To the mountains of Israel: the heathen's reproach removed, the people gathered home, and a new heart and a new spirit given, for the sake of His holy name.
Tap any Hebrew word to reveal its root, value, and meanings.
And you, son of man, prophesy to the mountains of Israel, and say: You mountains of Israel, hear the word of Hashem.
verse value 3405
Insights
Verse structure: 10 words, 47 letters. The shortest word is "mountains·of" (הָרֵי֙, 3 letters) and the longest is "the·word·of·Hashem" (דְּבַר־יְהֹוָֽה, 7 letters). Words sharing gematria 541: Israel, Israel. The root ישראל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·say" (root אמר, 362x in Ezekiel); "to·the·mountains·of" (root איל, 238x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 5 and 5 words. Full calculation: וְאַתָּ֣ה [and·you] (412) + בֶן־אָדָ֔ם [son·of·man] (97) + הִנָּבֵ֖א [prophesy] (58) + אֶל־הָרֵ֣י [to·the·mountains·of] (246) + יִשְׂרָאֵ֑ל [Israel] (541) + וְאָ֣מַרְתָּ֔ [and·you·shall·say] (647) + הָרֵי֙ [mountains·of] (215) + יִשְׂרָאֵ֔ל [Israel] (541) + שִׁמְע֖וּ [hear] (416) + דְּבַר־יְהֹוָֽה [the·word·of·Hashem] (232) = 3405.
Radak
"And you, son of man, prophesy to the mountains of Israel." After He spoke of retribution against Mount Seir, He spoke of consolation for the mountains of Israel.
Thus says the Lord Hashem: Because the enemy has said against you: Aha! even the ancient high places are ours in possession;
verse value 2623
Insights
Verse structure: 14 words, 54 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "to·possession" (לְמוֹרָשָׁ֖ה, 6 letters). Words sharing gematria 241: said, said. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "enemy" (הָאוֹיֵ֛ב), "and·high·places·of" (וּבָמ֣וֹת). The root אמר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "was" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'aha!', dividing the verse into phrases of 9 and 5 words. Full calculation: כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + יַ֣עַן [because] (130) + אָמַ֧ר [said] (241) + הָאוֹיֵ֛ב [enemy] (24) + עֲלֵיכֶ֖ם [against·you] (170) + הֶאָ֑ח [aha!] (14) + וּבָמ֣וֹת [and·high·places·of] (454) + עוֹלָ֔ם [ever] (146) + לְמוֹרָשָׁ֖ה [to·possession] (581) + הָ֥יְתָה [was] (420) + לָּֽנוּ [to·us] (86) = 2623.
Rashi
Aha! [An expression of] joy:
"And the ancient high places." The Land of Israel, which is the height and beauty of the world.
Radak
"Thus he said, 'Aha!'" Its Targum: "joy."
"And at the high places of the world." The verse refers to the Land of Israel as "the high places of the world" because the Land of Israel is higher than all the lands, and it says, "It was upon the earth," which encompasses the high places.
Metzudat David
"Upon you." [This is derived from the verse] "Upon your desolate places," he exclaimed, Aha, and it is a matter of the language of joy.
And the ancient heights. The "height of the world" refers to the Land of Israel, which is higher than all other lands; it was our inheritance.
Metzudat Zion
And on the heights. The meaning is "heights," as it is written: "on the high places of the earth" (Isaiah 58:14).
To an inheritance. The term is derived from the word for inheritance:
Malbim
Thus says the Lord God: Behold, Ezekiel prophesied above against the nations neighboring the Land of Israel, and he informed them of their destruction because they rejoiced over the downfall of Jerusalem. And this prophecy was against Tyre, the children of Ammon, Moab, Edom, the Philistines, and against Sidon; and to each one he announced a different punishment, for they were not equal in their sin against Jerusalem. And behold, regarding Tyre, He said: “Because Tyre said concerning Jerusalem: ‘Aha! The gate of the peoples is broken; it has turned to me; I shall be filled with her desolation’”—meaning that they rejoiced that the commerce and wealth that had been in Jerusalem would turn to them. And this is what is written: “Because the enemy said concerning you, ‘Aha! And in the ancient heights it became a possession for us’”—meaning that we would inherit the ancient heights, along with the high commerce to which all the world ascends there to trade. Therefore, thus says the Lord God to them regarding their punishment (as stated above in chapter 26). And this is what is meant by “Thus says the Lord God”—namely, that He has already pronounced the punishment in a specific prophecy, and so it is with all of them.
therefore prophesy, and say: Thus says the Lord Hashem: Because, even because they have made you desolate, and swallowed you up on every side, that you might be a possession to the rest of the nations, and you are taken up in the lips of talkers, and the evil report of the people;
verse value 7499
Insights
Verse structure: 21 words, 92 letters. Notable word values: "Hashem" (יֱהֹוִ֑ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "for·you·to·be" (לִֽהְיֽוֹתְכֶ֤ם, 7 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·even·because" (בְּיַ֡עַן), "and·swallowed·up" (וְשָׁאֹ֨ף), "for·you·to·be" (לִֽהְיֽוֹתְכֶ֤ם). The root אמר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·you·shall·say" (root אמר, 362x in Ezekiel); "for·you·to·be" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 7 and 14 words.
Rashi
Laid waste, and they longed for you round about. Your neighbors were astonished and marveling, remaining silent to see the end of your destruction; and they were eager and longing for you to be left as a spoil for the remainder of the nations.
“And you shall ascend upon the edge of the tongue.” And now, in your destruction, everyone speaks and utters words about you, saying: “Aha! The mountains are desolate!”
"And the talk of the people." Parliament in the foreign tongue:
Radak
Therefore, "ye'en, bi'en." The doubling serves to strengthen the matter; likewise, "ye'en ve-bi'en" in the verse "they despised My statutes" (Leviticus 26:43).
“Desolating and swallowing you from every side.” “Shammot” is an infinitive, on the pattern of “chanot” in “Has God forgotten to be gracious (chanot El)?” (Psalms 77:10) and of “challoti” in “And I said: This is my affliction (challoti)” (Psalms 77:11). And “sha’of” is a matter of swallowing, as in “she swallows up (sha’afah) the wind” (Jeremiah 2:24) and “man would swallow me (she’afani)” (Psalms 56:2). “Shammot” is a transitive infinitive, and likewise “esh’af” is a transitive verb. And its meaning is: the nations that are around you — their thought and their occupation were to make you desolate and to swallow you. And Jonathan rendered: “Because they vaunted themselves, and because they planned to destroy and to lay you waste round about.”
"and you shall bring up." The ayin is with a shva and patach, contrary to the usual custom, for according to the standard rule the ayin should have a qamats, as in "and they went up from about the dwelling of Korah."
“Upon the edge of the tongue and the slander of the people.” For every nation has its own distinct language, as it is stated, “in their tongues, in their nations,” and they would speak evil against Israel. This is what it means that the Israelites would lift it up to their upper lip, and it would become the slander of every people. And Jonathan [ben Uzziel] rendered it in the Targum: “And you shall lift it up, and it shall be spoken.”
Metzudat David
"Because of this, and because of this." The repetition serves to reiterate that for this reason alone the nations are worthy to bear disgrace, as it will be stated at the end of the matter:
"You were made desolate and they swallowed you up from all around." This means that the surrounding nations made you desolate and swallowed you up, so that you would become a possession for the remnants of the nations remaining around you.
"and you shall ascend." You were to ascend upon the lip and tongue, meaning that all would speak and talk about you.
"And the slander of a people." Every nation among the nations spoke words of reproach against you:
Metzudat Zion
Desolation. The root is from *shimamon* (desolation):
And craved. The matter of swallowing and drawing into the mouth, as it is said, "she snuffed up the wind" (Jeremiah 2:24).
And "dibbat." The matter of speech, and for the most part it is said regarding evil speech; and likewise, "For I have heard the dibbat of many" (ibid. 20).
Malbim
Therefore, prophesy: “Thus says the Lord.” This is the second instance: the sons of Ammon, who had taken possession of the inheritance of the children of Israel and settled there, as it is written, “Why has Malcam inherited Gad?” (Jeremiah 49:1). And likewise it is stated (Amos 1:13): “For having cut in pieces the pregnant women of Gilead, in order to enlarge their border.” And this is what is written: “Because, precisely because, you were made desolate and craved after,” meaning that they made you desolate, by craving to take your border so that you would become a possession (and therefore He sent Ishmael to kill Gedaliah son of Ahikam, so that the Land of Israel would remain desolate to become their inheritance). And an arrow from this [matter] is that you will ascend upon the edge of the tongue and the gossip of the people, as it is written, “I have heard the reproach of Moab and the insults of the sons of Ammon” (Zephaniah 2:8), that they blasphemed their faith and their holiness. And therefore I prophesied against them (as stated above, section 25). This is what is written: “Thus says the Lord.”
therefore, you mountains of Israel, hear the word of the Lord Hashem: Thus says the Lord Hashem to the mountains and to the hills, to the streams and to the valleys, to the desolate wastes and to the cities that are forsaken, which are become a prey and derision to the residue of the nations that are round about;
verse value 8114
Insights
Verse structure: 25 words, 124 letters. Notable word values: "Hashem" (יֱהֹוִ֑ה) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵן֙, 3 letters) and the longest is "word·of·the·Lord" (דְּבַר־אֲדֹנָ֣י, 7 letters). Words sharing gematria 501: which, that. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·to·the·ruins" (וְלֶחֳרָב֤וֹת), "that·be·desolate" (הַשֹּֽׁמְמוֹת֙), "and·to·the·cities" (וְלֶעָרִ֣ים). The root הר appears 2 times in this verse. 20 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "which" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 19 words.
Radak
Therefore. Just as it is stated above regarding the calamity in particular, “Thus says the Lord to the mountains and to the hills,” so too it is stated here regarding the consolation in particular, “Thus says the Lord to the mountains and to the hills.”
“And to the desolate ruins.” In some manuscripts the mem is written with a tzere, and in others with a shva.
Metzudat David
"Therefore, etc." Since the matter was lengthy, he therefore said "again, therefore"; and this is the manner of Scripture in every place.
The abandoned ones. From their inhabitants:
Metzudat Zion
For channels. Places where the water flows there in a sudden rush:
And to the valleys. From the word *gay* (valley) and *emek* (valley).
For plunder. The word is derived from the root meaning "contempt" (bizzuyon).
Malbim
Therefore, mountains of Israel: Thus says the Lord: Moab did not take [anything] from the boundary of Israel, nor did they take vengeance upon them; rather, they were between them for mockery and contempt. And this is what it says: “Who were for prey and mockery to the remnant of the nations.” And therefore, retribution will come upon them (above, section 25). And this is what it says: “Thus says the Lord.”
therefore thus says the Lord Hashem: Surely in the fire of My jealousy have I spoken against the residue of the nations, and against all Edom, that have appointed My land to themselves for a possession with the joy of all their heart, with disdain of soul, to cast it out for a prey;
verse value 8010
Insights
Verse structure: 23 words, 106 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. Verse gematria: 8010 is divisible by 18, the value of chai ('life'). The shortest word is "therefore" (לָכֵ֗ן, 3 letters) and the longest is "have·given·my·land" (נָתְנֽוּ־אֶת־אַרְצִ֣י, 10 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "against·the·residue·of" (עַל־שְׁאֵרִ֥ית), "and·against·Edom" (וְעַל־אֱד֣וֹם), "her·them" (כֻּלָּ֑א). 22 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'her·them', dividing the verse into phrases of 12 and 11 words.
Rashi
“In order to give her expulsion for plunder.” For they saw that her expulsion had become plunder, as it was subjected to plunder.
Radak
Therefore, "and upon Edom, in its entirety." The aleph is in place of a he, just as it is written, "And it shall be to you for a stench" (Isaiah 65:5), where it is read as "mora" (a stench) rather than "zera" (seed); so too, it is written "to his beloved" (Isaiah 5:1), yet read as "to his friend."
“My land.” Its meaning is as its Targum: “My land, the dwelling place of My Shekhinah.”
“With loathing of soul.” [The word sha’at] is written without a bet, whereas above in the passage it is written “The Philistines with loathing of soul” with a bet.
"For the sake of driving her out as spoil": "Shem" (a noun) is in place of an infinitive, just as in the verse "and to set out the camps," as if it said, "to drive her out so that she becomes spoil." And so did Jonathan translate: "in order to disperse her to be despoiled."
Metzudat David
If not, it is a matter of an oath and hyperbole, and he did not say:
"With the fire of My jealousy." This means: with the intensity of My anger.
For them. For themselves:
“With loathing of soul.” [This means] that they despise them with their very soul.
"For the purpose of driving her out." "For the purpose of driving her out, so that she would become a thing of contempt." This means that the primary intention was not for their own benefit, but rather to humiliate Israel.
Metzudat Zion
"I was jealous." The matter is one of anger.
"Kula." Similar to the word "kulah" (all of it), spelled with a heh instead of an aleph.
In the matter of contempt; and likewise, “with contempt of soul” (above 25).
"Who divorces her." From the language of "divorce":
Malbim
Therefore, thus says the Lord: Behold, Edom and the Philistines have taken vengeance through the hostility they harbored against Israel. They desired that the Land of Israel remain desolate, not in order to seize their land, but merely so that it would remain desolate. And against them He spoke in the fire of His zeal, that He would take vengeance upon them with jealousy. This statement refers to the remnant of the nations, for the Philistines had already been struck by Pharaoh, and only a remnant remained of them, as stated in Jeremiah (chapter 47). And Edom, they were all those who gave My land to them as an inheritance with the joy of every heart, because they rejoiced over the downfall of Israel, and with loathing of soul, with hatred. And they did not desire to inherit it in order to build it up, but rather in order to drive it out, so that it would remain like a "migrash"—that is, an open space before the city in which there are neither houses nor fields nor vineyards. And likewise, they desired that the Land of Israel be like an open migrash, a place for plunder and disgrace. Therefore, calamity will come upon them: upon the Philistines, as stated above, and upon Edom (in chapter 35). And this is what it says: "Thus says the Lord."
therefore prophesy concerning the land of Israel, and say to the mountains and to the hills, to the streams and to the valleys: Thus says the Lord Hashem: Behold, I have spoken in My jealousy and in My fury, because you have borne the shame of the nations;
verse value 7007
Insights
Verse structure: 20 words, 99 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 7007 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "therefore" (לָכֵ֕ן, 3 letters) and the longest is "and·to·the·hills" (וְ֠לַגְּבָע֠וֹת, 7 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "you·lifted" (נְשָׂאתֶֽם). 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); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 16 words.
Radak
Therefore, "shame of nations." Without the definite article (he), and there is none like it. And the one below, in the other section, reads: "the shame of the nations."
Metzudat David
"Because" – because you endured humiliation from the idolaters.
Malbim
Therefore, prophesy: “Thus says the Lord.” Apart from this, there were several nations that did not pursue a path of vengeance, nor did they take possession of her land; rather, they only shamed and despised the soil of Israel due to its destruction. And He spoke of retribution concerning them, such as Egypt and Sidon (above, sections 28 and 29). And this is what is meant by: “In My zeal and in My anger I have spoken retribution against them, because you have borne the shame of the nations.” And this is what is written: “Thus says the Lord.”
therefore thus says the Lord Hashem: I have lifted up My hand: Surely the nations that are round about you, they shall bear their shame.
verse value 3442
Insights
Verse structure: 16 words, 61 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "I·lifted" (נָשָׂ֣אתִי, 5 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "they·shall·bear" (יִשָּֽׂאוּ). The root נשא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "that" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'my·hand', dividing the verse into phrases of 8 and 8 words.
Radak
Therefore. It is clear:
Metzudat David
"I have lifted up My hand." This is the manner of an oath, as it is written: "And I also lifted up My hand to them" (above, chapter 20).
If not, it is a matter of an oath.
Their disgrace. They will endure the disgrace that is fitting for them:
Malbim
Therefore, thus says the Lord: I have raised My hand, in a decree that contains an oath, that all the surrounding nations shall bear their disgrace, that Nebuchadnezzar has destroyed them all.
But you, O mountains of Israel, you shall shoot forth your branches, and yield your fruit to My people Israel; for they are at hand to come.
verse value 4450
Insights
Verse structure: 12 words, 50 letters. Verse gematria: 4450 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·your·fruit" (וּפֶרְיְכֶ֥ם, 6 letters). Words sharing gematria 541: Israel, Israel. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "your·bough" (עַנְפְּכֶ֣ם), "and·your·fruit" (וּפֶרְיְכֶ֥ם). The root ישראל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "you·shall·give" (root נתן, 207x in Ezekiel); "to·come" (root בוא, 175x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 9 and 3 words. Full calculation: וְאַתֶּ֞ם [and·you] (447) + הָרֵ֤י [mountains·of] (215) + יִשְׂרָאֵל֙ [Israel] (541) + עַנְפְּכֶ֣ם [your·bough] (260) + תִּתֵּ֔נוּ [you·shall·give] (856) + וּפֶרְיְכֶ֥ם [and·your·fruit] (356) + תִּשְׂא֖וּ [shall·bear] (707) + לְעַמִּ֣י [to·my·people] (150) + יִשְׂרָאֵ֑ל [Israel] (541) + כִּ֥י [for] (30) + קֵרְב֖וּ [they·drew·near] (308) + לָבֽוֹא [to·come] (39) = 4450.
Radak
"And you, your branches shall give." This means: your own branches.
"and your fruit." The letter pe is written with a segol, and there are manuscripts in which it is written with a hireq.
"For they are near to come." The verb is in the standing form from the dagesh, and similarly "and Pharaoh drew near" – as he drew near to come into Egypt – the verb is in the standing form from the added letter. Or its meaning is: "They are near to come" – draw near in your coming through repentance and good deeds. And Jonathan translated: "For the day of my redemption is near to come."
Metzudat David
“Your branches you shall give forth.” You shall no longer be desolate, but rather you shall grow branches and bear fruit for food for the people of Israel, for they are near to coming to their land.
Metzudat Zion
“You shall take up.” You will sprout and grow.
Malbim
And you, the mountains of Israel, shall yield your branches; do not withhold from giving forth branch and fruit. Do not fear that strangers will eat it, for they are about to come. For in the days of Cyrus they began to return to the Land of Israel, for this land, which is under Divine providence, withholds its fruits when the people of God are not upon it, who are watched over by His providence.
For, behold, I am for you, and I will turn to you, and you shall be tilled and sown;
verse value 2248
Insights
Verse structure: 7 words, 36 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "and·you·will·be·worked" (וְנֶעֱבַדְתֶּ֖ם, 7 letters). Words sharing gematria 101: to·you, to·you. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·turned" (וּפָנִ֣יתִי), "and·you·will·be·worked" (וְנֶעֱבַדְתֶּ֖ם), "and·you·will·be·sown" (וְנִזְרַעְתֶּֽם). The root אל appears 2 times in this verse. 6 unique roots are used. Frequent roots: "to·you" (root אל, 204x in Ezekiel); "for" (root כי, 114x in Ezekiel); "they" (root הן, 73x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּ֖י [for] (30) + הִנְנִ֣י [they] (115) + אֲלֵיכֶ֑ם [to·you] (101) + וּפָנִ֣יתִי [and·I·turned] (556) + אֲלֵיכֶ֔ם [to·you] (101) + וְנֶעֱבַדְתֶּ֖ם [and·you·will·be·worked] (572) + וְנִזְרַעְתֶּֽם [and·you·will·be·sown] (773) = 2248.
Radak
“Behold, I am.” It is explained:
Metzudat David
"For behold." Behold, I shall watch over you and turn My attention to you, and you shall be served like the service of a field in plowing, and you shall be sown, not as you were in the past, desolate and waste.
Malbim
"For behold, I am with you from the beginning: the divine providence shall commence, and you shall till and sow, that the land may be worked and not remain fallow; and afterwards:"
and I will multiply men upon you, all the house of Israel, even all of it; and the cities shall be inhabited, and the waste places shall be built;
verse value 3739
Insights
Verse structure: 10 words, 51 letters. The shortest word is "man" (אָדָ֔ם, 3 letters) and the longest is "and·be or become great" (וְהִרְבֵּיתִ֤י, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·will·be·dwelt" (וְנֹֽשְׁבוּ֙), "and·the·ruins" (וְהֶחֳרָב֖וֹת), "they·will·be·built" (תִּבָּנֶֽינָה). 10 unique roots are used. Frequent roots: "upon·you" (root על, 272x in Ezekiel); "all·house·of" (root בית, 159x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). The etnachta (major mid-verse pause) falls on 'his·them', dividing the verse into phrases of 6 and 4 words. Full calculation: וְהִרְבֵּיתִ֤י [and·be or become great] (633) + עֲלֵיכֶם֙ [upon·you] (170) + אָדָ֔ם [man] (45) + כׇּל־בֵּ֥ית [all·house·of] (462) + יִשְׂרָאֵ֖ל [Israel] (541) + כֻּלֹּ֑ה [his·them] (55) + וְנֹֽשְׁבוּ֙ [and·they·will·be·dwelt] (364) + הֶעָרִ֔ים [the·cities] (325) + וְהֶחֳרָב֖וֹת [and·the·ruins] (627) + תִּבָּנֶֽינָה [they·will·be·built] (517) = 3739.
Radak
And I have increased, all the house of Israel, all of it. The repetition serves to strengthen the matter and to indicate the ten tribes that have been hidden until this day.
Metzudat David
"All the House of Israel in its entirety." The meaning is: even the children of the Ten Tribes will return here.
“And the cities shall be inhabited.” They shall be populated with people.
Metzudat Zion
They shall build. From the language of building:
Malbim
“And I will increase upon you men,” namely, those who returned in the days of Cyrus and in the days of Artaxerxes; and consequently, “the uninhabited cities shall be repopulated”; and afterwards, “the desolate places shall be rebuilt,” as it is stated, “and the desolate waste places, and the abandoned cities”; and afterwards:
and I will multiply upon you man and beast, and they shall increase and be fruitful; and I will cause you to be inhabited after your former estate, and will do better to you than at your beginnings; and you shall know that I am Hashem.
verse value 5342
Insights
Verse structure: 14 words, 78 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "man" (אָדָ֥ם, 3 letters) and the longest is "as·your·former·estates" (כְּקַדְמֽוֹתֵיכֶ֗ם, 9 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·increase" (וְרָב֣וּ), "and·be·fertile" (וּפָר֑וּ), "as·your·former·estates" (כְּקַדְמֽוֹתֵיכֶ֗ם). The root רבה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "upon·you" (root על, 272x in Ezekiel); "that·I" (root אני, 166x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·be·fertile', dividing the verse into phrases of 6 and 8 words. Full calculation: וְהִרְבֵּיתִ֧י [and·be or become great] (633) + עֲלֵיכֶ֛ם [upon·you] (170) + אָדָ֥ם [man] (45) + וּבְהֵמָ֖ה [and·cattle] (58) + וְרָב֣וּ [and·increase] (214) + וּפָר֑וּ [and·be·fertile] (292) + וְהוֹשַׁבְתִּ֨י [and·I·will·settle] (729) + אֶתְכֶ֜ם [you] (461) + כְּקַדְמֽוֹתֵיכֶ֗ם [as·your·former·estates] (640) + וְהֵיטִֽבֹתִי֙ [and·I·will·do·good] (442) + מֵרִאשֹׁ֣תֵיכֶ֔ם [from·your·beginnings] (1011) + וִידַעְתֶּ֖ם [and·you·shall·know] (530) + כִּֽי־אֲנִ֥י [that·I] (91) + יְהֹוָֽה [Hashem] (26) = 5342.
Radak
“And I will increase... as in your former estates.” A plural [of “kadmah”], from “she-kadmat shalaf yavesh” (which withers before it is plucked, Psalms 129:6):
"And I will do good to you more than your beginning." He said: I will multiply you as you were in the past, and I will do better for you than you were in the beginning.
And I will do good. It is composed of two patterns: from “and I will do good,” like “and I will cast you out,” and from “and I will do good,” like “you have done good, for you were a man of heart.” If I had lifted my hand against an orphan, or it is composed from “it will be good” and “good,” for both roots are in this matter.
“Mera’shoteikhem.” The resh has a hireq, and it is on the pattern of “amrah,” “simlah.” Thus the singular is “ra’shah,” with the aleph quiescent, and the plural is “ra’shot,” on the pattern of “amarot,” “semalot,” “kevasot” (ewes); and in the construct state “ra’shot,” on the pattern of “kivsot ha-tzon” (the ewes of the flock), except that the aleph is quiescent; and so too with a pronominal suffix.
Metzudat David
“And be fruitful.” They shall produce fruit; that is to say, they shall bear sons and daughters. The duplication of synonymous terms is for the sake of emphasis.
"And I will cause you to dwell": I will cause you to dwell in your land as you dwelt in ancient times, and I will bestow upon you even more than you had at first, before you were exiled.
And you shall know. Then you will know that I am the Lord, faithful to My words.
Metzudat Zion
"And I will settle": The word is derived from the root of "sitting" (yeshivah).
Malbim
“And I will increase you with men and beasts, that those who return will multiply and be fruitful there; and thereby, ‘I will restore you as in times of old,’ when it was entirely inhabited. Likewise, it was so in the Second Temple, during the House of the Hasmoneans and the House of Herod. And afterwards, ‘I will make you better than at first’—this refers to the future time, when He will make it better than it was at first, when they went out from Egypt and entered the Land. And then, ‘you shall know that I am the Lord,’ and you will recognize My providence and My power.”
Indeed, I will cause men to walk upon you, even my people Israel, and they shall possess you, and you shall be their inheritance; and you shall no more henceforth bereave them of children.
verse value 4008
Insights
Verse structure: 12 words, 59 letters. The shortest word is "man" (אָדָ֜ם, 3 letters) and the longest is "and·I·will·cause·to·walk" (וְהוֹלַכְתִּי֩, 7 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·cause·to·walk" (וְהוֹלַכְתִּי֩), "and·they·will·seize·you" (וִירֵשׁ֔וּךָ), "and·you·shall·not·again" (וְלֹא־תוֹסִ֥ף). 12 unique roots are used. Frequent roots: "and·you·shall·be" (root היה, 335x in Ezekiel); "upon·you" (root על, 272x in Ezekiel); "to·them" (root הם, 166x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·inheritance', dividing the verse into phrases of 9 and 3 words. Full calculation: וְהוֹלַכְתִּי֩ [and·I·will·cause·to·walk] (477) + עֲלֵיכֶ֨ם [upon·you] (170) + אָדָ֜ם [man] (45) + אֶת־עַמִּ֤י [my·people] (521) + יִשְׂרָאֵל֙ [Israel] (541) + וִירֵשׁ֔וּךָ [and·they·will·seize·you] (542) + וְהָיִ֥יתָ [and·you·shall·be] (431) + לָהֶ֖ם [to·them] (75) + לְנַחֲלָ֑ה [to·inheritance] (123) + וְלֹא־תוֹסִ֥ף [and·you·shall·not·again] (583) + ע֖וֹד [again] (80) + לְשַׁכְּלָֽם [to·bereave·them] (420) = 4008.
Rashi
"To bereave them." "To drive out your inhabitants from your midst" – this is called "bereavement."
Radak
"And I will bring them." When I will take them out of exile, I will lead them on the way and bring them to you. And He said:
“And they shall inherit you, and you shall be.” You add [the word] “and you” corresponding to each “mountain and mountain.”
Metzudat David
"And I will lead [a man] over you." It is as if He says concerning the mountains: "From now on, I will lead a man over you," and it goes on to explain: "My people Israel," and they shall inherit you.
To bereave them. For currently they are lost and estranged from you.
Metzudat Zion
And they shall inherit you. The term is derived from the word for inheritance.
“leshkellam.” The matter of death and destruction, as it is said, “and the land causes bereavement” (2 Kings 2).
Malbim
"And I will lead men upon you" (Veholachti): This explains that in the future, I will lead men upon you. It will not be like the Second Temple period, when they returned on their own initiative, and not all of them returned. Rather, at that time, I will lead them, bring them out, and bring them to the Land of Israel. And they will be with My people Israel, who will already be My people through My providence over them. And then, "and they shall inherit you, and you shall be to them for a heritage," for a heritage is an eternal inheritance, for you shall no longer bereave them.
Thus says the Lord Hashem: Because they say to you: You land are a devourer of men, and have been a bereaver of your nations;
verse value 3485
Insights
Verse structure: 15 words, 55 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "and·bereaver·of" (וּמְשַׁכֶּ֥לֶת, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·bereaver·of" (וּמְשַׁכֶּ֥לֶת), "your·nations" ((גויך)), "your·nations" (גּוֹיַ֖יִךְ). The root אמר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "you·were" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 11 and 4 words.
Rashi
The land is accustomed to devouring people. This land is accustomed to destroying its inhabitants: the Amorites were consumed in it, and the Jews were consumed in it.
Radak
“Thus said” – to you. “Against the mountains” – and He said, “Devouring man,” etc. – against the land.
“ATI.” It is written with a yod, like the yod that is added to the feminine form, as found in words such as NE’URAYKHI, TAKHL’AYKHI, and their like, and it is called [so] according to the rule.
"Your nation." The letter yod of the plural is missing from the text, and likewise "and your nation" is written with a single yod alone.
Metzudat David
“Because” – because the gentiles say concerning the Land of Israel that it devours its inhabitants, meaning that it is accustomed and prone to consuming and destroying people, for initially the Canaanites, the inhabitants of the land, were lost and destroyed in it, and afterwards the children of Israel who dwelt in their stead were destroyed in it.
"And you bereaved your nations." Your way was to bereave and destroy the nations dwelling within you, and this is a double expression of what was stated:
Malbim
Since in exile they say to you: “Behold, you devour men, those who dwell in you during the time of exile (when few people dwell there); the land will devour them through plague, sickness, and famine, and you bereave them; and at the time when Israel dwelt upon you, you bereaved them, for they were exiled from the land twice,” which was a strong presumption:
therefore you shall devour men no more, neither bereave your nations any more, says the Lord Hashem;
verse value 2630
Insights
Verse structure: 12 words, 53 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "you·shall·bereave·again" (תְשַׁכְּלִי־ע֑וֹד, 8 letters). Words sharing gematria 45: man, and·your·nations. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "not·you·shall·eat" (לֹא־תֹ֣אכְלִי), "you·shall·bereave" ((תכשלי)), "you·shall·bereave·again" (תְשַׁכְּלִי־ע֑וֹד). The root גוי appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel); "not" (root לא, 213x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·shall·bereave·again', dividing the verse into phrases of 9 and 3 words. Full calculation: לָכֵ֗ן [therefore] (100) + אָדָם֙ [man] (45) + לֹא־תֹ֣אכְלִי [not·you·shall·eat] (492) + ע֔וֹד [again] (80) + (וגויך) [and·your·nations] (45) + וְגוֹיַ֖יִךְ [and·your·nations] (55) + לֹ֣א [not] (31) + (תכשלי) [you·shall·bereave] (760) + תְשַׁכְּלִי־ע֑וֹד [you·shall·bereave·again] (840) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֥י [my·lord] (65) + יֱהֹוִֽה [Hashem] (26) = 2630.
Radak
Therefore, "you shall not stumble." There is a written and vocalized text discrepancy: it is written *tikhsheli* but read *tishkeli*, and their meanings are similar.
"And you shall not stumble." So it is written and read, and the Targum translates: "You shall not stumble" as "You shall not be ruined."
Metzudat David
"You (the land) shall no longer devour man." When Israel returns to their land, they will no longer perish within you.
And your nations, you shall no longer bereave. The duplication of the matter is found in what is stated:
Malbim
Therefore, "you shall no longer devour man" [meaning: you (the land) shall no longer devour people], so that death and illness may be removed from there; and "you shall no longer bereave your nation," meaning that there shall no longer be exile.
neither will I suffer the shame of the nations any more to be heard against you, neither shall you bear the reproach of the peoples any more, neither shall you cause your nations to stumble any more, says the Lord Hashem.’
verse value 3982
Insights
Verse structure: 16 words, 74 letters. Notable word values: "Hashem" (יֱהֹוִֽה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·not·I·will·cause·to·hear" (וְלֹא־אַשְׁמִ֨יעַ, 8 letters). Words sharing gematria 791: you·shall·bear·again, not. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·not·I·will·cause·to·hear" (וְלֹא־אַשְׁמִ֨יעַ), "and·reproach·of" (וְחֶרְפַּ֥ת), "you·shall·bear·again" (תִשְׂאִי־ע֑וֹד). The root גוי appears 3 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel); "not" (root לא, 213x in Ezekiel). The etnachta (major mid-verse pause) falls on 'you·shall·bear·again', dividing the verse into phrases of 9 and 7 words.
Metzudat David
"And I will not cause you to hear, etc." – This means that they will no longer shame you with this matter, and you will no longer endure disgrace on account of this, for from now on you will no longer cause your people to stumble, so that they are lost because of you.
Malbim
And I will no longer let it be heard against you; the lowly nations that dwelled in the Land of Israel humiliated her, and she heard her humiliation, and they said that her dwelling is evil. And the peoples, who are the nations that have a king, did not dwell there, and she bore reproach from them from afar, for reproach is greater than humiliation, for they said that the curse of the Lord has fallen upon her through the sins of Israel, for “you shall no longer cause your nation to stumble in sin, for they shall be righteous.”
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:
Malbim
“And the word of the Lord came to me” – Now He proceeds to explain His words, specifically what He stated initially, “I have increased you with men,” and subsequently, “I will bring upon you men.” By this, He alluded to the fact that the redemption of Cyrus would not be eternal. And why would He exile them and then again gather them? He said: The House of Israel will dwell upon their land during the Second Temple period. They will defile it through their ways and their deeds. Nevertheless, I did not drive them off My face; rather, their manner before Me was like the impurity of a menstruant woman. Just as a husband separates from his wife during her time of impurity and waits for the time when she becomes pure, at which point he returns to her, so too was their manner: I watched for them to purify themselves from their impurity, so that I might return to them.
’Son of man, when the house of Israel dwelt in their own land, they defiled it by their way and by their doings; their way before Me was as the uncleanness of a woman in her impurity.
verse value 4729
Insights
Verse structure: 14 words, 70 letters. The shortest word is "house·of" (בֵּ֤ית, 3 letters) and the longest is "and·in·their·deeds" (וּבַעֲלִֽילוֹתָ֑ם, 9 letters). Words sharing gematria 412: house·of, it. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·their·way" (בְּדַרְכָּ֖ם), "and·in·their·deeds" (וּבַעֲלִֽילוֹתָ֑ם), "as·impurity·of" (כְּטֻמְאַת֙). The root דרך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "was" (root היה, 335x in Ezekiel); "house·of" (root בית, 159x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·in·their·deeds', dividing the verse into phrases of 9 and 5 words. Full calculation: בֶּן־אָדָ֗ם [son·of·man] (97) + בֵּ֤ית [house·of] (412) + יִשְׂרָאֵל֙ [Israel] (541) + יֹשְׁבִ֣ים [live] (362) + עַל־אַדְמָתָ֔ם [upon·their·land] (585) + וַיְטַמְּא֣וּ [and·they·polluted] (72) + אוֹתָ֔הּ [it] (412) + בְּדַרְכָּ֖ם [in·their·way] (266) + וּבַעֲלִֽילוֹתָ֑ם [and·in·their·deeds] (594) + כְּטֻמְאַת֙ [as·impurity·of] (470) + הַנִּדָּ֔ה [impurity] (64) + הָיְתָ֥ה [was] (420) + דַרְכָּ֖ם [their·way] (264) + לְפָנָֽי [to·my·face] (170) = 4729.
Rashi
“Son of man, the house of Israel is sitting upon their land...” The verse compares them to the impurity of a niddah, likening them to a niddah whose husband awaits the time when she will become pure and he will desire to return to her.
Radak
“Son of man,” [is compared] to the impurity of a niddah. For, by way of metaphor, the Congregation of Israel is called a woman to God, blessed be He, and He is her husband. The metaphor is that in the time of her sins, she is likened to a niddah, whom the husband distances from himself for all the days of her impurity and brings near again after her purification. So too, God, blessed be He, distanced Israel and exiled them to the lands of the nations because of their sins, and He will return them in the future after they return to Him and purify themselves from their iniquities.
Metzudat David
Like the impurity of a niddah. Just as through the impurity of a niddah she is distanced from her husband, so too their way was continually impure before Me, in order to distance them.
Wherefore I poured out My fury upon them for the blood which they had shed upon the land, and because they had defiled it with their idols;
verse value 2665
Insights
Verse structure: 8 words, 46 letters. Verse gematria: 2665 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "My·wrath" (חֲמָתִי֙, 4 letters) and the longest is "and·with·their·idols" (וּבְגִלּוּלֵיהֶ֖ם, 9 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "which·they·shed" (אֲשֶׁר־שָׁפְכ֣וּ), "they·had·defiled·it" (טִמְּאֽוּהָ). The root על appears 2 times in this verse. 7 unique roots are used. Frequent roots: "which·they·shed" (root אשר, 341x in Ezekiel); "upon·them" (root על, 272x in Ezekiel); "upon·the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'upon·the·land', dividing the verse into phrases of 6 and 2 words. Full calculation: וָאֶשְׁפֹּ֤ךְ [and·I·poured] (407) + חֲמָתִי֙ [My·wrath] (458) + עֲלֵיהֶ֔ם [upon·them] (155) + עַל־הַדָּ֖ם [for·the·blood] (149) + אֲשֶׁר־שָׁפְכ֣וּ [which·they·shed] (907) + עַל־הָאָ֑רֶץ [upon·the·land] (396) + וּבְגִלּוּלֵיהֶ֖ם [and·with·their·idols] (132) + טִמְּאֽוּהָ [they·had·defiled·it] (61) = 2665.
Radak
And I poured out. It is clear:
Metzudat David
"And I poured out." Therefore, I poured out My wrath upon them because of the innocent blood that they shed, and because they defiled the land with their idols.
Malbim
And I poured out — and even though I poured out My wrath upon them, which is the inner wrath, for their blood and for their idols; for both of these causes the land will vomit out its inhabitants (as it is stated, “For the blood is what defiles the land,” and at the end of the laws of forbidden relations it says, “And the land shall not vomit you out for defiling it,” etc.). And consequently, I scattered them among the nations, and from among the nations they were scattered into the lands. And despite all this, this was not a path of utter destruction or of hiding of the Face, as if I had withdrawn My providence from them and left them as ownerless property. On the contrary, the punishment was an expression of My providence, according to the measure of their sins. And this is what it says: “According to their ways and according to their deeds I judged them.” It was a path of judgment, and the judgment was precise according to their ways, and the punishment was according to the measure of their sins, not exceeding the measure. And consequently, “I came to the nations where they came.” I came with them into exile to provide providence, so that their punishment would be only according to the measure of their sin, and measure for measure, in a manner that they would recognize that the punishment is My providence. But consequently, “they profaned My holy name.” After they saw that the Lord’s providence was with them, and also that even while they were in the land of their enemies He did not abandon them to destroy them, they therefore said, “Is not the people of the Lord those whom the providence of the Lord is still attached to?” And if so, why did they go out from His land? And why did He not return them to His land, where is the place of providence? And they said, “Without power.”
and I scattered them among the nations, and they were dispersed through the countries; according to their way and according to their doings I judged them.
verse value 3352
Insights
Verse structure: 8 words, 44 letters. The shortest word is "them" (אֹתָם֙, 3 letters) and the longest is "and·as·their·deeds" (וְכַעֲלִילוֹתָ֖ם, 9 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·scattered" (וָאָפִ֤יץ), "and·they·were·scattered" (וַיִּזָּר֖וּ), "as·their·way" (כְּדַרְכָּ֥ם). 8 unique roots are used. Frequent roots: "in·the·lands" (root ארץ, 176x in Ezekiel); "as·their·way" (root דרך, 105x in Ezekiel); "among·the·nations" (root גוי, 87x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·the·lands', dividing the verse into phrases of 5 and 3 words. Full calculation: וָאָפִ֤יץ [and·I·scattered] (187) + אֹתָם֙ [them] (441) + בַּגּוֹיִ֔ם [among·the·nations] (61) + וַיִּזָּר֖וּ [and·they·were·scattered] (229) + בָּאֲרָצ֑וֹת [in·the·lands] (699) + כְּדַרְכָּ֥ם [as·their·way] (284) + וְכַעֲלִילוֹתָ֖ם [and·as·their·deeds] (612) + שְׁפַטְתִּֽים [I·judged·them] (839) = 3352.
Radak
And I scattered. It is clear:
Metzudat David
As is their way. As is the recompense of their ways and deeds, so did I judge them.
Metzudat Zion
And I will scatter. And they both dispersed: the matter of "scatter" is like "for the people were scattered" (1 Samuel 13), and like "I will scatter dung" (Malachi 2).
And when they came to the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of Hashem, and are gone forth out of His land.
verse value 3155
Insights
Verse structure: 13 words, 60 letters. Notable word values: "these" (אֵ֔לֶּה) = 36, double chai. The shortest word is "there" (שָׁ֔ם, 2 letters) and the longest is "to·the·nations" (אֶל־הַגּוֹיִם֙, 7 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·saying" (בֶּאֱמֹ֤ר), "people·of·Hashem" (עַם־יְהֹוָ֣ה), "and·from·his·land" (וּמֵאַרְצ֖וֹ). 13 unique roots are used. Frequent roots: "people·of·Hashem" (root יהוה, 427x in Ezekiel); "in·saying" (root אמר, 362x in Ezekiel); "whither·they·came" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'My·holiness', dividing the verse into phrases of 7 and 6 words. Full calculation: וַיָּב֗וֹא [and·he·came] (25) + אֶל־הַגּוֹיִם֙ [to·the·nations] (95) + אֲשֶׁר־בָּ֣אוּ [whither·they·came] (510) + שָׁ֔ם [there] (340) + וַֽיְחַלְּל֖וּ [and·they·profaned] (90) + אֶת־שֵׁ֣ם [name·of] (741) + קׇדְשִׁ֑י [My·holiness] (414) + בֶּאֱמֹ֤ר [in·saying] (243) + לָהֶם֙ [to·them] (75) + עַם־יְהֹוָ֣ה [people·of·Hashem] (136) + אֵ֔לֶּה [these] (36) + וּמֵאַרְצ֖וֹ [and·from·his·land] (343) + יָצָֽאוּ [they·went·out] (107) = 3155.
Rashi
"And He came." Since the verse stated at the beginning of the pericope says "the house of Israel," the entire pericope is written in the singular. The aggadic midrash states: The Holy One, blessed be He, went into exile with them and inclined His ear. What were the captors saying? "These are the people of the Lord." And He did not have the power to save them, as stated in Eicha Rabbati.
"And they profaned My holy name." They diminished My honor. And what is the nature of this profanation? That their enemies said of them, "These are the people of the Lord, yet from His land they went out," yet He had no power to save His people and His land.
Radak
"And He came." The singular form is used as a generalization, and in midrashic interpretation, it is understood in the sense of "In all their afflictions He was afflicted."
“And they profaned My holy name, in that it was said of them, “These are the people of the Lord, yet from His land they went out”.” This refers to the profanation of the Divine Name, for the nations say concerning Israel: “These are the people of the Lord, and from His land they came out.” They were already called “the people of the Lord,” and they came out from His land, yet He left them in exile for so long. Behold, it is as though they are profaning Him through the prolongation of their exile due to their sins. The nations say that it is because the Lord is unable to bring them out. They will ask: How did He choose them, and afterward reject them and cast them from before His face? And the Targum translates: “And they went up among the nations where they were revealed, because they profaned My holy name by saying to them: ‘Are these the people of the Lord? And from the land of their dwelling they were exiled.’”
Metzudat David
“And he came among the nations.” And when they came among the Babylonians, who had exiled them among themselves, My holy name was profaned by them, for those idolaters said about them: “Behold, this is the people of the Lord, and yet they have gone out of His land, and He was not able to keep them in His land.”
But I had pity for My holy name, which the house of Israel had profaned among the nations, whither they came.
verse value 3388
Insights
Verse structure: 10 words, 43 letters. The shortest word is "which" (אֲשֶׁ֤ר, 3 letters) and the longest is "whither·they·came" (אֲשֶׁר־בָּ֥אוּ, 6 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·spared" (וָאֶחְמֹ֖ל), "for·the·name·of" (עַל־שֵׁ֣ם), "they·profaned·it" (חִלְּלֻ֙הוּ֙). The root אשר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "which" (root אשר, 341x in Ezekiel); "for·the·name·of" (root על, 272x in Ezekiel); "house·of" (root בית, 159x in Ezekiel). The etnachta (major mid-verse pause) falls on 'My·holiness', dividing the verse into phrases of 3 and 7 words. Full calculation: וָאֶחְמֹ֖ל [and·I·spared] (85) + עַל־שֵׁ֣ם [for·the·name·of] (440) + קׇדְשִׁ֑י [My·holiness] (414) + אֲשֶׁ֤ר [which] (501) + חִלְּלֻ֙הוּ֙ [they·profaned·it] (79) + בֵּ֣ית [house·of] (412) + יִשְׂרָאֵ֔ל [Israel] (541) + בַּגּוֹיִ֖ם [among·the·nations] (61) + אֲשֶׁר־בָּ֥אוּ [whither·they·came] (510) + שָֽׁמָּה [name] (345) = 3388.
Radak
"And I will have mercy." It is explained:
Metzudat David
"Which they profaned." This means that it became profaned through them.
Metzudat Zion
"And I will have mercy." The word is from the root meaning mercy and compassion.
Malbim
"And I had compassion" — and besides this, I had compassion for My Holy Name, which the House of Israel had profaned. For besides the fact that it was profaned by the nations, it was profaned by Israel and by their evil deeds, for because of them [God] was compelled to punish them time and again, and thus My Holy Name was constantly being profaned anew.
Therefore say to the house of Israel: Thus says the Lord Hashem: I do not this for your sake, O house of Israel, but for My holy name, which you have profaned among the nations, whither you came.
verse value 6560
Insights
Verse structure: 20 words, 83 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "to·house·of·Israel" (לְבֵֽית־יִשְׂרָאֵ֗ל, 9 letters). Words sharing gematria 241: say, said. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "rather·for·My·holy·name" (אִם־לְשֵׁם־קׇדְשִׁי֙), "whither·you·came" (אֲשֶׁר־בָּ֥אתֶם). The root אמר appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "say" (root אמר, 362x in Ezekiel); "which" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 13 and 7 words.
Rashi
"Not for your sake am I doing this. The salvation with which I will save you:"
Radak
Therefore. It is clear:
Metzudat David
I am doing. That which is stated regarding the matter of bringing them out from the land of the nations and bringing them to their land:
"Which you have profaned." That is, which has become profaned through you.
Malbim
Therefore, etc., "not for your sake": If I were to act for your sake, the matter would depend on merit and guilt, and when they sin again, I would add to their exile. But since I am not acting for your sake, but rather for the sake of My Name which is profaned, I will necessarily act in such a way that they will not sin anymore, and I will not need to exile them again, and My Name will not be profaned time and time again.
And I will sanctify My great name, which has been profaned among the nations, which you have profaned in the midst of them; and the nations shall know that I am Hashem, says the Lord Hashem, when I shall be sanctified in you before their eyes.
verse value 4427
Insights
Verse structure: 18 words, 85 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "to·their·eyes" (לְעֵינֵיהֶֽם, 7 letters). Words sharing gematria 91: that·I, utterance. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·sanctify" (וְקִדַּשְׁתִּ֞י), "my·name" (אֶת־שְׁמִ֣י), "profaned" (הַֽמְחֻלָּל֙). The root קדש appears 2 times in this verse. 14 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). The etnachta (major mid-verse pause) falls on 'in·their·midst', dividing the verse into phrases of 8 and 10 words.
Rashi
"And I will sanctify My name." And what is the sanctification? "And I will take you from among the nations."
Radak
"And I will sanctify." It is explained:
Metzudat David
"And I will sanctify My name." From now on, I will sanctify My great name, etc.
In the matter of sanctifying My Name. At the time when I shall be sanctified through you before the eyes of the nations, then the nations will know that I am the Lord who rules over all.
Malbim
"And I will sanctify My name": A. From the aspect that it is profaned among the nations, as it is stated, "They have profaned My holy name among the nations, saying, 'these are the people of the Lord.'" B. That which you have profaned among them through evil deeds, and the nations shall know that I am the Lord. A. By My sanctification among you in their sight, which is that My name will be sanctified through Israel, and this is accomplished by compelling them to return in repentance (as stated above, chapter 20: "With a strong hand I will rule over you, and I will bring you into the wilderness of the nations, and I will purge from among you the rebels...").
For I will take you from among the nations, and gather you out of all the countries, and will bring you into your own land.
verse value 4451
Insights
Verse structure: 9 words, 54 letters. The shortest word is "you" (אֶתְכֶם֙, 4 letters) and the longest is "from·all·the·lands" (מִכׇּל־הָאֲרָצ֑וֹת, 9 letters). Words sharing gematria 461: you, you, you. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "from·all·the·lands" (מִכׇּל־הָאֲרָצ֑וֹת), "to·your·land" (אֶל־אַדְמַתְכֶֽם). 7 unique roots are used. Frequent roots: "from·all·the·lands" (root ארץ, 176x in Ezekiel); "and·I·will·bring" (root בוא, 175x in Ezekiel); "from·the·nations" (root גוי, 87x in Ezekiel). The etnachta (major mid-verse pause) falls on 'from·all·the·lands', dividing the verse into phrases of 6 and 3 words. Full calculation: וְלָקַחְתִּ֤י [and·I·will·take] (554) + אֶתְכֶם֙ [you] (461) + מִן־הַגּוֹיִ֔ם [from·the·nations] (154) + וְקִבַּצְתִּ֥י [and·I·will·gather] (608) + אֶתְכֶ֖ם [you] (461) + מִכׇּל־הָאֲרָצ֑וֹת [from·all·the·lands] (792) + וְהֵבֵאתִ֥י [and·I·will·bring] (424) + אֶתְכֶ֖ם [you] (461) + אֶל־אַדְמַתְכֶֽם [to·your·land] (536) = 4451.
Radak
"And I will take." It is explained:
Metzudat David
“And I will take you” etc. And with this I will sanctify My name, for I will take you from among the nations, etc.
Malbim
"And I will take you" In contrast to the desecration of God's Name that occurred among the nations, who said, "These are the people of the Lord, yet from His land they have gone out," [God says]: "I will take you from among the nations under whom you are enslaved, and from the lands to which you were scattered among the nations, I will gather you and bring you into your own land, in such a way that the Name will not be desecrated by the claim, 'From His land they have gone out.'"
And I will sprinkle clean water upon you, and you shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.
verse value 3440
Insights
Verse structure: 10 words, 56 letters. Verse gematria: 3440 is divisible by 86, the value of Elohim. The shortest word is "water" (מַ֥יִם, 3 letters) and the longest is "and·from·all·your·idols" (וּמִכׇּל־גִּלּ֥וּלֵיכֶ֖ם, 11 letters). Words sharing gematria 90: water, from·all. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·scatter" (וְזָרַקְתִּ֧י), "pure" (טְהוֹרִ֖ים), "and·you·shall·be·pure" (וּטְהַרְתֶּ֑ם). The root טהר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "upon·you" (root על, 272x in Ezekiel); "from·all" (root כל, 129x in Ezekiel); "and·from·all·your·idols" (root גלול, 39x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·you·shall·be·pure', dividing the verse into phrases of 5 and 5 words. Full calculation: וְזָרַקְתִּ֧י [and·I·will·scatter] (723) + עֲלֵיכֶ֛ם [upon·you] (170) + מַ֥יִם [water] (90) + טְהוֹרִ֖ים [pure] (270) + וּטְהַרְתֶּ֑ם [and·you·shall·be·pure] (660) + מִכֹּ֧ל [from·all] (90) + טֻמְאוֹתֵיכֶ֛ם [your·impurities] (526) + וּמִכׇּל־גִּלּ֥וּלֵיכֶ֖ם [and·from·all·your·idols] (235) + אֲטַהֵ֥ר [I·will·cleanse] (215) + אֶתְכֶֽם [you] (461) = 3440.
Rashi
"Pure waters." I will atone for you, and I will remove your impurities by means of the sprinkling of the waters of sin-offering, which remove the impurity of a corpse.
Radak
“And I will sprinkle.” This is by way of a parable: just as one who is ritually impure becomes purified through the waters in which he immerses and through the sprinkling of the waters of purification, so too one who is impure due to sins becomes purified through atonement. And Jonathan [ben Uzziel] rendered in the Targum: “And I will forgive your iniquities, just as you are purified in the waters of sprinkling and in the ashes of the heifer of the sin-offering, and you shall be cleansed from all your fathers’ [sins] and from all your errors; I will cleanse you.”
Metzudat David
“And I will sprinkle [clean water upon them, etc.]”: This means that I will atone for their iniquities and remove the impurity of their sins through the sprinkling of the waters of the red heifer’s ashes, which removes the impurity of a corpse.
Metzudat Zion
"And I will sprinkle." The matter of sprinkling is like [the verse] "And the sons of Aaron shall sprinkle" (Leviticus 1:11).
"Purifying waters." So too, the waters of the red heifer's ashes are called [purifying waters], because they purify the impurity of the corpse.
Malbim
"And I will sprinkle upon you clean water" – indeed, to rectify what you have sinned in the past and so that you will not sin in the future. Regarding the past, it says, "And I will sprinkle upon you clean water, and you shall be purified." This means that in this present world, for the impurity of a menstruant woman (for it was stated that their manner was like the impurity of a menstruant woman), immersion in a mikveh was required. And for the impurity of a corpse, which required sprinkling, the sprinkling had to be with impure waters (since the waters of purification [mei niddah] would render impure both the one who sprinkled them and the one who carried them), and the sprinkling of pure waters was not effective. But then, it will suffice to sprinkle pure waters. That is to say, in this present world, things that are purified in a mikveh with pure waters require that the entire body enter into them. And for impurity that is removed by the impurity adhering to another impurity and thereby departing from the person, namely the sprinkling of the ashes of the red heifer, impure waters are required. But in the future, they will be purified by a small amount of waters that are sprinkled, and these waters will be pure. The metaphorical meaning is that through a slight hint and through the waters of knowledge, repentance will purify you. Now, in this present world, purification was not effective except for the impurity of the body, not for the impurity of the soul, and only for impurity, not for the act of idolatry. But with this purification, "I will purify you from all your impurities," meaning both the impurity of the body and the impurity of the soul, and also from all your idols. Thus far, the text has mentioned the rectification of the past. Now it will recount how He will purify them in the future so that they will no longer sin.
A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.
verse value 5916
Insights
Verse structure: 16 words, 63 letters. The shortest word is "heart" (לֵ֣ב, 2 letters) and the longest is "in·your·midst" (בְּקִרְבְּכֶ֑ם, 6 letters). Words sharing gematria 866: and·I·will·give, and·I·will·give. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "the·heart·of" (אֶת־לֵ֤ב), "from·your·flesh" (מִבְּשַׂרְכֶ֔ם). The root נתן appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·I·will·give" (root נתן, 207x in Ezekiel); "and·a·spirit" (root רוח, 49x in Ezekiel); "to·you" (root לכם, 32x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·your·midst', dividing the verse into phrases of 8 and 8 words.
Rashi
"A new heart." A yetzer that has been renewed for good.
Radak
"And I will give you a new heart, and a new spirit I will place within you." The novelty is that they will have a heart that listens and a spirit that is correct to receive the words of God, blessed be He, with love. And likewise, the Targum [translates it as] "a heart that fears" and "a spirit that fears." And likewise, [the phrase] "heart of stone" is translated [in the Targum] as "an evil heart," which is strong like a stone.
A heart of flesh. A heart that is soft and inclined to receive good; and the Targum translates it as: “A heart that fears before Me to do My will.”
Metzudat David
"A new heart, etc." – This means a straight and submissive heart, and good will.
"A heart of stone." A heart that is strong and hard, like a stone.
A heart of flesh. A heart that is submissive and tender, like flesh.
Metzudat Zion
And spirit. The matter is one of desire, as it is said: "Behold, I will put a spirit in him" (Isaiah 36).
And I will remove. From the language of removal:
Malbim
“And I will give you a new heart”: Until now, the causes of sin were the heart and the spirit. The heart depicts the ruling faculty, which inclines toward desire, and the spirit depicts the evil images, raising images to the heart for evil, and through this the heart rules and completes the evil. And I will give you a new heart that will incline only toward the good, and likewise the images that will arise in the spirit will be only good. And likewise, until now the heart was hard to receive reproof and admonition, like a stone that is hard to engrave. Therefore, “I will remove the heart of stone from you, and I will give you a heart of flesh,” which easily receives good images of the fear of God and love for Him.
And I will put My spirit within you, and cause you to walk in My statutes, and you shall keep Mine ordinances, and do them.
verse value 5937
Insights
Verse structure: 10 words, 52 letters. The shortest word is "I·will·give" (אֶתֵּ֣ן, 3 letters) and the longest is "and·my·spirit" (וְאֶת־רוּחִ֖י, 7 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·my·spirit" (וְאֶת־רוּחִ֖י), "that·in·my·statutes" (אֲשֶׁר־בְּחֻקַּי֙), "you·shall·walk" (תֵּלֵ֔כוּ). The root עשה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that·in·my·statutes" (root אשר, 341x in Ezekiel); "and·I·will·make" (root עשה, 214x in Ezekiel); "I·will·give" (root נתן, 207x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·your·midst', dividing the verse into phrases of 3 and 7 words.
Radak
"And My Spirit." The Targum [renders it]: "My Holy Spirit."
Metzudat David
"And My Spirit" etc. This means that I will restore to you the spirit of prophecy, which was lacking throughout the days of the exile.
"And I will make." This means: I will awaken your hearts so that you will walk in My statutes and keep My ordinances in your heart and perform them.
Malbim
"And I will put My Spirit within you" refers to the Holy Spirit. Through the miracles and wonders that I will continually perform among you, and through the indwelling of the Divine Presence and the Holy Spirit, you will acquire a different nature, one inclined toward holiness and purity. And through this, "I will cause you to walk in My statutes and you will not do evil anymore." And consequently, "you will dwell in the land and you will no longer be exiled from it," since you will no longer sin. "And you will be to Me a people"—from now on, everything will be due to an arousal from below. Once you are ready and inclined solely toward holiness, you will always take the initiative to be to Me a people. And through this, "I will be to you a God." Although initially it will be due to an arousal from above, as it is stated, "And I will sprinkle clean water upon you," meaning that the LORD will be the one to begin purifying them, subsequently they themselves will be the ones to begin, and they will perform good deeds out of their own good nature.
And I will save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you.
verse value 4654
Insights
Verse structure: 11 words, 58 letters. Verse gematria: 4654 is divisible by 26, the value of the divine name Hashem. The shortest word is "from·all" (מִכֹּ֖ל, 3 letters) and the longest is "your·impurities" (טֻמְאֽוֹתֵיכֶ֑ם, 8 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·the·corn" (אֶל־הַדָּגָן֙), "and·I·will·not·give" (וְלֹא־אֶתֵּ֥ן). 10 unique roots are used. Frequent roots: "upon·you" (root על, 272x in Ezekiel); "to·the·corn" (root איל, 238x in Ezekiel); "and·I·will·not·give" (root נתן, 207x in Ezekiel). The etnachta (major mid-verse pause) falls on 'your·impurities', dividing the verse into phrases of 4 and 7 words. Full calculation: וְהוֹשַׁעְתִּ֣י [and·I·will·save] (797) + אֶתְכֶ֔ם [you] (461) + מִכֹּ֖ל [from·all] (90) + טֻמְאֽוֹתֵיכֶ֑ם [your·impurities] (526) + וְקָרָ֤אתִי [and·I·shall·call] (717) + אֶל־הַדָּגָן֙ [to·the·corn] (93) + וְהִרְבֵּיתִ֣י [and·be or become great] (633) + אֹת֔וֹ [it] (407) + וְלֹא־אֶתֵּ֥ן [and·I·will·not·give] (488) + עֲלֵיכֶ֖ם [upon·you] (170) + רָעָֽב [famine] (272) = 4654.
Radak
“And I will save, and I will call.” It is as if I am calling to it to increase, in that I send rain upon it and protect it from mildew and rust and other plagues.
Metzudat David
“And I will save you, etc.” – The meaning is: I will distance you from all the impurity of the sin that you were accustomed to, for this will arouse their hearts to be careful to avoid them.
"And I will call to the grain, and I will multiply it." This means: I will command it to be fruitful and multiply.
Malbim
"And I will save you from all your impurities, and I will call for the grain" — even though the evil inclination will still exist, I will save you from all impurities. And "I will call" — because from the day that ritual purity ceased, the fragrance of fruits ceased, as it is stated at the end of Tractate Sotah. And when you are saved from your impurities, I will call for the grain. This teaches: 1. The abundance of grain is under Divine providence so that there will be no famine. And even though they will already be saved from famine through the grain, nevertheless, "and I will multiply the fruit of the tree," because if the fruit of the tree were lacking and they would need to purchase it from the surrounding nations, it would appear to them as if there were a famine, and they would incur the disgrace of famine among the nations.
And I will multiply the fruit of the tree, and the increase of the field, that you may receive no more the reproach of famine among the nations.
verse value 5004
Insights
Verse structure: 13 words, 53 letters. Verse gematria: 5004 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·be or become great" (וְהִרְבֵּיתִי֙, 7 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "the·fruit·of" (אֶת־פְּרִ֣י), "tree" (הָעֵ֔ץ), "and·fruit" (וּתְנוּבַ֖ת). 12 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "not" (root לא, 213x in Ezekiel); "among·the·nations" (root גוי, 87x in Ezekiel). The etnachta (major mid-verse pause) falls on 'field', dividing the verse into phrases of 5 and 8 words. Full calculation: וְהִרְבֵּיתִי֙ [and·be or become great] (633) + אֶת־פְּרִ֣י [the·fruit·of] (691) + הָעֵ֔ץ [tree] (165) + וּתְנוּבַ֖ת [and·fruit] (864) + הַשָּׂדֶ֑ה [field] (314) + לְמַ֗עַן [so·that] (190) + אֲ֠שֶׁ֠ר [that] (501) + לֹ֣א [not] (31) + תִקְח֥וּ [you·will·take] (514) + ע֛וֹד [again] (80) + חֶרְפַּ֥ת [reproach] (688) + רָעָ֖ב [famine] (272) + בַּגּוֹיִֽם [among·the·nations] (61) = 5004.
Radak
"And I will multiply." “You shall no longer suffer the reproach of famine among the nations,” for the Land of Israel is in greater need of rain than other lands; therefore, famine is more prevalent there than in other lands. And the proof is from Abraham, Isaac, and Abimelech: whenever a person leaves his land for another land on account of famine, it is a reproach.
Metzudat David
"For the sake of..." means in such a manner that you will no longer receive among the nations the reproach of famine, for from then on they will not call you "deprived of bread."
Metzudat Zion
And the produce. The meaning is of sprouts and fruit, and similarly, "and he ate the produce of the field" (Deuteronomy 32).
Then shall you remember your evil ways, and your doings that were not good; and you shall loathe yourselves in your own sight for your iniquities and for your abominations.
verse value 5101
Insights
Verse structure: 12 words, 70 letters. The shortest word is "for" (עַ֚ל, 2 letters) and the longest is "your·abominations" (תּוֹעֲבוֹתֵיכֶֽם, 9 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·shall·recall" (וּזְכַרְתֶּם֙), "and·your·deeds" (וּמַעַלְלֵיכֶ֖ם), "not·good" (לֹֽא־טוֹבִ֑ים). The root על appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "for" (root על, 272x in Ezekiel); "before·you" (root פנים, 150x in Ezekiel). The etnachta (major mid-verse pause) falls on 'not·good', dividing the verse into phrases of 6 and 6 words. Full calculation: וּזְכַרְתֶּם֙ [and·you·shall·recall] (673) + אֶת־דַּרְכֵיכֶ֣ם [your·ways] (695) + הָרָעִ֔ים [the·evil] (325) + וּמַעַלְלֵיכֶ֖ם [and·your·deeds] (246) + אֲשֶׁ֣ר [that] (501) + לֹֽא־טוֹבִ֑ים [not·good] (98) + וּנְקֹֽטֹתֶם֙ [and·you·will·be·loathed] (605) + בִּפְנֵיכֶ֔ם [before·you] (202) + עַ֚ל [for] (100) + עֲוֺנֹ֣תֵיכֶ֔ם [your·iniquities] (596) + וְעַ֖ל [and·for] (106) + תּוֹעֲבוֹתֵיכֶֽם [your·abominations] (954) = 5101.
Rashi
And you shall loathe yourselves. This is Old French for the verb of loathing: you shall melt away within yourselves in your shame, on account of the evil recompense that you dealt Me, whereas I recompense you with good.
Radak
“And you shall remember” – and you shall loathe yourselves. Be considered as cut off in your own eyes: when you recall your sins, you shall say, “It was justly that God, blessed be He, cut us off and exiled us from our land.” And the Targum translates: “And you shall be humbled, and you shall be seen.”
Metzudat David
“And you shall remember.” And when you recall your evil ways, then you will cut yourselves off in your own eyes; that is to say, you will judge yourselves deserving of being cut off on account of the evil deeds you committed, and you will say that it was justly that you were cut off in exile.
Metzudat Zion
And you shall be cut off. The matter of cutting off is like "and they shall be cut off before their faces" (above 6).
Malbim
"And you shall remember" — and you will still recall your evil ways, for two reasons: (1) You shall loathe yourselves and constantly regret the past; (2) "Not for your sake have I acted" — I make it known to you that by this very fact you know that I did not act for your sake. Through this, you are put to shame and humiliated by your ways, and this internal shame is of the very nature of repentance and atonement for sin (as it is stated): "Whoever commits a transgression and is ashamed of it, all his sins are forgiven him."
Not for your sake do I this, says the Lord Hashem, be it known to you; be ashamed and confounded for your ways, O house of Israel.
verse value 2787
Insights
Verse structure: 13 words, 57 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֧א, 2 letters) and the longest is "from·your·ways" (מִדַּרְכֵיכֶ֖ם, 7 letters). Words sharing gematria 90: will·be·known, to·you. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·do" (אֲנִֽי־עֹשֶׂ֗ה), "will·be·known" (יִוָּדַ֖ע), "put·to·shame" (בּ֧וֹשׁוּ). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel); "not" (root לא, 213x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 8 and 5 words. Full calculation: לֹ֧א [not] (31) + לְמַעַנְכֶ֣ם [for·your·sake] (250) + אֲנִֽי־עֹשֶׂ֗ה [I·do] (436) + נְאֻם֙ [utterance] (91) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + יִוָּדַ֖ע [will·be·known] (90) + לָכֶ֑ם [to·you] (90) + בּ֧וֹשׁוּ [put·to·shame] (314) + וְהִכָּֽלְמ֛וּ [and·be·insulted] (107) + מִדַּרְכֵיכֶ֖ם [from·your·ways] (334) + בֵּ֥ית [house·of] (412) + יִשְׂרָאֵֽל [Israel] (541) = 2787.
Radak
"Not for your sake" — be ashamed and confounded. It is fitting that you be ashamed and confounded, because your ways are evil, and I will bring you out from among the nations and bring you to your land. And what is stated, "Not for your sake," indicates that they did not emerge from exile except through repentance. And we have already elaborated on this matter in the Book of Isaiah, in the verse: "And He saw that there was no man."
Metzudat David
I am doing. This redemption:
"Know this: It shall be known to you that the redemption is not for your sake, for you have been put to shame and confounded by your ways, which are not good, and you are not worthy to bring about the redemption."
Thus says the Lord Hashem: In the day that I cleanse you from all your iniquities, I will cause the cities to be inhabited, and the waste places shall be built.
verse value 3982
Insights
Verse structure: 13 words, 61 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "your·iniquities" (עֲוֺנֽוֹתֵיכֶ֑ם, 8 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·cleanse" (טַהֲרִ֣י), "your·iniquities" (עֲוֺנֽוֹתֵיכֶ֑ם), "the·cities" (אֶת־הֶ֣עָרִ֔ים). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'your·iniquities', dividing the verse into phrases of 9 and 4 words. Full calculation: כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + בְּיוֹם֙ [in·day·of] (58) + טַהֲרִ֣י [I·cleanse] (224) + אֶתְכֶ֔ם [you] (461) + מִכֹּ֖ל [from·all] (90) + עֲוֺנֽוֹתֵיכֶ֑ם [your·iniquities] (602) + וְהֽוֹשַׁבְתִּי֙ [and·I·will·resettle] (729) + אֶת־הֶ֣עָרִ֔ים [the·cities] (726) + וְנִבְנ֖וּ [and·they·will·be·built] (114) + הֶחֳרָבֽוֹת [the·ruins] (621) = 3982.
Radak
Thus says the Lord: "And the ruins shall be built." The letter heh is with a segol, the letter chet with a chataf qamats, and the letter resh with a qamats.
Metzudat David
“On the day of My cleansing of them.” This means: when I shall make atonement for them.
And I will cause to dwell. To be inhabited by people:
Metzudat Zion
And I will restore. The word is from the root of "sitting":
"And they were built." From the language of building:
The desolate ones. From the word "churvah" (desolation):
Malbim
Thus says the Lord: “In the day of your purification,” He informs them that after complete repentance and the purification of sins, to the extent that no trace of them remains at all, so too will no trace remain of the destruction of the land, for this is dependent on that. Then, “I will restore the desolate cities,” and more than that, “the ruined cities shall be rebuilt,” and more than that, even “the desolate land shall be tilled,” although until now every passerby regarded the land as desolate, entirely unfit for cultivation, until all will marvel.
And the land that was desolate shall be tilled, whereas it was a desolation in the sight of all that passed by.
verse value 3790
Insights
Verse structure: 9 words, 39 letters. The shortest word is "instead·of" (תַּ֚חַת, 3 letters) and the longest is "all·who·pass·by" (כׇּל־עוֹבֵֽר, 6 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "will·be·worked" (תֵּעָבֵ֑ד). The root שמם appears 2 times in this verse. 8 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "was" (root היה, 335x in Ezekiel); "and·the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'will·be·worked', dividing the verse into phrases of 3 and 6 words. Full calculation: וְהָאָ֥רֶץ [and·the·land] (302) + הַנְּשַׁמָּ֖ה [breath] (400) + תֵּעָבֵ֑ד [will·be·worked] (476) + תַּ֚חַת [instead·of] (808) + אֲשֶׁ֣ר [that] (501) + הָיְתָ֣ה [was] (420) + שְׁמָמָ֔ה [devastation] (385) + לְעֵינֵ֖י [to·eyes·of] (170) + כׇּל־עוֹבֵֽר [all·who·pass·by] (328) = 3790.
Rashi
“And the desolate land shall be tilled.” The land that has been desolate until now shall be tilled and sown.
Radak
"And the earth." It is clear:
Metzudat David
The desolate [land] will then be worked through plowing and sowing.
Metzudat Zion
The desolate one. From the word "shammon" (desolation).
tachat: in place of.
And they shall say: This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.
verse value 5127
Insights
Verse structure: 12 words, 65 letters. The shortest word is "the·land" (הָאָ֤רֶץ, 4 letters) and the longest is "and·torn·down" (וְהַנֶּהֱרָס֖וֹת, 8 letters). 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "this" (הַלֵּ֙זוּ֙), "like·the·garden·of·Eden" (כְּגַן־עֵ֑דֶן), "and·the·desolate" (וְהַֽנְשַׁמּ֥וֹת). The root שמם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·they·shall·say" (root אמר, 362x in Ezekiel); "was" (root היה, 335x in Ezekiel); "the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'like·the·garden·of·Eden', dividing the verse into phrases of 6 and 6 words. Full calculation: וְאָמְר֗וּ [and·they·shall·say] (253) + הָאָ֤רֶץ [the·land] (296) + הַלֵּ֙זוּ֙ [this] (48) + הַנְּשַׁמָּ֔ה [breath] (400) + הָיְתָ֖ה [was] (420) + כְּגַן־עֵ֑דֶן [like·the·garden·of·Eden] (197) + וְהֶעָרִ֧ים [and·the·cities] (331) + הֶחֳרֵב֛וֹת [a place laid waste] (621) + וְהַֽנְשַׁמּ֥וֹת [and·the·desolate] (807) + וְהַנֶּהֱרָס֖וֹת [and·torn·down] (732) + בְּצוּר֥וֹת [fortified] (704) + יָשָֽׁבוּ [they·dwelt] (318) = 5127.
Rashi
It was like the Garden of Eden. Now it has been transformed to be like the Garden of Eden:
"And the cities that are desolate." This means that for many days now they have sat as fortresses.
Radak
And they said. While it was desolate, the passersby would say thus; and Jonathan [ben Uzziel] translated [it as meaning that] after it returns to habitation, they will say thus. And they will say: “This land of Israel, which was desolate, has become like the Garden of Eden; and the cities that were ruined, desolate, and demolished have become fortified and inhabited.”
“And the cities that are desolate.” The resh is with a tzere.
Metzudat David
And they said: “Those who pass through them will marvel and say: ‘Behold, this land, which was once desolate, is now like a garden planted in Eden.’”
"They sat in strongholds." This means that they became settled with people, and with towers and walls, until they became strongholds and fortified.
Metzudat Zion
This one. This one; and similarly it is said in the masculine gender: "the man, this one" (Genesis 24).
And the destructions. The language of demolition and breaking down:
"B’tzurot." The word is derived from "mivtzar" and "chuzak," meaning fortress and strength.
Malbim
And they said: How was it that this desolate land became like the Garden of Eden, and the ruined cities—even the desolate ones and even the demolished ones—became inhabited and fortified? And through all this, the nations will know that I, the Lord, have built it—not according to the course of nature, but by means of the Divine Spirit. It was like the creation of the world, when He spoke and everything He said came into being; so too, I have spoken and acted, for His speech to the prophets brought everything into actuality through miraculous means.
Then the nations that are left round about you shall know that I Hashem have built the ruined places, and planted that which was desolate; I Hashem have spoken it, and I will do it.
verse value 5481
Insights
Verse structure: 16 words, 76 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "surrounding" (סְבִיבֽוֹתֵיכֶם֒, 9 letters). Words sharing gematria 61: I, I. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "they·will·be·remained" (יִֽשָּׁאֲרוּ֮), "I·built" (בָּנִ֙יתִי֙), "torn·down" (הַנֶּ֣הֱרָס֔וֹת). The root אני appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that" (root אשר, 341x in Ezekiel); "and·I·will·make" (root עשה, 214x in Ezekiel). The etnachta (major mid-verse pause) falls on 'breath', dividing the verse into phrases of 12 and 4 words.
Radak
"And they shall know that they shall remain around you." And they will see it in its destruction, and they will see it in its settlement in a short time; they will know that this thing could not have happened except by God, blessed be He.
"I am the Lord, I have spoken, and I have done it." "I have spoken" refers to what was communicated through the prophet; and "I have done it" means that I fulfilled exactly what I had spoken.
Metzudat David
“And the nations shall know…” – This means that the remaining nations will recognize and know that I am the One who rebuilt the destroyed [cities] and planted the desolate [land], and that this did not happen by chance.
"I am the Lord; I have spoken." I am the One who speaks, so it shall be; and I am the One who performs the deed.
Thus says the Lord Hashem: I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock.
verse value 4069
Insights
Verse structure: 14 words, 54 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 4069 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "to·house·of·Israel" (לְבֵֽית־יִשְׂרָאֵ֖ל, 9 letters). 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "a kind of locust" (אַרְבֶּ֥ה). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 10 and 4 words. Full calculation: כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + ע֗וֹד [yet] (80) + זֹ֛את [this] (408) + אִדָּרֵ֥שׁ [I·will·be·resorted·to] (505) + לְבֵֽית־יִשְׂרָאֵ֖ל [to·house·of·Israel] (983) + לַעֲשׂ֣וֹת [to·do] (806) + לָהֶ֑ם [to·them] (75) + אַרְבֶּ֥ה [a kind of locust] (208) + אֹתָ֛ם [them] (441) + כַּצֹּ֖אן [as·the·flock] (161) + אָדָֽם [man] (45) = 4069.
Rashi
"I will be sought by the house of Israel." I will be moved to compassion for them in their prayer when they seek Me on this matter:
"I will multiply them." A person is like a flock in its multitude.
Radak
Thus says the Lord: This again will I be sought. Yet again I shall be sought by them in this blessing, that I multiply them.
“Like a flock of people.” “People” refers to Israel, who are considered “a person,” as we explained above. “You are a man” [meaning] they will be numerous like a flock. And it says “like a flock” with the definite article, and later it explains “like a flock of sacred offerings.” And the Targum translates “like a flock of people” as “I will multiply them with people and cause them to prosper with animals.”
Metzudat David
"This again will I be sought concerning, etc." This means: I will yet be sought by them regarding this matter, to fulfill their requests in their inquiry concerning this.
"I will multiply them." This means that this is the thing by which I will multiply them among human beings, like the multiplication of flocks.
Malbim
Furthermore, this means: If you ask, “How will the cities be settled, since the children of Israel are few in number?” behold, I will perform a miracle that they will multiply like sheep, which increase greatly by nature. And they will be like holy sheep, all of which are offered as burnt offerings to the Lord; so too, they will all be holy to their God. And like the sheep of Jerusalem during its festivals, which are peace-offerings to be eaten and to rejoice before the Lord, so too will they delight in abundant goodness. And in this way, they will be filled with a flock of people.
As the flock for sacrifice, as the flock of Jerusalem in her appointed seasons, so shall the waste cities be filled with flocks of men; and they shall know that I am Hashem.’
verse value 3871
Insights
Verse structure: 15 words, 70 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֤ן, 2 letters) and the longest is "in·her·appointed·seasons" (בְּמ֣וֹעֲדֶ֔יהָ, 7 letters). Words sharing gematria 161: like·sheep, like·sheep. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·her·appointed·seasons" (בְּמ֣וֹעֲדֶ֔יהָ), "full·of" (מְלֵא֖וֹת). The root צאן appears 3 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "they·shall·be" (root היה, 335x in Ezekiel); "that·I" (root אני, 166x in Ezekiel). First appearance of the root מועד ("in·her·appointed·seasons") in Ezekiel. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 12 and 3 words.
Rashi
Like a flock of consecrated animals. This refers to the Passover offerings that are brought to Jerusalem on the Festivals. Another interpretation, as rendered by the Targum: “I have multiplied them among men, and caused them to prosper in cattle,” meaning that their sins shall not be remembered against them.
Radak
“Like a flock of holy things.” And afterward he explains, “Like the flock of Jerusalem at its appointed times,” and these are the holy things that Israel brought to Jerusalem three times a year, which were numerous.
"The desolate cities." [This word] comes with a tzere under the resh. And Jonathan [the Aramaic translator] rendered: "As the holy people, as a purified people, and I will give to Jerusalem at the time of the appointed festival of Passover, so shall the cities of the land of Israel, which were ruined, be filled with people, the people of the House of Israel, and they shall know that I am the Lord." He said, "at the time of the appointed festival of Passover," meaning that then the sheep were numerous in Jerusalem, for all those who came to Jerusalem would bring each one his Passover offering to slaughter it there and to eat it there, as it is written in the Torah.
Metzudat David
Like the flock of the holy ones. According to the number of the flock of the holy ones, and it returns and explains: like the flock of Jerusalem.
“On their appointed times.” This means: as sheep brought to Jerusalem on the Lord’s appointed times to be offered upon the altar.
"Thus shall they be." Just as the number of this [list], so shall the cities be, etc.
"צאן אדם" – This means the majority of people. Since sheep are known to multiply greatly, the term "צאן" is used here in a metaphorical manner to emphasize the excessive multitude.
"For I am the Lord. The Faithful One in My words:"
Metzudat Zion
“On her appointed times.” The word is a derivative of “appointed time” and “festival.”
“Man’s flock.” This means: a multitude of people.
Radak