Against Ammon, Edom, Damascus, Kedar, Hazor, and Elam: 'Your terribleness has deceived you, the pride of your heart, O you that dwell in the clefts of the rock'; though you make your nest as high as the eagle, I will bring you down from there, says Hashem.
Tap any Hebrew word to reveal its root, value, and meanings.
Of the children of Ammon. Thus says Hashem: Has Israel no sons? Has he no heir? Why then does Malcam take possession of Gad, And his people dwell in the cities thereof?
verse value 3833
Insights
Verse structure: 18 words, 69 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 "to·Israel" (לְיִשְׂרָאֵ֔ל, 6 letters). Words sharing gematria 61: nothing, nothing. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·sons·of" (לִבְנֵ֣י), "if·heir" (אִם־יוֹרֵ֖שׁ), "seized" (יָרַ֤שׁ). The root בן appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "their·king" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 11 and 7 words.
Rashi
"The sons are not to Israel." The bet is without a dagesh (rafeh), and the he has a chataf patach, which is a particle of wonderment.
"Malkam" [their king]. The idol of the Ammonites — Malkam was its name, as it is stated (2 Kings 23): "and to Malkam, the abomination of the Ammonites."
Radak
“Concerning the children of Ammon”: Why did their king inherit Gad? As we have explained, when the tribes of Gad and Reuben were exiled from their land, the children of Ammon and Moab, who were their neighbors, came and settled in it. Moreover, they believed that they had a legal claim to it, for previously it had belonged to them. And when it says “their king over Gad,” it means the land of Gad. It is possible that the king of the children of Ammon built in the land of Gad a city of kingship; therefore it says “their king.”
Metzudat David
"to the children of Ammon." This means that it was concerning the children of Ammon that it is stated: "Thus says the Lord..."
“The sons, etc.” And does Israel not have sons to inherit their land?
"If he inherits, etc." The matter is repeated in different words:
"Why did their king inherit..." etc. For when the tribes of Gad and Reuben were exiled by the king of Assyria, the Ammonites came and settled in the inheritance of Gad. Therefore it is stated: "Why did their king inherit Gad?"—referring to their idol.
"And his people." The people of his king—why did they dwell in the cities of Gad?
Metzudat Zion
Their king. This was the name of the idols of the children of Ammon, as it is stated, "And after Milcom, the abomination of the Ammonites" (1 Kings 11:5).
Malbim
"To the children of Ammon, the inheritance of Gad was on the border of the children of Ammon" (Joshua 13:25). Therefore, they settled in the cities of Gad. And this is what is said: "Are there no sons to Israel?"—meaning, if they have no sons, or if the heir has no other heirs, why did their king inherit Gad?
Therefore, behold, the days come, says Hashem, That I will cause an alarm of war to be heard Against Rabbah of the children of Ammon; And it shall become a desolate mound, And her daughters shall be burned with fire; Then shall Israel dispossess them that did dispossess him, Says Hashem.
verse value 8564
Insights
Verse structure: 21 words, 99 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֡ן, 3 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֗ה, 7 letters). Words sharing gematria 100: therefore, days. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·cause·to·be·heard" (וְ֠הִשְׁמַעְתִּ֠י), "to·Rabbah" (אֶל־רַבַּ֨ת), "to·mound·of" (לְתֵ֣ל). The root יהוה appears 2 times in this verse. 19 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "to·Rabbah" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'they·will·kindle', dividing the verse into phrases of 16 and 5 words.
Radak
Therefore. Since he had taken possession of the land of Gad, the robber will come to him as far as the royal city, which was Rabbah of the Ammonites, that was in his land, and he will destroy it, it and its daughters.
"And Israel shall dispossess those who dispossessed him." This was not said with reference to that time, for the retribution of these nations that he mentioned would come through Nebuchadnezzar, and at that time Israel was in exile. Rather, because it was stated that the children of Ammon took possession of the land of the children of Gad, it said that there will yet come a time when Israel will dispossess Ammon, who had been his dispossessors, and this will be in the end of days, as it says, "and the children of Ammon shall obey them," in the prophecy of Isaiah. And it is possible that the matter of "And Israel shall dispossess those who dispossessed him" is that the children of Ammon were also punished through Media and Persia, as it says in the prophecy of Ezekiel, "Behold, I give you to the children of the east for a possession," and Israel went up from the exile through Cyrus, king of Persia, and he granted them permission in the land of the children of Ammon, because initially they fell into the hand of the king of Babylon like the other nations, and afterward they rebelled, as Zedekiah rebelled.
Metzudat David
“to Rabbath.” It was the royal city of the children of Ammon:
A blast of war. From the Chaldeans who will come upon them and capture it.
To a mound of desolation. To a place that is a mound of desolation.
"And her daughters." The villages adjacent to it shall be burned with fire.
"And Israel shall possess." This means that there will come a time when Israel will possess the children of Ammon, who are currently in possession of Israel's inheritance. This is the prophecy that will be fulfilled in the days of the Messiah.
Metzudat Zion
"To a mound." [Meaning] a heap and a mound, like "and it shall be a perpetual mound" (Deuteronomy 13:17), for it is the way of ruins that mounds are found in them, from the collapse of the walls and the like.
"And its daughters." They are the villages, as it is stated: "Beth-shean and its daughters" (Joshua 17:11).
"Tatztenah." The matter of kindling and burning, like "and it kindled in the thickets of the forest" (Isaiah 9:17):
Malbim
Therefore, etc., "and Israel shall inherit it," so that the descendants of Ammon should not remain as heirs, and Israel should inherit it.
Wail, O Heshbon, for Ai is undone; Cry, you daughters of Rabbah, gird you with sackcloth; Lament, and run to and fro among the folds; For Malcam shall go into captivity, His priests and his princes together.
verse value 5101
Insights
Verse structure: 19 words, 89 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·roam·about" (וְהִתְשׁוֹטַ֖טְנָה, 9 letters). Words sharing gematria 30: for, for. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "is·devastated·Ai" (שֻׁדְּדָה־עַ֗י), "cry" (צְעַ֘קְנָה֮), "great" (רַבָּה֒). The root כי appears 2 times in this verse. 18 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "their·king" (root מלך, 253x in Jeremiah); "he·will·go" (root הלך, 108x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·the·folds', dividing the verse into phrases of 12 and 7 words.
Rashi
"For Ai is ravaged." [Ai is] the city adjacent to it [Heshbon], and it is from the land of Ammon.
"Daughters of Rabbah." Rabbah of the Ammonites [the Ammonite capital].
"And they shall wander among the sheepfolds." Targum Yonatan translated: "and you shall be in tumult, in troops; gather yourselves in armies." The explanation is that "wander" is the language of roaming armies, and "sheepfolds" is the language of sheep pens full of flocks. And there is another way to explain it: "they shall wander" [means] they shall wallow in the dung of the sheepfolds — a language of degradation, as in "and Esau despised [the birthright]" (Genesis 25:34) — [relating the root] "roam" to "despise."
Radak
"Lament, Heshbon, for Ai has been plundered." Heshbon belonged to Moab after the tribes of Gad and Reuben were exiled, and this Ai belonged to the children of Ammon. There was another Ai in the Land of Canaan, as it is written: "When Nebuchadnezzar went up to the land, he swept away the children of Ammon first, and afterward Moab." And when he came against the children of Ammon, he struck Ai first. Therefore, it says: "Lament, Heshbon, for Ai has been plundered" — [meaning] Heshbon, in the land of Moab. Even though you are well-fortified and great, lament, for since Ai, which was well-fortified, has been plundered, you too will not be saved.
And also the daughters of Rabbah. And they are the villages of Rabbah of the children of Ammon:
"Cry out." For they will have no refuge in Rabbah, even though it is the royal city, for it too will be captured. And regarding His statement, "Daughters of Rabbah, cry out; gird yourselves with sackcloth; lament," this is either a metaphorical expression, or He is speaking to the people who dwell within it.
"And run to and fro in the fences." From the same [root] as 'roam about in the land,' meaning, 'Go here and there,' crying out and mourning. And in saying 'in the fences,' he means in the fences of the villages, for they do not call the enclosures of the villages a 'wall,' but rather 'fences,' like the fences of a flock or the fences of gardens and vineyards, for they do not build a fortified wall for the villages. And he said this to them, that is, 'Wander among them in their fences, and do not think to go seek refuge in a walled city with doors and bars, for it will not help you, for it too will be captured.' And this is what he meant when he said, 'for their king shall go into exile' — their king who dwells in Rabbah, which is the royal city. Now I am astonished at what Targum Yonatan renders for 've-hitshotetnah ba-gedeirot': 've-it'hamaman be-si'an' [and you shall be dismayed among your bands], just as he rendered 'kol yadayim gedudot' [all hands are gashed] — it appears that he was reading it as 'ba-gedudot,' with two dalets. And [as for] the word 've-hitshotetnah,' the tav [of the hitpael] is placed before the first root letter [shin] because of the joining of the two tets [in the doubled root], and this comes contrary to the custom regarding the letters ז"ס שר"ץ [the sibilants that ordinarily cause metathesis].
Metzudat David
"Howl, Heshbon." [Say] to Heshbon, which is from the land of Moab: Howl! For Ai — which is from the land of the children of Ammon — has already been plundered, a blow [that bodes ill] for Heshbon, for from Ai [the enemy] will come to Heshbon to capture it.
“Gird yourselves with sackcloth.” This is the way of mourning and grief, and to wail over the loss of Rabba.
"And they wandered about in the sheepfolds." They would hear [cries] here and there, [saying]: "Let us hide in the sheepfolds, the place where the flock lies down."
"For their king." For even the idol that is their king shall go into exile, for the enemy will take its image, made of silver and gold.
Metzudat Zion
Rabbah. It is Rabbah, the city of the Ammonites.
"And they wandered about." The meaning of the term is going hither and thither; and similarly, "they wandered in the streets of Jerusalem" (above 5:1).
Regarding "folds": These are partitions constructed for the dwelling place of the flock. Similarly, it is stated: "folds for the flock" (Numbers 32).
Malbim
"Howl, O Heshbon": the enemy came upon them by way of Ai of Moab. "And Heshbon shall howl, for Ai has been plundered." From there he came to Rabbah of the children of Ammon. And therefore it says, "Cry out, O daughters of Rabbah" — that is, the cities that are under [the jurisdiction of] Rabbah (as it says, "and her daughters shall be set on fire"). "And run to and fro among the sheepfolds," for they will have no houses, for they will be destroyed.
Wherefore glory you in the valleys, Your flowing valley, O backsliding daughter? That did trust in your treasures: ‘Who shall come to me?’
verse value 2995
Insights
Verse structure: 11 words, 50 letters. The shortest word is "one·with·discharge" (זָ֣ב, 2 letters) and the longest is "why·do·you·glory" (מַה־תִּתְהַֽלְלִי֙, 8 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "why·do·you·glory" (מַה־תִּתְהַֽלְלִי֙), "in·the·valleys" (בָּעֲמָקִ֔ים), "one·with·discharge" (זָ֣ב). The root עמק appears 2 times in this verse. 10 unique roots are used. Frequent roots: "will·go·in" (root בוא, 211x in Jeremiah); "to·me" (root אל, 204x in Jeremiah); "daughter" (root בת, 31x in Jeremiah). The etnachta (major mid-verse pause) falls on 'backturning', dividing the verse into phrases of 6 and 5 words. Full calculation: מַה־תִּתְהַֽלְלִי֙ [why·do·you·glory] (920) + בָּעֲמָקִ֔ים [in·the·valleys] (262) + זָ֣ב [one·with·discharge] (9) + עִמְקֵ֔ךְ [your·valley] (230) + הַבַּ֖ת [daughter] (407) + הַשּׁוֹבֵבָ֑ה [backturning] (320) + הַבֹּֽטְחָה֙ [that·trusts] (29) + בְּאֹ֣צְרֹתֶ֔יהָ [in·her·treasuries] (708) + מִ֖י [who?] (50) + יָב֥וֹא [will·go·in] (19) + אֵלָֽי [to·me] (41) = 2995.
Rashi
"You boast." [Meaning] you glorify yourself. And in the vernacular: "Vantir."
"In the valleys." This refers to the statement, "Your land is a land of valleys," meaning that the withholding of rain is not a severe hardship for it, since the sun does not dominate there.
“Your valley shall overflow.” This refers to a calamity brought about by excessive rains, such that the waters overflowed in the valley and washed away the roots of the grain. This is the explanation of Menachem.
Radak
“Why should you boast in the valleys?” It used to boast in its flat land, which was abundant with crops.
"Your valley shall be filled with blood." The valley in which you boast shall be filled with the blood of your slain. And Jonathan rendered it: "In your valleys, in your plain," and he translated "Your valley shall be filled with blood" as "Your strength shall be destroyed."
