The princes come to Ezra: the people, the priests, and the Levites have not separated themselves from the peoples of the lands — 'the holy seed have mingled themselves.' Ezra rends garment and mantle, plucks the hair of his head and beard, and sits appalled until the evening offering; then, on his knees, hands spread out to Hashem, the confession: 'O my God, I am ashamed and blush to lift up my face to You... our iniquities are increased over our head.' From the days of our fathers to this day — and yet now, 'for a little moment,' grace: a remnant left to escape, a nail in His holy place, a little reviving in our bondage, a fence in Judah and Jerusalem. 'Behold, we are before You in our guiltiness; for none can stand before You because of this.'
Tap any Hebrew word to reveal its root, value, and meanings.
Now when these things were done, the princes drew near to me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
verse value 6453
Insights
Verse structure: 22 words, 113 letters. Notable word values: "these" (אֵ֗לֶּה) = 36, double chai. The shortest word is "these" (אֵ֗לֶּה, 3 letters) and the longest is "like·their·abominations" (כְּ֠תֹעֲבֹֽתֵיהֶ֠ם, 8 letters). 13 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "and·when·completing" (וּכְכַלּ֣וֹת), "drew·near" (נִגְּשׁ֨וּ), "to·me" (אֵלַ֤י). The root עם appears 2 times in this verse. 21 unique roots are used. Frequent roots: "the·people" (root עם, 50x in Ezra); "these" (root אלה, 43x in Ezra); "and·the·priests" (root כהן, 34x in Ezra). First appearance of the root תועבה ("like·their·abominations") in Ezra. The etnachta (major mid-verse pause) falls on 'the·lands', dividing the verse into phrases of 13 and 9 words.
Rashi
these these incidents that related the kings’ decrees. the chiefs of Israel. saying And so they said to me.
Ibn Ezra
The people, Israel - The construct is missing; correctly it should read “the people, [together] with Israel.” They became exceedingly [many] (ravu lema'lah) - [The roots] “ravav” and “ravah” have the same meaning.
Metzudat David
'Now when these things were done' — when these matters were completed — namely, the handing over of the vessels, etc., and the delivering of the king's commissions. 'Doing according to their abominations' — meaning, they were still acting according to the abominations of the Canaanites, etc.
Metzudat Zion
Separated (nivdalu) - An expression of separation.
Malbim
‘Now when these things were done’ – this was not until four months after his arrival, as you will see below (10:9). ‘Have not separated themselves’ – meaning, there is no difference between them and the people of the land: first, in that they act according to their abominations.
For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; indeed, the hand of the princes and rulers has been first in this faithlessness.’
verse value 5241
Insights
Verse structure: 16 words, 79 letters. The shortest word is "to·them" (לָהֶם֙, 3 letters) and the longest is "from·their·daughters" (מִבְּנֹֽתֵיהֶ֗ם, 7 letters). 10 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "for·took" (כִּֽי־נָשְׂא֣וּ), "from·their·daughters" (מִבְּנֹֽתֵיהֶ֗ם), "and·to·their·sons" (וְלִבְנֵיהֶ֔ם). 16 unique roots are used. Frequent roots: "and·to·their·sons" (root בן, 167x in Ezra); "in·peoples·of" (root עם, 50x in Ezra); "and·hand·of" (root יד, 20x in Ezra). The etnachta (major mid-verse pause) falls on 'the·lands', dividing the verse into phrases of 9 and 7 words.
Rashi
was first in this treachery for they commenced to deal treacherously by intermarrying with the peoples of the lands.
Ralbag
'The holy seed have mingled themselves with the peoples of the lands' - It appears that they married these women while they remained gentiles; for otherwise there would have been no prohibition regarding any of the nations mentioned, except perhaps in the case of an Egyptian.
Metzudat David
'For they have taken' — for they took wives from their daughters, and therefore they cling to their [idolatrous] practices. 'The holy seed' — that is, the children of Israel. 'First' — they were the first to marry wives from the daughters of the idol-worshippers, and the rest of the people learned [this] from them.
Metzudat Zion
Mingled (hit'arvu) - From the word 'ta'arovet,' [meaning] mixture and confusion. Rulers (hasganim) - A type of high office.
Malbim
Second, ‘for they have taken of their daughters for themselves’ – it uses the word ‘for,’ since their taking of these daughters is the cause of their acting according to their abominations. ‘And the hand of the princes’ – for they were the ones who initiated this betrayal.
And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.
verse value 4736
Insights
Verse structure: 12 words, 61 letters. The shortest word is "this" (הַזֶּ֔ה, 3 letters) and the longest is "and·when·I·heard" (וּכְשׇׁמְעִי֙, 6 letters). 8 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "and·when·I·heard" (וּכְשׇׁמְעִי֙), "the·word" (אֶת־הַדָּבָ֣ר), "I·tore" (קָרַ֥עְתִּי). 12 unique roots are used. The etnachta (major mid-verse pause) falls on 'and·my·mantle', dividing the verse into phrases of 6 and 6 words. Full calculation: וּכְשׇׁמְעִי֙ [and·when·I·heard] (446) + אֶת־הַדָּבָ֣ר [the·word] (612) + הַזֶּ֔ה [this] (17) + קָרַ֥עְתִּי [I·tore] (780) + אֶת־בִּגְדִ֖י [my·garment] (420) + וּמְעִילִ֑י [and·my·mantle] (166) + וָאֶמְרְטָ֞ה [and·I·plucked] (261) + מִשְּׂעַ֤ר [from·hair·of] (610) + רֹאשִׁי֙ [my·head] (511) + וּזְקָנִ֔י [and·my·beard] (173) + וָאֵשְׁבָ֖ה [and·I·sat] (314) + מְשׁוֹמֵֽם [appalled] (426) = 4736.
Rashi
bewildered Heb. מְשּׁוֹמֵם miserable and bewildered, like (Ez. 3:15): “...seven days bewildered among them.”
Ralbag
And sat down appalled (va'eshvah meshomem) - Meaning, his thoughts were stunned and he was so overcome by grief over this sin that he was utterly forsaken. He goes on to explain, right after this, that he had also been fasting, and this too is included in the word “appalled” [i.e., in that state of desolation]. That is why it says, “and I sat appalled until the evening offering,” and, “at the evening offering I arose from my fasting” (9:4-5) - for a man who is “appalled” is so overcome that he pays no attention to eating or drinking. It appears that once the evening offering arrived he did eat, and yet he still called it a fast, which shows that a person can observe a fast for only part of the day. [This connects with,] “and I rent my garment and my robe, and fell on my knees,” etc.
Metzudat David
'I rent, etc.' — out of the depth of my grief over this act of faithlessness. 'Appalled' — stunned and speechless, as is the way of one in anguish.
Metzudat Zion
Faithlessness (bama'al) - An expression of sin and transgression. Mantle (me'ili) - A type of outer garment. Plucked off (emrata) - An expression of tearing out [hair], as in 'and if a man's hair has fallen from his head' (Leviticus 13).
Malbim
‘Appalled’ – solitary, desolate, similar to ‘and I sat among them seven days appalled’ (Ezekiel 3).
Then every one who trembled at the words of the God of Israel, because of the faithlessness of them of the captivity, was assembled to me; and I sat appalled until the evening offering.
verse value 3244
Insights
Verse structure: 15 words, 61 letters. The shortest word is "all" (כֹּ֚ל, 2 letters) and the longest is "the·God·of·Israel" (אֱלֹהֵֽי־יִשְׂרָאֵ֔ל, 9 letters). 8 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "and·to·me" (וְאֵלַ֣י), "were·gathered" (יֵאָסְפ֗וּ), "trembling" (חָרֵד֙). 15 unique roots are used. Frequent roots: "the·God·of·Israel" (root אלהים, 47x in Ezra); "all" (root כל, 33x in Ezra); "because·of" (root על, 30x in Ezra). The etnachta (major mid-verse pause) falls on 'the·exile', dividing the verse into phrases of 9 and 6 words.
Metzudat David
'Every one who trembled' — everyone who trembled for the fulfillment of the words of Hashem gathered to me because of the faithlessness of the exiles — that is, in order to do away with this faithlessness. 'Until the evening offering' — until the gift and tribute of the evening, meaning, until the time of offering the afternoon tamid [daily offering].
Metzudat Zion
Trembled (chared) - An expression of haste, as in 'and the elders of the city came trembling to meet him' (I Samuel 16). Appalled (meshomem) - Stunned and speechless, as in 'appalled among them' (Ezekiel 3).
Malbim
‘Every one who trembled’ – the verse is to be understood as: ‘everyone who trembled at the words of the God of Israel’ [was gathered to me] ‘because of the faithlessness of the exiles’ – for the verb ‘trembled’ is never construed with the word ‘al’ (‘over/concerning’).
And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands to Hashem my God;
verse value 4325
Insights
Verse structure: 13 words, 68 letters. The shortest word is "my·hands" (כַפַּ֖י, 3 letters) and the longest is "from·my·fasting" (מִתַּֽעֲנִיתִ֔י, 7 letters). 10 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "and·in·offering·of" (וּבְמִנְחַ֣ת), "I·arose" (קַ֚מְתִּי), "from·my·fasting" (מִתַּֽעֲנִיתִ֔י). 13 unique roots are used. Frequent roots: "my·God" (root אלהים, 47x in Ezra); "to·Hashem" (root יהוה, 37x in Ezra). The etnachta (major mid-verse pause) falls on 'and·my·mantle', dividing the verse into phrases of 7 and 6 words. Full calculation: וּבְמִנְחַ֣ת [and·in·offering·of] (506) + הָעֶ֗רֶב [the·evening] (277) + קַ֚מְתִּי [I·arose] (550) + מִתַּֽעֲנִיתִ֔י [from·my·fasting] (980) + וּבְקׇרְעִ֥י [and·when·I·tore] (388) + בִגְדִ֖י [my·garment] (19) + וּמְעִילִ֑י [and·my·mantle] (166) + וָֽאֶכְרְעָה֙ [and·I·knelt] (302) + עַל־בִּרְכַּ֔י [upon·my·knees] (332) + וָאֶפְרְשָׂ֥ה [and·I·spread·out] (592) + כַפַּ֖י [my·hands] (110) + אֶל־יְהֹוָ֥ה [to·Hashem] (57) + אֱלֹהָֽי [my·God] (46) = 4325.
Rashi
from my fast for I had not eaten on that day.
Metzudat David
'I arose up from my fasting' — meaning, I arose afflicted and weak from my fast, for I had eaten nothing that entire day. 'And with my garment...rent, etc.' — with his garments torn; and in order to stir the people's hearts, he arose while still afflicted, dressed in torn garments, and knelt upon his knees. 'And spread out my hands' — this is the manner of one who pleads for mercy.
and I said: ‘O my God, I am ashamed and blush to lift up my face to You, my God; for our iniquities are increased over our head, and our guiltiness is grown up to the heavens.
verse value 4943
Insights
Verse structure: 17 words, 74 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·I·blush" (וְנִכְלַ֔מְתִּי, 7 letters). Words sharing gematria 46: my·God, my·God. 9 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "and·I·blush" (וְנִכְלַ֔מְתִּי), "my·face" (פָּנַ֖י), "to·You" (אֵלֶ֑יךָ). The root אלהים appears 2 times in this verse. 16 unique roots are used. Frequent roots: "my·God" (root אלהים, 47x in Ezra); "and·I·said" (root אמר, 26x in Ezra). First appearance of the root עון ("our·iniquities") in Ezra. First appearance of the root רבה ("increased") in Ezra. The etnachta (major mid-verse pause) falls on 'to·You', dividing the verse into phrases of 8 and 9 words.
Ralbag
For our iniquities are increased over our head (ki avonoteinu ravu lema'lah rosh) - Meaning, our iniquities have grown so great through our sinning against Hashem, may He be exalted, who is the “Head” above - his intent being that He is head over the supernal beings, God of gods. Or he may mean that our iniquities have multiplied beyond all reckoning and total count, in the sense of the phrase, “take the sum [lit. head] of the sons of Gershon” [Numbers 4:22].
Metzudat David
'To lift up, etc.' — this is [in] inverted [order]; it is as if it read, 'to lift up my face to You, my God.' 'Are increased' — they have multiplied and risen up over our heads.
Metzudat Zion
Blush (nichlamti) - From the language of humiliation and shame. Lift up (l'harim) - To raise and elevate. Guiltiness (ashmatenu) - From the language of guilt and transgression.
Malbim
‘I am ashamed and blush’ – I have explained elsewhere that shame comes from oneself, while being made to blush comes from others. And it explains what it just said: ‘I am ashamed,’ for ‘our iniquities are increased over our head’ – the iniquity is the perversion of the mind, which is in the head, and [these iniquities] have risen above the head and spread outward; and of this alone can ‘shame’ properly be said. And corresponding to ‘and blush,’ it says, ‘our guiltiness is grown up to the heavens’ – guiltiness is the liability for punishment, and through it we came to be humiliated by others [see my comments on Isaiah 54].
Since the days of our fathers we have been exceeding guilty to this day; and for our iniquities we, our kings, and our priests, have been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.
verse value 5098
Insights
Verse structure: 23 words, 106 letters. The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "and·in·our·iniquities" (וּבַעֲוֺנֹתֵ֡ינוּ, 9 letters). Words sharing gematria 115: we, we. 10 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "in·guiltiness" (בְּאַשְׁמָ֣ה), "the·day" (הַיּ֣וֹם), "and·in·our·iniquities" (וּבַעֲוֺנֹתֵ֡ינוּ). The root יום appears 3 times in this verse. 18 unique roots are used. Frequent roots: "our·kings" (root מלך, 77x in Ezra); "our·priests" (root כהן, 34x in Ezra); "from·days·of" (root יום, 25x in Ezra). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 8 and 15 words.
Rashi
we were delivered Heb. נִתַּנוּ, like נִתַּנְנוּ. The “dagesh” in the “nun” is instead of another “nun,” like (II Chron. 14:10): “for we rely (תִשְּׁעַנוּ) on You,” like נִשְּׁעַנְנוּ. (Gen. 34:16): “... then we will give (וְנָתַנוּ) our daughters,” like וְנָתַנְנוּ. as of this day as appears this day, for the Ten Tribes have already been exiled, and many of the exiles still remain in Babylon.
Ibn Ezra
We... have been delivered (nitanu) - The dagesh in the nun compensates for [the loss of] the root nun.
Metzudat David
'As it is this day' — as we see today, that the descendants of the ten tribes remain in exile, and even among the children of Judah and Benjamin, many remain in Babylon, in exile.
Malbim
‘Since the days...’ – he adds that the liability for punishment is not only from now; rather, since the days of our fathers the measure [of sin] became full, and we have been liable for punishment until this very day. And our being handed over to the kings of the lands was on account of our iniquities – meaning that, given the measure of our iniquities and the liability for punishment, the time of ultimate salvation has not yet arrived, just as the angel revealed to Daniel, as it says, ‘Seventy weeks are decreed upon your people’ (Daniel 9:24) – [teaching] that the return of Israel in the Second Temple [era] was only a temporary reprieve, and they still need to purge their iniquities. And so it says [further].
And now for a little moment grace has been shown from Hashem our God, to leave us a remnant to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.
verse value 7197
Insights
Verse structure: 21 words, 102 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "from" (מֵאֵ֣ת, 3 letters) and the longest is "as·little·moment" (כִּמְעַט־רֶ֩גַע֩, 7 letters). Words sharing gematria 102: our·God, our·God. 12 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "as·little·moment" (כִּמְעַט־רֶ֩גַע֩), "grace" (תְחִנָּ֜ה), "from" (מֵאֵ֣ת). The root מעט appears 2 times in this verse. 18 unique roots are used. Frequent roots: "our·God" (root אלהים, 47x in Ezra); "Hashem" (root יהוה, 37x in Ezra); "and·to·give·to·us" (root נתן, 24x in Ezra). First appearance of the root עתה ("and·now") in Ezra. First appearance of the root פליטה ("remnant") in Ezra. The etnachta (major mid-verse pause) falls on 'his·holiness', dividing the verse into phrases of 14 and 7 words.
Rashi
And now, for a short moment temporarily. favor Heb. תְּחִנָה, like חֲנִינָה and to give us a peg to establish us in the land of Israel. a peg יָתֵד, like (Isa. 22:23): “And I will thrust him like a peg (יָתֵד) in a sure place.” a little life [as translated,] a little life.
Ibn Ezra
Grace (techinnah) - In the sense of “chaninah” (favor) — that He was gracious to us. In our bondage - Meaning: for we are slaves.
Ralbag
And now for a little moment (ve'atah kim'at rega) - He calls the time of the Babylonian exile “a little while,” in comparison to the extraordinary sins that our fathers committed. And to give us a nail in His holy place (velatet lanu yated bimkom kodsho) - Meaning, to be driven in and firmly established there.
Metzudat David
'For a little moment' — for a brief time we had a small favor from Hashem; and this word [grace] carries the sense of a request or petition, used here figuratively, because that redemption was such a small one. 'A nail, etc.' — firmly fixed in Jerusalem, like a peg that is planted firmly in place. 'A little reviving' — a small measure of life during the time of our bondage.
Metzudat Zion
Grace (techinah) - Favor and graciousness; likewise, 'that they might have no favor' (Joshua 11:20). Escape (peleitah) - An expression of rescue and remnant. Nail (yated) - A peg. Reviving (michyah) - From the language of life.
Malbim
‘And now for a little moment grace has been shown’ – meaning, it was only a reprieve, not granted on the basis of merit and strict judgment, and it lasted only ‘for a little moment.’ [The verse] goes on to clarify that this grace consisted of four things: first, ‘to leave us a remnant to escape’ – that we not be entirely consumed in exile; second, ‘and to give us a nail in His holy place’ – that they might build the Temple and establish their return in the land of Israel; third, ‘that our God may lighten our eyes’ – that thereby He might enlighten our eyes, so that we would return to walk in His ways, and through this the punishment decreed upon us would come to an end; fourth, ‘and give us a little reviving’ – that thereby we would prosper a little while we are in our land, even though we are still in our servitude, for the time of the true redemption has not yet arrived, as the angel told Daniel.
For we are bondmen; yet our God has not forsaken us in our bondage, but has extended mercy to us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair its ruins, and to give us a fence in Judah and in Jerusalem.
verse value 7109
Insights
Verse structure: 22 words, 120 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·in·our·bondage" (וּ֨בְעַבְדֻתֵ֔נוּ, 8 letters). Words sharing gematria 102: our·God, our·God. 9 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "for·slaves" (כִּֽי־עֲבָדִ֣ים), "and·in·our·bondage" (וּ֨בְעַבְדֻתֵ֔נוּ), "and·extended·upon·us" (וַֽיַּט־עָלֵ֣ינוּ). The root אלהים appears 2 times in this verse. 20 unique roots are used. Frequent roots: "kings·of" (root מלך, 77x in Ezra); "the·house·of" (root בית, 64x in Ezra); "and·in·Jerusalem" (root ירושלם, 48x in Ezra). The etnachta (major mid-verse pause) falls on 'our·God', dividing the verse into phrases of 6 and 16 words.
Rashi
For we are slaves to Darius, king of Persia. has not forsaken us Heb. לֹא עֲזָבָנוּ, a combination of לֹא עָזַב אוֹתָנוּ. and He has extended Heb. וַיַט, an expression of the causative, like מַטֶה. He extended His loving-kindness upon us. a fence for they had created a fence to keep His commandments.
Ibn Ezra
A fence - So that we would not become a trampled thing [downtrodden].
Ralbag
And to give us a fence in Judah and in Jerusalem (velatet lanu gader bihudah uvirushalayim) - Meaning, to give us a dwelling place in the land of Judah and Jerusalem, for there can be no dwelling without an enclosure.
Metzudat David
'For we are bondmen' — we are still bondmen to the kings of Persia, but in our bondage He has not abandoned us entirely. 'Its ruins' — of this [Temple] house. 'A fence' — so that we would be fenced in on every side, so that we would no longer be trampled by everyone.
Metzudat Zion
Ruins (chorvotav) - From the language of ruin. Fence (gader) - A surrounding wall.
Malbim
‘For’ – it explains: ‘for we are bondmen,’ still subject to the kings of Persia, ‘yet [our God] has not forsaken us’ in our bondage, etc. – for this redemption is not a complete redemption; it exists only by leave of the kings of Persia, and it came about as an act of grace from Hashem: first, ‘to give us a reviving’; second, ‘to set up the house of our God’ – in that He issued a decree to build the Temple; third, ‘and to repair its ruins’ – meaning, to establish the building so that it would not be destroyed by the adversaries of Judah and Benjamin, who wrote accusations against the building; and ‘to give us a fence’ – that we might be set apart from the idolatrous nations like something enclosed within its own boundary, for they had their own governor, their own leaders, and appointed judges of their own, so that they became there a distinct people.
And now, O our God, what shall we say after this? for we have forsaken Your commandments,
verse value 2277
Insights
Verse structure: 7 words, 36 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "after·this" (אַֽחֲרֵי־זֹ֑את, 7 letters). 2 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "what·shall·we·say" (מַה־נֹּאמַ֥ר), "after·this" (אַֽחֲרֵי־זֹ֑את). 7 unique roots are used. Frequent roots: "our·God" (root אלהים, 47x in Ezra); "what·shall·we·say" (root אמר, 26x in Ezra). First appearance of the root מצוה ("your·commandments") in Ezra. The etnachta (major mid-verse pause) falls on 'after·this', dividing the verse into phrases of 4 and 3 words. Full calculation: וְעַתָּ֛ה [and·now] (481) + מַה־נֹּאמַ֥ר [what·shall·we·say] (336) + אֱלֹהֵ֖ינוּ [our·God] (102) + אַֽחֲרֵי־זֹ֑את [after·this] (627) + כִּ֥י [for] (30) + עָזַ֖בְנוּ [we·forsook] (135) + מִצְוֺתֶֽיךָ [your·commandments] (566) = 2277.
Metzudat David
'After this' — after this good that You have done for us, what shall we say? Meaning: can we possibly claim that this good was too small? For behold, we have forsaken Your commandments, and even that small [measure of good] is to be counted as an act of kindness.
Malbim
‘And now’ – meaning, since this is still not a complete redemption and the former iniquities have not yet been purged – and the purpose of this redemption was that we should now improve our deeds and purge our iniquities, as the angel told Daniel, ‘Seventy weeks are decreed upon your people, to finish the transgression and to atone for iniquity’ (Daniel 9:24), and they now need to atone for the former transgressions, as we explained there – if so, what can we say now, if we have done the opposite: that not only have we failed to correct the former iniquities, but we have added still more, new ones?
which You have commanded by Your servants the prophets, saying: The land, to which you go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, with which they have filled it from one end to another with their filthiness.
verse value 7639
Insights
Verse structure: 23 words, 97 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "in·their·abominations" (בְּתוֹעֲבֹֽתֵיהֶ֗ם, 9 letters). Words sharing gematria 935: to·possess·it, in·their·abominations. 12 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "you·commanded" (צִוִּ֗יתָ), "the·prophets" (הַנְּבִיאִים֮), "coming" (בָּאִים֙). The root אשר appears 3 times in this verse. 17 unique roots are used. Frequent roots: "peoples·of" (root עם, 50x in Ezra); "saying" (root אמר, 26x in Ezra); "your·servants" (root עבד, 24x in Ezra). The etnachta (major mid-verse pause) falls on 'the·lands', dividing the verse into phrases of 17 and 6 words.
Rashi
unclean Heb. נִדָה, unclean and repulsive.
Ibn Ezra
An unclean land (eretz niddah) - The sense is “separation,” as its Targum renders it; and its grammatical pattern is like [the word] “Azzah.”
Ralbag
The land is an unclean land, through the uncleanness of the peoples of the lands (eretz niddah hi beniddat amei ha'aratzot) - Meaning, the land had already become defiled by their impurities, through sexual immorality and idolatry.
Metzudat David
'It is an unclean land' — a land made distant and repugnant because of the abomination of the idol-worshippers, through the abominations with which they filled the land from one end to the other, in the abundance of their impurity.
Metzudat Zion
Unclean (niddah) - From the language of being cast off and distanced.
Malbim
‘An unclean land’ – for He told them that the land was defiled by the abominations of the Canaanites, as it says: ‘For in all these the nations that were before you were defiled, and the land was defiled; therefore I did visit its iniquity upon it, and the land vomited out its inhabitants’ (Leviticus 18:24-25).
Now therefore give not your daughters to their sons, neither take their daughters to your sons, nor seek their peace or their prosperity for ever; that you may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.
verse value 8727
Insights
Verse structure: 19 words, 109 letters. The shortest word is "and·now" (וְ֠עַתָּ֠ה, 4 letters) and the longest is "and·not·seek" (וְלֹֽא־תִדְרְשׁ֧וּ, 8 letters). Words sharing gematria 220: until·forever, until·forever. 13 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "your·daughters" (בְּֽנוֹתֵיכֶ֞ם), "do·not·give" (אַל־תִּתְּנ֣וּ), "to·their·sons" (לִבְנֵיהֶ֗ם). The root בן appears 3 times in this verse. 14 unique roots are used. Frequent roots: "to·their·sons" (root בן, 167x in Ezra); "do·not·give" (root נתן, 24x in Ezra). The etnachta (major mid-verse pause) falls on 'until·forever', dividing the verse into phrases of 11 and 8 words.
Rashi
and you shall cause...to inherit You shall give the land to your children as an inheritance to eternity.
Ralbag
Nor seek their peace or their prosperity (velo tidreshu shelomam vetovatam) - This refers back to Ammon and Moab alone, as is stated in the Torah [Deuteronomy 23:4-7].
Metzudat David
'That you may be strong' — so that you may take hold of the land, that it remain in your possession. 'For ever' — meaning, [this applies] to your children as well, for their own children, and so on forever.
Malbim
'Now therefore your daughters' - as it says, 'lest you make a covenant [with the inhabitants of the land], and take of their daughters for your sons' (Exodus 34:16); and upon this depends the inheritance of the land and your enduring upon it, as Joshua states (Joshua 23).
And after all that has come upon us for our evil deeds, and for our great guilt, seeing that You our God have punished us less than our iniquities deserve, and have given us such a remnant,
verse value 5185
Insights
Verse structure: 17 words, 82 letters. Notable word values: "to·us" (לָּ֛נוּ) = 86, equal to Elohim. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·in·our·guilt" (וּבְאַשְׁמָתֵ֖נוּ, 8 letters). 10 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "and·after" (וְאַֽחֲרֵי֙), "all·that·has·come" (כׇּל־הַבָּ֣א), "in·our·deeds" (בְּמַעֲשֵׂ֙ינוּ֙). 17 unique roots are used. Frequent roots: "our·God" (root אלהים, 47x in Ezra); "upon·us" (root על, 30x in Ezra); "and·you·have·given" (root נתן, 24x in Ezra). The etnachta (major mid-verse pause) falls on 'the·great', dividing the verse into phrases of 7 and 10 words.
Rashi
And after all that has come upon us after all the calamity that has befallen us because of our evil deeds. You have punished less You have held back from our iniquities until below them [i.e., less than them], for our iniquity was lessened by the expiation effected by our exile. We may also interpret it in this manner: You held Yourself back from collecting from us all our iniquity, and You collected from us below [less than] the iniquities, and You requited us according to all our sins.
Ibn Ezra
And after all that has come upon us - An allusion to the exile. You... have punished us less than our iniquities deserve - As if You held back and withheld from recording some of our sins in the book of remembrance, and set them down below, to the ground — in the sense of “and You will cast all their sins into the depths of the sea.” For there is no standing - Meaning: it is not fitting for us to stand before You in this guilt of ours.
Ralbag
Seeing that You our God have punished us less than our iniquities deserve (ki atah Eloheinu chasachta lematah me'avoneinu) - Meaning, You withheld from us the punishment that should rightfully have come upon us, and brought upon us less than our iniquity deserved.
Metzudat David
'And after, etc.' — after we have seen all the punishment that has come upon us, etc. 'You have punished us less' — meaning, even that small measure of redemption we do not deserve; for You, in Your kindness, withheld the punishment and gave it to us in a measure less than our iniquities [deserved] — that is, less than they warranted — and for this reason You gave us a remnant, not because of our own righteousness.
Metzudat Zion
Withheld (chasachta) - [i.e.] You held back, as in 'and you have not withheld [your son]' (Genesis 22).
Malbim
'And after all that has come upon us... for You our God have punished us less' - meaning that You held back and withheld the evil that should have come upon us, so that the evil which did come was of a lesser measure than our iniquities deserved; by Your holding it back it came in less measure than was warranted by our sins, and through this holding-back of the evil, You gave us such a remnant as this.
shall we again break Your commandments, and make marriages with the peoples that do these abominations? would You not be angry with us till You had consumed us, so that there should be no remnant, nor any to escape?
verse value 5091
Insights
Verse structure: 13 words, 67 letters. The shortest word is "to·break" (לְהָפֵ֣ר, 4 letters) and the longest is "and·to·intermarry" (וּ֨לְהִתְחַתֵּ֔ן, 7 letters). 9 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "shall·we·return" (הֲנָשׁוּב֙), "and·to·intermarry" (וּ֨לְהִתְחַתֵּ֔ן), "the·abominations" (הַתֹּעֵב֖וֹת). 13 unique roots are used. Frequent roots: "in·peoples·of" (root עם, 50x in Ezra); "these" (root אלה, 43x in Ezra). The etnachta (major mid-verse pause) falls on 'these', dividing the verse into phrases of 7 and 6 words. Full calculation: הֲנָשׁוּב֙ [shall·we·return] (363) + לְהָפֵ֣ר [to·break] (315) + מִצְוֺתֶ֔יךָ [your·commandments] (566) + וּ֨לְהִתְחַתֵּ֔ן [and·to·intermarry] (899) + בְּעַמֵּ֥י [in·peoples·of] (122) + הַתֹּעֵב֖וֹת [the·abominations] (883) + הָאֵ֑לֶּה [these] (41) + הֲל֤וֹא [would·not] (42) + תֶֽאֱנַף־בָּ֙נוּ֙ [be·angry·against·us] (589) + עַד־כַּלֵּ֔ה [until·consuming] (129) + לְאֵ֥ין [to·no] (91) + שְׁאֵרִ֖ית [remnant] (911) + וּפְלֵיטָֽה [and·escape] (140) = 5091.
Rashi
If we revert Heb. הֲנָשּׁוּב, if we return. will You not be wroth with us a wonder with an affirmative answer.
Ralbag
Shall we again break Your commandments (hanashuv lehafer mitzvotecha) - He says this as an expression of astonishment: is it fitting that we should again break Your commandments, after You have been so good to us in lightening our punishment and watching over us? Would this not be cause for You to be angry with us until we are consumed, with no remnant or survivor left?
Metzudat David
'Shall we again' — this refers back to what was said above: after we have seen both the punishment and the kindness [shown] in the remnant that was left, is it then fitting that we should return to break Your commandments? 'Till You had consumed us' — until everything was consumed with no remnant left, and You would show no more kindness.
Metzudat Zion
Break (l'hafer) - To nullify. Make marriages (l'hitchaten) - From the language of marriage. Angry (te'enaf) - From the language of anger and wrath.
Malbim
'Shall we again' refers back to what precedes: after all that has come upon us, how could we again break Your commandments? Would You not be angry with us - would this not, [were it to happen], utterly consume Your wrath against us? For the verb 'to be angry' (anaf) is by definition [an anger] that consumes its wrath completely - until there would be no remnant or survivor left to us.
O Hashem, the God of Israel, You are righteous; for we are left a remnant that is escaped, as it is this day; behold, we are before You in our guiltiness; for none can stand before You because of this.’
verse value 4141
Insights
Verse structure: 17 words, 78 letters. Notable word values: "Hashem" (יְהֹוָ֞ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "for·we·are·left" (כִּֽי־נִשְׁאַ֥רְנוּ, 8 letters). Words sharing gematria 190: before·you, before·you. 5 words in this verse appear nowhere else in Ezra. Unique to this verse in Ezra (hapax): "just" (צַדִּ֣יק), "for·we·are·left" (כִּֽי־נִשְׁאַ֥רְנוּ), "behold·us" (הִנְנ֤וּ). The root פנים appears 2 times in this verse. 16 unique roots are used. Frequent roots: "the·God·of" (root אלהים, 47x in Ezra); "Hashem" (root יהוה, 37x in Ezra); "Israel" (root ישראל, 31x in Ezra). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 9 and 8 words.
Rashi
for we cannot lit. for there is nothing; i.e., we do not have the power of good deeds to stand and exist before You, because of this transgression.
Metzudat David
'You are righteous, etc.' — meaning, You have dealt with us in charity, and not according to strict justice. 'As it is this day' — as we are today, a small remnant that has escaped. 'Behold, we are before You' — we still hold on to this sin, and it remains in our hands [unresolved]. 'For none can stand' — meaning, we have no merit that would let us stand before You regarding this sin, to have it removed through some meritorious deed; so we remain in this guilt, it is still lodged in our hands, and the remnant that survives is due to [Your] righteousness alone.
Malbim
'Hashem, God of Israel, You are righteous' - both with regard to the past, for we remain a remnant that escaped, so that the punishment was less than the sin deserved, as [Ezra] said, 'You have held back beneath our iniquities,' and this was through Your righteousness; and also with regard to the future, should You now be angry with us to the point of destruction. 'For we stand before You in our guilt' - since we are guilty a second time; for [the phrase] 'none can stand' means to say that on account of this sin of marrying foreign women it is altogether impossible to stand before You, with no further merit left to plead.
Rashi
Ibn Ezra
Metzudat David
Metzudat Zion
Malbim