’Son of man, set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him,
verse value 2838
Insights
Verse structure: 12 words, 48 letters. Verse gematria: 2838 is divisible by 86, the value of Elohim. The shortest word is "put" (שִׂ֤ים, 3 letters) and the longest is "son·of·man" (בֶּן־אָדָ֗ם, 5 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·Gog" (אֶל־גּוֹג֙), "Magog" (הַמָּג֔וֹג). 12 unique roots are used. Frequent roots: "against·him" (root על, 272x in Ezekiel); "to·Gog" (root איל, 238x in Ezekiel); "land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·Tubal', dividing the verse into phrases of 10 and 2 words. Full calculation: בֶּן־אָדָ֗ם [son·of·man] (97) + שִׂ֤ים [put] (350) + פָּנֶ֙יךָ֙ [your·face] (160) + אֶל־גּוֹג֙ [to·Gog] (43) + אֶ֣רֶץ [land] (291) + הַמָּג֔וֹג [Magog] (57) + נְשִׂ֕יא [chieftain·of] (361) + רֹ֖אשׁ [head] (501) + מֶ֣שֶׁךְ [Meshech] (360) + וְתֻבָ֑ל [and·Tubal] (438) + וְהִנָּבֵ֖א [and·prophesy] (64) + עָלָֽיו [against·him] (116) = 2838.
Rashi
“Against Gog.” Thus is the name of the king:
Magog. The name of the nation, as it is stated: “Gomer and Magog” (Genesis 10:2).
Radak
“Son of man, set yourself against Gog, of the land of Magog.” Magog was among the sons of Japheth, as were Meshech and Tubal. In the phrase “of the land of Magog,” the definite article ha- is used. Since the definite article does not normally appear with a proper name of a person, it is possible that this is a name of relationship: the first individual, who was the son of Japheth, was named Magog, and the people descending from him are called “Magog” because they are related to the original Magog. Similarly, the tribe of Manasseh is named after its ancestor. And it is precisely in cases of relationship that the definite article is employed. Gog, by contrast, is the name of the king who rules over them. The word “against” (el) functions here as if it were two words, as though it said: “Against Gog, against the land of Magog.”
"Nasi rosh Meshach and Tubal." Gog is the king of Magog, and the king of these two nations, Meshach and Tubal. And in saying "nasi rosh," it is a matter of duplication in different words, and it is a "smuch al smuch" (a chain of construct nouns, one construct upon another). Similarly, "mevachar v'tov Levanon" (the choicest and best of Lebanon). [This is] the number of the census of the people.
Metzudat David
“Against Gog, the land of Magog.” The word “against” serves a dual function, as if it said: “Against Gog, against the land of Magog.”
Nasi, rosh. The doubling of the word with synonymous terms, and similarly “admat afar” (Daniel 12:2), and concerning Gog it says that he is nasi, and also concerning Meshech and Tubal.
Metzudat Zion
Gog. Thus is the name of the king:
Magog. Meshech and Tubal are the names of nations, and they were among the sons of Japheth, as it is written: “The sons of Japheth: Gomer and Magog, and Madai and Javan, and Tubal, and Meshech, and Tiras” (Genesis 10:2).
Malbim
“Set your face against Gog.” As has already been explained above (section 32), the prophecy of Ezekiel states that in the end of days all the nations will surround Jerusalem for war. The combatants from one side will be Egypt, Assyria, and Elam—who are the Ishmaelites—and the combatants from the other side will be Meshech and Tubal, the princes of Edom, and the kings of the north. They will all kill one another, and they will fall among the fallen. Our Sages of blessed memory received the tradition that Gog will come against Jerusalem three times. Here, two of these times are explained, and the third time is explained in Zechariah (section 14). As for Gog, and likewise the land of Magog, we do not know precisely who they are at present, except as has been explained: that he is the prince of Meshech and Tubal, who are among the descendants of Japheth and are uncircumcised. They will rise up in the end of days, after Israel has settled in the Land of Israel and dwells in tranquility, to come against them. This will occur through a stirring from the side of the Lord. Hence it is said, “Behold, I am against you, O Gog.” For the people of Edom destroyed the Second Temple, and Meshech and Tubal were with them, because the Romans, who carried out the destruction, were then the head of the nations. Afterwards, the comprehensive name “Edom” was applied to them on account of their belief, as stated by the ancient commentators, and as Abarbanel wrote at length in his books. And the Lord desires that in the end of days they and the sons of Ishmael, under whom Israel was exiled and suffered many evils and troubles, will gather there, in the place of wickedness, and He will bring them down to the Valley of Jehoshaphat.
and say: Thus says the Lord Hashem: Behold, I am against you, O Gog, chief prince of Meshech and Tubal;
verse value 2852
Insights
Verse structure: 12 words, 43 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 "and·you·shall·say" (וְאָ֣מַרְתָּ֔, 5 letters). The root אמר appears 2 times in this verse. 11 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 גוג ("Gog") in Ezekiel. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 7 words. Full calculation: וְאָ֣מַרְתָּ֔ [and·you·shall·say] (647) + כֹּ֥ה [thus] (25) + אָמַ֖ר [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֑ה [Hashem] (26) + הִנְנִ֤י [they] (115) + אֵלֶ֙יךָ֙ [against·you] (61) + גּ֔וֹג [Gog] (12) + נְשִׂ֕יא [chieftain·of] (361) + רֹ֖אשׁ [head] (501) + מֶ֥שֶׁךְ [Meshech] (360) + וְתֻבָֽל [and·Tubal] (438) = 2852.
Radak
"And you shall say." It is clear:
Metzudat David
"Behold, I am against you." Behold, I will turn against you, you Gog, etc.
and I will turn you about, and put hooks into your jaws, and I will bring you forth, and all your army, horses and horsemen, all of them clothed most gorgeously, a great company with buckler and shield, all of them handling swords:
verse value 6675
Insights
Verse structure: 19 words, 90 letters. The shortest word is "great" (רָב֙, 2 letters) and the longest is "and·all·your·army" (וְאֶת־כׇּל־חֵילֶ֜ךָ, 9 letters). Words sharing gematria 90: all·of·them, all·of·them. 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·turn·you·about" (וְשׁ֣וֹבַבְתִּ֔יךָ), "and·all·your·army" (וְאֶת־כׇּל־חֵילֶ֜ךָ), "swords" (חֲרָב֖וֹת). The root כל appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·I·will·give" (root נתן, 207x in Ezekiel); "all·of·them" (root כל, 129x in Ezekiel); "swords" (root חרב, 102x in Ezekiel). The etnachta (major mid-verse pause) falls on 'in·your·cheeks', dividing the verse into phrases of 4 and 15 words.
Rashi
"And I will make you wayward" (ושובבתיך). I will make you a "shuvav" (שובב), an "unbowed" one in the vernacular. Every one who walks according to the whims of his heart is called a "shuvav," as it is written: "and he walked shuvav in the way of his heart" (Isaiah 57:17).
“And I will put hooks in your jaws.” Just as a living creature is drawn out by the hooks in its jaws, because it does not wish to come out, so too I will place in your heart thoughts and the inclination that draws you from your land to come to the Land of Israel.