Metzudat David
"Why do you boast about the valleys?" [The prophet] speaks mockingly to the children of Ammon: "Why do you pride yourself in your land, which is a land of valleys with abundant moisture to grow crops? Behold, then much blood will be shed within you, O wayward daughter, and your valley will flow with an abundance of the wetness of blood."
"She who trusts." To her who trusts in her treasures, say now: "Who will come to me to challenge me?"
Metzudat Zion
“You boast.” From the term of praise and self-glorification.
"It flows." The matter of dripping and oozing, as in "they flow, pierced through" (Lamentations 4:9).
"The rebellious daughter." This refers to a community that follows the ways of its heart and rebels. Likewise, it is stated above: "Return, rebellious children" (above, ch. 3).
Malbim
What is meant by "Why do you glory in the valleys?" (this is the "city of waters" that was by Rabbah (II Samuel 12), which was a valley full of water) — which they could not conquer, because "your valley flows," meaning it flowed with water all around. And there they had many stores of grain for the time of siege. And this is what is meant by "she who trusts in her treasures," who says, "Who will come against me to conquer me?"
Behold, I will bring a terror upon you, Says the Lord Hashem of hosts, From all that are round about you; And you shall be driven out every man right forth, And there shall be none to gather up him that wanders.
verse value 2647
Insights
Verse structure: 14 words, 66 letters. Notable word values: "Hashem" (יֱהֹוִ֛ה) = 26, the value of the divine name Hashem. The shortest word is "terror" (פַּ֗חַד, 3 letters) and the longest is "from·all·around·you" (מִכׇּל־סְבִיבָ֑יִךְ, 9 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "from·all·around·you" (מִכׇּל־סְבִיבָ֑יִךְ), "and·you·will·be·impeled" (וְנִדַּחְתֶּם֙), "gatherer" (מְקַבֵּ֖ץ). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "upon·you" (root על, 276x in Jeremiah); "bringing" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'from·all·around·you', dividing the verse into phrases of 8 and 6 words. Full calculation: הִנְנִי֩ [they] (115) + מֵבִ֨יא [bringing] (53) + עָלַ֜יִךְ [upon·you] (130) + פַּ֗חַד [terror] (92) + נְאֻם־אֲדֹנָ֧י [says·Lord] (156) + יֱהֹוִ֛ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + מִכׇּל־סְבִיבָ֑יִךְ [from·all·around·you] (194) + וְנִדַּחְתֶּם֙ [and·you·will·be·impeled] (508) + אִ֣ישׁ [man] (311) + לְפָנָ֔יו [to·his·face] (176) + וְאֵ֥ין [and·nothing] (67) + מְקַבֵּ֖ץ [gatherer] (232) + לַנֹּדֵֽד [to·the·wanderer] (88) = 2647.
Rashi
"A man before him." This means: whoever is able to hasten and flee.
“Lanoded” – the term is in the style of “na vanad” (Genesis 4:12).
Radak
"A man before him." That is to say, each one shall be driven straight ahead of him, fleeing in whatever direction he runs; namely, that the scattered ones shall not gather together, one with another, nor shall they comfort one another.
Metzudat David
“From all around you.” From every side, fear shall come upon you.
"Each one straight ahead of him." Every man shall be driven straight ahead of him, to flee wherever he finds [a place], and he shall not find anyone to gather the wanderers to dwell together, so that they might be comforted by one another.
Malbim
Behold, I will bring upon you terror, and they shall flee from the fortress; and you shall be driven back, each man straight before himself, and they shall not gather together to go jointly, but rather shall be scattered in every direction.
Of Edom. Thus says Hashem of hosts: Is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished?
verse value 2743
Insights
Verse structure: 14 words, 57 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 2743 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "to·Edom" (לֶאֱד֗וֹם, 5 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·Edom" (לֶאֱד֗וֹם), "nothing" (הַאֵ֥ין), "wisdom" (חׇכְמָ֖ה). The root חכם appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "from·discerning·ones" (root בין, 146x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·Teman', dividing the verse into phrases of 9 and 5 words. Full calculation: לֶאֱד֗וֹם [to·Edom] (81) + כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + יְהֹוָ֣ה [Hashem] (26) + צְבָא֔וֹת [hosts] (499) + הַאֵ֥ין [nothing] (66) + ע֛וֹד [still] (80) + חׇכְמָ֖ה [wisdom] (73) + בְּתֵימָ֑ן [in·Teman] (502) + אָבְדָ֤ה [has·perished] (12) + עֵצָה֙ [counsel] (165) + מִבָּנִ֔ים [from·discerning·ones] (142) + נִסְרְחָ֖ה [was·gone·free] (323) + חׇכְמָתָֽם [their·wisdom] (508) = 2743.
Rashi
“In Teman.” Edom is in the south of the Land of Israel, as it is stated: “And your southern border shall be from the wilderness of Zin alongside Edom” (Numbers 34:3).
“From the sons.” [Meaning] from this generation.
“Nesrecha” (has gone stale). [Meaning:] it has become spoiled.
Radak
Edom. This prophecy is destined for the future, like the prophecy of Isaiah, who prophesied about Edom for the future, and likewise Obadiah, and likewise Ezekiel; and all of them, the meaning of their prophecy is that it is destined for the future. And likewise, it is stated in this prophecy: "Surely the young ones of the flock shall drag them away," and they are Israel.
Is there not still wisdom in Teman? And similarly it is stated in the prophecy of Obadiah: “And I will destroy the wise men from Edom.” It appears that wisdom was found among them, but at the time of their distress, their wisdom would not benefit them. And Teman is from the sons of Eliphaz, son of Esau. But the Targum [translates it] as “in the south.”
"Mivanim." The concept of "tevunah" (understanding) is in the participle form from the kal stem, just as "banta le-re'i" ("You have discerned my thought," Psalms 139:2) is from the kal stem. And so it says in the prophecy of Obadiah, "and understanding from the mount of Esau." But Jonathan translated it as "mivnaya."
Nesrecha. The resh is with a chataf qamats, and its meaning is "it was spoiled and rotted." From the words of our Sages of blessed memory: "a drop that has rotted." And Jonathan [ben Uzziel] translated it as "it was corrupted."
Metzudat David
"Edom." This means that it was concerning Edom that it is stated: "Thus says the Lord..."
“Is there no wisdom in Teman?” – This means: How did he not save his life from the king of Babylon? And is there not yet wisdom in Teman? “Teman” refers to Edom, which sits in the south of the Land of Israel.
"Lost is counsel." And was counsel lost from men of understanding? As it were, were they not always men of wisdom and understanding, and why did their wisdom not stand firm for them?
"Their wisdom has gone stale." Behold, now their wisdom has been ruined, and they found no benefit in it.
Metzudat Zion
Mevanim. Its meaning is understanding and intellect:
"נסרחה" – it became foul and corrupted.
Malbim
“Edom”: Edom was destroyed many times, and it is also destined to be destroyed in the end of days, as prophesied in Isaiah (chapter 34). Here, the prophecy generally encompasses both the destructions of the present time and that of the future. I have already explained (in Isaiah, chapter 21) that when Edom was destroyed, its neighbors enticed it to go outside its borders. As it appears, they went out to fight against the sons of Dedan. The sons of Dedan then distanced themselves, and Edom pursued them. At the time that Edom had moved away from the borders of its land, the enemy came and destroyed Edom. Therefore it says, “Is there no more wisdom in Teman?” for they acted foolishly by distancing themselves from their land and not guarding their land against the enemy. “Counsel has perished from the wise men,” meaning that until now there were wise men among them, but now their wisdom has rotted away and they have acted foolishly. He then explains how [the verse] “they fled, they turned back” came about: the sons of Dedan fled and went deep to dwell, and thereby the sons of Edom went out to pursue them to the place where they had distanced themselves. Through this, [the verse] “I have brought the calamity of Esau upon him” [is explained]: the enemy came and conquered the land of Edom because the men of war were not there. The meaning is that through My bringing the calamity of Esau upon him, I placed it in the heart of the inhabitants of Dedan to flee, and the sons of Esau would pursue them — for the calamity of Esau is destined for him by nature and by the [astrological] order, whereas “the time of My visiting him” is the time destined for his downfall by Divine Providence and the reckoning of his sins.
Flee you, turn back, dwell deep, O inhabitants of Dedan; For I do bring the calamity of Esau upon him, The time that I shall punish him.
verse value 3625
Insights
Verse structure: 13 words, 49 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "go·deep" (הֶעְמִ֣יקוּ, 6 letters). Words sharing gematria 116: flee, upon·him. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "Dedan" (דְּדָ֑ן), "calamity" (אֵ֥יד), "I·will·punish·him" (פְּקַדְתִּֽיו). The root ישב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "upon·him" (root על, 276x in Jeremiah); "I·brought" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Dedan', dividing the verse into phrases of 6 and 7 words. Full calculation: נֻ֤סוּ [flee] (116) + הׇפְנוּ֙ [be·turned] (141) + הֶעְמִ֣יקוּ [go·deep] (231) + לָשֶׁ֔בֶת [to·dwell] (732) + יֹשְׁבֵ֖י [dwelling] (322) + דְּדָ֑ן [Dedan] (58) + כִּ֣י [for] (30) + אֵ֥יד [calamity] (15) + עֵשָׂ֛ו [Esau] (376) + הֵבֵ֥אתִי [I·brought] (418) + עָלָ֖יו [upon·him] (116) + עֵ֥ת [time] (470) + פְּקַדְתִּֽיו [I·will·punish·him] (600) = 3625.
Rashi
The word "הפנו" (turn aside). [Meaning:] "clear yourselves out from this place" — the same expression as "ופנו את הבית" (and they shall empty the house) in Leviticus 14.
“They went deep to dwell.” [Meaning:] to hide in the depths of concealment. [The words] “flee,” “turn away,” “go deep” are all in the imperative form.
Radak
“Flee, dwellers of Dedan, and turn aside, and delve deeply to dwell.” Dedan is in Edom, as it is stated in Ezekiel’s prophecy: “And Dedan shall fall by the sword.” The explanation of the verse is: “Flee, dwellers of Dedan, for the enemies have turned aside and delved deeply to dwell in your land, to expel you and to exile you.” And my master and father, of blessed memory, explained: When it says “Flee,” it means that they themselves turned aside and delved deeply to flee, and they fortified the place of their dwelling so that the hand of the enemy would not reach them. And one must interpret it this way, because we cannot interpret “turn aside” as a command parallel to “Flee,” for a command does not come in a binyan whose active form is not mentioned. And “delved deeply” is in the past tense, for the he is with a segol; and if it were a command, it would be with a patach.
Metzudat David
"Flee." Behold, the inhabitants of Dedan have fled and turned away from their land, hiding to dwell in the depths of secret places.
"For [it is] doom." The doom fitting for him have I brought upon him; and "the time" refers to the providential ordaining of the evil prepared for him.
Metzudat Zion
"Turn away!" [Related] to the term of being vacated / cleared from a place.
"Go deep." From the word "depth":
For "Dedan" is a place-name in Edom.
"Calamity." Ruin and an evil occurrence:
"I have visited upon him." The matter refers to the providence that brings calamity:
If grape-gatherers came to you, Would they not leave some gleaning grapes? If thieves by night, Would they not destroy till they had enough?
verse value 2538
Insights
Verse structure: 10 words, 46 letters. Verse gematria: 2538 is divisible by 18, the value of chai ('life'). The shortest word is "to·you" (לָ֔ךְ, 2 letters) and the longest is "if·grape-gatherers" (אִם־בֹּֽצְרִים֙, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "if·grape-gatherers" (אִם־בֹּֽצְרִים֙), "they·will·leave" (יַשְׁאִ֖רוּ), "child" (עוֹלֵל֑וֹת). 10 unique roots are used. Frequent roots: "not" (root לא, 307x in Jeremiah); "they·went·in" (root בוא, 211x in Jeremiah); "to·you" (root לך, 42x in Jeremiah). The etnachta (major mid-verse pause) falls on 'child', dividing the verse into phrases of 6 and 4 words. Full calculation: אִם־בֹּֽצְרִים֙ [if·grape-gatherers] (383) + בָּ֣אוּ [they·went·in] (9) + לָ֔ךְ [to·you] (50) + לֹ֥א [not] (31) + יַשְׁאִ֖רוּ [they·will·leave] (517) + עוֹלֵל֑וֹת [child] (542) + אִם־גַּנָּבִ֥ים [if·thieves] (146) + בַּלַּ֖יְלָה [in·the·night] (77) + הִשְׁחִ֥יתוּ [they·destroyed] (729) + דַיָּֽם [enough·for·them] (54) = 2538.
Rashi
"If grape-gatherers came to you..." "I have exposed..." etc. "A report I have heard..." etc. — all such similar phrases, Obadiah prophesied concerning Edom. And since one style of expression applies to several prophets, and no two prophets prophesy in exactly the same style, some of the wording is altered.
