'Call to Me, and I will answer you, and will tell you great things, and hidden, which you know not'; in the streets of Jerusalem that are waste shall yet be heard the voice of joy and gladness — and the covenant of day and night stands with the seed of David and the Levites, the priests.
Tap any Hebrew word to reveal its root, value, and meanings.
Moreover the word of Hashem came to Jeremiah the second time, while he was yet shut up in the court of the guard, saying:
verse value 2675
Insights
Verse structure: 10 words, 49 letters. Notable word values: "and·he" (וְהוּא֙) = 18, chai, 'life'. The shortest word is "and·it·was" (וַיְהִ֧י, 4 letters) and the longest is "to·Jeremiah" (אֶֽל־יִרְמְיָ֖הוּ, 8 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "still·he" (עוֹדֶ֣נּוּ). 10 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 725x in Jeremiah); "saying" (root אמר, 476x in Jeremiah); "to·Jeremiah" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'second', dividing the verse into phrases of 4 and 6 words. Full calculation: וַיְהִ֧י [and·it·was] (31) + דְבַר־יְהֹוָ֛ה [the·word·of·Hashem] (232) + אֶֽל־יִרְמְיָ֖הוּ [to·Jeremiah] (302) + שֵׁנִ֑ית [second] (760) + וְהוּא֙ [and·he] (18) + עוֹדֶ֣נּוּ [still·he] (136) + עָצ֔וּר [shut·up] (366) + בַּחֲצַ֥ר [in·court·of] (300) + הַמַּטָּרָ֖ה [guard] (259) + לֵאמֹֽר [saying] (271) = 2675.
Rashi
"Detained": In the prison.
Radak
“And the word of the Lord came unto him the second time.” This means: regarding this very matter.
Metzudat David
A second time. A second time regarding the matter of the future redemption:
"And he was still." When that prophecy came to him, he was still confined in the courtyard of the prison.
"Leimor" – this refers back to the beginning of the verse, "And the word of the Lord came, saying."
Metzudat Zion
"Still." Still:
Atzur. Held back and confined; and similarly, "me'otzar" [detained], as in "from detention and from judgment he was taken away" (Isaiah 53:8):
Thus says Hashem the Maker thereof, Hashem that formed it to establish it, Hashem is His name: .
verse value 1903
Insights
Verse structure: 9 words, 37 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "makes·it" (עֹשָׂ֑הּ, 3 letters) and the longest is "to·establish·it" (לַהֲכִינָ֖הּ, 6 letters). Words sharing gematria 26: Hashem, Hashem, Hashem. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·establish·it" (לַהֲכִינָ֖הּ). The root יהוה appears 3 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·says" (root אמר, 476x in Jeremiah); "makes·it" (root עשה, 147x in Jeremiah). The etnachta (major mid-verse pause) falls on 'makes·it', dividing the verse into phrases of 3 and 6 words. Full calculation: כֹּה־אָמַ֥ר [thus·says] (266) + יְהֹוָ֖ה [Hashem] (26) + עֹשָׂ֑הּ [makes·it] (375) + יְהֹוָ֗ה [Hashem] (26) + יוֹצֵ֥ר [potter] (306) + אוֹתָ֛הּ [her] (412) + לַהֲכִינָ֖הּ [to·establish·it] (120) + יְהֹוָ֥ה [Hashem] (26) + שְׁמֽוֹ [his·name] (346) = 1903.
Rashi
"Thus said God, who is doing it." [I.e.,] the One who does this:
Radak
"Thus." "He made" — [namely] Jerusalem, which was mentioned above. And the explanation of "He made" is "He magnified it," meaning that He magnified it above all the lands. And similarly, "who made Moses and Aaron."
"He forms it to prepare it." "He renews it, to establish it forever." And similarly, "Behold, I am forming evil upon you," and every act of formation is bringing the thing into actuality.
Metzudat David
"He makes." The phrase "He who magnifies and exalts" refers to Jerusalem, as mentioned above, and the text is concise regarding what is understood: "He forms her." "He renews her" means He prepares her for eternity.
“Hashem is His Name.” This means that everything is in His control.
Metzudat Zion
"Oseh." The matter of growth and exaltation, as it is said: "Let Israel rejoice in Him who made them" (Psalms 149:2).
Yotzer. "Creates anew," and similarly, "Who creates evil upon you" (above, 18):
to prepare it. From the language of preparation:
Malbim
Thus says the Lord, the Maker: "The making" refers to the completion of the matter, whereas "the forming" refers to bringing forth the form of the matter, which precedes the making. The meaning is that with the Lord, the matter is already made and completed, for the word of the Lord is as though it were already accomplished in actuality. But with the lower realms, where the Lord will bring the matter into being through causes and effects, and through its unfolding in time, I form [it] to prepare the matter so that it will come into actuality in the lower world when the time comes and the appointed end arrives.
Call to Me, and I will answer you, And will tell you great things, and hidden, which you know not.
verse value 2270
Insights
Verse structure: 9 words, 37 letters. The shortest word is "to·you" (לְּךָ֛, 2 letters) and the longest is "and·let·me·tell" (וְאַגִּ֧ידָה, 6 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·let·me·answer·you" (וְאֶעֱנֶ֑ךָּ), "and·let·me·tell" (וְאַגִּ֧ידָה), "and·fortified" (וּבְצֻר֖וֹת). 9 unique roots are used. Frequent roots: "not" (root לא, 307x in Jeremiah); "to·me" (root אל, 204x in Jeremiah); "you·knew·them" (root ידע, 71x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·let·me·answer·you', dividing the verse into phrases of 3 and 6 words. Full calculation: קְרָ֥א [call!] (301) + אֵלַ֖י [to·me] (41) + וְאֶעֱנֶ֑ךָּ [and·let·me·answer·you] (147) + וְאַגִּ֧ידָה [and·let·me·tell] (29) + לְּךָ֛ [to·you] (50) + גְּדֹל֥וֹת [great] (443) + וּבְצֻר֖וֹת [and·fortified] (704) + לֹ֥א [not] (31) + יְדַעְתָּֽם [you·knew·them] (524) = 2270.
Rashi
“Call to Me, and I will answer you.” To inform you of the future events:
"And secret things." [They are] preserved in My heart to accomplish them:
Radak
"Call." If you call to Me, I will answer you according to your desire — contrary to what is stated [elsewhere], "Do not lift up for them a song or a prayer."
"And I will tell you of great and fortified things that you have not known." I will tell you of great and mighty consolations that you have not known. And Targum Yonatan renders it "rabrevan u-netiran" [great and guarded/hidden things]; he read [the word] as "unetzurot," with a nun.
Metzudat David
"Call to Me." To inform you of the future redemption, and I will answer you:
“Great consolations.” Great and strong consolations that you did not know.
Metzudat Zion
And regarding "fortresses" [b'tzurot]: they are strongholds, and the term is derived from the word for a fortress [mivtzar].
Malbim
“Call to Me, and I will answer you,” [this is said] in opposition to what was stated above (Jeremiah 15:16), that Jeremiah was not able to prophesy at any time he desired. Since he prophesied calamity, he could not rejoice with the joy of a mitzvah, for through rejoicing the Divine Spirit would descend upon him. And he prophesied only at the time when God called him and prepared him for this. [God] said to him: Now that He will inform you of good tidings, you will be able to call, and the Lord will answer you to prophesy at the time you desire, [speaking of] great matters beyond nature, and of firm and strong [things] which will not change and will endure forever, which you did not know, for until now He informed you only of calamity.
For thus says Hashem, the God of Israel, concerning the houses of this city, and concerning the houses of the kings of Judah, which are broken down for mounds, and for ramparts;
verse value 4176
Insights
Verse structure: 15 words, 69 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 4176 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּי֩, 2 letters) and the longest is "to" (אֶל־הַסֹּלְל֖וֹת, 8 letters). Words sharing gematria 30: for, Judah. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·houses·of" (עַל־בָּתֵּי֙), "and·concerning·houses·of" (וְעַל־בָּתֵּ֖י), "the·broken-down" (הַנְּתֻצִ֕ים). 15 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 'Judah', dividing the verse into phrases of 12 and 3 words.
Rashi
"[The houses] that were torn down for the siege ramps." [Meaning] to make from them siege ramps, mounds piled up high, which the people of the city build in order to climb up onto the ramps and fight from atop them against the Chaldeans.
"And against the sword." [The Targum renders:] 'to strengthen the wall against those who kill with the sword.'
Radak
For thus says the Lord: "Against the siege mounds and against the sword." [Used] like [the bet in] "with siege mounds and with the sword," and similarly, "And you shall put the Testimony into the ark," is like [the bet in] "and in the ark" — except that in that instance the bet denotes the vessel [locative, "inside"], whereas here the bet denotes assistance [instrumental, "by means of"]. The meaning of "the sword" here is like axes that fell towers, and similarly, "He will demolish your towers with his swords." And "siege mounds" we have already explained.
Metzudat David
“Concerning the houses of this city.” This means the houses of the princes and the rest of the people.
“The broken-down places.” These are the places that were now broken down in order to make rampworks from their stones on the inside, so that they could ascend upon them to fight against the Chaldeans.
"And against the sword." This means: they were torn down by the sword, which is the name of an instrument made for breaking with it. And so it is written: "and your towers he shall tear down with their swords" (Ezekiel 26:9).
Metzudat Zion
The shattered ones. The matter is of breaking and demolition:
“to the ramparts.” “On the ramparts” means, namely, for the sake of the ramparts, which are the embankments constructed in order to ascend upon them for battle.
"And to the sword." [I.e.,] with the sword; like "and into the ark" (Exodus 25), whose correct form would be "and in the ark."
Malbim
(4-5) "To the ramparts and to the sword they come to fight" means that the houses of the city are breached by the ramparts and the sword, for the ramparts and the sword come with the Chaldeans to fight against the city. "And to fill the houses with the corpses of men" — "whom I have struck" means that they were punished, whether by God Himself through direct providential punishment, and therefore it says, "whom I have struck in My anger and in My wrath," or by itself, through the concealment of His countenance, and therefore it says, "and whom I have hidden My face from," as it is written, "I will hide My face from them, and they shall be devoured." And all of this was because of all their evil; neither the striking nor the concealment of the countenance was because I detested them forever, but only because of all their evil, like a physician who performs bloodletting not in order to destroy, but in order to heal.
whereon they come to fight with the Chaldeans, even to fill them with the dead bodies of men, whom I have slain in Mine anger and in My fury, and for all whose wickedness I have hid My face from this city:
verse value 6662
Insights
Verse structure: 16 words, 81 letters. The shortest word is "upon" (עַ֖ל, 2 letters) and the longest is "Chaldea" (אֶת־הַכַּשְׂדִּ֔ים, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·to·fill·them" (וּלְמַלְאָם֙), "with·corpses·of" (אֶת־פִּגְרֵ֣י), "whom·I·slew" (אֲשֶׁר־הִכֵּ֥יתִי). The root אשר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "whom·I·slew" (root אשר, 459x in Jeremiah); "upon" (root על, 276x in Jeremiah); "going·in" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·in·my·wrath', dividing the verse into phrases of 9 and 7 words.
Rashi
"And to fill them with the corpses of men." And the houses that were demolished, they made into tombs for the corpses that were killed within the city.
"And that which I have hidden, etc." Thus says the Lord: Behold, I am bringing it up, etc.
Radak
"They came to wage war." He said: Why were they torn down? Because the inhabitants of the houses were coming out to wage war against the Chaldeans, and they did not open [the gates] for them; therefore, the Chaldeans prevailed and struck the houses with siege mounds and the sword, until they captured the city.
“And to fill them with the corpses of men.” And they likewise caused the houses to be filled with the corpses of men, for the Chaldeans had fought with them.
Metzudat David
"coming to fight." This means that they refused to accept upon themselves the yoke of servitude, and they came to fight against the Chaldeans, and this is the cause for those houses being filled with human corpses, etc.
"And as for that. And because I have hidden My face from the city on account of their evil, therefore the houses shall be filled with the corpses of the dead."
Behold, I will bring it healing and cure, and I will cure them; and I will reveal to them the abundance of peace and truth.
verse value 4012
Insights
Verse structure: 10 words, 47 letters. The shortest word is "to·them" (לָהֶ֔ם, 3 letters) and the longest is "and·I·will·heal·them" (וּרְפָאתִ֑ים, 7 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "bringing·up·to·her" (מַעֲלֶה־לָּ֛הּ), "and·health" (וּמַרְפֵּ֖א), "and·I·will·heal·them" (וּרְפָאתִ֑ים). 10 unique roots are used. Frequent roots: "to·them" (root הם, 132x in Jeremiah); "they" (root הן, 130x in Jeremiah); "and·I·will·reveal" (root גלה, 29x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·I·will·heal·them', dividing the verse into phrases of 5 and 5 words. Full calculation: הִנְנִ֧י [they] (115) + מַעֲלֶה־לָּ֛הּ [bringing·up·to·her] (180) + אֲרֻכָ֥ה [healing] (226) + וּמַרְפֵּ֖א [and·health] (327) + וּרְפָאתִ֑ים [and·I·will·heal·them] (737) + וְגִלֵּיתִ֣י [and·I·will·reveal] (459) + לָהֶ֔ם [to·them] (75) + עֲתֶ֥רֶת [abundance] (1070) + שָׁל֖וֹם [belonging·to] (376) + וֶאֱמֶֽת [and·truth] (447) = 4012.
Rashi
A prayer for peace. A blessing of peace, which in the vernacular (Old French) is called salud.
Radak
"Behold, I bring [healing] up to her." [This refers] to the city of Jerusalem, which he mentioned.
"Healing and cure." [This is] one matter [expressed] doubly, in different words:
"And I will reveal to them abundance of peace and truth." He said "I will reveal" because the matter of the end [of days] was concealed until the day of redemption. "Abundance" (עתרת) – its meaning is "much/many," for every use of the term "עתרת" refers to a matter of increase, as in matters of prayer, such as "and Isaac entreated" [Genesis 25:21] – this is a matter of increased/fervent prayer; and likewise "you have multiplied your words against Me" [Ezekiel 35:13] – [this means] a multiplication of your words.
Metzudat David
"Behold, I am bringing it up to her." Behold, I will bring up healing for this city, and its people too shall be healed. That is to say: the city will be rebuilt, and its people will return to it.
“And I will reveal.” I will reveal to them abundant and enduring peace:
Metzudat Zion
Arukhah. A matter of healing, as in "the healing of the daughter of my people" (above, 8); and for further clarification it says, "and healing."
And I will reveal. From the language of "revealed":
"Atteret" [abundance]. The matter of abundance, as in: "and the cloud of incense went up thick" (Ezekiel 8:11).
Malbim
Behold, I will raise up for her healing, that through this striking there will be for her healing upon the fracture from the outside, and a healing for the internal illness. And I revealed to them abundance, meaning: I will reveal to them how peace and truth will entreat to appease them, to be with them in the future.
And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.
verse value 4604
Insights
Verse structure: 8 words, 42 letters. The shortest word is "and" (וְאֵ֖ת, 3 letters) and the longest is "as·at·the·first" (כְּבָרִֽאשֹׁנָֽה, 7 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·build·them" (וּבְנִתִ֖ים). The root שבות appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Judah" (root יהודה, 134x in Jeremiah); "Israel" (root ישראל, 110x in Jeremiah); "and·I·will·restore" (root שוב, 106x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 2 words. Full calculation: וַהֲשִֽׁבֹתִי֙ [and·I·will·restore] (723) + אֶת־שְׁב֣וּת [captivity] (1109) + יְהוּדָ֔ה [Judah] (30) + וְאֵ֖ת [and] (407) + שְׁב֣וּת [captivity] (708) + יִשְׂרָאֵ֑ל [Israel] (541) + וּבְנִתִ֖ים [and·I·will·build·them] (508) + כְּבָרִֽאשֹׁנָֽה [as·at·the·first] (578) = 4604.
Metzudat David
And I will restore. I will restore the captives of Judah and the captives of Israel to their land:
"And I will build them." This means that they should be influenced by His goodness and success, as in the past:
Metzudat Zion
"Shevut." From the language of captivity:
"and I will build them." From the language of building:
Malbim
"And I will restore" refers to the exile; "and I will rebuild them": the building of the kingdom, the building of the city, and the building of the Temple.
And I will cleanse them from all their iniquity, whereby they have sinned against Me; and I will pardon all their iniquities, whereby they have sinned against Me, and whereby they have transgressed against Me.
verse value 4298
Insights
Verse structure: 12 words, 63 letters. The shortest word is "against·Me" (בִֽי, 2 letters) and the longest is "to·all·their·iniquities" (לְכׇל־עֲוֺנֽוֹתֵיהֶם֙, 11 letters). Words sharing gematria 501: that, that. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·cleansed·them" (וְטִ֣הַרְתִּ֔ים), "from·all·their·iniquity" (מִכׇּל־עֲוֺנָ֖ם), "to·all·their·iniquities" (לְכׇל־עֲוֺנֽוֹתֵיהֶם֙). The root אשר appears 3 times in this verse. 8 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "from·all·their·iniquity" (root עון, 24x in Jeremiah). The etnachta (major mid-verse pause) falls on 'sinned·against·Me', dividing the verse into phrases of 4 and 8 words.
Metzudat David
“And I will purify them.” This means: I will pardon their iniquity, and they will be purified from the impurity of sin.
"And I will forgive, etc." This repeats the matter in different, synonymous words.
They have transgressed against Me. They have rebelled against Me:
Malbim
"And I will purify them": regarding the past, I will purify them from the impurity of their iniquity. And behold, iniquity defiles the soul and brings an accusation against them before the Lord. Against the impurity, "I will purify"; against the accusation, "I will forgive."
And this city shall be to Me for a name of joy, for a praise and for a glory, before all the nations of the earth, which shall hear all the good that I do to them, and shall fear and tremble for all the good and for all the peace that I procure to it.
verse value 8325
Insights
Verse structure: 26 words, 109 letters. The shortest word is "to·me" (לִּ֗י, 2 letters) and the longest is "all·the·good" (אֶת־כׇּל־הַטּוֹבָ֗ה, 9 letters). Words sharing gematria 501: that, that, that. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "praise" (לִתְהִלָּ֣ה), "the·nations·of" (גּוֹיֵ֣י), "and·they·will·fear" (וּפָחֲד֣וּ). The root אשר appears 3 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "upon" (root על, 276x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 9 and 17 words.
Radak
"And they shall fear and tremble." The nations of the land shall fear and tremble.
"Concerning all the good and all the peace that I am doing for her." Explanation: For Jerusalem.
Metzudat David
"And it shall be to Me." This matter shall be to Me for a proclamation of joy and praise among all the nations who hear of the good that I will do for Israel, for they all will rejoice in the salvation of Israel and will praise and glorify the Lord, for then they will recognize the truth that the Lord is God.
“And they shall fear and tremble.” Israel will fear and tremble lest they sin again, because of all the goodness, etc. That is to say, they will fear to sin, so that they will not lose the abundant goodness.
He makes for her. This means: for Jerusalem.
Metzudat Zion
"Leshem." The matter of publicizing:
"ורגזו" – the matter concerns the motion of trembling. And similarly, "and tremble, and sin not" (Psalms 4:5).
Malbim
"And it shall be," and concerning the future it shall be for Me a name of joy. And the statements "they shall fear" and "they shall tremble" are parallel: "they shall fear" refers to all the peace, for thereby they shall be too afraid of them to fight against them; and "they shall tremble" refers to all the good.
Thus says Hashem: Yet again there shall be heard in this place, whereof you say: It is waste, without man and without beast, even in the cities of Judah, and in the streets of Jerusalem, that are desolate, without man and without inhabitant and without beast,
verse value 5698
Insights
Verse structure: 26 words, 109 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֣ה, 2 letters) and the longest is "in·this·place" (בַּמָּקוֹם־הַזֶּה֒, 8 letters). Words sharing gematria 107: and·without, and·without, and·without. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "in·this·place" (בַּמָּקוֹם־הַזֶּה֒), "the·desolate" (הַֽנְשַׁמּ֗וֹת). The root אין appears 5 times in this verse. 19 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'beast', dividing the verse into phrases of 15 and 11 words.
Metzudat David
It shall be desolate. This means that it will remain desolate and uninhabited forever, so that no person or animal will be found there.
"In the cities of Judah." To add further explanation, he now clarifies what the place is, and says, "In the cities of Judah," etc.
"That are desolate." [Meaning] that they are desolate, without a person passing through there and without a person dwelling in them:
Metzudat Zion
"Ruined." From the language of destruction: "The desolate [places]." From the expression of desolation:
Malbim
"In this place" – when you say "desolate," it refers to the ruins, which applies to the buildings; and "waste" applies to the entire land. And "waste" is more severe than "ruins." Therefore, "in this place" refers specifically to the city of Jerusalem, concerning which they would say, "It is desolate," due to its buildings being destroyed. And he adds that this applies also to the other cities of Judah and to the back alleys of Jerusalem (the back alleys being the rear areas of the houses), which were waste, a condition more severe than ruins.
the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of them that say: ‘Give thanks to Hashem of hosts, for Hashem is good, for His mercy endures for ever’, even of them that bring offerings of thanksgiving into the house of Hashem. For I will cause the captivity of the land to return as at the first, says Hashem.
verse value 7348
Insights
Verse structure: 26 words, 117 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "voice" (ק֣וֹל, 3 letters) and the longest is "captivity·of·the·land" (אֶת־שְׁבוּת־הָאָ֛רֶץ, 10 letters). Words sharing gematria 142: and·voice·of, and·voice·of. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "give·thanks" (הוֹדוּ֩), "for·good" (כִּי־ט֤וֹב), "for·long duration" (כִּֽי־לְעוֹלָ֣ם). The root קול appears 5 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "saying" (root אמר, 476x in Jeremiah); "bringing" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 21 and 5 words.
Radak
They bring a thank-offering. And it did not say “a sin-offering and a guilt-offering,” because in that time there will be no wicked people and sinners among them, for all of them will know the Lord. And so our Sages of blessed memory said: All sacrifices will be nullified in the future, except for the thank-offering.
Metzudat David
“The voice of joy.” This phrase refers back to the preceding verse, to say: “Once again shall be heard in this place the voice of joy, etc.”
"The voice of the bridegroom." The voice of the bridegroom's joy.
For His kindness endures forever. For He will do kindness forever.
They shall bring. And they shall bring a thank-offering to the House of the Lord, regarding the miracle that occurred.
"For I will restore. I will restore them to their land, the captivity of them, to be in good as before:"
Malbim
(11-12) "A voice of joy" refers to the joy arising from the marriages that will take place; "a voice of those saying, 'Give thanks'" refers to the giving of thanks for the miracles that He will perform for them. And in contrast to what is written, "It is ruined, without man," it says that the voice of joy, etc., shall be heard; and in contrast to what is written, "ruined, without beast," it says that there will be a pasture of shepherds.
Thus says Hashem of hosts: Yet again shall there be in this place, which is waste, without man and without beast, and in all the cities thereof, a habitation of shepherds causing their flocks to lie down.
verse value 2847
Insights
Verse structure: 15 words, 71 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 2847 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "again" (ע֞וֹד, 3 letters) and the longest is "and·in·all·its·cities" (וּבְכׇל־עָרָ֑יו, 8 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "without·man" (מֵאֵין־אָדָ֥ם), "and·in·all·its·cities" (וּבְכׇל־עָרָ֑יו), "causing·to·lie·down" (מַרְבִּצִ֖ים). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·says" (root אמר, 476x in Jeremiah); "it·will·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·in·all·its·cities', dividing the verse into phrases of 11 and 4 words.
Rashi
A shepherd’s camp. A dwelling place of shepherds:
Radak
"[Where] flocks lie down." In every place where there is no fear, the shepherds will have a pasture, and there their flocks will lie down without fear.
Metzudat David
"In this place." This refers to Jerusalem:
“And in all its cities.” In all the cities of Israel:
"A pasture of shepherds." In all the places there will be dwellings of shepherds who make the flock lie down [to rest], for their flocks will increase very greatly.
Metzudat Zion
"Naveh" [pasture/abode]. The matter of a dwelling place:
"Marbitzim" [causing to lie down]. The matter of lying down to rest:
In the cities of the hill-country, in the cities of the Lowland, and in the cities of the South, and in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, shall the flocks again pass under the hands of him that counts them, says Hashem.
verse value 4428
Insights
Verse structure: 19 words, 86 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. Verse gematria: 4428 is divisible by 18, the value of chai ('life'). The shortest word is "until" (עֹ֣ד, 2 letters) and the longest is "and·in·around·of" (וּבִסְבִיבֵ֥י, 7 letters). Words sharing gematria 288: and·in·cities·of, and·in·cities·of. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "passed" (תַּעֲבֹ֧רְנָה), "upon·hands·of" (עַל־יְדֵ֥י), "counts" (מוֹנֶ֖ה). The root עיר appears 4 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "upon·hands·of" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 12 and 7 words.
Rashi
“Yet the flocks shall pass over,” etc. This refers to the Israelites going out and coming in through their leader who walks at their head.
Radak
“Among the cities of the mountains and among the cities of the lowlands.” The first phrase lacks the conjunction vav, while those that follow it have the conjunction vav.
By means of a counter. Israel is likened to a flock, and the shepherd is the King. And the way of the shepherd is to count his flock to see whether one of them is missing. Or perhaps this matter refers to the destruction of the transgressors among Israel upon their emergence from exile, as is explicitly stated in the Book of Ezekiel, where it says there, "I will pass you under the rod." And this is what it says here: "Behold, even yet the flock will pass by a counter."
Metzudat David
"In the cities of the hill country." In the cities that are situated on the hill country, and in the valley, and in the southern region.
"And they shall pass through." This means that the flocks will increase so greatly that their owners will not be able to count them themselves, and they will appoint a counter in their stead to pass the flocks before him in order to count them.
Metzudat Zion
"Moneh." From the language of count and number:
Malbim
Again the flock shall pass by [the hand of] one who counts: after he had spoken of the pasture of the flock, he returned to comparing the whole nation to a flock, so that they would have a shepherd who counts them, to know whether their number has not diminished.
Behold, the days come, says Hashem, that I will perform that good word which I have spoken concerning the house of Israel and concerning the house of Judah.
verse value 4174
Insights
Verse structure: 13 words, 63 letters. The shortest word is "they" (הִנֵּ֛ה, 3 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֑ה, 7 letters). The root דבר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "to·house·of" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 4 and 9 words. Full calculation: הִנֵּ֛ה [they] (60) + יָמִ֥ים [days] (100) + בָּאִ֖ים [going·in] (53) + נְאֻם־יְהֹוָ֑ה [says·Hashem] (117) + וַהֲקִֽמֹתִי֙ [and·I·will·establish] (561) + אֶת־הַדָּבָ֣ר [the·word] (612) + הַטּ֔וֹב [the·good] (22) + אֲשֶׁ֥ר [that] (501) + דִּבַּ֛רְתִּי [I·spoke] (616) + אֶל־בֵּ֥ית [to·house·of] (443) + יִשְׂרָאֵ֖ל [Israel] (541) + וְעַל־בֵּ֥ית [and·concerning·house·of] (518) + יְהוּדָֽה [Judah] (30) = 4174.
Metzudat Zion
And I will establish. I will fulfill:
Malbim
(14-16) "And I will establish" refers to the prophecy mentioned above (23:5-6), and see there, where these verses are explained.
In those days, and at that time, Will I cause a shoot of righteousness to grow up to David; And he shall execute justice and righteousness in the land.
verse value 2489
Insights
Verse structure: 12 words, 49 letters. The shortest word is "abundance" (הָהֵם֙, 3 letters) and the longest is "in·the·days" (בַּיָּמִ֤ים, 5 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·will·cause·to·sprout" (אַצְמִ֥יחַ). The root צמח appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·the·land" (root ארץ, 245x in Jeremiah); "and·will·do" (root עשה, 147x in Jeremiah); "in·the·days" (root יום, 133x in Jeremiah). The etnachta (major mid-verse pause) falls on 'righteousness', dividing the verse into phrases of 8 and 4 words. Full calculation: בַּיָּמִ֤ים [in·the·days] (102) + הָהֵם֙ [abundance] (50) + וּבָעֵ֣ת [and·in·the·time] (478) + הַהִ֔יא [that] (21) + אַצְמִ֥יחַ [I·will·cause·to·sprout] (149) + לְדָוִ֖ד [of·David] (44) + צֶ֣מַח [shoot·of] (138) + צְדָקָ֑ה [righteousness] (199) + וְעָשָׂ֛ה [and·will·do] (381) + מִשְׁפָּ֥ט [judgment] (429) + וּצְדָקָ֖ה [and·righteousness] (205) + בָּאָֽרֶץ [in·the·land] (293) = 2489.
Radak
"A shoot of righteousness" – this is the King Messiah.
Metzudat David
"I will cause a plant to sprout for David." From his seed I will cause a shoot of righteousness to sprout. This is the Messiah King, and he will execute judgment and righteousness.
In those days shall Judah be saved, And Jerusalem shall dwell safely; And this is the name whereby she shall be called, Hashem is our righteousness.
verse value 3516
Insights
Verse structure: 11 words, 54 letters. Notable word values: "and·this" (וְזֶ֥ה) = 18, chai, 'life'. The shortest word is "abundance" (הָהֵם֙, 3 letters) and the longest is "that·she·will·be·called" (אֲשֶׁר־יִקְרָא־לָ֖הּ, 9 letters). Words sharing gematria 776: will·be·saved, it·shall·dwell. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "that·she·will·be·called" (אֲשֶׁר־יִקְרָא־לָ֖הּ). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "that·she·will·be·called" (root אשר, 459x in Jeremiah); "Judah" (root יהודה, 134x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·safety', dividing the verse into phrases of 7 and 4 words. Full calculation: בַּיָּמִ֤ים [in·the·days] (102) + הָהֵם֙ [abundance] (50) + תִּוָּשַׁ֣ע [will·be·saved] (776) + יְהוּדָ֔ה [Judah] (30) + וִירוּשָׁלִַ֖ם [and·Jerusalem] (592) + תִּשְׁכּ֣וֹן [it·shall·dwell] (776) + לָבֶ֑טַח [to·safety] (49) + וְזֶ֥ה [and·this] (18) + אֲשֶׁר־יִקְרָא־לָ֖הּ [that·she·will·be·called] (847) + יְהֹוָ֥ה [Hashem] (26) + צִדְקֵֽנוּ [our·justice] (250) = 3516.
Radak
"And this is the name that will be called for her: 'The Lord is our righteousness.'" The Holy One, blessed be He, will call Jerusalem "The Lord is our righteousness," meaning that its inhabitants will say, "The Lord is our righteousness." And Targum Yonatan [renders it]: "And this is the name that will be called for her: merits shall be wrought for us from before the Lord within her." And above, it was stated concerning the King Messiah: "And this is the name that they will call Him: 'The Lord is our righteousness.'" And both come to one meaning, and there we explained it. And my father, my lord [Rabbi Joseph Kimchi], of blessed memory, explained: "And this is the name that the Holy One, blessed be He, will call for her — He is 'The Lord is our righteousness.'"
Metzudat David
And this is what will be called for her. And this is the name that God will call for Jerusalem:
"The Lord is our righteousness." The Lord will justify us at the time of its fulfillment:
For thus says Hashem: There shall not be cut off to David a man to sit upon the throne of the house of Israel;
verse value 2784
Insights
Verse structure: 9 words, 40 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "house·of·Israel" (בֵֽית־יִשְׂרָאֵֽל, 8 letters). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "for·thus" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 6 words. Full calculation: כִּי־כֹ֖ה [for·thus] (55) + אָמַ֣ר [said] (241) + יְהֹוָ֑ה [Hashem] (26) + לֹא־יִכָּרֵ֣ת [not·he·shall·be·cut·off] (661) + לְדָוִ֔ד [of·David] (44) + אִ֕ישׁ [man] (311) + יֹשֵׁ֖ב [dwelling] (312) + עַל־כִּסֵּ֥א [upon·throne] (181) + בֵֽית־יִשְׂרָאֵֽל [house·of·Israel] (953) = 2784.
Rashi
It shall not be cut off. [This does not mean] an eternal excision; rather, [it means] that if it should cease [for a time], its end is destined to return.
Metzudat David
“A man shall sit.” This means that a man from his seed shall sit on the throne of kingship.
Malbim
He shall not be cut off for David, from the days of the Messiah onward:
neither shall there be cut off to the priests the Levites a man before Me to offer burnt-offerings, and to burn meal-offerings, and to do sacrifice continually.
verse value 2711
Insights
Verse structure: 12 words, 58 letters. The shortest word is "man" (אִ֖ישׁ, 3 letters) and the longest is "priest" (וְלַכֹּֽהֲנִים֙, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "priest" (וְלַכֹּֽהֲנִים֙), "the·Levites" (הַלְוִיִּ֔ם), "gift" (מִנְחָ֛ה). The root עלה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "man" (root איש, 153x in Jeremiah); "and·doing" (root עשה, 147x in Jeremiah); "all·the·days" (root יום, 133x in Jeremiah). First appearance of the root לוי ("the·Levites") in Jeremiah. The etnachta (major mid-verse pause) falls on 'from·before·me', dividing the verse into phrases of 5 and 7 words. Full calculation: וְלַכֹּֽהֲנִים֙ [priest] (161) + הַלְוִיִּ֔ם [the·Levites] (91) + לֹא־יִכָּרֵ֥ת [not·he·shall·be·cut·off] (661) + אִ֖ישׁ [man] (311) + מִלְּפָנָ֑י [from·before·me] (210) + מַעֲלֶ֨ה [ascent] (145) + עוֹלָ֜ה [burnt-offering] (111) + וּמַקְטִ֥יר [and·burning] (365) + מִנְחָ֛ה [gift] (103) + וְעֹ֥שֶׂה [and·doing] (381) + זֶּ֖בַח [sacrifice] (17) + כׇּל־הַיָּמִֽים [all·the·days] (155) = 2711.
Rashi
"All the days." Offspring fit to offer a burnt-offering and to burn a meal-offering shall never be cut off from them.
Metzudat David
"And to the priests, the Levites." The priests are the sons of Levi.
“Shall not be cut off.” This means that no person shall be cut off from them, from before Me, so as to be disqualified from bringing a burnt-offering, etc.
"All the days." This means that for all the days they shall not be cut off, for the service shall be upon them forever.
Thus says Hashem: If you can break My covenant with the day, And My covenant with the night, So that there should not be day and night in their season;
verse value 4800
Insights
Verse structure: 12 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. Verse gematria: 4800 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "day·night" (יֽוֹמָם־וָלַ֖יְלָה, 9 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "if·you·break" (אִם־תָּפֵ֙רוּ֙), "and·covenant" (וְאֶת־בְּרִיתִ֖י), "night" (הַלָּ֑יְלָה). The root ברית appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "to·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'night', dividing the verse into phrases of 8 and 4 words. Full calculation: כֹּ֚ה [thus] (25) + אָמַ֣ר [said] (241) + יְהֹוָ֔ה [Hashem] (26) + אִם־תָּפֵ֙רוּ֙ [if·you·break] (727) + אֶת־בְּרִיתִ֣י [covenant] (1023) + הַיּ֔וֹם [day] (61) + וְאֶת־בְּרִיתִ֖י [and·covenant] (1029) + הַלָּ֑יְלָה [night] (80) + וּלְבִלְתִּ֛י [and·not·to] (478) + הֱי֥וֹת [to·be] (421) + יֽוֹמָם־וָלַ֖יְלָה [day·night] (177) + בְּעִתָּֽם [in·their·time] (512) = 4800.
Rashi
"If you break My covenant today. If you are able to break My covenant which I have established between day and night, so that they occur in their appointed time, which I established for Noah and his sons, and day and night shall not cease:"
Radak
"Thus said the Lord: If you break My covenant of the day." If you are able to break My covenant that I made with Noah and his sons — "so long as the earth endures," etc. [Genesis 8:22] — and day and night shall not cease; just as that [covenant] cannot be broken and shall not cease, so too My covenant with David cannot be broken, which I made with him that his kingdom shall endure; and so too My covenant that I made with Aaron and with his sons.
"In their time." According to the order of the seasons.
Metzudat David
"If you make void." If you are able to annul My covenant that I established with the day, etc.
“And that they may not” – so that day and night should not be at the time that I have appointed for them. This is a repetition of the idea expressed in different words.
Metzudat Zion
"Taferu." The matter of nullification:
"My covenant." Its meaning everywhere is a matter that is established:
"Be'itam." The word is derived from "et" and "zman," meaning time and season.
Malbim
"If they were to be torn asunder," he explained that the covenant of kingship and priesthood is essential for the existence of the entire order of reality, just as the laws of nature are indispensable. And just as it is impossible for Him to annul His covenant with the entire order of reality, so too it is impossible for Him to annul the covenant of kingship and priesthood. This does not mean that He will annul them entirely, just as [He said], "I will not break My covenant of the day and the night," nor does it mean that they will not come in the limited time of the redemption, just as it is impossible for there not to be day and night in their appointed time.
Then may also My covenant be broken with David My servant, That he should not have a son to reign upon his throne; And with the Levites the priests, My ministers.
verse value 4250
Insights
Verse structure: 11 words, 56 letters. Notable word values: "my·servant" (עַבְדִּ֔י) = 86, equal to Elohim. Verse gematria: 4250 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "son·of" (בֵ֖ן, 2 letters) and the longest is "and·the·Levites" (וְאֶת־הַלְוִיִּ֥ם, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "also·my·covenant" (גַּם־בְּרִיתִ֤י), "will·be·broken" (תֻפַר֙), "David" (אֶת־דָּוִ֣ד). 11 unique roots are used. Frequent roots: "king" (root מלך, 253x in Jeremiah); "from·being·to·him" (root היה, 250x in Jeremiah); "my·servant" (root עבד, 73x in Jeremiah). The etnachta (major mid-verse pause) falls on 'upon·throne', dividing the verse into phrases of 8 and 3 words. Full calculation: גַּם־בְּרִיתִ֤י [also·my·covenant] (665) + תֻפַר֙ [will·be·broken] (680) + אֶת־דָּוִ֣ד [David] (415) + עַבְדִּ֔י [my·servant] (86) + מִהְיֽוֹת־ל֥וֹ [from·being·to·him] (497) + בֵ֖ן [son·of] (52) + מֹלֵ֣ךְ [king] (90) + עַל־כִּסְא֑וֹ [upon·throne] (187) + וְאֶת־הַלְוִיִּ֥ם [and·the·Levites] (498) + הַכֹּהֲנִ֖ים [the·priests] (130) + מְשָֽׁרְתָֽי [My·ministers] (950) = 4250.
Metzudat David
"Even My covenant." Then My covenant with David would also be broken, so that he would have no son to reign upon his throne; and the covenant with the priests, the sons of Levi who serve Me, would also be broken, so that they would no longer serve. And the meaning is: just as it is not in your power to break the covenant that is with the day and the night, so too it is impossible for the covenant with David and with the priests to be broken.
As the host of heaven cannot be numbered, Neither the sand of the sea measured; So will I multiply the seed of David My servant, And the Levites that minister to Me.
verse value 4475
Insights
Verse structure: 16 words, 63 letters. Notable word values: "my·servant" (עַבְדִּ֔י) = 86, equal to Elohim. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "and·the·Levites" (וְאֶת־הַלְוִיִּ֖ם, 8 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "not·counted" (לֹֽא־יִסָּפֵר֙), "will·be·measured" (יִמַּ֖ד), "a kind of locust" (אַרְבֶּ֗ה). 16 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "and·not" (root לא, 307x in Jeremiah); "host·of" (root צבא, 88x in Jeremiah). The etnachta (major mid-verse pause) falls on 'sea', dividing the verse into phrases of 8 and 8 words.
Radak
"Asher": [used] like "ka'asher" ("as"), lacking the kaf of comparison. Likewise, "ki asher re'item et Mitzrayim hayom" ("for as you have seen Egypt today") is like [saying] "ka'asher."
"So will I multiply." [Namely,] to the point that it cannot be counted and cannot be measured. And the term "measured" applies to the sand of the sea but not to the host of heaven, whereas "counted" applies to both this and that.
"Those who serve Me": Like "servants" (meshartim), for sometimes the mem of the plural falls away and the yod of the plural suffices, as in "nit'ei ne'manim" (plantings of pleasantness), "mei hamarim" (the bitter waters), "malakhei ra'im" (evil messengers), and their like.
Metzudat David
"Which cannot be numbered." This means: Just as it is said, "The stars of the heavens, which cannot be numbered, and the sand on the seashore, which cannot be measured," due to the vastness of their quantity, so too will I increase the quantity of the seed of David and the priests from among the children of Levi.
Metzudat Zion
"Asher." [Meaning] "ka'asher" [as, like], the comparative letter kaf (kaf ha-shimush) being omitted.
Yimad. The verb is from the root of "measurement."
Malbim
"As for 'that' (asher), it further explains that His servants in the land will increase, like His servants in the heavens, until the two host arrays, the upper and the lower, will correspond to one another, so that the lower will have a permanent nature like that of the upper, and it will also be abundant in number like it."
’Considerest you not what this people have spoken, saying: The two families which Hashem did choose, He has cast them off? and they contemn My people, that they should be no more a nation before them.
verse value 5312
Insights
Verse structure: 19 words, 82 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "this" (הַזֶּה֙, 3 letters) and the longest is "the·clans" (הַמִּשְׁפָּח֗וֹת, 7 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "you·saw" (רָאִ֗יתָ), "what?·the·nation" (מָֽה־הָעָ֤ם), "the·clans" (הַמִּשְׁפָּח֗וֹת). 18 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 'and·rejected·them', dividing the verse into phrases of 13 and 6 words.
Rashi
The two families: the royal house and the priesthood.
"And My people they will mock." And through these very words, they cause My people to be mocked, so that they cease to be a nation to Me.
"Before them": Before their words, which teach them to say, "The Holy One, blessed be He, will no longer relent from His anger, and repentance will not be effective for you."
Radak
Have you not seen the two families, the House of David and the House of Aaron, whom the Lord chose to be the leaders of the people?
"And they will despise My people." Since they saw that God had rejected them, their children will despise Israel, so that they would no longer be a nation before them; and they will not reprove them nor guide them in the straight way, for they thought that the monarchy and the priesthood had ceased, because the majority of Israel had gone into exile, and those remaining were given into the hand of the nations of the lands. And my father, of blessed memory, explained "ve-et ami" as though it were [simply] "ve-ami" — meaning: since My people saw that God had rejected them, they too will despise them, and will not follow His commandments, nor wish to be a nation before them and to do their commandments. According to his interpretation, this "et" applies to the agent, as in "ve-et malkeinu ve-et sareinu" ("and our kings and our princes") and "ve-et ha-barzel nafal el ha-mayim" ("and the iron fell into the water") — but we have already explained those as applying to the object, like every "et" that applies to the object.
Metzudat David
“Two families: The family of David and the family of Aaron the priest.”
And He abhorred them. Behold, now He abhorred them:
"And they will despise My people." And they will also loathe My people. This means that they will say, "I have loathed them, so that there will no longer be a nation before these two families, for He has loathed them all. Moreover, no one from the House of David will reign over them, and no one from the House of Aaron will serve as priests among them. And they will no longer be called 'children of their people,' for the bundle will be scattered."
Metzudat Zion
ינאצון. The meaning is contempt and disgrace, as in "and he despised reproof" (Proverbs 5:12).
Malbim
The two families: They said, "Are they not the House of David and the House of Aaron, whom the Lord chose to bestow upon them special honor and with whom He made a unique covenant? And yet, He rejected them. How much more so did He reject the people in general, who were not esteemed by Him as these two families were. Consequently, 'My people shall be mocked and despised by them,' meaning it is impossible for them to remain a nation before them—namely, before these two families. It is impossible for them to precede these two families in rank while they themselves remain a holy nation before the Lord."
Thus says Hashem: If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth;
verse value 3145
Insights
Verse structure: 11 words, 45 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֚ה, 2 letters) and the longest is "not·I·appointed" (לֹא־שָֽׂמְתִּי, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "my·covenant" (בְרִיתִ֖י), "not·I·appointed" (לֹא־שָֽׂמְתִּי). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "and·earth" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·night', dividing the verse into phrases of 7 and 4 words. Full calculation: כֹּ֚ה [thus] (25) + אָמַ֣ר [said] (241) + יְהֹוָ֔ה [Hashem] (26) + אִם־לֹ֥א [if·not] (72) + בְרִיתִ֖י [my·covenant] (622) + יוֹמָ֣ם [day] (96) + וָלָ֑יְלָה [and·night] (81) + חֻקּ֛וֹת [ordinances·of] (514) + שָׁמַ֥יִם [heaven] (390) + וָאָ֖רֶץ [and·earth] (297) + לֹא־שָֽׂמְתִּי [not·I·appointed] (781) = 3145.
Rashi
"If not for My covenant," etc. It is impossible that the covenant which I made for day and night, that they be in their proper time, should not be fulfilled; and it is impossible for the statutes of heaven and earth to be annulled, as if I had not established them — so too [is it impossible that] also the seed of Jacob, etc., [be rejected]. And our Sages interpreted this verse with regard to the covenant of the Torah, to derive from here that for the sake of the Torah heaven and earth were created. However, this midrash does not fit according to the order of the verses.
Radak
Thus says the Lord: "If not for My covenant." That is to say, if My covenant of day and night were not [in force], and I had not set the statutes of heaven and earth to be an eternal law — if this were not so, then I would reject the seed of Jacob and David. But for as long as My covenant remains established with heaven and earth, and with day and night, My covenant will also remain with the seed of Jacob and David: with the seed of Jacob, to be a nation, and with the seed of David, to rule. And there was no need to also mention the priestly family, since it was already mentioned above, "and the Levites who serve Me"; but he repeated the matter concerning the monarchy, because it is the essence of Israel's governance, [proceeding] from fear of the monarchy.
Metzudat David
"If not for My covenant." If the covenant that is with the day and the night were not to endure, and the statutes and governance of heaven and earth were to be as though I had not established them, so that they would be void of the law of their governance.
Malbim
Thus says the Lord: If not for My covenant—meaning, if it were conceivable that there would no longer be a covenant of day and night in existence, and if it were conceivable that I had not established the ordinances of heaven and earth, such that the natural laws of heaven and earth would be nullified as though I had not established them—then it would be conceivable that I would also reject the seed of Jacob and of My servant David. For these two covenants are necessary for existence and for the general course of perfection. And the meaning is: from the seed of Jacob, rulers will emerge over the seed of Abraham and Isaac, and from the seed of David, rulers will emerge over the seed of Jacob. That is, the seed of David will rule over the seed of Jacob, and the seed of Jacob will rule over the children of Ishmael and Esau.
then will I also cast away the seed of Jacob, and of David My servant, so that I will not take of his seed to be rulers over the seed of Abraham, Isaac, and Jacob; for I will cause their captivity to return, and will have compassion on them.’
verse value 5674
Insights
Verse structure: 16 words, 79 letters. Notable word values: "my·servant" (עַבְדִּ֜י) = 86, equal to Elohim. The shortest word is "and·David" (וְדָוִ֨ד, 4 letters) and the longest is "captivity" (אֶת־שְׁבוּתָ֖ם, 7 letters). Words sharing gematria 188: Jacob, and·Jacob. 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "also·seed·of" (גַּם־זֶ֣רַע), "and·David" (וְדָוִ֨ד), "from·taking" (מִקַּ֤חַת). The root זרע appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·seed" (root איל, 293x in Jeremiah); "for·I·will·restore" (root שוב, 106x in Jeremiah); "my·servant" (root עבד, 73x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·Jacob', dividing the verse into phrases of 12 and 4 words.
Radak
"Also the seed of Jacob and David." Rabbi Yonah the Grammarian wrote that "Jacob" is mentioned in place of "Aaron," because the two families are recalled here. Similarly, it is stated among the 32 Middot of Rabbi Eliezer, son of Rabbi Yose the Galilean, in the middah [that concerns something] stated here that is not relevant to the subject at hand, but rather to its companion. For example, "And this is for Judah" is not relevant to Judah, since it was already said, "Hear, O LORD, the voice of Judah"; rather, apply it to Simeon. Likewise, "Also the seed of Jacob and David" is not relevant to Jacob, since it was already said, "Isaac and Jacob"; rather, apply it to Aaron. Proof for this is the mention of "the two families," which we have already explained. And the Sage Rabbi Abraham ibn Ezra, of blessed memory, explained: "But he who is of the seed of Jacob, will I reject," meaning that the Torah stated that no king shall rule over Israel except one from Jacob; and furthermore, he must be from the family of David. These are two distinct qualifications.
"Unto the seed of Abraham" [el zera Avraham]. [The preposition] "el" here functions like "al" ("upon/for the sake of"); and likewise, "ve-el he-harim lo achal" ("and he did not eat upon the mountains," Ezekiel 18:6) is [used] like "al he-harim" ("upon the mountains").
Yishak. It is written with a shin, just as it is written with a tsadi, for the two roots are identical in meaning, and the two letters originate from the same place of articulation. It is one of the four [names] written with a shin that serve as a designation for Isaac.
"Ki ashuv" — it is written with a vav, and read [per the Kri] as "ashiv" with a yod, yet the meaning is the same, for we find that the Kal [conjugation] is used with a transitive sense in this matter, as in "ve-shav Hashem et sh'vutcha" ("and the Lord will restore your captivity," Deut. 30:3) and others like it.
Metzudat David
“Even the seed of Jacob.” Then I will reject even the seed of Jacob and David My servant, so as not to take from his seed rulers for the seed of Abraham, etc. And the meaning is: just as I will not abolish the time of day and night and the ordinances of heaven and earth, so too will I not reject the seed of Jacob and David. And the same applies to the seed of Aaron, but it was not mentioned in order to be concise, and it is understood of itself.
"For I will restore." This means: This will be the case when I restore the children of the exile to their land and have mercy on them; then the kingship will return to the seed of David.
Metzudat Zion
"He will laugh." [Alludes to] Isaac; for the sibilant letters zayin, samekh, shin, resh, and tzadi are interchangeable with one another [here, shin with tzadi].
ki. When:
"Their captivity." The word is derived from the root of "captivity."
Rashi
Radak
Metzudat David
Metzudat Zion