Radak
“And I will bring you back.” I will break you, for just as the word “t’shuvim” (wayward, rebellious) is used in reference to the calf of Samaria, so too do our Sages of blessed memory speak of “things that break a person’s heart.” And when He says, “And I will bring you back,” He means: I will break your heart so that you will greatly desire to leave your place and come to the Land of Israel. And this comes in the manner of: “And I will draw Sisera, commander of Jabin’s army, and his chariots and his host, to the torrent Kishon” (Judges 4:7). And God, blessed be He, will do this so that it will be known among all the nations and His Name will be sanctified among them.
"And I will put hooks in your jaws." This is an allegory, to draw you in, just as one does with a fish. And Jonathan the Targumist translated it, "And I will seduce you and entice you," meaning that I will deceive you, as is the translation of the verse, "If a man seduces..." where the word for seduces is rendered as "entices."
“His garments are a complete ensemble of all of them.” In all kinds of fine apparel:
A great congregation, with shield and buckler. In “shield and buckler”:
Metzudat David
“And I will lead you astray.” I will place it in your heart to be rebellious and defiant, and I will put hooks in your jaws to draw you by them, as one draws animals to the desired place. That is to say: I will rouse your heart to the matter, and I will bring you out from your place with your people, with many horses and horsemen, and all of them will be clothed in garments of splendor, and there will be a great multitude with shield and buckler, and all of them will grasp swords, as do warriors.
Metzudat Zion
"And I will turn you about." The matter concerns rebellion and walking in the ways of the heart, as in "Israel has gone astray" (Jeremiah 3:8).
Hooks. They are the rings that are placed in the cheeks of the animal to pull it by means of them, and likewise, "and they brought him in hooks" (above 19:
In your cheeks. Thus are called the parts of the mouth, both the upper and the lower:
Perfect. From the word kol, meaning that it is included in all beauty.
“Buckler and shield.” These are names of weapons of war that are designed to save one from the blow of a sword and spear.
Those who grasp. Those who hold:
Swords. From the word "sword":
Malbim
“And I will turn you about” (ושובבתיך): The living will go forth from their land. Whether through waywardness, in which case they will go forth willingly, or through another who drags them with hooks, He says: “that you will go of your own accord because I will turn you about, and that I will also bring you out by hooks against your will: I have brought you out, along with all your military might.” And the explanation is that the men of the military force will be horsemen and cavalry, and their attire will be complete armor. And with them will also be a great multitude of volunteers who go out with him. And this is what it says: “a great assembly.” And they too will carry shield and buckler to defend against sword and bow, and all of them will also hold swords.
Persia, Cush, and Put with them, all of them with shield and helmet;
verse value 1495
Insights
Verse structure: 7 words, 24 letters. Verse gematria: 1495 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "Persia" (פָּרַ֛ס, 3 letters) and the longest is "and·helmet" (וְכוֹבָֽע, 5 letters). 7 unique roots are used. Frequent roots: "all·of·them" (root כל, 129x in Ezekiel). The etnachta (major mid-verse pause) falls on 'with·them', dividing the verse into phrases of 4 and 3 words. Full calculation: פָּרַ֛ס [Persia] (340) + כּ֥וּשׁ [Cush] (326) + וּפ֖וּט [and·Put] (101) + אִתָּ֑ם [with·them] (441) + כֻּלָּ֖ם [all·of·them] (90) + מָגֵ֥ן [shield] (93) + וְכוֹבָֽע [and·helmet] (104) = 1495.
Radak
Peras: All of them are [interpreted as] a shield and a helmet. In the phrase “a shield and a helmet,” the word “helmet” is accented on the final syllable.
Metzudat David
“With them.” They will be with them, to assist them.
All of them are a shield and a helmet. All of them shall come with a shield and a helmet:
Metzudat Zion
And "kova." Thus is called the shield-like vessel that is placed upon the head.
Malbim
“Persia on the other side”—the armies of Ishmael will also go forth, and they are Persia; and together with Persia will be Cush and Put. Persia are brothers with Elam, and Cush are close to Assyria, and Put to Egypt. And these are the nations enumerated above (section 32): Egypt, Assyria, and Elam.
Gomer, and all his bands; the house of Togarmah in the uttermost parts of the north, and all his bands; even many peoples with you.
verse value 3720
Insights
Verse structure: 10 words, 50 letters. The shortest word is "Gomer" (גֹּ֚מֶר, 3 letters) and the longest is "and·all·his·bands" (וְאֶת־כׇּל־אֲגַפָּ֑יו, 10 letters). 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "Gomer" (גֹּ֚מֶר), "all·wing" (וְכׇל־אֲגַפֶּ֔יהָ), "flanks·of" (יַרְכְּתֵ֥י). The root אגף appears 2 times in this verse. 9 unique roots are used. Frequent roots: "house·of" (root בית, 159x in Ezekiel); "peoples" (root עם, 58x in Ezekiel); "many" (root רב, 52x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·all·his·bands', dividing the verse into phrases of 7 and 3 words. Full calculation: גֹּ֚מֶר [Gomer] (243) + וְכׇל־אֲגַפֶּ֔יהָ [all·wing] (155) + בֵּ֚ית [house·of] (412) + תּֽוֹגַרְמָ֔ה [Togarmah] (654) + יַרְכְּתֵ֥י [flanks·of] (640) + צָפ֖וֹן [north] (226) + וְאֶת־כׇּל־אֲגַפָּ֑יו [and·all·his·bands] (557) + עַמִּ֥ים [peoples] (160) + רַבִּ֖ים [many] (252) + אִתָּֽךְ [with·you] (421) = 3720.
Rashi
"And all its hordes" – all that surrounds it.
Radak
"Gmar and all its branches." This means the congregation of Gmar and all its armies; likewise, "and all his branches" means all his armies. And so did Jonathan render it: "from its armies."
“House of Togarmah.” Just as [the phrase] “House of Israel” [appears], and Jonathan [ben Uzziel] rendered it in the Targum as “the kingdom of Germamia.” And so our Sages of blessed memory stated in Tractate Yoma: “Gomer, this is Germamia” is in accordance with the view of the Targum.
The flanks of the north. All these are the sons of Japheth, who dwell in the far north.
His wings. The wings of Togarmah:
Metzudat David
The flanks of the north. Those who dwell in the northern extremity:
Many nations are with you. They will come with you:
Metzudat Zion
Agafeha. Her wings. And similarly, "and all his wings" (above 12). And it is said regarding the spreading out of the host.
Malbim
"Gomer, and also Gomer, and all its cohorts, who are not circumcised, will be [there], and the house of Togarmah which is in the north (to exclude the Togarmah who dwell in the land of Greece, who belong to the Ishmaelites, and they will go with Egypt on the other side); and likewise many nations with you, as it is stated (above, chapter 32): 'Edom and all its princes, and the princes of the north, all of them, and all the Sidonians.'"