"They shall not leave gleanings." In a tone of astonishment: "The robbers who came upon you did not leave you anything."
Radak
"If grape-gatherers [came to you]." This is said by way of a parable: how Edom was completely destroyed. And in this manner is the prophecy of Obadiah.
Metzudat David
"If vintagers." Is it not so that if vintagers came upon your vineyards, they would leave some gleanings? And if thieves came at night, they would destroy only what suffices for their need, and not destroy everything. As if to say: why then has the enemy destroyed you utterly, leaving no remnant?
Metzudat Zion
"Grape harvesters." Thus are called those who pluck the grapes of the vine, as it is written, "when you harvest your vineyard" (Deuteronomy 24:21). "Gleanings." These are the small and inferior grapes, as it is written, "you shall not glean" (ibid.).
"Dayam." Enough for their need.
Malbim
If they were like grape-gatherers: the enemies who came upon Edom came in one respect like thieves who come secretly, without the knowledge of the householder, for Edom did not know of them; and in another respect they came like grape-gatherers who come by day and in public. Yet the prophet said that they were worse than both. For if they had come as grape-gatherers, would they not have left gleanings? But they left nothing at all. Moreover, they were worse than thieves. Although thieves do not concern themselves with leaving gleanings, they would damage the vines when taking the fruit at night — still, thieves destroy only as much as is sufficient for them: they destroy only according to what they need, and then they say, “Enough,” and do not destroy things they have no need of. Furthermore, thieves at night would not know all the hidden places, but these [invaders] searched and destroyed everything. As Obadiah states: “How Esau is searched out! His hidden places are uncovered!” The verse replies: “I have exposed Esau; I have uncovered him from his fortresses, which surrounded him, and I have revealed his hiding places.” He will not be able to hide, for he was not at all in his house. This is what is meant by: “For his plunderers have taken his seed, his brothers, and his neighbors, and he is no more”—meaning that he was not in his house and knew nothing of it at all.
But I have made Esau bare, I have uncovered his secret places, And he shall not be able to hide himself; His seed is spoiled, and his brethren, And his neighbours, and he is not.
verse value 4541
Insights
Verse structure: 13 words, 63 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "his·secret·places" (אֶת־מִסְתָּרָ֔יו, 8 letters). Words sharing gematria 31: not, and·his·brothers. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "for·I" (כִּֽי־אֲנִ֞י), "Esau" (אֶת־עֵשָׂ֗ו), "his·secret·places" (אֶת־מִסְתָּרָ֔יו). 13 unique roots are used. Frequent roots: "not" (root לא, 307x in Jeremiah); "Esau" (root עשה, 147x in Jeremiah); "and·he·is·not" (root אין, 88x in Jeremiah). The etnachta (major mid-verse pause) falls on 'he·is·able', dividing the verse into phrases of 8 and 5 words. Full calculation: כִּֽי־אֲנִ֞י [for·I] (91) + חָשַׂ֣פְתִּי [I·stripped] (798) + אֶת־עֵשָׂ֗ו [Esau] (777) + גִּלֵּ֙יתִי֙ [I·have·uncovered] (453) + אֶת־מִסְתָּרָ֔יו [his·secret·places] (1117) + וְנֶחְבָּ֖ה [and·will·be·withdrawed] (71) + לֹ֣א [not] (31) + יוּכָ֑ל [he·is·able] (66) + שֻׁדַּ֥ד [was·dealt·violently·with] (308) + זַרְע֛וֹ [his·seed] (283) + וְאֶחָ֥יו [and·his·brothers] (31) + וּשְׁכֵנָ֖יו [and·his·neighbors] (392) + וְאֵינֶֽנּוּ [and·he·is·not] (123) = 4541.
Rashi
“חשפתי” – I have exposed [it], like “the exposed white” of the peeled rods (Genesis 30:37). And you delivered up My survivors, so that not a single one of them would remain, as it is stated: “Do not deliver up his survivors” (Obadiah 1:14).
And he could not be hidden. And he sought to hide himself, but could not.
Radak
"For I... and he cannot hide." It is written with a heh in place of an aleph, and it is an infinitive in its full form, resembling the past tense, for there is found, in the nifal conjugation, an infinitive resembling the past tense. It [Scripture] says: "and he cannot hide" — [that is,] Esau — for I have revealed his hiding places. And this [clause] is not connected to the verse that follows it.
Metzudat David
"For I have uncovered." However, it was indeed so, for I revealed the place of His hiding.
"I have revealed," etc. This is a repetition of the matter in different words.
"And he cannot hide." He was not able to hide himself, and behold, his offspring is plundered, etc., and none of them remains.
Metzudat Zion
"I have bared" [חשפתי] – the matter is one of exposure/revelation, similar to "strip off the train" [חשפי שובל] (Isaiah 47:2).
ונחבה. From the language of "מחבואה" (hiding place) and "מסתור" (shelter):
Leave your fatherless children, I will rear them, And let your widows trust in Me.
verse value 1747
Insights
Verse structure: 7 words, 33 letters. The shortest word is "I" (אֲנִ֣י, 3 letters) and the longest is "widowhood" (וְאַלְמְנוֹתֶ֖יךָ, 9 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "leave" (עׇזְבָ֥ה), "your·orphans" (יְתֹמֶ֖יךָ), "brother" (אֲחַיֶּ֑ה). 6 unique roots are used. Frequent roots: "upon·me" (root על, 276x in Jeremiah); "I" (root אני, 52x in Jeremiah); "leave" (root עזב, 24x in Jeremiah). The etnachta (major mid-verse pause) falls on 'brother', dividing the verse into phrases of 4 and 3 words. Full calculation: עׇזְבָ֥ה [leave] (84) + יְתֹמֶ֖יךָ [your·orphans] (480) + אֲנִ֣י [I] (61) + אֲחַיֶּ֑ה [brother] (24) + וְאַלְמְנוֹתֶ֖יךָ [widowhood] (563) + עָלַ֥י [upon·me] (110) + תִּבְטָֽחוּ [let·them·trust] (425) = 1747.
Rashi
“Leave your orphans [with Me].” [Meaning:] the ones you orphaned from Israel.
Radak
"Abandoned." This means that after his offspring, his brothers, and his neighbors have been plundered, there is no one who will say to the slain, "Leave your orphans, I will sustain [them]." In other words, if you fall slain, do not worry about those who remain after you, for I will sustain them. [But in fact] there is no one who will say this to them, for they will all die; there will be no remnant for them, as it is said in the prophecy of Obadiah, "There shall be no remnant for the house of Esau."
"Leave." An imperative, like "azov." Behold, we have explained the verse as connected to the one above it. And the Targum [renders]: "You, house of Israel, do not abandon your orphans - I will sustain [them]; and your widows shall trust in My word." And it says "tivtechu" [in the masculine plural] - this is despite referring to females. Likewise, "venikrevu atzamot" [the bones drew near] - since it already has one sign of femininity, one suffices. And likewise, from a nation, "ya'amodnah ve-yisharnah ha-parot" [they shall stand, and the cows went straight] - with one sign of femininity alone.
Metzudat David
“Abandon your orphans.” This refers back to the word “and he is not” stated in the preceding verse, to say that none of them remains to say: “In the face of the slain—if you are killed, abandon your orphans and do not concern yourself with them, for I will revive them, to provide their sufficient sustenance, and your widows shall trust in Me to supply their needs.” For there will remain no one to say so.
Malbim
“Your orphans have been forsaken, I will make them live.” Thus: “Is it that your orphans, whom you have forsaken (and you went from your land and left them without guardians against the enemy) — shall I make them live?” And: “Your widows (whom you yourself have forsaken) — should you trust in Me?”
For thus says Hashem: Behold, they to whom it pertained not to drink of the cup shall assuredly drink; and are you he that shall altogether go unpunished? you shall not go unpunished, but you shall surely drink.
verse value 7622
Insights
Verse structure: 19 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "that·nothing" (אֲשֶׁר־אֵ֨ין, 6 letters). Words sharing gematria 555: you·shall·be·freed, you·will·go·unpunished. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "that·nothing" (אֲשֶׁר־אֵ֨ין), "their·judgment" (מִשְׁפָּטָ֜ם), "the·cup" (הַכּוֹס֙). The root שתה appears 5 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "that·nothing" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'you·shall·be·freed', dividing the verse into phrases of 14 and 5 words.
Rashi
"Who do not have the right to drink." This means that they were not his brothers, and if they had harmed him, they did not have the death penalty as you do.
Radak
For thus says the Lord: Behold, those whose judgment is not to drink the cup shall drink it; they shall surely drink. This means that it is not their proper due, for the punishment is not incumbent upon them as it is incumbent upon you, because Israel is your brother. For all the nations were punished for the evil they did to Israel. And Edom, who was a brother to Israel, should not have done him evil, but rather should have helped him as much as he could. And so it says in the prophecy of Obadiah: “Shame shall cover you because of the violence against your brother Jacob, and you shall be cut off forever.” Therefore, the judgment of Edom is to drink the cup of wrath more than the other nations.
Metzudat David
"Behold, those whose judgment is not..." etc. This means: the other nations who did evil with her, their judgment is not so severe as to drink the cup of reeling, since they have no kinship with her; the calamity is comparable to drinking a cup of wine of reeling, which stupefies the heart and confuses the mind.
"They shall drink, they shall drink." And nevertheless, they drank that cup.
"And you are the one." Whose sentence it is to drink it, for are you not a brother to Jacob? And yet you did evil to him. And is it right that you should go unpunished from drinking the cup? Behold, you shall not go unpunished, for you shall drink it.
Malbim
For thus says the Lord: "You have no reason to trust in Me to keep them alive." For behold, the nations whose judgment was not to drink the cup—that is, those who were not obligated by the judgment to face destruction—nevertheless, they will drink, they will drink. For once the rod of the Lord's anger has gone forth to stir up the kingdoms, He will not distinguish between them, and He will destroy everything. And you—meaning, on the contrary, you are the one who caused all this. Because of your sin, the destroyer went forth. And if so, how can you be cleared? This is indeed something that is impossible. He adds further: "You will not be cleared, for you will drink." You, who are obligated according to the judgment to drink the cup, will be worse off than all the nations. For they, after they have drunk the cup, will be cleansed of their sins. But you, even though you will drink, nevertheless, you will not be cleared.
For I have sworn by Myself, says Hashem, that Bozrah shall become an astonishment, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes.
verse value 4490
Insights
Verse structure: 14 words, 69 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֔ה, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "for·waste" (כִּֽי־לְשַׁמָּ֧ה), "Bozrah" (בׇצְרָ֑ה), "and·all·her·cities" (וְכׇל־עָרֶ֥יהָ). The root חרב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "it·will·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Bozrah', dividing the verse into phrases of 10 and 4 words. Full calculation: כִּ֣י [for] (30) + בִ֤י [by·Myself] (12) + נִשְׁבַּ֙עְתִּי֙ [I·swore] (832) + נְאֻם־יְהֹוָ֔ה [says·Hashem] (117) + כִּֽי־לְשַׁמָּ֧ה [for·waste] (405) + לְחֶרְפָּ֛ה [for·a·reproach] (323) + לְחֹ֥רֶב [for·a·waste] (240) + וְלִקְלָלָ֖ה [and·to·curse] (201) + תִּהְיֶ֣ה [it·will·be] (420) + בׇצְרָ֑ה [Bozrah] (297) + וְכׇל־עָרֶ֥יהָ [and·all·her·cities] (341) + תִהְיֶ֖ינָה [they·will·be] (480) + לְחׇרְב֥וֹת [for·desolations·of] (646) + עוֹלָֽם [ever] (146) = 4490.
Rashi
"For a reproach." And Bozrah shall be a curse — Bozrah is not [one] of the cities of Moab; rather, because of the matter stated, "Yovav son of Zerach was from Bozrah" (Genesis 36:33), she is stricken together with it [Edom].
Radak
"For," "Bozrah." It is a royal city in Edom.
Metzudat David
"For it shall be for desolation, etc." This means: There will yet come a time in the end of days when the fortified city of Moab, which is a great metropolis, etc., will become a desolation.
“to shame.” All will shame her:
To desolation. This means: lacking all good.
And regarding the curse: They would hang the curse upon her, saying that he should be cursed like her.
"And all its cities." The cities that are under its jurisdiction:
Metzudat Zion
"Lishammah" [לשמה] – [same as] "lishmamah" [לשממה], a desolation.
"To ruin" [לחורב] – the matter is one of dryness, as in "the waters dried up" [חרבו המים] (Genesis 8).
Malbim
"As I have sworn by Myself, that for a desolation, for a reproach, etc., Bozrah shall become"—she being the royal city of Edom. For there will yet come a day in the end of days when Edom will be destroyed a second time, and then it will become a desolation and ruin forever, as prophesied by Isaiah (chapter 34), in such a way that it shall never be cleared [of its ruin] forever; and 'all its cities' refers to all the cities of the kingdom.
I have heard a message from Hashem, And an ambassador is sent among the nations: ‘Gather yourselves together, and come against her, And rise up to the battle.’
verse value 3463
Insights
Verse structure: 12 words, 55 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 "gather·yourselves" (הִֽתְקַבְּצוּ֙, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·envoy·of" (וְצִ֖יר), "sent" (שָׁל֑וּחַ), "gather·yourselves" (הִֽתְקַבְּצוּ֙). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "on" (root על, 276x in Jeremiah); "and·come" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'sent', dividing the verse into phrases of 7 and 5 words. Full calculation: שְׁמוּעָ֤ה [report] (421) + שָׁמַ֙עְתִּי֙ [I·heard] (820) + מֵאֵ֣ת [from] (441) + יְהֹוָ֔ה [Hashem] (26) + וְצִ֖יר [and·envoy·of] (306) + בַּגּוֹיִ֣ם [among·the·nations] (61) + שָׁל֑וּחַ [sent] (344) + הִֽתְקַבְּצוּ֙ [gather·yourselves] (603) + וּבֹ֣אוּ [and·come] (15) + עָלֶ֔יהָ [on] (115) + וְק֖וּמוּ [and·arise] (158) + לַמִּלְחָמָֽה [to·the·battle] (153) = 3463.
Radak
"Shemua" (a report). The prophet says: "A report I have heard from the Lord, and an envoy is sent among the nations" — as if a messenger were sent among the nations, that they might assemble for war against Bozrah and her cities.
Metzudat David
"And a messenger is sent among the nations." This means that the news is what is sent as a messenger among the non-Jews, from one to another, saying: "Assemble and come against her for war."
Metzudat Zion
And "tzir." The matter of a messenger is like that of a "tzir" (a reliable envoy), as it is written: "A faithful envoy" (Proverbs 25:13).
"And arise." This is a term denoting urging, and similarly, "Arise, go" (Joshua 1:2).
Malbim
“Tidings”: Now the prophecy concerning the future begins: “Behold, I have heard tidings from the Lord in prophecy,” and He also showed me that a courier among the nations is sent, meaning that in the future all the nations will send couriers and envoys to assemble for war against Edom. For in the end of days, the people of Edom will be exceedingly great and numerous, to the extent that all the nations will need to gather together to wage war against the Kingdom of Rome, which encompasses the people of Edom.
For, behold, I make you small among the nations, And despised among men.
verse value 1262
Insights
Verse structure: 6 words, 26 letters. The shortest word is "young" (קָטֹ֛ן, 3 letters) and the longest is "for·behold" (כִּֽי־הִנֵּ֥ה, 5 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "for·behold" (כִּֽי־הִנֵּ֥ה), "young" (קָטֹ֛ן), "despised" (בָּז֖וּי). 6 unique roots are used. Frequent roots: "for·behold" (root כי, 318x in Jeremiah); "I·have·made·you" (root נתן, 141x in Jeremiah); "among·the·nations" (root גוי, 81x in Jeremiah). The etnachta (major mid-verse pause) falls on 'among·the·nations', dividing the verse into phrases of 4 and 2 words. Full calculation: כִּֽי־הִנֵּ֥ה [for·behold] (90) + קָטֹ֛ן [young] (159) + נְתַתִּ֖יךָ [I·have·made·you] (880) + בַּגּוֹיִ֑ם [among·the·nations] (61) + בָּז֖וּי [despised] (25) + בָּאָדָֽם [in·the·man] (47) = 1262.
Rashi
"I have made you small." This means that there was no king who was the son of a king among them; for it was not the custom of Rome to appoint a king who was the son of a king.
Radak
"For behold [I have made you small]." Edom was few in number, or also, their land is not expansive. So explained the sage Rabbi Abraham ibn Ezra. And the correct [view] is that the meaning of "small" is lowly and despised, as in "I am unworthy of all the kindnesses" (Genesis 32:10).
"I have made/given you." Like "I will give you" — for the other nations will not concern themselves with you if you perish. And Jonathan likewise translated "small" as "weak."
Metzudat David
"I have made you small." At the beginning of your dwelling in the land of Seir, behold, then I was small among the nations and despised among mankind, for it was a lowly kingdom.
Malbim
For behold, in light of this, it is astonishing: why would all the nations need to assemble against this? Were you not exceedingly small among the nations? And likewise, how did they even consider it in their hearts to wage war against you, since you were despised among men? Who exalted you to honor and greatness among the people, such that they would all need to gather against you?
Your terribleness has deceived you, Even the pride of your heart, O you that dwell in the clefts of the rock, That hold the height of the hill; Though you should make your nest as high as the eagle, I will bring you down from thence, says Hashem.
verse value 5534
Insights
Verse structure: 17 words, 75 letters. The shortest word is "you" (אֹתָךְ֙, 3 letters) and the longest is "though·you·make·high" (כִּֽי־תַגְבִּ֤יהַּ, 7 letters). Words sharing gematria 380: dweller·of, from·there. 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "your·terror" (תִּֽפְלַצְתְּךָ֞), "deceived" (הִשִּׁ֤יא), "dweller·of" (שֹֽׁכְנִי֙). 16 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "from·there" (root שם, 122x in Jeremiah); "your·heart" (root לב, 42x in Jeremiah). First appearance of the root זדון ("pride") in Jeremiah. The etnachta (major mid-verse pause) falls on 'hill', dividing the verse into phrases of 11 and 6 words.
Rashi
"Your horror." This is a term denoting alarm, for you were hastening and alarmed to arouse your enmity toward your brother. And some render it [in the vernacular] with a term meaning 'trembling,' and some render it with a term meaning 'a dreadful image.'
"It seduced you." To harm them:
Shokhnei. Shokhen:
Tofeshi. Like tofesh, and the yod is superfluous in it:
Radak
"Your horror." Some explain [it] as idolatry, as in "which she made an idol for Asherah" (1 Kings 15:13). Or perhaps its meaning is from "trembling," as in "horror has overwhelmed me" (Isaiah 21:4), which connotes terror and trembling. He said: your terror, which had been cast upon your neighbors, because you were successful — that dread seduced you. And likewise, "the arrogance of your heart" seduced you, causing you to open your mouth wide and to act wickedly even toward your brother Jacob. And Jonathan rendered it: "your foolishness has led you astray" [טפשותך אטעיאת יתך].
"Those who dwell in the clefts of the rock." Like "shokhen" (dweller), with an added yod. And similarly, "tofsei merom giv'ah" [you who seize the height of the hill], and likewise, "chotzvei marom kivro" [those who hew out his grave on high], and others like them. And the meaning of "b'chagvei" is from "chug ha'aretz" (the circuit of the earth) — "chagah" and "chug" are one and the same matter, namely, around the rock, meaning the top of the rock, which is the tower built upon it. And he said this regarding Mount Seir. And the Targum: "That you resemble an eagle that dwells in the cleft of the rock."
"When you lift up like an eagle." Explanation: "Lift up" refers to the place of your dwelling, like an eagle, which flies higher than all other birds.
Metzudat David
"Your horrible nature." It is as though it says: “Behold, now that you have grown great to rule a great dominion, as you came to the fortified city, therefore your terror and dread that is cast upon all the lands incited you to bring arrogance into your heart, to boast beyond what is due.”
Shokhni. It is as if You dwell in the clefts of the rock, so that no one can approach You; and it is as if You have seized the height of a hill, meaning a hill higher than all the hills of the world. And the matter is repeated in what is stated:
"When you soar like an eagle" — but if you soar to dwell like an eagle that makes its nest in a high place, from there I will bring you down to the ground, and you will be delivered into the hand of the enemy.
Metzudat Zion
"Your terror." The meaning is fear and trembling, as in "horror terrified me" (Isaiah 21:4).
"He has enticed [you]" [השיא] – the matter is one of enticement, like [the serpent's words], "The serpent enticed me" (Genesis 3:13).
Shokh'ni [שוכני]. The yod is superfluous, and likewise in "tofsi" [תופשי].
"Upon the clefts of the rock." The matter of a "cleft" (baku'a) and a "groove" (charets), and similarly, "My dove is in the clefts of the rock" (Song of Songs 2:14):
Kanecha. From the word "ken" (nest), and it is the dwelling place of birds.
Malbim
"Your terror" – he answers this: the terror, which is the image of your idol, deceived you into thinking yourself of lofty rank; and also "the pride of your heart," which is that you deny with arrogance the fundamental principles of faith, until you [say,] "I dwell in the clefts of the rock." Your place is fortified, either on account of its strength, since it is in the clefts of the rock, or on account of the height of its location, for you occupy the height of a hill. And it is impossible to defeat you on account of the height of the place and its strength. However, I say to you: though you raise your nest like the eagle — meaning that in the end of days you will raise your nest like an eagle — this will be so that from there I will bring you down, says the Lord. For if I were to cast you down from a low place, the fall would not be so great. Therefore, I will raise you up upon the heights of the clouds, so that I may cast you from a high roof into a deep pit, that your downfall may be greater. And then, in the days of the Messiah, when I bring you down (17-18), "Edom shall be a desolation," for from then on it shall be a desolation forever, like the overthrow of Sodom, etc., as Isaiah prophesied (chapter 34):
And Edom shall become an astonishment; Every one that passes by it Shall be astonished and shall hiss at all the plagues thereof.
verse value 2876
Insights
Verse structure: 9 words, 39 letters. The shortest word is "all" (כֹּ֚ל, 2 letters) and the longest is "upon·all·her·wounds" (עַל־כׇּל־מַכּוֹתֶֽהָ, 9 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·all·her·wounds" (עַל־כׇּל־מַכּוֹתֶֽהָ). 9 unique roots are used. Frequent roots: "on" (root על, 276x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah); "all" (root כל, 167x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·astonishment', dividing the verse into phrases of 3 and 6 words. Full calculation: וְהָיְתָ֥ה [and·it·shall·be] (426) + אֱד֖וֹם [Edom] (51) + לְשַׁמָּ֑ה [to·astonishment] (375) + כֹּ֚ל [all] (50) + עֹבֵ֣ר [crossing] (272) + עָלֶ֔יהָ [on] (115) + יִשֹּׁ֥ם [will·be·astonished] (350) + וְיִשְׁרֹ֖ק [and·will·hiss] (616) + עַל־כׇּל־מַכּוֹתֶֽהָ [upon·all·her·wounds] (621) = 2876.
Metzudat David
Yishom. Let him marvel at the magnitude of its destruction:
"And he shall whistle." It is the custom of people to whistle when they see something important that has been destroyed.
Metzudat Zion
"Yashom." The matter is one of astonishment/consternation.
And he shall whistle. It is the sound heard when the lips are gathered together, as it is said: "And its inhabitants shall be a hissing" (Micah 7).
As in the overthrow of Sodom and Gomorrah And the neighbour cities thereof, says Hashem, No man shall abide there, Neither shall any son of man dwell therein.
verse value 3002
Insights
Verse structure: 12 words, 51 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָׁם֙, 2 letters) and the longest is "and·not·will·dwell" (וְלֹא־יָג֥וּר, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "Sodom" (סְדֹ֧ם), "Gomorrah" (וַעֲמֹרָ֛ה), "and·her·neighbors" (וּשְׁכֵנֶ֖יהָ). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "man" (root איש, 153x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 6 words. Full calculation: כְּֽמַהְפֵּכַ֞ת [overthrow] (565) + סְדֹ֧ם [Sodom] (104) + וַעֲמֹרָ֛ה [Gomorrah] (321) + וּשְׁכֵנֶ֖יהָ [and·her·neighbors] (391) + אָמַ֣ר [said] (241) + יְהֹוָ֑ה [Hashem] (26) + לֹא־יֵשֵׁ֥ב [not·shall·dwell] (343) + שָׁם֙ [there] (340) + אִ֔ישׁ [man] (311) + וְלֹא־יָג֥וּר [and·not·will·dwell] (256) + בָּ֖הּ [in·her] (7) + בֶּן־אָדָֽם [son·of·man] (97) = 3002.
Metzudat David
“Like the overthrow, etc.”: “The Lord said.” This means that the Lord said that it would be like the overthrow of Sodom, etc.
"And he shall not sojourn." He shall not reside, even on a temporary basis.
Metzudat Zion
Like an overturning. The matter of the destruction and the reversal from good to bad:
He shall dwell. The matter of dwelling:
Behold, he shall come up like a lion From the thickets of the Jordan Against the strong habitation; For I will suddenly make him run away from it, And whoso is chosen, him will I appoint over it; For who is like Me? and who will appoint Me a time? And who is that shepherd that will stand before Me?
verse value 4221
Insights
Verse structure: 24 words, 102 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "for·suddenly" (כִּֽי־אַרְגִּ֤יעָה, 8 letters). Words sharing gematria 56: and·who, and·who. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "for·suddenly" (כִּֽי־אַרְגִּ֤יעָה), "I·will·drive·him·away" (אֲרִיצֶ֙נּוּ֙), "will·appoint·Me" (יֹעִידֶ֔נִּי). The root מי appears 3 times in this verse. 22 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "for" (root כי, 318x in Jeremiah); "to·his·pasture" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'I·will·punish', dividing the verse into phrases of 14 and 10 words.
Rashi
"As a lion ascends from the thicket of the Jordan" — that is a place of lions, as the Targum of Jonathan renders it; "so shall the enemy ascend to the secure pasture."
Aragia. I will bring the moment near:
"I will hasten him away from it." Suddenly and successfully he will destroy it, and he will return in a brief moment to his place. And I say that "aritzenu me'aleha" means "above it" — that he would overpower it and be dominant over it; and likewise "above the firmament"; and likewise "above him" (Isaiah 6); and likewise "above his garments" (1 Samuel 12).
"And who is chosen." That is the one whom I have chosen to wreak My vengeance upon her — him I will appoint [over her].
And who will summon me to war, to fight against me?
Shepherd. King:
Radak
"Behold, like a lion." Explanation: as per its Targum: "Behold, a king with his armies will go up against them like a lion that ascends from the height of the Jordan, and will become a fold of shepherds." This means that it will be easily subdued before him, like a shepherds' fold. The Targum translates "pasture" [naveh] as "fold" [dir], as it is written, "dwellings, cisterns of shepherds." And the explanation of "Eitan" is that the place which is now called "Eitan" will become like a shepherds' pasture. This verse is also spoken in the prophecy concerning Babylon. And it is possible to interpret the verse as follows: The destroyer of Edom will ascend like a lion, without fear, and will ascend from the pride of the Jordan — that is, he will ascend and grow strong, just as the waters grow strong when the Jordan is in its flood, overflowing all its banks. The Jordan is mentioned because it is in the Land of Israel, and from the pride of the Land of Israel will come evil upon them, as it says in the prophecy of Obadiah: "And saviors shall ascend Mount Zion to judge the mountain of Esau."
"To a strong pasture." "El naveh" [to the pasture] means a place [that is] "eitan" [enduring, strong], and it is Mount Seir.
"For in a moment I will drive him away from it." That is to say: when I give quiet and calm to Israel, I will drive him [Edom] out from the land of Edom, where he [Israel] is there in exile.
"And whom shall I choose to entrust?"—Anyone who is chosen for war, I will entrust and appoint him over the land of Edom.
"For who is like Me?" That is to say, who is like Me, that he would stand against Me?
And who will appoint me. Who will grant me a time and appointed date for battle:
"And who is this shepherd?" And who is this king in Edom who will stand before me? [In] "yo'ideni," the nun has a dagesh. And he stated this very same matter in the prophecy concerning the king of Babylon, because their punishment is great, since they did evil to Israel. And this proves the interpretation he gave for [that] verse — that it alludes to the greatness of Israel and their salvation, for then will be the destruction of Edom. The Targum [understands] "ki argi'ah" as from "one moment" [רגע], and so he translated: "For at the time that I bring [judgment] upon her and appoint rulers over her — for who is like me, and who will summon me? And there is no king who has strength before me." And in the book Mikhlol, in the section of roots [Sefer HaShorashim], I explained that "argi'ah" is from [the same root as] "rogea ha-yam" [who stirs up the sea] and "uri raga'" [my skin is broken/split, Job 7:5], whose meaning is breaking and cutting off — that is to say, I will cut them off and exile them from their land.
Metzudat David
Like a lion shall he ascend. The enemy coming against her shall ascend with great strength, just as the lion ascends from the jungle of the Jordan—from his lair—to the strong den, that is to say, to the fortified dwelling of the shepherd, who is strong in flesh, for this is his strength and his good.
"When I have quieted them down": When I shall silence and quiet them, I will drive them out from the land of Edom, and they shall go their way.
And who is the chosen one? And him whom I choose, I will command concerning her to destroy her.
For who is like Me? Who can protest against My hand:
"And who will appoint against me?"—Who will fix a set time to engage me in battle:
"And who is this shepherd?" Who is the shepherd who will stand before Me to save his flock from My hand? That is to say, who is he who will save his people from My hand? And the matter is repeated in what is stated:
Metzudat Zion
“From pride.” The meaning is height and loftiness; that is to say, the choice plain adjacent to the Jordan, where the place of the lions was. And so it is stated, “And how will you fare in the pride of the Jordan?” (above, 12:5).
“Naveh.” The meaning is a dwelling place, as in “an abandoned dwelling [naveh meshulach]” (Isaiah 27:10).
Aitan. The meaning is strength, as in “Your dwelling place is secure” (Numbers 24:21). Argeiah. From the word for calmness and tranquility; similarly, “in order to calm” (below, 50).
“Aritzenu” [I will hasten him]. From the term denoting running and swiftness of gait.
“I will visit.” I will command, as it is written: “And He commanded me” (Ezra 1:2).
יועידני. Its meaning is "a fixed time," like "And if I seek judgment, who will appoint me?" (Job 9:19).
Malbim
"Behold, like a lion" – this teaches that in the future, [the enemy] will ascend like a lion from the pride of the Jordan to the enduring pasture. The verse employs a metaphor, depicting the royal city of Edom as a sheepfold, and a predatory lion will come upon the sheepfold from the pride of the Jordan, for that is where the mighty lions are. The underlying reality is that a strong king will come upon her to subdue her, for "in a moment I will chase him away from it." It further informs us that the Lord will hasten the lion to depart quickly from the pasture; this means that after he has attacked her, he will return to his place for a short time. But afterward, "And whom shall I appoint over her?" – the Lord will return and appoint over this pasture every "chosen one," meaning all the selected warriors, who will all gather against her for war, as it is stated, "and an envoy is sent out among the nations," etc. "For who is like me?" – meaning, after I have appointed against them the chosen warriors of the nations for war, it is impossible for anyone to rescue her from My hand, for it is impossible that a man will be found to contend their cause and save them, for "who is like Me to stand against Me?" And it is impossible that they will bring Me to trial before the judges of the earth, for "who will summon Me and arrange a trial for Me?" And it is impossible that the shepherd of the flock himself will save his flock, for "who is this shepherd who will stand before Me?"
Therefore hear you the counsel of Hashem, That He has taken against Edom; And His purposes, that He has purposed against the inhabitants of Teman: Surely the least of the flock shall drag them away, Surely their habitation shall be appalled at them.
verse value 5715
Insights
Verse structure: 19 words, 88 letters. The shortest word is "therefore" (לָכֵ֞ן, 3 letters) and the longest is "and·his·thoughts" (וּמַ֨חְשְׁבוֹתָ֔יו, 9 letters). Words sharing gematria 501: that, that. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·Edom" (אֶל־אֱד֔וֹם), "south" (תֵימָ֑ן), "their·pasture" (נְוֵהֶֽם). The root אשר appears 2 times in this verse. 15 unique roots are used. Frequent roots: "the·counsel·of·Hashem" (root יהוה, 725x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "to·Edom" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'south', dividing the verse into phrases of 11 and 8 words.
Rashi
"If not." An expression meaning "be-emet" ("in truth").
"They shall drag them." They shall drag them along:
“The young of the flock.” The despised of the nations; and our Sages interpreted this as referring to Persia, which is the youngest among the sons of Japheth.
“Yashim.” A term denoting desolation:
Radak
Therefore, "to Edom." Just as it says "upon Edom," so too "to the inhabitants of Teman," and similarly there are many such instances.
"If not. The matter of an oath: And thus the Lord of Hosts swore, saying: 'If not, as I have imagined, so shall it be.'"
"Yisachavom." Like [the phrase] "dragged and cast out" (as in Jeremiah 22:19), meaning they will trample them and drag them.
“The young ones of the flock.” These are Israel, who until now were young and weak in comparison to the nations. And it also says “the young ones” in contrast to Edom, for Esau was the elder; and likewise it is stated, “The elder shall serve the younger.” And in the midrash: “The young ones of the flock” — these are the grandsons of Rachel, to teach you that Esau falls only by the hand of Rachel’s offspring. Joseph and Benjamin were the younger ones of the tribes. And Jonathan [ben Uzziel] rendered it in the Targum: “Surely the mighty men of the people shall drag them away and slay them.”
"If He does not place upon them." God, blessed be He, will place their pasture upon them, meaning that He will make their houses a desolation together with them.
Metzudat David
"Therefore" – since there is no one who can thwart His hand and His counsel shall stand, therefore, "hear the counsel of Hashem," etc.
"Those who dwell in Teman": This means that the source of their quarrying is from the south of the Land of Israel.
If not. This is a matter of an oath, like “If not, many houses” (Isaiah 5:9). And it means that the decree is by an oath that the young of the flock will drag them from their land, and it is Persia, which is the youngest among the sons of Japheth. And so our Sages of blessed memory said: It is destined, etc., that it will fall into the hands of Persia (Yoma 10).
"If he does not place." By oath, that he will make their pasture a desolation over them, meaning: before them, against their will.
Metzudat Zion
"Yisachavom" – The meaning is dragging and pulling along the ground, like "sachov" and "ve-hashlech" (above, 22). Tze'irei – The meaning is smallness.
"ישום" – the word is derived from "שממה" (desolation).
Nohem. The word is derived from the terms "noh" and "madur," meaning a dwelling place or abode.
Malbim
Therefore, hear the counsel of the Lord, which He has counseled against Edom. The counsel with the Lord is the ultimate end desired by Him, and the thoughts are the means by which He plans to achieve the desired end. And against Edom He has decreed His judgment to attain the desired end, and concerning the land of Teman, which is under the dominion of Edom, He will return the means to the end. If not, the lions that He has prepared against them will drag them away and carry them off. And He explains: "Whom?" The young of the flock of the enduring pasture. That is to say, the people of Edom. And afterward, if He does not place their pasture upon them, the pasture will become desolate, and it will not be fit for a sheepfold at all. That is to say, their cities will be desolate.
The earth quakes at the noise of their fall; There is a cry, the noise whereof is heard in the Red Sea. .
verse value 2311
Insights
Verse structure: 8 words, 34 letters. The shortest word is "from·the·voice·of" (מִקּ֣וֹל, 4 letters) and the longest is "in·the·Red·Sea" (בְּיַם־ס֖וּף, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "their·falling" (נִפְלָ֔ם), "in·the·Red·Sea" (בְּיַם־ס֖וּף). The root קול appears 2 times in this verse. 7 unique roots are used. Frequent roots: "earth" (root ארץ, 245x in Jeremiah); "is·heard" (root שמע, 184x in Jeremiah); "from·the·voice·of" (root קול, 81x in Jeremiah). The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 4 and 4 words. Full calculation: מִקּ֣וֹל [from·the·voice·of] (176) + נִפְלָ֔ם [their·falling] (200) + רָעֲשָׁ֖ה [quaked] (575) + הָאָ֑רֶץ [earth] (296) + צְעָקָ֕ה [cry] (265) + בְּיַם־ס֖וּף [in·the·Red·Sea] (198) + נִשְׁמַ֥ע [is·heard] (460) + קוֹלָֽהּ [her·voice] (141) = 2311.
Radak
“From the sound of their fall.” Just as when one falls from a high place to a low one, the sound of his falling is heard, so too Edom, due to their excessive height and arrogance, when their downfall comes, it will be heard from afar, as if the earth trembled.
"A cry." It shall be heard from them, until their voice is heard even at the Sea of Reeds, and all this is for the sake of hyperbole and exaggeration. And he mentions the Sea of Reeds because it is opposite the land of Edom; and even though there is a great desert there, the sound of the land of Edom was heard on the day of their downfall.
Metzudat David
“From the sound of their falling.” From the news of the sound of their downfall, the earth will tremble, because he will fear that what happened to them will happen to him.
Tze'akah. This means that a great cry will be heard in the world:
"By the Sea of Reeds." Her voice shall be heard at the Sea of Reeds, which is distant from her yet adjacent to the land that is the source of her origin. This is a matter of rhetorical expression, to say that the sound of her cry shall go back to its original place.
Malbim
"At the sound of their fall, the earth quaked." And a great cry was heard at the Sea of Reeds. This cry had already been heard at the Sea of Reeds when the Israelites crossed the sea, when the Egyptians were drowned in the sea and cried out a great and bitter cry.
Behold, he shall come up and swoop down as the vulture, And spread out his wings against Bozrah; And the heart of the mighty men of Edom at that day Shall be as the heart of a woman in her pangs.
verse value 3028
Insights
Verse structure: 16 words, 65 letters. Notable word values: "and·will·fly·fast" (וְיִדְאֶ֔ה) = 26, the value of the divine name Hashem. The shortest word is "heart·of" (לֵ֞ב, 2 letters) and the longest is "upon·Bozrah" (עַל־בׇּצְרָ֑ה, 6 letters). Words sharing gematria 26: and·will·fly·fast, and·it·shall·be. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·will·fly·fast" (וְיִדְאֶ֔ה), "and·will·spread" (וְיִפְרֹ֥שׂ), "upon·Bozrah" (עַל־בׇּצְרָ֑ה). The root לב appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 250x in Jeremiah); "in·the·day" (root יום, 133x in Jeremiah); "they" (root הן, 130x in Jeremiah). The etnachta (major mid-verse pause) falls on 'upon·Bozrah', dividing the verse into phrases of 7 and 9 words.
Radak
Behold, "and he shall swoop." [That is,] he shall fly; and so also, "as the eagle swoops."
"Like the heart of a woman in distress." Explained above.
Metzudat David
“Behold, as an eagle.” The enemy will ascend like an eagle, fly, and spread his wings to come upon the fortified city, which is a great metropolis, etc. This means: swiftly and quickly will he come, like an eagle in flight.
"Like the heart of a woman in distress." Like the heart of a woman when she is in distress, for then her heart is broken exceedingly.
Metzudat Zion
vayida. The meaning is fluttering and soaring, and similarly, "as an eagle soars" (above, 48).
Metsarah. From the terms tsar and lachatz, meaning to constrict and to press:
Malbim
Behold, now he explains who is the "enduring pasture" that he mentioned, namely that it is Bozrah, the head of the kingdom of Edom. To it the enemy will ascend and swoop down like an eagle with great speed, and spread his wings over Bozrah to destroy it. Then the heart of the mighty men of Edom will be like the heart of a woman in childbirth, and they will likewise be weak and feeble in strength. And Abarbanel has explained in his books with clear proofs that Rome is the city of Bozrah mentioned in the Prophets, and their allies and those of their faith are Edom, concerning whom the seers prophesied, that they will fight in the end of days with the children of Ishmael, and this is the war of Gog and Magog that Ezekiel prophesied, as I explained there. And after that, Bozrah will be destroyed, and all its helpers and those who joined its religion, covenant, and faith will fall.
Of Damascus. Hamath is ashamed, and Arpad; For they have heard evil tidings, they are melted away; There is trouble in the sea; It cannot be quiet.
verse value 3337
Insights
Verse structure: 13 words, 51 letters. Notable word values: "anxiety" (דְּאָגָ֔ה) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "for·tidings" (כִּֽי־שְׁמֻעָ֥ה, 6 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "of·Damascus" (לְדַמֶּ֗שֶׂק), "and·Arpad" (וְאַרְפָּ֔ד), "for·tidings" (כִּֽי־שְׁמֻעָ֥ה). The root שמע appears 2 times in this verse. 12 unique roots are used. Frequent roots: "not" (root לא, 307x in Jeremiah); "for·tidings" (root שמע, 184x in Jeremiah); "evil" (root רע, 90x in Jeremiah). First appearance of the root דמשק ("of·Damascus") in Jeremiah. The etnachta (major mid-verse pause) falls on 'they·melt·away', dividing the verse into phrases of 8 and 5 words. Full calculation: לְדַמֶּ֗שֶׂק [of·Damascus] (474) + בּ֤וֹשָֽׁה [put·to·shame] (313) + חֲמָת֙ [Hamath] (448) + וְאַרְפָּ֔ד [and·Arpad] (291) + כִּֽי־שְׁמֻעָ֥ה [for·tidings] (445) + רָעָ֛ה [evil] (275) + שָׁמְע֖וּ [they·heard] (416) + נָמֹ֑גוּ [they·melt·away] (99) + בַּיָּ֣ם [in·the·sea] (52) + דְּאָגָ֔ה [anxiety] (13) + הַשְׁקֵ֖ט [be-quiet] (414) + לֹ֥א [not] (31) + יוּכָֽל [he·is·able] (66) = 3337.
Rashi
"Hamath and Arpad are ashamed." [These are] the cities of Aram; because they heard a bad report concerning Damascus, which is the head of Aram, as it is stated, "For the head of Aram is Damascus" (Isaiah 7:8), therefore they melted away.
“Yam de’agah.” Her anxiety is like the anxiety of the sea, which cannot be still. Every instance of the word “de’agah” (anxiety) is in the sense of fear.
Radak
"Damascus": Like one who is in the sea, with anxiety and fear, and cannot calm his heart from anxiety and fear, so shall be the inhabitants of Damascus and its cities.
Metzudat David
To Damascus. This means: This is the prophecy concerning Damascus.
"Hamath and Arpad are ashamed." This means: each of you is ashamed.
"An evil report." This refers to the coming of the Chaldeans.
They melted away. Their hearts melted:
"In the sea, there is anxiety." His worry is compared to the worry of one who travels on the sea, who is anxious and frightened by the rising of the waves.
“He shall not be quiet.” It is not possible for him to be quiet from his worry.
Metzudat Zion
To Damascus. It is the royal city of Aram:
Chamath and Arpad. These are the names of places in Aram:
They melted away. The matter of melting:
Malbim
“Damascus,” concerning the defeat of Damascus, the shame of Hamath and Arpad, which are kingdoms of Aram, of which Damascus was the head of their kingdom; for they heard bad news, and therefore they were melted away in the sea of sorrow. He depicts sorrow as a stormy sea from which there is no rest, for sorrow stirs up their hearts exceedingly, and their hearts are melted like water in the sea of sorrow.
Damascus is waxed feeble, she turns herself to flee, And trembling has seized on her; Anguish and pangs have taken hold of her, as of a woman in travail.
verse value 3061
Insights
Verse structure: 10 words, 47 letters. The shortest word is "trouble" (צָרָ֧ה, 3 letters) and the longest is "has·seized" (הֶחֱזִ֑יקָה, 6 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "sank" (רָפְתָ֥ה), "she·turned·herself" (הִפְנְתָ֥ה), "to·flee" (לָנ֖וּס). 10 unique roots are used. Frequent roots: "like·a·woman·in·travail" (root ילד, 25x in Jeremiah). The etnachta (major mid-verse pause) falls on 'has·seized', dividing the verse into phrases of 6 and 4 words. Full calculation: רָפְתָ֥ה [sank] (685) + דַמֶּ֛שֶׂק [Damascus] (444) + הִפְנְתָ֥ה [she·turned·herself] (540) + לָנ֖וּס [to·flee] (146) + וְרֶ֣טֶט [and·trembling] (224) + הֶחֱזִ֑יקָה [has·seized] (135) + צָרָ֧ה [trouble] (295) + וַחֲבָלִ֛ים [and·pangs] (96) + אֲחָזַ֖תָּה [has·seized·her] (421) + כַּיּוֹלֵדָֽה [like·a·woman·in·travail] (75) = 3061.
Rashi
“Raphah Damascus.” Her hands were weakened from battle.
And trembled. Shivering.
Radak
"Damascus has grown weak." That is to say, her hands grew weak to stand against her enemies, and her cities [likewise grew weak].
"And trembling has seized her." [It is] like "retet," which refers to trembling and the quaking of the limbs.
"Distress and pains have seized her, like a woman in childbirth." It is the convention of the language that when a masculine and a feminine [noun] are adjacent, the verb agrees with whichever is adjacent to it, whether first or last — for example: "And Miriam and Aaron spoke" [Numbers 12:1]; "And Queen Esther, daughter of Abihail, and Mordecai the Jew, wrote" [Esther 9:29]; "Behold, My anger and My wrath shall be poured out upon this place" [Jeremiah 7:20]; as when it is said of them, "Mordecai the Jew and Queen Esther ratified" [Esther 9:31], and the like. If so, as for what is stated here, "have seized her," in the feminine, while the adjacent word is "pains" [masculine plural] — we explain the vav of "and pains" as meaning "together with," like "and Joseph was [already] in Egypt" [Exodus 1:5], and the like. And the meaning of "distress and pains have seized her" is that "distress" is the main subject of the account; therefore the matter falls on "distress," and it is stated in the feminine.
Metzudat David
"Damascus has grown weak." Her hands were weakened from fighting, and she turned to flee from battle, and trembling and fear seized her.
"Like a woman giving birth." Like a woman giving birth, who has labor pains.
Metzudat Zion
Rafatah. The language of relaxation:
"Hifnetah" (she turned around). The meaning is of turning back and turning about:
And it quaked. The meaning of "quaking" and "trembling" is as in "The voice of the Lord causes the desert to quake" (Psalms 29:8); its Targum [Aramaic translation] is "it quakes the desert."
"Hechezikah" (it took hold). The meaning is of grasping, and "chavalim" (pangs) — the pains of childbirth:
Malbim
"Rafatah" [she has grown weak]—this explains the bad news they heard, namely that Damascus has grown weak, turning to flee, eager to flee from the enemy. However, trembling seized her until she was unable to flee, and distress and pangs seized her as of a woman in childbirth. This is because the fortress was captured and the people were slain. This is what the prophet always compares to a woman in childbirth who delivers the bones from within her full womb.
’How is the city of praise left unrepaired, The city of my joy?’
verse value 3067
Insights
Verse structure: 7 words, 29 letters. The shortest word is "how?" (אֵ֥יךְ, 3 letters) and the longest is "not·forsaken" (לֹֽא־עֻזְּבָ֖ה, 6 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "not·forsaken" (לֹֽא־עֻזְּבָ֖ה), "praise" ((תהלה)), "city" (קִרְיַ֖ת). The root תהלה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "city·of" (root עיר, 117x in Jeremiah); "not·forsaken" (root עזב, 24x in Jeremiah). The etnachta (major mid-verse pause) falls on 'praise', dividing the verse into phrases of 5 and 2 words. Full calculation: אֵ֥יךְ [how?] (31) + לֹֽא־עֻזְּבָ֖ה [not·forsaken] (115) + עִ֣יר [city·of] (280) + (תהלה) [praise] (440) + תְּהִלָּ֑ת [praise] (835) + קִרְיַ֖ת [city] (710) + מְשׂוֹשִֽׂי [my·joy] (656) = 3067.
Rashi
"How was she not forsaken?" She was not filled with earth around her wall to strengthen the wall, as it is stated, "And they reinforced Jerusalem as far as the wall" (Nehemiah 3:8). And there is another way to explain [it]: why was she not spared from this calamity, so that the calamity would not come upon her?
"Kirat Meshushai": Thus will her king mourn for her:
Radak
How did they not abandon her? How did they not abandon her from fighting against her? That is to say, one should say: Damascus, meaning its inhabitants, when the enemies came to fight against us and to take our land, how did they not abandon Damascus, which is a city of praise and a city of joy? How did they not abandon her from being destroyed? And Jonathan translated: "Thus was the praised city not forsaken," and similarly another version translates: "Thus was it not forgotten." And there are those who explain "abandoned" from the verse "and they fortified Jerusalem" [Nehemiah 3:8], referring to the matter of building and strength; that is to say, how was it not built with a strong wall so that the hand of the enemy could not rule over it?
"Praise." [In the verse] it is written "תהלה," and "תהלת" is the qere [the form read aloud]; the meaning is the same, for the letter tav often comes in place of the letter heh in many places.
Metzudat David
"How was she not abandoned?" It is as if one were to say: Although Nebuchadnezzar destroyed many places, nevertheless, how did he not spare her from destruction, since she was a city of renown, a city of joy?
Metzudat Zion
"It was abandoned." The matter of setting it aside:
Tehillah. The word is related to "hillul" (praise) and "pe'er" (splendor):
Kiryah. A city:
Mesosi. The yod is superfluous:
Malbim
How so? And concerning this bad news, they were ashamed and distressed, for they asked: How did it not leave and strengthen itself, the city of praise, which was worthy to be strengthened on account of its being renowned for its valor? And it is the city of my joy, a fortified city, full of gladness, and its people are not men of sorrow and weakness, but rather they rejoice in the face of weapons.
Therefore her young men shall fall in her broad places, And all the men of war shall be brought to silence in that day, Says Hashem of hosts.
verse value 2380
Insights
Verse structure: 12 words, 57 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֛ן, 3 letters) and the longest is "in·her·broad·places" (בִּרְחֹבֹתֶ֑יהָ, 7 letters). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·all·men·of" (root איש, 153x in Jeremiah); "in·the·day" (root יום, 133x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·her·broad·places', dividing the verse into phrases of 4 and 8 words. Full calculation: לָכֵ֛ן [therefore] (100) + יִפְּל֥וּ [they·will·fall] (126) + בַחוּרֶ֖יהָ [her·young·men] (231) + בִּרְחֹבֹתֶ֑יהָ [in·her·broad·places] (627) + וְכׇל־אַנְשֵׁ֨י [and·all·men·of] (417) + הַמִּלְחָמָ֤ה [battle] (128) + יִדַּ֙מּוּ֙ [will·be·silenced] (60) + בַּיּ֣וֹם [in·the·day] (58) + הַה֔וּא [that] (17) + נְאֻ֖ם [utterance] (91) + יְהֹוָ֥ה [Hashem] (26) + צְבָאֽוֹת [hosts] (499) = 2380.
Rashi
Therefore. The language of an oath:
They shall be silenced. They will lay waste, and it does not deviate from the language of "silence," for in every ruined city no sound is heard.
Radak
Therefore, they shall be cut off. [Meaning] they shall be destroyed; and likewise, "lest you be swept away because of their iniquity."
Metzudat David
Therefore. Because it is a city of great importance, its men will fight for it until they die, and its young men will fall in its streets, and all its warriors will be cut down, and none of them will flee, for they will fight for the sake of the city until they all die.
Metzudat Zion
"Yidammu" (they shall be cut off). The meaning is of destruction, as in: "Ar of Moab is laid waste" (Isaiah 15:1).
Malbim
Therefore, the Lord replies: her young men shall fall in her streets, not on the battlefield, and all the warriors will be silenced and cut off, and they will not prevail; and thereby I will kindle a fire in the walls of Damascus, and it will consume the palaces of Ben-Hadad, which is the royal house, and it will be burned by fire.
And I will kindle a fire in the wall of Damascus, And it shall devour the palaces of Ben-hadad.
verse value 2536
Insights
Verse structure: 7 words, 32 letters. The shortest word is "fire" (אֵ֖שׁ, 2 letters) and the longest is "palaces·of" (אַרְמְנ֥וֹת, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "in·wall·of" (בְּחוֹמַ֣ת), "son·of·Hadad" (בֶּן־הֲדָֽד). 7 unique roots are used. Frequent roots: "son·of·Hadad" (root בין, 146x in Jeremiah); "and·it·shall·consume" (root אכל, 44x in Jeremiah); "fire" (root אש, 31x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Damascus', dividing the verse into phrases of 4 and 3 words. Full calculation: וְהִצַּ֥תִּי [and·I·will·kindle] (511) + אֵ֖שׁ [fire] (301) + בְּחוֹמַ֣ת [in·wall·of] (456) + דַּמָּ֑שֶׂק [Damascus] (444) + וְאָכְלָ֖ה [and·it·shall·consume] (62) + אַרְמְנ֥וֹת [palaces·of] (697) + בֶּן־הֲדָֽד [son·of·Hadad] (65) = 2536.
Radak
And I kindled. The matter of kindling; its root is "yatzat" [יצת]; and likewise, "Why did your servants kindle?"
Ben-Hadad: This was the name of the king of Aram at the time of the destruction by Nebuchadnezzar, and Rezin was the name of the king at the time of the destruction by Sennacherib.
Metzudat David
"And I will kindle a fire." This means that by the decree of the Almighty, destruction will come upon it.
Ben-Hadad: He was the king of Aram.
Metzudat Zion
And I will kindle. The meaning is of a blazing fire and burning:
Of Kedar, and of the kingdoms of Hazor, which Nebuchadrezzar king of Babylon smote. Thus says Hashem: Arise you, go up against Kedar, And spoil the children of the east.
verse value 4829
Insights
Verse structure: 16 words, 81 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֖ה, 2 letters) and the longest is "Nebuchadrezzar" (נְבוּכַדְרֶאצַּ֣ר, 9 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "of·Kedar" (לְקֵדָ֣ר), "and·to·kingdoms·of" (וּֽלְמַמְלְכ֣וֹת), "to·Kedar" (אֶל־קֵדָ֔ר). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah). First appearance of the root חצור ("Hazor") in Jeremiah. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 11 and 5 words.
Rashi
Kedar. The inhabitants of the deserts dwell in tents; they have no wall and no city.
Radak
"To Kedar and to the kingdoms of Hazor." He said this because Nebuchadnezzar smote them; whereas he did not say so concerning the other nations, even though they were punished through his hand. For the other nations were punished by others on another occasion, as Edom, Moab, and the children of Ammon, and Aram were punished by David, King of Israel. But Kedar and the kingdoms of Hazor we have not seen that they were punished except by Nebuchadnezzar. Therefore he said, "which he smote." And it is written "Nebuchadretzur" with a vav, but read without a vav, for he was also called "Nebuchadretzur" with a cholam.
"And ravage!" A complete imperative from the Qal [light] form, and it is in the pattern of חָרְבוּ מְאֹד ("be utterly desolate," Jeremiah 2:12), מְשָׁכוּ אוֹתָם ("draw them").
"the sons of Kedem." He too was among the sons of Ishmael, like Kedar. And so it is written in the Torah: "Yetur, Naphish, and Kedemah" (Genesis 25:15). And Targum Yonatan [renders it]: "sons of the east." And it is possible that these were the sons of Kedar, who dwelled in the east.
Metzudat David
To Kedar. That is to say, concerning Kedar, etc., it says: “Thus says the Lord.”
“Arise, go up.” This is as if the Omnipresent is urging the Chaldeans, saying to them: “Arise, go up,” etc.
"Sons of the East." They are the sons of Kedar and the kingdoms of Hazor, for they dwelt in the eastern region.
Metzudat Zion
“And ravage.” The meaning is oppression and robbery.
Malbim
Concerning Kedar: They were dwellers in tents, and Nebuchadnezzar struck them. Thus says the Lord: The Lord has commanded Nebuchadnezzar and his armies to go up against Kedar and to plunder the sons of the East.
Their tents and their flocks shall they take, They shall carry away for themselves their curtains, And all their vessels, and their camels; And they shall proclaim against them a terror on every side.
verse value 2671
Insights
Verse structure: 12 words, 65 letters. The shortest word is "to·them" (לָהֶ֑ם, 3 letters) and the longest is "their·cloths" (יְרִיעוֹתֵיהֶ֧ם, 9 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "their·tents" (אׇהֳלֵיהֶ֤ם), "and·their·flocks" (וְצֹאנָם֙), "take" (יִקָּ֔חוּ). 12 unique roots are used. Frequent roots: "upon·them" (root על, 276x in Jeremiah); "to·them" (root הם, 132x in Jeremiah); "and·they·proclaimed" (root קרא, 66x in Jeremiah). First appearance of the root גמל ("and·their·camels") in Jeremiah. The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 8 and 4 words. Full calculation: אׇהֳלֵיהֶ֤ם [their·tents] (91) + וְצֹאנָם֙ [and·their·flocks] (187) + יִקָּ֔חוּ [take] (124) + יְרִיעוֹתֵיהֶ֧ם [their·cloths] (751) + וְכׇל־כְּלֵיהֶ֛ם [and·all·their·vessels] (161) + וּגְמַלֵּיהֶ֖ם [and·their·camels] (134) + יִשְׂא֣וּ [they·will·lift] (317) + לָהֶ֑ם [to·them] (75) + וְקָרְא֧וּ [and·they·proclaimed] (313) + עֲלֵיהֶ֛ם [upon·them] (155) + מָג֖וֹר [fear] (249) + מִסָּבִֽיב [from·around] (114) = 2671.
Rashi
"Magor" [terror]. Esmaiement, in the vernacular [Old French]. Another interpretation: a term denoting fear.
Radak
Their tents: Because they are tent-dwellers and owners of livestock, and so it says, "All the flocks of Kedar shall be gathered to you."
Metzudat David
Their tents. For they have no houses in which to dwell, and they are inhabitants of the wilderness, dwelling in tents.
Their curtains. The curtains of the tents, and the matter is repeated in different words:
"They shall take for themselves." They shall take for themselves:
"And they shall proclaim," etc. From all their surroundings, they will proclaim to them: "Terror!" — meaning, they will terrify them from every side.
Metzudat Zion
Their hangings. From the words "yeriah" and "vilon," [both] meaning a curtain.
They shall bear. They shall take:
Terror. A matter of fear:
Malbim
Regarding the phrase “their tents,” it means: Are they not dwellers in tents? And when they perceive that the enemy is coming, will they not move their tents to another place, as is the custom of tent-dwellers, for it is impossible for the enemy to catch them, since when they sense the enemy’s approach, they change their location? This is what the verse says: “Will not the men of the East seize their tents, their flocks, their curtains, and all their vessels?” And are not their camels the ones that will carry all their belongings from this place to another? And they will cry out against them, calling and proclaiming that terror surrounds them, and thereby they will all flee.
Flee you, flit far off, dwell deep, O you inhabitants of Hazor, says Hashem; For Nebuchadrezzar king of Babylon has taken counsel against you, And has conceived a purpose against you.
verse value 4155
Insights
Verse structure: 17 words, 81 letters. The shortest word is "flee" (נֻ֩סוּ֩, 3 letters) and the longest is "Nebuchadrezzar" (נְבוּכַדְרֶאצַּ֤ר, 9 letters). Words sharing gematria 170: upon·you, upon·you. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "that·he·determined" (כִּֽי־יָעַ֨ץ). The root על appears 3 times in this verse. 13 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "upon·you" (root על, 276x in Jeremiah); "king·of·Babylon" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 8 and 9 words.
Rashi
"For he has devised a plan against you, etc." And what is the plan? "Arise, go up against a tranquil nation."
Radak
"Flee, wander." We have already explained the matter of this verse in the prophecy concerning Edom:
Metzudat David
"Flee, wander [far]." It is as if the prophet warns them, saying to them: "Flee from your place and become wanderers to a very distant place, and dwell in hidden valleys to conceal yourselves."
Malbim
“Flee.” Based on this, the prophet will add to advise them in the name of the Lord that it is not sufficient for them to take their tents to another place; rather, “flee,” wander far, dwell deeply in a place distant from here and in a deep place, so that no one will know your location, because Nebuchadnezzar has devised a plan to fight against you, and he has also conceived a thought—namely, the schemes of how he will find you in every place to which you turn to go.
Arise, get you up against a nation that is at ease, That dwells without care, says Hashem; That have neither gates nor bars, That dwell alone.
verse value 2342
Insights
Verse structure: 12 words, 55 letters. Notable word values: "to·him" (ל֖וֹ) = 36, double chai. The shortest word is "to·him" (ל֖וֹ, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֑ה, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "quiet" (שְׁלֵ֛יו), "not·gates" (לֹא־דְלָתַ֧יִם), "and·not·bar" (וְלֹֽא־בְרִ֛יחַ). 11 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "to·nation" (root איל, 293x in Jeremiah); "dwelling" (root ישב, 147x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 7 and 5 words. Full calculation: ק֣וּמֽוּ [get·up] (152) + עֲל֗וּ [upon] (106) + אֶל־גּ֥וֹי [to·nation] (50) + שְׁלֵ֛יו [quiet] (346) + יוֹשֵׁ֥ב [dwelling] (318) + לָבֶ֖טַח [to·safety] (49) + נְאֻם־יְהֹוָ֑ה [says·Hashem] (117) + לֹא־דְלָתַ֧יִם [not·gates] (515) + וְלֹֽא־בְרִ֛יחַ [and·not·bar] (257) + ל֖וֹ [to·him] (36) + בָּדָ֥ד [alone] (10) + יִשְׁכֹּֽנוּ [they·will·settle·down] (386) = 2342.
Rashi
“Dwelling alone.” [This teaches that] those who trust in their solitude do not need to gather and dwell among a multitude of people, for they are not afraid that an enemy will come upon them.
Radak
"Arise, against a tranquil nation." Like [the word] "I was at ease" (שָׁלֵו הָיִיתִי, Job 16:12), except that this is a different pattern, with a shva under the shin, in the pattern of שְׁאָר ("remainder"), פְּאֵר ("splendor"), זְעֵיר ("small"), and it is written with a yod of continuation, as in זְעֵיר.
Metzudat David
"Arise." This means: this is the counsel and plan that he said to his people: "Arise against a nation dwelling in ease, that has no war with anyone, and therefore has no need to be guarded and wary."
"Not gates." He does not dwell in fortified cities that are secured with gates and bars.
"Dwelling alone shall they dwell." They do not dwell gathered together, but rather each one by himself, for there is no fear of an enemy before them.
Metzudat Zion
Tranquil. From the language of shalvah (tranquility):
A bolt. It is like a bar that secures doors:
“bdad.” Alone, as it is written: “He dwells alone, in safety” (Psalms 4:9).
Malbim
"Arise," He repeats His words and says to Nebuchadnezzar, "Arise, ascend against a nation at ease. You do not need to search for their location, for it is tranquil and they sit in security, nor do they contemplate fleeing at all. Furthermore, you do not need to battle their fortresses, for they have neither doors nor bars, nor do they possess fortifications. Nor should you fear that their neighbors will come to their aid, for they dwell in isolation."
