the tarcha in these places.
“Open wide your mouth.” And similarly, “I opened my mouth and ate the scroll,” which refers to the revelation through the vision of prophecy. It is an allegory to teach the words of prophecy and to remember them. And the Targum renders: “Stretch out your soul and receive that which I give to you.”
Metzudat David
Do not be stubborn. Do not be rebellious against the matter of the mission, refusing to go, lest you become like the House of Rebelliousness.
"Open wide your mouth." "Open your mouth and eat," etc. This refers to the scroll given to him, meaning the study of the matters and remembering them, so that they may be familiar on your lips.
Metzudat Zion
Patzah. It means "opened," as in "I opened my mouth" (Judges 11:35).
Malbim
“And you, son of man” (a third imperative): “Hear what I speak to you,” meaning that he himself shall heed the word of the Lord and not learn from the deeds of the people, and shall not rebel like that rebellious breed. “Open your mouth and eat the scroll,” so that the words of the Lord shall become for him a personal possession, cleaving to his soul, just as food becomes one’s own body and flesh, nourishing it.
And when I looked, behold, a hand was put forth to me; and, lo, a roll of a book was therein;
verse value 1570
Insights
Verse structure: 6 words, 32 letters. The shortest word is "to·me" (אֵלָ֑י, 3 letters) and the longest is "roll·of·book" (מְגִלַּת־סֵֽפֶר, 7 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·behold·hand" (וְהִנֵּה־יָ֖ד), "sent" (שְׁלוּחָ֣ה), "and·behold·in·it" (וְהִנֵּה־ב֖וֹ). The root הנה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "to·me" (root אל, 204x in Ezekiel); "and·I·saw" (root ראה, 74x in Ezekiel); "and·behold·hand" (root הנה, 56x in Ezekiel). First appearance of the root מגלה ("roll·of·book") in Ezekiel. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 4 and 2 words. Full calculation: וָאֶרְאֶ֕ה [and·I·saw] (213) + וְהִנֵּה־יָ֖ד [and·behold·hand] (80) + שְׁלוּחָ֣ה [sent] (349) + אֵלָ֑י [to·me] (41) + וְהִנֵּה־ב֖וֹ [and·behold·in·it] (74) + מְגִלַּת־סֵֽפֶר [roll·of·book] (813) = 1570.
Rashi
"And behold, etc." There are words that serve both as masculine and feminine, such as "the sun rose over the land" (Genesis 19:23) and "the sun of righteousness shall rise for you who fear My name" (Malachi 3:20), and "to the one camp, and strike it" (Genesis 32:8).
Radak
"And I looked, and behold, a hand was extended to me." And behold, in it was a scroll of a book. The word "hand" is masculine, yet it is both masculine and feminine, and in the majority of cases it is feminine. And even when used in the masculine sense, one writes "his hand" in reference to the Lord.
Metzudat David
And behold, etc. With the outstretched hand, there was a scroll, written.
Metzudat Zion
Sheluchah. The meaning of "hoshetah" is like [the verse] "she stretched out her hand to the stake" (ibid. 5:26):
Megillah. The term is related to "gilyon" (scroll) and "igra" (letter). And it is called thus because it is rolled up.
Sefer. The matter of writing is called sefer because it contains narratives of words.
Malbim
And I saw, and behold, a hand was extended to me: See that the prophecy sent to him was depicted in the form of a scroll, which is a book made by rolling.
and He spread it before me, and it was written within and without; and there was written therein lamentations, and moaning, and woe.
verse value 2754
Insights
Verse structure: 12 words, 51 letters. Verse gematria: 2754 is divisible by 18, the value of chai ('life'). The shortest word is "and·lamentation" (וָהִֽי, 3 letters) and the longest is "and·he·spread" (וַיִּפְרֹ֤שׂ, 5 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·he·spread" (וַיִּפְרֹ֤שׂ), "written" (כְתוּבָ֖ה), "and·backward" (וְאָח֑וֹר). The root פנים appears 2 times in this verse. 10 unique roots are used. Frequent roots: "to·her" (root אל, 204x in Ezekiel); "to·my·face" (root פנים, 150x in Ezekiel); "and·it" (root הוא, 86x in Ezekiel). First appearance of the root פרש ("and·he·spread") in Ezekiel. First appearance of the root כתב ("written") in Ezekiel. The etnachta (major mid-verse pause) falls on 'and·backward', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיִּפְרֹ֤שׂ [and·he·spread] (596) + אוֹתָהּ֙ [it] (412) + לְפָנַ֔י [to·my·face] (170) + וְהִ֥יא [and·it] (22) + כְתוּבָ֖ה [written] (433) + פָּנִ֣ים [face] (180) + וְאָח֑וֹר [and·backward] (221) + וְכָת֣וּב [and·written] (434) + אֵלֶ֔יהָ [to·her] (46) + קִנִ֥ים [lamentations] (200) + וָהֶ֖גֶה [and·a rumbling] (19) + וָהִֽי [and·lamentation] (21) = 2754.
Rashi
“Before and behind.” What has been from the beginning, and what is destined to be at the end.
Kinnim. The calamity of the righteous in this world:
Vehegeh: The giving of their reward, that they will sing praises over it in the future.
"Vehi." The wailing of the wicked in the World to Come.
Radak
"And he spread it out" — and it is written on both sides. The side upon which one writes is called the "front," as it faces a person’s face; and that which is beneath it is called the "back."
And it is written, "eleha" (with an aleph). Like "aleha" (with an ayin):
Kinim, hagah, and hayi: all of these are terms denoting mourning and lamentation, and these were the lamentations [kinim] for Israel.
Metzudat David
“And he spread it out.” That hand spread out the scroll, revealing it before me, and it was written on both sides: what was opposite the face of the person reading it, and what was on the back of the scroll on the other side.
"And written upon it." And it was written thereon: lamentations, moaning, and woe — which are matters of wailing and lament spoken of concerning the evils and afflictions of Israel at the time of the Destruction.
Metzudat Zion
Lamentations. The word is derived from the root qinah:
Vehegeh: The matter of "mihah" is like a lamentation, and similarly "ahgeh" [is like] the dove (Isaiah 38:14).
And "vehi" – this is the matter of mourning and wailing.
Malbim
“And He spread it out before me”: Because it was rolled up, He spread it out; meaning: 1. That prophecy came to him in a manner that he could grasp and understand it, unlike what is written, “And it shall be to you as all visions,” like the words of a sealed book which they give to one who knows how to read, saying, “Read this, please,” and he says, “I cannot,” etc. 2. He saw that it was written front and back, meaning that it contains both revealed and hidden matters. 3. That written on it were dirges, moaning, and woe — that the Lord prepared judgments for those who rebel against His commandments and do not heed His words.
Rashi
Radak
Metzudat David
Metzudat Zion