Be you prepared, and prepare for thyself, you, and all your company that are assembled to you, and be you guarded of them.
verse value 2309
Insights
Verse structure: 10 words, 43 letters. The shortest word is "to·you" (לְךָ֔, 2 letters) and the longest is "and·all·your·assembly" (וְכׇל־קְהָלֶ֖ךָ, 7 letters). Words sharing gematria 75: be·prepared, to·them. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "be·prepared" (הִכֹּן֙), "and·prepare" (וְהָכֵ֣ן), "assembled" (הַנִּקְהָלִ֣ים). The root כון appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·you·shall·be" (root היה, 335x in Ezekiel); "unto·you" (root על, 272x in Ezekiel); "to·them" (root הם, 166x in Ezekiel). The etnachta (major mid-verse pause) falls on 'unto·you', dividing the verse into phrases of 7 and 3 words. Full calculation: הִכֹּן֙ [be·prepared] (75) + וְהָכֵ֣ן [and·prepare] (81) + לְךָ֔ [to·you] (50) + אַתָּ֕ה [you] (406) + וְכׇל־קְהָלֶ֖ךָ [and·all·your·assembly] (211) + הַנִּקְהָלִ֣ים [assembled] (240) + עָלֶ֑יךָ [unto·you] (130) + וְהָיִ֥יתָ [and·you·shall·be] (431) + לָהֶ֖ם [to·them] (75) + לְמִשְׁמָֽר [to·custody] (610) = 2309.
Rashi
"Prepare yourself and make ready for yourself." Prepare yourself and make ready for yourself an army after you:
"Prepare." Be ready:
"And you shall be a guard for them." The way of kings is to pay attention to their troops, how they go out, and to appoint guards so that no destroyer will come upon their army during the night.
Radak
“Prepare yourself and make ready for yourself.” Prepare yourself, and make ready for yourself all your congregations, for the watch that will watch over you: whatever path you will walk, they will walk with you.
Metzudat David
"Prepare yourself and make ready for yourself." Prepare yourself and make ready for yourself others, and this is what is said: "You and all your congregations that are gathered to you for help."
"And you shall be a guard for them." For the duty of guarding the army from harm falls upon the head of the army.
Metzudat Zion
"Prepare." The word is in the form of "preparation":
Your congregations. A gathering of people:
Malbim
“Prepare yourself, and prepare your might, and make ready all your assemblies,” and it says, “those who assemble against you.” For among this very host will also be found those who assemble against him (as in the case of Korah, who “assembled against them all the congregation,” Numbers 16:19), namely, the assembly that rises up in opposition to him. For the congregation of Ishmaelites—who are Persia, Cush, and Put—is essentially his adversary. And “you shall be a guard for them”—meaning that you shall guard them from doing evil. For when the Ishmaelites begin to do harm in Jerusalem, the Edomites will rise up against them and kill them. And from this will follow that afterward they [the Ishmaelites] will kill the Edomites, and there will be “the sword of every man against his brother” (as stated above, section 32).
After many days you shall be mustered for service, in the latter years you shall come against the land that is brought back from the sword, that is gathered out of many peoples, against the mountains of Israel, which have been a continual waste; but it is brought forth out of the peoples, and they dwell safely all of them.
verse value 7686
Insights
Verse structure: 24 words, 108 letters. Verse gematria: 7686 is divisible by 18, the value of chai ('life'). The shortest word is "against" (עַ֚ל, 2 letters) and the longest is "in·end·of" (בְּאַחֲרִ֨ית, 6 letters). Words sharing gematria 252: many, many. 6 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "you·shall·be·mustered" (תִּפָּקֵד֒), "the·years" (הַשָּׁנִ֜ים), "brought·back" (מְשׁוֹבֶ֣בֶת). The root רב appears 2 times in this verse. 21 unique roots are used. Frequent roots: "that·have·been" (root אשר, 341x in Ezekiel); "against" (root על, 272x in Ezekiel); "to·land" (root איל, 238x in Ezekiel). First appearance of the root תמיד ("continually") in Ezekiel. The etnachta (major mid-verse pause) falls on 'continually', dividing the verse into phrases of 18 and 6 words.
Rashi
From days of old you shall be visited. From days of old, because you have sinned against Me, you shall now be visited before Me to remember Your iniquities and to return Your recompense, and I will cause You to dwell in the latter years, to come to the Land of Israel, which has been restored from the sword, from which its inhabitants returned from the exile to which they were exiled there by the sword of the enemy.
“Which were always desolate.” This refers to a period of many years, and shortly before your coming upon them, they returned.
"And she was taken out from among the nations." And it should be for you to set your heart to mind that she was taken out from among the nations, and He who took her out from among the nations will not abandon her in your hand.
Radak
“From days of old you have been visited.” They said that from the days of Alexander, king of Greece, the sons of Magog were confined there in the far north, for Alexander had imprisoned them there beyond the mountains, and they did not emerge from there any longer. And this is what is meant by “From days of old you have been visited,” namely, you will be remembered on the lips of the people of the world when you emerge, for until that day you were not remembered, since you were confined and did not go out among them.
"At the end of the years." This will be at the time of salvation, after all of Israel, or the majority of them, have gone forth from exile.
"Restored from the sword" – as it is written, "And I will restore you from being broken by the sword of the nations." And Jonathan (the Aramaic translator) rendered it in the sense of "to return," meaning: "they returned from the slaughter of the sword."
Metzudat David
"From days of old you will be remembered." You will be remembered to take vengeance upon you for what you did from days of old, and that is because they assisted the enemy who came upon Israel.
“At the end of the years.” At the conclusion of the years, you shall come to the land to which its inhabitants have returned to settle, from the place where they were exiled by the sword of the enemy.
“Gathered from many peoples.” They were gathered there from the many peoples who were scattered there in exile.
“Upon the mountains of Israel.” Now he will explain what is meant by “the land,” and he says: “Upon the mountains of Israel, which have been a desolation continually”—meaning, for a long time.
And she. The congregation that now dwells therein has been brought forth from among the nations, from the place of their exile, and now they all dwell in safety.
Metzudat Zion
“You shall be recalled.” The meaning is remembrance, as it is said: “And the Lord visited” (Genesis 21:1).
mishuvbat. From the root of "hoshavah":
Malbim
“From days of old you will be visited,” meaning: After you will be visited to receive your punishment for what you did in days of old, in ancient times, when you acted wickedly toward Israel, therefore the Lord arranged that in the latter days you would come to a land that is “restored.” The phrase “restored” implies that there will be a difference between your coming now and your coming in ancient times. In those earlier days, Israel dwelt for many years upon their land. But now, the land is: 1) restored from the sword, meaning that the sword, which had always slain among its people; 2) gathered from many peoples, meaning that they returned from many exiles and were gathered to their land from all the various nations among whom they had been scattered; 3) upon the mountains of Israel, which had always been desolate, but now it has been brought forth from among the nations, meaning that the nations permitted them to go out and settle in the land. And they dwell in security, all of them, for they have no war with anyone, and you have no claim or justification to come against them.
And you shall ascend, you shall come like a storm, you shall be like a cloud to cover the land, you, and all your bands, and many peoples with you. .
verse value 4094
Insights
Verse structure: 12 words, 54 letters. The shortest word is "you" (אַתָּה֙, 3 letters) and the longest is "all·wing" (וְכׇל־אֲגַפֶּ֔יךָ, 8 letters). Words sharing gematria 516: and·you·will·go·up, to·cover. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "like·a·storm" (כַּשֹּׁאָ֣ה). 12 unique roots are used. Frequent roots: "shall·be" (root היה, 335x in Ezekiel); "the·land" (root ארץ, 176x in Ezekiel); "you·will·go·in" (root בוא, 175x in Ezekiel). The etnachta (major mid-verse pause) falls on 'shall·be', dividing the verse into phrases of 7 and 5 words. Full calculation: וְעָלִ֙יתָ֙ [and·you·will·go·up] (516) + כַּשֹּׁאָ֣ה [like·a·storm] (326) + תָב֔וֹא [you·will·go·in] (409) + כֶּעָנָ֛ן [as·the·cloud] (190) + לְכַסּ֥וֹת [to·cover] (516) + הָאָ֖רֶץ [the·land] (296) + תִּֽהְיֶ֑ה [shall·be] (420) + אַתָּה֙ [you] (406) + וְכׇל־אֲגַפֶּ֔יךָ [all·wing] (170) + וְעַמִּ֥ים [and·peoples] (166) + רַבִּ֖ים [many] (252) + אוֹתָֽךְ [with·you] (427) = 4094.
Rashi
As a ruin. As darkness covers the earth, "shoah" is "ruin" in the vernacular language.
Radak
“And you have gone up like a flood.” Like a multitude of abundant waters that come suddenly, make a sound, and flood; so too, “when it comes like a flood, your fear.”
"Otecha" – just as "itecha" is written with a dagesh, its meaning is as if it were "imcha" (with you).
Metzudat David
And you shall ascend. You will ascend against them for war, and you will come suddenly like darkness that comes suddenly. And according to the multitude of the people, you will be like a cloud that covers the land. And he returns and explains who they will be who are like a cloud, and he said, "You and all your men of war, and many peoples with you." And it alludes to what was said above, "From many days ago you will be remembered," for in the end of days you will come, etc., and there you will receive your reward in full.
Metzudat Zion
“Kesho’ah.” The matter of darkness is like the verse: “Yesterday was a sho’ah, and a mesho’ah” (Job 30:3).
You. With you:
Malbim
And you shall ascend, and your ascent will be in two aspects: from one side, you will come like a tempest, because due to the multitude of horses and horsemen, it will appear that you have come like a tempest and darkness to darken their light and to slay them; and from another side, you will be like a cloud to cover the land, because the multitude of people who are not soldiers who will come with you (even though the Israelites will be few, and it will not be necessary to come upon them with such a great multitude) indicates that you have come like a cloud that brings rain and covers the land. This means that you desire to settle the land with inhabitants, not to devastate it. And it explains: "You will come like a tempest" — you and all your wings, which are the military force; and "like a cloud" — through many peoples who are with you, who will cover the land with the multitude of their numbers like a cloud. This means that initially it is unknown whether you have come to devastate the land and exile its inhabitants like a tempest, or whether you have come only to seize dominion there, to settle many peoples in it, and to protect it like a cloud that brings rain and generous showers.
Thus says the Lord Hashem: It shall come to pass in that day, that things shall come into your mind, and you shall devise an evil device;
verse value 2725
Insights
Verse structure: 13 words, 53 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 "into·your·mind" (עַל־לְבָבֶ֔ךָ, 6 letters). Words sharing gematria 26: Hashem, and·it·shall·be. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "words" (דְבָרִים֙), "into·your·mind" (עַל־לְבָבֶ֔ךָ), "and·you·will·think" (וְחָשַׁבְתָּ֖). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "said" (root אמר, 362x in Ezekiel); "and·it·shall·be" (root היה, 335x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 9 words. Full calculation: כֹּ֥ה [thus] (25) + אָמַ֖ר [said] (241) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֑ה [Hashem] (26) + וְהָיָ֣ה [and·it·shall·be] (26) + בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + יַעֲל֤וּ [they·will·go·up] (116) + דְבָרִים֙ [words] (256) + עַל־לְבָבֶ֔ךָ [into·your·mind] (154) + וְחָשַׁבְתָּ֖ [and·you·will·think] (716) + מַחֲשֶׁ֥בֶת [device·of] (750) + רָעָֽה [evil] (275) = 2725.
Rashi
Let words ascend. Let thoughts rise:
An evil thought: to wage war against Me.
Radak
Thus it is stated. It is clear:
Metzudat David
"On that day"—at the time when Israel will return to their land:
"Things shall arise, etc." – This means: you will conceive thoughts.
Malbim
Thus says the Lord: And it shall be on that day—this means that initially, when you ascend, you will not know in your own mind for what purpose you are ascending: whether to destroy the land, or to seize sovereignty there and settle inhabitants therein. Only on that day, when you will be there, will matters come to your mind that you had not previously considered, and you will have harbored evil thoughts.
and you shall say: I will go up against the land of unwalled villages; I will come upon them that are at quiet, that dwell safely, all of them dwelling without walls, and having neither bars nor gates;
verse value 4108
Insights
Verse structure: 16 words, 70 letters. Verse gematria: 4108 is divisible by 26, the value of the divine name Hashem. The shortest word is "all·of·them" (כֻּלָּ֗ם, 3 letters) and the longest is "that·be·quiet" (הַשֹּׁ֣קְטִ֔ים, 6 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "I·will·go·up" (אֶֽעֱלֶה֙), "open·regions" (פְּרָז֔וֹת), "I·will·come" (אָבוֹא֙). The root ישב appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·you·shall·say" (root אמר, 362x in Ezekiel); "against·the·land" (root ארץ, 176x in Ezekiel); "I·will·come" (root בוא, 175x in Ezekiel). The etnachta (major mid-verse pause) falls on 'to·safety', dividing the verse into phrases of 8 and 8 words.
Rashi
“Upon the land of Perazot.” The inhabitants of villages that have no wall, who trust in their stronghold and are not afraid to gather into fortified cities.
Perazot. Like the cities of the Perizzites, which had no wall:
"I will go to those who are silent, and I will see what is their trust."
Radak
And you shall say, “On the land of Perazot.” Just as it says, “Jerusalem shall dwell securely” (Zechariah 2:8), [the term] “cities of Perazot” means cities of the open country that have no walls.
“Those who sit in silence” – [the verse reads] “to those who sit in silence.” And similarly, “and he came to Jerusalem” is written as if it says “to Jerusalem.” And so too in many other instances.
Metzudat David
“Upon a land of unwalled towns.” Concerning those who dwell in unwalled towns.
“I will come upon those who are quiet.” “I will come upon those who are quiet in their rest and sit in security”—this means that they do not guard themselves against enemies by gathering in fortified cities, because their hearts are secure from the enemy. Therefore, they sit without a wall around them, and they have no bars or doors. And since this is so, I will conquer them with great ease.
Metzudat Zion
Peruzot. Thus are called cities that have no wall, and likewise, “And Jerusalem shall be inhabited as villages without walls” (Zechariah 2:4).
“The quiet ones.” From the word “quiet” and “rest.”
"And the bar." It is the bolt that closes the doors:
Malbim
And you shall say, explaining the matters that come to your mind, namely that you shall say: Surely it is not necessary to wage war in this land, nor will the warrior acquire for himself fame and honor in it, for the land will be difficult to conquer due to three reasons: 1. If the land is fortified by its natural features, such as being surrounded by mountains and rocky fortresses, or by seas and rivers; against this he said, “I will ascend upon a land of open, unwalled towns” (i.e., unfortified terrain). 2. If the people are warriors with their neighbors all around and are prepared to meet arms; against this he said, “I will come to the quiet ones, the inhabitants of security,” meaning that they do not fight, for they are quiet, and they do not prepare themselves with weapons against the besieger who oppresses them, for they are inhabitants of security. 3. If the cities are surrounded by walls; against this he said, “They all sit without walls,” etc. And thus, since there is no glory from this war, the purpose of my coming will be only to plunder spoil, meaning only three things: 1. For the sake of spoil, booty, and acquisition; 2. To turn your hand against inhabited ruins, to devastate the land so that it shall become a ruin as it once was; 3. For the sake of the people who are gathered from among the nations, and thereby they make a living and acquire property, for each one trades and makes a living with the nation from which he came forth, and trade increased greatly there, until they sit upon the navel of the land and the trade of all nations comes to them, and it is necessary to abolish this trade which harms the entire world that comes. He hints that the merchants who conduct trade there in the Land of Israel in silver and gold and precious stones, who are Sheba and Dedan and the merchants of Tarshish, whose merchandise this is, as stated above (27:12, 23) in the prophecy against Tyre, they will ask you: For what have you come? Have you come to plunder spoil? And there is a difference between spoil and booty: Spoil is what remains of itself at the time of war, and this belongs to the king, as it is stated (1 Samuel 30:20), “This is the spoil of David.” And booty is what the soldiers plunder, each for himself, and therefore it says, “Is it to take booty that you have assembled your host?,” for this belongs to the multitude. If you came in the manner of plundering and bootying, or did you come as a merchant to carry silver and gold and to take livestock and property for trade? And in this way you will plunder great spoil, for even great profit is called spoil, as it is stated, “Her husband's heart trusts in her, and he shall not lack gain,” which refers to profit through trade. As if they mock, wondering: Why have you come to a people of merchants who have no dealings with people? Have you come as a robber and plunderer, or as a merchant who sells and buys?
to take the spoil and to take the prey; to turn your hand against the waste places that are now inhabited, and against the people that are gathered out of the nations, that have gotten cattle and goods, that dwell in the middle of the earth.
verse value 4813
Insights
Verse structure: 17 words, 74 letters. The shortest word is "spoil" (בַּ֑ז, 2 letters) and the longest is "against·the·waste·places" (עַל־חֳרָב֣וֹת, 7 letters). 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·turn" (לְהָשִׁ֨יב), "against·the·waste·places" (עַל־חֳרָב֣וֹת), "that·are·inhabited" (נוֹשָׁב֗וֹת). The root שלל appears 2 times in this verse. 15 unique roots are used. Frequent roots: "doing" (root עשה, 214x in Ezekiel); "and·against·nation" (root אל, 204x in Ezekiel); "the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'spoil', dividing the verse into phrases of 4 and 13 words.
Rashi
"To turn your hand over the inhabited ruins." To lay waste once again the cities that had been in ruins until now, and which have now been resettled.
"And to a people gathered together." From among the nations who now amass livestock and property.
“On the navel of the earth.” On the height and strength of the earth, like this navel, which is the central part of a person and slopes downward from all its sides.
Radak
“Leshallal” – to return your hand upon desolate ruins. To return your hand upon them to lay them waste, as they were; and the Targum translates it as “to gather your spoil.”
He made a distinction between "chattel" (mikhneh) and "acquisition" (kinyan). One term applies to livestock, and the other applies to all other property, and likewise for their respective acquisitions. And Jonathan’s Targum translates it as: “and they prospered in property and their acquisitions.”
“Those who dwell on the navel of the earth.” Sometimes the construct chain (smikhut) comes with the word “on,” as in “those who dwell on Midian” and “those who walk on the way.” The Land of Israel is called the navel of the earth because it is in the center of the world, just as the navel is in the center of the body. And the Targum of Jonathan rendered it as “on the strength of the land,” because the Land of Israel is higher than all the lands.
Metzudat David
"To spoil spoil." Consider: to spoil their spoil, and to turn your hand back to come again to war against the cities that have recently been settled. And since he already came once with the help of the enemy, as it is stated above, therefore it says "to turn your hand back."
From a gathering of Gentiles. Those who are gathered from among the non-Jews from their place of exile:
He makes it an acquisition and a possession. They gather livestock: cattle, sheep, and other items that are acquired.
“Upon the navel of the earth.” Upon the center of the earth, which is elevated. And since the navel is the middle of the body, the verse refers to the central place using the term “navel.”
Metzudat Zion
"Making." The meaning of "gathering" is like "and the souls that they made in Haran" (Genesis 12:5):
"navel." It is the navel, and our Sages of blessed memory said: "Its mouth is closed and its navel is open" (Niddah 30b). Likewise, "from the navel of the land" (Judges 9:37).
Sheba, and Dedan, and the merchants of Tarshish, with all the magnates thereof, shall say to you: Do you come to take the spoil? have you assembled your company to take the prey? to carry away silver and gold, to take away cattle and goods, to take great spoil?
verse value 7114
Insights
Verse structure: 24 words, 96 letters. The shortest word is "to·you" (לְךָ֔, 2 letters) and the longest is "all" (וְכׇל־כְּפִירֶ֙יהָ֙, 9 letters). Words sharing gematria 360: spoil, spoil. 7 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·Dedan" (וּ֠דְדָ֠ן), "and·going·around" (וְסֹחֲרֵ֨י), "all" (וְכׇל־כְּפִירֶ֙יהָ֙). The root שלל appears 4 times in this verse. 20 unique roots are used. Frequent roots: "they·will·say" (root אמר, 362x in Ezekiel); "going·in" (root בוא, 175x in Ezekiel); "all" (root כל, 129x in Ezekiel). The etnachta (major mid-verse pause) falls on 'your·assembly', dividing the verse into phrases of 15 and 9 words.
Rashi
“And all its cubs.” These are the sharp merchants who are accustomed to go out and sail like cubs throughout all the lands, and they know which place is wealthy.
They will say to you, "Are you indeed going to plunder spoils?" That is to say, who told you the location of the wealth? Do you know that you are going to a land filled with spoils and plunder, and there you will truly find great riches?
Radak
“Shivah, and all its cubs.” Its kings and princes. And likewise, “you were likened to a young lion of the nations” (Ezekiel 32:2); it is so called by way of analogy, for the young lion is king over all the other beasts. And so did Jonathan render it: “and all its kings.”
Metzudat David
“And all its whelps.” This means its princes and its great ones.
"הֲלִשְׁלֹל שָׁלָל": With an interrogative heh, it is a question: "If you come to plunder spoil, and it is as though they say, 'Behold, we are ready to purchase the spoil from your hand.'"
Metzudat Zion
כפיריה: A young lion is called a "kafir."
"Hakehalat." Gathering:
To lift. To take:
Therefore, son of man, prophesy, and say to Gog: Thus says the Lord Hashem: In that day when My people Israel dwells safely, shall you not know it?
verse value 3306
Insights
Verse structure: 17 words, 65 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 "son·of·man" (בֶן־אָדָ֔ם, 5 letters). Words sharing gematria 58: prophesy, in·the·day. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "in·dwelling" (בְּשֶׁ֨בֶת), "you·will·know" (תֵּדָֽע). The root אמר appears 2 times in this verse. 16 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 'Hashem', dividing the verse into phrases of 9 and 8 words.
Rashi
You shall know. The Targum renders: “You shall know the calamity of My might,” meaning: You shall know and recognize Who is their stronghold and their refuge.
Radak
"Therefore. Know. When you know that they are sitting in their land securely, you shall come from your place, and Jonathan [the Aramaic translator] rendered it as 'the calamity of My strength.'"
Metzudat David
Therefore. Since it will be so, the prophecy, etc.:
You shall know: this means that it will be known and revealed to you that they sit securely and are not guarded against the enemy.
Malbim
Therefore, prophesy, O son of man, and say to Gog: Since there are two prophecies here—first, that he will oppress Israel in the future, during the time of the destruction of the Second Temple and during the periods of exile, and this is what is meant by “prophesy, O son of man”; second, the punishment he will receive in the end of days upon the mountains of Israel, and this is what is meant by “and say to Gog, ‘Behold, on that day’”—namely, in the time of the destruction of the Second Temple, when My people Israel will dwell securely, for then they will sit upon their land. You shall know what you will do to them, for then (verses 15–16) you will come from your place, from the remotest north, and you will rise against My people Israel like a cloud. For then you rose like a cloud to seize their land and to rule over them, since the ultimate aim of the Romans was to rule over Israel and to expand their kingdom. Therefore, in the end of days it will be and will be fulfilled. And when I bring you upon My land, it will not be in order to destroy it, but so that the nations may know Me through My sanctification in you before their eyes, for through the wonders that I will perform against you, all will recognize My divinity, how I judge the nations and punish the transgressors.
And you shall come from your place out of the uttermost parts of the north, you, and many peoples with you, all of them riding upon horses, a great company and a mighty army;
verse value 3738
Insights
Verse structure: 15 words, 60 letters. The shortest word is "mighty" (רָֽב, 2 letters) and the longest is "from·your·place" (מִמְּקֽוֹמְךָ֙, 6 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·you·shall·come" (וּבָ֤אתָ), "and·valor" (וְחַ֥יִל). The root רב appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·you·shall·come" (root בוא, 175x in Ezekiel); "all·of·them" (root כל, 129x in Ezekiel); "you" (root אתה, 62x in Ezekiel). The etnachta (major mid-verse pause) falls on 'with·you', dividing the verse into phrases of 8 and 7 words.
and you shall come up against My people Israel, as a cloud to cover the land; it shall be in the end of days, and I will bring you against My land, that the nations may know Me, when I shall be sanctified through you, O Gog, before their eyes.
verse value 6085
Insights
Verse structure: 19 words, 90 letters. The shortest word is "through·you" (בְךָ֛, 2 letters) and the longest is "and·I·will·bring·you" (וַהֲבִאוֹתִ֙יךָ֙, 8 letters). Words sharing gematria 516: and·you·will·go·up, to·cover. 4 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "against·my·people" (עַל־עַמִּ֣י), "and·I·will·bring·you" (וַהֲבִאוֹתִ֙יךָ֙), "against·my·land" (עַל־אַרְצִ֔י). The root ארץ appears 2 times in this verse. 18 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "against·my·people" (root על, 272x in Ezekiel); "the·land" (root ארץ, 176x in Ezekiel). The etnachta (major mid-verse pause) falls on 'the·land', dividing the verse into phrases of 6 and 13 words.
Radak
"And you shall go up" – in their eyes, Gog. The language of calling: "You, Gog."
Metzudat David
Like a cloud. This means that in the multitude of the people, it was like a cloud coming to cover the land.
It shall be. That is, this matter [shall come to pass].
"And I will bring you" – this means, I will arouse your heart to come upon My land, so that the nations may know Me and recognize in Me when I am sanctified in their sight through you, Gog; for when judgment is executed, His great Name will be sanctified.
Thus says the Lord Hashem: Are you he of whom I spoke in old time by My servants the prophets of Israel, that prophesied in those days for many years, that I would bring you against them?
verse value 4249
Insights
Verse structure: 18 words, 88 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "in·hand·of" (בְּיַד֙, 3 letters) and the longest is "of·whom·I·spoke" (אֲשֶׁר־דִּבַּ֜רְתִּי, 8 letters). Words sharing gematria 102: in·days, in·the·days. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "are·you·he" (הַאַתָּה־ה֨וּא), "of·whom·I·spoke" (אֲשֶׁר־דִּבַּ֜רְתִּי), "former" (קַדְמוֹנִ֗ים). The root יום appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "thus·says" (root אמר, 362x in Ezekiel); "of·whom·I·spoke" (root אשר, 341x in Ezekiel). The etnachta (major mid-verse pause) falls on 'years', dividing the verse into phrases of 15 and 3 words.
Rashi
"Are you He?" On those days, the Holy One, blessed be He, will say: "Are you He, the one of whom I spoke in days of old through the hand of My servants, the prophets of Israel, such as Ezekiel and Zechariah, who also prophesied concerning the wars of Gog and Magog, 'And I will gather all the nations...' (Zechariah 14:2)?" And our Sages of blessed memory said that Eldad and Medad were the ones who prophesied about him. This is the meaning of the word "years" mentioned here: do not read it as "shanim" (years), but rather as "shenayim" (with a patach under the shin, meaning "two"), indicating that two prophets prophesied one prophecy in one chapter (but not in one style):
Radak
“Thus says the Lord by the hand of My servant”: The prophets Ezekiel and Zechariah. And even though Zechariah did not mention Gog and Magog in the passage “Behold, the day is coming,” this statement was said regarding this war.
"In those days, two." This is as if it said, "this is many years." And the Targum renders: "from of old, many years." And in the words of our Sages of blessed memory, Eldad and Medad were prophesying in the camp concerning the matters of Gog and Magog. They were prophesying, as it is stated: "Are you the one?" Do not read "shnayim" (two) but rather "shanim" (years), meaning they are two prophets who prophesied a single prophecy.
Metzudat David
"Are you He? Behold, you are He of whom I spoke in days of old through My servants the prophets, etc., and concerning Isaiah, Ezekiel, and Zechariah it says:"
"Years." This means that it will be a long time, for when he comes, the period from the days of those prophets will have passed.
Malbim
Thus says the Lord: “Are you he?”—meaning that the name Gog and the name Magog will already be forgotten in those days, to the point that they will not know at all who is the nation called by the mouth of the prophet “Magog,” and whose king’s name is Gog. Only then, when he comes upon the land and the words of the prophet are fulfilled, will they know that this is the king Gog concerning whom prophecy was made. And this is what it says: “In the latter days you shall be brought, and I will bring you against My land…”—“before their eyes, Gog.” Meaning: In the latter days you will be [known as] Gog, for then they will know that you are Gog. And this is what it says: “Are you he?”—that concerning you the prophets spoke in ancient days, “by the hand of My servants the prophets in those days, many years”—meaning that they prophesied about you for many years. And so too, one may also explain “in those days, many years” as “in the days of many years,” indicating that their prophecy occurred many times, for thus will Gog come two or three times, as our Sages of blessed memory stated.
And it shall come to pass in that day, when Gog shall come against the land of Israel, says the Lord Hashem, that My fury shall arise up in My nostrils.
verse value 2504
Insights
Verse structure: 14 words, 56 letters. Notable word values: "and·it·shall·be" (וְהָיָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "come" (בּ֥וֹא, 3 letters) and the longest is "against·land·of" (עַל־אַדְמַ֣ת, 6 letters). Words sharing gematria 58: in·the·day, in·day·of. 1 word in this verse appears nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "rises" (תַּעֲלֶ֥ה). The root יום appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "and·it·shall·be" (root היה, 335x in Ezekiel); "my·lord" (root אדון, 222x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 11 and 3 words. Full calculation: וְהָיָ֣ה [and·it·shall·be] (26) + בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + בְּי֨וֹם [in·day·of] (58) + בּ֥וֹא [come] (9) + גוֹג֙ [Gog] (12) + עַל־אַדְמַ֣ת [against·land·of] (545) + יִשְׂרָאֵ֔ל [Israel] (541) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֑ה [Hashem] (26) + תַּעֲלֶ֥ה [rises] (505) + חֲמָתִ֖י [My·wrath] (458) + בְּאַפִּֽי [in·my·nostrils] (93) = 2504.
Radak
And it shall be. It is explained:
Malbim
"And it shall be on that day" pertains to the above, [to the statement] "I spoke in days of old," to bring you upon them; and "on that day, on the day of Gog's coming, My anger shall rise in My wrath"—"My anger shall rise" means that the inner heat, which is stored in the heart concerning their wickedness in the days of old, shall then rise in My wrath to be revealed outwardly; this is the difference between "wrath" (af) and "anger" (chamah).
For in My jealousy and in the fire of My wrath have I spoken: Surely in that day there shall be a great shaking in the land of Israel;
verse value 4046
Insights
Verse structure: 12 words, 54 letters. The shortest word is "in" (עַ֖ל, 2 letters) and the longest is "in·fire·of·my·wrath" (בְאֵשׁ־עֶבְרָתִ֖י, 8 letters). 3 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·in·my·jealousy" (וּבְקִנְאָתִ֥י), "in·fire·of·my·wrath" (בְאֵשׁ־עֶבְרָתִ֖י), "ground" (אַדְמַ֥ת). 12 unique roots are used. Frequent roots: "it·will·be" (root היה, 335x in Ezekiel); "in" (root על, 272x in Ezekiel); "Israel" (root ישראל, 154x in Ezekiel). The etnachta (major mid-verse pause) falls on 'I·have·spoken', dividing the verse into phrases of 3 and 9 words. Full calculation: וּבְקִנְאָתִ֥י [and·in·my·jealousy] (569) + בְאֵשׁ־עֶבְרָתִ֖י [in·fire·of·my·wrath] (985) + דִּבַּ֑רְתִּי [I·have·spoken] (616) + אִם־לֹ֣א [if·not] (72) + בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + יִֽהְיֶה֙ [it·will·be] (30) + רַ֣עַשׁ [quaking] (570) + גָּד֔וֹל [great] (43) + עַ֖ל [in] (100) + אַדְמַ֥ת [ground] (445) + יִשְׂרָאֵֽל [Israel] (541) = 4046.
Rashi
A great earthquake. By means of voices and thunderbolts, as it states:
Radak
And in My jealousy, a great earthquake. According to its plain meaning, that the Land of Israel will shake; and similarly it is stated in the prophecy of Zechariah: “Then the mountain of Olives shall be split in two”; and it is stated: “And the valley of the mountains shall be filled up, as the valley was filled up because of the earthquake in the days of Uzziah, king of Judah.”
Metzudat David
"And in My jealousy." Because of My jealousy, I spoke; in the fire of My wrath.
If not. It is a matter of an oath and a threat, and he did not say:
Metzudat Zion
"And in My jealousy" – the matter of anger:
"In My wrath." The word is derived from the root meaning "wrath" and "fury."
Malbim
"And in My jealousy" – and then I spoke in My jealousy concerning the evils that they did to Israel; surely, on that day there will be a great earthquake, and this is due to the general wrath that will spread throughout the entire community.
so that the fishes of the sea, and the fowls of the heaven, and the beasts of the field and all creeping things that creep upon the ground, and all the men that are upon the face of the earth, shall shake at My presence, and the mountains shall be thrown down, and the steep places shall fall, and every wall shall fall to the ground.
verse value 6701
Insights
Verse structure: 23 words, 108 letters. The shortest word is "fish" (דְּגֵ֣י, 3 letters) and the longest is "and·all·the·creeping·things" (וְכׇל־הָרֶ֙מֶשׂ֙, 7 letters). Words sharing gematria 55: sea, ground. 9 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·they·will·quake" (וְרָעֲשׁ֣וּ), "fish" (דְּגֵ֣י), "and·birds·of" (וְע֨וֹף). The root פנים appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "to·the·land" (root ארץ, 176x in Ezekiel); "from·my·face" (root פנים, 150x in Ezekiel). The etnachta (major mid-verse pause) falls on 'ground', dividing the verse into phrases of 16 and 7 words.
Rashi
“And the steps fell down.” I heard that they are upright rocks, suspended and appearing as if falling. And I say: they are scaffolding towers, which are dug around and the earth is thrown into the middle to raise the mound, made step by step, “ashkelonish” in the vernacular, so that the earth will stand firm; and after it has been well tamped, they remove the bricks from the supports of the steps.
Radak
"And they shall tremble." All of this will occur in the Land of Israel. As for what is stated, "the fish of the sea," etc., this is in the manner of exaggerating the intensity of the trembling and tumult that will exist at that time; it does not mean that the fish, birds, beasts, and creeping things will literally tremble. Alternatively, it may be understood according to its literal meaning: the waters of the sea in the Land of Israel will tremble, and likewise the birds and beasts that are in the places where the trembling occurs.
And the mountains were destroyed. As it is stated in the prophecy of Zechariah: "And the mountain of Olives shall be split in two," perhaps the same term is also applied to other mountains.
“And the rungs fell.” The Targum translates: “And the towers were shaken.” And Rashi, of blessed memory, wrote: “I heard that they are upright rocks, suspended, and appearing as if falling.”
Metzudat David
“And the earth shall quake...” This is a matter of rhetorical expression, meaning that there will be great trembling in the world.
And the rungs fell. Those made for ascending them to the upper levels, and the whole is a matter of rhetoric, indicating the magnitude of the terror.
Metzudat Zion
"And they trembled." The meaning is swaying and violent shaking.
"the creeping things." Thus, the small creatures with short legs are called "remesh," as it is written: "and the creeping thing and the winged fowl" (Psalms 148:10).
The stairs. The matter of steps, as in “in secret, the step” (Song of Songs 2):
Malbim
“And they shall tremble before Me,” until the tremor spreads both to man and to beasts, the swimming thing, and the flying thing, and that which lives on dry land, and the creeping thing, and also to the inanimate, so that the mountains will be demolished. This tremor can be interpreted literally, as it is stated in Zechariah: “and you fled from before the earthquake,” etc.; or it comes in the manner of a metaphor regarding the magnitude of the war and the sound of cannons and weapons that will be in the end of days, which will destroy mountains and demolish fortified walls with a very great and mighty noise. And all of this was depicted in the prophet’s vision through great trembling and tumult.
And I will call for a sword against him throughout all my mountains, says the Lord Hashem; every man’s sword shall be against his brother.
verse value 2488
Insights
Verse structure: 11 words, 45 letters. Notable word values: "Hashem" (יֱהֹוִ֑ה) = 26, the value of the divine name Hashem. The shortest word is "sword" (חֶ֔רֶב, 3 letters) and the longest is "and·I·shall·call" (וְקָרָ֨אתִי, 6 letters). Words sharing gematria 210: sword, sword. 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "to·all·my·mountains" (לְכׇל־הָרַי֙), "over·his·brother" (בְּאָחִ֥יו). The root חרב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "it·will·be" (root היה, 335x in Ezekiel); "against·him" (root על, 272x in Ezekiel). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 7 and 4 words. Full calculation: וְקָרָ֨אתִי [and·I·shall·call] (717) + עָלָ֤יו [against·him] (116) + לְכׇל־הָרַי֙ [to·all·my·mountains] (295) + חֶ֔רֶב [sword] (210) + נְאֻ֖ם [utterance] (91) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֑ה [Hashem] (26) + חֶ֥רֶב [sword] (210) + אִ֖ישׁ [man] (311) + בְּאָחִ֥יו [over·his·brother] (27) + תִּהְיֶֽה [it·will·be] (420) = 2488.
Rashi
“And I will call upon it for all the mountains of the sword”—that a sword should come upon them because of him, and I will call and summon. And what is the sword that I will call upon it? Their own sword, the sword of a man against his brother.
Radak
And I will proclaim against him. Upon Gog:
“Upon all the mountains.” This is like “upon all the mountains” or like “upon all the mountains,” as it is stated, “Upon the mountains of Israel shall it fall,” and Jonathan [ben Uzziel] translated, “And I will appoint him to fall by the sword upon the mountains of Israel, my people.”
“Every man’s sword shall be against his brother.” For they will kill one another in the tumult of the Lord that will be among them.
Metzudat David
"And I will call upon him." Upon Gog I will call, that the sword shall come upon all the mountains where he is, as it is stated above: "It shall come upon the mountains of Israel."
“Every man’s sword against his brother.” The sword that is to come will be a sword of every man against the heart of his brother, due to the great tumult that will befall them.
Malbim
“And I will call” — and its explanation is: What is the tumult that I will call upon the mountains by the name of “sword,” such that the mountains themselves will become swords, to kill and destroy [the enemy] with them? And all of this is rhetorical language. He explains that this sword will not be from an external enemy, but rather it will be a sword of man against his brother, in that Edom and Ishmael will fight man against his brother (as stated in section 32 at length).
And I will plead against him with pestilence and with blood; and I will cause to rain upon him, and upon his bands, and upon the many peoples that are with him, an overflowing shower, and great hailstones, fire, and brimstone.
verse value 5689
Insights
Verse structure: 17 words, 79 letters. The shortest word is "fire" (אֵ֣שׁ, 2 letters) and the longest is "and·upon·his·bands" (וְעַל־אֲגַפָּ֔יו, 8 letters). Words sharing gematria 407: with·him, with·him. 5 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·in·blood" (וּבְדָ֑ם), "and·brimstone" (וְגׇפְרִ֗ית), "I·will·rain·down" (אַמְטִ֤יר). The root עול appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 341x in Ezekiel); "upon·him" (root על, 272x in Ezekiel); "with·pestilence" (root דבר, 101x in Ezekiel). The etnachta (major mid-verse pause) falls on 'and·in·blood', dividing the verse into phrases of 4 and 13 words.
Rashi
"And the stones of hail." [These are] stones of hail that shine like precious stones, whose name is "gibbesh" (crystal), as it is stated (Job 28:17): "Topaz and crystal." And our Sages said: "Al gib" means "upon the head of the man"—stones of hail that began to descend upon Egypt, but remained suspended in the air above the man Moses, who prayed that they not fall, as it is stated (Exodus 5): "It did not melt upon the earth; it did not reach the ground."
Radak
"And I will judge You, and I will strike You with hailstones of crystal." It is a type among the types of hail. And some explain that they are two words, meaning to say: hailstones similar to crystal from Ramot and Gevish; and "crystal" is a white stone among the precious stones.
Metzudat David
“And I will contend with him.” I will argue with him by bringing upon him pestilence, and the shedding of blood, and a deluge of rain, etc., to stun and destroy them; and this will be considered as a contention, for by this He will make known that they have transgressed against him.
Metzudat Zion
And I will judge. The meaning is a dispute, as it is stated: "For by fire the Lord will judge" (Isaiah 66:16).
Algabish. Hailstones resemble a precious stone called "gabish." Similarly, "and I will give you stones of algabish" (above 13:11).
And sulfur. The name of the burning substance:
Malbim
“And I will be judged with him” – this teaches that the beginning of the judgment will be through pestilence and blood, which are natural and customary matters, such that they can be attributed to chance and nature; for such is the way of war, that much blood is shed and pestilence spreads due to the multitude of the slain and the corpses. Therefore it says, “And I will be judged” in the Nifal form, as if to say “He will be judged with them,” because they will still deny His mighty hand. And afterward, a sweeping rain, hailstones of fire, and burning sulfur I will rain upon him – these are heavenly and miraculous punishments, evident to all that it is the finger of God. And then, “And I will be magnified,” they will recognize that I am great and that all causes originate from Me, and that I am holy, distinct from nature and exalted above it through signs and wonders. And thereby, “And I will be known in the eyes of many nations, and they shall know that I am the Lord.”
Thus will I magnify Myself, and sanctify Myself, and I will make Myself known in the eyes of many nations; and they shall know that I am Hashem.
verse value 3323
Insights
Verse structure: 9 words, 50 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "nations" (גּוֹיִ֣ם, 4 letters) and the longest is "and·I·will·magnify·Myself" (וְהִתְגַּדִּלְתִּי֙, 8 letters). 2 words in this verse appear nowhere else in Ezekiel. Unique to this verse in Ezekiel (hapax): "and·I·will·magnify·Myself" (וְהִתְגַּדִּלְתִּי֙), "and·I·will·sanctify·Myself" (וְהִתְקַדִּשְׁתִּ֔י). The root ידע appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 427x in Ezekiel); "that·I" (root אני, 166x in Ezekiel); "and·I·will·be·known" (root ידע, 99x in Ezekiel). The etnachta (major mid-verse pause) falls on 'many', dividing the verse into phrases of 6 and 3 words. Full calculation: וְהִתְגַּדִּלְתִּי֙ [and·I·will·magnify·Myself] (858) + וְהִתְקַדִּשְׁתִּ֔י [and·I·will·sanctify·Myself] (1225) + וְנ֣וֹדַעְתִּ֔י [and·I·will·be·known] (546) + לְעֵינֵ֖י [to·eyes·of] (170) + גּוֹיִ֣ם [nations] (59) + רַבִּ֑ים [many] (252) + וְיָדְע֖וּ [and·they·shall·know] (96) + כִּֽי־אֲנִ֥י [that·I] (91) + יְהֹוָֽה [Hashem] (26) = 3323.
Radak
And I was magnified. It is clear:
Metzudat David
“And I will be magnified.” And then I will be magnified, sanctified, known, and made famous in the eyes of many nations, and all will know that I am the Lord, and there is none else besides Me.
Radak