And their camels shall be a booty, And the multitude of their cattle a spoil; And I will scatter to all winds them that have the corners polled; And I will bring their calamity from every side of them, says Hashem.
verse value 3246
Insights
Verse structure: 14 words, 74 letters. Notable word values: "side" (פֵאָ֑ה) = 86, equal to Elohim. The shortest word is "to·spoil" (לָבַ֗ז, 3 letters) and the longest is "and·from·all·sides·of·him" (וּמִכׇּל־עֲבָרָ֛יו, 9 letters). 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "their·camels" (גְמַלֵּיהֶ֜ם), "and·tumult·of" (וַהֲמ֤וֹן), "their·livestock" (מִקְנֵיהֶם֙). 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "and·they·shall·be" (root היה, 250x in Jeremiah); "I·will·bring" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'side', dividing the verse into phrases of 10 and 4 words. Full calculation: וְהָי֨וּ [and·they·shall·be] (27) + גְמַלֵּיהֶ֜ם [their·camels] (128) + לָבַ֗ז [to·spoil] (39) + וַהֲמ֤וֹן [and·tumult·of] (107) + מִקְנֵיהֶם֙ [their·livestock] (245) + לְשָׁלָ֔ל [to·spoil] (390) + וְזֵרִתִ֥ים [and·I·will·scatter·them] (663) + לְכׇל־ר֖וּחַ [to·every·wind] (294) + קְצוּצֵ֣י [cut-off·of] (296) + פֵאָ֑ה [side] (86) + וּמִכׇּל־עֲבָרָ֛יו [and·from·all·sides·of·him] (384) + אָבִ֥יא [I·will·bring] (14) + אֶת־אֵידָ֖ם [distress] (456) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 3246.
Rashi
"Those with clipped hair-edges." [Understood as] set apart — from one end of the directions to the other:
Radak
"And they shall be cut short at the corners." Let them be cut short at every corner, from the word "qetz" (end), for the corner is an end and a conclusion.
Metzudat David
And I will scatter them. I will disperse them to every direction, to the ends of the corners of the world:
"From all its sides." From every side I will bring their disaster upon them, and they will be surrounded by it.
Metzudat Zion
And the multitude. The meaning is abundance:
And I will scatter them. The meaning of "scatter" is like [the verse] "and I will scatter dung" (Malachi 2:3). Cut off: From the language of "end" or "edge."
Peah. "Side and beyond":
Its sides. Its flanks:
Their calamity. The matter of distress and a misfortune:
Malbim
"And their camels shall become a spoil," etc. [continuing the verse: "and I will scatter to every wind those with cropped forelocks"] — because they were of the sons of Ishmael who cut off their foreskin, He calls them "those with cropped forelocks," for so they are called disparagingly wherever they are mentioned. And He did not call them "circumcised," for they are not circumcised according to law, with milah and periah. And "from every side" — in whatever place they may be, I will bring their calamity and their ruin upon them.
And Hazor shall be a dwelling-place of jackals, A desolation for ever; no man shall abide there, Neither shall any son of man dwell therein. .
verse value 3385
Insights
Verse structure: 12 words, 52 letters. The shortest word is "there" (שָׁם֙, 2 letters) and the longest is "and·not·will·dwell" (וְלֹא־יָג֥וּר, 7 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "dwelling" (לִמְע֥וֹן). 12 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 250x in Jeremiah); "man" (root איש, 153x in Jeremiah); "not·shall·dwell" (root ישב, 147x in Jeremiah). The etnachta (major mid-verse pause) falls on 'until·long duration', dividing the verse into phrases of 6 and 6 words. Full calculation: וְהָיְתָ֨ה [and·it·shall·be] (426) + חָצ֜וֹר [Hazor] (304) + לִמְע֥וֹן [dwelling] (196) + תַּנִּ֛ים [jackals] (500) + שְׁמָמָ֖ה [devastation] (385) + עַד־עוֹלָ֑ם [until·long duration] (220) + לֹא־יֵשֵׁ֥ב [not·shall·dwell] (343) + שָׁם֙ [there] (340) + אִ֔ישׁ [man] (311) + וְלֹא־יָג֥וּר [and·not·will·dwell] (256) + בָּ֖הּ [in·her] (7) + בֶּן־אָדָֽם [son·of·man] (97) = 3385.
Metzudat David
“And Hazor” – this is the place that rules over all the sons of Kedar, the dwellers in tents.
"And he shall not dwell." This also applies to temporary residence.
Metzudat Zion
For a dwelling place. The term "dwelling" is akin to "You, O Lord, have been a dwelling place" (Psalms 90:1).
Tannim. A species of serpent:
He shall dwell. The matter of dwelling:
Malbim
"And it shall be" – and Hazor itself shall be destroyed and become a desolation.
The word of Hashem that came to Jeremiah the prophet concerning Elam in the beginning of the reign of Zedekiah king of Judah, saying:
verse value 3313
Insights
Verse structure: 11 words, 60 letters. The shortest word is "that" (אֲשֶׁ֨ר, 3 letters) and the longest is "to·Jeremiah" (אֶל־יִרְמְיָ֥הוּ, 8 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "royalty" (מַלְכ֛וּת). 11 unique roots are used. Frequent roots: "the·word·of·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 'to·Elam', dividing the verse into phrases of 6 and 5 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־עֵילָ֑ם [to·Elam] (181) + בְּרֵאשִׁ֗ית [in·beginning] (913) + מַלְכ֛וּת [royalty] (496) + צִדְקִיָּ֥ה [Zedekiah] (209) + מֶלֶךְ־יְהוּדָ֖ה [king·Judah] (120) + לֵאמֹֽר [saying] (271) = 3313.
Radak
“Which was.” Our Sages of blessed memory said that Elam assisted the Chaldeans and came with them to harm Israel; therefore, this prophecy was spoken concerning them.
Metzudat David
"Unto Elam." Concerning Elam, which is one of the kingdoms of Media.
Thus says Hashem of hosts: Behold, I will break the bow of Elam The chief of their might.
verse value 4321
Insights
Verse structure: 10 words, 41 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "their·strength" (גְּבוּרָתָֽם, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "the·bow·of" (אֶת־קֶ֣שֶׁת). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "they" (root הן, 130x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Elam', dividing the verse into phrases of 8 and 2 words. Full calculation: כֹּ֤ה [thus] (25) + אָמַר֙ [said] (241) + יְהֹוָ֣ה [Hashem] (26) + צְבָא֔וֹת [hosts] (499) + הִנְנִ֥י [they] (115) + שֹׁבֵ֖ר [breaking] (502) + אֶת־קֶ֣שֶׁת [the·bow·of] (1201) + עֵילָ֑ם [Elam] (150) + רֵאשִׁ֖ית [first] (911) + גְּבוּרָתָֽם [their·strength] (651) = 4321.
Rashi
"The bow of Elam." "The hope of Elam" (another reading: "the strength of Elam"):
“The beginning of their strength.” The best of their strength:
Radak
Thus says the Lord: "The bow of Elam." This means their strength and their might, just as the bow is the strength of the one who bears it. And so did Jonathan translate: "strength."
Metzudat David
"[The] bow." Since they were archers who drew the bow, and in this lay the essence of their strength, therefore it says regarding their downfall that He will break their bow, which is the primary source of their might.
Metzudat Zion
"Reishit": This means "the best." So too, "the first of her grain" (above, 2:3).
Malbim
“Bow of Elam,” meaning that they fought with the bow, and it was the beginning and the choice of their might.
And I will bring against Elam the four winds From the four quarters of heaven, And will scatter them toward all those winds; And there shall be no nation whither the dispersed of Elam shall not come.
verse value 5555
Insights
Verse structure: 19 words, 87 letters. The shortest word is "there" (שָׁ֖ם, 2 letters) and the longest is "and·not·will·be" (וְלֹא־יִהְיֶ֣ה, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "winds" (רוּח֗וֹת), "from·four" (מֵֽאַרְבַּע֙), "the·ends·of" (קְצ֣וֹת). The root עילם appears 3 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "and·not·will·be" (root היה, 250x in Jeremiah); "and·I·will·bring" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'these', dividing the verse into phrases of 11 and 8 words.
Radak
“And I will bring” — four winds. It is as if four winds were to strike them: this wind will scatter them toward the opposite wind, and that opposite wind will scatter them further, so that they will be dispersed in every direction. And the Targum translates “four winds” as “four kingdoms.”
"Outcasts of the world." With a dagesh in the dalet, due to the omission of the first radical of the verb; "outcasts of Israel" is written with a rafe (no dagesh) in the dalet. "World" is written with a vav, while "Elam" is read with a yod, for the letters alef, heh, vav, and yod are interchangeable.
Metzudat David
"And I will bring..." – This means that they will be scattered to all four winds and to the ends of the earth, as if the winds were blowing from every direction to scatter them to the opposite side.
"To all these winds." [I.e., the directions] from which the wind comes, for each one scatters them to the side opposite it.
"And there shall not be the nation." There shall not be any nation in the world which will not, etc.
Metzudat Zion
Winds. The wind that blows:
The winds. The meaning is of side and edge [i.e., direction]:
Malbim
(36–37) "And I will bring it about that they shall be scattered to every wind, and in every place where they are, they shall be broken before their enemies, and the wrath of the Lord's anger shall pursue them everywhere for evil."
And I will cause Elam to be dismayed before their enemies, And before them that seek their life; And I will bring evil upon them, Even My fierce anger, says Hashem; And I will send the sword after them, Till I have consumed them;
verse value 7064
Insights
Verse structure: 19 words, 95 letters. The shortest word is "until" (עַ֥ד, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֑ה, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·dismay" (וְהַחְתַּתִּ֣י), "Elam" (אֶת־עֵ֠ילָ֠ם), "anger" (אֶת־חֲר֥וֹן). The root פנים appears 2 times in this verse. 18 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "upon·them" (root על, 276x in Jeremiah); "and·I·will·bring" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 13 and 6 words.
Radak
"And I will break." It comes according to the pattern of the complete [regular] form, with a dagesh in the final tav, due to the omission of the tav that is the third radical [lamed ha-po'al]; its root is חתת, meaning "to break."
"My flaming wrath." Because they did evil to Israel.
Metzudat David
And I will make them tremble. I will break Elam:
"And I will send [it]." To the places to which they will flee there:
Metzudat Zion
"And I will break." The meaning is broken, like "their bows are broken" (below, 51):
And I will set My throne in Elam, And will destroy from thence king and princes, says Hashem.
verse value 2570
Insights
Verse structure: 8 words, 39 letters. The shortest word is "from·there" (מִשָּׁ֛ם, 3 letters) and the longest is "and·I·will·cause·to·perish" (וְהַאֲבַדְתִּ֥י, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "throne" (כִסְאִ֖י), "in·Elam" (בְּעֵילָ֑ם). 8 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "king" (root מלך, 253x in Jeremiah); "from·there" (root שם, 122x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·Elam', dividing the verse into phrases of 3 and 5 words. Full calculation: וְשַׂמְתִּ֥י [and·I·will·put] (756) + כִסְאִ֖י [throne] (91) + בְּעֵילָ֑ם [in·Elam] (152) + וְהַאֲבַדְתִּ֥י [and·I·will·cause·to·perish] (428) + מִשָּׁ֛ם [from·there] (380) + מֶ֥לֶךְ [king] (90) + וְשָׂרִ֖ים [and·princes] (556) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 2570.
Rashi
"And I will set My throne." My siege:
Radak
"And I will set My throne in Elam." Once I remove from it a king and princes, and they understand that it is from Me, it is as if I have set My throne there and appointed a king over it. And our Sages of blessed memory interpreted the verse in reference to the matter of Vashti and the matter of Haman and his sons, for everything was a cause from God to do good for Israel in their exile. And the interpretation is: "a king" refers to Vashti, and "princes" refers to Haman and his ten sons. This is what is meant by "And I will set My throne in Elam," for all knew that that salvation was from the Lord.
Metzudat David
“And I will set My throne.” This means: There will be no one to rule over them except I alone, for I will destroy their princes, and there will be no one left to rule.
Malbim
"And I will place My throne" — meaning that by there being no king and princes for them, I will rule over them.
But it shall come to pass in the end of days, That I will bring back the captivity of Elam, says Hashem.
verse value 3462
Insights
Verse structure: 9 words, 44 letters. Notable word values: "and·it·shall·be" (וְהָיָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "and·it·shall·be" (וְהָיָ֣ה, 4 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָֽה, 7 letters). The root שוב appears 2 times in this verse. 8 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah); "day" (root יום, 133x in Jeremiah).
Radak
"And it shall be in the latter days." Its explanation is [already given] in [the comment on] the prophecy concerning Moab:
"I will return" [אשוב]. It is written with a vav and read with a yod, and the meaning is the same. Likewise, "shevit" [שבית] is written with a yod and read with a vav [שבות], and the meaning is the same.
Metzudat David
"In the latter days." This means: after a long period of time.
I will restore the exile. I will restore to their land the exile of Elam:
Metzudat Zion
"At the end." At the conclusion:
Shevut. From the word shevi [captivity]:
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim