Nebuzaradan looses Jeremiah at Ramah: 'all the land is before you'; he dwells with Gedaliah son of Ahikam at Mizpah, and the scattered captains gather in; Johanan warns of Ishmael's plot — and Gedaliah believes him not.
Tap any Hebrew word to reveal its root, value, and meanings.
The word which came to Jeremiah from Hashem, after that Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him being bound in chains among all the captives of Jerusalem and Judah, that were carried away captive to Babylon.
verse value 6460
Insights
Verse structure: 21 words, 109 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "from" (מֵאֵ֣ת, 3 letters) and the longest is "to·Jeremiah" (אֶֽל־יִרְמְיָ֙הוּ֙, 8 letters). Words sharing gematria 407: him, him. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "from·Ramah" (מִן־הָרָמָ֑ה), "when·he·took" (בְּקַחְתּ֣וֹ), "and·he·was·bound" (וְהֽוּא־אָס֤וּר). The root גלה appears 2 times in this verse. 17 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). The etnachta (major mid-verse pause) falls on 'from·Ramah', dividing the verse into phrases of 11 and 10 words.
Rashi
"The matter that was." This refers to what is stated at the end of the matter (Jeremiah 42): "And it came to pass at the end of ten days, that the word of the Lord came," etc. Rather, he wrote first on what it was said to him. And in the Midrash Agadah in Lamentations Rabbah: What was the matter? "Return to Gedaliah." He said to him: "Will you go down with them, and I will think here? Or will you think here, and I will go down with them?" He said: "I will not go down with them. What help can I be to them? Rather, let their Creator go down with them, for He is of great benefit to them."
"From Ramah." For he went into exile on his own accord with them. He saw a group of exiles in chains, and he put his neck among theirs, etc., as it is stated in the Pesikta de-Rav Kahana on the Haftarah of "Divrei Yirmiyahu." For it is impossible to say that Nebuzaradan put him in chains, since Nebuchadnezzar had commanded him, "Do nothing harmful to him" (above 39:12).
"in fetters." In Old French: chains.
Radak
"The word that came to Jeremiah." This matter is what he says at the end of the entire narrative: "And it came to pass at the end of ten days, that the word of the Lord came to Jeremiah." And since it is said elsewhere, "and to Jeremiah came the word of the Lord, while he was still confined in the court of the guard," this means that the word of the Lord did not come to him again until after the entire narrative that is recounted following the conquest of Jerusalem. And thus is the interpretation of the verse: "The word that came to Jeremiah from God"—when did this utterance occur? After Nebuzaradan, the chief of the guards, had sent him away from Ramah, and after the entire narrative that he proceeds to recount concerning Gedaliah, until the end of the entire matter. And according to the midrash: What was the word that came to Jeremiah after Nebuzaradan had sent him away? It is what he [Nebuzaradan] said, "Return to Gedaliah." This is the word of the Lord that came to him, for he did not know how to choose whether to go into exile or to remain, and he still did not return until the word of the Lord came to him, saying, "Return to Gedaliah."
From Ramah. For Nebuzaradan remained at Ramah when the other officers of Babylon entered Jerusalem, as he is not mentioned together with them.
"ba-azikim." The aleph is silent, and the meaning is: shackles, i.e., rings with which the hands are bound.
Metzudat David
"The matter that was," etc. This is the matter stated after the narratives, "And it came to pass at the end of ten days, that the word of God came to Jeremiah" (below, ch. 42). And since the speech was intended to answer the question of the officers regarding the matter of going to Egypt, he first stated that Jeremiah was to be found among them and did not go into exile to Babylon, even though they had bound him with the exiles — as stated in the matter — for Nebuzaradan later returned and released him, and he came to Gedaliah. And he also first told the reason for which they wanted to go to Egypt, and therefore they asked Jeremiah to inquire of God. And after that he stated what the Omnipresent answered on this.
"Afterward he sent him away," etc., from Ramah. For when Nebuzaradan commanded that he be taken out of the court of the guard, Jeremiah returned among the people, as stated above. And when the Chaldeans returned to take the people into captivity to lead them as exiles to Babylon, they also took Jeremiah with them and brought them all to the city of Ramah, bound in shackles. And from there Nebuzaradan sent him away, as stated in the matter.
"When he took him." At the time when he took him from among the exiles, and he was bound in the midst of all the exile, etc.:
Metzudat Zion
Ramah. The name of a city:
Asur. Tied/bound:
"Ba-azqim." In chains, as it is written: "To bind their kings with chains" (Psalms 149:8).
Malbim
“Upon taking him, and he was bound in fetters”: Our Sages of blessed memory already explained that he chose to go into exile with the exiles, and there he himself placed fetters on his hands like the other exiles, in order to share in their distress; and this is what the verse means by “and he was bound.”
And the captain of the guard took Jeremiah, and said to him: ‘Hashem your God pronounced this evil upon this place;
verse value 2631
Insights
Verse structure: 12 words, 59 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "spoke" (דִּבֶּר֙, 3 letters) and the longest is "great·executioner" (רַב־טַבָּחִ֖ים, 7 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "the·evil" (אֶת־הָרָעָ֣ה). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·said" (root אמר, 476x in Jeremiah); "spoke" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·Jeremiah', dividing the verse into phrases of 3 and 9 words. Full calculation: וַיִּקַּ֥ח [and·took] (124) + רַב־טַבָּחִ֖ים [great·executioner] (271) + לְיִרְמְיָ֑הוּ [to·Jeremiah] (301) + וַיֹּ֣אמֶר [and·said] (257) + אֵלָ֔יו [to·him] (47) + יְהֹוָ֣ה [Hashem] (26) + אֱלֹהֶ֗יךָ [your·God] (66) + דִּבֶּר֙ [spoke] (206) + אֶת־הָרָעָ֣ה [the·evil] (681) + הַזֹּ֔את [this] (413) + אֶל־הַמָּק֖וֹם [to·the·place] (222) + הַזֶּֽה [this] (17) = 2631.
Rashi
"The Lord your God has spoken..." Why are you distressed about them? Did you not prophesy to them, and they did not listen, as it is stated in the Pesikta?
Radak
"Your God, the Lord, has spoken this evil." For they heard what Jeremiah had been prophesying to them.
Metzudat David
"And he took." Since the matter had been prolonged, it says again, "And he took."
"The Lord your God has spoken..." This means: I know that you have prophesied to them in the name of the Lord this evil...
Malbim
(2-3) "And the Lord your God spoke to him," meaning: as for why you put fetters on your hand and became distressed—(1) Has not the Lord spoken through you, and it is the decree of the Lord? (2) Has not this come about because you sinned against the Lord, and therefore this matter happened to you? Meaning: thus, the matter is attributed to you, for you caused it, in such a way that I did not do evil, for it was by the decree of the Lord, and through the work of your evil hands.
and Hashem has brought it, and done according as He spoke; because you have sinned against Hashem, and have not hearkened to His voice, therefore this thing is come upon you.
verse value 3283
Insights
Verse structure: 14 words, 61 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "he·spoke" (דִּבֵּ֑ר, 3 letters) and the longest is "and·not·you·have·heard" (וְלֹא־שְׁמַעְתֶּ֣ם, 8 letters). Words sharing gematria 206: he·spoke, thing. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "for·you·sinned" (כִּֽי־חֲטָאתֶ֤ם), "with·His·voice" (בְּקוֹל֔וֹ). The root דבר appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "as" (root אשר, 459x in Jeremiah); "he·spoke" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'he·spoke', dividing the verse into phrases of 5 and 9 words. Full calculation: וַיָּבֵ֥א [and·brought] (19) + וַיַּ֛עַשׂ [and·did] (386) + יְהֹוָ֖ה [Hashem] (26) + כַּאֲשֶׁ֣ר [as] (521) + דִּבֵּ֑ר [he·spoke] (206) + כִּֽי־חֲטָאתֶ֤ם [for·you·sinned] (488) + לַֽיהֹוָה֙ [to·Hashem] (56) + וְלֹא־שְׁמַעְתֶּ֣ם [and·not·you·have·heard] (887) + בְּקוֹל֔וֹ [with·His·voice] (144) + וְהָיָ֥ה [and·it·shall·be] (26) + לָכֶ֖ם [to·you] (90) + (דבר) [thing] (206) + הַדָּבָ֥ר [the·thing] (211) + הַזֶּֽה [this] (17) = 3283.
Radak
"Because you have sinned." This corresponds to the collective, as it is stated that God said to Moses our teacher: "How long will you refuse?"
"And this matter was for you." The written text is "this matter" (davar zeh), while the vocalized reading is "the matter" (ha-davar), and its meaning is: "As the Lord spoke, so it was for you."
Metzudat David
"And He brought [it]." Similarly, "he brought the evil" means that He [God] Himself carried out the evil, and it was not Nebuchadnezzar who prevailed by the strength of his own hand.
"And you did not listen to His voice." This means: that which you prophesied to them in the name of the Lord, to make peace with the king of Babylon and serve him.
And now, behold, I loose you this day from the chains which are upon your hand. If it seem good to you to come with me into Babylon, come, and I will look well to you; but if it seem ill to you to come with me into Babylon, forbear; behold, all the land is before you; whither it seems good and right to you to go, thither go.—
verse value 7527
Insights
Verse structure: 30 words, 136 letters. Verse gematria: 7527 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "go" (בֹּ֚א, 2 letters) and the longest is "from·the·chains" (מִֽן־הָאזִקִּים֮, 8 letters). Words sharing gematria 162: in·your·eyes, in·your·eyes, in·your·eyes. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·have·freed·you" (פִתַּחְתִּ֣יךָ), "from·the·chains" (מִֽן־הָאזִקִּים֮), "upon·hand" (עַל־יָדֶ֒ךָ֒). The root עין appears 4 times in this verse. 22 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "to·good" (root איל, 293x in Jeremiah); "upon·hand" (root על, 276x in Jeremiah). First appearance of the root חדל ("cease") in Jeremiah. The etnachta (major mid-verse pause) falls on 'cease', dividing the verse into phrases of 21 and 9 words.
Rashi
"פתחתיך" – this is the same verbal root as "וַיִּפְתַּח הַגְּמַלִּים" (Genesis 24:32). And according to Targum Yonatan: "וכען הא שריתך" (and now, behold, I have released you). And Menachem interprets all of them as denoting literal opening.
Radak
"Behold, I have opened you." When they were taken out of exile, they were released from the shackles.
Metzudat David
"And now": This means that since Nebuchadnezzar did not prevail by the strength of his own hand, but rather [he prevailed] by the wrath of the Lord due to their sins, and you indeed warned them to make peace with us, therefore you are not guilty. Hence, I will release you today from the bonds, and "if it is good in your eyes..."
"And I will set my eyes upon you." To watch over you.
Cease. Restrain yourself from coming with me to Babylonia.
Before you. This means: with your permission.
"To what is good." [Meaning] to the place that is good and upright in your eyes, etc.
Metzudat Zion
"I have opened you." The matter of untying a knot, as in "my cords are loosed" (Job 30).
Malbim
“And now, why have you put shackles on your hand? Since you wish to go with the exiles to Babylonia and you think that it is impossible for you to go with them without shackles, behold, I have released you from the shackles today. And even so, if it is good in your eyes to come with me to Babylonia, come without shackles; and if it is bad in your eyes, desist, for the choice is in your hand to go wherever you wish.”
Yet he would not go back.—Go back then to Gedaliah the son of Ahikam, the son of Shaphan, whom the king of Babylon has made governor over the cities of Judah, and dwell with him among the people; or go wheresoever it seems right to you to go.’ So the captain of the guard gave him an allowance and a present, and let him go.
verse value 7368
Insights
Verse structure: 25 words, 122 letters. The shortest word is "or" (א֠וֹ, 2 letters) and the longest is "to·all·the·straight" (אֶל־כׇּל־הַיָּשָׁ֧ר, 8 letters). 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·while·he·yet" (וְעוֹדֶ֣נּוּ), "and·return" (וְשֻׁ֡בָה), "or" (א֠וֹ). The root איל appears 2 times in this verse. 22 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "to·Gedaliah" (root איל, 293x in Jeremiah); "king·of·Babylon" (root מלך, 253x in Jeremiah). First appearance of the root ארחה ("meal") in Jeremiah. The etnachta (major mid-verse pause) falls on 'go', dividing the verse into phrases of 20 and 5 words.
Rashi
And yet he did not return. Nevertheless, he was not willing to return. The Holy One, blessed be He, said to him: "Return to Gedaliah, who was appointed over the poor who remained; they too need you, like the rest of the exiles."
"A meal and a portion." Gifts and presents:
Radak
And yet, he did not return. And "and return to Gedaliah son of Ahikam"—Jeremiah did not tell him to return. Nebuzaradan understood that his intention was to return, and he said to him: "And return to Gedaliah"—since your inclination is to remain, return to Gedaliah and go with him; or to wherever it is right in your eyes to go—either with Gedaliah, wherever he is, or to another place that you will choose in the land to dwell there—go and do as you please. And the Targum translates: "And if you do not desire to remain, return to Gedaliah son of Ahikam."
"Allowance and gift." Both terms refer to the concept of a gift, and the duplication is intended to indicate two types of gifts. The Targum of Jonathan renders it as "gifts and presents."
Metzudat David
And he has still not returned. And Jeremiah had not yet said that he would return from there to dwell among the people. Nebuzaradan understood that his intention was to return, and he said to him, “Return to Gedaliah,” etc. And this is an elliptical verse.
“Or to all that is straight, etc.” This is as if he says: “I do not compel you to go to him; rather, either return to him, or go to any place that is right in your eyes.”
A meal and a gift. A portion from the king’s house and a present:
"And he sent him away." He set him free, to go his own way.
Metzudat Zion
He appointed. From the language of "an appointed official" and "an overseer":
A meal. The matter of a fixed portion from the king's house; and likewise, "and his allowance was a continual allowance" (below, 52).
And "mas'et" (gift/offering): The meaning is a present or gift, as in "and Benjamin's portion was increased" (Genesis 43:34).
Malbim
And further, "But he still did not turn back" means: If you think that the exiles will return to the Land of Israel, to Gedaliah, whom the king of Babylon appointed as governor in the land, and you will return with them, and your intention is not to go to Babylon except in order to return with them to the Land of Israel, therefore it says, "But he still did not turn back"—meaning, the exiled community will not yet return at this time. Therefore, if your intention is to return to Gedaliah, return to Gedaliah, son of Ahikam, yourself. And also there you have a choice: if you wish, dwell with him among the people; or if you wish to go from there to another place, go wherever seems right to you. And the chief of the guards gave him an allowance, a regular provision that he had set aside for him to sustain himself, and that he had appointed men to accompany him. From this they saw that his intention was not to exile [anyone] further, but rather that he wanted the land to be resettled; therefore, they gathered to him.
Now when all the captains of the forces that were in the fields, even they and their men, heard that the king of Babylon had made Gedaliah the son of Ahikam governor in the land, and had committed to him men, and women, and children, and of the poorest of the land, of them that were not carried away captive to Babylon;
verse value 6660
Insights
Verse structure: 23 words, 113 letters. Notable word values: "and·for" (וְכִ֣י) = 36, double chai. Verse gematria: 6660 is divisible by 18, the value of chai ('life'). The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "Gedaliah" (אֶת־גְּדַלְיָ֥הוּ, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "that·had·appointed" (כִּֽי־הִפְקִ֧יד), "and·from·poor·of" (וּמִדַּלַּ֣ת), "from·Asher" (מֵאֲשֶׁ֥ר). The root אשר appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "and·for" (root כי, 318x in Jeremiah); "not·heap" (root לא, 307x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·the·land', dividing the verse into phrases of 12 and 11 words.
Radak
"Which are in the field." This means in the villages.
And the armies. They are those who fled here and there from the Chaldeans, and they appointed for themselves officers to govern according to their commands.
Metzudat David
"Which were in the field." Those that were in the field when they fled from the city on account of the Chaldeans.
"They and their people." Just as "they" heard, so too "their people" heard.
"For He entrusted... in the land." He made him an agent and overseer in the land.
"And that he had put in his charge." — [This means] that he left with him men and women, etc.
Metzudat Zion
The soldiers. Armies of a nation:
“הפקיד.” The first instance is from the language of “פקיד” (an appointed official) and “ממונה” (a supervisor), and the second instance is from the language of “פקדון” (a deposit) and “הנחה” (placing down).
And the children. Small children:
then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men.
verse value 6362
Insights
Verse structure: 18 words, 106 letters. The shortest word is "abundance" (הֵ֖מָּה, 3 letters) and the longest is "son·of·Nethaniah" (בֶּן־נְתַנְיָ֡הוּ, 8 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·Jonathan" (וְיוֹנָתָ֣ן), "sons·of·Kareah" (בְּנֵֽי־קָ֠רֵ֠חַ), "son·of·Tanhumeth" (בֶן־תַּנְחֻ֜מֶת). The root בין appears 3 times in this verse. 16 unique roots are used. Frequent roots: "to·Gedaliah" (root איל, 293x in Jeremiah); "and·they·came" (root בוא, 211x in Jeremiah); "and·their·men" (root איש, 153x in Jeremiah). First appearance of the root ישמעאל ("and·Ishmael") in Jeremiah. First appearance of the root יוחנן ("and·Johanan") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·Mizpah', dividing the verse into phrases of 3 and 15 words.
Metzudat David
And Ishmael, etc. And also Ishmael, etc. came they and their men:
And Gedaliah the son of Ahikam the son of Shaphan swore to them and to their men, saying: ‘Fear not to serve the Chaldeans; dwell in the land, and serve the king of Babylon, and it shall be well with you.
verse value 4417
Insights
Verse structure: 17 words, 84 letters. The shortest word is "to·them" (לָהֶ֜ם, 3 letters) and the longest is "and·to·their·men" (וּלְאַנְשֵׁיהֶ֣ם, 8 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·to·their·men" (וּלְאַנְשֵׁיהֶ֣ם), "of·serving" (מֵעֲב֣וֹד). The root בין appears 2 times in this verse. 15 unique roots are used. Frequent roots: "saying" (root אמר, 476x in Jeremiah); "do·not·fear" (root איל, 293x in Jeremiah); "the·king·of" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'the·Chaldeans', dividing the verse into phrases of 10 and 7 words.
Metzudat David
"Do not fear, etc." – This means: Do not be afraid of the heavy yoke of the service of the Chaldeans; stay in the land and serve the king with faith alone, and it will be well for you, for he will not make the yoke heavy.
Malbim
"Do not fear" means that they should not fear the multitude of the Chaldeans, whom they would be required to serve, becoming slaves to slaves. For when they serve the king of Babylon, it will be good for them, for he will hide them under the shadow of his wings due to the multitude.
As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans that may come to us; but you, gather you wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that you have taken.’
verse value 6138
Insights
Verse structure: 20 words, 89 letters. Verse gematria: 6138 is divisible by 18, the value of chai ('life'). The shortest word is "dwelling" (יֹשֵׁב֙, 3 letters) and the longest is "that·you·have·taken" (אֲשֶׁר־תְּפַשְׂתֶּֽם, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·stand" (לַֽעֲמֹד֙), "in·your·vessels" (בִּכְלֵיכֶ֔ם), "your·cities" (בְּעָרֵיכֶ֥ם). The root ישב appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "they·will·go·in" (root בוא, 211x in Jeremiah); "to·us" (root אל, 204x in Jeremiah). First appearance of the root מצפה ("at·Mizpah") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·us', dividing the verse into phrases of 10 and 10 words.
Rashi
"And summer fruit." A cake of pressed figs:
Radak
"And summer." The explanation is: the fruits of the summer, which are dried, such as figs and others. The first instance of "ve-qayitz" [in this verse] is written with a shva under the vav, while the second instance, "ve-qayitz harbeh" [in v. 12], is written with a qamats under the vav.
"Which you have taken possession of." That you have taken possession of it in order to dwell in them.
Metzudat David
"Behold, I am dwelling in Mizpah." This means: I will not depart from this place, and I am always prepared to stand before the Chaldeans who will come to us as they pass through here, fearlessly, so that they not harm you. It is as if saying: Has not the king entrusted me with this duty, and do I not have the power to prevent them from doing you harm?
“And you shall gather them.” This means: From now on, do not worry lest the enemy seize them, for those who gather them will eat them.
"Which you have taken possession of." Which you have seized to dwell in them (even though at present you have come and have not yet taken possession, the verse says "which you have taken possession of," for when you gather yourselves, you will already have taken possession of cities to dwell in).
Metzudat Zion
And "summer." Fruits that are dried in the summer, and likewise "the bread and the summer fruit" (II Samuel 15):
"תפשתם" – The matter of grasping an inheritance.
Malbim
And I: This means, likewise, do not fear the Chaldeans who come in the king’s service to plunder you, for I stand before them to save you. Therefore, you have no need to fear or to hide your possessions from robbers; rather, gather wine and summer fruit and place them in your vessels openly. Likewise, do not fear to dwell in any place you wish; rather, return to your cities which you have taken. Now, regarding these, He commanded them to dwell in their cities and not in Mizpah, since they had rebelled at first, He did not grant them permission to dwell there.
Likewise when all the Jews that were in Moab, and among the children of Ammon, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah the son of Ahikam, the son of Shaphan;
verse value 5870
Insights
Verse structure: 18 words, 107 letters. Notable word values: "and·for" (וְכִי֙) = 36, double chai. The shortest word is "and·also" (וְגַ֣ם, 3 letters) and the longest is "all·Jew" (כׇּֽל־הַיְּהוּדִ֡ים, 9 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "that·in·Moab" (אֲשֶׁר־בְּמוֹאָ֣ב), "and·in·sons·of·Ammon" (וּבִבְנֵֽי־עַמּ֨וֹן), "and·in·Edom" (וּבֶאֱד֜וֹם). The root בין appears 2 times in this verse. 16 unique roots are used. Frequent roots: "and·that" (root אשר, 459x in Jeremiah); "and·for" (root כי, 318x in Jeremiah); "upon·them" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'for·Judah', dividing the verse into phrases of 12 and 6 words.
Metzudat David
"Those who were in Moab, etc." — Those who fled there at the time of the war of Nebuchadnezzar.
"For He has given." That which He left a remnant for Judah, and that which He appointed, etc.:
Malbim
(11-12) "And all the Jews..." and "all the Jews returned..." They came to Gedaliah, who was in Mizpah, for they had permission to dwell in Mizpah, since they had not rebelled initially.
then all the Jews returned out of all places whither they were driven, and came to the land of Judah, to Gedaliah, to Mizpah, and gathered wine and summer fruits in great abundance.
verse value 3795
Insights
Verse structure: 14 words, 79 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "all·Jew" (כׇל־הַיְּהוּדִ֗ים, 9 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "from·all·the·places" (מִכׇּל־הַמְּקֹמוֹת֙), "land·Judah" (אֶרֶץ־יְהוּדָ֛ה), "and·they·gathered" (וַיַּאַסְפ֛וּ). 14 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "to·Gedaliah" (root איל, 293x in Jeremiah); "land·Judah" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·Mizpah', dividing the verse into phrases of 9 and 5 words. Full calculation: וַיָּשֻׁ֣בוּ [and·they·returned] (324) + כׇל־הַיְּהוּדִ֗ים [all·Jew] (130) + מִכׇּל־הַמְּקֹמוֹת֙ [from·all·the·places] (681) + אֲשֶׁ֣ר [that] (501) + נִדְּחוּ־שָׁ֔ם [were·driven·there] (408) + וַיָּבֹ֧אוּ [and·they·came] (25) + אֶרֶץ־יְהוּדָ֛ה [land·Judah] (321) + אֶל־גְּדַלְיָ֖הוּ [to·Gedaliah] (89) + הַמִּצְפָּ֑תָה [to·Mizpah] (620) + וַיַּאַסְפ֛וּ [and·they·gathered] (163) + יַ֥יִן [wine] (70) + וָקַ֖יִץ [and·summer] (206) + הַרְבֵּ֥ה [be or become great] (212) + מְאֹֽד [very] (45) = 3795.
Metzudat David
"Which were scattered there." At the time of the war:
Moreover Johanan the son of Kareah, and all the captains of the forces that were in the fields, came to Gedaliah to Mizpah,
verse value 2689
Insights
Verse structure: 9 words, 47 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "to·Gedaliah" (אֶל־גְּדַלְיָ֖הוּ, 8 letters). 9 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "to·Gedaliah" (root איל, 293x in Jeremiah); "they·went·in" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·the·field', dividing the verse into phrases of 6 and 3 words. Full calculation: וְיֽוֹחָנָן֙ [and·Johanan] (130) + בֶּן־קָרֵ֔חַ [son·of·Kareah] (360) + וְכׇל־שָׂרֵ֥י [and·all·the·princes·of] (566) + הַחֲיָלִ֖ים [strength] (103) + אֲשֶׁ֣ר [that] (501) + בַּשָּׂדֶ֑ה [in·the·field] (311) + בָּ֥אוּ [they·went·in] (9) + אֶל־גְּדַלְיָ֖הוּ [to·Gedaliah] (89) + הַמִּצְפָּֽתָה [to·Mizpah] (620) = 2689.
Metzudat David
“Which were in the field.” [These were the ones] that were in the field when they fled from the city because of the Chaldeans. (And he returned and wrote it here to attach it to the subsequent verse.)
and said to him: ‘Do you know that Baalis the king of the children of Ammon has sent Ishmael the son of Nethaniah to take your life?’ But Gedaliah the son of Ahikam believed them not.
verse value 4542
Insights
Verse structure: 17 words, 84 letters. The shortest word is "for" (כִּ֞י, 2 letters) and the longest is "Ishmael" (אֶת־יִשְׁמָעֵ֣אל, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "you·will·know" (תֵּדַע֙), "Baalis" (בַּעֲלִ֣יס), "to·strike·you" (לְהַכֹּתְךָ֖). The root ידע appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·they·said" (root אמר, 476x in Jeremiah); "for" (root כי, 318x in Jeremiah); "king" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'soul', dividing the verse into phrases of 13 and 4 words.
Radak
Be'alis. With a samekh:
Metzudat David
"Sent." He incited him against you, to strike you with mortal blows; it is as if to say: and he accepted his words.
Metzudat Zion
"Shalach." The matter of incitement and instigation, as in "and the teeth of beasts I will send against them" (Deuteronomy 32:24).
Then Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying: ‘Let me go, I pray you, and I will slay Ishmael the son of Nethaniah, and no man shall know it; wherefore should he take your life, that all the Jews that are gathered to you should be scattered, and the remnant of Judah perish?’
verse value 6149
Insights
Verse structure: 25 words, 117 letters. Notable word values: "and·will·perish" (וְאָבְדָ֖ה) = 18, chai, 'life'. Verse gematria: 6149 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "please" (נָּא֙, 2 letters) and the longest is "to·Gedaliah" (אֶל־גְּדַלְיָהוּ֩, 8 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "let·me·go" (אֵ֤לְכָה), "and·I·will·strike" (וְאַכֶּה֙), "he·will·strike·you" (יַכֶּ֣כָּה). The root בין appears 2 times in this verse. 21 unique roots are used. Frequent roots: "said" (root אמר, 476x in Jeremiah); "not" (root לא, 307x in Jeremiah); "to·Gedaliah" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'will·know', dividing the verse into phrases of 15 and 10 words.
Metzudat David
"Let me go now." Now I will go and strike him mortally, before he strikes you.
“And no man knew.” Who struck him, and for what reason was he struck?
And they shall be scattered. They shall be scattered from henceforth, and no remnant shall remain.
Metzudat Zion
And they shall be scattered. The meaning of "scattered" and "separated":
Malbim
(15-16) "Let me go, please, and strike him," for he reasoned that Gedaliah was afraid to kill him due to the uncertainty, lest the people say that he had put someone to death without a proper trial. And he said to him that he would do this deed in secret. But Gedaliah answered him that he did not believe him, for it was a lie.
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim