Ahijah, though blind, knows Jeroboam's disguised wife and dooms his house; the child dies; Rehoboam reigns, and Shishak of Egypt strips the Temple's gold.
Tap any Hebrew word to reveal its root, value, and meanings.
At that time Abijah the son of Jeroboam fell sick.
verse value 928
Insights
Verse structure: 5 words, 21 letters. Notable word values: "Abijah" (אֲבִיָּ֥ה) = 18, chai, 'life'. The shortest word is "time" (בָּעֵ֣ת, 3 letters) and the longest is "son·of·Jeroboam" (בֶן־יָרׇבְעָֽם, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "Abijah" (אֲבִיָּ֥ה). 5 unique roots are used. Frequent roots: "son·of·Jeroboam" (root בין, 107x in I Kings); "that" (root הוא, 65x in I Kings). Full calculation: בָּעֵ֣ת [time] (472) + הַהִ֔יא [that] (21) + חָלָ֖ה [was·sick] (43) + אֲבִיָּ֥ה [Abijah] (18) + בֶן־יָרׇבְעָֽם [son·of·Jeroboam] (374) = 928.
Malbim
At that time, it now relates how the decree was pronounced upon him by Ahijah the Shilonite himself, who anointed him as king, and how the punishment had already begun to take effect in his days with the death of his son, who was more honored than all his father’s household.
And Jeroboam said to his wife: ‘Arise, I pray you, and disguise thyself, that you be not known to be the wife of Jeroboam; and get you to Shiloh; behold, there is Ahijah the prophet, who spoke concerning me that I should be king over this people.
verse value 6654
Insights
Verse structure: 22 words, 93 letters. The shortest word is "please" (נָא֙, 2 letters) and the longest is "and·disguise·yourself" (וְהִשְׁתַּנִּ֔ית, 7 letters). Words sharing gematria 322: Jeroboam, Jeroboam. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·his·wife" (לְאִשְׁתּ֗וֹ), "and·disguise·yourself" (וְהִשְׁתַּנִּ֔ית), "they·shall·know" (יֵֽדְע֔וּ). The root ירבעם appears 2 times in this verse. 19 unique roots are used. Frequent roots: "to·king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "concerning·me" (root על, 127x in I Kings). The etnachta (major mid-verse pause) falls on 'Jeroboam', dividing the verse into phrases of 12 and 10 words.
Radak
"And you shall disguise yourself." Since he knew that Ahijah hated him because he had turned away from the Lord, he said to himself, "If Ahijah knows that she is my wife, he will not prophesy to me anything but evil." Therefore, he told his wife to disguise herself so that Ahijah would not recognize her as the wife of Jeroboam. And what he told her to take—ten loaves of bread, cakes, and a flask of honey—as a gift to the prophet, this was because such was their custom: when people came to inquire of the prophet, they would bring him a gift, as it is stated regarding Saul and his servant: "What shall we bring to the man of God?"
Ralbag
"And they did not know that it was the wife of Jeroboam." This teaches that it became clear to him that Ahijah hated him because his heart had turned away from the Lord.
Metzudat David
And change yourself. Change your garments so that those who see will not know that you are my wife; for he thought: lest when they know that she is going to the prophet, they will investigate to know what he spoke with her; and it will be to him a snare.
To be king. That I would become king; and thus it will be seen that the word of the Lord in his mouth is true.
Metzudat Zion
V'shitanti. From the language of change:
Malbim
The questions: Why did he command that she disguise herself, seeing that the prophet knew through the Spirit of the Lord that she was the wife of Jeroboam? And what is gained by his recognizing her? And what is the meaning of [the verse's] "he spoke concerning me [that I would be] king"? Was Ahijah not already established as a prophet of the Lord except in this matter?
"Arise, now, and disguise yourself" – whether this was [meant] before the people, so that they would not recognize her, as it is stated, "and they did not know that she was the wife of Jeroboam," because he [Jeroboam] feared that they would say that he believes in the prophets of the Lord and not in the prophets of the calves; or whether it was before the prophet, as it is stated (verse 5), "And when she came, she disguised herself" — because when the prophet was gazing in a vision to ascertain a particular matter, he grasped only that specific detail he wished to know, just as was the case with the inquiry of the Urim and Thummim. Therefore, if he did not know that she was the wife of Jeroboam, he would inquire only to know whether the sick child, the son of the woman standing before him, would live, or he would pray for him. But if he knew that she was the wife of Jeroboam, he would prepare himself to know and to survey all the affairs of the house of Jeroboam, since this is a matter concerning the community. And lest [Heaven] inform him an evil prophecy concerning him [Jeroboam] — and he feared this greatly, for the reason he had stated, "he spoke concerning me [that I would be] king over this people" — just as his greatness came about through his prophecy, so too could he fall if he prophesied evil against him, as was the case with Samuel and Saul.
And take with you ten loaves, and biscuits, and a cruse of honey, and go to him; he will tell you what shall become of the child.’
verse value 2929
Insights
Verse structure: 14 words, 57 letters. Notable word values: "in·your·hand" (בְּ֠יָדֵ֠ךְ) = 36, double chai. The shortest word is "to·you" (לָ֔ךְ, 2 letters) and the longest is "and·biscuits" (וְנִקֻּדִ֛ים, 6 letters). Words sharing gematria 210: and·biscuits, and·flask. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·take" (וְלָקַ֣חַתְּ), "and·biscuits" (וְנִקֻּדִ֛ים), "and·flask" (וּבַקְבֻּ֥ק). 14 unique roots are used. Frequent roots: "what·shall·be" (root היה, 196x in I Kings); "and·you·shall·come" (root בוא, 109x in I Kings); "to·him" (root אל, 102x in I Kings). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 9 and 5 words. Full calculation: וְלָקַ֣חַתְּ [and·take] (544) + בְּ֠יָדֵ֠ךְ [in·your·hand] (36) + עֲשָׂרָ֨ה [ten] (575) + לֶ֧חֶם [bread] (78) + וְנִקֻּדִ֛ים [and·biscuits] (210) + וּבַקְבֻּ֥ק [and·flask] (210) + דְּבַ֖שׁ [honey] (306) + וּבָ֣את [and·you·shall·come] (409) + אֵלָ֑יו [to·him] (47) + ה֚וּא [he] (12) + יַגִּ֣יד [he·will·tell] (27) + לָ֔ךְ [to·you] (50) + מַה־יִּֽהְיֶ֖ה [what·shall·be] (75) + לַנָּֽעַר [to·the·boy] (350) = 2929.
Rashi
And "nequdim": a type of roasted grain, which is dried in an oven and ground into flour to make food from it, which is called "shitita" in the language of the Talmud.
Radak
"And wafers [nikkudim]." Targum Yonatan [renders it] "kisanin," and in the words of our Sages of blessed memory, "bread that comes in kisanin" (pat haba'ah bekisanin), which is bread made like dry biscuits, and they nibble on them at a banquet.
And a jug: a vessel whose mouth is narrow. Targum Yonatan [renders it] "zelo'a." And as for what he [Jeroboam] told her—"he [Ahijah] spoke concerning me, that I would be king over this people"—that is to say, that his prophecy is fulfilled, for just as he spoke concerning me, so it was for me; and what he will tell you concerning the boy is the truth.
Ralbag
Ten loaves of bread, and wafers, and a flask of honey. He said this to bring them as a gift to the man of God, for such was the custom, as mentioned in the matter of Saul. And "wafers" is dry bread seasoned with spices, and "flask" is a "feyashko" in the vernacular.
Metzudat Zion
Bi Yadcha. With you and under your authority:
Unikudim. Dry bread seasoned with spices; because they are spotted and mottled in appearance from the spices:
Uvakbuk. A vessel with a narrow mouth; likewise (Jeremiah 19:1) 'and buy a flask' (uvakinta bakbuk):
Malbim
"And you shall take in your hand ten loaves of bread"—this too was part of the advice, so that she would not be recognized, for bread and cakes are not a gift fit for a king, and he [the prophet] would imagine that she was a woman from among the daughters of the villages. And she would be compelled to bring some gift upon their arrival to the man of God (as it is stated in 1 Samuel 9:7), so that his attendant would allow her to enter to him; and this is what it says: "and you shall come to him."
And Jeroboam’s wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. Now Ahijah could not see; for his eyes were set by reason of his age.
verse value 5495
Insights
Verse structure: 17 words, 67 letters. Notable word values: "and·Ahijah" (וַאֲחִיָּ֙הוּ֙) = 36, double chai. The shortest word is "so" (כֵּן֙, 2 letters) and the longest is "and·Ahijah" (וַאֲחִיָּ֙הוּ֙, 6 letters). Words sharing gematria 146: they·rose, his·eyes. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·did" (וַתַּ֤עַשׂ), "and·Ahijah" (וַאֲחִיָּ֙הוּ֙), "not·could" (לֹא־יָכֹ֣ל). The root קום appears 2 times in this verse. 16 unique roots are used. Frequent roots: "house·of" (root בית, 191x in I Kings); "and·did" (root עשה, 143x in I Kings); "and·went" (root הלך, 115x in I Kings). First appearance of the root אחיהו ("and·Ahijah") in I Kings. The etnachta (major mid-verse pause) falls on 'Ahijah', dividing the verse into phrases of 10 and 7 words.
Radak
"For his eyes were set, because of his old age." And similarly, "and his eyes were set"—the reason is that in old age the moisture dries up, and the excess membrane of the eye rises, and the eye becomes sunken. And I have already explained elsewhere another explanation of the phrase "and his eyes were set."
"Mashivo." Just as "mashivato" (his old age), and similarly, "u'tzoram lavolet she'ol," which is like "u'tzuratam" (their form), and "k'tivunat atzevot," which is like "k'tivunatam" (their understanding). And it was stated in a derasha: "Anyone who appoints a student who is not fit—his eyes are dimmed." From where do we derive this? From Ahijah the Shilonite, for Jeroboam, son of Nebat, was his student.
Ralbag
For his eyes were turned from seeing. This means that his eyes ceased to see due to his advanced age.
Metzudat David
His eyes were set from his old age. For it is the way of the eye to move at the time of seeing; but when sight is removed from the eye, it rises and stands still in one place.
Now Hashem had said to Ahijah: ‘Behold, the wife of Jeroboam comes to inquire of you concerning her son; for he is sick; thus and thus shall you say to her; for it will be, when she comes in, that she will feign herself to be another woman.’
verse value 4026
Insights
Verse structure: 21 words, 86 letters. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "to·Ahijah" (אֶל־אֲחִיָּ֗הוּ, 7 letters). Words sharing gematria 32: and·Hashem, like·this. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Ahijah" (אֶל־אֲחִיָּ֗הוּ), "with" (מֵעִמְּךָ֤), "to·son" (אֶל־בְּנָהּ֙). The root בוא appears 2 times in this verse. 17 unique roots are used. Frequent roots: "said" (root אמר, 324x in I Kings); "and·Hashem" (root יהוה, 254x in I Kings); "and·let·it·be" (root היה, 196x in I Kings). First appearance of the root דרש ("to·seek") in I Kings. First appearance of the root נכר ("disguising·herself") in I Kings. The etnachta (major mid-verse pause) falls on 'to·her', dividing the verse into phrases of 17 and 4 words.
Rashi
"And she disguises herself" – as if she were not that same person.
Radak
Like this and like this. The words that he said to her:
From "matnakara." The opposite of recognition:
Metzudat David
Such and such. The matters that he told her.
And she is disguised. Making herself a stranger, as though she is not Jeroboam's wife.
And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said: ‘Come in, you wife of Jeroboam; why feign you thyself to be another? for I am sent to you with heavy tidings.
verse value 5167
Insights
Verse structure: 19 words, 75 letters. Notable word values: "go·in" (בֹּ֖אִי) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "this" (זֶּ֗ה, 2 letters) and the longest is "disguising·yourself" (מִתְנַכֵּרָ֔ה, 6 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "her·feet" (רַגְלֶ֙יהָ֙), "in·the·entrance" (בַפֶּ֔תַח), "why" (לָ֣מָּה). The root בוא appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "and·it·was" (root היה, 196x in I Kings); "going·in" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'Jeroboam', dividing the verse into phrases of 11 and 8 words.
Rashi
"Sent to you. From the Holy One, blessed be He, on a difficult mission:"
Radak
"Harsh." [Cf.] "a harsh vision"; and similarly, "his food is fat" [and] "a fat sheep."
Metzudat David
Why, etc. Meaning: why do you need to disguise yourself so that no one will recognize you? Am I not sent to you alone with a harsh message, known to no one else? And you have no need to disguise yourself.
Malbim
"Why do you disguise yourself?" — [she did so] so that I would not prepare myself to prophesy about the house of Jeroboam. But this is for nothing, for even without my preparing, I am sent to you with a harsh prophecy.
Go, tell Jeroboam: Thus says Hashem, the God of Israel: Forasmuch as I exalted you from among the people, and made you prince over My people Israel,
verse value 4734
Insights
Verse structure: 17 words, 69 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 4734 is divisible by 18, the value of chai ('life'). The shortest word is "over" (עַ֖ל, 2 letters) and the longest is "to·Jeroboam" (לְיָרׇבְעָ֗ם, 6 letters). Words sharing gematria 541: Israel, Israel. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "say" (אִמְרִ֣י), "I·exalted·you" (הֲרִמֹתִ֖יךָ). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "say" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'the·people', dividing the verse into phrases of 12 and 5 words.
Metzudat Zion
Hirmatecha. From the language of elevation; I mean: I set you apart:
Malbim
“Because I have exalted you,” [this means]: You ought to have remembered the good that I did for you, in that I exalted you from among the people, for you were a commoner, and I made you a prince; and you ought to have remembered this and served Me with greater zeal.
and rent the kingdom away from the house of David, and gave it you; and yet you have not been as My servant David, who kept My commandments, and who followed Me with all his heart, to do that only which was right in Mine eyes;
verse value 6701
Insights
Verse structure: 19 words, 87 letters. The shortest word is "to·you" (לָ֑ךְ, 2 letters) and the longest is "the·kingdom" (אֶת־הַמַּמְלָכָה֙, 8 letters). Words sharing gematria 462: and·I·gave·it, and·not·you·were. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·I·tore" (וָאֶקְרַ֤ע), "and·not·you·were" (וְלֹֽא־הָיִ֜יתָ), "as·my·servant" (כְּעַבְדִּ֣י). The root דוד appears 2 times in this verse. 17 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "and·not·you·were" (root היה, 196x in I Kings); "from·the·house·of" (root בית, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 6 and 13 words.
Malbim
2. "And I will tear the kingdom from the house of David and give it to you"—according to this, you ought to have been more righteous than [the house of] David. Yet you were not only not like My servant David, who kept My commandments in deed and who walked after Me with all his heart, in thought and in the intention of the heart; behold, beyond this, there is yet more:
but have done evil above all that were before you, and have gone and made you other gods, and molten images, to provoke Me, and have cast Me behind your back;
verse value 6123
Insights
Verse structure: 15 words, 74 letters. Notable word values: "gods" (אֱלֹהִ֨ים) = 86, equal to Elohim. Verse gematria: 6123 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "from·all" (מִכֹּ֖ל, 3 letters) and the longest is "to·provoke·me" (לְהַכְעִיסֵ֔נִי, 8 letters). 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·you·did·evil" (וַתָּ֣רַע), "and·you·made·for·yourself" (וַתַּֽעֲשֶׂה־לְּךָ֩), "and·molten·images" (וּמַסֵּכוֹת֙). The root עשה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "that·were" (root אשר, 375x in I Kings); "to·do" (root עשה, 143x in I Kings); "and·you·went" (root הלך, 115x in I Kings). First appearance of the root רעע ("and·you·did·evil") in I Kings. First appearance of the root כעס ("to·provoke·me") in I Kings. The etnachta (major mid-verse pause) falls on 'to·your·face', dividing the verse into phrases of 5 and 10 words.
Radak
“And as for Me, you have cast behind your back.” This means that you did not turn to Me in any way, not thus nor thus, like a person who casts a thing behind his back so that he will not turn to it. And Jonathan the Targumist translated: “And you have pushed away My worship from the sight of your eyes.”
Ralbag
"You have done more evil than all who were before you." This is a sign that Solomon did not sin except in that he closed his eyes to his wives, who made other gods; for if Solomon had done this, the prophet's statement in this place would not be justified:
"And you have cast me behind your back." This means that you have cast me behind you, so as not to turn to any of My commandments.
Metzudat David
From all that were before you. He hinted in this to Solomon and to Rehoboam.
Behind your back. Like one casting something behind him, so that he not see it.
Metzudat Zion
Umsukot. Idolatries made by melting metal; likewise (Exodus 34:17) 'a god of molten images' (Elohei masach):
Guch. Your body; like (Proverbs 26:3) 'and a rod for the back of fools' (u'shivot l'guch kesilim):
Malbim
“And you have done evil in all that was before you,” meaning: From Solomon, from whom I took the kingdom because of his sin, for he built high places for the sake of his wives, and you have made gods for yourself. He did not protest against his wives because he loved them, whereas you did not do this out of love for women, but rather to provoke Me to anger. Solomon did not abandon the Lord and His service, whereas you have cast Me off behind your back.
therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam every man-child, and him that is shut up and him that is left at large in Israel, and will utterly sweep away the house of Jeroboam, as a man sweeps away dung, till it be all gone.
verse value 7445
Insights
Verse structure: 20 words, 95 letters. The shortest word is "therefore" (לָכֵ֗ן, 3 letters) and the longest is "the·house·of·Jeroboam" (בֵית־יָרׇבְעָ֔ם, 8 letters). 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "bringing" (מֵבִ֤יא), "to·the·house·of" (אֶל־בֵּ֣ית), "shut·up" (עָצ֥וּר). The root ירבעם appears 2 times in this verse. 18 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "the·house·of·Jeroboam" (root בית, 191x in I Kings); "to·the·house·of" (root איל, 125x in I Kings). First appearance of the root שתן ("one·who·urinates") in I Kings. First appearance of the root בער ("and·I·will·sweep·away") in I Kings. The etnachta (major mid-verse pause) falls on 'in·Israel', dividing the verse into phrases of 13 and 7 words.
Rashi
One who urinates against a wall. Targum Jonathan renders: "yada mada" [he knows knowledge] — [meaning] one who sets [thoughts] within the walls of his heart.
“Stopped and abandoned.” “Stopped” refers to one who has a hand to hold him, as it is said (1 Samuel 9:17): “This same shall have authority over my people”; and “abandoned” refers to one who has no hand to hold him.
"As it shall consume." One who consumes the food in his mouth, to make it into dung, so shall I consume after him until his end.
Radak
One who urinates against a wall. Our Sages of blessed memory said: Even the dog, whose custom it is to urinate against a wall. And this statement is made in a hyperbolic manner. And the Targum renders it: “He knows knowledge,” interpreting “urinating” as akin to “placing,” meaning that he places counsel within the walls of his heart.
“Stopped and abandoned.” Even that which will be abandoned and stopped up in a place where it will not be cut off at the beginning of the next calamity that will befall him, we will cut it off at the end, so that nothing of it will remain. And my master and father, of blessed memory, explained: “Stopped” refers to wealth that is locked up in a treasury, and “abandoned” refers to livestock that is left abandoned in the field.
"As one consumes the rolling mass until it is finished." Our Sages of blessed memory said: "This 'rolling mass' refers to the tooth." That is to say, just as the tooth consumes the food until it is finished, and the tooth is called a "rolling mass" because it resembles a stone called a "rolling mass," as it is stated: "courses of hewn stone." And there are those who explain that "rolling mass" refers to feces, from the phrase "among the droppings of human feces." And Jonathan translated: "as they are rolled with rollers until they are consumed."
Ralbag
"And I will cut off from Jeroboam him who urinates against the wall." This means that no male descendant shall remain to him, for only a male can be described as "urinating against the wall."
"Restrained and abandoned" in Israel. This means that He will cut off from him both the restrained and the abandoned; namely, the "restrained" is that which is in his possession, and the "abandoned" is that which he has relinquished and left in the hands of another.
"As the dung is consumed until it is finished." Our Sages of blessed memory said that the "dung" refers to the tooth, and the intent is that the chewing tooth consumes the food entirely. And in my opinion, the intent is that as the whirling wind consumes everything it encounters in the place where it circles and rises from there, so too will God, blessed be He, consume Jeroboam entirely.
Metzudat David
He who urinates against the wall. It is the male; for he makes a stream and urinates against the wall; and so is not the female.
Shut in. The wealth; that is shut in and detained within the house.
And left out. The livestock; that is left in the field.
In Israel. Meaning: in public, so that they be admonished.
As one sweeps away. Meaning: just as the one who sweeps away sweeps the excrement without leaving a remnant, so will I sweep them away completely.
Metzudat Zion
Uva'arti. A matter of clearing from a place; like (Deuteronomy 26:13) 'I have removed the holy portion' (va'arti hakodesh):
Hagalal. Filth; like (Ezekiel 4:15) 'human excrement' (gallei ha'adam):
Tamu. From the language of tam (whole) and completion:
Malbim
(10-11) "Therefore, etc., one who urinates against a wall, whether confined or abandoned": The first explanation is that he will not have one who urinates against the wall belonging to a confined or abandoned person, for even the one confined in bonds, and the abandoned and the poor, will not allow any member of the house of Jeroboam to urinate against the wall of his house. But below (21:21; II Kings 14:26) it does not seem so. And another explanation is that he will not have remaining for him wealth stored in treasuries, nor livestock of those abandoned in the field. And also after the house of Jeroboam, "I will purge" – just as one purges heaps, i.e., things rolled up into heaps and excrement, so too the dead will not be given burial.
Him that dies of Jeroboam in the city shall the dogs eat; and him that dies in the field shall the fowls of the air eat; for Hashem has spoken it.
verse value 2895
Insights
Verse structure: 13 words, 54 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "of·Jeroboam" (לְיָרׇבְעָ֤ם, 6 letters). Words sharing gematria 67: shall·eat, shall·eat. The root מות appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "has·spoken" (root דבר, 191x in I Kings); "for" (root כי, 94x in I Kings). First appearance of the root כלב ("the·dogs") in I Kings. First appearance of the root עוף ("birds·of") in I Kings. The etnachta (major mid-verse pause) falls on 'heaven', dividing the verse into phrases of 10 and 3 words. Full calculation: הַמֵּ֨ת [that·dies] (445) + לְיָרׇבְעָ֤ם [of·Jeroboam] (352) + בָּעִיר֙ [in·the·city] (282) + יֹאכְל֣וּ [shall·eat] (67) + הַכְּלָבִ֔ים [the·dogs] (107) + וְהַמֵּת֙ [and·the·dead·one] (451) + בַּשָּׂדֶ֔ה [in·the·field] (311) + יֹאכְל֖וּ [shall·eat] (67) + ע֣וֹף [birds·of] (156) + הַשָּׁמָ֑יִם [heaven] (395) + כִּ֥י [for] (30) + יְהֹוָ֖ה [Hashem] (26) + דִּבֵּֽר [has·spoken] (206) = 2895.
Metzudat David
Of Jeroboam. From the house of Jeroboam.
For the Lord has spoken. And in His hand is to fulfill.
Arise you therefore, get you to your house; and when your feet enter into the city, the child shall die.
verse value 2143
Insights
Verse structure: 9 words, 36 letters. The shortest word is "and·you" (וְאַ֥תְּ, 3 letters) and the longest is "to·your·house" (לְבֵיתֵ֑ךְ, 5 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·the·entering·of" (בְּבֹאָ֥הֿ), "your·feet" (רַגְלַ֛יִךְ), "child" (הַיָּֽלֶד). 9 unique roots are used. Frequent roots: "to·your·house" (root בית, 191x in I Kings); "go" (root הלך, 115x in I Kings); "in·the·entering·of" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'to·your·house', dividing the verse into phrases of 4 and 5 words. Full calculation: וְאַ֥תְּ [and·you] (407) + ק֖וּמִי [arise] (156) + לְכִ֣י [go] (60) + לְבֵיתֵ֑ךְ [to·your·house] (462) + בְּבֹאָ֥הֿ [in·the·entering·of] (10) + רַגְלַ֛יִךְ [your·feet] (263) + הָעִ֖ירָה [to·the·city] (290) + וּמֵ֥ת [and·he·shall·die] (446) + הַיָּֽלֶד [child] (49) = 2143.
Radak
"When your feet enter the city." An infinitive with an added letter heh, as in "when your feet come."
Ralbag
"When your feet enter the city." This is equivalent to "when your foot enters," and the intention here is: when your foot enters the city where the lad is – and the city is Tirzah – you shall arise and go to your house, and then you will find the child dead. And behold, this is a strong sign confirming the truth of what remains of this prophecy, because the time of arriving at the city could vary according to her choice: for she might walk quickly or slowly, or she might delay along the way. Nevertheless, he wished to confirm this sign, that upon her arrival at Tirzah, she would arise at once and go to her house, and then she would find the matter exactly as the prophet said. For even if she were to say, "I will no longer return to my house," this would not mean that her son would not die; rather, he would die after the time by which she could have walked to her house from the moment her feet entered that city.
Malbim
(12–13) "And the child died, and they mourned for him." Therefore, he must die now, so that they will mourn for him and bury him, which will not be the case afterward. For this one alone will come to Jeroboam's tomb—that is, to the tomb that Jeroboam had hewn out for his family. No other one of his sons will come to be buried with him; only this one alone. And through this, it was made known to him that even Jeroboam will come to burial, because a good thing was found in him, in the house of Jeroboam. That is to say, although he too was not righteous, nevertheless the good thing found in him was great, because he was in the house of Jeroboam, who were inciting him and preventing him from doing good, yet he stood firm against them. And our Sages of blessed memory said that he annulled his watch-post and went up for the pilgrimage festival.
And all Israel shall make lamentation for him, and bury him; for he only of Jeroboam shall come to the grave; because in him there is found some good thing toward Hashem, the God of Israel, in the house of Jeroboam.
verse value 4208
Insights
Verse structure: 18 words, 83 letters. Notable word values: "will·go·in" (יָבֹ֥א) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "him" (אֹת֔וֹ, 3 letters) and the longest is "and·they·shall·wail·for·him" (וְסָֽפְדוּ־ל֤וֹ, 7 letters). Words sharing gematria 42: for·this, alone. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·shall·wail·for·him" (וְסָֽפְדוּ־ל֤וֹ), "and·shall·bury" (וְקָבְר֣וּ), "for·this" (כִּי־זֶ֣ה). The root ירבעם appears 2 times in this verse. 17 unique roots are used. Frequent roots: "toward·Hashem" (root יהוה, 254x in I Kings); "thing" (root דבר, 191x in I Kings); "in·the·house·of" (root בית, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'to·grave', dividing the verse into phrases of 9 and 9 words.
Rashi
A good thing. He annulled his watch, for his father had appointed a guard to prevent anyone from going up for the pilgrimage, and he annulled his watch and went up.
Radak
"A good thing." The verse does not reveal what the "good thing" is that was found in him. And our Sages of blessed memory said that he abolished the guards that his father had stationed on the roads, in order to prevent the Israelites from going up for the Pilgrimage Festival.
Ralbag
“Because there was found in him something good in the sight of the Lord, the God of Israel.” This means that there was no other good thing found in the house of Jeroboam before the Lord besides this one, and for this reason the Lord desired to do him a certain measure of good, namely, that he would be brought to the grave and all Israel would mourn for him. However, from the rest of his family, not one would be brought to the grave. Now, the text does not specify what this good thing found in him before the Lord was. You should know that many evil things were found in him; had it not been for these [evil things], this recompense alone would not have been fitting for him. Rather, it would have been fitting for him to succeed his father, and to receive whatever good things are similar to this.
Metzudat David
A good thing. He did not explain what the good thing is. And our Sages of blessed memory said that he was released from his guard and went up for a pilgrimage.
In the house of Jeroboam. In all the house of Jeroboam, only in him was a good thing found.
Moreover Hashem will raise Him up a king over Israel, who shall cut off the house of Jeroboam that day. But what is it even then?
verse value 3872
Insights
Verse structure: 13 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "for·him" (ל֥וֹ, 2 letters) and the longest is "over·Israel" (עַל־יִשְׂרָאֵ֔ל, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "then·he·has·upheld" (וְהֵקִים֩), "he·will·cut·off" (יַכְרִ֛ית), "and·what" (וּמֶ֖ה). 12 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'day', dividing the verse into phrases of 11 and 2 words. Full calculation: וְהֵקִים֩ [then·he·has·upheld] (161) + יְהֹוָ֨ה [Hashem] (26) + ל֥וֹ [for·him] (36) + מֶ֙לֶךְ֙ [king] (90) + עַל־יִשְׂרָאֵ֔ל [over·Israel] (641) + אֲשֶׁ֥ר [who] (501) + יַכְרִ֛ית [he·will·cut·off] (640) + אֶת־בֵּ֥ית [the·house·of] (813) + יָרׇבְעָ֖ם [Jeroboam] (322) + זֶ֣ה [this] (12) + הַיּ֑וֹם [day] (61) + וּמֶ֖ה [and·what] (51) + גַּם־עָֽתָּה [also·now] (518) = 3872.
Rashi
“Who will cut off the house of Jeroboam this day” – this refers to those born to him on this day, and all the more so those who are destined to be born to him from now on. Thus Jonathan the Targumist translated:
Radak
"This is the day." This is the day on which that king will arise.
"And what is more, even now." What is this distress, and what is "even now"? That is to say, this distress is slight, for greater and greater distresses will befall Israel.
Ralbag
"Who will utterly destroy the house of Jeroboam this day." This means that the king in question will eradicate the seed of Jeroboam that exists for him at this time, so that you should not think that God will delay the calamity for him until the generation that currently exists in his house has passed away.
"And what more so now?" This means: He will also cut off any children yet to be born to him, even at this present time.
"And the Lord smote Israel..." He indicated that on account of the sins of Jeroboam, which he sinned and which he caused Israel to sin, Israel as a whole would be punished, and their permanence in their land would be extremely weak, like the endurance of a reed in water, which sways at the slightest of causes; so too, they would be shaken by a weak cause, until in the end of the matter, God would uproot Israel from their land and scatter them beyond the river, namely the river of Gozan, according to my understanding. And this occurred through the king of Assyria on two occasions: in the first instance, he exiled those of them who were beyond the Jordan, as explained in the Book of Chronicles, namely the two tribes and the half-tribe; and the remainder he also exiled there in the days of Hoshea son of Elah.
Metzudat David
This day. Meaning: the men who are this day in the world, who have already been born.
And how much more now. Meaning: and also what will be born from now on.
Metzudat Zion
Atah. Like 'from now':
Malbim
"And he shall raise up" – it explained to him who would be the one to cut off the house of Jeroboam. It would not be one of the kings of Judah, but rather a king who would arise after him over Israel. And the Lord would raise him up for this very purpose: to cut off the house of Jeroboam. "This day" means all the members of the house that exist today, all of whom will be put to death; and all the more so those who will be born from now on, from this day onward until that time – they too will all be cut off.
for Hashem will smite Israel, as a reed is shaken in the water; and He will root up Israel out of this good land, which He gave to their fathers, and will scatter them beyond the River; because they have made their Asherim, provoking Hashem.
verse value 9166
Insights
Verse structure: 25 words, 115 letters. Notable word values: "and·he·struck" (וְהִכָּ֨ה) = 36, double chai. The shortest word is "from·upon" (מֵ֠עַ֠ל, 3 letters) and the longest is "to·their·fathers" (לַאֲב֣וֹתֵיהֶ֔ם, 8 letters). Words sharing gematria 942: Israel, Israel. 9 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "will·shake" (יָנ֣וּד), "the·reed" (הַקָּנֶה֮), "in·the·water" (בַּמַּ֒יִם֒). The root אשר appears 3 times in this verse. 21 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "they·did" (root עשה, 143x in I Kings). First appearance of the root אשרה ("their·Asherim") in I Kings. The etnachta (major mid-verse pause) falls on 'to·the·river', dividing the verse into phrases of 19 and 6 words.
Radak
"As the reed sways in the water." Our Sages of blessed memory said: Even at the time of its affliction, the verse compares it to a reed in the water, saying that it sways but is not uprooted from its place.
"And He scattered them beyond the river." "Yizrah" means that He scattered and dispersed them beyond the rivers of Cush. This is the first exile, when the King of Assyria exiled them and settled them in Halah and Habor. And the Targum of Jonathan [renders]: "Beyond the river" means beyond the Euphrates.
Metzudat David
As the reed is moved. Which because of its softness trembles with a little wind, and strikes itself upon the one standing near it.
Beyond the river. It is the river of Gozan; for there they were exiled, as is said in II Kings (17:6, 18:1) and in Chronicles (I 5:26).
Provoking. Those who provoke.
Metzudat Zion
Untash. A matter of uprooting; like (Jeremiah 1:10) 'to uproot and to pull down' (l'natosh ul'natatz):
Uzram. He will scatter them; like (Jeremiah 15:7) 'and I will scatter them with a winnowing fork' (va'ezrem bamizreh):
Asherim. It is the tree that is worshipped:
Malbim
(15–16) The Questions: Initially, it states that He will punish Israel because of the Asherah poles they made, and afterward it says because of the sins of Jeroboam; yet Jeroboam did not make Asherah poles, only calves.
And the Lord struck: After He had informed [us] of the punishment of Jeroboam, which would be at that time, He informed [us] of the punishment of Israel, which would be after a long period. First, He would strike them in the days of Hazael (see below, II Kings 13:7); afterward, "and He would uproot Israel," meaning He would uproot them from their land by means of the king of Assyria in the days of Pekah; and afterward, "He would scatter them beyond the river," in the days of Hoshea, when Sennacherib exiled them beyond the river. This was because they made their Asherim and were provoking the Lord to anger. That is to say: For the sin of the calves, He did not punish them, for they were as if coerced or compelled by Jeroboam. But regarding the fact that they added to making Asherim, this was not done according to Jeroboam's decree, but they themselves made them to provoke [God]; therefore, He attributed to them even the sin of the calves. And therefore:
And He will give Israel up because of the sins of Jeroboam, which he has sinned, and wherewith he has made Israel to sin.’
verse value 4220
Insights
Verse structure: 10 words, 47 letters. Notable word values: "sinned" (חָטָ֔א) = 18, chai, 'life'. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "Israel" (אֶת־יִשְׂרָאֵ֑ל, 7 letters). Words sharing gematria 942: Israel, Israel. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "because·of" (בִּגְלַ֞ל), "sins·of" (חַטֹּ֤אות). The root אשר appears 2 times in this verse. 7 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "and·he·will·give" (root נתן, 113x in I Kings); "Jeroboam" (root ירבעם, 49x in I Kings). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 2 and 8 words. Full calculation: וְיִתֵּ֖ן [and·he·will·give] (466) + אֶת־יִשְׂרָאֵ֑ל [Israel] (942) + בִּגְלַ֞ל [because·of] (65) + חַטֹּ֤אות [sins·of] (424) + יָֽרׇבְעָם֙ [Jeroboam] (322) + אֲשֶׁ֣ר [which] (501) + חָטָ֔א [sinned] (18) + וַאֲשֶׁ֥ר [and·which] (507) + הֶחֱטִ֖יא [caused·to·sin] (33) + אֶת־יִשְׂרָאֵֽל [Israel] (942) = 4220.
Radak
"And He gave Israel." This is a concise verse, meaning that He gave them over to a curse and to desolation.
Metzudat David
And he will give Israel. To the matter of the punishment mentioned.
That he sinned. He himself.
And that , etc. In making for them the golden calves.
Metzudat Zion
Baglal. Because; like (Genesis 39:5) 'on account of Joseph' (biglal Yosef):
Malbim
"And He shall give Israel..." — He gave them punishment even for the sins of Jeroboam, both for the sin that he committed and for the sin that he caused others to commit. Although it was he who caused them to sin, since they added to doing [evil] by making Asherim, it was known to their minds that it was pleasing to them, and they were not coerced.
And Jeroboam’s wife arose, and departed, and came to Tirzah; and as she came to the threshold of the house, the child died.
verse value 4883
Insights
Verse structure: 11 words, 45 letters. The shortest word is "died" (מֵֽת, 2 letters) and the longest is "in·threshold·of·the·house" (בְסַף־הַבַּ֖יִת, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Tirzah" (תִרְצָ֑תָה), "in·threshold·of·the·house" (בְסַף־הַבַּ֖יִת), "and·the·boy" (וְהַנַּ֥עַר). The root בוא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "in·threshold·of·the·house" (root בית, 191x in I Kings); "and·she·went" (root הלך, 115x in I Kings); "and·came" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'to·Tirzah', dividing the verse into phrases of 6 and 5 words. Full calculation: וַתָּ֙קׇם֙ [and·she·arose] (546) + אֵ֣שֶׁת [wife·of] (701) + יָרׇבְעָ֔ם [Jeroboam] (322) + וַתֵּ֖לֶךְ [and·she·went] (456) + וַתָּבֹ֣א [and·came] (409) + תִרְצָ֑תָה [to·Tirzah] (1095) + הִ֛יא [she] (16) + בָּאָ֥ה [going·in] (8) + בְסַף־הַבַּ֖יִת [in·threshold·of·the·house] (559) + וְהַנַּ֥עַר [and·the·boy] (331) + מֵֽת [died] (440) = 4883.
Radak
"Tirzah." Above it stated that Jeroboam was dwelling in Shechem; at the beginning of his reign he dwelt there, and afterwards he dwelt in Tirzah — or [alternatively,] his son the youth fell ill in Tirzah.
"Tirzah." [I.e.,] to Tirzah, for there the boy was lying sick, and it was one of the cities of Israel, as it is said concerning the kings of Canaan: "the king of Tirzah, one."
"At the threshold of the house." And Ahijah said to her, "When your feet enter the city." As soon as she entered the city, he became mortally ill, and his soul did not depart until she arrived at the threshold of the house where he was lying.
Ralbag
She came to the threshold of the house, and the boy was dead. The verse means to say that within the doorpost of her house the boy died just then, as Ahijah had told her, and it teaches that she did not delay while she was in Tirzah, but upon her arrival there she came to her house, as the prophet had said.
Metzudat David
Tirzatah. [Meaning] to Tirzah; and it was the city of kingship, until Omri built Samaria.
At the threshold of the house. Perhaps the house stood at the edge of the city; for the prophet said to her when she came: 'your feet entering the city.'
Metzudat Zion
B'saf. The threshold is also called saf, like the doorposts; likewise (Judges 19:27) 'her hands were upon the threshold' (u'yadeha al hasef):
Malbim
She came to the threshold of the house, and the lad was dead. Explanation: He had already died at the moment she arrived at the city gate, as stated in verse 12; and when she reached the threshold of the house, she learned that he was dead.
And all Israel buried him, and made lamentation for him; according to the word of Hashem, which He spoke by the hand of His servant Ahijah the prophet.
verse value 2679
Insights
Verse structure: 11 words, 55 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "him" (אֹת֛וֹ, 3 letters) and the longest is "and·lamented·for·him" (וַיִּסְפְּדוּ־ל֖וֹ, 8 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·lamented·for·him" (וַיִּסְפְּדוּ־ל֖וֹ). The root דבר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "as·word·of" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'all·Israel', dividing the verse into phrases of 4 and 7 words. Full calculation: וַיִּקְבְּר֥וּ [and·they·buried] (324) + אֹת֛וֹ [him] (407) + וַיִּסְפְּדוּ־ל֖וֹ [and·lamented·for·him] (202) + כׇּל־יִשְׂרָאֵ֑ל [all·Israel] (591) + כִּדְבַ֤ר [as·word·of] (226) + יְהֹוָה֙ [Hashem] (26) + אֲשֶׁ֣ר [which] (501) + דִּבֶּ֔ר [He·spoke] (206) + בְּיַד־עַבְדּ֖וֹ [by·the·hand·of·his·servant] (98) + אֲחִיָּ֥הוּ [Ahijah] (30) + הַנָּבִֽיא [the·prophet] (68) = 2679.
And the rest of the acts of Jeroboam, how he warred, and how he reigned, behold, they are written in the book of the chronicles of the kings of Israel.
verse value 4385
Insights
Verse structure: 14 words, 60 letters. The shortest word is "how" (אֲשֶׁ֥ר, 3 letters) and the longest is "written" (כְּתוּבִ֗ים, 6 letters). Words sharing gematria 216: words·of, words·of. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "behold·them" (הִנָּ֣ם). The root דבר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "how" (root אשר, 375x in I Kings); "reigns" (root מלך, 341x in I Kings); "words·of" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'reigns', dividing the verse into phrases of 7 and 7 words. Full calculation: וְיֶ֙תֶר֙ [and·remainder·of] (616) + דִּבְרֵ֣י [words·of] (216) + יָרׇבְעָ֔ם [Jeroboam] (322) + אֲשֶׁ֥ר [how] (501) + נִלְחַ֖ם [he·fought] (128) + וַאֲשֶׁ֣ר [and·how] (507) + מָלָ֑ךְ [reigns] (90) + הִנָּ֣ם [behold·them] (95) + כְּתוּבִ֗ים [written] (478) + עַל־סֵ֛פֶר [in·the·book] (440) + דִּבְרֵ֥י [words·of] (216) + הַיָּמִ֖ים [day] (105) + לְמַלְכֵ֥י [of·the·kings·of] (130) + יִשְׂרָאֵֽל [Israel] (541) = 4385.
Metzudat David
That he fought. From the wars that he fought.
And that he reigned. From the matter of the kingship that he reigned.
In the book , etc. A special book was theirs; they wrote in it all the events and stories.
And the days which Jeroboam reigned were two and twenty years; and he slept with his fathers, and Nadab his son reigned in his stead.
verse value 4666
Insights
Verse structure: 13 words, 58 letters. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "with·his·fathers" (עִם־אֲבֹתָ֔יו, 7 letters). The root מלך appears 2 times in this verse. 12 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "he·reigned" (root מלך, 341x in I Kings); "and·the·days" (root יום, 100x in I Kings). First appearance of the root נדב ("Nadab") in I Kings. The etnachta (major mid-verse pause) falls on 'year', dividing the verse into phrases of 7 and 6 words. Full calculation: וְהַיָּמִים֙ [and·the·days] (111) + אֲשֶׁ֣ר [which] (501) + מָלַ֣ךְ [he·reigned] (90) + יָרׇבְעָ֔ם [Jeroboam] (322) + עֶשְׂרִ֥ים [twenty] (620) + וּשְׁתַּ֖יִם [and·two] (756) + שָׁנָ֑ה [year] (355) + וַיִּשְׁכַּב֙ [and·he·slept] (338) + עִם־אֲבֹתָ֔יו [with·his·fathers] (529) + וַיִּמְלֹ֛ךְ [and·he·reigned] (106) + נָדָ֥ב [Nadab] (56) + בְּנ֖וֹ [his·son] (58) + תַּחְתָּֽיו [in·his·place] (824) = 4666.
And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which Hashem had chosen out of all the tribes of Israel, to put His name there; and his mother’s name was Naamah the Ammonitess.
verse value 8994
Insights
Verse structure: 27 words, 120 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָׁם֙, 2 letters) and the longest is "son·of·forty" (בֶּן־אַרְבָּעִ֣ים, 8 letters). Words sharing gematria 575: ten, the·Ammonitess. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·Rehoboam" (וּרְחַבְעָם֙), "son·of·forty" (בֶּן־אַרְבָּעִ֣ים), "which·He·chose" (אֲשֶׁר־בָּחַ֨ר). The root מלך appears 3 times in this verse. 22 unique roots are used. Frequent roots: "which·He·chose" (root אשר, 375x in I Kings); "he·reigned" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'in·Judah', dividing the verse into phrases of 4 and 23 words.
Rashi
The city which the Lord has chosen. And even so:
Radak
And the name of his mother was Naamah the Ammonite. This narrative is to inform us that he followed in the ways of his mother and served idol worship after three years, as it states in Chronicles.
Ralbag
"And the name of his mother was Naamah the Ammonite." He wrote this in the narrative of the words of Rehoboam twice, to inform us that the fact that his mother was an Ammonite was the cause of his sin, for he was raised according to her customs, and she was an idol-worshipper in the old age of Solomon, as previously stated at the end of the Book of Chronicles.
Metzudat David
And his mother's name. He comes to say that behold, he is similar to the source from which he is hewn; for his mother was a daughter of idolaters.
Malbim
The Questions: Why did it say twice that her name was Naamah the Ammonitess, here and in verse 32? (21–22) "The city which He chose" means that it was fitting that he not turn away from the way of the Lord. However, "and her name was Naamah the Ammonitess" [is mentioned because] she served idolatry in the old age of Solomon, and she advised him to do evil. Therefore, "Judah did that which was evil in the eyes of the Lord." And this was three years after Jeroboam had reigned, as mentioned in Chronicles: "more than all that their fathers had done in the days of the judges."
And Judah did that which was evil in the sight of Hashem; and they moved Him to jealousy with their sins which they committed, above all that their fathers had done.
verse value 3834
Insights
Verse structure: 14 words, 56 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 3834 is divisible by 18, the value of chai ('life'). The shortest word is "the·evil" (הָרַ֖ע, 3 letters) and the longest is "and·envied" (וַיְקַנְא֣וּ, 6 letters). Words sharing gematria 501: that, which. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·envied" (וַיְקַנְא֣וּ), "their·fathers" (אֲבֹתָ֔ם). The root עשה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "and·did" (root עשה, 143x in I Kings). First appearance of the root קנא ("and·envied") in I Kings. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 9 words. Full calculation: וַיַּ֧עַשׂ [and·did] (386) + יְהוּדָ֛ה [Judah] (30) + הָרַ֖ע [the·evil] (275) + בְּעֵינֵ֣י [in·eyes·of] (142) + יְהֹוָ֑ה [Hashem] (26) + וַיְקַנְא֣וּ [and·envied] (173) + אֹת֗וֹ [Him] (407) + מִכֹּל֙ [from·all] (90) + אֲשֶׁ֣ר [that] (501) + עָשׂ֣וּ [they·did] (376) + אֲבֹתָ֔ם [their·fathers] (443) + בְּחַטֹּאתָ֖ם [in·their·sins] (460) + אֲשֶׁ֥ר [which] (501) + חָטָֽאוּ [they·sinned] (24) = 3834.
Rashi
And Judah did the evil. And they did not take this to heart:
"And they provoked [Him]." [This is] the language of vexation/provocation.
Ralbag
"And they provoked Him to jealousy." This means that they angered Him through the service of idolatry.
Metzudat David
From all that they did. More than what their fathers angered in the days of the judges.
Metzudat Zion
Vikin'u. They provoked; like (Deuteronomy 32:16) 'they provoked Him to jealousy with foreign gods' (ikin'uhu bazarim):
For they also built them high places, and pillars, and Asherim, on every high hill, and under every leafy tree;
verse value 3430
Insights
Verse structure: 12 words, 53 letters. The shortest word is "on" (עַ֚ל, 2 letters) and the longest is "and·pillars" (וּמַצֵּב֖וֹת, 6 letters). 8 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·built" (וַיִּבְנ֨וּ), "also·abundance" (גַם־הֵ֧מָּה), "and·pillars" (וּמַצֵּב֖וֹת). 12 unique roots are used. Frequent roots: "on" (root על, 127x in I Kings); "all·tree" (root כל, 86x in I Kings); "and·they·built" (root בנה, 66x in I Kings). The etnachta (major mid-verse pause) falls on 'and·Asherim', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיִּבְנ֨וּ [and·they·built] (74) + גַם־הֵ֧מָּה [also·abundance] (93) + לָהֶ֛ם [to·them] (75) + בָּמ֥וֹת [high·places] (448) + וּמַצֵּב֖וֹת [and·pillars] (544) + וַאֲשֵׁרִ֑ים [and·Asherim] (557) + עַ֚ל [on] (100) + כׇּל־גִּבְעָ֣ה [all·hill] (130) + גְבֹהָ֔ה [high] (15) + וְתַ֖חַת [and·under] (814) + כׇּל־עֵ֥ץ [all·tree] (210) + רַעֲנָֽן [leafy] (370) = 3430.
Rashi
"Also they." Like the other tribes:
Ralbag
"And they built also for themselves high places." This teaches that the high places had already been forbidden from the time that the Temple was built, and therefore they sinned in this matter, even though they offered sacrifices to the Lord there.
"Mazevot." Behold, the Torah also warned against erecting a stele, even for the sake of God, blessed be He, as it is stated: "You shall not set up for yourself a stele."
And the Asherim. Now, the matter of the Asherah is well known, and it might seem that the Asherim are idols associated with an Asherah. And they built the high places on every high hill, following the statutes of the nations whom the Lord had dispossessed before the children of Israel. And they set up the Asherim under every tree, for they made an Asherah from that tree.
Metzudat David
And they also. Just as the sons of the ten tribes built.
For them. For themselves.
And under every green tree. It refers to the high places and the pillars.
Metzudat Zion
Bamot. A tall structure built for idolatry, a place where the altars would stand:
Umatzevot. Altars of a single stone:
Ra'anan. A matter of moisture and freshness; like (Psalms 92:11) 'anointed with fresh oil' (b'shemen ra'anan); for through this it increases in branches:
Malbim
"On every hill" refers to the Asherah poles, and "under every tree" refers to the high places and the pillars.
and there were also sodomites in the land; they did according to all the abominations of the nations which Hashem drove out before the children of Israel. .
verse value 3990
Insights
Verse structure: 13 words, 54 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "was" (הָיָ֣ה, 3 letters) and the longest is "and·also·male·temple·prostitute" (וְגַם־קָדֵ֖שׁ, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·also·male·temple·prostitute" (וְגַם־קָדֵ֖שׁ), "the·abominations·of" (הַתּוֹעֲבֹ֣ת), "the·nations" (הַגּוֹיִ֔ם). 13 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "was" (root היה, 196x in I Kings). First appearance of the root ירש ("he·cast·out") in I Kings. The etnachta (major mid-verse pause) falls on 'in·the·land', dividing the verse into phrases of 3 and 10 words. Full calculation: וְגַם־קָדֵ֖שׁ [and·also·male·temple·prostitute] (453) + הָיָ֣ה [was] (20) + בָאָ֑רֶץ [in·the·land] (293) + עָשׂ֗וּ [they·did] (376) + כְּכֹל֙ [as·them·of] (70) + הַתּוֹעֲבֹ֣ת [the·abominations·of] (883) + הַגּוֹיִ֔ם [the·nations] (64) + אֲשֶׁר֙ [which] (501) + הוֹרִ֣ישׁ [he·cast·out] (521) + יְהֹוָ֔ה [Hashem] (26) + מִפְּנֵ֖י [from·face·of] (180) + בְּנֵ֥י [son] (62) + יִשְׂרָאֵֽל [Israel] (541) = 3990.
Rashi
"Kadeish." Prostitution:
Radak
And also "Kodesh." According to its plain meaning. And Jonathan [ben Uzziel] translated it as "Nafkat Bara" [i.e., "she who goes out into the open," a euphemism for a prostitute], and similarly he translated [the word] "ha-kedeshim" in "vaya'aver ha-kedeshim" ["and he removed the male cult-prostitutes," cf. 1 Kings 15:12] as "Nafkat Bara."
"Like all the abominations of the nations." The definite article ha comes in the construct state, just as in "the altar of Bethel" and similar cases in the book Mikhlol [Radak's own grammar work].
Ralbag
And there was also a kadesh in the land. I consider that 'kadesh' here refers to one prepared for lying [sexual relations], and therefore it says, "they did according to all the abominations of the nations whom the Lord dispossessed before the children of Israel."
Metzudat Zion
Kodesh. Prostitution; like (Genesis 38:21) 'where is the prostitute?' (ei ha-kedisha):
Horish. He drove out; like (Judges 11:23) 'he dispossessed the Amorite' (haraish et ha'Emori):
Malbim
"And also there was kadesh" — it may be explained that among the Canaanites there were male cult prostitutes (kadesh). And it clarifies [the verse's] "they did according to all these abominations" — who did [them]? The nations whom [God] had dispossessed — they did all these abominations; and Israel did not protest against them. Therefore it is not mentioned in Chronicles that there was a kadesh among them. And according to the plain sense, "the abominations of the nations" — the construct noun "abominations" is written defectively, [short for] "the abominations of the nations," just as he explained regarding "the Ark of the Covenant."
And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem;
verse value 4278
Insights
Verse structure: 10 words, 51 letters. The shortest word is "went·up" (עָלָ֛ה, 3 letters) and the longest is "king·of·Egypt" (מֶלֶךְ־מִצְרַ֖יִם, 8 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "the·fifth" (הַחֲמִישִׁ֖ית), "Shishak" ((שושק)), "Shishak" (שִׁישַׁ֥ק). 10 unique roots are used. Frequent roots: "to·the·king" (root מלך, 341x in I Kings); "and·it·was" (root היה, 196x in I Kings); "against·Jerusalem" (root על, 127x in I Kings). The etnachta (major mid-verse pause) falls on 'Rehoboam', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיְהִ֛י [and·it·was] (31) + בַּשָּׁנָ֥ה [in·the·year] (357) + הַחֲמִישִׁ֖ית [the·fifth] (773) + לַמֶּ֣לֶךְ [to·the·king] (120) + רְחַבְעָ֑ם [Rehoboam] (320) + עָלָ֛ה [went·up] (105) + (שושק) [Shishak] (706) + שִׁישַׁ֥ק [Shishak] (710) + מֶלֶךְ־מִצְרַ֖יִם [king·of·Egypt] (470) + עַל־יְרוּשָׁלִָֽם [against·Jerusalem] (686) = 4278.
Rashi
Shishak. We find in the Midrash Shir HaShirim (Esther Rabbah 1:12): "He is Pharaoh Necho, and he is called Shishak, because he was eager and desiring all his days for the ivory throne that belonged to Solomon, his son-in-law, and now he ascended and took it."
and he took away the treasures of the house of Hashem, and the treasures of the king’s house; he even took away all; and he took away all the shields of gold which Solomon had made.
verse value 5825
Insights
Verse structure: 14 words, 69 letters. The shortest word is "house·of" (בֵּ֣ית, 3 letters) and the longest is "and·the·treasures·of" (וְאֶת־אֽוֹצְרוֹת֙, 9 letters). Words sharing gematria 375: did, Solomon. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "the·treasures·of" (אֶת־אֹצְר֣וֹת), "and·all" (וְאֶת־הַכֹּ֖ל), "all·the·shields·of" (אֶת־כׇּל־מָגִנֵּ֣י). The root לקח appears 3 times in this verse. 11 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "house·of·Hashem" (root יהוה, 254x in I Kings). The etnachta (major mid-verse pause) falls on 'took', dividing the verse into phrases of 8 and 6 words. Full calculation: וַיִּקַּ֞ח [and·took] (124) + אֶת־אֹצְר֣וֹת [the·treasures·of] (1098) + בֵּית־יְהֹוָ֗ה [house·of·Hashem] (438) + וְאֶת־אֽוֹצְרוֹת֙ [and·the·treasures·of] (1110) + בֵּ֣ית [house·of] (412) + הַמֶּ֔לֶךְ [king] (95) + וְאֶת־הַכֹּ֖ל [and·all] (462) + לָקָ֑ח [took] (138) + וַיִּקַּח֙ [and·took] (124) + אֶת־כׇּל־מָגִנֵּ֣י [all·the·shields·of] (554) + הַזָּהָ֔ב [gold] (19) + אֲשֶׁ֥ר [which] (501) + עָשָׂ֖ה [did] (375) + שְׁלֹמֹֽה [Solomon] (375) = 5825.
Rashi
"And he took all." The throne, which is more beloved than all else.
And king Rehoboam made in their stead shields of brass, and committed them to the hands of the captains of the guard, who kept the door of the king’s house.
verse value 5274
Insights
Verse structure: 14 words, 59 letters. Verse gematria: 5274 is divisible by 18, the value of chai ('life'). The shortest word is "captains·of" (שָׂרֵ֣י, 3 letters) and the longest is "and·he·committed" (וְהִפְקִ֗יד, 6 letters). Words sharing gematria 95: king, king. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·their·place" (תַּחְתָּ֔ם), "shields·of" (מָגִנֵּ֖י), "and·he·committed" (וְהִפְקִ֗יד). The root מלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "house·of" (root בית, 191x in I Kings); "and·did" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'copper', dividing the verse into phrases of 6 and 8 words. Full calculation: וַיַּ֨עַשׂ [and·did] (386) + הַמֶּ֤לֶךְ [king] (95) + רְחַבְעָם֙ [Rehoboam] (320) + תַּחְתָּ֔ם [in·their·place] (848) + מָגִנֵּ֖י [shields·of] (103) + נְחֹ֑שֶׁת [copper] (758) + וְהִפְקִ֗יד [and·he·committed] (205) + עַל־יַד֙ [to·the·hand·of] (114) + שָׂרֵ֣י [captains·of] (510) + הָרָצִ֔ים [the·ones·running] (345) + הַשֹּׁ֣מְרִ֔ים [the·watchmen] (595) + פֶּ֖תַח [opening] (488) + בֵּ֥ית [house·of] (412) + הַמֶּֽלֶךְ [king] (95) = 5274.
Radak
And he entrusted. He appointed them through the officers of the runners, so that the runners would carry them before the king when he came into the House of the Lord, and after his return, he returned them to the chamber of the runners, for there the shields were deposited. And this thing that he did—perhaps he was afraid of rebellion, or perhaps he did this thing for greatness and glory. And the meaning of "chamber" is a room, and Jonathan translated it as "duva." And what is said, "Whenever he came into the House of the Lord"—this was after he and Judah with him were subdued and returned to the Lord, as it says in Chronicles, where it states, "And also in Judah there were good things."
Metzudat Zion
V'hifkid. From the language of entrusting and placing:
Al yad. Like 'be-yad' (by the hand of):
Malbim
"And the king made," etc. — I explained in [my commentary on] Chronicles that he did this for repentance and as a remembrance of his sins; see there.
And it was so, that as oft as the king went into the house of Hashem, the guard bore them, and brought them back into the guard-chamber.
verse value 2469
Insights
Verse structure: 10 words, 46 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "house·of" (בֵּ֣ית, 3 letters) and the longest is "and·brought·them·back" (וֶהֱשִׁיב֖וּם, 7 letters). Words sharing gematria 345: the·ones·running, the·ones·running. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "as·often·as·the·entering·of" (מִדֵּי־בֹ֥א), "they·will·lift·them" (יִשָּׂאוּם֙), "and·brought·them·back" (וֶהֱשִׁיב֖וּם). The root רוץ appears 2 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "and·it·was" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 5 words. Full calculation: וַיְהִ֛י [and·it·was] (31) + מִדֵּי־בֹ֥א [as·often·as·the·entering·of] (57) + הַמֶּ֖לֶךְ [king] (95) + בֵּ֣ית [house·of] (412) + יְהֹוָ֑ה [Hashem] (26) + יִשָּׂאוּם֙ [they·will·lift·them] (357) + הָרָצִ֔ים [the·ones·running] (345) + וֶהֱשִׁיב֖וּם [and·brought·them·back] (369) + אֶל־תָּ֥א [to·the·chamber·of] (432) + הָרָצִֽים [the·ones·running] (345) = 2469.
Rashi
"The runners shall carry them." Before him, for honor, and afterward they shall return them to the chamber where the runners are always standing.
Ralbag
"And they brought them back to the chamber of the guards." Now, the intent of [the word] "chamber" here is an entrance — "portone" in the vernacular — and he would bring them there so that they would be better guarded.
Metzudat David
The runners shall take them. To guard him from the enemy who comes suddenly.
And they shall bring them back. After coming to the king's house.
Metzudat Zion
Midi. Whenever; I mean: at all times; like (I Samuel 1:7) 'whenever she went up' (midi aleita):
Ta. A matter of a chamber; like (Ezekiel 40:13) 'from the roof of the chamber' (megag hata):
Cross-references: II Kings 11:6; II Chronicles 12:11
Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
verse value 3569
Insights
Verse structure: 12 words, 58 letters. Notable word values: "not·they" (הֲלֹא־הֵ֣מָּה) = 86, equal to Elohim. The shortest word is "did" (עָשָׂ֑ה, 3 letters) and the longest is "and·all·that" (וְכׇל־אֲשֶׁ֣ר, 6 letters). Words sharing gematria 216: words·of, words·of. The root דבר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·all·that" (root אשר, 375x in I Kings); "of·the·kings·of" (root מלך, 341x in I Kings); "words·of" (root דבר, 191x in I Kings). The etnachta (major mid-verse pause) falls on 'did', dividing the verse into phrases of 5 and 7 words. Full calculation: וְיֶ֛תֶר [and·remainder·of] (616) + דִּבְרֵ֥י [words·of] (216) + רְחַבְעָ֖ם [Rehoboam] (320) + וְכׇל־אֲשֶׁ֣ר [and·all·that] (557) + עָשָׂ֑ה [did] (375) + הֲלֹא־הֵ֣מָּה [not·they] (86) + כְתוּבִ֗ים [written] (478) + עַל־סֵ֛פֶר [in·the·book·of] (440) + דִּבְרֵ֥י [words·of] (216) + הַיָּמִ֖ים [day] (105) + לְמַלְכֵ֥י [of·the·kings·of] (130) + יְהוּדָֽה [Judah] (30) = 3569.
And there was war between Rehoboam and Jeroboam continually.
verse value 1476
Insights
Verse structure: 6 words, 34 letters. Verse gematria: 1476 is divisible by 18, the value of chai ('life'). The shortest word is "was" (הָיְתָ֧ה, 4 letters) and the longest is "between·Rehoboam" (בֵין־רְחַבְעָ֛ם, 8 letters). The root בין appears 2 times in this verse. 5 unique roots are used. Frequent roots: "was" (root היה, 196x in I Kings); "between·Rehoboam" (root בין, 107x in I Kings); "all·the·days" (root יום, 100x in I Kings). Full calculation: וּמִלְחָמָ֨ה [and·battle] (129) + הָיְתָ֧ה [was] (420) + בֵין־רְחַבְעָ֛ם [between·Rehoboam] (382) + וּבֵ֥ין [and·between] (68) + יָרׇבְעָ֖ם [Jeroboam] (322) + כׇּל־הַיָּמִֽים [all·the·days] (155) = 1476.
Radak
"And there was war." Even though it is stated that Shemaiah the prophet prevented [Rehoboam] from waging war against Israel, and they heeded him, this was at the beginning of the monarchy, when Rehoboam considered restoring the kingship to himself, and at that time he prevented him. Once they heard that the cause was from God, [he stopped]. But afterwards, there were wars between them.
Metzudat David
And there was war. Although he had ceased fighting because of the word of the prophet, as stated above, nevertheless after some time he returned and fought with him all the days, until his death.
And Rehoboam slept with his fathers, and was buried with his fathers in the city of David; and his mother’s name was Naamah the Ammonitess. And Abijam his son reigned in his stead.
verse value 4504
Insights
Verse structure: 15 words, 69 letters. The shortest word is "David" (דָּוִ֔ד, 3 letters) and the longest is "with·his·fathers" (עִם־אֲבֹתָ֗יו, 7 letters). Words sharing gematria 529: with·his·fathers, with·his·fathers. The root עם appears 2 times in this verse. 14 unique roots are used. Frequent roots: "and·he·reigned" (root מלך, 341x in I Kings); "with·his·fathers" (root עם, 95x in I Kings); "his·son" (root בן, 72x in I Kings). First appearance of the root אבים ("Abijam") in I Kings. The etnachta (major mid-verse pause) falls on 'the·Ammonitess', dividing the verse into phrases of 11 and 4 words.
Metzudat David
And his mother's name. He wrote it again, to say that until the day of his death he was similar in his deeds to the deeds of his mother.
Malbim
And he mentioned the name of his mother here a second time, because she led him astray into evil until the end of his days.
Malbim