'Though Moses and Samuel stood before Me, My mind could not be toward this people'; four kinds are appointed over them; 'your words were found, and I did eat them' — 'I will make you to this people a fortified brazen wall.'
Tap any Hebrew word to reveal its root, value, and meanings.
Then said Hashem to me: ‘Though Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth.
verse value 2782
Insights
Verse structure: 14 words, 60 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 2782 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·me" (אֵלַ֔י, 3 letters) and the longest is "though·stood" (אִם־יַעֲמֹ֨ד, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "though·stood" (אִם־יַעֲמֹ֨ד), "Moses" (מֹשֶׁ֤ה), "and·Samuel" (וּשְׁמוּאֵל֙). The root פנים appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·said" (root אמר, 476x in Jeremiah); "to·the·people" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 11 and 3 words. Full calculation: וַיֹּ֤אמֶר [and·said] (257) + יְהֹוָה֙ [Hashem] (26) + אֵלַ֔י [to·me] (41) + אִם־יַעֲמֹ֨ד [though·stood] (165) + מֹשֶׁ֤ה [Moses] (345) + וּשְׁמוּאֵל֙ [and·Samuel] (383) + לְפָנַ֔י [to·my·face] (170) + אֵ֥ין [nothing] (61) + נַפְשִׁ֖י [my·soul] (440) + אֶל־הָעָ֣ם [to·the·people] (146) + הַזֶּ֑ה [this] (17) + שַׁלַּ֥ח [let·go] (338) + מֵעַל־פָּנַ֖י [from·before·My·face] (280) + וְיֵצֵֽאוּ [and·they·will·go·out] (113) = 2782.
Rashi
Moses and Samuel: Both were compelled to seek mercy for Israel. Initially, they returned them to the good, and only afterward did they pray for them; it did not enter their minds to turn back My wrath until they had first returned them to the good. Moses said, "Set every man his sword" (Exodus 32:30), and "He strewed [it] upon the water" (ibid.), and only afterward did he say, "I will go up to the Lord; perhaps I shall atone." Samuel [acted] at Mizpah: "and the children of Israel removed the Baalim" (1 Samuel 7:5), and only afterward [did he say], "gather all Israel to Mizpah and I will pray for you" (ibid.). [The meaning is:] you [Jeremiah] are not able to bring them back to Me; therefore do not pray for them.
My soul. My desire:
Radak
"And the Lord said to me": Why do you increase your prayer before Me? For even if Moses and Samuel were to stand before Me in prayer, though they were greater than you, if they were to stand before Me, "My soul has no desire for this people." "My soul" means "My will/desire," as it is written, "Do not give me over to the will of my adversaries" (Tehillim 27:12). And [the verse] mentions Moses and Samuel, who were Levites and prophets. And the greatest of the prophets after Moses our teacher was Samuel, as it is written: "Moses and Aaron among His priests, and Samuel among those who invoke His name" (Tehillim 99:6); and it is written: "Samuel was faithful as a prophet of the Lord" (Shmuel I 3:20); and it is written: "He did not let fall to the ground any of His words" (Shmuel I 3:19).
“Send them away from My presence, and they will go out.” “Send them away from My presence, and they will go out.” And the commandment is interpreted in reference to Jeremiah, as if it said: If it is in your power to send them away, it is better that you send them away than that you pray for them.
Metzudat David
"If he shall stand." This means: in prayer and supplication.
Moses and Samuel. Moses or Samuel—this means that even though their prayer was accepted before Me, nevertheless, if either of them were to pray on behalf of this people, it is not My desire to be appeased on their account.
"Send": Tell them by prophecy that I said to expel them from My land, and they shall go forth from it.
Metzudat Zion
My soul. The matter of "desire" is like, "If it be your desire" (Genesis 23:8).
Shelach. The matter of sending away and divorce is like [the verse] “he shall send her away” (above 3:1).
Malbim
"And the Lord said" [to me] — the Lord replied to him, that their sentence had already been sealed and no prayer would avail anymore, even if Moses and Samuel were to stand before Me, for they were constantly interceding on behalf of Israel and reversing the decree. That was while My soul and My will were still toward them; for although My countenance was one of anger, My inner disposition was inclined toward favor. But now My soul is alienated from them; therefore, "send them away from My presence," and they shall go into exile, like a stubborn and rebellious son whom his father thrusts out of his house.
And it shall come to pass, when they say to you: Whither shall we go forth? then you shall tell them: Thus says Hashem: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to captivity.
verse value 6338
Insights
Verse structure: 21 words, 87 letters. Notable word values: "and·it·shall·be" (וְהָיָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "where?" (אָ֣נָה, 3 letters) and the longest is "when·they·say" (כִּי־יֹאמְר֥וּ, 7 letters). Words sharing gematria 507: and·that, and·that, and·that. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "when·they·say" (כִּי־יֹאמְר֥וּ), "where?" (אָ֣נָה). The root אשר appears 4 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "when·they·say" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah). First appearance of the root שבי ("into·captivity") in Jeremiah. The etnachta (major mid-verse pause) falls on 'let·us·go·forth', dividing the verse into phrases of 5 and 16 words.
Rashi
"Those destined for death, etc." – Every [punishment] mentioned later in the verse is more severe than the one before it: the sword is more severe than death [by natural causes] - death by the sword is disgraceful, whereas death on one's bed is not disgraceful. And so it says, "Precious in the eyes of the Lord is the death of His pious ones" (Psalms 116:15). Famine is more severe than the sword, for the one [who dies of famine] suffers while the other [who dies by the sword] does not suffer. And so it says, "Better were those slain by the sword than those slain by famine" (Lamentations 4:9). Captivity - all of these are contained within it.
Radak
"And it shall be when they say" – "which are for death." Our Sages of blessed memory said: "Everything that is mentioned later in this verse is more severe than its predecessor. The sword is more severe than death. If you wish, say it is a matter of logic: this one disfigures, and the other does not disfigure. If you wish, say it is from a verse: 'Precious in the eyes of the Lord is the death of His pious ones.' Famine is more severe than the sword. [By] logic: this one suffers, and the other does not suffer. [By] a verse: 'Better are those slain by the sword than those slain by famine.' Captivity is more severe than all of them, for all of them are included in it."
Metzudat David
"Whither shall we go? Where shall we go, and for what purpose?"
"Which are for death" – one who is liable to die for his sin by the plague shall be given over to death; and those who are for the sword, etc. – each one shall be punished by the means appropriate to him.
Metzudat Zion
"Whither." Whither? And similarly, "Where shall I go up?" (II Samuel 2:1).
Malbim
“And it shall be, etc., ‘Whither shall we go forth?’” He will answer them that they should go forth to the multitude of punishments destined for them. He considers natural evils—death and famine; chosen evils that come through beings of free choice—sword and captivity; and voluntary evils that come through beings of desire—dogs and wild beasts, as it is stated: “My arrows I will spend on them,” “wasted with famine,” “the fiery flame,” “the creeping things of the earth and the beasts,” “the sword,” as it is stated there. And he depicts it as though upon their going forth from before the Lord, four judgments were prepared for the mockers, and the last is worse than the first, as it is stated: “And he who flees shall be at the sound of terror, etc., as when a man flees from a lion, etc.”
And I will appoint over them four kinds, says Hashem: the sword to slay, and the dogs to drag, and the fowls of the heaven, and the beasts of the earth, to devour and to destroy.
verse value 6395
Insights
Verse structure: 15 words, 84 letters. The shortest word is "four" (אַרְבַּ֤ע, 4 letters) and the longest is "and·the·dogs" (וְאֶת־הַכְּלָבִ֖ים, 9 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·kill" (לַהֲרֹ֔ג), "and·the·dogs" (וְאֶת־הַכְּלָבִ֖ים), "to·drag" (לִסְחֹ֑ב). 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "upon·them" (root על, 276x in Jeremiah); "earth" (root ארץ, 245x in Jeremiah). First appearance of the root ארבע ("four") in Jeremiah. First appearance of the root סחב ("to·drag") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·drag', dividing the verse into phrases of 9 and 6 words.
Rashi
"And I will visit." This is the language of appointment and commissioning:
To drag. To pull along. And similarly, "if they do not drag them" (below, 49).
Radak
"And I will appoint" — "families." By way of metaphor [a borrowed/figurative usage], meaning four kinds of punishments.
"To drag." For it is the way of dogs to drag the carcass when they eat it.
Metzudat David
"And I will take account." I will enumerate upon them four families, meaning four types of punishments:
To drag. It is the manner of dogs to drag carcasses from place to place:
"To eat and to destroy." The birds are to eat the carcasses, and the beasts are to destroy [them] by trampling with their feet.
Metzudat Zion
"And I will take account." The matter concerns appointment [to an office] and the treasurer's role.
"Families." He said this by way of metaphor (a borrowed term):
"To drag." The meaning is pulling and hauling, like "dragged and cast" (below 22:19).
Malbim
“And I will visit,” etc.: The dogs drag the carcass outside, and the birds of the sky eat the flesh of the carcass, while the domestic beast does not eat the flesh but only tramples and destroys it, as it states: “the birds to eat, and the beast to destroy.”
And I will cause them to be a horror among all the kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for that which he did in Jerusalem. .
verse value 4396
Insights
Verse structure: 14 words, 69 letters. The shortest word is "upon" (עַ֥ל, 2 letters) and the longest is "son·of·Hezekiah" (בֶן־יְחִזְקִיָּ֙הוּ֙, 9 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "Manasseh" (מְנַשֶּׁ֤ה), "son·of·Hezekiah" (בֶן־יְחִזְקִיָּ֙הוּ֙). 12 unique roots are used. Frequent roots: "that·he·did" (root אשר, 459x in Jeremiah); "upon" (root על, 276x in Jeremiah); "king" (root מלך, 253x in Jeremiah). First appearance of the root זועה ("to·horror") in Jeremiah. The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 6 and 8 words.
Rashi
"לזעוה" – from the root of "לא קם ולא זע" (Esther 5:9); similarly, "גאוה" is from the root of "גא מאד" (Isaiah 15).
"To all the kingdoms of the land." Anyone who hears of the evil that has befallen them shall be terrified.
Radak
"And I will make them a horror." It is written "lezu'ah" (לזועה) but read "leza'avah" (לזעוה); the meaning is the same, but they are two [different] roots, both relating to the concept of trembling/motion.
"Because of Manasseh." For he led Judah in evil deeds and shed innocent blood until Jerusalem was filled with corpses, as is written; and Targum [Yonatan] renders it: "because they did not repent, as Manasseh son of Hezekiah [eventually did]."
Metzudat David
"To be a terror to all kingdoms. They all will tremble and quake, lest the same thing that happened [to Judah] happen to them as well."
"Because of Manasseh." That is to say, because they clung to the deed of Manasseh, etc.
“Because of which, etc.”: Because he performed his deeds in Jerusalem publicly, therefore they learned from him and adhered to them.
Metzudat Zion
"Leza'avah." The meaning is trembling and terror, like "and it shall be but terror" (Isaiah 28):
Because of. For the sake of, as in: “Because of this matter” (Deuteronomy 15:10):
Malbim
"And I will make them a horror, on account of Manasseh": From that time the decree began, and see what is written in Kings regarding this matter:
For who shall have pity upon you, O Jerusalem? Or who shall bemoan you? Or who shall turn aside to ask of your welfare?
verse value 2203
Insights
Verse structure: 12 words, 44 letters. The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "who?·will·pity" (מִֽי־יַחְמֹ֤ל, 6 letters). Words sharing gematria 56: and·who, and·who. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "who?·will·pity" (מִֽי־יַחְמֹ֤ל), "will·shake" (יָנ֣וּד), "to·ask" (לִשְׁאֹ֥ל). The root מי appears 2 times in this verse. 10 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "upon·you" (root על, 276x in Jeremiah); "Jerusalem" (root ירושלם, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 7 and 5 words. Full calculation: כִּ֠י [for] (30) + מִֽי־יַחְמֹ֤ל [who?·will·pity] (138) + עָלַ֙יִךְ֙ [upon·you] (130) + יְר֣וּשָׁלִַ֔ם [Jerusalem] (586) + וּמִ֖י [and·who] (56) + יָנ֣וּד [will·shake] (70) + לָ֑ךְ [to·you] (50) + וּמִ֣י [and·who] (56) + יָס֔וּר [he·shall·turn·aside] (276) + לִשְׁאֹ֥ל [to·ask] (361) + לְשָׁלֹ֖ם [peaceably] (400) + לָֽךְ [to·you] (50) = 2203.
Rashi
He shall console. He shall lament:
And who will turn aside to you, inclining from his way, to ask you for peace?
Radak
"Who will console you?" This is like [the phrase] "to console him and to comfort him," referring to the matter of comforting a mourner and recounting his troubles with him. This expression is used because comforters would disperse from their place, one from here and one from there, to comfort the mourner. It says: "Who will have compassion on you? Who will console you? Who will turn aside to ask after your welfare?" For you caused your own ruin by having abandoned Me; therefore you shall go backward and not forward.
Metzudat David
"For who will have mercy? This means: there is no one who will have mercy on you, and no one who will shake his head over you, as is the custom of comforters, to comfort you when trouble comes upon you; and there is no one who will divert from his way to come to you and inquire after your welfare."
Metzudat Zion
He will have mercy. From the language of compassion and mercy:
"Yanud." From the language of wandering:
Malbim
For who will have mercy so as not to leave you to be destroyed, and who will come to you to comfort you, the relatives who come to comfort the mourner, and even afterwards, who will at least take the trouble to inquire after your well-being, which even distant ones do, even after the days of mourning have passed?
You have cast Me off, says Hashem, You are gone backward; Therefore do I stretch out My hand against you, and destroy you; I am weary with repenting.
verse value 4283
Insights
Verse structure: 12 words, 53 letters. The shortest word is "me" (אֹתִ֛י, 3 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֖ה, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "you·left" (נָטַ֥שְׁתְּ), "and·I·stretched·out" (וָאַ֨ט), "and·I·destroyed·you" (וָֽאַשְׁחִיתֵ֔ךְ). 10 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "upon·you" (root על, 276x in Jeremiah); "you·go" (root הלך, 108x in Jeremiah). The etnachta (major mid-verse pause) falls on 'you·go', dividing the verse into phrases of 6 and 6 words.
Rashi
"I have wearied of relenting." How many times did I plan to destroy, and I relented of the evil? Now I have wearied of relenting; "relenting" in the foreign tongue is "porpenser."
Radak
"You" — "I am weary of relenting." How many times have I relented concerning the evil I had spoken of doing to them, and did not do it? I am weary of this; I can no longer relent, but rather I will take vengeance upon them.
Metzudat David
"You have forsaken Me. Because you have abandoned Me and gone backward, to withdraw from Me, therefore I will stretch out My hand against you to strike you, and I will destroy you."
"I am weary of relenting." Behold, many times I decreed destruction upon you, and afterward I relented; but now I am weary of relenting concerning the evil.
Metzudat Zion
You have forsaken. You have abandoned:
"And I stretched out." From the language of extending:
נלאתי. The matter of weariness and toil, as in "and Egypt shall be weary" (Exodus 7:18):
"HaNachem." The matter is the opposite of "chashavah" (thought), just as in "pen yinachem ha'am" (Exodus 13:17):
Malbim
"You," because you yourself brought this evil upon yourself in that you abandoned Me, and thereafter you continually added to distancing yourself from Me, for you always went backward; therefore I stretched out My hand and destroyed you time after time. And although I always relented of the evil, in the end I grew weary of relenting, until I scattered them with a winnowing fork so that they went into exile, and I also bereaved them of their young children, and afterward I destroyed even the elders as well; yet despite all this, they did not turn back from their ways.
And I fan them with a fan in the gates of the land; I bereave them of children, I destroy My people, Since they return not from their ways.
verse value 3748
Insights
Verse structure: 9 words, 47 letters. The shortest word is "earth" (הָאָ֑רֶץ, 4 letters) and the longest is "from·their·ways" (מִדַּרְכֵיהֶ֖ם, 7 letters). Words sharing gematria 254: and·I·scattered·them, with·a·fan. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·scattered·them" (וָאֶזְרֵ֥ם), "with·a·fan" (בְּמִזְרֶ֖ה), "I·bereave" (שִׁכַּ֤לְתִּי). 9 unique roots are used. Frequent roots: "earth" (root ארץ, 245x in Jeremiah); "not·return" (root שוב, 106x in Jeremiah); "from·their·ways" (root דרך, 64x in Jeremiah). The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 4 and 5 words. Full calculation: וָאֶזְרֵ֥ם [and·I·scattered·them] (254) + בְּמִזְרֶ֖ה [with·a·fan] (254) + בְּשַׁעֲרֵ֣י [in·gates·of] (582) + הָאָ֑רֶץ [earth] (296) + שִׁכַּ֤לְתִּי [I·bereave] (760) + אִבַּ֙דְתִּי֙ [I·destroy] (417) + אֶת־עַמִּ֔י [my·people] (521) + מִדַּרְכֵיהֶ֖ם [from·their·ways] (319) + לוֹא־שָֽׁבוּ [not·return] (345) = 3748.
Rashi
“With a winnowing fan.” A sieve, which they call a “van” in the vernacular, which is such that it scatters the barley so that they do not all roll to one place.
Radak
"And I will scatter them." Just as grain is winnowed with a winnowing fork, so will I scatter them at the gates of the land; that is to say, in their exile I will disperse them throughout all the cities of the land. And he said "at the gates" in place of "in the cities," because it is through the gate that one enters and exits the city. Similarly, it is said, "to all who enter the gate of his city." And Targum Yonatan translates it "in the cities of the land," and similarly he translates in many places "her gates" as "her cities." And "I will scatter them" refers to the Ten Tribes that went into exile, and likewise "I have bereaved, I have destroyed" he says concerning them. And even so, the tribe of Judah, who saw all this, did not turn back from their evil ways. And he said "I have bereaved" because they were His children.
Metzudat David
"And I will scatter them." I will scatter them throughout all the cities of the land, like one who scatters grain with a winnowing fork, so that they do not all fall in one place.
"שכלתי" (I have bereaved them). Even though I have bereaved them and destroyed them, nevertheless they did not return from their ways, nor did they take instruction.
Metzudat Zion
"ואזרם" – The term "va'ezrem" (I scattered them) relates to the concept of scattering, as in: "And I will scatter you among the nations" (Leviticus 26:33).
“With the winnowing fan.” This is the instrument with which they winnow the grain. And similarly, “With the shovel and with the winnowing fan” (Isaiah 30:24).
"בשערי" – "In the cities" – and similarly, "in one of your cities" (Deuteronomy 17:2):
"I have bereaved." The meaning is death [bereavement], as it is stated: "Outside, the sword shall bereave" (Deuteronomy 32:25).
Their widows are increased to Me above the sand of the seas; I bring upon them, against the mother, a chosen one, Even a spoiler at noonday; I cause anguish and terrors to fall upon her suddenly.
verse value 4358
Insights
Verse structure: 15 words, 68 letters. The shortest word is "to·them" (לָהֶ֥ם, 3 letters) and the longest is "their widows" (אַלְמְנוֹתָו֙, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "are·increased·to·Me" (עָֽצְמוּ־לִ֤י), "their widows" (אַלְמְנוֹתָו֙), "from·sand·of" (מֵח֣וֹל). The root על appears 2 times in this verse. 13 unique roots are used. Frequent roots: "upon·if" (root על, 276x in Jeremiah); "I·brought" (root בוא, 211x in Jeremiah); "to·them" (root הם, 132x in Jeremiah). The etnachta (major mid-verse pause) falls on 'at·noon', dividing the verse into phrases of 10 and 5 words.
Rashi
"They became numerous to Me." [Meaning] they increased before Me - his widows:
“Upon the mother.” Upon Jerusalem, which was a city and a mother in Israel.
And at midday. Everything shall be revealed before him [the plunderer], all the hidden treasures of their concealment:
"I brought upon her suddenly a city." I caused armies of a city and many terrors to encamp upon them suddenly. And there are those who interpret "city" [עיר] as meaning "enemy," like "and he has become your enemy" (1 Samuel 28:16), and [likewise] "its interpretation is for your enemy" (Daniel 3):
Radak
"They have increased to me." This expression is used [to convey the sense of] both quantity and quality. And it says "to me" -- that is to say, that I am distressed over them, and their widows have multiplied in my eyes.
“Her widowhood.” It is written without a yod and read with a yod, and many examples like this are found. This occurred in the days of Ahaz, when Pekah, son of Remaliah, killed one hundred and twenty thousand men of Judah in a single day, and the women were left widows.
I brought upon them, against the mother of a young man, a robber at midday. Regarding the assembly of young men, I brought a robber at midday, meaning that they did not come at night like thieves, but rather at midday, and the strength of the young men did not avail them. "Mother" means an assembly or a family, as it is called "um" and "umma." "Young man" is used in a general sense, like "young men," and similarly, "six hundred chariots of young men." And Jonathan [ben Uzziel] translated: "I brought upon them," etc., as in the column.
"I have cast down upon her suddenly a city and terrors." "Upon her" refers to the "mother" mentioned [previously]. "A city" -- that is to say, the destruction of the cities. "And terrors" is like "suddenly," as in "and they hastened Haman, hurrying him to go, suddenly." And it is as if it said, "I have cast down upon her, suddenly, terrors [and] a city," and the repetition is to strengthen the matter, like "instantly, suddenly." And my father and master, of blessed memory, explained "city" as "enemy," from "and he became your enemy" [וַיְהִי עָרֶךָ]. And Targum Yonatan: "I brought upon them armies," etc., as in the column.
Metzudat David
"They have become numerous to Me." The widows among them are, in My eyes, more numerous than the sand of the seas. That is to say, I do not treat them as an avenger, for whom all is counted before Me as little; rather, on the contrary, it is counted before Me as much, and there is no joy before Me in this.
"I brought to them." I brought upon them — and it returns to explain "against the mother," meaning concerning Jerusalem: I brought a band of young men to plunder them at noontime, so that they would see to find all the treasuries of hidden stores.
I caused to fall. I suddenly brought upon her a terrifying group of enemies and a terrifying assembly of a people:
Metzudat Zion
"They became numerous." The matter of plurality is similar to that of "a mighty people" (Psalms 38:20):
"Mother." Thus a great city that has small towns around it is called [a "mother"]; and likewise, "a mother city in Israel" (II Samuel 20:19).
"Young man." [Meaning] chosen/select and mighty:
"Robber." Oppressor:
"Hifalti" (I caused to encamp/settle upon her). The meaning is dwelling and encamping, as in "encamped in the valley" (Judges 7:12):
"Ir" [in the sense of enmity]. The matter is enemy/adversary, similar to [the verse] "and He became your enemy" (I Samuel 28:16).
"And terrors." From the term "behalah," meaning panic and fear.
Malbim
"They have become more numerous to Me" – he depicts in his figurative language that the widows who remained were numerous and many, more than the sand of the seas. Therefore he brought upon them, against every widowed mother, a young man to lie with her; and this young man was also a plunderer, who fornicated with her and plundered her. And this was at noon, in the sight of all. "I have cast down upon her" – upon the widow – "I have cast down suddenly" [a city, in the sense of the exposing of nakedness] "and terrors" – for the plunderer's terror came upon her, and he also exposed her nakedness. And through this plundering young man, "she who bore seven" became wretched – the widow who bore seven sons – she breathed her last, expired her soul, and died, until her sun set while it was yet day; that is, on that very day before evening, for the young man came upon her at noon and on that same day she died; and there was also shame and disgrace, in that he exposed her nakedness. And their remnant, who are the orphans, the children of the widow, the enemy will kill by the sword.
And the allegory is that Jerusalem was like a widow, after most of the children of Judah were slain by the enemy's sword; and a plundering young man came upon her, who is Nebuchadnezzar and his armies, and he exposed her nakedness and plundered her, in that he destroyed the Holy Temple and tore away the covering of Judah and destroyed the city; and through this, "she who bore seven" became wretched — that is, Jerusalem, who raised up seven kings from the exile of the king of Assyria until the exile of Nebuchadnezzar — and the rest were given to the sword in the lands of their captors.
She that has borne seven languishes; Her spirit droops; Her sun is gone down while it was yet day, She is ashamed and confounded; And the residue of them will I deliver to the sword before their enemies, Says Hashem.’
verse value 4953
Insights
Verse structure: 18 words, 78 letters. Verse gematria: 4953 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "went·in" (בָּ֥א, 2 letters) and the longest is "and·their·remnant" (וּשְׁאֵרִיתָ֗ם, 7 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "languishes" (אֻמְלְלָ֞ה), "shall·bear" (יֹלֶ֣דֶת), "the·seven" (הַשִּׁבְעָ֗ה). The root בוא appears 2 times in this verse. 16 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "went·in" (root בוא, 211x in Jeremiah); "I·will·give" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·confounded', dividing the verse into phrases of 12 and 6 words.
Rashi
"She who bore seven is forlorn" refers to Samaria and the congregation of the Ten Tribes, from whom seven families arose; she has already become forlorn and been exiled.
"And their remnant" – these are Judah and a portion of Benjamin who remained in Israel. "To the sword I will give" – these are the seven families: the house of Jeroboam son of Nebat, the house of Baasha, the house of Omri, the house of Jehu, the house of Menachem, the house of Pekah, and the house of Hoshea.
"Nafchah nafshah" [her soul is spent] – a term meaning 'her soul languishes' (דאבה נפשה); for Targum renders "ve-da'avon nafesh" (Deuteronomy 28:65) as "u-mifchan nafesh."
"While it was yet day." They hastened to fall outside of their appointed time; this is expounded in Tractate Gittin. And in Midrash Rabbi Tanchuma, they expounded it with reference to Jerusalem, and enumerated seven wicked kings: Jehoram, Joash, Ahaz, Manasseh, Amon, Jehoiakim, and Zedekiah. However, one should also count Rehoboam, Abijah, Amaziah, and Ahaziah.
"Ve-chaferah" [and she is humiliated] – a term of shame:
Radak
“Wretched is she who bears seven.” This refers to one who bears many children, and it is the Congregation of Israel. And “seven” denotes a matter of multitude in various places, not an exact numerical count. So too: “While the barren woman bears seven”; “The righteous falls seven times and rises”; “Seven times as your sins.”
"Her soul was breathed out." The meaning is grief, like [the phrase] "a dejection of spirit" (mefach nefesh).
"Her sun set while it was still day." [Stated] by way of metaphor, on account of the abundance of troubles, just as it also says regarding troubles, "the sun shall be dark at its rising" [cf. Isaiah 13:10]. "Ba'ah" [with a heh] is written, "ba" [without a heh] is read; and the word "sun" [shemesh] is found in both the masculine and the feminine gender.
"Shame and disgrace." A repetition of the same idea expressed in different words:
"And their remnant." The remnant that will not go into exile I will give to the sword. And one may also interpret "and their remnant" as referring to their children, like [the phrase] "name and remnant" [cf. Isaiah 14:22].
Metzudat David
"She is forlorn." Already Samaria had gone into exile, along with the ten tribes, which produced seven families of wicked kings: Jeroboam the son of Nebat and his house; Baasha and his house; Omri and his house; Jehu and his house; Menachem and his house; Pekah and his house; Hoshea the son of Elah and his house.
"Her soul is faint." She had anguish of soul.
"Her sun has set." Her sun set while the day was still great [high], meaning that her greatness was cast down swiftly, before its time.
"Shame and disgrace." And she sits in exile in shame and disgrace.
"And the remnant." The remnant that remains of the congregation of Israel are Judah and Benjamin; I will also give them to the sword before their enemies.
Metzudat Zion
Amalelah. The matter of cutting off is like "I am miserable" (Psalms 6:3).
Her soul has blown out. This is the matter of the languishing of the soul, and similarly, "and their hope is the breath of the soul" (Job 11:20).
Ba. The matter of "setting" is like "when the sun had set" (Genesis 28:11):
"Vechafara." The meaning is shame; and similarly, "and the moon shall be confounded" (Isaiah 24:23).
"And their remnant." From the language of "she'arit" (remnant) and "shiyur" (that which is left over).
Woe is me, my mother, that you have borne me A man of strife and a man of contention to the whole earth! I have not lent, neither have men lent to me; Yet every one of them does curse me.
verse value 3485
Insights
Verse structure: 13 words, 62 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·not·they·lent·to·me" (וְלֹא־נָֽשׁוּ־בִ֖י, 8 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "woe·to·me" (אֽוֹי־לִ֣י), "strife" (מָד֖וֹן), "not·I·lent" (לֹֽא־נָשִׁ֥יתִי). The root איש appears 2 times in this verse. 11 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "to·all·the·earth" (root ארץ, 245x in Jeremiah); "his·them" (root כל, 167x in Jeremiah). First appearance of the root נשה ("not·I·lent") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·all·the·earth', dividing the verse into phrases of 9 and 4 words. Full calculation: אֽוֹי־לִ֣י [woe·to·me] (57) + אִמִּ֔י [my·mother] (51) + כִּ֣י [for] (30) + יְלִדְתִּ֗נִי [bore·me] (504) + אִ֥ישׁ [man] (311) + רִ֛יב [strife] (212) + וְאִ֥ישׁ [and·man·of] (317) + מָד֖וֹן [strife] (100) + לְכׇל־הָאָ֑רֶץ [to·all·the·earth] (376) + לֹֽא־נָשִׁ֥יתִי [not·I·lent] (801) + וְלֹא־נָֽשׁוּ־בִ֖י [and·not·they·lent·to·me] (405) + כֻּלֹּ֥ה [his·them] (55) + מְקַֽלְלַֽוְנִי [cursing·me] (266) = 3485.
Rashi
Woe to me, my mother. Jeremiah was lamenting over himself that the inhabitants of his city hated him because of his words of reproof.
"And a man of strife." A man of quarreling, as it is said: "My spirit shall not strive with man forever" (Genesis 6:3).
"I have not lent." As in, "You shall not be to him as a creditor" (Exodus 22:24):
"Everyone curses me." I do not contend with them over monetary matters, for I have claims against them, but they have none against me; and yet the entire people curse me.
Radak
Woe to me, my mother, a man of strife and a man of contention. For they all contend with me, and "contention" is like "strife."
"I have not lent, nor have they lent to me." "I have not lent to them" means that I would demand repayment of my loan from them, and they would curse me on account of this; and "nor have they lent to me" means that they would demand repayment of their loan from me, and I would refuse to give it to them, and on account of this they would curse me. None of this is so; rather, it is only that they hate me because I reprove them for their own good.
"Everyone curses me" (kulloh meqalelavni). The word is composed of two roots: from "qalal" (to curse) and from "qalah" (to be light/dishonored), for these are two distinct matters: the curse is the opposite of the blessing, and the disgrace is the opposite of honor. And so the prophet said, as it were, "everyone curses me and dishonors me," and the two were combined into one, and he expressed two matters in a single word, to abbreviate the language and for its elegance. And the heh of "qalah" was exchanged for a vav, as is the custom of substitution in its place; and had they not exchanged it, and read the lamed of the verb [root] as they did, the sense of "qalah" would not have been recognizable in the word.
Metzudat David
Woe to me, my mother. Jeremiah would lament, directing his speech as if to his mother, saying, “Woe to me, my mother, who bore me to be a man of strife and contention for all, for they contend with me because I reprove them.”
"I have not lent." Sometimes people quarrel with the lender because he is pressing for repayment of the loan, and sometimes they quarrel with the borrower because he is not repaying the loan. But I did not lend to them, nor did they borrow from me, and nevertheless they all curse and disgrace me.
Metzudat Zion
"Madon." The term denotes strife, a quarrel, as in "let contention cease" (Proverbs 26:20).
"Neshiti." The matter of a loan is like "You shall not be to him as a creditor" (Exodus 22:24).
“Those who curse me.” This is from the language of “curse” and from the language of “disgrace” and humiliation.
Malbim
Woe to me, my mother! According to the metaphor, I have brought upon the mother of a young man who is a robber. This includes, according to the simile, every mother and mother, and according to the tenor, the city that is a mother in Israel. It is mentioned that he prophesied this concerning his biological mother, and concerning the city which is his metaphorical mother, and he laments that she bore him to be the one who prophesies about it. And likewise it is said in the Midrash: A parable of a priest who gave the woman the bitter waters to drink and looked at her and saw that she was his mother. And since the Lord said to him, "The remnant of them He will give to the sword," and he is included among them together with his mother, he laments that he was born to see toil and sorrow. "A man of strife and a man of contention," for until now he had hope that he would bring them back in repentance and turn back [God's] wrath, but now that his prayer was not accepted, and the decree was sealed, his matter with the people is only to strive with them and not to benefit them. "A man of strife and a man of contention": the strife is without cause, and the contention is when there is a legal case, words, and claims. And against "a man of strife" he said, "I have not lent money to others," for then the borrower has strife with the lender because he demands his money from him. And against "a man of contention" he said, "Nor have they lent to me," for then they had contention with me, meaning a legal case and words that I would repay them their money, and this is contention, law, and judgment. And despite all this, everyone curses me.
Hashem said: ‘Verily I will release you for good; verily I will cause the enemy to make supplication to you in the time of evil and in the time of affliction.
verse value 4859
Insights
Verse structure: 14 words, 58 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "in·you" (בְךָ֗, 2 letters) and the longest is "I·will·release·you" (שֵׁרִיתִ֖יךָ, 6 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·will·release·you" (שֵׁרִיתִ֖יךָ), "I·will·cause·to·entreat" (הִפְגַּ֣עְתִּֽי), "the·enemy" (אֶת־הָאֹיֵֽב). The root אם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "evil" (root רע, 90x in Jeremiah). The etnachta (major mid-verse pause) falls on 'for·good', dividing the verse into phrases of 6 and 8 words.
Rashi
"Sheritikha" [I have left you / released you] – I have left you remaining, a term of 'remnant' (שארית). So too did Menachem interpret it. But Dunash interpreted it as a term of 'loosening', and 've-sheritikha' is like (Daniel 5:12) 'meshare kitrin' [the loosening of knots]. And the interpretation of 'sheritikha' is indeed so, as it is stated, "Behold, I have released you today from the fetters" (below, 40), meaning: on the day that the Lord fulfilled His word, it was said to him, "And now, behold, I have released you today from the fetters that were on your hands — if it is good in your eyes to come with me to Babylon." And also Israel asked of him that he pray on their behalf, as it was said to him, "Pray for us to the Lord our God, for we are left, few out of many" (below, 42).
If not. The language of an oath:
"I have caused [the enemy] to entreat you in a time of calamity." This refers to the enemy: when calamity comes upon them, they will entreat you, so that you seek mercy for them — such as Zedekiah, who said to him, "Please inquire of the Lord on our behalf," etc. Another interpretation: Nebuzaradan will request of you, "If it is good in your eyes, come with me to Babylon" (below, 40).
Radak
"God said." God said to me, when I was complaining about them, that my end would be good.
"If not." It is akin to an oath, such as: "Surely I have stilled and quieted [my soul]" (Psalms 131:2); [or] "Surely, as I have planned, so it came to be" (Isaiah 14:24).
Your remnant. Like "your remnant" (sharitecha), with a hireq under the tav in place of a segol; and similarly, the tav in "and your scattered ones" (utefutzotekhem) has a hireq in place of a segol, and the aleph of "the rest" (sha'ar) is omitted from the writing. And similarly, "and all the remnant of Israel" (vegam kol sharit Yisrael) is like "the remainder" (she'arit) and "your remainder" (she'aritecha), whose meaning is "your end," i.e., what will remain of you when their evil comes. And so did Jonathan translate: "If not, your end will be for good."
"If I have not caused the enemy to encounter you in a time of evil and in a time of distress." In the time of Israel's evil and distress, I will cause the enemy to encounter you — that is, Nebuzaradan — who will meet with you so that you may do what is good and right in your own eyes, whether to remain or to go, as it is written. "הפגעתי" (I caused to encounter) is a transitive verb, meaning: I will appoint him to meet with you and to request of you that you do whatever you wish. And one may also explain "הפגעתי" as referring to the striking of the sword, in which case the verse would be divided: "If I have not [spared] your remnant" is said regarding the prophet; "if I have not caused [the enemy] to encounter you" is said regarding Israel — for even according to the first interpretation, "your wealth and your treasures" is said regarding Israel. And there are those who explain "your remnant" as "I have released you," from the [Aramaic] loosing of bonds (mesharei qitrin), as Nebuzaradan said to him: "Behold, I release you today from the fetters that were upon your hands." "שרותך" is written with a vav and read with a yod, and the meaning is the same, for the letters alef, heh, vav, yod are interchangeable.
Metzudat David
"Said the Lord." The prophet said: The Lord said to me: "Why are you worried about their curse? Behold, I swear that I will surely leave you for good; all those who curse you will die and go into captivity, and you will remain for good."
"If not." Behold, I swear that at the time the evil and distress come, I will then stir up the heart of the enemy — that is, Nebuzaradan — to meet with you and entreat you to come with him to Babylon, so that he will not take you into captivity by force, as it is stated: "If it is good in your eyes to come with me, come, and I will set my eyes upon you" (below, 40).
Metzudat Zion
"If not." This is the language of an oath and hyperbole, where he does not state [the consequence] outright — rather, it is like a person who says: 'If it is not so, it will be like this and that.' And similarly, "if not, many houses" (Isaiah 5:9), and there are many like it.
"Your remnant" – from the root meaning "remnant," written with the omission of the letter aleph; similarly, "and also all the remnant of Israel" (1 Chronicles 12:39).
"Hifga'ti." The matter of a request, as in "and entreat for me" (Genesis 23:8):
Malbim
"God said" — God answered him: "If I have not spared you for good" — even though I said, 'And their remnant I will give to the sword,' this decree does not include you, for your remnant shall be for good, meaning that you shall be saved. And although now they curse you, "in a time of evil and in a time of distress I will cause the enemy to entreat you" — which includes what happened at the time of the destruction, when Nebuzaradan approached him so that he could go in peace; he is the general enemy. And afterward, after the killing of Gedaliah, his enemies from among Israel approached him, that he should pray for them and advise them what to do. And regarding this, it repeats "in a time of evil," which is the time of the destruction, and "in a time of distress," which is the time it was distressing for them when Gedaliah was killed.
Verse structure: 5 words, 22 letters. The shortest word is "will·be·bad" (הֲיָרֹ֨עַ, 4 letters) and the longest is "north" (מִצָּפ֖וֹן, 5 letters). Words sharing gematria 239: iron, iron. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "will·be·bad" (הֲיָרֹ֨עַ), "and·copper" (וּנְחֹֽשֶׁת). The root ברזל appears 2 times in this verse. 4 unique roots are used. Frequent roots: "north" (root צפון, 25x in Jeremiah). Full calculation: הֲיָרֹ֨עַ [will·be·bad] (285) + בַּרְזֶ֧ל [iron] (239) + בַּרְזֶ֛ל [iron] (239) + מִצָּפ֖וֹן [north] (266) + וּנְחֹֽשֶׁת [and·copper] (764) = 1793.
Rashi
"Ha-yaroa barzel barzel mitzafon" [Can iron break iron from the north?] I say that the iron coming from the north is harder than other iron; and so is its interpretation: they are likened to iron — "slanderers, bronze and iron" (above, 6). And in Jeremiah it is said, "I have made you a pillar of iron and a wall of bronze" (above, 1). And his [the north's iron] is stronger than theirs, for Nebuchadnezzar will come from the north, in accordance with his words concerning them.
"Hayaroa" [Can it be broken] – will their iron crush yours? Another interpretation: will Pharaoh, who comes to your aid and is hard as iron, crush Nebuchadnezzar, who is iron coming from the north, and bronze? And Targum Jonathan leans toward this interpretation.
Radak
"Can it be broken?" From "You shall break them with a rod of iron" (Psalms 2:9), a matter of breaking. He says: "Can iron break iron?" That is, can one iron cut another iron, if that iron is mixed with the copper that is the strong iron called in the vernacular "acier" (steel)? Meaning: they think that they will be able to withstand Nebuchadnezzar, for even if they are [like] iron, Nebuchadnezzar is [like] iron mixed with copper.
“From the north.” For Babylonia is north of the Land of Israel, as it is stated: “From the north disaster shall be opened” (Jeremiah 1:14).
Metzudat David
"Yirua." And is it possible that the iron of your swords will break the iron of the swords that come from the north, whose iron is extremely strong and mixed with copper, which makes it even stronger? And likewise it is said, "Those who go about with slander are of copper and iron" (above, 6). And the meaning is: Do you perhaps think that you will prevail in war against Nebuchadnezzar? Surely he is far stronger than you.
Metzudat Zion
"Ha-yaroa." The matter of breaking is like "and its branches were broken" (above, ch. 11):
Malbim
"Ha-yaroa barzel" ("Can iron break?"): The two preceding verses are, as it were, a parenthetical remark, to relate what Jeremiah said in the midst of this prophecy and what the Lord answered him. Now [the text] returns to the subject, namely what is stated, "And their remnant I will give to the sword," because they relied upon Egypt. This applies both before the destruction, when they thought that Pharaoh would help them but did not help them, and after the destruction, when they went to Egypt and there the sword of Nebuchadnezzar overtook them. Therefore it says: "And will mere iron — which is Pharaoh — shatter Nebuchadnezzar, who is iron coming from the north" (this is the magnet, which is called "iron from the north," because it always inclines toward the northern axis, and it has power and dominion over iron, drawing it with its force). And with this iron there is copper, which is the aid from the mighty nations under his dominion, who were strong as copper.
Your substance and your treasures will I give for a spoil without price, and that for all your sins, even in all your borders.
verse value 2229
Insights
Verse structure: 8 words, 47 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·in·all·your·sins" (וּבְכׇל־חַטֹּאותֶ֖יךָ, 11 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·your·treasuries" (וְאוֹצְרוֹתֶ֛יךָ), "in·price" (בִמְחִ֑יר), "and·in·all·your·sins" (וּבְכׇל־חַטֹּאותֶ֖יךָ). 8 unique roots are used. Frequent roots: "not" (root לא, 307x in Jeremiah); "I·will·give" (root נתן, 141x in Jeremiah); "your·valor" (root חיל, 38x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·price', dividing the verse into phrases of 6 and 2 words. Full calculation: חֵילְךָ֧ [your·valor] (68) + וְאוֹצְרוֹתֶ֛יךָ [and·your·treasuries] (739) + לָבַ֥ז [to·spoil] (39) + אֶתֵּ֖ן [I·will·give] (451) + לֹ֣א [not] (31) + בִמְחִ֑יר [in·price] (260) + וּבְכׇל־חַטֹּאותֶ֖יךָ [and·in·all·your·sins] (512) + וּבְכׇל־גְּבוּלֶֽיךָ [and·in·all·your·borders] (129) = 2229.
Rashi
Your strength. A term denoting wealth:
"And your treasures." He is speaking of Israel:
"And in all your sins." And for the sake of all your sins, this shall be for you:
"And in all your borders." In all of which you set up idols:
Radak
"Your wealth" – not for a price. So numerous will the plunderers be that the spoil will not be sold nor given for a price; rather, each and every one will plunder for himself.
"And for all your sins." And because of what will this be? Because of all your sins.
"And throughout your borders." These are your sins, for they are not in one place alone, but throughout all your borders are your high places, which are your sins. This is the meaning of "upon you it shall burn." And this is stated afterwards in the portion concerning the sin of Judah, in words that are somewhat different.
Metzudat David
"As plunder I will give." I will give it to him [the enemy] to plunder, and you shall not take a price for them—this means that he will not leave you in your land in exchange for the price of the treasures that he will take, for he will take them by way of plunder.
"And in all your sins." All of this shall be so in all your sins that you sinned against the Lord, and in all your borders you sinned, without any place being devoid [of sin].
Metzudat Zion
Your strength. From the language of strength and wealth, as it is stated: "And Israel shall do valiantly" (Numbers 24:18).
To plunder. From the language of "plunder" and "spoil."
"Bimchir." The matter of the price and value of the thing, as it is written: "I will buy it from you for a price" (II Samuel 24:24).
Malbim
"Your wealth," and Nebuchadnezzar will drag [himself] upon you and plunder your wealth and your treasures. "Not for a price" — I did not take a price for having handed over your wealth into his hand; rather, I did this only because of all your sins, which are throughout all the borders of your land.
And I will make you to pass with your enemies into a land which you know not; for a fire is kindled in My nostril, which shall burn upon you.’
verse value 3166
Insights
Verse structure: 10 words, 45 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·I·will·cause·to·pass" (וְהַֽעֲבַרְתִּי֙, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·cause·to·pass" (וְהַֽעֲבַרְתִּי֙), "has·flared" (קָדְחָ֥ה). 10 unique roots are used. Frequent roots: "for·fire" (root כי, 318x in Jeremiah); "not" (root לא, 307x in Jeremiah); "upon·you" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'You·know', dividing the verse into phrases of 5 and 5 words. Full calculation: וְהַֽעֲבַרְתִּי֙ [and·I·will·cause·to·pass] (693) + אֶת־אֹ֣יְבֶ֔יךָ [enemy] (444) + בְּאֶ֖רֶץ [in·land] (293) + לֹ֣א [not] (31) + יָדָ֑עְתָּ [You·know] (484) + כִּי־אֵ֛שׁ [for·fire] (331) + קָדְחָ֥ה [has·flared] (117) + בְאַפִּ֖י [in·My·anger] (93) + עֲלֵיכֶ֥ם [upon·you] (170) + תּוּקָֽד [will·be·burned] (510) = 3166.
Radak
"And I will pass over." With a resh: The explanation is that I will pass you over to your enemies in a land that you have not known.
"Your enemies" – just as it says "to your enemies," and similarly, "show it to the priest" is read as "to the priest." It appears that Jonathan read "and I will subjugate" with a dalet, for so the Targum translates it: "and you will be enslaved to your enemies." But we read "and I will cause to pass" with a resh. And so it is found in the precise manuscripts that are reliable for reliance. And in the portion concerning the sin of Judah, it says "and I will subjugate you" with a dalet.
Kedachah. An intransitive verb, meaning: it burned.
Metzudat David
"And I will cause to pass." I will cause you to pass from your land to go with your enemies in the land which you have not known since then.
"For a fire." The fire of wrath shall burn in My nostril, and upon you it shall burn — meaning, upon you I will pour out the wrath.
Metzudat Zion
Qadachah. The meaning is burning, as it says: "Behold, all of you are kindlers of fire" (Isaiah 50:11).
"Toked." The meaning is burning, as it is written: "And it shall be burned down to Sheol" (Deuteronomy 32:22).
Malbim
"And I will bring [your enemies] across" — even afterward, when you go to Egypt, you will not escape even there, for I will cause your enemies, who are the Chaldeans, to pass over to Egypt, and there the sword of Nebuchadnezzar will find you a second time, for the fire of anger and wrath will burn forever, even after the destruction.
You, O Hashem, know; Remember me, and think of me, and avenge me of my persecutors; Take me not away because of Your long-suffering; Know that for Your sake I have suffered taunts.
verse value 4187
Insights
Verse structure: 15 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (לִי֙, 2 letters) and the longest is "and·think·of·me" (וּפׇקְדֵ֙נִי֙, 6 letters). 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "remember·me" (זׇכְרֵ֤נִי), "and·think·of·me" (וּפׇקְדֵ֙נִי֙), "and·be·avenged" (וְהִנָּ֤קֶם). The root ידע appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "to·long" (root איל, 293x in Jeremiah); "upon·you" (root על, 276x in Jeremiah). First appearance of the root רדף ("from·my·pursuers") in Jeremiah. The etnachta (major mid-verse pause) falls on 'You·will·take·me', dividing the verse into phrases of 11 and 4 words.
Rashi
"Do not, for Your patience, take me." Targum Yonatan [renders]: "Do not give a reprieve to those who insult me." Do not take my grievance and set it aside for Your patience; rather, hasten and avenge me.
Se'eti. Like "savalti" (I endured):
Alecha. For your sake:
Radak
"You knew." That is to say, You knew what they do to me, what they say about the one who rebukes them:
"Do not take me in Your long-suffering." If You extend Your patience toward them, do not take me, meaning: do not kill me, so that I might witness Your vengeance upon them. And the Targum says: "Do not prolong my humiliation."
"Know [that] I have borne insult on Your account." That is to say, show them that You know, and that it has not been hidden from You:
Metzudat David
"You, O Lord, have known. The evil that the men of Anathoth are doing to me:"
"Remember me and take account of me." Remember me and watch over me, and take vengeance for me against my pursuers.
“Do not take me in Your long-suffering.” This means: Do not leave me to Your long-suffering regarding my vengeance; rather, hasten and swiftly avenge my vengeance upon them.
Know. Give heed to understand what disgrace I bear and endure on Your account, in that I prophesy in Your name:
Metzudat Zion
"And take thought of me." This is a matter of Divine providence:
She'ati. From the language of "masa" and "sevel" (burden and load):
Malbim
"You know, O Lord": After he heard from the Lord that the remnant would be for good at the time of the Destruction, he requested that the Lord hasten to punish those who rise up against him to kill him before the time of the Destruction, just as he indeed prayed (above, section 12) for the reason I explained there. And he requested, "Remember me and avenge me immediately, and do not take me into Your long-suffering." Even though You are long-suffering regarding what they sinned against You, do not be long-suffering regarding what they do against me (and the implication is also that You should not take the sufferings I endure to serve as atonement for the sin of the generation, thereby causing You to be long-suffering). For know that I bear reproach on Your account, in that thereby they revile You in that they deny Your prophecy, and thereby their sin increases at every moment. And also, because of this, You are required to show them Your hand, lest Your Name be profaned.
Your words were found, and I did eat them; And Your words were to me a joy and the rejoicing of my heart; Because Your name was called on me, O Hashem God of hosts.
verse value 3989
Insights
Verse structure: 16 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (לִ֔י, 2 letters) and the longest is "and·to·joy·of" (וּלְשִׂמְחַ֣ת, 6 letters). Words sharing gematria 236: your·words, speech. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·ate·them" (וָאֹ֣כְלֵ֔ם), "your·word" (דְבָֽרְךָ֙), "and·to·joy·of" (וּלְשִׂמְחַ֣ת). The root דבר appears 3 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "upon·me" (root על, 276x in Jeremiah); "your·words" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'my·heart', dividing the verse into phrases of 10 and 6 words.
Rashi
"And I found your words and ate them" – initially for desire, and they became a joy, for I imagined that they would listen to me now.
Radak
It was found. When your words were found by me in prophecy, I accepted them with pleasure, just as a person eats something that is pleasing to him; therefore it says, "and I ate them."
"For Your name is called upon me." In this I rejoice greatly, that they will say of me, "prophet of the Name," and the other prophets will be called prophets of Baal.
"And it came to pass, your words." It is written with a yod and read as "your word" without a yod, in the singular, as it says "And it came to pass." The written text is in the particular, and the vocalized reading is in the general.
Metzudat David
Your words were found. When the spirit of prophecy rested upon me, and I found your words, I received them with joy, like one who eats a desirable thing. And he further explained: “And Your word was to me for joy,” etc., “because Your name is called upon me, O Lord,” etc. This means: I rejoiced because the abundance of prophecy came upon me, so that I would be called a prophet of the Lord.
Malbim
"Your words were found": Prophecy would rest upon the prophet through his preparation. And at the time he wished to prepare himself for prophecy, he would take a musician to rejoice with joy, and thereby the Spirit would rest upon him, as it is stated, "Before them a timbrel and a pipe," and [now] "Take for me a musician." But Jeremiah, who prophesied calamity, was always full of sorrow and grief, and he could not prepare himself for prophecy on his own. Prophecy did not come to him except when the Lord needed to send him; then the Word of the Lord came to him, which was strong and joyful in its place, and through the speech, gladness and joy fell upon him like drinking old wine that gladdens, and he was prepared to receive the Word of the Lord. But after the speech, he returned to being astonished and saddened by the speech itself, which was full of visions of destruction and calamity. And this is what it says, "Your words were found": The speech came to me like a discovery, by distraction of mind, not through my preparation; and "I ate them": Then I was like one hungry for bread who finds bread and eats it to his heart's content. And "Your word was to me for gladness and for the joy of my heart": The speech aroused in me joy and gladness, which is a condition for prophecy, because Your name was called upon me through an arousal from Above. And the gladness did not precede me before the prophecy; rather, the opposite: I did not sit in the council and company of revelers, to exult and rejoice, so that prophecy would fall upon me through the joy. Rather, "Because of Your hand and because of Your prophecy, I sat alone always," for You filled me with prophecy of anger and calamity. And upon this he asks: Why has my pain been perpetual? He depicts the anger that filled his soul as a blow and an internal pain in his soul, for he always feels and is distressed by the affliction of his people. And Abarbanel already explained that among illnesses, there are some that are chronic, like quartan fever, and these have no pain nor danger. And there are illnesses that have pain without danger, and they are not chronic nor continuous, like earaches and toothaches. And there are illnesses that are new, not chronic, and have no pain, but their danger is great, like continuous fever. And he says that the illness he suffers contains all the evils: 1. That it is painful, as it says "my pain"; 2. That it is continuous, as it says "always"; 3. That it is dangerous, as it says "a grievous wound"; 4. That it has no cure, as it says "it refuses to be healed." And besides this, I am not like other prophets whose prophecy is continuous at all times when they prepare themselves; I do not prophesy except at intervals. And after the destruction, his prophecy ceased completely. And this is what it says: "You are like a deceitful brook," like a spring that ceases completely, and sometimes you are like "waters that fail," which are not found at all times.
I sat not in the assembly of them that make merry, nor rejoiced; I sat alone because of Your hand; For You have filled me with indignation.
verse value 3061
Insights
Verse structure: 9 words, 48 letters. The shortest word is "your·hand" (יָֽדְךָ֙, 3 letters) and the longest is "in·council·of·merrymakers" (בְסוֹד־מְשַׂחֲקִ֖ים, 10 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "not·I·have·sat" (לֹא־יָשַׁ֥בְתִּי), "in·council·of·merrymakers" (בְסוֹד־מְשַׂחֲקִ֖ים), "and·I·exulted" (וָאֶעְלֹ֑ז). The root ישב appears 2 times in this verse. 8 unique roots are used. Frequent roots: "not·I·have·sat" (root ישב, 147x in Jeremiah); "from·face·of" (root פנים, 126x in Jeremiah); "your·hand" (root יד, 98x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·I·exulted', dividing the verse into phrases of 3 and 6 words. Full calculation: לֹא־יָשַׁ֥בְתִּי [not·I·have·sat] (753) + בְסוֹד־מְשַׂחֲקִ֖ים [in·council·of·merrymakers] (570) + וָאֶעְלֹ֑ז [and·I·exulted] (114) + מִפְּנֵ֤י [from·face·of] (180) + יָֽדְךָ֙ [your·hand] (34) + בָּדָ֣ד [alone] (10) + יָשַׁ֔בְתִּי [I·have·dwelt] (722) + כִּי־זַ֖עַם [for·indignation] (147) + מִלֵּאתָֽנִי [You·have·filled·me] (531) = 3061.
Rashi
"From your hand."—From the prophecy that comes to me from you:
"I sat alone, bewildered in mourning, for the prophecy of wrath filled me with regard to the destruction of Your Temple."
Radak
"I did not sit in the council of revelers." For Your word is the joy of my heart. And when He says "my heart," He means the joy of the intellect. But any other joy, which is the joy of the body—such that I would sit in their council and assembly when they are reveling, and rejoice with them—this was not for me. Not even for companionship was I with them; rather, I sat alone, for I secluded myself in my house.
“Because of Your hand.” This means: because of the hand of prophecy, as it is said, “The hand of the Lord was upon me.” And so did Jonathan [the Aramaic translator] render it: “From before Your word, apart I sat.” And so did he render “For You have filled me with gloom” as: “For a prophecy of cursing has filled me.” And one may also explain “because of Your hand” as meaning “Your striking,” as in “Behold, the hand of the Lord is [upon your livestock]” [Exodus 9:3]; and the striking, the wrath, and the pain consist in their scorning him and cursing him, to the point that they struck him, as is written:
Metzudat David
"I did not sit." After I received prophecy, I did not sit in a group of revelers to rejoice with them.
“Because of Your hand.” Because of the prophecy that comes to me from Your hand, I sat alone and solitary, like one who is distressed, for You have filled me with prophecies of wrath—namely, the evil decrees concerning the destruction of the Temple and the exile of the people.
Metzudat Zion
"In the company." The meaning is gathering: for in order to enjoy fellowship together [lit. "sweeten counsel"], those fit for it gather; and likewise "upon the company of the young men" (above, 6).
"and they play." From the language of jest and joy:
And I will rejoice. The matter of joy:
Boded. Solitary, as it is written: “How she sits alone” (Lamentations 1:1).
Ze'am. Anger and wrath:
Why is my pain perpetual, And my wound incurable, so that it refuses to be healed? Will you indeed be to me as a deceitful brook, As waters that fail?
verse value 2341
Insights
Verse structure: 16 words, 57 letters. The shortest word is "to·me" (לִי֙, 2 letters) and the longest is "and·my·blow" (וּמַכָּתִ֖י, 5 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "pain" (כְאֵבִי֙), "ever" (נֶ֔צַח), "and·my·blow" (וּמַכָּתִ֖י). The root היה appears 3 times in this verse. 14 unique roots are used. Frequent roots: "not" (root לא, 307x in Jeremiah); "was" (root היה, 250x in Jeremiah); "to·me" (root לי, 25x in Jeremiah). The etnachta (major mid-verse pause) falls on 'incurable', dividing the verse into phrases of 6 and 10 words.
Rashi
Anusah. A sick person, as it is said: "And he became critically ill, and fell sick" (ויאנש ויחלה) in the case of the son of Bathsheba.
"You shall surely be to me" (hayo tihyeh li) – You are to me like a spring that fails. Like a person whose reliance has been cut off from him, for You leave me to suffer at their hands. "Achzav" is a spring that ceases [to flow]; in Old French: "faillance."
Water is not trusted. To rely upon them:
Radak
For what reason was it? "Lamah" has a dagesh and is accented on the penultimate syllable because of the letter he [that follows, in "hayah"], and it is one of the five [such instances].
Netsach. Eternal and perpetual, that it should not cease for me; every single day I am in strife, and it is as if my wound refuses to be healed. And the term "refuses" is used by way of poetic figure, for a wound has no will. Why has this happened? What sin is there in me?
“Were You to be for me like a deceitful spring.” And behold, You would be for me like a deceitful spring. This means: like a spring that is deceitful, and like waters that are not reliable, so that a person might trust to find water, but they deceive him, meaning they cease, and behold, they are not reliable. The matter is one, repeated in different words. And in his saying “deceitful” — mentioning the adjective but not the noun it describes — such is the way of Scripture in some places, such as “like a flock of the shorn ewes” and “his food is fat.” And he [Jeremiah] directed this figure to God, because He had said to him at the beginning of his prophecy: “And behold, I have appointed you this day as a fortified city, and as an iron pillar, and as walls of bronze,” etc. — yet behold, they revile and strike me. And even though He said to him, “They shall fight against you,” his understanding was that that battle would not be continuous, but that it would have an interruption. And upon seeing that it did not have an interruption, he complained against God and said: “Why was my pain endless? Were You to be for me like a deceitful spring?”
Anusah. Like "anusah makoteha" (her wounds are grievous), and "ka'ev anush" (a grievous pain), meaning strong and heavy. And the aleph in "akzav" is added, and it is an adjective like "kazav" [deceit], and it follows the pattern of a four-letter [word]. And Jonathan [the Aramaic translator] added: "Let Your word not be to me like lies, like a spring of waters that fail from it."
Metzudat David
"My pain is perpetual" – this means that for a long time, the men of Anathoth have been lying in wait for me.
"And a grievous wound." The wound that is upon me is exceedingly painful; that is to say, they cause me the greatest pain.
"It refuses to be healed." It refuses to accept healing; that is to say, they do not return from their evil ways.
“Were You to be for me.” You were to be before me like a spring of water that ceases and abandons prophecy; and to add further explanation, it said “waters” were not reliable, meaning they do not endure and persist; just so, You have ceased from me in aid and deliverance from those who rise against me.
Metzudat Zion
Netsach. For ever: that is to say, for a long time.
Anushah. Extremely painful, as in "anush chitzo" [his wound is severe] (Job 34:6):
"It refused." From the language of refusal:
Akhzav. The matter of interruption and abandonment, as in: “whose waters shall not fail” (Isaiah 58:11):
"נאמנו" – The matter concerns something that is established, as it is written: "like a peg in a sure place" (Isaiah 22:23).
Therefore thus says Hashem: If you return, and I bring you back, You shall stand before Me; And if you bring forth the precious out of the vile, You shall be as My mouth; Let them return to you, But you shall not return to them.
verse value 5337
Insights
Verse structure: 18 words, 81 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֞ן, 3 letters) and the longest is "and·if·you·bring·forth" (וְאִם־תּוֹצִ֥יא, 8 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·restore·you" (וַאֲשִֽׁיבְךָ֙), "you·will·stand" (תַּעֲמֹ֔ד), "and·if·you·bring·forth" (וְאִם־תּוֹצִ֥יא). The root שוב appears 4 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·says" (root אמר, 476x in Jeremiah); "shall·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'shall·be', dividing the verse into phrases of 12 and 6 words.
Rashi
Therefore. Because I endure these troubles:
Thus says the Lord: To Me:
"If you return." You, Israel, through Me, and I will restore you to Him; it is stated to me, "You shall stand before Me."
"And if you bring forth precious things from the worthless." If you bring forth an upright person from a wicked person, so as to restore him to goodness.
"You shall be as My mouth." For I issue a decree, and you annul it.
"They shall come back to you, but you shall not go back to them." "Yitovun" – they shall return to Your word, and You shall not return to error following after them.
Radak
Therefore, thus says the Lord: If you return, I will restore you, and you shall stand before Me. He said to him: You spoke against Me words that were not true, when you said, "You will be to me like a deceitful spring." And behold, you have sinned against Me. Now, if you return in repentance before Me and repent of what you said, I will restore you in response and forgive you, and you shall stand before Me as at the beginning. And standing before the Lord is prayer and confession before Him, and the acceptance of prophecy, as it is said: "If Moses and Samuel should stand before [Me]," and "Abraham was still standing before the Lord." And this expression is not used except of a prophet.
"And if you bring forth that which is precious from that which is despised, you shall be as if you had spoken it." And if you exert yourself on their behalf to return them to goodness, and you bring forth that which is precious from that which is despised—that is, you are able to return the wicked, who are despised, to become good and precious—you shall be as if you had spoken it; whatever you decree and say shall be fulfilled, as if I myself were saying it. This is like what is said of the prophet Samuel: "Not one word of all his words fell to the ground." And Targum Yonatan renders it: "The will of My word you shall fulfill." And there are those who interpret "you shall be as if you had spoken it" to mean "you shall be as My statement," just as I said to you: "a fortified city and a wall of bronze."
"They shall return to you, but you shall not return to them." But this is a warning to you: be careful not to return to their evil in your efforts with them, lest they mislead you with the multitude of their arguments. This is the warning to you: strive with them that they may return to you, and be careful that you yourself do not return to them.
Metzudat David
Therefore, thus says the Lord: That He not deprive me of my reward. And similarly it is said: "If you, O Israel, return to the Lord, I will return you." This means that your return will be through recompense. With this He assured me, saying: "You shall stand before Me forever, and prophecy shall not cease from you." And if you bring forth someone from among the worthless to become a precious individual, then you will be as My mouth [i.e., My spokesman], for your decree will be fulfilled just as My decree was.
"They shall return to You." This is a matter of possibility: that they shall return to You, to become righteous like You. And do not worry about going to them on a mission, lest you learn from their deeds and become like them. Be assured of this.
Metzudat Zion
Yakar. Honored and important:
"mazollal" – The term refers to excessive eating and the pursuit of desires. Likewise, "zollal ve-sova" (Deuteronomy 21:20):
Malbim
Therefore, the Lord answered him: “If you will bring the people back in repentance, I will restore you to continuous prophecy, and you will stand before Me continually. And even if you will only extract that which is precious from that which is worthless—so that at least the precious souls will return and separate themselves from the wicked—you shall be as My mouth, in that whatever decree you utter will be established for you.” This is the response to what he had requested regarding prophecy, and regarding the fact that his prayer was not heard concerning the withholding of rains, and in opposition to his anger at the wicked who persecuted him. He said to him: “You need not fear them. Not that you should worry lest they force you to agree with their deeds and cease prophesying to them, for they will turn to you, and you will not turn to them. Nor should you fear lest they kill you, for ‘I will make you a fortified city’ (Jeremiah 1:18), and they will not be able to harm you, for I am with you to save you through My providence. And even when they gather against you to do you harm, then ‘I will deliver you from their hands.’ And even if you are already in their power and they hand you over to the house of imprisonment to kill you, ‘I will redeem you,’ just as you were saved through Ebed-melech the Cushite.”
And I will make you to this people a fortified brazen wall; And they shall fight against you, But they shall not prevail against you; For I am with you to save you and to deliver you, Says Hashem.
verse value 4209
Insights
Verse structure: 15 words, 75 letters. The shortest word is "to·you" (לָ֑ךְ, 2 letters) and the longest is "but·they·shall·not·prevail" (וְלֹא־י֣וּכְלוּ, 8 letters). Words sharing gematria 140: to·the·people, and·they·will·fight. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·wall·of" (לְחוֹמַ֤ת), "fortified" (בְּצוּרָ֔ה), "and·to·deliver·you" (וּלְהַצִּילֶ֖ךָ). 15 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for·with·you" (root כי, 318x in Jeremiah); "to·you" (root אל, 204x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 10 and 5 words.
Radak
"And I will make you." [The verse teaches that God] said, "I will not be like a person who fails [to fulfill his word], but rather, just as I said to you at the outset, so will I do: I will make you to this people a fortified wall of bronze."
“And they shall fight against you, but they shall not be able to prevail against you.” For I did not say that their war against you would be for a limited time, and you did not understand My words well; rather, just as I promised you, so will I fulfill it: they shall not be able to kill you. But they will fight against you—whether with words, with blows, or with humiliation—whenever you reprove them. And you will bear all this trouble to bring them back to Me, for if you do not bring back all of them, it is impossible that you will not bring back some of them, as we saw that some of them said, when they wished to kill him: “The princes said, ‘There is no death penalty for this man, for he spoke to us in the name of the Lord our God.’” And if you toil in this matter and do not heed their reproach and their scorn, you will receive reward from Me.
Metzudat David
"And I will make you." I will place you before this people to be as strong as a fortified wall of bronze, and even though they will fight against you, they will not be able to overcome you, for I will save you.
Metzudat Zion
Fortified. Strong:
They will be able. From the word “ability”:
And I will deliver you out of the hand of the wicked, And I will redeem you out of the hand of the terrible.
verse value 2005
Insights
Verse structure: 6 words, 28 letters. The shortest word is "from·hand·of" (מִיַּ֣ד, 3 letters) and the longest is "and·I·will·deliver·you" (וְהִצַּלְתִּ֖יךָ, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·redeem·you" (וּפְדִתִ֖יךָ), "from·ladle·of" (מִכַּ֥ף), "awe-inspiring" (עָרִצִֽים). 6 unique roots are used. Frequent roots: "from·hand·of" (root יד, 98x in Jeremiah); "evil" (root רע, 90x in Jeremiah). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 3 and 3 words. Full calculation: וְהִצַּלְתִּ֖יךָ [and·I·will·deliver·you] (561) + מִיַּ֣ד [from·hand·of] (54) + רָעִ֑ים [evil] (320) + וּפְדִתִ֖יךָ [and·I·will·redeem·you] (520) + מִכַּ֥ף [from·ladle·of] (140) + עָרִצִֽים [awe-inspiring] (410) = 2005.
Radak
"And I will deliver you from the hand of the wicked, from the grasp of the violent ones"—those who seek to kill you.
Metzudat David
"From the hand of the wicked." They are the men of Anatot:
"From the clutches of the violent." [This refers to] those who are stronger than you in physical might, and this idea is repeated in what is stated:
Metzudat Zion
And I will redeem you. From the language of redemption:
From the palm. From the hand:
"The tyrants." Strong ones, like "as a mighty tyrant" (below, 20).
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim