In the tenth year, shut up in the court of the guard with the Chaldeans at the wall, Jeremiah buys the field of Hanamel his uncle's son in Anathoth, weighs the silver, and seals the deed before witnesses: 'Houses and fields and vineyards shall yet again be bought in this land.'
Tap any Hebrew word to reveal its root, value, and meanings.
The word that came to Jeremiah from Hashem in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuchadrezzar.
verse value 6264
Insights
Verse structure: 16 words, 82 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 6264 is divisible by 18, the value of chai ('life'). The shortest word is "from" (מֵאֵ֣ת, 3 letters) and the longest is "of·Nebuchadrezzar" (לִנְבֽוּכַדְרֶאצַּֽר, 10 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "the·tenth" (הָעֲשִׂרִ֔ית), "eight·ten" (שְׁמֹנֶֽה־עֶשְׂרֵ֥ה). The root שנה appears 4 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "that·came" (root אשר, 459x in Jeremiah); "to·Jeremiah" (root איל, 293x in Jeremiah). First appearance of the root עשירי ("the·tenth") in Jeremiah. First appearance of the root שמנה ("eight·ten") in Jeremiah. The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 11 and 5 words.
Radak
The matter is clear, and its meaning extends until [the verse] "And Jeremiah said," for it was the word of Hanamel that came to him in the tenth year. And after the matter was completed, Jeremiah recounted it to the men of the prison.
Metzudat David
Eighteen. For Nebuchadnezzar reigned in the fourth year of Jehoiakim, and he reigned eleven years; that is eight years. And his son Jehoiachin reigned three months and ten days, and after him Zedekiah reigned. If so, the tenth year of Zedekiah is the eighteenth year of Nebuchadnezzar.
Malbim
The matter is that before he related what the Lord had commanded him to do in practice—namely, by purchasing the field of Hanamel—to serve as a sign that houses and fields would yet be bought in this land, he first stated that at that time the destruction of the land was undeniably evident, namely, that it occurred in the eighteenth year of Nebuchadnezzar.
Now at that time the king of Babylon’s army was besieging Jerusalem; and Jeremiah the prophet was shut up in the court of the guard, which was in the king of Judah’s house.
verse value 3226
Insights
Verse structure: 15 words, 66 letters. The shortest word is "then" (וְאָ֗ז, 3 letters) and the longest is "upon·Jerusalem" (עַל־יְרוּשָׁלִָ֑ם, 8 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "then" (וְאָ֗ז), "binding" (צָרִ֖ים), "all" (כָלוּא֙). 15 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "upon·Jerusalem" (root על, 276x in Jeremiah); "king" (root מלך, 253x in Jeremiah). First appearance of the root כלא ("all") in Jeremiah. First appearance of the root מטרה ("guard") in Jeremiah. The etnachta (major mid-verse pause) falls on 'upon·Jerusalem', dividing the verse into phrases of 6 and 9 words.
Rashi
"Tzarim" (besieging): the language/term of "matzor" (siege).
In the courtyard of the guard [Mattarah]. The language of the guardhouse:
Radak
In the courtyard of the prison. In the courtyard where the prisoners were guarded. The word *matarah* (prison) is derived from the root *natar* (to guard), a matter of guarding, as in "will He bear a grudge forever?" And the Targum translates "and he gathered them into custody" as *le-veit matara* (to the house of the prison).
Metzudat David
"Tzarim" (besieging). They were besieging Jerusalem, for in the ninth year of Zedekiah they laid siege to it, and they captured it in the eleventh year of Zedekiah, as stated in II Kings.
He was confined. He was detained in the courtyard of the prison:
"Which is the house of the king." [That is,] which is in the house of the king:
Metzudat Zion
Chayil: Armies of a people.
"Besieging." They surround and encircle them, to distress them.
"Kolua." It means confined/bound, just as it is stated: "My lord Moses, restrain them" (Numbers 11:28).
"The guardhouse." The house of prisoners is likewise so called, because it is stated, "let [one] be confined in your guardhouse" (Genesis 42:19). Targum [renders it]: "mattartekhon" [your guardhouse].
Malbim
And then the army of the king of Babylon was besieging Jerusalem, and Jeremiah was imprisoned at that time:
For Zedekiah king of Judah had shut him up, saying: ‘Wherefore do you prophesy, and say: Thus says Hashem: Behold, I will give this city into the hand of the king of Babylon, and he shall take it;
verse value 4225
Insights
Verse structure: 19 words, 79 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 4225 = 65². The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "king·Judah" (מֶֽלֶךְ־יְהוּדָ֖ה, 8 letters). Words sharing gematria 271: saying, saying. The root אמר appears 3 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "saying" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 14 words.
Metzudat David
"Saying." For he said to him, "Why do you prophesy, saying, etc.," and because of this he imprisoned him.
Malbim
Because Zedekiah imprisoned him for this reason: that he prophesied concerning the destruction of the land, and his prophecy detailed all the particulars: 1. That he prophesied concerning the destruction of the city, as it says, "Behold, I am giving this city..." 2. That Zedekiah would attempt to escape at the conclusion of the siege and the Chaldeans would capture him, and this is what it says, "And Zedekiah shall not escape from the hand of the Chaldeans." 3. That the Chaldeans would not kill him, but rather hand him over to the hand of the king of Babylon, his enemy, and this is what it says, "For he shall surely be given..." 4. And "his mouth shall speak with his mouth," meaning that he would speak with him judgments regarding his transgression of the oath, which is harder than death. 5. And "his eyes shall see his eyes"; in this, he hinted to him that they would gouge out his eyes, so that he would not see the land of Babylon, but only the eyes of Nebuchadnezzar.
and Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes;
verse value 3948
Insights
Verse structure: 17 words, 79 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·Zedekiah" (וְצִדְקִיָּ֙הוּ֙, 7 letters). Words sharing gematria 30: Judah, for. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "will·slip·away" (יִמָּלֵ֖ט), "it·would·be·given" (יִנָּתֵן֙), "and·his·mouth·will-speak" (וְדִבֶּר־פִּ֣יו). The root מלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "not" (root לא, 307x in Jeremiah); "and·his·mouth·will-speak" (root דבר, 270x in Jeremiah). First appearance of the root מלט ("will·slip·away") in Jeremiah. The etnachta (major mid-verse pause) falls on 'the·Chaldeans', dividing the verse into phrases of 7 and 10 words.
Radak
"The given." [This is] an infinitive, [vocalized] with a cholam; and so too "hinnaton tinnaten" [it shall surely be given], and also "ha'akhol ye'akhel" [it shall surely be eaten].
Metzudat David
"And his mouth shall speak." This was when he spoke with him in judgment, as it is stated, "and he spoke with him in judgment" (below, 39).
and he shall lead Zedekiah to Babylon, and there shall he be until I remember him, says Hashem; though you fight with the Chaldeans, you shall not prosper?’
verse value 3759
Insights
Verse structure: 13 words, 62 letters. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "Zedekiah" (אֶת־צִדְקִיָּ֙הוּ֙, 8 letters). Words sharing gematria 30: it·will·be, for. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "he·will-lead" (יוֹלִ֤ךְ), "until·I·remember·him" (עַד־פׇּקְדִ֥י), "you·will·fight" (תִֽלָּחֲמ֛וּ). 12 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "not" (root לא, 307x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 8 and 5 words. Full calculation: וּבָבֶ֞ל [and·Babylon] (40) + יוֹלִ֤ךְ [he·will-lead] (66) + אֶת־צִדְקִיָּ֙הוּ֙ [Zedekiah] (616) + וְשָׁ֣ם [and·there] (346) + יִֽהְיֶ֔ה [it·will·be] (30) + עַד־פׇּקְדִ֥י [until·I·remember·him] (268) + אֹת֖וֹ [him] (407) + נְאֻם־יְהֹוָ֑ה [says·Hashem] (117) + כִּ֧י [for] (30) + תִֽלָּחֲמ֛וּ [you·will·fight] (484) + אֶת־הַכַּשְׂדִּ֖ים [with·the·Chaldeans] (780) + לֹ֥א [not] (31) + תַצְלִֽיחוּ [you·shall·prosper] (544) = 3759.
Rashi
Until I account for him. The "accounting" of all mankind is death.
Radak
“Until I visit him.” This means that I will take his soul.
Metzudat David
"Until I take note of him." This refers to death, which is the reckoning of every living being.
"When you go to war": If you go to war, you will not succeed; it is as though He said, "Therefore, accept upon yourselves the yoke of Babylonian servitude and do not go to war."
Metzudat Zion
"Pakodi." The matter is one of remembrance and providential oversight. And so they said this regarding the providential oversight that brings death. Likewise, "And the fate of all mankind shall be visited upon them" (Numbers 16:29).
Malbim
6. And in Babylon he shall go—meaning that he will be taken to Babylon into exile, and there he shall remain until the day of His visitation upon him, which is the day of his death. 7. So that he should not think that he will succeed if he fights against Him. And this is what is said: "When you fight, you will not succeed."
And Jeremiah said: ‘The word of Hashem came to me, saying:
verse value 1092
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 1092 is divisible by 26, the value of the divine name Hashem. The shortest word is "was" (הָיָ֥ה, 3 letters) and the longest is "the·word·of·Hashem" (דְבַר־יְהֹוָ֖ה, 7 letters). Words sharing gematria 271: Jeremiah, saying. The root אמר appears 2 times in this verse. 5 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 725x in Jeremiah); "and·said" (root אמר, 476x in Jeremiah); "was" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Jeremiah', dividing the verse into phrases of 2 and 4 words. Full calculation: וַיֹּ֖אמֶר [and·said] (257) + יִרְמְיָ֑הוּ [Jeremiah] (271) + הָיָ֥ה [was] (20) + דְבַר־יְהֹוָ֖ה [the·word·of·Hashem] (232) + אֵלַ֥י [to·me] (41) + לֵאמֹֽר [saying] (271) = 1092.
Rashi
And Jeremiah said, etc. He did not say this to Zedekiah; rather, the verse explains why he imprisoned him and then returned to his initial speech, to elucidate what the matter was that had come to Jeremiah.
Radak
And Jeremiah said: "Hanamel, son of Shallum, your uncle." "Your uncle" means that Shallum was Jeremiah's uncle, his father's brother, as it says, "Hanamel, son of my uncle, came to you," for he was compelled to sell his field, and behold, he has come to you and says to you: "Buy it."
Metzudat David
"The word of God came." This returns to what was stated above, to indicate that this is the word that came to Jeremiah in the tenth year. And because the narrative of the siege and the cause of Jeremiah's confinement was lengthy, it returns to state again: "The word of God came to me."
Malbim
And Jeremiah said: After all this, the word of the Lord came to me, a commandment that nullifies all these prophecies:
Behold, Hanamel, the son of Shallum your uncle, shall come to you, saying: Buy you my field that is in Anathoth; for the right of redemption is your to buy it.’
verse value 4462
Insights
Verse structure: 17 words, 63 letters. The shortest word is "going·in" (בָּ֥א, 2 letters) and the longest is "in·Anathoth" (בַּעֲנָת֔וֹת, 6 letters). Words sharing gematria 50: to·you, to·you. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "your·beloved" (דֹּֽדְךָ֔), "to·buy" (לִקְנֽוֹת). The root קנה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "saying" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "for" (root כי, 318x in Jeremiah). First appearance of the root חנמאל ("Hanamel") in Jeremiah. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 7 and 10 words.
Rashi
"Come to you." According to the utterance:
Radak
The right of redemption. If I had sold it to another, you would have the right of redemption, to redeem it from his hand; all the more so that you are entitled to purchase it directly from me.
Metzudat David
"Your uncle." It refers back to Shallum.
"Come to you." He is going to come to you.
For you, the law of redemption is to acquire it. Since you are my kinsman, the law is that you should redeem my field, so that it does not come into the hands of others, and you should acquire it. For such was their law, as stated regarding Boaz: "And he said to the redeemer, 'the portion of the field...' etc., 'if you will redeem, redeem'" (Ruth 4:3).
Metzudat Zion
"Judgment." The matter of custom, order, and likewise "and the custom of the priests" (1 Samuel 2:13):
So Hanamel mine uncle’s son came to me in the court of the guard according to the word of Hashem, and said to me: ‘Buy my field, I pray you, that is in Anathoth, which is in the land of Benjamin; for the right of inheritance is yours, and the redemption is yours; buy it for thyself.’ Then I knew that this was the word of Hashem.
verse value 6392
Insights
Verse structure: 27 words, 117 letters. Notable word values: "Hashem" (יְהֹוָה֮) = 26, the value of the divine name Hashem. The shortest word is "please" (נָ֠א, 2 letters) and the longest is "that·in·Anathoth" (אֲשֶׁר־בַּעֲנָת֜וֹת, 9 letters). Words sharing gematria 41: to·me, to·me. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·court" (אֶל־חֲצַ֣ר), "that·in·Anathoth" (אֲשֶׁר־בַּעֲנָת֜וֹת), "Benjamin" (בִּנְיָמִ֗ין). The root אל appears 2 times in this verse. 22 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·said" (root אמר, 476x in Jeremiah); "that·in·Anathoth" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'buy·for·yourself', dividing the verse into phrases of 23 and 4 words.
Radak
As the word of the Lord. Just as the Lord had said that he [Hanamel] would come to me, so he did.
"For it is the word of the Lord." I knew that it was from the Name that I would acquire it; for if it had not been from Him, why did He tell me that Hanamel should come to me to sell his field? And there are those who explain that Hanamel came by means of the divine utterance to Jeremiah.
Metzudat David
"For the word of the Lord." As the Lord said to me:
The law of inheritance. That is to say: Since I have no relative closer than you, and you are entitled to inherit it, therefore redeem it, so that it may not come into the hands of others, and acquire it.
"And I knew." He means to say that I understood in my mind that the word of the Lord is truly to acquire it, and therefore He made the matter known to me.
Malbim
"And Hanamel came to me, according to the word of the Lord, etc., and I knew that it was the word of the Lord." The meaning is not that Jeremiah was in doubt about his prophecy until this time, and did not know that it was the word of the Lord until he saw that Hanamel had come to him, for the prophets had no doubt at the time of prophecy and knew clearly that the Lord was speaking with them, and this is a great principle in prophecy. Rather, Jeremiah was until this time in doubt regarding the interpretation of the words of the Lord that He said to him: "Behold, Hanamel, etc., and He said to you, 'Buy for yourself the field that is in Anathoth, for to you belongs the right of redemption.'" The question was whether all of this was merely a narration of Hanamel's words, meaning that the Lord informed him that Hanamel would say to him in this language: "Buy, etc., for to you belongs the right of redemption to buy." According to this view, the Lord did not command him to buy the field, but only narrated to him that Hanamel would request this and say so, and the choice was in his hand to buy or not to buy. Or one may say that what is stated, "for to you belongs the right of redemption to buy," is not part of the narration of Hanamel's words, but rather it is the word of the Lord, meaning that the Lord said to him: After Hanamel says to you, "Buy for yourself the field that is in Anathoth," I say to you that you should buy it because to you belongs the right of redemption to buy it. According to this view, it is a commandment to buy it. The criterion for this was for Jeremiah from the precise wording of Hanamel's words: if what is stated, "for to you belongs the right of redemption," is not the word of the Lord to Jeremiah but merely a narration of Hanamel's words, it would have been fitting for Hanamel to say to him in the language that the Lord said to him, "for to you belongs the right of redemption to buy," without any change. But he did not say it in this language, only in another language: "for to you belongs the right of redemption, and to you belongs the inheritance; buy for yourself." And by this it became known to him that what the Lord stated, "for to you belongs the right of redemption to buy," is not a narration of Hanamel's words, but rather that it is the word of the Lord — that the Lord commanded him to buy because to him belongs the right of redemption. And this is what is meant by "Hanamel came to me according to the word of the Lord": his coming was according to the word of the Lord, but "and he said to me" was not according to the word of the Lord, but rather in different language: "Buy for yourself, etc., for to you belongs the right of redemption, and to you belongs the inheritance; buy for yourself" — for he changed his wording in two respects: (1) in that he added "and to you belongs the inheritance"; (2) he did not say "to you belongs the right of redemption, to buy," but only "buy for yourself." And he knew that what he concluded, "for to you belongs the right of redemption, to buy," is the word of the Lord, for the Lord said that he is obligated to buy it because he has the right of redemption, and he is commanded, as it is stated, "And his redeemer shall come and redeem his brother's sale." And Hanamel said to him to buy it on account of profit, because another person would not want to buy it on account of two things: 1. On account of the fact that it will return in the Jubilee to the heirs, but you, to you belongs the right of inheritance and it will remain yours forever; 2. Another person has an additional reason not to buy it, lest his redeemer come and redeem it, but you, to you belongs the right of redemption. Therefore, buy for yourself, for you will profit in this compared to another.
And I bought the field that was in Anathoth of Hanamel mine uncle’s son, and weighed him the money, even seventeen shekels of silver.
verse value 5593
Insights
Verse structure: 13 words, 65 letters. The shortest word is "from" (מֵאֵ֛ת, 3 letters) and the longest is "and·I·weighed·to·him" (וָֽאֶשְׁקְלָה־לּוֹ֙, 8 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "the·field" (אֶת־הַשָּׂדֶ֔ה), "and·I·weighed·to·him" (וָֽאֶשְׁקְלָה־לּוֹ֙), "the·silver" (אֶת־הַכֶּ֔סֶף). The root שקל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "son·of·my·uncle" (root בין, 146x in Jeremiah); "seven" (root שבע, 28x in Jeremiah). First appearance of the root שקל ("and·I·weighed·to·him") in Jeremiah. The etnachta (major mid-verse pause) falls on 'in·Anathoth', dividing the verse into phrases of 7 and 6 words. Full calculation: וָֽאֶקְנֶה֙ [and·I·got] (162) + אֶת־הַשָּׂדֶ֔ה [the·field] (715) + מֵאֵ֛ת [from] (441) + חֲנַמְאֵ֥ל [Hanamel] (129) + בֶּן־דֹּדִ֖י [son·of·my·uncle] (70) + אֲשֶׁ֣ר [that] (501) + בַּעֲנָת֑וֹת [in·Anathoth] (928) + וָֽאֶשְׁקְלָה־לּוֹ֙ [and·I·weighed·to·him] (478) + אֶת־הַכֶּ֔סֶף [the·silver] (566) + שִׁבְעָ֥ה [seven] (377) + שְׁקָלִ֖ים [shekels] (480) + וַעֲשָׂרָ֥ה [and·ten] (581) + הַכָּֽסֶף [silver] (165) = 5593.
Radak
"And I weighed it out for him." The letter qof is [vocalized] with a shva and a patach.
"The silver." The silver that I stipulated with him: seven shekels and ten pieces of silver. The shekels are *manim* (units), and the silver is *sela'im* (sela coins). And so did Jonathan translate: "seven *manim* and ten *sela'im* of silver."
Metzudat David
"And I weighed it out." I gave him the silver, the price of the field, by weight; and it came to seven shekels — that is, seven maneh — so said our Rabbis of blessed memory.
"And ten pieces of silver." Ten sela'im. So too does the Targum translate.
Malbim
"And I bought" – the verse recounts that he acquired it through all the modes of acquisition: 1. By money, as it says, "and I weighed out to him the silver." And the sum of the silver was great: "seven shekels," which are [in fact] manehs, as our Sages of blessed memory stated; and "ten" (shekels) of silver, as rendered by the Targum Yonatan.
And I subscribed the deed, and sealed it, and called witnesses, and weighed him the money in the balances.
verse value 2183
Insights
Verse structure: 8 words, 38 letters. The shortest word is "in·the·book·of" (בַּסֵּ֙פֶר֙, 4 letters) and the longest is "in·scales" (בְּמֹאזְנָֽיִם, 7 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·wrote" (וָאֶכְתֹּ֤ב), "and·I·sealed" (וָֽאֶחְתֹּ֔ם), "and·I·called" (וָאָעֵ֖ד). 8 unique roots are used. Frequent roots: "and·I·called" (root עוד, 60x in Jeremiah); "in·the·book·of" (root ספר, 38x in Jeremiah); "witnesses" (root עד, 29x in Jeremiah). First appearance of the root חתם ("and·I·sealed") in Jeremiah. The etnachta (major mid-verse pause) falls on 'witnesses', dividing the verse into phrases of 5 and 3 words. Full calculation: וָאֶכְתֹּ֤ב [and·I·wrote] (429) + בַּסֵּ֙פֶר֙ [in·the·book·of] (342) + וָֽאֶחְתֹּ֔ם [and·I·sealed] (455) + וָאָעֵ֖ד [and·I·called] (81) + עֵדִ֑ים [witnesses] (124) + וָאֶשְׁקֹ֥ל [and·I·weighed] (437) + הַכֶּ֖סֶף [silver] (165) + בְּמֹאזְנָֽיִם [in·scales] (150) = 2183.
Radak
"And I wrote in a book and I sealed it." I wrote the terms of the deed of purchase in a book, and afterward I sealed the book with a seal.
"And I called witnesses." Regarding the property that I purchased, I summoned witnesses; that is to say, in the presence of witnesses whom I appointed for this purpose, I purchased the field, and they signed in the deed of conveyance.
"And I weighed the silver on the scales." It was already stated above, "And I weighed it out for him," but the intent here is to convey that in the presence of the witnesses to the deed of purchase, he weighed out the silver to him with an honest weight on the scales, so that there could be no dispute between them regarding the weight of the silver.
Metzudat David
"And I wrote in a document." I commanded to write in a document the words of the purchase of the field; and it is called a "document" after its completion, as in "and grind flour" (Isaiah 46).
"And I sealed [it]." I instructed the owner of the field to sign his name on the deed of transfer.
"And I called witnesses." I appointed witnesses to observe the matter, and before them I weighed the silver on scales of weight.
Metzudat Zion
In the book: So is a written scroll called.
Malbim
2. "And I wrote in a document" – this implies that he also acquired it through a deed of acquisition and witnesses, and he also designated witnesses for the acquisition of the money, and he weighed the silver; he weighed it a second time in the presence of the witnesses.
So I took the deed of the purchase, both that which was sealed, containing the terms and conditions, and that which was open;
verse value 2692
Insights
Verse structure: 7 words, 40 letters. The shortest word is "and·I·took" (וָאֶקַּ֖ח, 4 letters) and the longest is "and·heap" (וְאֶת־הַגָּלֽוּי, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "the·sealed" (אֶת־הֶֽחָת֛וּם), "commandment" (הַמִּצְוָ֥ה), "and·the·statutes" (וְהַחֻקִּ֖ים). 7 unique roots are used. Frequent roots: "and·I·took" (root לקח, 65x in Jeremiah); "the·book·of" (root ספר, 38x in Jeremiah); "and·heap" (root גלה, 29x in Jeremiah). First appearance of the root מצוה ("commandment") in Jeremiah. The etnachta (major mid-verse pause) falls on 'the·price', dividing the verse into phrases of 3 and 4 words. Full calculation: וָאֶקַּ֖ח [and·I·took] (115) + אֶת־סֵ֣פֶר [the·book·of] (741) + הַמִּקְנָ֑ה [the·price] (200) + אֶת־הֶֽחָת֛וּם [the·sealed] (860) + הַמִּצְוָ֥ה [commandment] (146) + וְהַחֻקִּ֖ים [and·the·statutes] (169) + וְאֶת־הַגָּלֽוּי [and·heap] (461) = 2692.
Rashi
The document of the purchase. The deed of sale:
That which is sealed, etc. With its sealing, when it is sealed according to law and ordinance:
"And that which is public." This refers to a case where the matter was established before a court on the basis of its witnesses, and the judges wrote and signed it; this "confirmation of the judges" (ashrata de-dayanei) is the validation of documents, to make the matter open and well-known, lest the witnesses die. And our Sages interpreted this with regard to a plain get and a tied (mekushar) get, in Tractate Bava Batra.
Radak
"And I took the sealed document" – this means the deed of transfer that was sealed, as it is stated: "and I sealed it."
"The commandment and the statutes." This means: the book of the commandment and the statutes, and the book that is mentioned stands in place of two. And this book is the condition of the sale, like [the law of] the number of years of the crops, which is a commandment in the Torah; and the statutes are the customs that were practiced at that time regarding the sale. And all of this is written in one book.
"And the open one." This means the open document, for he wrote two documents regarding the deed of purchase: one that was sealed and one that was open, so that when they wished to view it and read it, they could do so without opening the sealed one. And thus there are three documents. My lord and father, of blessed memory, explained that "the open one" refers to a document in which he wrote that he had made known to the redeemers whether they wished to purchase, just as Boaz did. And Targum Yonatan renders: "ית שטרא דזביני" [the deed of sale], etc., as in the column.
Metzudat David
The Book of Acquisition. The deed of acquisition:
"That is sealed." [That is,] together with the sealed one — meaning, when it is sealed by the hand of the owner of the field.
"The commandment and the statutes." This means that which is done in accordance with the commandment and the statutes that were customary in those days:
"And the public one." This is a deed in which it is written that the sale was conducted openly and publicly, and no one raised an objection to that sale, as is also the custom to write even nowadays.
Malbim
“And I took the deed of conveyance.” It was their custom to write two documents: 1. The deed of conveyance, in which it was written that so-and-so sold such-and-such a field to so-and-so on such-and-such a day. This document was sealed and tied up to be kept for safekeeping. Along with this document were also written the mitzvot, namely the conditions that are among the commandments of the Torah, such as the giving of the money, the law of return to the heirs in the Jubilee year, that he sells it according to the number of years of produce, and the like; and the chukim, which are the matters that are among the customs of the land regarding the sale of deeds. And "the sealed" refers to the mitzvot and the chukim, which were sealed and tied up together with the deed of conveyance. 2. And "the open one" was a deed of sale that was open, not tied up or sealed, which was in the hand of the buyer to show to all that it was his field, so that he would not need to open the sealed document at every time.
and I delivered the deed of the purchase to Baruch the son of Neriah, the son of Mahseiah, in the presence of Hanamel mine uncle[‘s son], and in the presence of the witnesses that subscribed the deed of the purchase, before all the Jews that sat in the court of the guard.
verse value 5021
Insights
Verse structure: 19 words, 102 letters. Notable word values: "my·beloved" (דֹּדִ֔י) = 18, chai, 'life'. The shortest word is "my·beloved" (דֹּדִ֔י, 3 letters) and the longest is "all·Jew" (כׇּל־הַיְּהוּדִ֔ים, 9 letters). Words sharing gematria 259: to·Baruch, guard. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "my·beloved" (דֹּדִ֔י), "witnesses" (הָֽעֵדִ֔ים). The root עין appears 3 times in this verse. 15 unique roots are used. Frequent roots: "all·Jew" (root כל, 167x in Jeremiah); "that·dwell" (root ישב, 147x in Jeremiah); "son·of·Mahseiah" (root בין, 146x in Jeremiah). First appearance of the root ברוך ("to·Baruch") in Jeremiah. First appearance of the root נריה ("son·of·Neriah") in Jeremiah. The etnachta (major mid-verse pause) falls on 'the·price', dividing the verse into phrases of 14 and 5 words.
Rashi
"For the eyes of Hanamel, my uncle." And until now they called him "my cousin" [lit. "son of my uncle"], perhaps there were two individuals. If not, I do not know what it is. And there are those who lean to say that Hanamel was both his uncle and his cousin to Jeremiah, like Reuven who married the daughter of his brother Shimon, and she bore him Nemoel. And Shimon had already fathered Yamin. Now, Yamin is the uncle of Nemoel, since he is the son of his mother's brother; and he is also his cousin, since he is the son of Shimon, the brother of Nemoel's father. But this is not the measure, for we do not find in all Scripture that the mother's brother is called "uncle."
Radak
"And I gave the deed of purchase." It comes with the definite article heh together with the construct form, like "the kingdoms of the earth," as we have written above.
"Before the eyes of Hanamel my uncle." This means: the son of my uncle, for he was the son of his [Jeremiah's] uncle, as stated above. Similarly, "and Lot his brother" means: the son of his brother [i.e., nephew]. Or, this Hanamel was a different one, who was truly [Jeremiah's] uncle, the brother of his father, while the seller was the son of his uncle; but this Hanamel, who was the uncle, was present at the time of the purchase. And when it says that he gave him the deed of purchase, it means: along with the other documents, but the deed of purchase is mentioned specifically because it is the primary one.
"Who were named in the deed of purchase." This means that they signed their names in it as witnesses.
Metzudat David
"The deed of purchase." The same applies to the open deed; and to be concise, [the verse] mentions only the main one:
"Hanamel, my uncle." It is possible that this is not the owner of the field, for he was the son of his uncle.
"The scribes" refers to the scribes who wrote the matter of the sale in the document, concerning the matter of Jeremiah:
"Before the eyes of all the Jews" – as if it were written "and before the eyes" (u'lei'nei), with the vav here omitted.
Malbim
"And I gave the deed of conveyance" – this means the open document and the deed of conveyance; these two documents were given to Baruch ben Neriah, for Baruch lived for a long time after Jeremiah and was alive when they returned from Babylonia, at which time he would hand them over to Jeremiah's heirs.
Verse structure: 4 words, 22 letters. The shortest word is "saying" (לֵאמֹֽר, 4 letters) and the longest is "to·their·eyes" (לְעֵינֵיהֶ֖ם, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·commanded" (וָאֲצַוֶּה֙), "to·their·eyes" (לְעֵינֵיהֶ֖ם). 4 unique roots are used. Frequent roots: "saying" (root אמר, 476x in Jeremiah); "to·their·eyes" (root עין, 52x in Jeremiah); "and·I·commanded" (root צוה, 31x in Jeremiah). Full calculation: וָאֲצַוֶּה֙ [and·I·commanded] (108) + אֶת־בָּר֔וּךְ [Baruch] (629) + לְעֵינֵיהֶ֖ם [to·their·eyes] (215) + לֵאמֹֽר [saying] (271) = 1223.
’Thus says Hashem of hosts, the God of Israel: Take these deeds, this deed of the purchase, both that which is sealed, and this deed which is open, and put them in an earthen vessel; that they may continue many days.
verse value 7139
Insights
Verse structure: 24 words, 103 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "book·of" (סֵ֩פֶר֩, 3 letters) and the longest is "the·letters" (אֶת־הַסְּפָרִ֣ים, 8 letters). Words sharing gematria 407: and, and. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "take" (לָק֣וֹחַ), "the·letters" (אֶת־הַסְּפָרִ֣ים), "the·sealed" (הֶחָת֗וּם). The root ספר appears 2 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·said" (root אמר, 476x in Jeremiah); "and·You·shall·give·them" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·an·earthen·vessel', dividing the verse into phrases of 20 and 4 words.
Rashi
"Thus said..." Do not say, "I am hiding them for no reason," for behold, everyone is being exiled.
Radak
"Lakoach" [Take]. It is an infinitive used in place of an imperative, like "Remember the Sabbath day" [Exodus 20:8] and "Go and proclaim" [Jeremiah 2:2], and others like them.
“And that which is sealed.” The book of the commandments and the statutes, and it too was sealed.
“in order that they may stand for many days.” Until the return from exile, at which time the prophecy “Yet once more houses shall be bought” will be fulfilled. And in order to serve as a sign for the return from exile, God commanded the purchase of the field to comfort Israel, so that they would not think that their hope was lost if they were exiled.
Metzudat David
"And that which is sealed." And with the seal that is in it:
And you shall place. These books:
"so that they may endure for many days." For earthenware vessels preserve what is placed in them from decay.
Metzudat Zion
They shall stand. They shall endure/be preserved:
Malbim
"Taken, etc., and the open document: For even the open document he will not need at this time, but only after many days. Therefore, He commanded him to place them in an earthen vessel, etc."
For thus says Hashem of hosts, the God of Israel: Houses and fields and vineyards shall yet again be bought in this land.’
verse value 3844
Insights
Verse structure: 14 words, 55 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. Verse gematria: 3844 = 62². The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·vineyards" (וּכְרָמִ֖ים, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·fields" (וְשָׂד֥וֹת), "and·vineyards" (וּכְרָמִ֖ים). 14 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 'Israel', dividing the verse into phrases of 7 and 7 words. Full calculation: כִּ֣י [for] (30) + כֹ֥ה [thus] (25) + אָמַ֛ר [said] (241) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֑ל [Israel] (541) + ע֣וֹד [still] (80) + יִקָּנ֥וּ [they·will·be·gotten] (166) + בָתִּ֛ים [houses] (452) + וְשָׂד֥וֹת [and·fields] (716) + וּכְרָמִ֖ים [and·vineyards] (316) + בָּאָ֥רֶץ [in·the·land] (293) + הַזֹּֽאת [this] (413) = 3844.
Rashi
For thus says the Lord: Their end will be to buy houses.
Metzudat David
"Thus says the Lord": This is to say, do not think that the purchase of the field and the placing of the documents in an earthen vessel are futile, since the Chaldeans will inherit the land. "Thus says the Lord" means: know that my inclination is in that which the Lord said to me, "Behold, Hanamel..." and it is in order that I may truly purchase the field. The intention is that it serve as a sign and an allusion that there will yet come a time when the children of Israel will purchase houses, etc., and the land will not remain permanently in the hands of the Chaldeans, for they will return and come back here.
Now after I had delivered the deed of the purchase to Baruch the son of Neriah, I prayed to Hashem, saying:
verse value 3421
Insights
Verse structure: 9 words, 45 letters. The shortest word is "my·giving" (תִתִּי֙, 3 letters) and the longest is "and·I·prayed" (וָאֶתְפַּלֵּ֖ל, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·prayed" (וָאֶתְפַּלֵּ֖ל), "my·giving" (תִתִּי֙). 9 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 725x in Jeremiah); "saying" (root אמר, 476x in Jeremiah); "my·giving" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 2 and 7 words. Full calculation: וָאֶתְפַּלֵּ֖ל [and·I·prayed] (547) + אֶל־יְהֹוָ֑ה [to·Hashem] (57) + אַחֲרֵ֤י [after] (219) + תִתִּי֙ [my·giving] (810) + אֶת־סֵ֣פֶר [the·book·of] (741) + הַמִּקְנָ֔ה [the·price] (200) + אֶל־בָּר֥וּךְ [to·Baruch] (259) + בֶּן־נֵרִיָּ֖ה [son·of·Neriah] (317) + לֵאמֹֽר [saying] (271) = 3421.
Metzudat David
This is the deed of purchase. And similarly, the open deed; and to be concise, only the main point is mentioned.
Malbim
And I prayed afterward, because previously he had not prayed, lest they say that it was difficult in his eyes to spend his money on the sale of the field and that he was complaining about it.
’Ah Lord Hashem! behold, You have made the heaven and the earth by Your great power and by Your outstretched arm; there is nothing too hard for You;
verse value 3843
Insights
Verse structure: 15 words, 70 letters. Notable word values: "Hashem" (יֱהֹוִה֒) = 26, the value of the divine name Hashem. The shortest word is "alas!" (אֲהָהּ֮, 3 letters) and the longest is "the·heaven" (אֶת־הַשָּׁמַ֙יִם֙, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "in·your·strength" (בְּכֹֽחֲךָ֙), "arm" (וּבִֽזְרֹעֲךָ֖), "not·too·wondrous" (לֹֽא־יִפָּלֵ֥א). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "any·thing" (root דבר, 270x in Jeremiah); "and·the·earth" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'the·outstretched', dividing the verse into phrases of 12 and 3 words.
Rashi
"It should not be a wonder." Nothing is hidden [from You], and you know that our destiny is to go into exile; so why did you tell me to buy a field?
Radak
"Ah, You have made the heavens and the earth." Since You made them, it is not possible that anything done in them should be wondrous to You or hidden from You, whether in the heavens or on earth; and if the city should be given into the hand of the Chaldeans, You know [it]. And Jeremiah thought that perhaps His anger had turned away from them due to the abundance of His kindnesses, and He would remember for them the kindnesses of the first forefathers. Therefore he said, "He does kindness for thousands," for otherwise, why did he say that he should purchase the field, when the city was close to being captured? And this is the point of his prayer.
Metzudat David
Ah. This is the matter of the cry of mourning, for he was distressed and anxious because he was perplexed and unable to know the true meaning of the solution regarding the purchase of the field.
It should not be astonishing. This means: Since everything is the work of Your hands, it follows that certainly nothing is hidden from You.
Metzudat Zion
Ah, ah. This is the matter of the cry of lamentation:
Yifla. The matter is concealed and hidden, like "If a matter is too difficult for you to judge" (Deuteronomy 17:8).
"Every matter" – any matter. And similarly, "You shall not do any manner of work" (Exodus 20:10).
Malbim
“Behold, You have done,” meaning that there are three types of Divine governance. First, the governance at the time of Creation, to which the phrase “You have done the heavens and the earth” refers; then You established the laws of nature, which do not change. This was accomplished by Your great power and by Your outstretched arm. The phrase “great power” refers to the creation ex nihilo, which required great power, while the phrase “outstretched arm” refers to the sustenance and continuity of Creation, for the persistence and maintenance of existence is a continuous act of creation. His operative arm is always outstretched to act and to renew daily the work of Creation, for if the Creator’s hand and His providence were to withdraw even for a moment, existence in its entirety would cease. Therefore, it should not seem wondrous to You to shatter nature, to destroy it and to alter it, for this does not require any special action, only the withdrawal of His power from the thing, and then it ceases of itself.
who show mercy to thousands, and recompense the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, Hashem of hosts is His name;
verse value 3280
Insights
Verse structure: 15 words, 65 letters. Notable word values: "god" (הָאֵ֤ל) = 36, double chai. The shortest word is "doing" (עֹ֤שֶׂה, 3 letters) and the longest is "to·thousands" (לַֽאֲלָפִ֔ים, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·thousands" (לַֽאֲלָפִ֔ים), "and·repaying" (וּמְשַׁלֵּם֙), "to·bosom" (אֶל־חֵ֥יק). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "to·bosom" (root איל, 293x in Jeremiah); "god" (root אל, 204x in Jeremiah). The etnachta (major mid-verse pause) falls on 'after·them', dividing the verse into phrases of 9 and 6 words.
Rashi
And He repays the iniquity of the fathers into the bosom of this generation, who follow after their fathers in the evil way.
“The Great, the Mighty.” And He did not say “and the Awesome.” [Rather, the verse implies:] “The idolaters dance in His Temple; where are His awesome deeds?” (as stated in the tractate Yoma).
Radak
"To the bosom of their children after them." This refers to when they hold fast to the deeds of their ancestors in their hands, as it is written in the Torah regarding those who hate [God]:
“The great and mighty God.” Our Sages of blessed memory said: Why did Jeremiah not say “and awesome”? Because the Chaldeans were dancing in His Temple, and where were His awesome deeds?
Metzudat David
"Doing kindness for thousands": On account of the righteousness of the righteous person, He does kindness for his seed up to two thousand generations.
"Into the bosom of their children." He repays the recompense of the sin into the midst of their children.
"After them." This means that when one goes after them, it is to hold fast to their deeds.
Malbim
"[He] shows [kindness]," two. The comprehensive providence throughout the entire duration of the world's standing with beings possessing free will, Who regards all generations from beginning to end as a single chain; and from this perspective, He shows kindness to thousands, etc. And He is the Great God, Who encompasses all causes and effects, for this is the definition of "Great"; the Mighty One, in the overturning of causes in a wondrous manner; the Lord of Hosts, Who rules over all the hosts through His general providence.
Cross-references: Deuteronomy 10:17; Daniel 9:4; Nehemiah 9:32
great in counsel, and mighty in work; whose eyes are open upon all the ways of the sons of men, to give every one according to his ways, and according to the fruit of his doings;
verse value 4254
Insights
Verse structure: 14 words, 68 letters. The shortest word is "great" (גְּדֹל֙, 3 letters) and the longest is "that·your·eyes" (אֲשֶׁר־עֵינֶ֣יךָ, 8 letters). 9 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "great" (גְּדֹל֙), "the·counsel" (הָֽעֵצָ֔ה), "and·greatly·of" (וְרַ֖ב). The root דרך appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that·your·eyes" (root אשר, 459x in Jeremiah); "to·man" (root איש, 153x in Jeremiah); "to·give" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'deed', dividing the verse into phrases of 4 and 10 words. Full calculation: גְּדֹל֙ [great] (37) + הָֽעֵצָ֔ה [the·counsel] (170) + וְרַ֖ב [and·greatly·of] (208) + הָעֲלִֽילִיָּ֑ה [deed] (160) + אֲשֶׁר־עֵינֶ֣יךָ [that·your·eyes] (661) + פְקֻח֗וֹת [are·open] (594) + עַל־כׇּל־דַּרְכֵי֙ [upon·all·ways·of] (384) + בְּנֵ֣י [son] (62) + אָדָ֔ם [man] (45) + לָתֵ֤ת [to·give] (830) + לְאִישׁ֙ [to·man] (341) + כִּדְרָכָ֔יו [as·his·ways] (260) + וְכִפְרִ֖י [and·as·fruit·of] (316) + מַעֲלָלָֽיו [his·deeds] (186) = 4254.
Radak
“Great in counsel.” His counsels are great, and His deeds are more than can be comprehended.
"[Mighty in] deed." This means: the act.
“Concerning all the ways of human beings.” This teaches that it is not as they say, “God does not see us.”
"To give to a man according to his ways, and the fruit of his doings." And that which is in the portion "The LORD is my strength" (above) reads "ve-latet ki-fri" [with the vav on "to give," without the vav on "fruit"], while this one reads "latet u-khifri" [without the vav on "to give," with the vav on "fruit"]; and the mnemonic sign is "ve-khalu."
Metzudat David
"Great is His counsel." His counsel is great and important.
"And mighty in deed." His deeds are numerous, for he does whatever he pleases.
"Concerning all the ways of..." To oversee all the ways of human beings, in order to give to each person according to his ways.
"And with the fruit of his doings." This means that the consequence resulting from his actions, even though it was not his intention, will also bring him to judgment.
Metzudat Zion
The word "the deed" (ha'aliliyah). Its meaning is "deed," as is also the case with "in his deeds" (Proverbs 2).
"Open" (pqukhut): [They are] open, like [the verse] "Open, O Lord, Your eyes" (Isaiah 37:17).
Malbim
Great, three. The governance that God conducts with the beings of free choice according to their particular deeds, and on this it says: although You are Great in counsel, and Your general counsel is established in all things and preserved in the governance of the general from beginning to end, nevertheless You are also Great in deeds, which are the particular actions that appear, according to the sight of our eyes, to deviate from the comprehensive counsel due to the multitude of particular, chosen deeds that constantly change for good and for evil. And nevertheless, this is not a change on Your part, for the change comes from the side of the recipients according to the preparation of their deeds, for Your eyes are open upon all the ways of the children of men, to give to each individual person both according to his ways and according to the fruit of his deeds, in accordance with his thought and his action.
who did set signs and wonders in the land of Egypt, even to this day, and in Israel and among other men; and made You a name, as at this day;
verse value 5315
Insights
Verse structure: 12 words, 62 letters. The shortest word is "name" (שֵׁ֖ם, 2 letters) and the longest is "in·the·land·of·Egypt" (בְּאֶֽרֶץ־מִצְרַ֙יִם֙, 9 letters). Words sharing gematria 17: this, this. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "that·you·set" (אֲשֶׁר־שַׂ֠מְתָּ), "signs" (אֹת֨וֹת), "and·wonders" (וּמֹפְתִ֤ים). The root יום appears 2 times in this verse. 10 unique roots are used. Frequent roots: "that·you·set" (root אשר, 459x in Jeremiah); "and·You·made·for·Yourself" (root עשה, 147x in Jeremiah); "until·the·day" (root יום, 133x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·in·the·man', dividing the verse into phrases of 8 and 4 words. Full calculation: אֲשֶׁר־שַׂ֠מְתָּ [that·you·set] (1241) + אֹת֨וֹת [signs] (807) + וּמֹפְתִ֤ים [and·wonders] (576) + בְּאֶֽרֶץ־מִצְרַ֙יִם֙ [in·the·land·of·Egypt] (673) + עַד־הַיּ֣וֹם [until·the·day] (135) + הַזֶּ֔ה [this] (17) + וּבְיִשְׂרָאֵ֖ל [and·over·Israel] (549) + וּבָאָדָ֑ם [and·in·the·man] (53) + וַתַּעֲשֶׂה־לְּךָ֥ [and·You·made·for·Yourself] (831) + שֵׁ֖ם [name] (340) + כַּיּ֥וֹם [as·the·day] (76) + הַזֶּֽה [this] (17) = 5315.
Rashi
"And among mankind." Among other people. Another interpretation: signs that were equivalent for Israel and for Egypt. How so? "And the cloud and the darkness, and it lit up the night" (Exodus 14:20). That same constellation which served as darkness for Egypt served as light for Israel. [From] Midrash Aggadah.
Radak
"Until this day." The meaning is: "Until this day" they are known among human beings.
"And in Israel and in man." In Israel, He performs signs and wonders; and among the rest of mankind, He does so for the sake of Israel.
"And you shall make a name for yourself." You are known through signs and wonders, and by means of them people know you against their will. In the Midrash it is stated: regarding "and in Israel and among man," [that] in Israel and in Egypt You performed wonders as one, for this one good and for that one evil. This is what is meant by, "There was the cloud and the darkness, and it lit up the night." That same constellation which served as darkness for Egypt served as light for Israel. And Targum Yonatan renders it: "And for Israel You performed distinct things among the children of men."
Metzudat David
"Until this day." This means that they are mentioned until this day.
“Among Israel and among man”: This refers back to “who set signs and wonders,” meaning that He set signs among Israel and among the other human beings, namely the Egyptians. That is to say, in one instance You performed a good wonder for one and a bad wonder for the other, as it is stated, “And the cloud and the darkness were there, and it lightened up the night” (Exodus 14:20), meaning that the darkness was for the Egyptians and the light was for Israel.
"And you shall make for yourself a name." This refers to publicizing praise.
"As on this day." That you are known and renowned for praise:
Malbim
"Which" – he begins to elucidate the three aforementioned modes of Divine governance. First, regarding the mode of governance that He established at the time of the creation of heaven and earth and the laws of nature: "Your power is seen" in that You are able to destroy the order of creation and the laws of nature. This is evidenced by the signs and wonders that You placed in the land of Egypt at the time of the Exodus from Egypt, up to this day, in that the signs and wonders have not ceased in every generation, both among Israel and among individuals among the other nations, all of whom have attained Your wonders. And You have made for Yourself a name as on this day, that You are the Creator and the Watcher, and Yours is the power, the wisdom, and the will.
and did bring forth Your people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror;
verse value 4886
Insights
Verse structure: 13 words, 68 letters. The shortest word is "and·You·brought·out" (וַתֹּצֵ֛א, 4 letters) and the longest is "wonders" (וּבְמוֹפְתִ֗ים, 8 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·You·brought·out" (וַתֹּצֵ֛א), "in·signs" (בְּאֹת֣וֹת), "wonders" (וּבְמוֹפְתִ֗ים). 11 unique roots are used. Frequent roots: "from·land·of" (root ארץ, 245x in Jeremiah); "and·in·hand" (root יד, 98x in Jeremiah); "and·You·brought·out" (root יצא, 73x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 5 and 8 words. Full calculation: וַתֹּצֵ֛א [and·You·brought·out] (497) + אֶת־עַמְּךָ֥ [with] (531) + אֶת־יִשְׂרָאֵ֖ל [Israel] (942) + מֵאֶ֣רֶץ [from·land·of] (331) + מִצְרָ֑יִם [Egypt] (380) + בְּאֹת֣וֹת [in·signs] (809) + וּבְמוֹפְתִ֗ים [wonders] (584) + וּבְיָ֤ד [and·in·hand] (22) + חֲזָקָה֙ [strong] (120) + וּבְאֶזְר֣וֹעַ [and·with·arm] (292) + נְטוּיָ֔ה [outstretched] (80) + וּבְמוֹרָ֖א [and·in·fear] (255) + גָּדֽוֹל [great] (43) = 4886.
Radak
"And You brought out," and "with an arm." [The latter is written] with an additional aleph, one of the letters alef-mem-tav-yod-nun [the formative letters that may be added to a root].
Metzudat David
"And with an outstretched arm." He grasped a parable: A mighty man who extends his hand over one who is fighting him.
And with great awe. That You would threaten Egypt:
Metzudat Zion
"And with an arm" (u-ve-ezroa). The aleph is an added letter:
Malbim
(21-22) "And You brought out" – this refers to the general providence over those possessing free will, concerning whom it is stated, "He performs lovingkindness for thousands." This is evident from the fact that You brought out Your people, etc., and gave them this land, which You swore to their fathers; this is due to the lovingkindness that You preserved for the fathers.
and gave them this land, which You did swear to their fathers to give them, a land flowing with milk and honey;
verse value 5800
Insights
Verse structure: 12 words, 50 letters. Verse gematria: 5800 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "to·them" (לָהֶם֙, 3 letters) and the longest is "that·You·swore" (אֲשֶׁר־נִשְׁבַּ֥עְתָּ, 8 letters). Words sharing gematria 75: to·them, to·them. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·you·gave" (וַתִּתֵּ֤ן), "that·You·swore" (אֲשֶׁר־נִשְׁבַּ֥עְתָּ). The root נתן appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that·You·swore" (root אשר, 459x in Jeremiah); "the·land" (root ארץ, 245x in Jeremiah); "and·you·gave" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 8 and 4 words. Full calculation: וַתִּתֵּ֤ן [and·you·gave] (856) + לָהֶם֙ [to·them] (75) + אֶת־הָאָ֣רֶץ [the·land] (697) + הַזֹּ֔את [this] (413) + אֲשֶׁר־נִשְׁבַּ֥עְתָּ [that·You·swore] (1323) + לַאֲבוֹתָ֖ם [to·their·fathers] (479) + לָתֵ֣ת [to·give] (830) + לָהֶ֑ם [to·them] (75) + אֶ֛רֶץ [land] (291) + זָבַ֥ת [flowing] (409) + חָלָ֖ב [milk] (40) + וּדְבָֽשׁ [honey] (312) = 5800.
Metzudat David
"A land flowing with milk and honey." This is a land in which milk drips from the udders of the beasts when they graze on rich pasture, and their milk is abundant, and honey drips from the dates.
Metzudat Zion
Zavah. From the language of “zibah” (a flowing discharge) and “netifah” (a drop).
and they came in, and possessed it; but they hearkened not to Your voice, neither walked in Your law; they have done nothing of all that You commandedst them to do; therefore You have caused all this evil to befall them;
verse value 8767
Insights
Verse structure: 20 words, 90 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·not·heard" (וְלֹֽא־שָׁמְע֤וּ, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·seized" (וַיִּֽרְשׁ֣וּ), "in·your·voice" (בְקוֹלֶ֙ךָ֙), "and·in·your·law" (וּבְתוֹרָתְךָ֣). The root תורה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "all·that" (root אשר, 459x in Jeremiah); "not" (root לא, 307x in Jeremiah); "and·they·came" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'they·did', dividing the verse into phrases of 15 and 5 words.
Rashi
"And You caused [this] to befall them." [This is] the sense of הקרית אותם — "You caused it to befall them" — from the term מקרה, a chance occurrence.
Radak
"And they came and took possession." [Written] with the firm/formative yod alone, while the root's yod is hidden from the writing.
"U-vetarotekha" is written [as the ketiv], and this is in the specific/plural sense, regarding the [several] Teachings; but it is read [as the qere] "u-vetoratekha," in the general sense, for the whole Torah is one.
"And You caused [it] to befall." From [the same root as] "for the Lord your God caused it to happen" (Genesis 27:20), and it is written with an aleph in place of a heh. And he said so to make known that the evil that befalls them is not a complete chance that comes of itself, but rather He, blessed be He, caused it to happen.
Metzudat David
And in Your Torah. They did not walk in the words of Your Torah:
"And You caused [it] to befall." Therefore, You brought upon them this misfortune, which is explicitly stated in the Scriptural verse that follows:
Metzudat Zion
"And you caused [it] to befall." From the term for an occurrence, and the letter aleph comes in place of the letter he.
Malbim
"And they came," and [this is] against the particular providence and the reward and punishment for individual persons, concerning which it is said, 'and mighty in deed,' etc., 'to give to every man according to his ways.' He said that when they came and inherited it, and 'did not hearken to Your voice and to Your Torah' (this corresponds to 'to give to every man according to his ways'), 'all that You commanded them to do, they did not do' (this corresponds to 'according to the fruit of his deeds'), and 'You called upon them all this evil.'
behold the mounds, they are come to the city to take it; and the city is given into the hand of the Chaldeans that fight against it, because of the sword, and of the famine, and of the pestilence; and what You have spoken is come to pass; and, behold, You see it.
verse value 4778
Insights
Verse structure: 20 words, 86 letters. The shortest word is "they" (הִנֵּ֣ה, 3 letters) and the longest is "that·fight" (הַנִּלְחָמִ֣ים, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "the·mounds" (הַסֹּלְל֗וֹת), "to·capture·it" (לְלׇכְדָהּ֒), "and·behold·You" (וְהִנְּךָ֥). The root הן appears 2 times in this verse. 17 unique roots are used. Frequent roots: "and·that" (root אשר, 459x in Jeremiah); "on" (root על, 276x in Jeremiah); "and·the·pestilence" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·the·pestilence', dividing the verse into phrases of 15 and 5 words.
Rashi
"And that which You have spoken." It was evil against her, and it came to pass.
Radak
"Behold, the mounds." They are the wooden [devices] by which they hurl stones at the walls of the city to strike them. And Jonathan [Targum Yonatan] rendered: "Behold, the mounds have come up against the city to subdue it" — that is, a mound of earth that they heap up around the wall in order to climb from there onto the wall. And so too in the words of our Sages, of blessed memory, [who speak of moving earth from] the full [mound] into the gap [to raise it]" [melya b'nitza].
Metzudat David
"Behold the siege ramps." For behold, the men of war who stand upon the siege ramps to fight from them—behold, they have already come upon the city to capture it, and it is as though it has already been given into their hands, for there is no strength in the hands of the men of the city to hinder them, for they have been consumed and destroyed because of the sword, the famine, and the plague.
"And that which you have spoken." From the time that the city will be captured, behold, so it was, and you see that so it is:
Metzudat Zion
The ramp. The earthen mound that is poured out opposite the city in order to ascend upon it for the purpose of waging war against the city is called a ramp. And likewise, “and he shall cast up a ramp” (Daniel 11).
And behold. Behold, you:
Malbim
“Behold” means: Is it not entirely impossible that the city should not be destroyed, for three reasons: 1. Because the siege-works have already come up to the city to besiege it; 2. Because even without the siege-works, the city itself has already fallen into the hands of the Chaldeans due to famine, sword, and pestilence; 3. Because it must inevitably be destroyed by the providence of the Lord, for “what You have spoken has come to pass.” And so, is it not certain that the city will be destroyed? And you see and know all of this. And so, I am astonished: How could you say to me, “Buy the field for money”? What need is there for this acquisition, when the city is in the hands of the Chaldeans? And in any case: If your intention is that the land will yet be inhabited, why has it been given into the hands of the Chaldeans? These are statements that contradict each other.
Yet You have said to me, O Lord Hashem: Buy you the field for money, and call witnesses; whereas the city is given into the hand of the Chaldeans.’
verse value 3266
Insights
Verse structure: 14 words, 58 letters. Notable word values: "Hashem" (יֱהֹוִ֔ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (אֵלַי֙, 3 letters) and the longest is "the·Chaldeans" (הַכַּשְׂדִּֽים, 6 letters). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "you·said" (root אמר, 476x in Jeremiah); "to·me" (root אל, 204x in Jeremiah). The etnachta (major mid-verse pause) falls on 'witnesses', dividing the verse into phrases of 10 and 4 words. Full calculation: וְאַתָּ֞ה [and·you] (412) + אָמַ֤רְתָּ [you·said] (641) + אֵלַי֙ [to·me] (41) + אֲדֹנָ֣י [my·lord] (65) + יֱהֹוִ֔ה [Hashem] (26) + קְנֵֽה־לְךָ֧ [buy·for·yourself] (205) + הַשָּׂדֶ֛ה [field] (314) + בַּכֶּ֖סֶף [silver] (162) + וְהָעֵ֣ד [and·call] (85) + עֵדִ֑ים [witnesses] (124) + וְהָעִ֥יר [and·the·city] (291) + נִתְּנָ֖ה [was·given] (505) + בְּיַ֥ד [in·hand·of] (16) + הַכַּשְׂדִּֽים [the·Chaldeans] (379) = 3266.
Rashi
“And the city is given.” Why do I need the case of a field?
Metzudat David
"And you have said": This means, "What is this that you have informed me regarding the coming of Hanamel, as if you were saying to me through this that I should purchase the field from him and prepare witnesses, as is the manner of those who purchase?"
"And the city." But was not the city already given into the hands of the Chaldeans? And if so, what benefit is there in the purchase of the field? Will not the Chaldeans take it? (And although he himself said to Baruch son of Neriah that the matter came as an allusion and a sign, nevertheless this statement was from the thoughts of his heart, and prophecy did not come to him regarding this, as it is stated):
’Behold, I am Hashem, the God of all flesh; is there any thing too hard for Me?
verse value 1267
Insights
Verse structure: 8 words, 33 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "they" (הִנֵּה֙, 3 letters) and the longest is "all·flesh" (כׇּל־בָּשָׂ֑ר, 5 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "all·flesh" (כׇּל־בָּשָׂ֑ר), "is·too·baffling" (יִפָּלֵ֖א). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "any·thing" (root דבר, 270x in Jeremiah); "the·God·of" (root אלהים, 140x in Jeremiah). The etnachta (major mid-verse pause) falls on 'all·flesh', dividing the verse into phrases of 5 and 3 words. Full calculation: הִנֵּה֙ [they] (60) + אֲנִ֣י [I] (61) + יְהֹוָ֔ה [Hashem] (26) + אֱלֹהֵ֖י [the·God·of] (46) + כׇּל־בָּשָׂ֑ר [all·flesh] (552) + הֲֽמִמֶּ֔נִּי [is·it·from·me] (145) + יִפָּלֵ֖א [is·too·baffling] (121) + כׇּל־דָּבָֽר [any·thing] (256) = 1267.
Rashi
"Is anything too wondrous for Me?" Are the future events hidden from Me?
Radak
"Behold — 'is it too wondrous for Me?'" In truth, it is not too wondrous [for Me], and I knew that the city would be given into the hand of the Chaldeans, for My anger had not turned back from them, since their sins multiplied to anger Me. And even so, I told you to buy the field, to be a comfort for them, that they would return from the exile and buy fields and houses in this land.
Metzudat David
"All flesh." All living creatures:
"Is it from Me?" This means: And if indeed I am the God of the world, is there anything that will be hidden from Me, so that I will not be able to do it? And it is as if He says: Even though the land has been given into the hands of the Chaldeans, nevertheless it is in My power to return it to Israel. And for this reason I commanded you to purchase the field, so that it will serve as a sign and an allusion that I will indeed do so, as will be stated further on this matter:
Malbim
Behold, I am the Lord, God of all flesh: The Lord informed him that although the city will now be destroyed and Israel will go into exile, being among the foremost of the exiles, due to His personal providence to punish them for their sins, nevertheless, His ancient counsel will not change—the counsel that He decreed that the land would be an inheritance for the children of Israel. This is necessitated by the fact that He is the God of all flesh, in accordance with the general governance that connects all generations through many cycles and combinations. And from Me, nothing will be wondrous, that My ancient counsel will not change. And He explains (28–29): "Therefore, behold, I am giving..." and "and the Chaldeans shall come..." That is to say, what I am doing by giving the city into the hands of Nebuchadnezzar, and the Chaldeans shall set the city on fire, and among them they shall burn the houses upon whose roofs they had offered incense to the host of heaven. Through this, the houses became like altars of idolatry, which are obligated to be destroyed and abominated. All of this was necessitated to be done because the children of Israel and the children of Judah did nothing but evil in My eyes. In this, the children of Judah equated themselves with the children of Israel in doing evil from their youth—that is, through the habit of their youth. And besides this, the children of Israel added, namely the ten tribes, for the children of Israel did nothing but provoke Me—that is, they acted with the intent to provoke.
Therefore thus says Hashem: Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it;
verse value 3285
Insights
Verse structure: 14 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֖ה, 2 letters) and the longest is "Nebuchadrezzar" (נְבוּכַדְרֶאצַּ֥ר, 9 letters). The root יד appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "king·of·Babylon" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 10 words. Full calculation: לָכֵ֕ן [therefore] (100) + כֹּ֖ה [thus] (25) + אָמַ֣ר [said] (241) + יְהֹוָ֑ה [Hashem] (26) + הִנְנִ֣י [they] (115) + נֹתֵן֩ [giving] (500) + אֶת־הָעִ֨יר [the·city] (686) + הַזֹּ֜את [this] (413) + בְּיַ֣ד [in·hand·of] (16) + הַכַּשְׂדִּ֗ים [the·Chaldeans] (379) + וּבְיַ֛ד [and·in·hand·of] (22) + נְבוּכַדְרֶאצַּ֥ר [Nebuchadrezzar] (573) + מֶלֶךְ־בָּבֶ֖ל [king·of·Babylon] (124) + וּלְכָדָֽהּ [and·he·will·take·it] (65) = 3285.
Metzudat David
"Therefore. Since all is Mine:"
Behold, I am giving. I am the One who gives this city into the hands of the Chaldeans, and they will not take it by the strength of their arm.
and the Chaldeans, that fight against this city, shall come and set this city on fire, and burn it, with the houses, upon whose roofs they have offered to Baal, and poured out drink-offerings to other gods, to provoke Me.
verse value 7327
Insights
Verse structure: 22 words, 111 letters. The shortest word is "in·the·fire" (בָּאֵ֖שׁ, 3 letters) and the longest is "upon·their·roofs" (עַל־גַּגּוֹתֵיהֶ֜ם, 9 letters). Words sharing gematria 413: this, this. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·will·kindle" (וְהִצִּ֜יתוּ), "upon·their·roofs" (עַל־גַּגּוֹתֵיהֶ֜ם), "and·poured·out" (וְהִסִּ֤כוּ). The root עיר appears 2 times in this verse. 19 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "upon·their·roofs" (root על, 276x in Jeremiah); "and·they·shall·come" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·they·will·burn·it', dividing the verse into phrases of 10 and 12 words.
Radak
“And the houses.” As it is stated, “And he burned all the great house with fire,” for they would offer incense upon the large and lofty houses, on their roofs.
Metzudat David
“And they shall come.” Into the city:
"And the houses, etc." – Even those they shall set on fire.
"And they poured out [libations]." [I.e.,] there, upon the roofs:
"so that they might provoke Me to anger." The meaning is: They knew that there was no substance to them [the idols], but they did so in order to provoke Me to anger.
Metzudat Zion
And they shall kindle. The matter of kindling:
Katru. From the language of incense-offering:
For the children of Israel and the children of Judah have only done that which was evil in My sight from their youth; for the children of Israel have only provoked Me with the work of their hands, says Hashem.
verse value 4333
Insights
Verse structure: 17 words, 82 letters. The shortest word is "indeed" (אַ֣ךְ, 2 letters) and the longest is "sons·of·Israel" (בְנֵי־יִשְׂרָאֵ֜ל, 8 letters). Words sharing gematria 603: sons·of·Israel, sons·of·Israel. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "from·their·youth" (מִנְּעֻרֹֽתֵיהֶ֑ם). The root בן appears 3 times in this verse. 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "for·were" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'from·their·youth', dividing the verse into phrases of 9 and 8 words.
Radak
"their youth": From the days of their youth, which are the days of the wilderness, as we have explained.
"For the people of Israel were..." For they were the first to begin to anger Me, and afterward the people of Judah. And the sense of the word "akh" [אך, i.e. "indeed/surely"] here is to affirm the matter, as in "akh atzmi u-vesari atah" [indeed, you are my bone and my flesh] and "akh la-shaker shamarti" [indeed, in vain have I guarded], and others like these.
Metzudat David
“But they do evil, etc.” – The meaning is: From the time that I took them to be My people, they did not do what is good in My eyes, for they did only evil.
But they anger [Me]. These will not find favor through the work of their hands, but rather they anger Me through it.
For this city has been to Me a provocation of Mine anger and of My fury from the day that they built it even to this day, that I should remove it from before My face;
verse value 3843
Insights
Verse structure: 17 words, 67 letters. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "and·of·My·fury" (וְעַל־חֲמָתִ֗י, 7 letters). Words sharing gematria 140: from·upon, my·face. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·my·face" (עַל־אַפִּ֣י), "and·of·My·fury" (וְעַל־חֲמָתִ֗י), "to·remove·it" (לַהֲסִירָ֖הּ). The root על appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "for" (root כי, 318x in Jeremiah); "upon·my·face" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 14 and 3 words.
Rashi
From the day that it was built. On the day that the Temple was founded, Solomon took Pharaoh's daughter as his wife.
Radak
“From the day that they built it.” For in the days of Solomon, when he built the city and the Temple, they began to offer sacrifices on the high places, and Solomon’s wives served other gods. From that day onward, it was upon My anger and My wrath—that is to say, it remained upon My anger and My wrath, for in My anger it was destined to be destroyed. Yet I prolonged My patience until this day, and I will no longer prolong it. And in the homiletical interpretation: On the day that the Temple was established, Solomon took the daughter of Pharaoh.
Metzudat David
"For because of My anger, etc." This is as if to say: Behold, on account of their deeds, it was fitting for a long time to remove the city from before My watchful providence; rather, it was because of My anger and My wrath to remove it, because this city had been Mine from the day that they built it, etc. And it is a verse that is inverted.
Metzudat Zion
"For upon My anger." Rather, it means "upon My anger."
Malbim
“Because of My anger” – this means that because I saw that they were like a planting that had become spoiled, such that the owner of the garden strives to uproot it from its place and replant it in another location until it improves and returns to its proper state, so that it not be completely ruined and thereby ruin the entire garden; so too, the Lord attributed the corruption of Israel to the place, as if the city itself were the cause of their corruption. Therefore, He destroyed the city, and His wrath was consumed upon the trees and upon the stones. And this is what is stated: “Because of My anger and My wrath this city has been to Me from the day it was built.” This means that this city, from the day it was built, was to Me a shield for My anger and My wrath, such that when Israel sinned, My anger and My wrath were consumed upon this city. And I attributed the corruption to the place rather than to the planting, in order to remove it [the city] from before Me, and through this Israel would be saved. And He explains that He was compelled to uproot the planting from the place because it had become completely spoiled.
because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke Me, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem.
verse value 4908
Insights
Verse structure: 17 words, 85 letters. The shortest word is "upon" (עַל֩, 2 letters) and the longest is "sons·of·Israel" (בְּנֵי־יִשְׂרָאֵ֜ל, 8 letters). Words sharing gematria 30: Judah, Judah. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "all·evil·of" (כׇּל־רָעַ֨ת), "their·priests" (כֹּהֲנֵיהֶ֖ם). The root בן appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "upon" (root על, 276x in Jeremiah); "their·kings" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·their·prophets', dividing the verse into phrases of 13 and 4 words.
Radak
"And their prophets." The prophets of them, who are false prophets:
Metzudat David
"Concerning all the evil": This refers back to the verse above, to say that it was because of My anger to remove it [the city], on account of all the evil of the children of Israel, etc. And therefore I did not remove it for a long time, for the removal was because of My anger.
And their prophets: they are the false prophets.
“And a man of Judah.” Every great and distinguished person in Judah.
Metzudat Zion
"And a man." Its meaning is "a great and important person." Similarly, "[Are] you not a man?" (1 Samuel 26:15).
Malbim
Concerning all the evil of the children of Israel and the children of Judah, who did not sin out of craving, but only to provoke Me; and not only did individuals sin, but rather their kings, their priests, and their prophets (as it is stated, “The priests did not say, ‘Where is the Lord?’” above in chapter 2); and also the entire nation, both the men of Judah and the inhabitants of Jerusalem.
And they have turned to Me the back, and not the face; and though I taught them, teaching them betimes and often, yet they have not hearkened to receive instruction.
verse value 3137
Insights
Verse structure: 13 words, 51 letters. The shortest word is "to·me" (אֵלַ֛י, 3 letters) and the longest is "and·they·turned" (וַיִּפְנ֥וּ, 5 letters). Words sharing gematria 80: and·teaching, and·teaching. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·turned" (וַיִּפְנ֥וּ). The root למד appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·not" (root לא, 307x in Jeremiah); "to·me" (root אל, 204x in Jeremiah); "hearing" (root שמע, 184x in Jeremiah). The etnachta (major mid-verse pause) falls on 'face', dividing the verse into phrases of 5 and 8 words. Full calculation: וַיִּפְנ֥וּ [and·they·turned] (152) + אֵלַ֛י [to·me] (41) + עֹ֖רֶף [neck] (350) + וְלֹ֣א [and·not] (37) + פָנִ֑ים [face] (180) + וְלַמֵּ֤ד [and·teaching] (80) + אֹתָם֙ [them] (441) + הַשְׁכֵּ֣ם [rise·early] (365) + וְלַמֵּ֔ד [and·teaching] (80) + וְאֵינָ֥ם [and·they·are·not] (107) + שֹׁמְעִ֖ים [hearing] (460) + לָקַ֥חַת [to·take] (538) + מוּסָֽר [discipline] (306) = 3137.
Rashi
"And I taught them." [This is] an expression of the passive form [פעול], 'aprenant' in the vernacular [an Old French word meaning 'teaching'].
Radak
"And He taught them" — through the true prophets.
Metzudat David
"And they turned their back to Me." He takes a parable from a person to his fellow: when he does not wish to listen to his words, he turns his back toward him.
And I taught them. And even though I teach them through the Prophets, and I rise early and teach them with great diligence, nevertheless they do not listen to accept reproof to straighten their ways.
Malbim
"And they turned aside," and even when I came to return them to the path of goodness, they turned their backs. Although I taught them, not just once but early in the morning I taught, and not only did they not accept my words, but they do not listen at all to my words, so that through hearing they would take admonition, as it is stated, "Make the heart of this people fat, etc., lest they see with their eyes, etc."
But they set their abominations in the house whereupon My name is called, to defile it.
verse value 2741
Insights
Verse structure: 6 words, 36 letters. Notable word values: "to·defile·it" (לְטַמְּאֽוֹ) = 86, equal to Elohim. The shortest word is "in·the·house·of" (בַּבַּ֛יִת, 4 letters) and the longest is "that·is·called·My·name" (אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י, 10 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·put" (וַיָּשִׂ֣ימוּ). 6 unique roots are used. Frequent roots: "that·is·called·My·name" (root אשר, 459x in Jeremiah); "upon·him" (root על, 276x in Jeremiah); "in·the·house·of" (root בית, 128x in Jeremiah). Full calculation: וַיָּשִׂ֣ימוּ [and·they·put] (372) + שִׁקּוּצֵיהֶ֗ם [their·detestable·things] (551) + בַּבַּ֛יִת [in·the·house·of] (414) + אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י [that·is·called·My·name] (1202) + עָלָ֖יו [upon·him] (116) + לְטַמְּאֽוֹ [to·defile·it] (86) = 2741.
Radak
“And they placed their abominations.” [This refers to] Achaz and Menashe.
Metzudat David
"And they placed." They placed the idols in the house that is called by My name, to be called the House of the Lord.
To render it impure. In order to render the house impure:
Metzudat Zion
Their abominations. From the term “abomination and detestable thing.”
Malbim
And they set up — also, they erected their detestable things in the house, and they built the high places of Baal, in that they also thereby defiled the place and the house.
And they built the high places of Baal, which are in the valley of the son of Hinnom, to set apart their sons and their daughters to Molech; which I commanded them not, neither came it into My mind, that they should do this abomination; to cause Judah to sin.
verse value 7691
Insights
Verse structure: 21 words, 107 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·their·daughters" (וְאֶת־בְּנוֹתֵיהֶם֮, 10 letters). Words sharing gematria 501: that, that. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·make·pass" (לְ֠הַעֲבִ֠יר), "not·I·commanded·them" (לֹֽא־צִוִּיתִ֗ים), "the·abomination" (הַתּוֹעֵבָ֣ה). The root אשר appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "and·not" (root לא, 307x in Jeremiah); "upon·inner man" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 18 and 3 words.
Radak
"Which I did not command them." This matter is stated in three places, with slight differences in wording, yet the meaning is the same. The first is in the portion "Cut off your hair" [Gozi nizrekh; Jeremiah 7:29], "which I did not command them, nor did it enter My mind." The second is in the portion "And you shall buy a flask" [Vekanita vakbuk; Jeremiah 19:1], "which I did not command, nor did I speak, nor did it enter My mind." The third is in this portion, "which I did not command them, nor did it enter My mind to do this abomination."
"So as to cause Judah to sin." We explained its meaning in the portion "Cut off your hair" [Gozi nizrekh; Jeremiah 7:29]. "Hachti" is written defectively, lacking the aleph that is the third radical of the verb. Likewise, "who caused Israel to sin" — which he walked in and did not turn aside from — is written defectively, lacking the aleph that is the third radical of the verb.
Metzudat David
The high places of Baal. These were high places constructed for the worship of Baal, which stood in the Valley of Ben Hinnom.
"To pass over." That is to say: to pass [them] there through the fire.
"To Molech." So too is the name of the idolatrous practices: "Molech."
"Which I did not command them." Not even before Me did I command them to offer up sons and daughters as sacrifices.
And it did not enter my mind to ask such a matter:
"To do, etc." – This refers back to "to pass [their sons through fire]," meaning: to pass their sons through fire in order to perform this abomination, so as to cause them to sin and to provoke Me to anger, and not because they thought there was any benefit in this.
And now therefore thus says Hashem, the God of Israel, concerning this city, whereof you say: It is given into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence:
verse value 4773
Insights
Verse structure: 17 words, 73 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֛ן, 3 letters) and the longest is "to·the·city" (אֶל־הָעִ֣יר, 6 letters). The root אמר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·said" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 11 words.
Radak
“And now, therefore, thus says the Lord.” This passage is forthcoming and elucidated by the phrase “thus says the Lord.” This passage pertains to the time when the Babylonian exile will return after seventy years. And the reason that the mountain, the lowland, and the Negev are mentioned is that the portion of Judah includes all three, as it is written in the Book of Joshua.
Metzudat David
"And now therefore, thus says the Lord": This means that although their sin has prevailed to such an extent that they will be exiled from the city and removed from My presence, since the city has been Mine from of old, "thus says the Lord" regarding this city: You think that because of the sword, famine, and pestilence, it has been given into the hand of the king of Babylon to be his absolutely, forever.
Malbim
And now, this means: After I uprooted the corrupted plantation from its place and devastated the site, this was done in order to restore it in the future, so that through this it will return and be reestablished. Therefore, thus says the Lord concerning this city, which you say has been given into the hand of the king of Babylon by sword, famine, and pestilence, and it appears that the sword and famine were the cause of the destruction, and that God has cast it off from before Him entirely. Not so; rather, through the destruction I will gather them, etc. This uprooting is for the sake of replanting, so that through this they will be returned to this place, after they are restored in the future and brought back in security.
Behold, I will gather them out of all the countries, whither I have driven them in Mine anger, and in My fury, and in great wrath; and I will bring them back to this place, and I will cause them to dwell safely;
verse value 5181
Insights
Verse structure: 15 words, 76 letters. The shortest word is "there" (שָׁ֛ם, 2 letters) and the longest is "from·all·the·lands" (מִכׇּל־הָ֣אֲרָצ֔וֹת, 9 letters). Words sharing gematria 763: and·I·will·bring·them·back, and·I·will·settle·them. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "gathering·them" (מְקַבְּצָם֙), "from·all·the·lands" (מִכׇּל־הָ֣אֲרָצ֔וֹת). 15 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "from·all·the·lands" (root ארץ, 245x in Jeremiah); "and·I·will·settle·them" (root ישב, 147x in Jeremiah). The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 10 and 5 words.
Rashi
"Behold, I will gather them." Out of mercy, from all the places to which I have scattered them in My anger.
Metzudat David
"I behold, I will gather them." This means: It shall not be so; rather, behold, I will gather Israel from all the lands, etc., and I will bring them back to this place, and they shall dwell therein securely, as in the past.
and they shall be My people, and I will be their God;
verse value 486
Insights
Verse structure: 7 words, 26 letters. Verse gematria: 486 is divisible by 18, the value of chai ('life'). The shortest word is "to·me" (לִ֖י, 2 letters) and the longest is "for·God" (לֵאלֹהִֽים, 6 letters). The root היה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·they·shall·be" (root היה, 250x in Jeremiah); "for·God" (root אלהים, 140x in Jeremiah); "to·them" (root הם, 132x 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: וְהָ֥יוּ [and·they·shall·be] (27) + לִ֖י [to·me] (40) + לְעָ֑ם [to·the·people] (140) + וַאֲנִ֕י [and·I] (67) + אֶהְיֶ֥ה [I·will·be] (21) + לָהֶ֖ם [to·them] (75) + לֵאלֹהִֽים [for·God] (116) = 486.
Metzudat David
“And they shall be to Me a people.” They will believe in Me and keep My commandments, and I will watch over them and over this city as before.
and I will give them one heart and one way, that they may fear Me for ever; for the good of them, and of their children after them;
verse value 2576
Insights
Verse structure: 13 words, 56 letters. Notable word values: "one" (אֶחָד֙) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "heart" (לֵ֤ב, 2 letters) and the longest is "all·the·days" (כׇּל־הַיָּמִ֑ים, 7 letters). Words sharing gematria 75: to·them, to·them. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·way" (וְדֶ֣רֶךְ), "to·fear" (לְיִרְאָ֥ה), "and·to·their·sons" (וְלִבְנֵיהֶ֖ם). The root הם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·I·will·give" (root נתן, 141x in Jeremiah); "all·the·days" (root יום, 133x in Jeremiah); "to·them" (root הם, 132x in Jeremiah). The etnachta (major mid-verse pause) falls on 'all·the·days', dividing the verse into phrases of 9 and 4 words. Full calculation: וְנָתַתִּ֨י [and·I·will·give] (866) + לָהֶ֜ם [to·them] (75) + לֵ֤ב [heart] (32) + אֶחָד֙ [one] (13) + וְדֶ֣רֶךְ [and·way] (230) + אֶחָ֔ד [one] (13) + לְיִרְאָ֥ה [to·fear] (246) + אוֹתִ֖י [me] (417) + כׇּל־הַיָּמִ֑ים [all·the·days] (155) + לְט֣וֹב [for·good] (47) + לָהֶ֔ם [to·them] (75) + וְלִבְנֵיהֶ֖ם [and·to·their·sons] (143) + אַחֲרֵיהֶֽם [after·them] (264) = 2576.
Metzudat David
"And I will give them." This means that I will incline their hearts so that they may have one heart, and they will no longer be in doubt or straddle two paths, nor will they turn aside from walking in one way to fear the Lord all the days.
“For their good.” That is to say, not so that I might derive benefit from it, but rather so that it may be good for them and for their children who will come after them.
Malbim
“And I will give them one heart” – this means that then they will not sin again so severely as to be exiled a second time on account of their sins, for I will give them one heart and one way to fear Me, for now they stray from the fear of the Lord. This is either because of the division of the heart, which is the faculty of governance within the soul, for a person's heart is divided into two hearts: on one side, the good impressions are aroused from the faculties of wisdom and intellect, which choose the good path; and on the other side, the bad impressions rise up – the impressions of desire and willful wrongdoing. Then they will have one heart that will only depict the impressions of intellect and knowledge in the fear of the Lord all day long. Furthermore, they stray from the fear of the Lord because of the evil ways and customs to which they have accustomed themselves. Then they will have only one way to fear Me all the days, for the spirit of desire and wickedness will no longer rule in the soul.
and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; and I will put My fear in their hearts, that they shall not depart from Me.
verse value 5580
Insights
Verse structure: 15 words, 71 letters. Verse gematria: 5580 is divisible by 18, the value of chai ('life'). The shortest word is "to·them" (לָהֶם֙, 3 letters) and the longest is "and·My·fear" (וְאֶת־יִרְאָתִי֙, 8 letters). Words sharing gematria 76: to·do·good, in·their·heart. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "not·I·shall·return" (לֹֽא־אָשׁוּב֙), "from·after·them" (מֵאַ֣חֲרֵיהֶ֔ם), "to·do·good" (לְהֵיטִיבִ֖י). 15 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "from·upon·me" (root על, 276x in Jeremiah); "I·will·give" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 9 and 6 words.
Metzudat David
An everlasting covenant. A covenant that endures for all eternity.
"I will not turn back." I will not turn away from them—that is, from [continuing] to do good to them.
"That they not turn away." So that they shall not turn away from Me.
Malbim
"And I will make with them an everlasting covenant": Just as they will accept upon themselves to revere Me constantly, so too the covenant that I will make with them will no longer be conditional, but rather it will be absolute, such that I will not turn away from them to bestow good upon them. And after I make with them an absolute, unconditional covenant, then I will be required to remove the cause that could lead to the breach of the covenant, which is sin. Therefore, "and I will place My reverence in their hearts, that they not stray from Me," in such a way that by their preparing their hearts to revere Me constantly, the covenant will be an everlasting covenant, without condition. And thereby I will be compelled to guard them from sin, which breaches the covenant, since I cannot break the absolute covenant. And in this I gain [two things]:
A. "And I will delight in them to do them good," for after the absolute covenant, I am compelled to do them good constantly. And if they were sinning, I would not delight in this bestowal of good. But after I place My reverence in their hearts, I will rejoice in doing them good, for the definition of delight is that it reveals one's joy openly.
B. "And I will plant them in the land in truth, with all My heart," unlike if they were sinning, for then My heart would not be attached to them because of their sins.
Indeed, I will rejoice over them to do them good, and I will plant them in this land in truth with My whole heart and with My whole soul.
verse value 4000
Insights
Verse structure: 10 words, 52 letters. Verse gematria: 4000 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "them" (אוֹתָ֑ם, 4 letters) and the longest is "and·in·all·my·soul" (וּבְכׇל־נַפְשִֽׁי, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·exult" (וְשַׂשְׂתִּ֥י), "to·do·good" (לְהֵטִ֣יב), "in·all·my·heart" (בְּכׇל־לִבִּ֖י). 10 unique roots are used. Frequent roots: "upon·them" (root על, 276x in Jeremiah); "in·the·land" (root ארץ, 245x in Jeremiah); "in·all·my·heart" (root כל, 167x in Jeremiah). The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 4 and 6 words. Full calculation: וְשַׂשְׂתִּ֥י [and·I·will·exult] (1016) + עֲלֵיהֶ֖ם [upon·them] (155) + לְהֵטִ֣יב [to·do·good] (56) + אוֹתָ֑ם [them] (447) + וּנְטַעְתִּ֞ים [and·I·will·plant·them] (585) + בָּאָ֤רֶץ [in·the·land] (293) + הַזֹּאת֙ [this] (413) + בֶּאֱמֶ֔ת [in·truth] (443) + בְּכׇל־לִבִּ֖י [in·all·my·heart] (94) + וּבְכׇל־נַפְשִֽׁי [and·in·all·my·soul] (498) = 4000.
Metzudat David
“And I will rejoice over them.” There will be joy before Me in that I will do good to them.
In truth. This means: in a planting that is established (i.e., takes root and survives).
"With all my heart" – with great love.
For thus says Hashem: Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.
verse value 4401
Insights
Verse structure: 20 words, 85 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "all·the·good" (אֶת־כׇּל־הַטּוֹבָ֔ה, 9 letters). Words sharing gematria 155: upon·them, upon·them. The root אשר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "as" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 11 and 9 words.
Metzudat David
“to the people.” “Upon the people”:
"This." [Namely, the calamity] in which they now are.
Malbim
For thus says the Lord: "As I brought upon all this evil"—meaning that since the evil is merely a preparation so that they may be rectified and become ready to receive the good—therefore, as I brought the evil, so I bring upon them the good.
And fields shall be bought in this land, whereof you say: It is desolate, without man or beast; it is given into the hand of the Chaldeans.
verse value 3969
Insights
Verse structure: 15 words, 60 letters. Verse gematria: 3969 = 63². The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "the·Chaldeans" (הַכַּשְׂדִּֽים, 6 letters). Words sharing gematria 16: she, in·hand·of. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·will·be·gotten" (וְנִקְנָ֥ה). 15 unique roots are used. Frequent roots: "saying" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "in·the·land" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 4 and 11 words.
Metzudat David
And it shall be acquired. Then it shall be that fields in this land shall be acquired:
It is a desolation. This means that it will remain a desolation forever, and it has already been handed over completely into the hands of the Chaldeans.
Metzudat Zion
And it shall be acquired. The word is in the form of "acquisition":
Malbim
(43-44) "And the field shall be acquired" — this was the sign of what I commanded you to acquire the field from Hanamel. You say that it is desolate, that fields are acquired there for money, and this is the opposite of desolation, where fields are there for nothing. And contrary to what you say, "It is given into the hands of the Chaldeans," and it is written in a book, sealed, and witnesses are present — this is the opposite of the Chaldeans' acquisition, for if a person sells a field there, he does not sell it with a deed and witnesses, lest the kingdom hear and seize it as their possession. And this will be because I will restore their captivity.
Men shall buy fields for money, and subscribe the deeds, and seal them, and call witnesses, in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the hill-country, and in the cities of the Lowland, and in the cities of the South; for I will cause their captivity to return, says Hashem.’
verse value 7087
Insights
Verse structure: 23 words, 113 letters. The shortest word is "hill" (הָהָ֔ר, 3 letters) and the longest is "and·in·around·of" (וּבִסְבִיבֵ֣י, 7 letters). Words sharing gematria 288: and·in·cities·of, and·in·cities·of, and·in·cities·of, and·in·cities·of. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·write" (וְכָת֨וֹב), "and·seal" (וְחָתוֹם֮). The root עיר appears 4 times in this verse. 20 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "in·land·of" (root ארץ, 245x in Jeremiah); "Judah" (root יהודה, 134x in Jeremiah). The etnachta (major mid-verse pause) falls on 'south-country', dividing the verse into phrases of 20 and 3 words.
Metzudat David
"Fields." Not so will it be, for there will yet come a time when fields will be purchased with money, and the deed of acquisition will be written in a document, and the owner of the field will sign his name upon it, and they will summon witnesses, in accordance with the customary practice.
In the land of Benjamin. The fields shall be purchased in the land of Benjamin, etc.:
"And the cities of the hill country, etc." – The cities that are situated in the hill country, in the valley, and in the southern region.
"For I will restore." "I will restore" to their land the captives who had gone into Babylon; and all of this refers back to the above, to say that everything is in My hand, and I will restore Israel to their land. Therefore, I commanded you to purchase the field from Hanamel, to serve as a sign and an allusion that they will indeed purchase fields again, for they will return from Babylon and dwell in their land.
Metzudat Zion
I will restore. The word is in the form of "restoration" (hashavah).
Their captivity. From the term for captivity:
Radak
Metzudat David
Malbim