Against the Philistines, before Pharaoh smote Gaza: behold, waters rise up out of the north and become an overflowing stream; fathers look not back to their children for feebleness of hands; 'O sword of Hashem, how long till you be quiet?'
Tap any Hebrew word to reveal its root, value, and meanings.
The word of Hashem that came to Jeremiah the prophet concerning the Philistines, before that Pharaoh smote Gaza.
verse value 3138
Insights
Verse structure: 10 words, 50 letters. The shortest word is "that" (אֲשֶׁ֨ר, 3 letters) and the longest is "to·Jeremiah" (אֶל־יִרְמְיָ֥הוּ, 8 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·Philistine" (אֶל־פְּלִשְׁתִּ֑ים), "he·shall·strike" (יַכֶּ֥ה), "Gaza" (אֶת־עַזָּֽה). The root איל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 725x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "to·Jeremiah" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·Philistine', dividing the verse into phrases of 6 and 4 words. Full calculation: אֲשֶׁ֨ר [that] (501) + הָיָ֧ה [was] (20) + דְבַר־יְהֹוָ֛ה [the·word·of·Hashem] (232) + אֶל־יִרְמְיָ֥הוּ [to·Jeremiah] (302) + הַנָּבִ֖יא [the·prophet] (68) + אֶל־פְּלִשְׁתִּ֑ים [to·Philistine] (891) + בְּטֶ֛רֶם [before] (251) + יַכֶּ֥ה [he·shall·strike] (35) + פַרְעֹ֖ה [Pharaoh] (355) + אֶת־עַזָּֽה [Gaza] (483) = 3138.
Rashi
"to the Philistines": concerning the Philistines.
Before Pharaoh struck Gaza. When Nebuchadnezzar was besieging Jerusalem in the tenth year of Zedekiah, an army of Pharaoh went out from Egypt, and the Chaldeans withdrew from before Jerusalem. Pharaoh heard of this, overran Gaza, and returned to his land, as stated in Seder Olam.
Radak
“Which was”... “to the Philistines.” [Here “אל” is used] like [“על,” i.e., concerning] — and so too, “upon the mountains he did not eat” [Ezekiel 18:6], and others [similar examples].
Before Pharaoh strikes Gaza. In Seder Olam: When Pharaoh's army departed from Egypt, the Chaldeans were besieging Jerusalem in the tenth year of Zedekiah. The Chaldeans heard of their approach and withdrew from Jerusalem. When Pharaoh heard that they had withdrawn from Jerusalem, he went out with his army, overran Gaza, and returned to his land. At that time, the word of the Lord came to Jeremiah, saying that the Chaldean army would come and strike the land of the Philistines.
Metzudat David
“Azza.” It was from the land of the Philistines, and Pharaoh struck it at the time when he returned from his way, for he had intended to go to help Israel against the Chaldeans, as it is stated in Seder Olam.
Malbim
"Which was, etc." Before Pharaoh struck Gaza: Pharaoh struck Gaza at the time he went out from Egypt to help Zedekiah, and then returned to his land; at that time he flooded Gaza, as stated in Seder Olam. Afterwards, Nebuchadnezzar destroyed all of the Philistines. The reason he destroyed them was that the Philistines were assisting Tyre, who were their allies, and Nebuchadnezzar was at war with Tyre; therefore, he cut off their allies and helpers so that they would not be able to provide them with assistance. This prophecy refers to the destruction of the Philistines by Nebuchadnezzar, which was a comprehensive destruction.
Thus says Hashem: Behold, waters rise up out of the north, and shall become an overflowing stream, and they shall overflow the land and all that is therein, the city and them that dwell therein; and the men shall cry, and all the inhabitants of the land shall wail.
verse value 3787
Insights
Verse structure: 21 words, 85 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 "behold·waters" (הִנֵּה־מַ֜יִם, 6 letters). Words sharing gematria 150: behold·waters, going·up. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "behold·waters" (הִנֵּה־מַ֜יִם), "going·up" (עֹלִ֤ים), "to·brook·of" (לְנַ֣חַל). The root שטף appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "and·they·shall·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·her', dividing the verse into phrases of 15 and 6 words.
Radak
Thus says the Lord: Behold, waters are rising, they are growing stronger; so too will the war ascend. And the waters are an allegory for the army of the Chaldeans, who are from the north.
"And they shall overflow." The land of the Philistines, for Pharaoh struck Gaza, and Nebuchadnezzar will destroy everything.
And he will cry out. The lamed is with a hireq and it is lacking a yod as a continuation:
Metzudat David
"Behold, waters, etc." – These are the Chaldeans, who dwell in the north and surge forth like abundant waters.
And they shall become a torrential stream, etc. This means that the land of the Philistines and the people who inhabit it shall be destroyed and come to an end.
"City." Each city and its inhabitants:
And they cried out. And they cried out with a bitter cry:
Metzudat Zion
"Shoteif." The matter of drawing in pursuit and with strength:
"V'heilil" [and he wailed]. From the term for lamentation:
Malbim
Behold, waters are rising from the north, from Babylonia, which is in the north, and they will flood the land of fields and vineyards, and afterward they will flood the cities, each city and its inhabitants. And people will cry out, as is the manner when a flood of waters comes, crying out to flee onto the ships, and all the inhabitants of the land will lament over the loss of their possessions.
At the noise of the stamping of the hoofs of his strong ones, at the rushing of his chariots, at the rumbling of his wheels, the fathers look not back to their children for feebleness of hands;
verse value 4145
Insights
Verse structure: 13 words, 64 letters. The shortest word is "from·the·voice·of" (מִקּ֗וֹל, 4 letters) and the longest is "mighty" (אַבִּירָ֔יו, 6 letters). 9 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "stamping" (שַֽׁעֲטַת֙), "hoofs·of" (פַּרְס֣וֹת), "quaking" (מֵרַ֣עַשׁ). 12 unique roots are used. Frequent roots: "to·sons" (root איל, 293x in Jeremiah); "hand" (root יד, 98x in Jeremiah); "from·the·voice·of" (root קול, 81x in Jeremiah). The etnachta (major mid-verse pause) falls on 'his·wheels', dividing the verse into phrases of 8 and 5 words. Full calculation: מִקּ֗וֹל [from·the·voice·of] (176) + שַֽׁעֲטַת֙ [stamping] (779) + פַּרְס֣וֹת [hoofs·of] (746) + אַבִּירָ֔יו [mighty] (229) + מֵרַ֣עַשׁ [quaking] (610) + לְרִכְבּ֔וֹ [to·his·chariots] (258) + הֲמ֖וֹן [multitude·of] (101) + גַּלְגִּלָּ֑יו [his·wheels] (82) + לֹא־הִפְנ֤וּ [not·turned] (172) + אָבוֹת֙ [fathers] (409) + אֶל־בָּנִ֔ים [to·sons] (133) + מֵרִפְי֖וֹן [for·feebleness·of] (386) + יָדָֽיִם [hand] (64) = 4145.
Rashi
She'at. It has no equivalent, and Jonathan rendered it "mi-pesu'it" [a term denoting stepping or pacing].
A tremor for his chariot. A tremor that belongs to his chariot:
Its wheels. The wheels of its chariots:
The fathers did not turn to their sons, to save them:
Radak
"From the sound of the hooves." The striking of the horse's hooves on the ground is called sha'atah, and it is also called daharah. Jonathan rendered it: "From the sound of the treading of the hoof of his mighty ones," and [the word] avirav [in the verse] is used with reference to the strong horses.
"The multitude of His wheels." From the word "multitude" and the mem of "noise" stands in place of two:
"The fathers did not turn to the sons." Even though the fathers are compassionate toward their sons, when distress comes upon them, they will not turn to their sons with a weakening of hands, lest they lack the strength to stand before their enemies.
Metzudat David
"From the sound of the stamping." From the sound of the footsteps of the hooves of his [Pharaoh's] strong horses, and from the roaring noise that will come from his chariot, and from the sound of the rumbling of the wheels of the chariots, trembling will seize them, until fathers will not turn to their sons to save them, for their hands will grow weak and they will despair of rescue.
Metzudat Zion
She'at. The matter is of a stride, and it has no parallel:
"His mighty steeds." The matter of strength:
“Hafenu.” Its meaning is the turning of the faces:
“From the loosening of hands.” Thus is the despondent one called, as it is stated: “And he was weary and his hands were loosened” (II Samuel 17).
Malbim
Regarding the word "from the noise," it is said that this flood was worse than the flood of water, because from the noise of the clattering of the hooves of the warhorses, and the rumbling of the chariots and the multitude of the wheels, fathers did not turn to their sons. For in the flood of water, every father turned to save his children, but in this flood of the armies that swept through the land, hands grew weak to save the lives of their sons and daughters.
Because of the day that comes to spoil all the Philistines, to cut off from Tyre and Zidon every helper that remains; for Hashem will spoil the Philistines, the remnant of the isle of Caphtor.
verse value 7099
Insights
Verse structure: 16 words, 78 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "all·Philistine" (אֶת־כׇּל־פְּלִשְׁתִּ֔ים, 10 letters). 9 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·the·day" (עַל־הַיּ֗וֹם), "that·goes·in" (הַבָּא֙), "to·deal·violently·with" (לִשְׁד֣וֹד). The root שדד appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "that·goes·in" (root בוא, 211x in Jeremiah); "all" (root כל, 167x in Jeremiah). The etnachta (major mid-verse pause) falls on 'help', dividing the verse into phrases of 10 and 6 words.
Rashi
"To cut off [every ally] of Tyre and Sidon." The Philistines were assisting them against their enemies:
"Island of Caphtor." [The word אי, 'island,' is glossed as] "isle" in Old French.
Radak
Regarding the coming day, every last ally. Tyre and Sidon assisted them, for they were [associated with] the districts of the Philistines, as it is stated there: "What are you, Tyre and Sidon, and all the districts of the Philistines?"
"For the Lord will plunder the Philistines." There is no word "all" in it, but in the verb "to plunder" there is the word "all."
"The remnant of the island of Caphtor." The Philistines and the Caphtorim were brothers, as it is written, "from whom came forth the Philistines, and the Caphtorim." And Rabbeinu Saadia explained that Caphtor is Damietta, and it says "remnant" [to indicate] that no remnant would be left for them.
Metzudat David
“On the coming day.” This is linked to the preceding verse, to say that there will be a loosening of hands (i.e., a weakening or collapse) because of that coming day, when they will plunder all of the Philistines.
Tyre and Sidon. They too are from the land of the Philistines:
"Every surviving helper." This means that there will be no one left who is able to help in the war, for only women and children will remain among them.
"For the Lord plunders." This means that through the providence of the Omnipresent, the plunderer will come to her.
"The remnant of the island of Caphtor." This means that even the remnant will be plundered, for nothing will remain of the island of Caphtor, since it too is part of the land of the Philistines.
Metzudat Zion
"Sarid." The meaning of "remainder," as in "the remnant of the sword" (above, 31):
"The island of Caphtor." Caphtor was situated among the islands of the sea:
Malbim
Regarding the phrase "on the day," it is connected to what was stated (in verse 2): "Thus says the Lord: 'On the day that comes to plunder all of the Philistines.'" This comes to teach that you should not say that the prophecy was spoken concerning the present time, when Pharaoh flooded Gaza, which is merely a small part of the Philistines. Rather, it was spoken concerning the day that will come in the future, when He will plunder them all. And it explains the reason why He will plunder them: it is in order to cut off every remaining helper for Tyre and Sidon, because they were assisting Tyre and Sidon, and Nebuchadnezzar desired that they have no helpers. This is the second point: this matter was under the Divine supervision of the Lord, for "the Lord will plunder the Philistines, the remnant of the island of Caphtor," because the Philistines are brothers with Caphtor.
Baldness is come upon Gaza, Ashkelon is brought to nought, the remnant of their valley; how long will you cut thyself?
verse value 3932
Insights
Verse structure: 9 words, 44 letters. The shortest word is "went·in" (בָּ֤אָה, 3 letters) and the longest is "you·will·cut·yourself" (תִּתְגּוֹדָֽדִי, 7 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·Gaza" (אֶל־עַזָּ֔ה), "is·destroyed" (נִדְמְתָ֥ה), "Ashkelon" (אַשְׁקְל֖וֹן). 8 unique roots are used. Frequent roots: "to·Gaza" (root איל, 293x in Jeremiah); "went·in" (root בוא, 211x in Jeremiah); "until·when" (root מות, 64x in Jeremiah). The etnachta (major mid-verse pause) falls on 'their·valley', dividing the verse into phrases of 7 and 2 words. Full calculation: בָּ֤אָה [went·in] (8) + קׇרְחָה֙ [baldness] (313) + אֶל־עַזָּ֔ה [to·Gaza] (113) + נִדְמְתָ֥ה [is·destroyed] (499) + אַשְׁקְל֖וֹן [Ashkelon] (487) + שְׁאֵרִ֣ית [rest] (911) + עִמְקָ֑ם [their·valley] (250) + עַד־מָתַ֖י [until·when] (524) + תִּתְגּוֹדָֽדִי [you·will·cut·yourself] (827) = 3932.
Rashi
It has been silenced. It has been desolated:
"תתגודדי" – You shall tear [your flesh], i.e., you shall scratch yourself in mourning and weeping.
Radak
Baldness has come upon Gaza. It says "baldness" because Pharaoh struck it first, and afterward Nebuchadnezzar came, so that it was completely bald, with nothing remaining in it.
“Nidmetah.” It was cut off, like the phrase “nidmah” in “the king of Israel was cut off.”
"Remnant of their valley." The abundance of their wealth and their army, for abundance is termed by the language of "depth," as in "they made deep, they corrupted" (Hosea 9:9) and "make your request deep" (Isaiah 7:11). And the Targum renders it: "the remnant of their strength." It is also possible to interpret it to mean that among them were the inhabitants of the valley.
"How long will you gash yourselves?" The matter concerns making cuts in the flesh, as in "You shall not make cuts in your flesh," and Jonathan rendered it, "Until when will you bewail yourselves?" just as Onkelos rendered "You shall not make cuts in your flesh" as "You shall not bewail yourselves."
Metzudat David
“Bāh qerḥāh” – this means: behold, from Gaza the hair was plucked out completely and entirely, and it remained bald; that is, nothing at all remained of it, for at one time Pharaoh would strike them, and at another time Nebuchadnezzar would strike them.
Ashkelon has been silenced. Ashkelon has been cut off, even the remnant of those dwelling in the valleys, although they were many.
“Until when will you tear yourselves?”—Until when will you scratch your flesh out of the anguish of mourning? But it is as if he said: “Behold, you already tore yourself once because of the blow of Pharaoh, and now a second time because of the blow of Nebuchadnezzar—until when will you go on tearing yourself?” And he phrased this matter in the manner of the rhetoric of the professional mourners.
Metzudat Zion
"Korchah" [baldness]. The matter of plucking out the hair; and likewise, "they shall not make themselves bald" (above, 16):
"Nidmetah" [it is destroyed]. The matter of cutting off, and likewise, "Ar of Moab is cut off" (Isaiah 15:1):
"tittagoded." The matter of cutting the flesh, as it is stated: "You shall not cut yourselves" (Deuteronomy 14:1).
Malbim
"Baldness has come upon Gaza" — Gaza, which was already devastated by Pharaoh, and whose "hair" (i.e., its population) was cut off, now baldness has come to shave off the remaining hair that was left. And similarly, "Ashkelon has been laid waste, the remnant of their valley" — Ashkelon, which was already plundered, is now laid waste and cut off, along with the valley that remained and was not destroyed at that time. "How long will you gash yourself?" — This is a sarcastic rhetorical expression, playing on the term "baldness" (kerachah). For it was their custom to make themselves bald and gash themselves over the dead, as it is stated: "You shall not gash yourselves, nor make a baldness between your eyes for the dead." The verse says: The baldness has already come, and yet you continue to gash yourselves. How long?
O you sword of Hashem, how long will it be ere you be quiet? Put up thyself into your scabbard, rest, and be still.
verse value 2492
Insights
Verse structure: 10 words, 43 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "to·razor" (אֶל־תַּעְרֵ֔ךְ, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "until·where?" (עַד־אָ֖נָה), "be·gathered" (הֵאָֽסְפִי֙), "to·razor" (אֶל־תַּעְרֵ֔ךְ). 10 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 725x in Jeremiah); "not" (root לא, 307x in Jeremiah); "to·razor" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'you·will·be·quiet', dividing the verse into phrases of 6 and 4 words. Full calculation: ה֗וֹי [ah!] (21) + חֶ֚רֶב [sword] (210) + לַיהֹוָ֔ה [to·Hashem] (56) + עַד־אָ֖נָה [until·where?] (130) + לֹ֣א [not] (31) + תִשְׁקֹ֑טִי [you·will·be·quiet] (819) + הֵאָֽסְפִי֙ [be·gathered] (156) + אֶל־תַּעְרֵ֔ךְ [to·razor] (721) + הֵרָגְעִ֖י [rest] (288) + וָדֹֽמִּי [and·be·still] (60) = 2492.
Rashi
A sword for the Lord. That the Holy One, blessed be He, brings into the world:
“Hargi’i.” A term denoting soothing or calming:
Radak
“Ho, sword of the Lord.” That is to say, that the sword belongs to the Lord.
“Until when will you not be quiet?” This is the statement of the one roaring against the Philistines, who says to the one that opposes him [i.e., the sword, arrayed against the Philistines]: “How can you be quiet?”
“Into your sheath.” It is the scabbard of the sword.
“Hargaei.” It is a matter of calming, as it says “Tishkoti,” for quieting and calming are one and the same; and likewise, “Vedami” is a matter of silence.
Metzudat David
“Ho, sword of the Lord!” – as if He were calling out to the sword and saying to it: “You, sword that comes by the providence of the Lord, until when will you not be quiet? Have you not already slain them before, through Pharaoh? Therefore gather yourself into your sheath, find rest, and be silent from killing anymore.”
Metzudat Zion
"Hoy" [woe/O]. It is a term of a language of calling out:
Until when. Until when:
Tishkoti. The matter of rest:
“Gather yourself in.” The matter of “entering” is akin to “and no man gathered them” (Judges 19).
“Your sheath.” The meaning is a case and a scabbard, as in “and he drew it from its sheath” (1 Samuel 17).
“Be still.” From the root meaning calmness and rest:
“And be silent.” The matter is silence, as in “And Aaron was silent” (Leviticus 10).
Malbim
"O sword of the Lord, how long until you are still?" After the Lord has devastated them twice, he asks: "When will the sword be still?" Or, "Withdraw into your sheath," which is a euphemism for the destroyer to return to his land and no longer shake kingdoms; or, in any case, "Rest and be quiet," meaning, even though you are outside your sheath, rest a little and be quiet, and do not kill continuously.
How can you be quiet? For Hashem has given it a charge; against Ashkelon, and against the sea-shore, there has He appointed it.
verse value 2151
Insights
Verse structure: 9 words, 41 letters. The shortest word is "there" (שָׁ֥ם, 2 letters) and the longest is "to" (אֶֽל־אַשְׁקְל֛וֹן, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "commanded·to·it" (צִוָּה־לָ֑הּ), "to" (אֶֽל־אַשְׁקְל֛וֹן), "and·against·shore·of" (וְאֶל־ח֥וֹף). 9 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 725x in Jeremiah); "there" (root שם, 122x in Jeremiah); "commanded·to·it" (root צוה, 31x in Jeremiah). The etnachta (major mid-verse pause) falls on 'commanded·to·it', dividing the verse into phrases of 4 and 5 words. Full calculation: אֵ֣יךְ [how?] (31) + תִּשְׁקֹ֔טִי [you·will·be·quiet] (819) + וַיהֹוָ֖ה [and·Hashem] (32) + צִוָּה־לָ֑הּ [commanded·to·it] (136) + אֶֽל־אַשְׁקְל֛וֹן [to] (518) + וְאֶל־ח֥וֹף [and·against·shore·of] (131) + הַיָּ֖ם [sea] (55) + שָׁ֥ם [there] (340) + יְעָדָֽהּ [designated·her] (89) = 2151.
Radak
"How? He commanded it to go to Ashkelon. He commanded the sword to go to Ashkelon to destroy it, and how can it be quieted until it completes its mission?"
“There He assigned it.” There He readied it.
Metzudat David
"How can you be silent?" It is as if he answers himself: "How is it possible for her to be in a state of quiet and rest, when the Lord commanded her to kill yet another?"
"To Ashkelon." Regarding Ashkelon and all the Philistines dwelling along the seacoast, there, in those very places, He appointed the sword to slay and to destroy.
Metzudat Zion
"The shore of the sea." The edge of the sea and its boundary.
“Appointed it.” The matter of “appointment” is like “and who appointed it” (Micah 6).
Malbim
How? He answers: How will you be silent? This is impossible from two aspects: 1. The Lord commanded it, for it was an agent of the Lord to destroy kingdoms; 2. A natural cause, because he was going to Ashkelon and to the coast of the sea, where his destination lay, because he had a war with Tyre and Sidon, which dwell by the sea, and the Philistines dwelt on the coast of the sea and were aiding Tyre, and he directed his sword to annihilate the inhabitants of the sea who were aiding Tyre.
Rashi
Radak
Metzudat David
Malbim