'Write all the words that I have spoken to you in a book' — alas, that day is great, so that none is like it; it is the time of Jacob's trouble, but he shall be saved out of it; 'and their ruler shall proceed from the midst of them.'
Tap any Hebrew word to reveal its root, value, and meanings.
’Thus speaks Hashem, the God of Israel, saying: Write you all the words that I have spoken to you in a book.
verse value 3883
Insights
Verse structure: 11 words, 54 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֛ה, 4 letters) and the longest is "all·the·words" (כׇּל־הַדְּבָרִ֛ים, 8 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "write·for·yourself" (כְּתׇב־לְךָ֗). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·said" (root אמר, 476x in Jeremiah); "that·I·have·spoken" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 6 words.
Radak
Thus says the Lord: All the words that I have spoken to you. The explanation is: “that I am speaking now,” for regarding these very words it says, “And these are the words which the Lord spoke,” etc., and it stated that they should be written in a book, because they are words that are destined to come in the end of days. And He said them to him close to the punishment mentioned above, because this passage is to serve as a consolation for Israel of that generation, for just as they would see that the punishment would be fulfilled soon, so too they would know that the great consolation would be fulfilled in the end of days.
"to the book" – just as it is said "in the book"; and similarly, "and you shall place the testimony into the ark" – just as it is said "and in the ark."
Metzudat David
"Which I spoke to you." These are the words stated in the verses that follow, as it is written, "And these are the words," etc. And since they will be written after He spoke to him, therefore He said, "Which I spoke."
"Al sefer" – upon a book. "Vekaru sefer" – and they called it a book, named after its end, for after it is written it will be a book. So too, "vetachani kemach" – and grind flour (Isaiah 46).
Malbim
"Write for yourself"—that is to say, these prophecies were not sent through a specific mission to prophesy them to the people, but rather He made them known to Jeremiah by way of notification, and commanded him to write them in a book as a remembrance for the last generation, for they are words of consolation, and just as the evil prophecies will be fulfilled, so too will the good ones be fulfilled.
For, lo, the days come, says Hashem, that I will turn the captivity of My people Israel and Judah, says Hashem; and I will cause them to return to the land that I gave to their fathers, and they shall possess it.’
verse value 6608
Insights
Verse structure: 17 words, 84 letters. Notable word values: "and·Judah" (וִֽיהוּדָ֖ה) = 36, double chai. The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֔ה, 7 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·shall·possess·it" (וִֽירֵשֽׁוּהָ). The root יהוה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "that·I·gave" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 12 and 5 words.
Rashi
"For behold, days are coming." And do not say, "Why should I write it, since they will all perish, and there will be no one to read it and no one to remember it anymore?" For behold, days are coming, etc.
Radak
"For behold, days are coming" – in the future, in the days of the Messiah. As it is stated, "And I will return the captivity of My people Israel and Judah." From the exile of Babylonia, only Judah and Benjamin, who were exiled there, returned.
Metzudat David
"And I will restore the captivity." I will restore the exiles of My people Israel and Judah in peace and tranquility, and this is the final redemption in the days of the Messiah — that is to say, therefore these matters are written in the book, so that they may read in it and hope for it.
Metzudat Zion
"And I will return." The matter is one of quiet and rest, as it says: "In returning and rest you shall be saved" (Isaiah 30:15).
Shevut. From the word sheviyah:
And I will restore them. The word is from the root of "returning."
Malbim
For behold, days are coming, and therefore He will write them down so that the last generation that is coming will know, and I will restore their honor, and I will return them to their land.
And these are the words that Hashem spoke concerning Israel and concerning Judah.
verse value 1675
Insights
Verse structure: 7 words, 35 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֨ר, 3 letters) and the longest is "and·to·Judah" (וְאֶל־יְהוּדָֽה, 8 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·Israel" (אֶל־יִשְׂרָאֵ֖ל), "and·to·Judah" (וְאֶל־יְהוּדָֽה). The root דבר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "to·Israel" (root איל, 293x in Jeremiah). Full calculation: וְאֵ֣לֶּה [and·these] (42) + הַדְּבָרִ֗ים [the·words] (261) + אֲשֶׁ֨ר [that] (501) + דִּבֶּ֧ר [he·spoke] (206) + יְהֹוָ֛ה [Hashem] (26) + אֶל־יִשְׂרָאֵ֖ל [to·Israel] (572) + וְאֶל־יְהוּדָֽה [and·to·Judah] (67) = 1675.
Radak
"And these are the words." They are [matters] of the future, as we have explained:
Metzudat David
"To Israel." Concerning Israel and concerning Judah:
For thus says Hashem: We have heard a voice of trembling, Of fear, and not of peace.
verse value 1676
Insights
Verse structure: 9 words, 34 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "we·have·heard" (שָׁמָ֑עְנוּ, 5 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "fear" (חֲרָדָ֖ה). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "for·thus" (root כי, 318x in Jeremiah). First appearance of the root פחד ("terror") in Jeremiah. The etnachta (major mid-verse pause) falls on 'we·have·heard', dividing the verse into phrases of 6 and 3 words. Full calculation: כִּי־כֹה֙ [for·thus] (55) + אָמַ֣ר [said] (241) + יְהֹוָ֔ה [Hashem] (26) + ק֥וֹל [voice] (136) + חֲרָדָ֖ה [fear] (217) + שָׁמָ֑עְנוּ [we·have·heard] (466) + פַּ֖חַד [terror] (92) + וְאֵ֥ין [and·nothing] (67) + שָׁלֽוֹם [belonging·to] (376) = 1676.
Rashi
"A voice of trembling we have heard." Some explain this in reference to the report from Babylonia, from which those exiled there were in dread; and there is an aggadic midrash on the war of Gog and Magog.
Radak
"For thus says the Lord: A voice of trembling we have heard." This statement will be said by all the nations then, in the days of the Messiah:
Metzudat David
"For thus." Just as it is said, "Thus says the Lord: Behold, we have heard a voice of trembling," this refers to the time of the coming of Gog and Magog.
"Fear and no peace." The duplication of the matter in what is stated [serves] to emphasize the magnitude of the fear that will be present then:
Malbim
"The voice of trembling we heard." At the time of the fall of Babylon, Israel trembled greatly, and even afterward they feared the fear of the enemy's sword, for there was no peace in the land at that time.
Ask you now, and see whether a man does travail with child; Wherefore do I see every man With his hands on his loins, as a woman in travail, And all faces are turned into paleness?
verse value 3051
Insights
Verse structure: 13 words, 67 letters. The shortest word is "male" (זָכָ֑ר, 3 letters) and the longest is "upon·loins" (עַל־חֲלָצָיו֙, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "if·bears" (אִם־יֹלֵ֖ד), "every·man" (כׇל־גֶּ֜בֶר), "upon·loins" (עַל־חֲלָצָיו֙). The root ראה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "his·hands" (root יד, 98x in Jeremiah); "and·see" (root ראה, 71x in Jeremiah); "if·bears" (root ילד, 25x in Jeremiah). The etnachta (major mid-verse pause) falls on 'male', dividing the verse into phrases of 4 and 9 words. Full calculation: שַׁאֲלוּ־נָ֣א [ask] (388) + וּרְא֔וּ [and·see] (213) + אִם־יֹלֵ֖ד [if·bears] (85) + זָכָ֑ר [male] (227) + מַדּ֩וּעַ֩ [why?] (120) + רָאִ֨יתִי [I·have·seen] (621) + כׇל־גֶּ֜בֶר [every·man] (255) + יָדָ֤יו [his·hands] (30) + עַל־חֲלָצָיו֙ [upon·loins] (244) + כַּיּ֣וֹלֵדָ֔ה [like·a·woman·in·travail] (75) + וְנֶהֶפְכ֥וּ [and·shall·be·turned] (167) + כׇל־פָּנִ֖ים [all·face] (230) + לְיֵרָקֽוֹן [to·mildew] (396) = 3051.
Rashi
"If a male child is born." If it were the custom for males to give birth, pangs would seize them like a woman in labor.
His loins. Like his waist:
Radak
“Ask now and see, can a man give birth?” The Kal form of this verb is used predominantly with reference to a woman, even though it is sometimes used with reference to a male. Thus, the phrase “if a male is born” implies that the male is the one who begets, but is not the one who gives birth; rather, the woman is the one who gives birth, and she does so in labor pains. If so, why do I see every man with his hands on his loins, like a woman in childbirth? Is he a female, that he should have labor pains? Since the pains of a woman in childbirth are stronger than other types of pains, the prophet therefore made this comparison, likening the men’s pains—due to the great distress that will befall them—to the pains of a woman in childbirth.
"To a greenish hue." For due to the intensity of the labor pains, the blood flees from the face, and it becomes greenish.
Metzudat David
"Ask now, and see." He said this in a rhetorical manner: "Ask now the men and see what is happening in the world. If it is the way of the male to give birth to children, would he experience the pains of childbirth? As if to say, 'Surely this will never be.' And why, then, did I see every man supporting his hands on his loins, like a woman in childbirth when her pains come, and all the faces of the men turned to a greenish hue, like a woman bending down to give birth?"
Metzudat Zion
Every man. Every man:
His loins. His waist:
To the green. To the appearance of green:
Malbim
"Ask now and see, if a male is born, say to them: 'Why do you fear?'" The parable compares a conquered kingdom to a woman in childbirth who has come into labor pains, for the mother, which is the city, delivers her children from her womb and opens the source of her blood; however, the male, who is the cause of the pregnancy through which the labor pains came, does not tremble or suffer pain at the time of birth. Similarly, the parable teaches that Israel caused the labor pains of Babylon, and they are like the male who causes the labor pains, and thus they should not tremble or cry out in their pains. Therefore it says: "Does a male give birth, that he should come to the breaking point of labor pains?" And if so, why did I see every man of Israel with his hands on his loins like a woman in childbirth? And why do they tremble at the labor pains that came upon Babylon?
Alas! for that day is great, So that none is like it; And it is a time of trouble to Jacob, But out of it shall he be saved.
verse value 1870
Insights
Verse structure: 12 words, 48 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·time·of·trouble" (וְעֵֽת־צָרָ֥ה, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "like·him" (כָּמֹ֑הוּ), "and·time·of·trouble" (וְעֵֽת־צָרָ֥ה), "and·from·her" (וּמִמֶּ֖נָּה). The root הוא appears 2 times in this verse. 11 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "day" (root יום, 133x in Jeremiah); "from·there-is-not" (root אין, 88x in Jeremiah). The etnachta (major mid-verse pause) falls on 'like·him', dividing the verse into phrases of 7 and 5 words. Full calculation: ה֗וֹי [ah!] (21) + כִּ֥י [for] (30) + גָד֛וֹל [great] (43) + הַיּ֥וֹם [day] (61) + הַה֖וּא [that] (17) + מֵאַ֣יִן [from·there-is-not] (101) + כָּמֹ֑הוּ [like·him] (71) + וְעֵֽת־צָרָ֥ה [and·time·of·trouble] (771) + הִיא֙ [she] (16) + לְיַֽעֲקֹ֔ב [to·Jacob] (212) + וּמִמֶּ֖נָּה [and·from·her] (141) + יִוָּשֵֽׁעַ [will·be·saved] (386) = 1870.
Rashi
"That day." The day of the slaying of Belshazzar and the downfall of Babylon. Another interpretation: the day of the downfall of Gog.
Radak
"Ah, for [that day] is great" — "there is none like it" [i.e., the day]. [Said] with the moving yod:
"And it shall be a time of distress for Jacob." This refers to the War of Gog and Magog, which will be, for a time, a distress for Israel. And similarly it is stated in the prophecy of Isaiah: "Hide yourself for a brief moment, until the indignation passes" (Isaiah 26:20); and it is stated in the prophecy of Daniel: "And there shall be a time of distress such as has not been since there was a nation" (Daniel 12:1).
Metzudat David
"Ah." One should lament, for "that day shall be very great" means that there will then be great and numerous troubles.
"There is none like it." This means: insofar as we see concerning it [the day] that there is none like it, therefore it is called "great." And its parallel is: "there is none like You, O LORD" (above, ch. 10).
"And a time of distress." Then it will be a time of distress for Israel, but from that distress there will yet emerge for them salvation.
Malbim
"Woe!" means that the man, with his hands on his loins, cries out, "Woe! For great is that day," and also the time after it—"it is a time of distress for Jacob." The prophet responds to them: will he not be saved from it? For it shall be on that day that I will break his yoke from upon your neck (Jeremiah 30:8). From that time onward, the yoke of the Babylonian exile was broken. The "yoke" refers to the burden of taxes and forced labor. At times, the yoke is broken, yet they remain bound by the fetters of servitude, meaning they are still under his dominion, as they were under the fetters of Cyrus without a heavy yoke. [The prophet] says that afterward, even your fetters I will shatter, for foreigners will no longer enslave him.
And it shall come to pass in that day, Says Hashem of hosts, That I will break his yoke from off your neck, And will burst your bands; And strangers shall no more make him their bondman;
verse value 3556
Insights
Verse structure: 15 words, 69 letters. Notable word values: "and·it·shall·be" (וְהָיָה֩) = 26, the value of the divine name Hashem. The shortest word is "utterance" (נְאֻ֣ם, 3 letters) and the longest is "and·not·shall·serve·him" (וְלֹא־יַעַבְדוּ־ב֥וֹ, 10 letters). Words sharing gematria 26: and·it·shall·be, Hashem. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "your·neck" (צַוָּארֶ֔ךָ), "and·your·bands" (וּמוֹסְרוֹתֶ֖יךָ), "be·snapped" (אֲנַתֵּ֑ק). The root על appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "his·yoke" (root על, 276x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'be·snapped', dividing the verse into phrases of 12 and 3 words.
Rashi
"I will break their yoke." This means that the yoke of the nations will be removed from Israel.
Radak
"And it shall be, his yoke." [This refers to] the yoke of Gog and Magog, or the yoke of every nation that placed their yoke upon you during the exile. And the Targum Yonatan renders: "I will break the yoke of the nations from off your necks." And it [the verse] states, "your neck" and "your bonds" [in the second person] — and it is said regarding this that such is the way of Scripture, to speak sometimes in direct address and sometimes not in direct address.
Metzudat David
"I will break his yoke." The yoke of the Chaldeans I will break from your neck, and the bonds of the straps of the yoke I will remove and take away from you. This means that the nations will no longer enslave your people. And for further clarification, it says, "nor will other nations enslave him anymore."
Metzudat Zion
"And Your bonds" – these are the bindings of the straps of the yoke:
"Anateik" [I will tear off]. The meaning is extraction and removal:
"Zarim" [Strangers]. Foreigners:
But they shall serve Hashem their God, And David their king, Whom I will raise up to them.
verse value 1884
Insights
Verse structure: 10 words, 37 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "and" (וְאֵת֙, 3 letters) and the longest is "their·God" (אֱלֹֽהֵיהֶ֑ם, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·will·establish" (אָקִ֖ים). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "their·king" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'their·God', dividing the verse into phrases of 4 and 6 words.
Radak
“And I will raise up for them,” perhaps this was said concerning King David, that He will raise him from his dust at the time of the resurrection of the dead; and perhaps it refers to the Messiah, his son, whose name will be called David.
Metzudat David
"And they shall serve" etc. Only the Lord shall they serve:
“And David their king.” This is the Messiah King who will come from the seed of David.
“Which I will establish for them”: “Which I will set over them.”
Malbim
“And they shall serve,” and if they serve the Lord their God, then they shall serve David their king, and there shall be for them a king from the House of David; for I have already explained in many places that if Israel had served the Lord in the Second Temple, the future Redemption would have occurred then, but due to sins the matter was delayed until the end of days.
Therefore fear you not, O Jacob My servant, says Hashem; Neither be dismayed, O Israel; For, lo, I will save you from afar, And your seed from the land of their captivity; And Jacob shall again be quiet and at ease, And none shall make him afraid.
verse value 6798
Insights
Verse structure: 20 words, 93 letters. Notable word values: "my·servant" (עַבְדִּ֨י) = 86, equal to Elohim. The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָה֙, 7 letters). Words sharing gematria 182: Jacob, Jacob. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "saving·you" (מוֹשִֽׁיעֲךָ֙). The root יעקב appears 2 times in this verse. 19 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "not·fear" (root איל, 293x in Jeremiah). First appearance of the root שקט ("and·will·be·quiet") in Jeremiah. First appearance of the root שאן ("and·shall·be·at·ease") in Jeremiah. The etnachta (major mid-verse pause) falls on 'their·captivity', dividing the verse into phrases of 14 and 6 words.
Rashi
"And you, do not fear." From all the evils that you see coming upon Babylon, in which you are.
"And tranquil." Like 'and quiet.'
Radak
"And you, do not fear, from afar." From a distant land where you are in exile there:
"And your seed": Your young children. One might say that the adults will flee from exile, while the children, who are unable to flee, will remain in the land of their captivity. But no; rather, "at ease you shall go out"—both adults and children—as it is stated in the prophecy of Isaiah: "For you shall not go out in haste, nor go forth in flight."
"V'sha'anan" [and he shall be tranquil]. It is a past-tense verb converted to future by the vav, and the nun is patach, whereas the nun of the adjectival form is qamats.
Metzudat David
"And you, do not fear." Therefore, from now on, do not fear that you will become entrenched in exile.
"And be not dismayed, O Israel." The matter is repeated in different words, for [it continues]: "behold, I will save you from afar." For I am the One who is prepared to save you and to redeem you from a distant land, from the place where you are.
"And your seed." This means: I will not redeem you, but rather your seed that will be born to you—them I will redeem from the land of their captivity.
"And Jacob shall return." From then on, Jacob will dwell in stillness and ease, calm and secure, and no one will ever again be found to terrify him.
Metzudat Zion
"Tachat." The matter of fear and breaking, as in "Do not be dismayed (tachat) before them" (above, ch. 1).
And he returned. The matter of tranquility and rest:
"V'sha'anan" [and tranquil]. The meaning is ease, as in "Moab has been at ease from his youth" (below, 48). And the word is doubled with synonymous terms in what is stated, for the abundance of the ease and the quiet.
“Meharid.” From the language of “charada” (terror):
Malbim
And you conclude his words, saying, "We heard a voice of trembling," yet salvation comes from it. Therefore, "You, My servant Jacob, fear not" when the tumults of Babylon arrive, and "do not be dismayed, O Israel." "Fear" is a physical matter, attributed to Jacob, who represents the masses; whereas "dismay" is a spiritual matter, attributed to Israel, who are the great ones of the nation. Therefore, He said, "do not be dismayed," referring to spiritual humiliation, for "Behold, I will save you from afar." At the time of the destruction of Babylon, there was a decree issued by Cyrus. Afterwards, "I will save your seed from the land of their captivity," referring to the generation that followed in the days of Darius, and those who returned from exile afterwards, who are the seed of the previous generation. And "Jacob shall return to his land," "quiet from inner turmoil," and "calm from outer shaking." For there is no shaker at all in reality. He explains: "For I will make an end of all the nations," namely the Chaldeans and Assyrians, where you were driven into exile. Therefore, there is no shaker in reality, for they are all finished. But "you I will not make an end of." For although I have bound you with afflictions, this will be only according to justice for your sin — "yet I will not utterly leave you unpunished," meaning that through the afflictions your sins will be atoned for, and I will not make an end of you. As it is stated, "Only you have I known... therefore I will visit upon you all your iniquities." This is not so with the other nations, from whom retribution was not exacted immediately; their measure became full, and they perished.
For I am with you, says Hashem, to save you; For I will make a full end of all the nations whither I have scattered you, But I will not make a full end of you; For I will correct you in measure, And will not utterly destroy you.
verse value 5531
Insights
Verse structure: 20 words, 87 letters. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "among·all·the·nations" (בְּכׇֽל־הַגּוֹיִ֣ם, 8 letters). Words sharing gematria 55: all, all. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·have·scattered·you" (הֲפִצוֹתִ֣יךָ). The root כי appears 2 times in this verse. 16 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "for·with·you" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·save·you', dividing the verse into phrases of 4 and 16 words.
Rashi
"And I will discipline you with justice." With a limited judgment.
"And I will not utterly destroy you." This is the language of "tiyut," meaning destruction.
Radak
"Because with you," and I will chastise you in measure. As is explained regarding "Discipline me, O LORD, but in measure" [Jeremiah 10:24], meaning that your discipline is according to what you can endure, not according to the full anger and wrath that your evil deeds would deserve. And so did Targum Yonatan render it: "ואייתי עלך יסורים לאלפותך ברם בדין" [and I brought upon you chastisements to teach you, but in judgment] — this is elliptical for what he said "la-mishpat" [in measure], with the lamed vocalized with a patach to indicate the definite article, meaning: with that very judgment which I have dealt with you from the day I disciplined you for your iniquity, as Isaiah said: "Has He struck him as He struck those who struck him?" [i.e., not as severely].
"And I will not utterly destroy you." This is the sense of cutting off, as in "and she shall sit emptied upon the ground" [Isaiah 3:26], and "for every one that stealeth shall accordingly be cut off" [Zechariah 5:3] — these too are of the sense of cleanness [emptying], for one who is cut off from the world is clean/void of it. And Targum Yonatan [renders]: "ושיצאה לא אשיצינך" [and I will not utterly destroy you].
Metzudat Zion
"Hafitzotikha" [I have scattered you]. The meaning is dispersal:
"L'mishpat" [according to judgment]. Like "b'mishpat" [in judgment], where the lamed comes in place of a bet; and so "You sat on the throne" (Psalms 9:5). And it means: with the judgment fit to open the ear to reproof; and so, "The LORD has chastened me, but with judgment" (above, ch. 10).
For thus says Hashem: Your hurt is incurable, And your wound is grievous.
verse value 1804
Insights
Verse structure: 8 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "to·your·breaking" (לְשִׁבְרֵ֑ךְ, 5 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·your·breaking" (לְשִׁבְרֵ֑ךְ), "your·blow" (מַכָּתֵֽךְ). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "for" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·your·breaking', dividing the verse into phrases of 6 and 2 words. Full calculation: כִּ֣י [for] (30) + כֹ֥ה [thus] (25) + אָמַ֛ר [said] (241) + יְהֹוָ֖ה [Hashem] (26) + אָנ֣וּשׁ [man] (357) + לְשִׁבְרֵ֑ךְ [to·your·breaking] (552) + נַחְלָ֖ה [toward·the·Wadi·of] (93) + מַכָּתֵֽךְ [your·blow] (480) = 1804.
Rashi
"Severe is your fracture, grievous [is your wound]." 'Your fracture' is 'anfres' in Old French.
Radak
"For thus said the Lord: Your injury is incurable." The lamed [in 'l'shovrekh'] stands in place of the object [i.e., functions as an object-marker], and the phrase would be sufficient without it; so too the lamed of "[to] five cubits," and "they killed Abner" [where the lamed marks the object], and the like. This follows the future-tense phrase stated before, [and] "incurable is your injury" is connected in sense to "I will not leave you unpunished" [in the previous verse]. And it speaks in the feminine, addressing the Congregation [of Israel]. He says: Although now your injury is incurable and your wound is severe, you will yet have hope, and all who harm you will be punished on your account. This is what he says at the end of the matter: "Therefore all who devour you shall be devoured." We explained "incurable" and "severe" above.
Metzudat David
"Your injury is incurable." Indeed, it is true that the fracture you suffered was exceedingly painful.
"Your wound is grievous." The blows that came upon you were exceedingly sickening.
Metzudat Zion
"Anush." The matter is of a severe pain, as in "and my wound is severe" (above, ch. 15).
"L'shovrekh" – The lamed here functions in place of the direct object marker "et." Similarly, in "they killed Abner" (2 Samuel 3), the lamed serves in place of "et."
"Nechlah" [severe]. From the language of illness [choli]:
Malbim
"Your injury is incurable" — the external fracture is grievous and very dangerous, and also your internal wound is very severe, and when there is both a fracture and a wound together, their healing is difficult. And the parable is that you are sick with the sickness of the body in your poverty, and with the sickness of the soul in your sin. And it is also impossible to heal the sickness through a physician, because there is no judge who pleads your cause toward healing, since there is no remedy that avails you, for there cannot be found a potion for the bones and the natural strength to endure the healing, until the nature overcomes the sickness. And the parable is that it is impossible for you to be healed through the prophets and the teachers, because they did not establish in your heart the foundations of faith, awe, and morality, through which you would listen to the voice of the teacher.
None deems of your wound that it may be bound up; You have no healing medicines.
verse value 1785
Insights
Verse structure: 7 words, 28 letters. The shortest word is "to·you" (לָֽךְ, 2 letters) and the longest is "none·judging" (אֵֽין־דָּ֥ן, 5 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "none·judging" (אֵֽין־דָּ֥ן), "your·cause" (דִּינֵ֖ךְ), "for·healing" (לְמָז֑וֹר). The root אין appears 2 times in this verse. 6 unique roots are used. Frequent roots: "none·judging" (root אין, 88x in Jeremiah); "channel" (root עלה, 74x in Jeremiah); "to·you" (root לך, 42x in Jeremiah). The etnachta (major mid-verse pause) falls on 'for·healing', dividing the verse into phrases of 3 and 4 words. Full calculation: אֵֽין־דָּ֥ן [none·judging] (115) + דִּינֵ֖ךְ [your·cause] (84) + לְמָז֑וֹר [for·healing] (283) + רְפֻא֥וֹת [medicines·of] (687) + תְּעָלָ֖ה [channel] (505) + אֵ֥ין [nothing] (61) + לָֽךְ [to·you] (50) = 1785.
Rashi
Lemazor. Healing: No one supposes that you will have relief.
"Te'alah." Refuah (healing), in the sense of "to benefit" (הועיל).
Radak
There is no judge. So great is the wound of Your striking that there is no physician who can attend to the illness.
"For healing" [le-mazor]. That is to say, that a remedy and a bandage would help it. And all of them say that you have no healing remedy — explanation: "healing" — and the matter is repeated in different words to strengthen the point. And the conjunctive vav is missing, as in "sun, moon," "Reuben, Simeon," and the like. And its meaning is "healing" and "recovery." And this matter is a parable: he likened the great troubles and the destruction of the land to a severe illness for which one does not hope for a cure.
Metzudat David
They do not judge your case. There was no physician who judged the verdict of your wound to accept treatment, and therefore, being a terminally ill patient, they did not perform any treatment for you at all, for such is the way: when physicians despair of healing the patient, they no longer perform any treatment whatsoever.
Metzudat Zion
"Lemazor" [for healing]. The matter is the healing of the wound, and it is called so because it is customary to scatter medicinal herbs upon the wound to heal it, as in "they were not medicated, nor bound up" (Isaiah 1:6). And the wound itself is also called so, as it is stated, "and Judah [saw] his wound" (Hosea 5:13) — this is because the medicinal herbs are scattered upon it.
"Te'alah." The meaning is healing, as in "there is no healing (te'alah) for it" (below, 46). And the word is doubled using synonymous terms, like "dust of the earth" (Daniel 12).
All your lovers have forgotten you, They seek you not; For I have wounded you with the wound of an enemy, With the chastisement of a cruel one; For the greatness of your iniquity, Because your sins were increased.
verse value 4080
Insights
Verse structure: 16 words, 66 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "all·your·lovers" (כׇּל־מְאַהֲבַ֣יִךְ, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "they·forgot·you" (שְׁכֵח֔וּךְ), "they·will·resort·to" (יִדְרֹ֑שׁוּ), "blow" (מַכַּ֨ת). 16 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "not" (root לא, 307x in Jeremiah); "upon" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'they·will·resort·to', dividing the verse into phrases of 5 and 11 words.
Rashi
"Cruel discipline." The sufferings of cruelty; the discipline is cruel.
Radak
"All your lovers have forgotten you" – Assyria and Egypt, to whom you used to go for help, have forgotten you.
"They do not seek you out." And why? Because "I have struck you with the blow of an enemy." That is to say, I have placed you in the hand of the bitter, hasty, cruel nation, namely the Chaldeans, who are unable to help you, for they cannot even benefit themselves, nor can they save themselves from the hand of Nebuchadnezzar. And my lord father, of blessed memory, explained that "all your lovers have forgotten you" is connected to the parable of the sick person. He said that according to the ways of men, the friends of the sick person come to visit him; but when they see that his illness is severe and he is nearing death, his evil-hearted friends despair of him and do not visit or inquire after him. But you—all your lovers, both bad and good, have forgotten you, and your illness has rightly been judged fatal, for I have struck you with the blow of an enemy's sword.
"Cruel discipline." Its meaning is: the discipline of a cruel person, who strikes and disciplines with cruelty. "Musar" [discipline] is in construct with "cruel," for it [the vowel] is patach [open].
Metzudat David
"All your lovers." All those who love you have forgotten you and will not seek you out to inquire after your well-being in times of illness.
“For I have smitten you with the stroke of an enemy.” I smote you as an enemy smites, with cruel and harsh afflictions; therefore, all thought that I had loathed you.
“Because of the multitude of your transgressions.” This means: I did not strike you for no reason, but because of the multitude of your transgressions, for your sins have become many.
Metzudat Zion
Musar. From the language of suffering:
"Atzmu" [they were increased]. The matter is of increase, like "her widows have increased to me" (above, 15):
Malbim
“All your lovers” — and you were like a sick person from whom everyone has despaired, so that all your lovers have forgotten you; and even when they come to see you, they will not inquire after you, asking whether the illness has eased, because you appeared as a sick person who no longer hopes to live. For the blow with which I struck you was the blow of an enemy, due to the abundance of your sin. The enemy kills and does not afflict with chastisements; and if he is cruel, he adds to afflict the wounded with severe sufferings. And I struck you with the blow of an enemy, a blow of death, and also with great afflictions. For what I did to you was because of the abundance of your sin in quantity, and because your sins themselves were grave in quality. If so, why do you cry out over your brokenness? Was it not because of the abundance of your sin that I did these things to you? You ought rather to cry out over your sins, which caused this. Moreover, since I did this because of your sin, surely if you return in repentance, the blows and afflictions will cease.
Why cry you for your hurt, That your pain is incurable? For the greatness of your iniquity, because your sins were increased, I have done these things to you.
verse value 3662
Insights
Verse structure: 12 words, 49 letters. Notable word values: "these" (אֵ֖לֶּה) = 36, double chai. The shortest word is "upon" (עַ֣ל, 2 letters) and the longest is "why·you·cry" (מַה־תִּזְעַק֙, 6 letters). Words sharing gematria 622: why·you·cry, upon·breaking. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "why·you·cry" (מַה־תִּזְעַק֙), "upon·breaking" (עַל־שִׁבְרֵ֔ךְ), "your·pain" (מַכְאֹבֵ֑ךְ). 12 unique roots are used. Frequent roots: "upon" (root על, 276x in Jeremiah); "I·did" (root עשה, 147x in Jeremiah); "these" (root אלה, 64x in Jeremiah). First appearance of the root מכאב ("your·pain") in Jeremiah. The etnachta (major mid-verse pause) falls on 'your·pain', dividing the verse into phrases of 4 and 8 words. Full calculation: מַה־תִּזְעַק֙ [why·you·cry] (622) + עַל־שִׁבְרֵ֔ךְ [upon·breaking] (622) + אָנ֖וּשׁ [man] (357) + מַכְאֹבֵ֑ךְ [your·pain] (83) + עַ֣ל [upon] (100) + רֹ֣ב [multitude·of] (202) + עֲוֺנֵ֗ךְ [your·iniquity] (146) + עָֽצְמוּ֙ [they·are·many] (206) + חַטֹּאתַ֔יִךְ [your·sins] (448) + עָשִׂ֥יתִי [I·did] (790) + אֵ֖לֶּה [these] (36) + לָֽךְ [to·you] (50) = 3662.
Radak
“Why do you cry out?” He said: “Tiz’ak” is in the masculine form, whereas the entire context is in the feminine form. And we have written many times that when He speaks to Israel, sometimes He speaks in the masculine form, corresponding to the people, and sometimes He speaks in the feminine form, corresponding to the Congregation; yet the matter is one. He says: “Why do you cry out over your brokenness? You have no need to cry out over it, for the great matter has come upon you from yourself, due to the abundance of your sin.”
"Your sins have grown many." And since your sins have grown many, I have done these things to you; yet even so, those who devour you shall not go unpunished, for they too shall be devoured.
Metzudat David
“Why do you cry out?” Therefore, “Why do you cry out?”—to complain about your brokenness, saying, “Your blow is grievous.” Since it is because of the multitude of your iniquities and the abundance of your sins that I have done these things to you, to render recompense, and they did not come for nothing.
Therefore all they that devour you shall be devoured, And all your adversaries, every one of them, shall go into captivity; And they that spoil you shall be a spoil, And all that prey upon you will I give for a prey.
verse value 2589
Insights
Verse structure: 13 words, 61 letters. The shortest word is "therefore" (לָכֵ֞ן, 3 letters) and the longest is "and·all·your·plunderers" (וְכׇל־בֹּזְזַ֖יִךְ, 8 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "all·your·devourers" (כׇּל־אֹכְלַ֙יִךְ֙), "and·all·your·adversaries" (וְכׇל־צָרַ֥יִךְ), "your·plunderers" (שֹׁאסַ֙יִךְ֙). The root אכל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·they·shall·be" (root היה, 250x in Jeremiah); "and·all·your·adversaries" (root כל, 167x in Jeremiah); "I·will·give" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'will·go', dividing the verse into phrases of 7 and 6 words. Full calculation: לָכֵ֞ן [therefore] (100) + כׇּל־אֹכְלַ֙יִךְ֙ [all·your·devourers] (131) + יֵאָכֵ֔לוּ [shall·be·eaten] (67) + וְכׇל־צָרַ֥יִךְ [and·all·your·adversaries] (376) + כֻּלָּ֖ם [all·of·them] (90) + בַּשְּׁבִ֣י [into·captivity] (314) + יֵלֵ֑כוּ [will·go] (66) + וְהָי֤וּ [and·they·shall·be] (27) + שֹׁאסַ֙יִךְ֙ [your·plunderers] (391) + לִמְשִׁסָּ֔ה [for·a·spoil] (435) + וְכׇל־בֹּזְזַ֖יִךְ [and·all·your·plunderers] (102) + אֶתֵּ֥ן [I·will·give] (451) + לָבַֽז [to·spoil] (39) = 2589.
Rashi
Therefore. An oath:
"Your despoilers shall be for spoil." [שאסיך למשסה] is a term of plunder, and according to the manuscripts: "וִיהוֹן עָדַיִךְ לְעֲדִי" ("and your despoilers shall become spoil").
Radak
Therefore, "and all your adversaries, all of them." The repetition serves to strengthen the matter.
"Sha'asikh." The aleph is in place of a vav of prolongation, for its root is "shasah" (shin-samekh-heh), and the root of "meshisah" is also "shasah," and the matter is one and the same. And likewise, the aleph is in place of a vav of prolongation in the words "betza'tav" and "geva'av," for their root is "batzatz" (bet-tzadi-tzadi).
Metzudat David
Therefore. Since I am recompensing the deed, therefore all who devour you shall be devoured; that is to say, those who destroy you shall themselves be destroyed in their retribution.
"And all your foes." All those who distress you shall go into captivity:
“And I will make those who trample you be trampled, and all who plunder you I will give as plunder to the hand of the enemy, for I am paying recompense.”
Metzudat Zion
"Your despoilers [shall be] for spoil." The matter of trampling and treading, like "who gave Jacob for a spoil" (Isaiah 42:24).
Malbim
Therefore, the sense [of the verse] is: "Therefore, all who eat you shall be eaten, etc., for I will bring healing to you." This means that since the plagues were only on account of your sin, those who strike you will continue only as long as your sin has not been atoned for; but at the time when I bring healing to you, I will punish those who struck you, as will be explained later. Now, some of them harmed Israel in their bodies, and some harmed them in their property, and each will receive his punishment measure for measure. Those who harmed them in their bodies either killed them or took them into captivity and slavery. Against those who killed them, it says: "All who eat you shall be eaten." And against those who distressed them in captivity, it says: "All your foes shall go into captivity." As for those who harmed them in their property, some of them destroyed their property with the intent to destroy; regarding them, it says: "Your despoilers shall become spoil" (for "despoiler" means one who destroys). And some of them plundered their property for their own benefit, not with the intent to destroy; regarding them, it says: "And all your plunderers I will give over to plunder."
For I will restore health to you, And I will heal you of your wounds, says Hashem; Because they have called you an outcast: ‘She is Zion, there is none that cares for her.’
verse value 2599
Insights
Verse structure: 16 words, 59 letters. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "and·from·your·wounds" (וּמִמַּכּוֹתַ֥יִךְ, 8 letters). Words sharing gematria 50: to·you, to·you. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·from·your·wounds" (וּמִמַּכּוֹתַ֥יִךְ), "I·will·heal·you" (אֶרְפָּאֵ֖ךְ), "impeled" (נִדָּחָה֙). The root כי appears 2 times in this verse. 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "nothing" (root אין, 88x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 7 and 9 words.
Rashi
Arukhah. Refuah (healing).
Radak
"Arukhah." Healing.
They called out to you, the nations of the world, and said, “Zion is a city that has no one to seek its restoration for Israel.”
Metzudat David
"For I will bring up [healing]." This means: Rather, to you alone will I do kindness, and I will bring up healing, and I will heal you of your affliction, so that you may return to be as before.
"For [she is] cast out." This means: Even though they will call you "cast out" and say, "Zion is a city that has no one to seek after her," it is not so, for I will gather them and seek after them.
Metzudat Zion
Arukhah. The matter of healing, like "the healing of the daughter of my people" (above, 8):
Malbim
For I will bring healing to you, so that the external fracture will be cured, and from your internal wound I will heal you, in a manner that both the fracture and the wound will be healed. For it is said, "Your name is called 'Rejected'"; now [the verse] explains the reason: why will those who harmed you be punished, were they not agents of the Lord to punish you? Because they called you by the name "Rejected," saying, "Zion is rejected," meaning that they did not recall that you are like a son who sinned against his father, and the father handed him over to a man to discipline him so that he would return from his evil ways. This man must be careful not to destroy him completely, but rather discipline him only as necessary to restore him to good, with great compassion. But they said that Zion is rejected, that the Lord has cast her off from His presence and will not restore her again. Therefore, [they say:] "There is none to contend her case, and there is no one to seek her blood from their hands." Therefore, they wrought upon them a complete and decreed destruction.
Thus says Hashem: Behold, I will turn the captivity of Jacob’s tents, And have compassion on his dwelling-places; And the city shall be built upon her own mound, And the palace shall be inhabited upon its wonted place.
verse value 5210
Insights
Verse structure: 15 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "and·his·dwellings" (וּמִשְׁכְּנֹתָ֖יו, 8 letters). Words sharing gematria 535: upon·its·mound, upon·judgment. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "behold·I·will·restore" (הִנְנִי־שָׁב֙), "and·his·dwellings" (וּמִשְׁכְּנֹתָ֖יו), "upon·its·mound" (עַל־תִּלָּ֔הּ). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "will·dwell" (root ישב, 147x in Jeremiah). First appearance of the root יעקוב ("Jacob") in Jeremiah. The etnachta (major mid-verse pause) falls on 'I·will·show·compassion', dividing the verse into phrases of 9 and 6 words.
Rashi
And the palace. The Temple:
Radak
"Thus says [the Lord], and a city shall be built on its mound." As its Targum renders it: "And the city of Jerusalem shall be rebuilt in its place." And it says "on its mound" because it is higher than all the Land of Israel, and a mound is high. Similarly, [the verse states] "those standing on their mounds," and that [phrase] Jonathan translated as "their strongholds."
"And the palace." The king's palace and the Temple, as Targum Yonatan [renders]: "and the Temple, as is fitting for it, shall be perfected."
Metzudat David
Behold, I will return. I will settle in tranquility the captives of the tents of Jacob, from whom they were exiled.
And His tabernacles I will have mercy upon, so that they will not be desolate.
City. This is Jerusalem:
"On its mound." This means: on account of its height and its strength that it had of old.
“And the palace.” This refers to the Temple.
"On his judgment." This means: in the manner and in the way that had been the case from of old.
Metzudat Zion
"Shav." The matter of tranquility:
Shivut. From the language of "shivyah" (captivity):
And his dwellings. The word is derived from "mishkan" (dwelling place) and "mador" (dwelling):
"Tillah." From the language of "tel" (heap) and "gal" (mound), that is to say, [referring] to its height and its strength.
And "palace." The meaning of "temple" and "palaces," and similarly, "for the palace is forsaken" (Isaiah 32:14):
His judgment. His way and custom; and so, "[he] stands on the pillar according to the custom" (II Kings 11).
Malbim
Thus says the Lord: "She is not rejected, for behold, I will restore the fortunes of the tents of Jacob," and afterward they shall dwell in fixed dwellings, and I will have compassion on their dwellings; and afterward, "a city shall be built on its mound"—meaning that initially they will dwell there in tents, and afterward they will construct dwellings, and afterward Zion will be rebuilt as it was in former times, and afterward the Temple, the King's House, and the Palace will be built—"and the Palace shall stand according to its plan"—meaning in accordance with its statutes and ordinances, for the construction of the Temple must be done in accordance with what is written, as was given by the hand of the Lord who granted understanding. And from them shall go forth thanksgiving and praise for the miracles performed for them, and the voice of those making merry, due to the abundance of goodness. And I will increase them in multitude of people, and I will honor them with honor and high office.
And out of them shall proceed thanksgiving And the voice of them that make merry; And I will multiply them, and they shall not be diminished, I will also increase them, and they shall not dwindle away.
verse value 2982
Insights
Verse structure: 11 words, 52 letters. The shortest word is "from·them" (מֵהֶ֛ם, 3 letters) and the longest is "and·I·will·increase·them" (וְהִכְבַּדְתִּ֖ים, 8 letters). Words sharing gematria 37: and·not, and·not. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·multiply·them" (וְהִרְבִּתִים֙), "will·diminish" (יִמְעָ֔טוּ), "and·I·will·increase·them" (וְהִכְבַּדְתִּ֖ים). The root לא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·not" (root לא, 307x in Jeremiah); "from·them" (root הם, 132x in Jeremiah); "and·voice·of" (root קול, 81x in Jeremiah). First appearance of the root שחק ("playing") in Jeremiah. The etnachta (major mid-verse pause) falls on 'playing', dividing the verse into phrases of 5 and 6 words. Full calculation: וְיָצָ֥א [and·he·went·out] (107) + מֵהֶ֛ם [from·them] (85) + תּוֹדָ֖ה [confession] (415) + וְק֣וֹל [and·voice·of] (142) + מְשַׂחֲקִ֑ים [playing] (498) + וְהִרְבִּתִים֙ [and·I·will·multiply·them] (663) + וְלֹ֣א [and·not] (37) + יִמְעָ֔טוּ [will·diminish] (135) + וְהִכְבַּדְתִּ֖ים [and·I·will·increase·them] (487) + וְלֹ֥א [and·not] (37) + יִצְעָֽרוּ [will·dwindle] (376) = 2982.
Rashi
"And I will make them honored [heavy]." That they shall be a numerous people [עם כבד, i.e., a populous nation].
"And they shall not be diminished." Like [the word] יִמְעָטוּ ("they shall be few").
Radak
"And it went out from them." From the tents of Jacob and from their dwellings, thanksgiving went out from them, meaning the voice of thanksgiving and the voice of those making merry. And the interpretation of "thanksgiving" is that they will give thanks to God for the abundance of good that He will give them.
"And I will make them honored." Like "and I will multiply them," meaning they shall be a numerous (lit. heavy) people. And so [it says elsewhere], "his sons become honored, and he does not know it."
"And they shall not be diminished." That is to say, "and they shall not be few." The matter is expressed in a double manner with different words. And the Targum of Jonathan translated: "And I will strengthen them, and they shall not be weak."
Metzudat David
"And there shall go forth from them." From the tents of Jacob shall go forth the sounding of thanksgiving to the Omnipresent, and the sound of those playing and rejoicing over the abundance of goodness.
"And I will increase them." [This refers to increasing them] in sons and daughters, and they will not diminish, as they had been diminishing and continuing to diminish while they were in Babylonia.
"And I will make them honored." They shall be a weighty [i.e., numerous] people, and the matter is doubled in what is stated:
Metzudat Zion
"Todah" (thanksgiving). From the language of acknowledgment:
"Playing games." From the word "schochek" (laughter) and joy:
"And I will make them honored." The matter is of increase, as in "a heavy/numerous people" (Numbers 20:20).
"Yitz'aru" (they are brought low). The matter is one of diminution, as it is said, "and they are brought low, and he perceives it not of them" (Job 14:21).
Their children also shall be as aforetime, And their congregation shall be established before Me, And I will punish all that oppress them.
verse value 2285
Insights
Verse structure: 9 words, 40 letters. The shortest word is "upon" (עַ֖ל, 2 letters) and the longest is "all·his·oppressors" (כׇּל־לֹחֲצָֽיו, 7 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "his·sons" (בָנָיו֙), "as·before" (כְּקֶ֔דֶם), "and·his·community" (וַעֲדָת֖וֹ). 9 unique roots are used. Frequent roots: "upon" (root על, 276x in Jeremiah); "and·they·shall·be" (root היה, 250x in Jeremiah); "to·my·face" (root פנים, 126x in Jeremiah). The etnachta (major mid-verse pause) falls on 'shall·be·established', dividing the verse into phrases of 6 and 3 words. Full calculation: וְהָי֤וּ [and·they·shall·be] (27) + בָנָיו֙ [his·sons] (68) + כְּקֶ֔דֶם [as·before] (164) + וַעֲדָת֖וֹ [and·his·community] (486) + לְפָנַ֣י [to·my·face] (170) + תִּכּ֑וֹן [shall·be·established] (476) + וּפָ֣קַדְתִּ֔י [and·I·will·punish] (600) + עַ֖ל [upon] (100) + כׇּל־לֹחֲצָֽיו [all·his·oppressors] (194) = 2285.
Metzudat David
As in the past. They are dear to Me as in the days of old:
"Before Me it shall be established." They shall be established before Me; that is to say, I will watch over them and prepare them with abundant goodness.
"And I will visit." I will watch over to bring recompense upon all who oppress him:
Metzudat Zion
“And I will visit.” The matter of divine providence:
לוחציו. Those who press and distress him, as it is stated: "You shall not oppress a stranger" (Exodus 22).
Malbim
And his sons will be like the former sons of the Living God, and his general assembly and their Sanhedrin shall be established in My presence—meaning that I will dwell among them. And they will not be as they were at first, when they abandoned Him and He gave them into the hands of the nations, for now, "I will visit upon all his oppressors."
And their prince shall be of themselves, And their ruler shall proceed from the midst of them; And I will cause him to draw near, and he shall approach to Me; For who is he that has pledged his heart To approach to Me? says Hashem.
verse value 4049
Insights
Verse structure: 17 words, 72 letters. Notable word values: "and·it·shall·be" (וְהָיָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "and·I·will·bring·him·near" (וְהִקְרַבְתִּ֖יו, 8 letters). Words sharing gematria 41: to·me, to·me. 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "nobles·of" (אַדִּיר֜וֹ), "and·his·ruler" (וּמֹֽשְׁלוֹ֙), "from·whose·midst" (מִקִּרְבּ֣וֹ). The root קרב appears 2 times in this verse. 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah). First appearance of the root נגש ("and·shall·come·near") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 9 and 8 words.
Rashi
His mighty one. His prince:
"ערב את לבו" – the term "ערב" is in the sense of a pledge, "fermaille, aatine" in the vernacular.
"To approach Me." [This refers] to war, to contend against My power [lit. My hand].
Radak
"And his chieftain shall be from him." His king shall be from him. And so it says, "and his ruler" [shall come out from his midst] — the matter is repeated in different words. And what is meant by "from him" is "from his midst," for it is well known that the Messiah-king will be from Israel; rather, [the verse] comes to inform us that Israel will no longer have a ruler from the nations, as was the case until now, all the time they were in exile. And even when they were in the Land of Israel, at times they gave tribute to the kings of the nations. And it says that this will no longer be so, for there will no longer be a ruler over him except from him and from his midst. And the meaning of "from his midst" is as it says, "From among your brethren shall you set a king over you."
"And I will bring him near, and he shall approach Me." It is possible to interpret this as referring to the ruler, in accordance with the verse that states, "I will be a Father to him, and he shall be a Son to Me." It is also possible to interpret it as referring to Israel, and Targum Yonatan [renders]: "And I will bring them near, and I will set them to My service."
"For who is this that has prepared his heart to approach Me?" Explanation: Who is this who has prepared his heart and made it fit to approach Me? Yet I did not even draw near to any of the nations, all the more so from Israel, who are My close people from ancient times, that I would draw them near to Me, and they would be drawn near to Me.
Metzudat David
"And his chieftain shall be from him." This means that his king shall be from Israel.
"And his ruler, etc." The matter is doubled in what is stated:
"And I will bring him near." I will bring him near, and he will draw close to Me to be brought near; that is to say, I will instill in his heart the fear of the Lord, and he will continue to increase [in this service].
"For who is this?" [The verse] comes to provide a reason: why did He initially draw near, and only afterward did the person approach Him? He says, "Who is this man who has bound his heart to approach Me, to draw near, if I do not assist him in his drawing near and cleaving to Me?"
Metzudat Zion
Adiro. The meaning is strength, and it is said of the king that he is stronger than all.
And he shall approach. The matter of drawing near:
"Erev." The matter of obligation, and an example of it is: "Make a wager, please, with my lord..." (Isaiah 36:8).
Malbim
"And his chieftain shall be one of his own" – the exalted one shall be chosen from among the people, not a foreigner. And it shall not be like in the Second Temple, when their exalted ones were chosen by the nations that ruled over them. Rather, "his ruler shall come forth from his midst" – from the choice of the people. And "I shall bring him near" – I shall bring him near, so that he shall be among those close to the Lord, who stand in His Temple, as it is stated, "Happy is he whom You choose and bring near." For the Lord has separated you from the congregation of Israel to bring you near to Him. This shall be by the will of the Lord, who chooses one man to be His special treasure, like the tribe of Levi, the seed of Aaron, and David. And because I shall bring him near, he shall approach Me. For who is there whose heart is willing to approach Me on his own? This shall be only by the will of the Lord.
And you shall be My people, and I will be your God.
verse value 965
Insights
Verse structure: 7 words, 29 letters. The shortest word is "to·me" (לִ֖י, 2 letters) and the longest is "and·you·shall·be" (וִהְיִ֥יתֶם, 6 letters). The root היה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·you·shall·be" (root היה, 250x in Jeremiah); "for·God" (root אלהים, 140x in Jeremiah); "to·the·people" (root עם, 86x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·the·people', dividing the verse into phrases of 3 and 4 words. Full calculation: וִהְיִ֥יתֶם [and·you·shall·be] (471) + לִ֖י [to·me] (40) + לְעָ֑ם [to·the·people] (140) + וְאָ֣נֹכִ֔י [and·I] (87) + אֶהְיֶ֥ה [I·will·be] (21) + לָכֶ֖ם [to·you] (90) + לֵאלֹהִֽים [for·God] (116) = 965.
Metzudat David
“And you shall be to Me a people.” This means that all of you shall believe in Me and be My people, and I shall be your God, to watch over you and to do good to you.
Malbim
"And you shall be"—however, the entire nation as a whole shall be to Me a people first, through their righteousness and their deeds; and thereby I shall be to you a God, for through the arousal from below there is aroused an arousal from above, in accordance with their deeds.
Behold, a storm of Hashem is gone forth in fury, A sweeping storm; it shall whirl upon the head of the wicked.
verse value 3429
Insights
Verse structure: 11 words, 41 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "upon" (עַ֛ל, 2 letters) and the longest is "raging" (מִתְגּוֹרֵ֑ר, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "tempest" (סַ֖עַר), "raging" (מִתְגּוֹרֵ֑ר). The root סער appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "upon" (root על, 276x in Jeremiah); "they" (root הן, 130x in Jeremiah). The etnachta (major mid-verse pause) falls on 'raging', dividing the verse into phrases of 7 and 4 words. Full calculation: הִנֵּ֣ה [they] (60) + סַעֲרַ֣ת [storm·of] (730) + יְהֹוָ֗ה [Hashem] (26) + חֵמָה֙ [wrath] (53) + יָֽצְאָ֔ה [went·forth] (106) + סַ֖עַר [tempest] (330) + מִתְגּוֹרֵ֑ר [raging] (849) + עַ֛ל [upon] (100) + רֹ֥אשׁ [head] (501) + רְשָׁעִ֖ים [wicked] (620) + יָחֽוּל [will·twist] (54) = 3429.
Rashi
"Mitgorer" – [the word] "mitgorer" means "encamping and dwelling," as in the phrase "eretz megurai" ("the land of my sojournings"), and similarly "vesa'ar mitcholel" (above, 22), which is stated in the other verse; this [word] is the same as that [one], for both are in the sense of "encamping/dwelling."
“Upon the head of the wicked.” Upon the head of non-Jews.
Radak
"Behold the storm of the Lord." This passage, too, is prophetic; it is written above, and it is repeated here to strengthen the matter. There is a difference between them in some of the words: above it says "and the storm" with a vav, whereas here it says "storm" without a vav; above it says "is stirred up" (mitcholel), whereas here it says "dwells" (mitgorer); the matter is one: above it says "the anger of the Lord," whereas here it says "the fierce anger of the Lord"; above it says "consider in it wisdom," whereas here it says "consider in it only." And we have already explained above that "dwells" (mitgorer) is in the sense of "is stirred up" (mitcholel), meaning a matter of stopping and dwelling. And the Targum [renders it] as meaning gathering, being assembled.
Metzudat David
"Fury has gone forth." It shall go forth in fury; [this is] a case of the past tense used in place of the future tense.
"A storm that cuts." This storm is full of cutting off and severing, and it will whirl and settle upon the head of the wicked.
Metzudat Zion
A storm. A storm wind:
"Mitgorer." The matter of cutting and severing, like "sawn with a saw" [מגוררות במגרה] (I Kings 7:9).
It shall rest (yachul): it shall settle, as in 'let them rest upon the head of Joab' (II Samuel 13).
Malbim
Behold, this means that all of this will be at the beginning, prior to the arrival of the complete rectification. However, the Day of the Lord will yet come, which is the Great Day of Judgment. At that time, the storm of the Lord’s anger will go forth; the fire that was withheld in His heart regarding the deeds of the wicked will become a storm, and this storm will be stirred up and fall upon the heads of the wicked to punish them. And then the burning anger of the Lord will not turn back until He has carried out the purposes of His heart to execute judgment upon the wicked, as it is stated: “Behold, the day comes, burning like an oven…” and “You shall tread down the wicked…” This will occur in the end of days, when you will contemplate it and recognize the hand of the Lord and His work. And then it will not be as it was previously, when you were to Me as a people first, and it required an arousal from below. For at that time, I will be to them as God first, and afterward they will be to Me as a people. For then there will be cleaving of God to them through the kindness that does not consider the preparation of the recipient, whether he is worthy of it or not. And this kindness is a thing that endures forever, since it does not depend on human action and its arousal. And I have explained this at length in my commentary on Psalms, section 86; see there. The divine inspiration will precede first, and through the cleaving of the Lord to them, they will become His people, and this will never be nullified.
The fierce anger of Hashem shall not return, Until He have executed, and till He have performed The purposes of His heart In the end of days you shall consider it.
verse value 3989
Insights
Verse structure: 12 words, 58 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·until·he·performed" (וְעַד־הֲקִימ֖וֹ, 8 letters). 12 unique roots are used. Frequent roots: "the·anger·of·Hashem" (root יהוה, 725x in Jeremiah); "not" (root לא, 307x in Jeremiah); "you·will·consider" (root בין, 146x in Jeremiah). The etnachta (major mid-verse pause) falls on 'his·heart', dividing the verse into phrases of 8 and 4 words. Full calculation: לֹ֣א [not] (31) + יָשׁ֗וּב [he·will·return] (318) + חֲרוֹן֙ [anger] (264) + אַף־יְהֹוָ֔ה [the·anger·of·Hashem] (107) + עַד־עֲשֹׂת֥וֹ [until·He·performs] (850) + וְעַד־הֲקִימ֖וֹ [and·until·he·performed] (241) + מְזִמּ֣וֹת [purpose] (493) + לִבּ֑וֹ [his·heart] (38) + בְּאַחֲרִ֥ית [in·end·of] (621) + הַיָּמִ֖ים [day] (105) + תִּתְבּ֥וֹנְנוּ [you·will·consider] (914) + בָֽהּ [in·it] (7) = 3989.
Metzudat David
"He will not return, etc." — He will not turn back from them the fierceness of His anger, until He performs and fulfills the plans of His heart.
"At the end of days." This means: if He delays, behold, at the end of days, when it will be fulfilled, you will observe in it that the Lord has not turned back from His fierce anger, even though the time has been prolonged.
Metzudat Zion
"Mezimot." Thoughts, as in: "His plan is against Babylon" (below, 51).
At the end. At the conclusion:
Contemplate. The word is from the root of "understanding":
Radak