'Behold, I will raise up against Babylon a destroying wind'; Babylon was a golden cup in Hashem's hand, that made all the earth drunken; Seraiah binds the book to a stone and casts it into the midst of the Euphrates: 'Thus shall Babylon sink, and shall not rise again.'
Tap any Hebrew word to reveal its root, value, and meanings.
Thus says Hashem: Behold, I will raise up against Babylon, And against them that dwell in Leb-kamai, a destroying wind.
verse value 2374
Insights
Verse structure: 11 words, 42 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 "and·against·inhabitants·of" (וְאֶל־יֹשְׁבֵ֖י, 7 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "Kamai" (קָמָ֑י). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "and·against·inhabitants·of" (root ישב, 147x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Kamai', dividing the verse into phrases of 9 and 2 words. Full calculation: כֹּ֚ה [thus] (25) + אָמַ֣ר [said] (241) + יְהֹוָ֔ה [Hashem] (26) + הִנְנִי֙ [they] (115) + מֵעִ֣יר [rousing] (320) + עַל־בָּבֶ֔ל [against·Babylon] (134) + וְאֶל־יֹשְׁבֵ֖י [and·against·inhabitants·of] (359) + לֵ֣ב [Leb] (32) + קָמָ֑י [Kamai] (150) + ר֖וּחַ [wind] (214) + מַשְׁחִֽית [ruin] (758) = 2374.
Rashi
"Leb-kamai." [I.e.] Chaldea, by the Atbash cipher (alef-tav, bet-shin). "A destructive spirit" [i.e.] the spirit of the king of Persia and Media, who is the destroyer. [The word] "spirit" is rendered 'talent' in the vernacular:
Radak
"Thus said the Lord," and "to the inhabitants of Leb-kamai." [Leb-kamai is] "Kasdim" [Chaldeans] via Atbash [cipher]. And it is possible that "land of Chaldea" is elliptical, as if it said "inhabitants of the land of Chaldea," and he relied on the reader's understanding, since he had [already] mentioned Babylon; and such is the custom of Scripture in many places. And "Leb-kamai" would [then] be according to its plain sense, "heart of my adversaries," and the structure of the verse would be: "and to the heart of my adversaries, [namely] the inhabitants of the land of Chaldea." And in this manner did Targum Yonatan translate the verse: "Behold, I bring upon Babylon, and upon the inhabitants of the land of the Chaldeans, a nation of slayers, whose heart is haughty and who are comely in stature; their spirit is a destroying [spirit]." Here he added "land of the Chaldeans," and he explained "Leb-kamai" according to its plain sense, according to his own view.
Metzudat David
"Lev kami" (a heart against Me). These are the Chaldeans, by the Atbash cipher; and [the prophet] used this term because their heart rose up against the Lord, and they destroyed His dwelling.
“a destructive wind.” This refers to the one who rouses, to say that He will stir up against them a destructive desire, and it is the desire of Persia and Media.
Metzudat Zion
"Rousing." From the language of awakening:
Ruach. [It means] desire, as it is said: “Behold, I will put My spirit within him” (Isaiah 37:7).
Malbim
Concerning Babylon, the royal city, and concerning the inhabitants of Leb-kamai (the Chaldeans, according to the Atbash cipher): a destructive wind—that the enemy does not intend for his own benefit, but only to destroy, so that no remnant will remain.
And I will send to Babylon strangers, that shall fan her, And they shall empty her land; For in the day of trouble they shall be against her round about.
verse value 2833
Insights
Verse structure: 11 words, 52 letters. The shortest word is "evil" (רָעָֽה, 3 letters) and the longest is "and·I·will·send" (וְשִׁלַּחְתִּ֨י, 6 letters). Words sharing gematria 224: and·they·will·winnow·her, and·they·will·empty. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·will·winnow·her" (וְזֵר֔וּהָ), "and·they·will·empty" (וִיבֹקְק֖וּ). 11 unique roots are used. Frequent roots: "on" (root על, 276x in Jeremiah); "for·they·will·be" (root היה, 250x in Jeremiah); "land" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 6 and 5 words. Full calculation: וְשִׁלַּחְתִּ֨י [and·I·will·send] (754) + לְבָבֶ֤ל [to·Babylon] (64) + זָרִים֙ [strangers] (257) + וְזֵר֔וּהָ [and·they·will·winnow·her] (224) + וִיבֹקְק֖וּ [and·they·will·empty] (224) + אֶת־אַרְצָ֑הּ [land] (697) + כִּי־הָי֥וּ [for·they·will·be] (51) + עָלֶ֛יהָ [on] (115) + מִסָּבִ֖יב [from·around] (114) + בְּי֥וֹם [in·day·of] (58) + רָעָֽה [evil] (275) = 2833.
Rashi
"And they shall winnow her." And they shall shatter her:
"And they shall lay it bare." And they shall empty it:
Radak
"And I will send to Babylon strangers, and they shall winnow her." "Strangers" means foreigners, and "winnow her" is from the same root as [the phrase] "He who scatters Israel," and this is a wordplay [lit. one expression falling upon the other] for euphony. "Strangers" follows the pattern of "קמים" [i.e., a hollow root, weak in the middle radical], while "winnow her" is a weak-lamed root, of the pattern that takes a dagesh [i.e., Pi'el]; and the resh is not fit to take the dagesh. And it is possible to explain "strangers" and "winnow her" as one matter and one root, in which case "strangers" would be an adjective on the pattern of [the words] "faint" (דוים) [and] "wasting" (כלים). And Targum Yonatan [renders]: "plunderers, and they shall plunder her."
"And they shall lay her land bare." The meaning is emptiness/devastation, as in [the verse] "For the emptiers have emptied them out."
Metzudat David
"And I will send forth..." I will send against Babylonia men who are pursuers and scatterers, and they will scatter them and empty their land, for they will take everything.
"For they were upon her." The enemies will come upon her from all sides on the day that evil comes upon them.
Metzudat Zion
"Strangers, and they shall scatter her." The term carries the meaning of scattering, as in "and you I will scatter among the nations" (Leviticus 26:33).
And they shall be emptied. The meaning is emptiness, like "utterly emptied" (Isaiah 24).
Malbim
"and surrounded it" – they encircled it like a ring, and emptied out her land, because they were around it on all sides. If one desires that a remnant remain, they do not encircle it on all sides, but only on three sides, as the Rambam writes in the Laws of Kings, so that they may flee through the fourth side. But here, they were around it on all sides.
Let the archer bend his bow against her, And let him lift himself up against her in his coat of mail; And spare you not her young men, Destroy you utterly all her host.
verse value 3603
Insights
Verse structure: 10 words, 58 letters. The shortest word is "will·tread" ((ידרך), 4 letters) and the longest is "and·do·not·spare" (וְאַֽל־תַּחְמְלוּ֙, 8 letters). 10 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "against·he·will·bend" (אֶֽל־יִדְרֹ֤ךְ), "will·tread" ((ידרך)), "way" (הַדֹּרֵךְ֙). The root דרך appears 2 times in this verse. 9 unique roots are used. Frequent roots: "against·he·will·bend" (root איל, 293x in Jeremiah); "all·her·host" (root צבא, 88x in Jeremiah); "and·against·he·will·lift-himself-up" (root עלה, 74x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·his·armor', dividing the verse into phrases of 6 and 4 words. Full calculation: אֶֽל־יִדְרֹ֤ךְ [against·he·will·bend] (265) + (ידרך) [will·tread] (234) + הַדֹּרֵךְ֙ [way] (229) + קַשְׁתּ֔וֹ [his·bow] (806) + וְאֶֽל־יִתְעַ֖ל [and·against·he·will·lift-himself-up] (547) + בְּסִרְיֹנ֑וֹ [in·his·armor] (328) + וְאַֽל־תַּחְמְלוּ֙ [and·do·not·spare] (521) + אֶל־בַּ֣חֻרֶ֔יהָ [to·her·young·men] (256) + הַחֲרִ֖ימוּ [utterly-destroy] (269) + כׇּל־צְבָאָֽהּ [all·her·host] (148) = 3603.
Rashi
"Let him not tread." [I.e.] the treader — this is an elliptical verse: "To the place that I designate, there let the treader tread his bow."
"And let him not be exalted in his coat of mail." Let him not heal:
Radak
"Let not the one who draws his bow, draw it." He is saying: to the one who draws — let him draw his bow at the one who dons his armor; do not have pity on her young men. And Targum Yonatan translates "let not" as a negation: "He shall not draw [the bow]—he who draws bows—and he shall not go up in his coat of mail."
“Let not the proud man glory.” The “proud man” refers to one who exalts and boasts in his armor, for his armor is his garment. “Armor” is a garment of iron, known in the vernacular as “azbarga.” And it is written redundantly, and one of the instances is written but not read.
Metzudat David
"Towards her let him draw." Meaning: towards her, towards Babylon, the archer shall draw his bow, and towards her he shall exalt and boast himself with his armor.
Her host. The armies of her people:
Metzudat Zion
"Al" – like "eileha" [i.e., "against her"]:
Yite'al. The word means "to rise" and "loftiness."
“b’sarionu.” It is a type of garment made of iron; they would wear it in battle to protect themselves from the blow of a sword and spear. And so too, the sarionot were worn (above, 46).
"Wipe out." The word is from the language of "sword and destruction":
Malbim
"Against [him who treads his bow]" means: I will stir up a destructive spirit against the one who treads his bow, and against the one who exalts himself in his coat of mail; and afterward he will show no mercy. This applies even to the young men and the mighty warriors, and all the army of Babylon will be utterly destroyed, even those who were not found armed with their weapons.
And they shall fall down slain in the land of the Chaldeans, And thrust through in her streets.
verse value 1884
Insights
Verse structure: 6 words, 34 letters. The shortest word is "in·land·of" (בְּאֶ֣רֶץ, 4 letters) and the longest is "in·her·streets" (בְּחוּצוֹתֶֽיהָ, 8 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·pierced" (וּמְדֻקָּרִ֖ים), "in·her·streets" (בְּחוּצוֹתֶֽיהָ). 6 unique roots are used. Frequent roots: "in·land·of" (root ארץ, 245x in Jeremiah); "and·they·shall·fall" (root נפל, 43x in Jeremiah); "Chaldea" (root כשדים, 32x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Chaldea', dividing the verse into phrases of 4 and 2 words. Full calculation: וְנָפְל֥וּ [and·they·shall·fall] (172) + חֲלָלִ֖ים [slain] (118) + בְּאֶ֣רֶץ [in·land·of] (293) + כַּשְׂדִּ֑ים [Chaldea] (374) + וּמְדֻקָּרִ֖ים [and·pierced] (400) + בְּחוּצוֹתֶֽיהָ [in·her·streets] (527) = 1884.
Radak
"And they fell." The verse is duplicated in its meaning, using different words, in accordance with the custom of reinforcing the statement.
Metzudat David
In her streets. They shall fall in her streets:
Metzudat Zion
And pierced. The matter concerns the thrusting of a sword or spear into a person’s body; likewise, anything that is found to be pierced—“they shall be pierced” (Isaiah 13:15):
Malbim
And the slain fell in the land, and those who hid themselves in the narrow streets were pierced after them with spears.
For Israel is not widowed, nor Judah, Of his God, of Hashem of hosts; For their land is full of guilt Against the Holy One of Israel.
verse value 3185
Insights
Verse structure: 13 words, 58 letters. Notable word values: "and·Judah" (וִֽיהוּדָה֙) = 36, double chai. Verse gematria: 3185 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "not·widowed" (לֹא־אַלְמָ֨ן, 6 letters). Words sharing gematria 541: Israel, Israel. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "not·widowed" (לֹא־אַלְמָ֨ן), "from·his·God" (מֵאֱלֹהָ֔יו), "from·Hashem" (מֵיְהֹוָ֖ה). The root כי appears 2 times in this verse. 11 unique roots are used. Frequent roots: "from·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "their·land" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 7 and 6 words. Full calculation: כִּ֠י [for] (30) + לֹא־אַלְמָ֨ן [not·widowed] (152) + יִשְׂרָאֵ֤ל [Israel] (541) + וִֽיהוּדָה֙ [and·Judah] (36) + מֵאֱלֹהָ֔יו [from·his·God] (92) + מֵיְהֹוָ֖ה [from·Hashem] (66) + צְבָא֑וֹת [hosts] (499) + כִּ֤י [for] (30) + אַרְצָם֙ [their·land] (331) + מָלְאָ֣ה [is·full] (76) + אָשָׁ֔ם [guilt] (341) + מִקְּד֖וֹשׁ [against·the·Holy·One·of] (450) + יִשְׂרָאֵֽל [Israel] (541) = 3185.
Rashi
"For [Israel] is not widowed." He has not forgotten them, so as to hold back from avenging their vengeance:
"For their land." Of the Chaldeans:
Radak
"For she is not a widow." This means that she is not like a widow whose husband has died, who is abandoned by him forever. Not so is Israel, for her Husband is alive and enduring. And even if He abandoned her in exile, He will yet visit her, return to her, and take vengeance upon their enemies.
"For their land is full of guilt, from the Holy One of Israel." The land of the Chaldeans is full of guilt and sin, from the Holy One of Israel; that is to say, because of the evils they committed against His people. And the Targum: "For the House of Israel and Judah were not forsaken by their God, by the Lord of Hosts; for their land was filled with those liable to death, by the word of the Holy One of Israel."
Metzudat David
"For [Israel] is not widowed, etc." – For He is alive and enduring forever, and He is a helper to Israel to avenge their vengeance.
For their land. Of the Chaldeans:
"Before the Holy One of Israel." From what they did to the Holy One of Israel, that they destroyed His dwelling place and annihilated His people.
Metzudat Zion
"Bereft." The word is from the language of "widowhood":
"Guilt." Sin and transgression:
Malbim
"Ki" [For] – this will be but a little compared to what they did to harm Israel, namely: A. That Israel was not left bereft of their God, Who will contend their cause; B. Because the land of the Chaldeans is full of guilt for the sin they committed against the Holy One of Israel — that is, the sanctity of the Temple — and because they used the Temple vessels, for which reason Belshazzar was killed.
Flee out of the midst of Babylon, And save every man his life, Be not cut off in her iniquity; For it is the time of Hashem’S vengeance; He will render to her a recompense.
verse value 3371
Insights
Verse structure: 17 words, 62 letters. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "do·not·be·cut·off" (אַל־תִּדַּ֖מּוּ, 6 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "do·not·be·cut·off" (אַל־תִּדַּ֖מּוּ), "in·her·iniquity" (בַּעֲוֺנָ֑הּ), "Meshullam" (מְשַׁלֵּ֖ם). The root הוא appears 2 times in this verse. 16 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "do·not·be·cut·off" (root איל, 293x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·her·iniquity', dividing the verse into phrases of 8 and 9 words.
Rashi
"Flee from Babylon, O Israel."
Radak
“Flee.” He told people from other lands who were there for business to flee from it, so that they would not be swept away in the sin of the city.
"Do not be cut off for her iniquity." The meaning is that of being cut off, as in [the verse] "and the peaceful pastures are cut off" (Jeremiah 25:37).
Metzudat David
"Flee." You who come from other lands and now dwell in Babylonia: flee from there and save each man his own soul, and do not delay there, lest you be cut off together with her because of her sin.
"For it is time." Now has come the time to execute vengeance upon Babylon and to repay her for her evil deeds.
Metzudat Zion
Tadmah. The matter of cutting:
Malbim
"Flee," according to this, it is a commandment for the other nations that are within her to flee, lest they be destroyed and cut off for her iniquity, for it is a time of vengeance for the Lord: a. from the aspect of vengeance, b. from the aspect of reward according to what they did and the harm they caused.
Babylon has been a golden cup in Hashem’S hand, That made all the earth drunken; The nations have drunk of her wine, Therefore the nations are mad. .
verse value 3072
Insights
Verse structure: 11 words, 53 letters. The shortest word is "Babylon" (בָּבֶל֙, 3 letters) and the longest is "by·the·hand·of·Hashem" (בְּיַד־יְהֹוָ֔ה, 7 letters). Words sharing gematria 59: nations, nations. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "a·golden·cup" (כּוֹס־זָהָ֤ב), "by·the·hand·of·Hashem" (בְּיַד־יְהֹוָ֔ה), "making-drunk" (מְשַׁכֶּ֖רֶת). The root גוי appears 2 times in this verse. 10 unique roots are used. Frequent roots: "by·the·hand·of·Hashem" (root יהוה, 725x in Jeremiah); "therefore" (root על, 276x in Jeremiah); "all·the·earth" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'all·the·earth', dividing the verse into phrases of 5 and 6 words. Full calculation: כּוֹס־זָהָ֤ב [a·golden·cup] (100) + בָּבֶל֙ [Babylon] (34) + בְּיַד־יְהֹוָ֔ה [by·the·hand·of·Hashem] (42) + מְשַׁכֶּ֖רֶת [making-drunk] (960) + כׇּל־הָאָ֑רֶץ [all·the·earth] (346) + מִיֵּינָהּ֙ [from·her·wine] (115) + שָׁת֣וּ [they·have·set] (706) + גוֹיִ֔ם [nations] (59) + עַל־כֵּ֖ן [therefore] (170) + יִתְהֹלְל֥וּ [they·are·mad] (481) + גוֹיִֽם [nations] (59) = 3072.
Rashi
A golden goblet. Until now, Babylon was in the hand of the Lord to make the entire land drunk with the wine of His wrath.
"Therefore the nations act madly." They became drunk and became deranged:
Radak
"A golden cup." Scripture calls the pure wine "gold" for the purity of the gold; it used this as a parable, comparing the wine to it. And likewise it compared the pure oil to gold, as it says, "[the two branches] that pour the gold out from themselves." And likewise the pure spirit/wind [is called gold], as in "gold comes from the north." And it says, "in the hand of the Lord," for the king of Babylon was the agent of God to destroy the nations. And this is what it said above: "Take this cup of the wine of wrath from My hand, and make all the nations drink it." And likewise it says, "behold, the nations drank of her wine."
"Yithollalu." They shall go mad, from madness and folly. And likewise it says above: "and they shall drink, and reel, and go mad." He compared it [the cup] to pure and clean wine, because the work of God is pure and clean: "The Rock, His work is perfect."
Metzudat David
"A golden cup." Until now, Babylonia was in the hand of the Lord like a cup of pure and clear wine, like gold, and it was causing all the land to become intoxicated. This means that through Babylonia, the lands were destroyed, for it confused their minds like wine, which intoxicates and confuses through its wine. From the wine of that cup, the nations of the world drank, and therefore they became boisterous and foolish like drunkards, and they were unable to wage war.
Metzudat Zion
"Gold." This means pure and clear like gold. And similarly, "those who empty the gold out of themselves" (Zechariah 4:12).
"They are mad." The meaning is foolishness and folly, as in "and he feigned madness in their hands" (I Samuel 21:13).
Malbim
This golden goblet is Babylon. 1. They were likened to a golden goblet, which is made of strong metal. 2. For it was in the hand of the Lord, the rod of His anger. 3. It intoxicates the entire land, to the extent that the nations drank from its wine, became intoxicated, and acted like madmen in their madness.
Babylon is suddenly fallen and destroyed, Wail for her; Take balm for her pain, If so be she may be healed.
verse value 3080
Insights
Verse structure: 11 words, 47 letters. The shortest word is "Babylon" (בָבֶ֖ל, 3 letters) and the longest is "to·her·pain" (לְמַכְאוֹבָ֔הּ, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·she·is·broken" (וַתִּשָּׁבֵ֑ר), "to·her·pain" (לְמַכְאוֹבָ֔הּ), "will·be·healed" (תֵּרָפֵֽא). 11 unique roots are used. Frequent roots: "on" (root על, 276x in Jeremiah); "Babylon" (root בבל, 93x in Jeremiah); "take" (root לקח, 65x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·she·is·broken', dividing the verse into phrases of 4 and 7 words. Full calculation: פִּתְאֹ֛ם [suddenly] (521) + נָפְלָ֥ה [fell] (165) + בָבֶ֖ל [Babylon] (34) + וַתִּשָּׁבֵ֑ר [and·she·is·broken] (908) + הֵילִ֣ילוּ [wail] (91) + עָלֶ֗יהָ [on] (115) + קְח֤וּ [take] (114) + צֳרִי֙ [balm] (300) + לְמַכְאוֹבָ֔הּ [to·her·pain] (104) + אוּלַ֖י [perhaps] (47) + תֵּרָפֵֽא [will·be·healed] (681) = 3080.
Radak
Suddenly, perhaps she will be healed. A way of mockery:
Metzudat David
"Suddenly." Behold, now it has fallen suddenly and been broken.
“Wail for her.” Therefore, they made a lament for her.
"Take balm." It is customary to heal pain with balm; therefore, he spoke in a mocking manner, "Take balm," for their pain — perhaps she will be healed by means of the balm.
Metzudat Zion
"הילילו" – from the language of "יללה" (lamentation).
Tzari. This is the resin of a tree specifically for healing; and similarly it is stated: "Is there no balm in Gilead?" (above, chapter 8).
Malbim
Suddenly Babylon fell, for the Lord dropped the cup from His hand, and it fell and shattered. They wailed. At first, all the nations wailed over it, for they had taken refuge in its shadow. Take balm, for they desired to come to its aid.
We would have healed Babylon, but she is not healed; Forsake her, and let us go every one into his own country; For her judgment reaches to heaven, And is lifted up even to the skies.
verse value 4280
Insights
Verse structure: 13 words, 63 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "to·the·heavens" (אֶל־הַשָּׁמַ֙יִם֙, 7 letters). 9 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "we·would·have·healed" (רִפִּ֤אנוּ), "was·healed" (נִרְפָּ֔תָה), "forsake·her" (עִזְב֕וּהָ). The root רפא appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·not" (root לא, 307x in Jeremiah); "to·his·land" (root ארץ, 245x in Jeremiah); "man" (root איש, 153x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·his·land', dividing the verse into phrases of 8 and 5 words. Full calculation: רִפִּ֤אנוּ [we·would·have·healed] (337) + אֶת־בָּבֶל֙ [Babylon] (435) + וְלֹ֣א [and·not] (37) + נִרְפָּ֔תָה [was·healed] (735) + עִזְב֕וּהָ [forsake·her] (90) + וְנֵלֵ֖ךְ [and·let·us·go] (106) + אִ֣ישׁ [man] (311) + לְאַרְצ֑וֹ [to·his·land] (327) + כִּֽי־נָגַ֤ע [for·it·reaches] (153) + אֶל־הַשָּׁמַ֙יִם֙ [to·the·heavens] (426) + מִשְׁפָּטָ֔הּ [her·judgment] (434) + וְנִשָּׂ֖א [and·shall·be·carried·away] (357) + עַד־שְׁחָקִֽים [until·skies] (532) = 4280.
Rashi
"Her judgment reaches the heavens": Her punishment is elevated up to the heavens.
Radak
"Rapeinu." It is written with an aleph, as in the form with an aleph, but read with a he, as in the form with a he.
"And she was not healed." [Conjugated] like [verbs that are] possessors of the heh. And in his saying "רפינו" [we healed], he speaks in the language/voice of the foreign men who were within her [Babylon].
Metzudat David
"We tried to heal [Babylon]." It is as if those who came [from other lands] and dwelled in Babylon were to reply, saying, "Behold, we performed healings for Babylonia, but it was not healed; therefore, we abandoned it. Do not occupy yourselves any longer with its healing." And this is a matter of mocking rhetoric.
"And we will go." We will go away from there; rather, we will go to our own land, so that the sickness of her affliction not cling to us.
"Because it has touched." He means to say that the judgment of its calamity was exceedingly high, so much so that it touched the heavens.
"And it is lifted up, etc." The matter is repeated in what is stated:
Malbim
"We tried to heal [her]," they will say to one another, "but she was not healed." Therefore, abandon her, and her helpers will separate from her. "For it reaches [to the heavens]" means that her downfall will be either from the aspect of her star and constellation in the heavens and their arrangement, or from the aspect of Divine providence, which is attributed to the skies, which are elevated above the heavens.
Hashem has brought forth our victory; Come, and let us declare in Zion The work of Hashem our God.
verse value 2711
Insights
Verse structure: 9 words, 48 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "go·in" (בֹּ֚אוּ, 3 letters) and the longest is "our·righteousness" (אֶת־צִדְקֹתֵ֑ינוּ, 9 letters). Words sharing gematria 26: Hashem, Hashem. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "our·righteousness" (אֶת־צִדְקֹתֵ֑ינוּ), "and·let·us·declare" (וּנְסַפְּרָ֣ה), "deed" (אֶֽת־מַעֲשֵׂ֖ה). The root יהוה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "go·in" (root בוא, 211x in Jeremiah); "our·God" (root אלהים, 140x in Jeremiah). The etnachta (major mid-verse pause) falls on 'our·righteousness', dividing the verse into phrases of 3 and 6 words. Full calculation: הוֹצִ֥יא [has·brought·forth] (112) + יְהֹוָ֖ה [Hashem] (26) + אֶת־צִדְקֹתֵ֑ינוּ [our·righteousness] (1061) + בֹּ֚אוּ [go·in] (9) + וּנְסַפְּרָ֣ה [and·let·us·declare] (401) + בְצִיּ֔וֹן [in·Zion] (158) + אֶֽת־מַעֲשֵׂ֖ה [deed] (816) + יְהֹוָ֥ה [Hashem] (26) + אֱלֹהֵֽינוּ [our·God] (102) = 2711.
Rashi
“Hashem has brought forth our righteousness.” We were remembered before Him for merit, and the righteousness of our fathers came before Him.
Radak
"He has brought out." This is spoken in the language/voice of Israel, who were in it [Babylon].
Metzudat David
"God has brought forth." This means that the righteousness which He promised us, behold, He has now brought it forth from His good treasure and revealed it to all. Therefore, "Come, let us..."
"The deed of..." – this refers to the destruction of Babylonia.
Malbim
"Hotzi" (He has brought forth), but the Israelites will say that this was because the Lord brought out our righteousness, and the time had arrived for Him to plead the cause of Israel; therefore, "Come, let us recount in Zion…"
Make bright the arrows, Fill the quivers, Hashem has roused the spirit of the kings of the Medes; Because His device is against Babylon, to destroy it; For it is the vengeance of Hashem, The vengeance of His temple.
verse value 4655
Insights
Verse structure: 17 words, 80 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "Media" (מָדַ֔י, 3 letters) and the longest is "for·upon·Babylon" (כִּֽי־עַל־בָּבֶ֥ל, 7 letters). Words sharing gematria 26: Hashem, Hashem. 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "make·bright" (הָבֵ֣רוּ), "the·arrows" (הַחִצִּים֮), "the·shields" (הַשְּׁלָטִים֒). The root יהוה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "kings·of" (root מלך, 253x in Jeremiah); "for·upon·Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·destroy·her', dividing the verse into phrases of 12 and 5 words.
Rashi
"Cleanse [the arrows]." This is a term denoting cleanliness.
The quivers. Quivers, i.e., the receptacles in which the arrows are placed:
Radak
"Haveru" – from [the root] ברר (barar), as in "a bright/chosen arrow" (chetz barur); it is a term denoting scouring, sifting, and refining. And thus Targum Yonatan [renders it] "Sharpen [them]!" He states [that this is spoken] against the enemies coming to wage war against her [Babylon].
"Fill the shields." Gather the shields; and likewise, "they cried after you, 'fill!'" [Jer 12:6] — the sense is one of gathering and assembling. "The shields" means shields, as in "all the shields of the mighty." And my father and teacher, of blessed memory, wrote: "Haveru" — its grammatical form is [as if] "ha'averu," from [the word] "ever" as in "a wing like a dove's" [Ps 55:7] — the long part of the wing, whose meaning is feather — that is to say, put feathers on the arrows in order to straighten them.
Metzudat David
"Polish the arrows." Clean the arrows from rust:
“Fill the shields.” Gather the shields to bring them into battle:
"He aroused." Behold, the Lord stirred up the spirit of the kings of Media, namely Darius and his son-in-law Cyrus, who inherited the kingdom after the death of Darius.
"His plan." The thought of the Lord is against Babylon to destroy it:
"For vengeance, etc." The meaning is that the vengeance He takes from Babylonia is the vengeance for His Temple, which they burned with fire, and not on account of what Babylonia did to the other nations of the world.
Metzudat Zion
"Polish." The word is derived from the language of "clear" and "clean."
"Fill." The matter is one of gathering, as in "Call, fill" (above, 4:5). "The shields." The protectors; and so too, "all the shields of the mighty ones" (Song of Songs 4:4).
"He aroused." From the word for awakening:
"Spirit." [Meaning] will:
"His scheme." His thought, as in "when he schemed" (Deuteronomy 19:19).
Malbim
"Polish yourselves" — you arrows, lift wing and feather, and fly to the shields, to fill them. This implies that the arrows will fly by themselves to the shields. The Lord stirred up the spirit of the kings of Media and placed it in their hearts that His plan was against Babylon, to destroy her; and that which He desired—to destroy her—was on account of the Lord's vengeance for the matter of His honor, and for the vengeance of His Temple, which they had burned. All of this the Lord placed in the hearts of the kings of Media. (This means that Daniel had interpreted for Belshazzar what was seen, and this became known to the kings of Media; and therefore they destroyed Babylon.)
Set up a standard against the walls of Babylon, Make the watch strong, Set the watchmen, prepare the ambushes; For Hashem has both devised and done That which He spoke concerning the inhabitants of Babylon.
verse value 4856
Insights
Verse structure: 17 words, 79 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "to·walls·of" (אֶל־חוֹמֹ֨ת, 6 letters). Words sharing gematria 34: Babylon, Babylon. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·walls·of" (אֶל־חוֹמֹ֨ת), "the·guard" (הַמִּשְׁמָ֔ר), "keeping" (שֹֽׁמְרִ֔ים). The root בבל appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "that·He·spoke" (root אשר, 459x in Jeremiah); "for" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'that·lie·in·wait', dividing the verse into phrases of 9 and 8 words.
Rashi
"And the Lord also planned." This refers to many days [ago]:
"He has also performed [it]." [Referring to] His plan. It is the way of Scripture to state two instances of the word "gam" (also) one after the other, with the latter bringing about the fulfillment of the former.
Radak
“By the walls of Babylon.” Just as “upon,” and we have written many [examples] like this in this book.
“Lift up a banner.” When you conquer it, lift up a banner on the walls to show that it belongs to you, for the custom of the world is that when one conquers a city, they raise a banner on the towers and on the walls.
"Strengthen the guard." [This occurs] before the conquest of the city.
"Also planned, also performed." Each [instance of "also"] is cited to include the other; and likewise, "both you and your king," and those similar to them.
Metzudat David
“Lift up a standard.” Raise a banner as a signal to gather and come to war against the walls of Babylon.
"Strengthen the watch." It is the custom of those besieging a city to appoint guards, so that each one fights at his designated time. Thus it says, "Strengthen the watch," meaning: do not pass the appointed time.
"Set up guards." The reason for appointing guards at night is so that people will not suddenly leave the city and attack them.
“Prepare the ambushers.” To hide in a concealed place, to lie in wait for those who go out from the city.
For even He devised. This means: Just as the Lord planned to do, so too He did, etc. To the inhabitants. To the inhabitants of Babylon.
Metzudat Zion
“Lift up.” – Raise them up.
"Nes." A long pole with a cloth on its top:
“Hold fast.” The matter of grasping:
"The watch." A matter that is incumbent upon many people to perform, each one at his appointed time, is called a "watch." Thus, the watches of the priesthood and the Levites. "Zamam" – the matter of thought:
Malbim
"Against the wall of Babylon, raise a banner to wage war against the wall"; strengthen the watch, that the mighty ones may not fall upon the camp from the wall. And afterward, appoint many guards all around the wall, so that no man may flee, and prepare those lying in ambush to destroy those who flee and hide. For what He had plotted, He has already done, and it has come to pass.
O you that dwell upon many waters, Abundant in treasures, Your end is come, The measure of your covetousness.
verse value 4127
Insights
Verse structure: 10 words, 38 letters. The shortest word is "went·in" (בָּ֥א, 2 letters) and the longest is "settling·down" ((שכנתי), 5 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "settling·down" (שֹׁכַנְתְּ֙), "great" (רַבַּ֖ת), "treasuries" (אוֹצָרֹ֑ת). The root שכן appears 2 times in this verse. 8 unique roots are used. Frequent roots: "went·in" (root בוא, 211x in Jeremiah); "upon·waters" (root עולם, 36x in Jeremiah); "many" (root רב, 30x in Jeremiah). First appearance of the root אמה ("cubit·of") in Jeremiah. The etnachta (major mid-verse pause) falls on 'treasuries', dividing the verse into phrases of 6 and 4 words. Full calculation: (שכנתי) [settling·down] (780) + שֹׁכַנְתְּ֙ [settling·down] (770) + עַל־מַ֣יִם [upon·waters] (190) + רַבִּ֔ים [many] (252) + רַבַּ֖ת [great] (602) + אוֹצָרֹ֑ת [treasuries] (697) + בָּ֥א [went·in] (3) + קִצֵּ֖ךְ [your·end] (210) + אַמַּ֥ת [cubit·of] (441) + בִּצְעֵֽךְ [your·profit] (182) = 4127.
Rashi
“Your end has come.” “Your end”:
"The measure of your gain." The measure of your plunder. Another version: "the measure of your gain" [means] the measure of your end, like [the word] "when he shall finish" (יבצע).
Radak
"שכנתי." It is written with a yod, which is added to the verb, like "the one enthroned" (הַיֹּשְׁבִי) in "You who are enthroned in the heavens," "who hew" (חוֹצְבֵי) in "who hew on high," "his grave" (קִבְרוֹ), and others like them. And similarly in the feminine, "I have loved" (אֹהַבְתִּי) in "I have loved to thresh," "do not rejoice" (אַל תִּשְׂמְחִי) in "do not rejoice over me, my enemy." But "שכנתי" is not read with the yod, because the tav has a shva, and it is in the pattern of "dwelling" (יוֹשֶׁבֶת) in "dwelling in Lebanon." It is a compound word, as I explained in Part One of the book Mikhlol. It is compounded from "shochenet" (dwelling), which is a participle, and from "shachanti" (I dwelt), which is a first-person perfect verb. The meaning of the compounding is to say that you dwelt of old, and you are still dwelling, when the evil comes upon you. And the meaning of "upon many waters" is according to its plain sense, because Babylon is abundant in waters. And similarly, it is a metaphor for the abundance of goodness that it had previously. And "abundant in treasures" — perhaps it means treasures of grain, or treasures of silver and gold.
"Ammat bitz'ekh" [the cubit/measure of your ill-gotten gain]. "The arm of your gain" — that is to say, you used to extort others by force and by strength [lit. arm]; now the punishment has come upon you. Or the interpretation is "the measure of your gain" — meaning, in the measure that you measured out and extorted from Jerusalem, so has God measured out to you.
Metzudat David
"[You who] dwell" – This refers to Babylon, which is situated by abundant waters, namely the River Euphrates, which waters their fields.
"Vast." [Meaning: Babylon is] the daughter of vast storehouses:
"Your end has come." Behold, now your end has come, and the measure of the completion of your removal from the world; and this is a repetition of the same matter in different words:
Metzudat Zion
Qetzakh. From the words qetz and sof, both meaning "end."
"Amat." From the language of "amah" [cubit], that is to say, a measure:
"Your completion." The meaning is completion and fulfillment, as in "For the Lord shall fulfill" (Isaiah 10).
Malbim
You dwelled upon abundant waters, and many crops and merchandise came into you; therefore, your destruction has come according to the measure of your greed, for you oppressed all the nations.
Hashem of hosts has sworn by Himself: Surely I will fill you with men, as with the canker-worm, And they shall lift up a shout against you.
verse value 2447
Insights
Verse structure: 11 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "surely·I·will·fill·you" (אִם־מִלֵּאתִ֤יךְ, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "swore" (נִשְׁבַּ֛ע), "in·his·soul" (בְּנַפְשׁ֑וֹ), "surely·I·will·fill·you" (אִם־מִלֵּאתִ֤יךְ). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "upon·you" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·his·soul', dividing the verse into phrases of 4 and 7 words. Full calculation: נִשְׁבַּ֛ע [swore] (422) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + בְּנַפְשׁ֑וֹ [in·his·soul] (438) + כִּ֣י [for] (30) + אִם־מִלֵּאתִ֤יךְ [surely·I·will·fill·you] (542) + אָדָם֙ [man] (45) + כַּיֶּ֔לֶק [like·the·young·locust] (160) + וְעָנ֥וּ [and·they·shall·respond] (132) + עָלַ֖יִךְ [upon·you] (130) + הֵידָֽד [a shout] (23) = 2447.
Rashi
"By His soul." In Old French: "Inshimishimosh."
"Surely." This is an expression meaning "truly."
"I have filled you with man." I will fill you with a host of nations that are numerous, like the locust.
"And they shall raise a shout against you." And they will raise [it] over you with their voice.
Radak
He swore, by His soul. It is as if it said therein, like "By Myself I have sworn" — for He is not one thing and His soul another, as with man; rather, the Torah speaks in the language of men. And so too, "His soul desired, and He did" [Job 23:13]. And there is a Masoretic note so that you do not err: in Jeremiah [it is] "the Lord of Hosts has sworn by His soul"; in Amos, the earlier one is "the Lord has sworn by His holiness" [Amos 4:2], the latter one is "the Lord has sworn by His soul" [Amos 6:8].
"but if" – this is the language of an oath, as we have explained.
“Mila’ticha” (I have filled you): The past tense is used in place of the future tense, meaning “I will fill you” to a great extent, just as “ha-yelek” (the locust) comes in great numbers. And so it also means [an expression] of increase, to a great extent — namely, that He will bring upon her the camps of the enemies in very great numbers.
And they answered. And they cried out, "hedad," like "hedad" in "as the treaders shall respond."
Metzudat David
"by his soul." This means: by himself.
"That surely." That is, I will surely fill your land with men of war, numerous as the locusts, and they will cry out against you with a shout of jubilation, which is the sound of the joy of plunderers.
Metzudat Zion
“With his soul.” By himself:
"Kayelek." A species of locust:
“And they will call out.” The matter is about raising the voice:
"Hiddeed." It is the cry of plunderers. And likewise, "hiddeed fell" (ibid. 16:).
Malbim
He swore that He would fill you with people, like a locust swarm, to destroy you.
He that has made the earth by His power, That has established the world by His wisdom, And has stretched out the heavens by His discernment;
verse value 3056
Insights
Verse structure: 9 words, 38 letters. Notable word values: "strength" (בְּכֹח֔וֹ) = 36, double chai. The shortest word is "doing" (עֹשֵׂ֥ה, 3 letters) and the longest is "and·by·His·understanding" (וּבִתְבוּנָת֖וֹ, 8 letters). 9 unique roots are used. Frequent roots: "land" (root ארץ, 245x in Jeremiah); "doing" (root עשה, 147x in Jeremiah); "heaven" (root שמים, 33x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·his·wisdom', dividing the verse into phrases of 6 and 3 words. Full calculation: עֹשֵׂ֥ה [doing] (375) + אֶ֙רֶץ֙ [land] (291) + בְּכֹח֔וֹ [strength] (36) + מֵכִ֥ין [who·sets·firm] (120) + תֵּבֵ֖ל [world] (432) + בְּחׇכְמָת֑וֹ [in·his·wisdom] (476) + וּבִתְבוּנָת֖וֹ [and·by·His·understanding] (872) + נָטָ֥ה [stretched] (64) + שָׁמָֽיִם [heaven] (390) = 3056.
Radak
"He makes the earth by His power." This passage is written above, after "Thus shall you say to them" [Jeremiah 10:11], and we explained it there. There is a slight difference in the wording between the two occurrences: above it says, "and He makes clouds ascend," and here it says, "and He made clouds ascend"; above it says, "from the end of the earth" with a heh according to the Kri (the read form), and here it says, "from the end of the earth" without a heh; above it says, "and Israel is the tribe of His inheritance," and here it says, "and the tribe of His inheritance." The reason this passage is repeated here concerns the idols in whom the people of Babylon placed their trust, for they thought that their success was due to their worship of them.
Metzudat David
"He makes the earth by His power." This is to say that behold, it is in His hand to fulfill His word, for He is the One who makes the earth by His power, etc. And if so, everything belongs to Him and is in His hand.
"Stretched out the heavens." This means that the heavens are spread out like the stretching of a tent.
Metzudat Zion
"Tevel." These are the places inhabited by human beings:
Malbim
(15–19) “He made the earth”: These verses were cited above in the tenth chapter, where we expounded them. Their meaning is that then all will recognize the power of the Lord, Who created all existence, and His providence, which is evident through the might of the rains. And they will recognize that there is no substance in the gods of other nations, and that the Lord, Who is the portion of Jacob, is the Creator of all, and He is the One who contends the cause of Israel.
At the sound of His giving a multitude of waters in the heavens, He causes the vapours to ascend from the ends of the earth; He makes lightnings at the time of the rain, And brings forth the wind out of His treasuries;
verse value 4678
Insights
Verse structure: 14 words, 62 letters. The shortest word is "to·give" (תִּתּ֜וֹ, 3 letters) and the longest is "from·end·of·land" (מִקְצֵה־אָ֑רֶץ, 7 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·he·raised" (וַיַּ֥עַל). 14 unique roots are used. Frequent roots: "did" (root עשה, 147x in Jeremiah); "to·give" (root נתן, 141x in Jeremiah); "to·voice·of" (root קול, 81x in Jeremiah). The etnachta (major mid-verse pause) falls on 'from·end·of·land', dividing the verse into phrases of 8 and 6 words. Full calculation: לְק֨וֹל [to·voice·of] (166) + תִּתּ֜וֹ [to·give] (806) + הֲמ֥וֹן [multitude·of] (101) + מַ֙יִם֙ [water] (90) + בַּשָּׁמַ֔יִם [in·the·heavens] (392) + וַיַּ֥עַל [and·he·raised] (116) + נְשִׂאִ֖ים [vapors] (401) + מִקְצֵה־אָ֑רֶץ [from·end·of·land] (526) + בְּרָקִ֤ים [lightning] (352) + לַמָּטָר֙ [to·the·rain] (279) + עָשָׂ֔ה [did] (375) + וַיּ֥וֹצֵא [and·brings·forth] (113) + ר֖וּחַ [wind] (214) + מֵאֹצְרֹתָֽיו [from·his·treasuries] (747) = 4678.
Metzudat David
“Lekol Titto” – Because of its giving forth, the sound of the waters’ roaring in the atmosphere of the heavens, then it raises the clouds to the height of the heavens. “Miktzeh ha’aretz” – That is to say, when they are visible to the eye as being at the edges of the firmament, at the extremity of the earth, then it raises them to the place opposite which it desires to rain there.
Lightning. When the rain comes, lightning flashes, and the rain does not extinguish them.
And He brings forth. He brings forth the wind from the place of its storehouse:
Metzudat Zion
"to a voice." The letter lamed comes in place of "because of," and similarly, "Open your mouth for the mute" (Proverbs 31:8).
"Tito" [his giving]. The word is from the language of "netina" [giving]:
“Roar.” The word is related to "hamiah" and "sha'on":
And it went up. The vav comes in place of "then," just as in "And if she bears a female, she shall be unclean for two weeks" (Leviticus 12:5), meaning: then she shall be unclean.
Nesi'im. Clouds, called by this name because they lift themselves upward; likewise, "[He] makes clouds rise" (Psalms 135:7).
Every man is proved to be brutish, for the knowledge— Every goldsmith is put to shame by the graven image— That his molten image is falsehood, and there is no breath in them.
verse value 2937
Insights
Verse structure: 11 words, 43 letters. The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "and·no·breath" (וְלֹא־ר֥וּחַ, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "every·goldsmith" (כׇּל־צֹרֵ֖ף). 11 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "lie" (root שקר, 36x in Jeremiah); "all·man" (root אדם, 26x in Jeremiah). The etnachta (major mid-verse pause) falls on 'from·idol', dividing the verse into phrases of 6 and 5 words. Full calculation: נִבְעַ֤ר [was·burned] (322) + כׇּל־אָדָם֙ [all·man] (95) + מִדַּ֔עַת [from·knowledge] (514) + הֹבִ֥ישׁ [is·put·to·shame] (317) + כׇּל־צֹרֵ֖ף [every·goldsmith] (420) + מִפָּ֑סֶל [from·idol] (210) + כִּ֛י [for] (30) + שֶׁ֥קֶר [lie] (600) + נִסְכּ֖וֹ [his·libation] (136) + וְלֹא־ר֥וּחַ [and·no·breath] (251) + בָּֽם [in·them] (42) = 2937.
Rashi
"Every man is brutish." This refers to one who makes a graven image for a god.
"His molten image." This is the term "masekhah" (a molten/cast image).
Metzudat David
"נבער" (niv’ar). Every person who serves an idol is bereft of understanding, and every craftsman who makes an idol will receive shame from the idol itself, upon seeing that the molten image he cast is a falsehood, and there is no vital spirit in either of them.
Metzudat Zion
"נבער" (niva'ar): from the language of "ba'ar" (fool) and "shoteh" (madman).
“From knowledge.” From being endowed with knowledge; and similarly, “And He rejected you from being king” (I Samuel 15), which means: from being a king.
He was ashamed. The word is from the root “boosh,” meaning shame.
"Nisko" (his molten image). The form of the idols made by casting metal, and likewise "molten gods" (Exodus 34).
They are vanity, a work of delusion; In the time of their visitation they shall perish,
verse value 2611
Insights
Verse structure: 7 words, 29 letters. The shortest word is "vanity" (הֶ֣בֶל, 3 letters) and the longest is "errors" (תַּעְתֻּעִ֑ים, 6 letters). 7 unique roots are used. Frequent roots: "abundance" (root הם, 132x in Jeremiah); "in·time·of" (root עת, 34x in Jeremiah); "perish" (root אבד, 28x in Jeremiah). The etnachta (major mid-verse pause) falls on 'errors', dividing the verse into phrases of 4 and 3 words. Full calculation: הֶ֣בֶל [vanity] (37) + הֵ֔מָּה [abundance] (50) + מַעֲשֵׂ֖ה [deed] (415) + תַּעְתֻּעִ֑ים [errors] (990) + בְּעֵ֥ת [in·time·of] (472) + פְּקֻדָּתָ֖ם [their·reckoning] (624) + יֹאבֵֽדוּ [perish] (23) = 2611.
Rashi
"At the time of their visitation." When the Holy One, blessed be He, will visit [judgment] upon them and upon their worshippers.
Metzudat David
"Works of deceit." They are the works of the hands of those who stray from the path of reason.
"At the time of their reckoning." At the time when the Omnipresent will attend to exacting retribution from them, then they will perish without any hope of recovery.
Metzudat Zion
Deceptions. The word is derived from the root *ta’eh* (to wander/err).
Their visitation. The matter of providence:
The portion of Jacob is not like these; For He is the former of all things, And [Israel] is the tribe of His inheritance; Hashem of hosts is His name. .
verse value 2498
Insights
Verse structure: 11 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "portion·of" (חֵ֣לֶק, 3 letters) and the longest is "not·as·these" (לֹֽא־כְאֵ֜לֶּה, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·rod·of" (וְשֵׁ֖בֶט). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "all" (root כל, 167x in Jeremiah); "his·name" (root שם, 122x in Jeremiah). The etnachta (major mid-verse pause) falls on 'his·inheritance', dividing the verse into phrases of 8 and 3 words. Full calculation: לֹֽא־כְאֵ֜לֶּה [not·as·these] (87) + חֵ֣לֶק [portion·of] (138) + יַעֲק֗וֹב [Jacob] (188) + כִּֽי־יוֹצֵ֤ר [for·former·of] (336) + הַכֹּל֙ [all] (55) + ה֔וּא [He] (12) + וְשֵׁ֖בֶט [and·rod·of] (317) + נַחֲלָת֑וֹ [his·inheritance] (494) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + שְׁמֽוֹ [his·name] (346) = 2498.
Rashi
"And the tribe of his inheritance." Jacob, who is mentioned above at the beginning of the verse:
Metzudat David
"Not like these." Not like these idols is the God of Jacob, who is given to be his [Jacob's] portion:
"For He is the One who forms all things. Unlike the idols, which are the work of human hands, for the portion of Jacob is the One who forms all things:"
"And his tribe shall be his inheritance." And He chose Jacob, who is mentioned here, so that each one of his tribes would be "the tribe of His inheritance."
"The Lord of Hosts is His Name." For He rules over the hosts above and below, and this refers back to what was stated above, meaning: Since He has no comparison with the idols, for He is the Creator of all, and He has chosen the upright as His inheritance, then surely He will fulfill His word to destroy Babylon and to cause salvation to sprout forth for the upright.
You are My maul and weapons of war, And with you will I shatter the nations, And with you will I destroy kingdoms;
verse value 2843
Insights
Verse structure: 10 words, 42 letters. The shortest word is "to·me" (לִ֔י, 2 letters) and the longest is "a·maul·are·you" (מַפֵּץ־אַתָּ֣ה, 6 letters). Words sharing gematria 22: in·you, in·you. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "a·maul·are·you" (מַפֵּץ־אַתָּ֣ה), "and·I·will·destroy" (וְהִשְׁחַתִּ֥י). The root בך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "nations" (root גוי, 81x in Jeremiah); "vessels·of" (root כלי, 27x in Jeremiah); "to·me" (root לי, 25x in Jeremiah). The etnachta (major mid-verse pause) falls on 'battle', dividing the verse into phrases of 4 and 6 words. Full calculation: מַפֵּץ־אַתָּ֣ה [a·maul·are·you] (616) + לִ֔י [to·me] (40) + כְּלֵ֖י [vessels·of] (60) + מִלְחָמָ֑ה [battle] (123) + וְנִפַּצְתִּ֤י [and·I·will·shatter] (636) + בְךָ֙ [in·you] (22) + גּוֹיִ֔ם [nations] (59) + וְהִשְׁחַתִּ֥י [and·I·will·destroy] (729) + בְךָ֖ [in·you] (22) + מַמְלָכֽוֹת [kingdoms] (536) = 2843.
Rashi
"You are a breaker for Me." Until now, I have appointed you as a destroyer and a breaker of the nations upon whom I have decreed exile.
Radak
"You are a crusher to Me." "Mapetz" is the name of the tool with which stones are crushed. Similarly, it is written, "and each man his crushing-tool (mapatzo) in his hand" [Ezekiel 9:2]. However, this one [mapetz] is vocalized with a tsere, and that one [mapatzo] with a qamats. And the shattering (nafutz) refers to the breaking together with the scattering, for when stones are broken, they scatter here and there. Similarly, it is written, "and I will shatter them all," in this same sense. And God, blessed be He, said regarding the king of Babylon: "You are a crusher to Me," for through you I crush and destroy the nations and kingdoms. But now I will repay you for what you have done to Israel, and I will punish you for Israel, for you have done evil to them beyond measure. I was angry only a little, but you assisted toward the evil.
Metzudat David
"You are a breaker to Me." You, Babylon, were in My hand as a breaking vessel and a weapon of war.
Metzudat Zion
**mafitz**: A name for a vessel made for crushing and breaking down walls with it; similarly, “and each man his mafitz in his hand” (Ezekiel 9).
And I will shatter. The matter of breaking and crushing:
Malbim
"Mafets" – it says to Israel: "You are the breaker of weapons of war; through you I will shatter and break them, for 'war' refers to Babylon, which was the vessel of the Lord's war, and I will shatter through you the nations" – that is to say, the peoples of Babylon and their kingdoms.
And with you will I shatter the horse and his rider, And with you will I shatter the chariot and him that rides therein;
verse value 2132
Insights
Verse structure: 8 words, 32 letters. Verse gematria: 2132 is divisible by 26, the value of the divine name Hashem. The shortest word is "in·you" (בְךָ֔, 2 letters) and the longest is "and·I·will·shatter" (וְנִפַּצְתִּ֣י, 6 letters). Words sharing gematria 636: and·I·will·shatter, and·I·will·shatter. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "horse" (ס֖וּס), "chariots" (רֶ֖כֶב). The root רכב appears 3 times in this verse. 4 unique roots are used. The etnachta (major mid-verse pause) falls on 'and·its·rider', dividing the verse into phrases of 4 and 4 words. Full calculation: וְנִפַּצְתִּ֣י [and·I·will·shatter] (636) + בְךָ֔ [in·you] (22) + ס֖וּס [horse] (126) + וְרֹכְב֑וֹ [and·its·rider] (234) + וְנִפַּצְתִּ֣י [and·I·will·shatter] (636) + בְךָ֔ [in·you] (22) + רֶ֖כֶב [chariots] (222) + וְרֹכְבֽוֹ [and·its·rider] (234) = 2132.
Radak
And I will shatter. All of them are accented on the final syllable, and this indicates the future tense. In the majority of this prophecy, it is possible that it was spoken either before Nebuchadnezzar’s reign or after his reign, and it may be understood in terms of both future and past.
Metzudat David
"Chariot." It is the chariot designated for human beings:
"And its rider." It is the one who sits upon the chariot:
And with you will I shatter man and woman, And with you will I shatter the old man and the youth, And with you will I shatter the young man and the maid;
verse value 3745
Insights
Verse structure: 12 words, 48 letters. The shortest word is "in·you" (בְךָ֙, 2 letters) and the longest is "and·I·will·shatter" (וְנִפַּצְתִּ֤י, 6 letters). Words sharing gematria 636: and·I·will·shatter, and·I·will·shatter, and·I·will·shatter. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·boy" (וָנָ֑עַר), "and·maiden" (וּבְתוּלָֽה). The root נפץ appears 3 times in this verse. 8 unique roots are used. Frequent roots: "man" (root איש, 153x in Jeremiah); "and·wife" (root אשה, 32x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·boy', dividing the verse into phrases of 8 and 4 words. Full calculation: וְנִפַּצְתִּ֤י [and·I·will·shatter] (636) + בְךָ֙ [in·you] (22) + אִ֣ישׁ [man] (311) + וְאִשָּׁ֔ה [and·wife] (312) + וְנִפַּצְתִּ֥י [and·I·will·shatter] (636) + בְךָ֖ [in·you] (22) + זָקֵ֣ן [old] (157) + וָנָ֑עַר [and·boy] (326) + וְנִפַּצְתִּ֣י [and·I·will·shatter] (636) + בְךָ֔ [in·you] (22) + בָּח֖וּר [youth] (216) + וּבְתוּלָֽה [and·maiden] (449) = 3745.
And with you will I shatter the shepherd and his flock, And with you will I shatter the husbandman and his yoke of oxen, And with you will I shatter governors and deputies.
verse value 3565
Insights
Verse structure: 12 words, 50 letters. The shortest word is "in·you" (בְךָ֙, 2 letters) and the longest is "and·I·will·shatter" (וְנִפַּצְתִּ֤י, 6 letters). Words sharing gematria 636: and·I·will·shatter, and·I·will·shatter, and·I·will·shatter. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·his·flock" (וְעֶדְר֔וֹ), "plowman" (אִכָּ֣ר), "and·his·yoke" (וְצִמְדּ֑וֹ). The root נפץ appears 3 times in this verse. 8 unique roots are used. Frequent roots: "pasturing" (root רעה, 50x in Jeremiah). First appearance of the root סגן ("and·rulers") in Jeremiah. The etnachta (major mid-verse pause) falls on 'and·his·yoke', dividing the verse into phrases of 8 and 4 words. Full calculation: וְנִפַּצְתִּ֤י [and·I·will·shatter] (636) + בְךָ֙ [in·you] (22) + רֹעֶ֣ה [pasturing] (275) + וְעֶדְר֔וֹ [and·his·flock] (286) + וְנִפַּצְתִּ֥י [and·I·will·shatter] (636) + בְךָ֖ [in·you] (22) + אִכָּ֣ר [plowman] (221) + וְצִמְדּ֑וֹ [and·his·yoke] (146) + וְנִפַּצְתִּ֣י [and·I·will·shatter] (636) + בְךָ֔ [in·you] (22) + פַּח֖וֹת [governor] (494) + וּסְגָנִֽים [and·rulers] (169) = 3565.
Metzudat David
A plowman and his yoke. One who works the land by plowing with a yoke of oxen, with which he plows.
Metzudat Zion
Ikkar. He is the one who works the soil through plowing and sowing; likewise, the verse states, “the plowmen were ashamed” (above, 14).
And his yoke [of oxen]. Thus, a pair of oxen is called a "yoke" because they walk yoked and joined together. And likewise, "a yoke of oxen" (Job 1).
Pachot and Sganim: These are names of types of authority.
And I will render to Babylon and to all the inhabitants of Chaldea All their evil that they have done in Zion, in your sight; Says Hashem.
verse value 4181
Insights
Verse structure: 12 words, 57 letters. Notable word values: "and·to·them·of" (וּלְכֹ֣ל) = 86, equal to Elohim. The shortest word is "utterance" (נְאֻ֖ם, 3 letters) and the longest is "before·your·eyes" (לְעֵינֵיכֶ֑ם, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "dwelling" (יוֹשְׁבֵ֣י), "that·they·did" (אֲשֶׁר־עָשׂ֥וּ). The root כל appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "that·they·did" (root אשר, 459x in Jeremiah); "and·to·them·of" (root כל, 167x in Jeremiah). The etnachta (major mid-verse pause) falls on 'before·your·eyes', dividing the verse into phrases of 10 and 2 words.
Rashi
“And I will repay Babylon.” After all this, I will complete My vengeance through him upon the idolaters.
Metzudat David
"And I will repay." And behold, I will repay Babylon for their evil deeds.
"Before your eyes." All of you will see with your own eyes the evil that is coming upon Babylon:
Malbim
“And I will repay” means: Therefore, I will shatter all of them in order to repay them for all the evil they committed in Zion. And after they are broken by your hand, you, the Shatterer, are with Me, for your sake I shatter them, like a potter’s vessel.
Behold, I am against you, O destroying mountain, says Hashem, Which destroy all the earth; And I will stretch out My hand upon you, And roll you down from the rocks, And will make you a burnt mountain.
verse value 6324
Insights
Verse structure: 15 words, 81 letters. The shortest word is "hill" (הַ֤ר, 2 letters) and the longest is "all·the·land" (אֶת־כׇּל־הָאָ֑רֶץ, 8 letters). Words sharing gematria 763: the·destruction, ruin. 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "all·the·land" (אֶת־כׇּל־הָאָ֑רֶץ), "and·I·will·stretch·out" (וְנָטִ֨יתִי), "and·I·will·roll·you" (וְגִלְגַּלְתִּ֙יךָ֙). The root הר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "upon·you" (root על, 276x in Jeremiah); "all·the·land" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'all·the·land', dividing the verse into phrases of 7 and 8 words.
Radak
"Behold, I am against you, O Mount of Destruction." The term "mountain" refers to Babylon, even though it is a valley — meaning: a mountain [i.e., a fortified] city, as if it were sitting on a mountain. Likewise, "the mountains of Gilead" refers to the fortified cities. And so did Targum Yonatan render it: "karka mechabla" [a ruinous/destroying city]. And likewise, "from the crags" is also a metaphor for the high towers in Babylon. And so Targum Yonatan [renders]: "ve'amgarinakh min takfa" [and I will bring you down from your strength], meaning: I will topple you from the strong and high places.
"And I will roll you." The concept of rolling is known as moving from a higher position to a lower one.
Metzudat David
"And behold, I am against you." Behold, I will fight against you, you who are the mountain of destruction, namely Babylon, which destroys the entire land (and although it is a valley, it is called a mountain due to its strength).
And I will stretch out [My hand], etc. To strike you:
“From the rocks.” This is an allegory for the tall towers in Babylonia:
"To the mountain of burning." For it will be turned like Sodom, and He will rain upon it sulfur and fire, like it.
Metzudat Zion
"And I will roll you." This is a casting down from the height to the low place, by means of rolling.
Malbim
Behold, I am against you, O Mount of Destruction, the mountain of Babylon; and I will roll you down, so that you shall no longer be a dwelling place among the rocks, for you shall become a mountain of burning.
And they shall not take of you a stone for a corner, Nor a stone for foundations; But you shall be desolate for ever, says Hashem.
verse value 2583
Insights
Verse structure: 10 words, 50 letters. The shortest word is "from·you" (מִמְּךָ֙, 3 letters) and the longest is "and·not·they·will·take" (וְלֹֽא־יִקְח֤וּ, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·not·they·will·take" (וְלֹֽא־יִקְח֤וּ), "to·corner" (לְפִנָּ֔ה), "stone" (וְאֶ֖בֶן). The root אבן appears 2 times in this verse. 8 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "shall·be" (root היה, 250x in Jeremiah); "and·not·they·will·take" (root לקח, 65x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·foundations', dividing the verse into phrases of 6 and 4 words. Full calculation: וְלֹֽא־יִקְח֤וּ [and·not·they·will·take] (161) + מִמְּךָ֙ [from·you] (100) + אֶ֣בֶן [stone] (53) + לְפִנָּ֔ה [to·corner] (165) + וְאֶ֖בֶן [stone] (59) + לְמוֹסָד֑וֹת [to·foundations] (546) + כִּֽי־שִׁמְמ֥וֹת [but·desolations·of] (816) + עוֹלָ֛ם [ever] (146) + תִּהְיֶ֖ה [shall·be] (420) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 2583.
Radak
"They shall not take from you a stone for a corner, and a stone for foundations." For it is the custom of the world to place large stones in the foundation of a building, and likewise in the corners of the walls. And this [verse] speaks by way of parable, as its Targum [Yonatan] renders: "And they shall not take from you a king for his kingdom, and a ruler for his dominion."
Metzudat David
"And they shall not take..." — From the stones of your fallen ruins, they shall not take a stone that is suitable for use as a cornerstone in the corner of a house (for it is customary to place the finest stone in the corner of the house, so that it may be visible from both sides).
"And a stone for the foundations." A strong stone, fit to be placed as a foundation.
For they are desolate forever. And therefore no one will come there to take from its stones:
Metzudat Zion
"For a corner." [Meaning] the corners:
"For the foundations." From the term for foundation (yesod):
Malbim
"And they shall not take from you a stone for a corner," meaning a precious and solid stone (the metaphor being that they shall not establish from you a kingdom); and even not a stone for the foundations, which is inferior to a corner-stone (meaning: not even a minor dominion, and there shall be no settlement in you).
Set you up a standard in the land, Blow the horn among the nations, Prepare the nations against her, Call together against her the kingdoms of Ararat, Minni, and Ashkenaz; Appoint a marshal against her; Cause the horses to come up as the rough canker-worm.
verse value 5844
Insights
Verse structure: 20 words, 89 letters. The shortest word is "Minni" (מִנִּ֣י, 3 letters) and the longest is "bring·up·horses" (הַעֲלוּ־ס֖וּס, 7 letters). Words sharing gematria 410: prepare, Ararat. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "Ararat" (אֲרָרַ֖ט), "Minni" (מִנִּ֣י), "and·Ashkenaz" (וְאַשְׁכְּנָ֑ז). The root על appears 3 times in this verse. 16 unique roots are used. Frequent roots: "on" (root על, 276x in Jeremiah); "in·the·land" (root ארץ, 245x in Jeremiah); "proclaim" (root שמע, 184x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·Ashkenaz', dividing the verse into phrases of 14 and 6 words.
Rashi
"Sanctify." Summon [them].
"Tifsar." A term denoting "army" (or alternatively, "lord"):
"Samar." The Old French term "hericier" [i.e., to bristle] is like [the sense of] "the hairs of my flesh stood up" (Job 4:15).
Radak
“Lift up a standard.” This is a commandment that is not designated for a specific individual, nor for specific individuals, but rather for whoever it may be. It is in the manner of a rhetorical expression, similar to “See, the scent of my son,” “Speak to the king and to the noblewoman,” “Strengthen the feeble hands,” “Say to those with a faint heart,” and others like them. And similarly, “Lift up a standard, blow the shofar.”
"Sanctify against her." [I.e.,] "Proclaim/summon against her."
"Appoint," "bring up." For since it said "in the land" and it said "among the nations," it was not stated as a general rule; rather, it was stated specifically in reference to Media alone.
Metzudat David
“Lift up a banner” – to allude to the idolaters who will gather to come to war against Babylon.
“Blow the shofar.” This too is an allusion to the assembly:
"Consecrate it." They summoned nations against her; the kingdoms of Ararat, etc. assembled. They appointed a commander over her to muster the war, and they brought up a company of horses, numerous as locusts, and the hair on the flesh of each of the horses would bristle at the time of battle (for this is the way of the good horses, possessing strength and spirit, whose hair becomes stiff like a nail).
Metzudat Zion
“Lift up a standard.” Raise a long beam.
"Sanctify." This is a matter of designation/preparation, as in "Sanctify a battle against her" (above, ch. 6):
"Proclaim." This is a matter of gathering, as in "Proclaim to Babylon, many" (above, ch. 50):
Ararat, etc. These are the names of places:
"Muster." This is a matter of appointment and the office of treasurer:
"Marshal." This is a matter of authority, and likewise "your marshals are like a swarm of locusts" (Nahum 3:17):
"Like the yelek." A species of locust:
**Samar.** The meaning is "hardening," like a nail, as in "the hair of my flesh bristled" (Job 4:15).
Malbim
(27-28) "Lift up a banner"—this teaches in detail how all the kings of the nations, both near and far, gathered against her.
Prepare against her the nations, the kings of the Medes, The governors thereof, and all the deputies thereof, And all the land of his dominion.
verse value 4198
Insights
Verse structure: 10 words, 53 letters. The shortest word is "Media" (מָדַ֔י, 3 letters) and the longest is "and·all·her·rulers" (וְאֶת־כׇּל־סְגָנֶ֑יהָ, 10 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "kings·of" (אֶת־מַלְכֵ֣י), "her·governors" (אֶת־פַּחוֹתֶ֖יהָ), "and·all·her·rulers" (וְאֶת־כׇּל־סְגָנֶ֑יהָ). 10 unique roots are used. Frequent roots: "on" (root על, 276x in Jeremiah); "kings·of" (root מלך, 253x in Jeremiah); "all·land" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·all·her·rulers', dividing the verse into phrases of 7 and 3 words. Full calculation: קַדְּשׁ֨וּ [prepare] (410) + עָלֶ֤יהָ [on] (115) + גוֹיִם֙ [nations] (59) + אֶת־מַלְכֵ֣י [kings·of] (501) + מָדַ֔י [Media] (54) + אֶת־פַּחוֹתֶ֖יהָ [her·governors] (910) + וְאֶת־כׇּל־סְגָנֶ֑יהָ [and·all·her·rulers] (585) + וְאֵ֖ת [and] (407) + כׇּל־אֶ֥רֶץ [all·land] (341) + מֶמְשַׁלְתּֽוֹ [his·dominion] (816) = 4198.
Radak
"Sanctify." A matter of designation/preparation [i.e., readying for war].
"Summon against her." [The word denotes] a matter of gathering and assembling; and likewise, "Summon against Babylon, many [archers]" [Jer. 50:29]; and likewise from the intensive [dagesh] form, "And Saul mustered the people" [1 Sam. 15:4].
"The kingdoms of Ararat, Minni, and Ashkenaz." These came with Darius. And Jonathan (Targum) translated: "The kingdom of the land of Kardu, the camp of Hormin, and Hadayav."
"Appoint over her." The matter of appointment:
"Tafsar" is like "sar" (an officer); and likewise, "and your marshals are like a swarm of locusts" [Nahum 3:17].
"Like a bristling locust." Just as [in] "My flesh bristles from fear of You" [Ps. 119:120], and likewise from the intensive [dagesh] form, "The hair of my flesh bristles" [Job 4:15] — the meaning is a shuddering and trembling, like a person whose hairs have stood on end — "arismanto" in the vernacular. And Jonathan (Targum) rendered: "Prepare against her the men of war, whose horses shall go up prancing — behold, like a serpent that gleams." And the meaning of "prancing" [מפנכין] is a matter of galloping, just as he likewise rendered "from the gallopings, the gallopings of his stallions" [Judges 5:22] as "מפנוכא" — that were [galloping] before the chariots of his mighty men.
Metzudat David
"Consecrate, etc." He returns to say it again, to explain that they are the kings of Media, namely Darius and his son-in-law Cyrus, who inherited the kingship after his death.
"The land of his dominion." The land over which he rules:
Metzudat Zion
"their lesser officials." And "their chief officers" is a type of authority.
And the land quakes and is in pain; For the purposes of Hashem are performed against Babylon, To make the land of Babylon a desolation, without inhabitant.
verse value 4703
Insights
Verse structure: 14 words, 57 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "thoughts·of" (מַחְשְׁב֣וֹת, 6 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·quaked" (וַתִּרְעַ֥שׁ), "and·quakes" (וַתָּחֹ֑ל), "stood·up" (קָ֤מָה). The root ארץ appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "earth" (root ארץ, 245x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·quakes', dividing the verse into phrases of 3 and 11 words. Full calculation: וַתִּרְעַ֥שׁ [and·quaked] (976) + הָאָ֖רֶץ [earth] (296) + וַתָּחֹ֑ל [and·quakes] (444) + כִּ֣י [for] (30) + קָ֤מָה [stood·up] (145) + עַל־בָּבֶל֙ [against·Babylon] (134) + מַחְשְׁב֣וֹת [thoughts·of] (756) + יְהֹוָ֔ה [Hashem] (26) + לָשׂ֞וּם [to·put] (376) + אֶת־אֶ֧רֶץ [land] (692) + בָּבֶ֛ל [Babylon] (34) + לְשַׁמָּ֖ה [to·astonishment] (375) + מֵאֵ֥ין [without] (101) + יוֹשֵֽׁב [dwelling] (318) = 4703.
Rashi
"And it writhes." A term of "chalchalah" (trembling, anguish).
Radak
"And the earth quaked, and writhed." The meaning of "vatachol" is a matter of writhing, like a woman in labor.
"For it has risen against Babylon." He said "risen" in the singular, yet He said "the thoughts of the Lord are many," meaning that every single thought that He conceived against her shall come to pass.
Metzudat David
"Ki kamah." It stood and was fulfilled against Babylon, the thoughts of the Lord that He had planned, to set her as a desolation.
Metzudat Zion
"And it writhes." From the language of writhing ("chil") and trembling ("chalchalah"):
Kumah. “Arose and was established”:
Malbim
"For it has arisen, for at this time they will destroy it; they ceased fighting in the field of battle, they remained in the fortresses, and even there their strength was drained away, and they did not fight even in the fortress, until the dwellings were set on fire and the bolts of the stronghold were broken."
The mighty men of Babylon have forborne to fight, They remain in their strongholds; Their might has failed, they are become as women; Her dwelling-places are set on fire; Her bars are broken.
verse value 5262
Insights
Verse structure: 14 words, 68 letters. The shortest word is "Babylon" (בָבֶ֜ל, 3 letters) and the longest is "her·dwellings" (מִשְׁכְּנֹתֶ֖יהָ, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "they·cease" (חָדְלוּ֩), "in·the·strongholds" (בַּמְּצָד֔וֹת), "drank" (נָשְׁתָ֥ה). 13 unique roots are used. Frequent roots: "were" (root היה, 250x in Jeremiah); "they·dwelt" (root ישב, 147x in Jeremiah); "Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·women', dividing the verse into phrases of 10 and 4 words. Full calculation: חָדְלוּ֩ [they·cease] (48) + גִבּוֹרֵ֨י [the·mighty·men·of] (221) + בָבֶ֜ל [Babylon] (34) + לְהִלָּחֵ֗ם [to·fight] (113) + יָֽשְׁבוּ֙ [they·dwelt] (318) + בַּמְּצָד֔וֹת [in·the·strongholds] (542) + נָשְׁתָ֥ה [drank] (755) + גְבוּרָתָ֖ם [their·strength] (651) + הָי֣וּ [were] (21) + לְנָשִׁ֑ים [to·women] (430) + הִצִּ֥יתוּ [they·kindled] (511) + מִשְׁכְּנֹתֶ֖יהָ [her·dwellings] (825) + נִשְׁבְּר֥וּ [they·were·broken] (558) + בְרִיחֶֽיהָ [her·bars] (235) = 5262.
Rashi
"[Their might] was drained." [I.e.] it leaped [away] — like "the sinew of the thigh" (Genesis 32:33), where "nasheh" means it was displaced from its place.
Radak
"Cease, they shall sit in their fortresses." And they shall not go out to fight; they shall sit in their strong towers, to take refuge therein.
"Their might dried up." [It] ceased; and likewise, "and the waters shall dry up from the sea" [Isaiah 19:5].
They were like women. Weak like women:
“they kindled.” The kindlers:
Metzudat David
"Cease, etc." For faintness has entered their hearts:
"They sat in strongholds." To become fortified in the refuge of the fortress:
"It was dried up." Their strength was removed and departed from them, and they became like women in the matter of the exhaustion of strength.
“Set them on fire.” The enemies set fire to its dwellings, broke its door bolts, and opened them for the enemy to enter through them.
Metzudat Zion
On "fortresses." The meaning is a fortress, as in "the fortress of Zion" (I Chronicles 11):
Nashata. The meaning is of removal and taking away, as it says, "and the waters shall fail from the sea" (Isaiah 19:5).
“Kindled.” The matter of lighting and burning:
Her dwellings. From the language of Mishkan (Tabernacle) and dwelling place:
"Her bars." Something like a staff, made to close the gates.
One post runs to meet another, And one messenger to meet an other, To tell the king of Babylon That his city is taken on every quarter;
verse value 3334
Insights
Verse structure: 12 words, 54 letters. The shortest word is "ran" (רָ֤ץ, 2 letters) and the longest is "to·meet·a·runner" (לִקְרַאת־רָץ֙, 7 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "ran" (רָ֤ץ), "to·meet·a·runner" (לִקְרַאת־רָץ֙), "he·runs" (יָר֔וּץ). The root נגד appears 3 times in this verse. 8 unique roots are used. Frequent roots: "king" (root מלך, 253x in Jeremiah); "his·city" (root עיר, 117x in Jeremiah); "Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'declares', dividing the verse into phrases of 6 and 6 words. Full calculation: רָ֤ץ [ran] (290) + לִקְרַאת־רָץ֙ [to·meet·a·runner] (1021) + יָר֔וּץ [he·runs] (306) + וּמַגִּ֖יד [and·a·messenger] (63) + לִקְרַ֣את [to·meet] (731) + מַגִּ֑יד [declares] (57) + לְהַגִּיד֙ [to·tell] (52) + לְמֶ֣לֶךְ [king] (120) + בָּבֶ֔ל [Babylon] (34) + כִּֽי־נִלְכְּדָ֥ה [that·is·captured] (139) + עִיר֖וֹ [his·city] (286) + מִקָּצֶֽה [from·every·quarter] (235) = 3334.
Radak
"A runner runs to meet a runner." One might have expected it to say, "A runner runs after a runner, and a messenger after a messenger." Rather, its meaning is: Behold, the first one goes and reports to the king, and returns, and finds another runner coming to meet him, also to report to the king that his city has been captured.
"From the end." That is to say, from the one end.
Metzudat David
“Running to meet a runner, a runner will run.” From the battle, they sent a runner to inform the king of Babylonia about the battle. Before he returned, they sent another runner. On his way, he met the first runner as he was returning and running. Thus, this runner was running to meet that runner.
"And a messenger, etc." This repeats the matter, as it states that the runner is the messenger.
"Mikatzeh." This means "from the end," i.e., from the extremity of the land. Similarly, it is stated above (ch. 50): "Come against her from the end."
Metzudat Zion
Ratz. The matter of swiftness of walking:
Malbim
"Runner will run to meet runner" means that everything stated in the preceding verse will be told by a runner running to meet a runner to announce it: the first will announce that they have ceased fighting and have taken refuge in their fortresses, and another runner will come to meet him to announce that their strength has been broken and they have set fire to their dwellings. Afterwards, a messenger will come to meet a messenger to announce to the king of Babylon that the royal city has been captured at its extremity, and another messenger will come to meet him to announce that the fortresses surrounding Babylon have been captured, etc., which signifies the completion of the conquest, and that the soldiers were terrified and no longer fight.
And the fords are seized, And the castles they have burned with fire, And the men of war are affrighted.
verse value 3548
Insights
Verse structure: 8 words, 45 letters. The shortest word is "in·the·fire" (בָאֵ֑שׁ, 3 letters) and the longest is "and·the·pools" (וְאֶת־הָאֲגַמִּ֖ים, 9 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·the·fords" (וְהַמַּעְבָּר֣וֹת), "they·were·caught" (נִתְפָּ֔שׂוּ), "and·the·pools" (וְאֶת־הָאֲגַמִּ֖ים). 8 unique roots are used. Frequent roots: "and·men·of" (root איש, 153x in Jeremiah); "in·the·fire" (root אש, 31x in Jeremiah); "battle" (root מלחמה, 24x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·the·fire', dividing the verse into phrases of 5 and 3 words. Full calculation: וְהַמַּעְבָּר֣וֹת [and·the·fords] (729) + נִתְפָּ֔שׂוּ [they·were·caught] (836) + וְאֶת־הָאֲגַמִּ֖ים [and·the·pools] (506) + שָׂרְפ֣וּ [they·burned] (586) + בָאֵ֑שׁ [in·the·fire] (303) + וְאַנְשֵׁ֥י [and·men·of] (367) + הַמִּלְחָמָ֖ה [battle] (128) + נִבְהָֽלוּ [they·were·disturbed] (93) = 3548.
Radak
"And the water-gates were seized." The water-gates are the channels of water at the entrance to the city, and there were towers in them to prevent enemies from entering the city if they wished to enter. And since it was stated that his city was captured, one might ask: How did the towers of the water-gates not prevent them? The answer is that the water-gates were seized.
"And they burned the marshes with fire." The reeds (gome) that grow along the rivers — they burned them with fire, so that the abundance of the reeds would not prevent them from entering the city. And so too, [in the phrase] "to bow his head like a bulrush" (agmon) [Isaiah 58:5] — the agmon is the gome (reed). And Rabbi Yonah wrote that "agamim" are fortresses, and he compared it to the Arabic language, which uses the term "agam" for fortresses.
Metzudat David
And the fords. A place where the waters are crossed, which was seized by the enemy’s hand, so that no one would be able to escape via the waters.
"And the lakes." The reed that grows on the surface of the water; they burned it with fire, so that no one could hide among the reeds.
Metzudat Zion
And the fords. A place where the waters are crossed.
They were captured. The matter of capture:
"Ha-agamim." This refers to the *gome* [bulrush] that grows upon the surface of the water. And similarly, "[Is it] to bow his head like a bulrush (agmon)?" (ibid. 58).
For thus says Hashem of hosts, the God of Israel: The daughter of Babylon is like a threshing-floor At the time when it is trodden; Yet a little while, and the time of harvest Shall come for her.
verse value 3954
Insights
Verse structure: 16 words, 61 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "time·of·the·harvest" (עֵֽת־הַקָּצִ֖יר, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "as·threshing-floor" (כְּגֹ֖רֶן), "he·trampled·it" (הִדְרִיכָ֑הּ), "time·of·the·harvest" (עֵֽת־הַקָּצִ֖יר). 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "for" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'he·trampled·it', dividing the verse into phrases of 11 and 5 words.
Rashi
Like a threshing floor at the time of treading. Behold, she is now full like a threshing floor at the time when they tread its grain, which is full of wheat.
"In a little while." It shall become empty and resemble a threshing floor at the beginning of the harvest, which is empty.
Radak
"For thus said the Lord of Hosts, the God of Israel." It says "the God of Israel" because He will take Israel's vengeance from them [Babylon].
"Hidrichah." The infinitive here comes with a hirik under the heh, though the pattern is usually with a patach for the most part. And likewise, similar to it, [are these] infinitives with heh in hirik: "ganon vehitzil," "pasoach," and "vehimlit" [Isaiah 31:5].
"Until He destroys them." And He compares them to a threshing floor whose time has now come to be trodden and threshed; so too, Babylon's time has now come, that the enemies will trample her.
"The time of harvest." He likened the plunder to a harvest, and so did Jonathan [ben Uzziel] translate: "and plunderers shall come upon her." And he said that [the verse mentions] the harvest after the treading of the threshing-floor, even though [in nature] it precedes it — [meaning that] in a little while her time of harvest will come, when they will come and capture all her surrounding cities; and this is the parable of the harvest. And afterward they will seize the city of Babylon and trample it. For just as they gather the harvest to the threshing-floor, so too they were gathering and driving the best of their forces from all the towns to Babylon; and when they seize it, they will tread it and trample it and destroy it with a decreed destruction.
Metzudat David
"As the threshing floor" etc. He means to say that although it is now full of goodness, like a threshing floor at the time when the sheaves are trodden there and threshed, for then the threshing floor is filled with grain, nevertheless, in a short time it will become empty, and the time of harvest will come for it. He means to say that it will be like a threshing floor at the time of harvest, for then all the grain has already been removed, and the new grain has not yet been gathered into it.
Metzudat Zion
Like a threshing floor. It is the place where they place the sheaves of grain, and there they thresh it.
Hadricha. The meaning is of trampling and threshing.
Malbim
For thus says the Lord: “Daughter Babylon was like a threshing floor at the time of treading.” This means: at the time when she treads upon all the nations, just as one treads out grain, she was like a threshing floor full of grain, and shortly her time of harvest will come, and they will reap her as well.
Nebuchadrezzar the king of Babylon has devoured me, He has crushed me, He has set me down as an empty vessel, He has swallowed me up like a dragon, He has filled his maw with my delicacies; He has washed me clean.
verse value 3694
Insights
Verse structure: 19 words, 92 letters. The shortest word is "king" (מֶ֣לֶךְ, 3 letters) and the longest is "Nebuchadrezzar" (נְבוּכַדְרֶאצַּר֮, 9 letters). 9 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "ate·us" ((אכלנו)), "ravaged·me" (אֲכָלַ֣נִי), "he·set·me" (הִצִּיגַ֙נִי֙). The root אכל appears 2 times in this verse. 14 unique roots are used. Frequent roots: "king" (root מלך, 253x in Jeremiah); "Babylon" (root בבל, 93x in Jeremiah); "ate·us" (root אכל, 44x in Jeremiah). First appearance of the root בלע ("he·swallowed·me") in Jeremiah. The etnachta (major mid-verse pause) falls on 'dainty', dividing the verse into phrases of 17 and 2 words.
Radak
"Achalani, hemamani" [He devoured me, he crushed me]. These are the five [words] in the verse that are written with a vav and read with a yod; the written form is plural, regarding the individual parts, while the read form is singular, regarding the whole. And the matter speaks in the language of Israel, who cry out "violence" against Babylon. "Hemamani" is like "vehamam galgal agalato" [and the wheel of his cart crushes it] [Isaiah 28:28] — their meaning is a matter of breaking/crushing.
"He set me down like an empty vessel." He stood me up empty, like an empty vessel; and "reik" [empty] is a noun, as if it said "a vessel of empty things" [i.e., of emptiness].
“He filled his belly with my delicacies.” This is an analogy, meaning: he filled his land with my best things. “Mela” is spelled with a qamats.
"He rinsed me out." Like a person rinses out a vessel so that nothing remains in it. And Jonathan translated the verse: "Thus said Jerusalem: They plundered my possessions and destroyed me — Nebuchadnezzar king of Babylon; he shattered me like an empty [vessel]; he swallowed me like a dragon; he filled his treasure-house with the good of my land; he cast me into exile." And so is the sense of the verse that follows it, in the voice of Zion and Jerusalem, as it says:
Metzudat David
"He devoured me." The Children of Israel complain about the suffering they endured and say: "Behold, Nebuchadnezzar has devoured me and confounded me."
"He set me down." He stood me up as an empty vessel, for he took and plundered everything, and hastened to swallow me up like a crocodile that swallows without chewing, and filled his belly with my delicacies — meaning, the good plunder of my land — and brought them to his land.
"He rinsed me." This means: Just as when one rinses a vessel, nothing remains adhering to its walls, so too he left nothing in my hands.
Metzudat Zion
"He crushed me." The matter of crushing and breaking is similar to [the verse] "and he smote the wheel of his chariot" (ibid. 28:).
"He set me down." The meaning is of standing/placing, as in, "you shall set him apart" (Judges 7:5):
A ketanin. A species of snake:
כרשו – like כרסו with a samekh, and it is the place where food is gathered there; and our Sages of blessed memory say: “the inner belly” (Hullin 42b). מעדני – delicacies, like “the delicacies of a king” (Genesis 49:20).
"He rinsed me." This is from the language of rinsing and washing vessels.
Malbim
"He devoured me" — the words of Daughter Zion. "Nebuchadnezzar devoured me" [means] that he killed my people in the days of Jehoiakim; and "he set me down as an empty vessel" refers to the exile of Jehoiachin; and afterward, "he swallowed me like a dragon" refers to the plundering of all their possessions; and afterward, "he rinsed me out completely" refers to the exile of Zedekiah.
’The violence done to me and to my flesh be upon Babylon’, Shall the inhabitant of Zion say; And: ‘My blood be upon the inhabitants of Chaldea’, Shall Jerusalem say.
verse value 4292
Insights
Verse structure: 11 words, 51 letters. The shortest word is "my·wrong" (חֲמָסִ֤י, 4 letters) and the longest is "to·inhabitants·of" (אֶל־יֹשְׁבֵ֣י, 6 letters). Words sharing gematria 641: tells, tells. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "my·wrong" (חֲמָסִ֤י), "and·my·flesh" (וּשְׁאֵרִי֙). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "tells" (root אמר, 476x in Jeremiah); "to·inhabitants·of" (root איל, 293x in Jeremiah); "dwelling" (root ישב, 147x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Zion', dividing the verse into phrases of 6 and 5 words. Full calculation: חֲמָסִ֤י [my·wrong] (118) + וּשְׁאֵרִי֙ [and·my·flesh] (517) + עַל־בָּבֶ֔ל [against·Babylon] (134) + תֹּאמַ֖ר [tells] (641) + יֹשֶׁ֣בֶת [dwelling] (712) + צִיּ֑וֹן [Zion] (156) + וְדָמִי֙ [and·my·blood] (60) + אֶל־יֹשְׁבֵ֣י [to·inhabitants·of] (353) + כַשְׂדִּ֔ים [Chaldea] (374) + תֹּאמַ֖ר [tells] (641) + יְרוּשָׁלִָֽם [Jerusalem] (586) = 4292.
Rashi
"Chamasi sha'ari" – The cry of the violence done to me and my food, for they have eaten my food.
Radak
"My violence and my flesh." "She'eri" [is] my flesh; and it says "chamasi" regarding the wealth that they plundered, and "she'eri" regarding the slain. And likewise "[u]dami" — the matter being doubled in different words. And my lord father, of blessed memory, explained "ve-she'eri" as referring to the exiles, whom they tortured in their bodies, and "dami" as referring to the slain. And Jonathan translated "chamasi ve-she'eri" as "those who seized me and plundered me," and he translated "ve-dami" as "and the debt of innocent blood that was shed against me."
"And to the inhabitants of Chaldea." Like [saying] "upon the inhabitants of the land of Chaldea." And Targum Yonatan [renders it]: "al yatvei ar'a Kasdai" [upon the dwellers of the land of the Chaldeans].
Metzudat David
"My violence and my flesh, etc." This means: "The inhabitant of Zion will say: 'I cried out because of the violence done to me and the hard labor that was imposed upon me, until my flesh was worn away.' Indeed, these [wrongs] are against Babylon, for from his hand came to me the violence and the wearing away of my flesh."
And blood, etc. Jerusalem will say: “I cried out over the blood that was shed within me.” Is this not referring to the inhabitants of Chaldea, for they shed my blood?
Metzudat Zion
Chamasi. The matter of robbery:
And my flesh. The matter is "flesh," like [the verse] "and who have eaten the flesh of my people" (Micah 3:3):
Malbim
"My violence!" The daughter of Zion, the royal city, cries out, "Violence!" against the royal city of Babylon; and Jerusalem, which is the inhabitants of the city and its people, cry out, "Violence!" against the Chaldeans. Babylon consumed her kindred and her flesh, namely the monarchy and the Holy Temple, and the Chaldeans shed her blood. All of these seek justice and cry out, "Violence!"
Therefore thus says Hashem: Behold, I will plead your cause, And take vengeance for you; And I will dry up her sea, And make her fountain dry.
verse value 5521
Insights
Verse structure: 12 words, 62 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 "vengeance" (אֶת־נִקְמָתֵ֑ךְ, 7 letters). 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "behold·I·will·plead" (הִנְנִי־רָב֙), "your·cause" (אֶת־רִיבֵ֔ךְ), "and·I·will·avenge" (וְנִקַּמְתִּ֖י). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "behold·I·will·plead" (root הן, 130x in Jeremiah). The etnachta (major mid-verse pause) falls on 'vengeance', dividing the verse into phrases of 8 and 4 words. Full calculation: לָכֵ֗ן [therefore] (100) + כֹּ֚ה [thus] (25) + אָמַ֣ר [said] (241) + יְהֹוָ֔ה [Hashem] (26) + הִנְנִי־רָב֙ [behold·I·will·plead] (317) + אֶת־רִיבֵ֔ךְ [your·cause] (633) + וְנִקַּמְתִּ֖י [and·I·will·avenge] (606) + אֶת־נִקְמָתֵ֑ךְ [vengeance] (1011) + וְהַֽחֲרַבְתִּי֙ [and·I·will·dry·up] (631) + אֶת־יַמָּ֔הּ [sea] (456) + וְהֹֽבַשְׁתִּ֖י [and·I·will·dry] (723) + אֶת־מְקוֹרָֽהּ [spring] (752) = 5521.
Radak
"Therefore." God, may He be blessed, says [this] to Zion and Jerusalem, who cry out "violence" against Babylon.
"Behold, I will contend your contention; and I will dry up her sea." A parable for [Babylon's] abundant good/wealth, [as plentiful] as the waters of the sea.
Metzudat David
Therefore. Since they have done so to you, therefore, etc.
"And I will dry up." [This means:] I will dry up her sea, meaning I will abolish her influence, which was like the waters of the sea.
"And I will dry up" etc. The duplication of the matter in what was stated:
Metzudat Zion
Rav. The word is a term of contention:
"And I will lay waste." From the language of desolation and dryness.
"And I will dry." From the language of dryness. "Her fountain" is a term for a spring of water.
Malbim
Therefore, behold, I will contend your controversy concerning the violence, and I will take vengeance for the blood that they shed; and I will lay it waste, for in the end it was completely destroyed and became a perpetual mound.
And Babylon shall become heaps, A dwelling-place for jackals, An astonishment, and a hissing, Without inhabitant.
verse value 2614
Insights
Verse structure: 8 words, 37 letters. The shortest word is "Babylon" (בָבֶ֨ל, 3 letters) and the longest is "habitation·of·jackals" (מְעוֹן־תַּנִּ֛ים, 8 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "habitation·of·jackals" (מְעוֹן־תַּנִּ֛ים), "and·hissing" (וּשְׁרֵקָ֖ה). 8 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 250x in Jeremiah); "dwelling" (root ישב, 147x in Jeremiah); "astonishment" (root שם, 122x in Jeremiah). Full calculation: וְהָיְתָה֩ [and·it·shall·be] (426) + בָבֶ֨ל [Babylon] (34) + לְגַלִּ֧ים [to·heaps] (113) + מְעוֹן־תַּנִּ֛ים [habitation·of·jackals] (666) + שַׁמָּ֥ה [astonishment] (345) + וּשְׁרֵקָ֖ה [and·hissing] (611) + מֵאֵ֥ין [without] (101) + יוֹשֵֽׁב [dwelling] (318) = 2614.
Radak
“And it shall be, and it shall hiss.” That every passerby shall hiss at it.
Metzudat David
"Into heaps." It is the nature of ruins to contain many heaps [of rubble] from the falling of the walls of the houses.
A dwelling for jackals. May it be a habitation for the jackals that dwell in the desolate places.
"Horror and hissing." It will become a matter of astonishment; all will be astonished at its destruction and will whistle over it (for this is the custom of people to whistle with a sound when they see something important that has been lost).
"Without inhabitant." Because no one lived there, therefore she shall become a wonder, and they shall hiss at her.
Metzudat Zion
To heaps [of ruins]. The matter of a mound and a heap:
Ma'on. A dwelling place:
Shammah (horror). Astonishment:
And a hissing. It is the sound heard when the lips are pursed together.
They shall roar together like young lions; They shall growl as lions’whelps.
verse value 1900
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 1900 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "together" (יַחְדָּ֖ו, 4 letters) and the longest is "as·the·young·lions" (כַּכְּפִרִ֣ים, 6 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "as·the·young·lions" (כַּכְּפִרִ֣ים), "they·growled" (נָעֲר֖וּ), "as·whelps·of" (כְּגוֹרֵ֥י). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'they·will·roar', dividing the verse into phrases of 3 and 3 words. Full calculation: יַחְדָּ֖ו [together] (28) + כַּכְּפִרִ֣ים [as·the·young·lions] (370) + יִשְׁאָ֑גוּ [they·will·roar] (320) + נָעֲר֖וּ [they·growled] (326) + כְּגוֹרֵ֥י [as·whelps·of] (239) + אֲרָיֽוֹת [lions] (617) = 1900.
Rashi
"They growl." This is an expression of a donkey braying:
Radak
“They shall roar together like lions.” One might interpret this as referring to the inhabitants of Babylonia, in the manner of “I roar from the groaning of my heart” (Psalms 38:9) and “my groans pour out like water” (Job 3:24), or to the army of Media that captured Babylonia, in the manner of “Lions have roared over him, they have raised their voice” (Jeremiah 2:15), “he roars toward him,” “Will a lion roar in the forest [if he has no prey]?” (Amos 3:4), and similar verses.
“They growled.” This is in the sense of “they roared,” and our Sages of blessed memory used this expression with regard to a donkey, saying, “the donkey brays.”
“Like the cubs of.” With a cholam:
Metzudat David
"יחדו" – All the inhabitants of Babylonia will roar with a bitter cry, as young lions roar when their food is lacking.
"They growled," etc. The matter is a repetition of what was stated [previously].
Metzudat Zion
Like young lions. A young lion:
They roared. The matter of roaring; and so taught our Sages of blessed memory: "a donkey brays" (Berakhot 3a).
Like cubs. So the young lions are called cubs, and thus it is written, “Judah is a lion’s cub” (Genesis 49:9).
Malbim
"Together" – that is to say, on that very night they roared like young lions and stirred themselves up like lion cubs, for then they defeated Darius; and Belshazzar had made a feast for all his officers.
With their poison I will prepare their feast, And I will make them drunken, that they may be convulsed, And sleep a perpetual sleep, and not wake, Says Hashem.
verse value 4929
Insights
Verse structure: 12 words, 60 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "feast" (אֶת־מִשְׁתֵּיהֶ֗ם, 8 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "with·their·heat" (בְּחֻמָּ֞ם), "I·will·put" (אָשִׁ֣ית), "feast" (אֶת־מִשְׁתֵּיהֶ֗ם). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·not" (root לא, 307x in Jeremiah); "sleep·long duration" (root עולם, 36x in Jeremiah). The etnachta (major mid-verse pause) falls on 'shall·awake', dividing the verse into phrases of 10 and 2 words. Full calculation: בְּחֻמָּ֞ם [with·their·heat] (90) + אָשִׁ֣ית [I·will·put] (711) + אֶת־מִשְׁתֵּיהֶ֗ם [feast] (1196) + וְהִשְׁכַּרְתִּים֙ [and·I·will·make·them·drunk] (981) + לְמַ֣עַן [so·that] (190) + יַעֲלֹ֔זוּ [exult] (123) + וְיָשְׁנ֥וּ [and·sleep] (372) + שְׁנַת־עוֹלָ֖ם [sleep·long duration] (896) + וְלֹ֣א [and·not] (37) + יָקִ֑יצוּ [shall·awake] (216) + נְאֻ֖ם [utterance] (91) + יְהֹוָֽה [Hashem] (26) = 4929.
Rashi
"In their heat I will set out their feast." [This means:] I will direct that their drinking take place during the heat, so that they will become drunk.
"So that they may exult and sleep." [Meaning:] they shall fall into deep slumber:
"An eternal sleep." A sleep of eternity. And so indeed it happened there: through feasting and drunkenness they were destroyed and killed and the city was captured, as it is stated (Daniel 5:2): "Belshazzar commanded, under the influence of wine, etc.," (ibid) "they drank wine, etc.," (ibid) "In that very night Belshazzar the king was slain, etc.," (ibid) "and Darius the Mede received the kingdom."
Radak
“Bachomam” (In their heat). On the night that Babylon was captured, Belshazzar held a great feast, as it is written in the Book of Daniel, and the writing hand appeared on the wall of the palace, as it is written. And this is [referring to] “I will set their feast” [in our verse] — that is, at the time of their heat at the feast, I will set evil upon their feast, so that their joy was turned for them into mourning and great fear, as it is written: “Then King Belshazzar was greatly troubled, and his color changed, and his lords were perplexed” (Daniel 5:9).
“And I will make them drunk, that they may exult.” I will make them drunk at that feast so that they will sleep an eternal sleep, for other drunkards sleep off their drunkenness and afterward awaken from their wine, but these will sleep an eternal sleep and not awaken. And this is because they were happy and exultant drinking from the vessels of the Temple; they will sleep an eternal sleep and not awaken, says the Lord — meaning that they will die in the midst of their drunkenness, as it is written: “On that night Belshazzar the Chaldean king was slain” (Daniel 5:30). And R. Yonah explained “that they may exult” to mean they will writhe and tremble, from the Arabic term, [denoting] a trembling that seizes some of the sick within them as they approach death. And it appears that they will laugh; and so too they explained from this the verse: “for your evil, then you will exult” (Jeremiah 11:15). And Targum Yonatan renders the verse thus: “Distress shall come upon them, and they shall be like drunkards, so that they may not be strong, and they shall die a second death, and they shall not live for the World to Come,” says the Lord.
Metzudat David
"When they are heated." This is stated concerning Belshatzar: Behold, I will bring it about that they hold their banquet in a time of heat, so that on account of the heat they will drink much and become drunk; for when they rejoice at the time of the banquet, they will increase their drinking of wine.
“And they will sleep.” On account of their drunkenness, they will sleep an eternal sleep and never awaken again, for it was at the time of sleep that Belshazzar was slain. The verse speaks in a figurative manner, as if he had fallen asleep from the wine.
Metzudat Zion
In their heat. From the word for warmth:
I will place. I will place:
"Their feast." This refers to a festive meal, as it is written: "and he made a feast" (Esther 1).
"And I will make them drunk." The word is derived from the root meaning "drunkenness."
"Let them rejoice." The matter of joy:
And they shall sleep. The word is from the root "sleep."
They shall awake. The matter refers to arousing from sleep:
Malbim
"When they were heated" [with wine] — and then they became drunk using the holy vessels, and Belshazzar was killed.
I will bring them down like lambs to the slaughter, Like rams with he-goats.
verse value 1357
Insights
Verse structure: 5 words, 30 letters. The shortest word is "like·lambs" (כְּכָרִ֣ים, 5 letters) and the longest is "with·he-goats" (עִם־עַתּוּדִֽים, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·will·bring·them·down" (אוֹרִידֵ֖ם), "like·lambs" (כְּכָרִ֣ים), "as·rams" (כְּאֵילִ֖ים). 5 unique roots are used. Frequent roots: "as·rams" (root איל, 293x in Jeremiah); "to·slaughter" (root טבח, 22x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·slaughter', dividing the verse into phrases of 3 and 2 words. Full calculation: אוֹרִידֵ֖ם [I·will·bring·them·down] (261) + כְּכָרִ֣ים [like·lambs] (290) + לִטְב֑וֹחַ [to·slaughter] (55) + כְּאֵילִ֖ים [as·rams] (111) + עִם־עַתּוּדִֽים [with·he-goats] (640) = 1357.
How is Sheshach taken! And the praise of the whole earth seized! How is Babylon become an astonishment Among the nations!
verse value 4048
Insights
Verse structure: 11 words, 45 letters. The shortest word is "how?" (אֵ֚יךְ, 3 letters) and the longest is "all·the·earth" (כׇּל־הָאָ֑רֶץ, 6 letters). Words sharing gematria 31: how?, how?. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·was·caught" (וַתִּתָּפֵ֖שׂ). The root איך appears 2 times in this verse. 10 unique roots are used. Frequent roots: "was" (root היה, 250x in Jeremiah); "all·the·earth" (root ארץ, 245x in Jeremiah); "Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'all·the·earth', dividing the verse into phrases of 6 and 5 words. Full calculation: אֵ֚יךְ [how?] (31) + נִלְכְּדָ֣ה [is·caught] (109) + שֵׁשַׁ֔ךְ [Sheshach] (620) + וַתִּתָּפֵ֖שׂ [and·was·caught] (1186) + תְּהִלַּ֣ת [praise] (835) + כׇּל־הָאָ֑רֶץ [all·the·earth] (346) + אֵ֣יךְ [how?] (31) + הָיְתָ֧ה [was] (420) + לְשַׁמָּ֛ה [to·astonishment] (375) + בָּבֶ֖ל [Babylon] (34) + בַּגּוֹיִֽם [among·the·nations] (61) = 4048.
Rashi
"Sheshach." Babylon, by the [substitution cipher of] Atbash.
Radak
Sheshach: They interpreted it as referring to Babylon, by means of Atbash.
Metzudat David
Tehillah. That she was a praise and a glory throughout the land.
"Among the nations." Among all the nations, it became an object of astonishment due to the magnitude of its destruction.
Metzudat Zion
Sheshak. This is Babylon, according to the letter-substitution method of Atbash.
And she was seized. The matter concerns the act of capturing.
Tehillah. From the language of praise and glory:
A horror. To express astonishment:
Malbim
How? A. How was she captured and conquered? B. How did she become a desolation? Was it not that all the nations came to her for trade and submitted to her rule?
The sea is come up upon Babylon; She is covered with the multitude of the waves thereof.
verse value 981
Insights
Verse structure: 6 words, 25 letters. The shortest word is "went·up" (עָלָ֥ה, 3 letters) and the longest is "against·Babylon" (עַל־בָּבֶ֖ל, 5 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "in·multitude·of" (בַּהֲמ֥וֹן), "was·covered" (נִכְסָֽתָה). 6 unique roots are used. Frequent roots: "against·Babylon" (root בבל, 93x in Jeremiah); "went·up" (root עלה, 74x in Jeremiah). The etnachta (major mid-verse pause) falls on 'sea', dividing the verse into phrases of 3 and 3 words. Full calculation: עָלָ֥ה [went·up] (105) + עַל־בָּבֶ֖ל [against·Babylon] (134) + הַיָּ֑ם [sea] (55) + בַּהֲמ֥וֹן [in·multitude·of] (103) + גַּלָּ֖יו [its·waves] (49) + נִכְסָֽתָה [was·covered] (535) = 981.
Rashi
"The sea has risen over Babylon." A great army, like the sea.
Radak
“The sea has risen over Babylon.” This is a metaphorical expression, meaning that the great army that came against them covered the land. And so, too, Targum Yonatan renders it: “A king came up against Babylon with his army, which is as numerous as the sea.”
Metzudat David
The sea. This means a multitude of people, like the waters of the sea.
"In the multitude." I.e., through the multitude of the mighty men [the enemy forces], she [Babylon] was destroyed.
Metzudat Zion
Behamon. The meaning is multitude, like "from the multitude of the wicked" (Psalms 37).
“Covered.” From the language of “covering.”
Malbim
(42-44) "[The sea] has risen"—afterward, the sea rose and destroyed it a third time, and its cities became desolate, and even the wall fell.
Her cities are become a desolation, A dry land, and a desert, A land wherein no man dwells, Neither does any son of man pass thereby.
verse value 2885
Insights
Verse structure: 13 words, 53 letters. The shortest word is "were" (הָי֤וּ, 3 letters) and the longest is "not·he·shall·pass" (וְלֹא־יַעֲבֹ֥ר, 7 letters). Words sharing gematria 291: land, land. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "her·cities" (עָרֶ֙יהָ֙), "not·he·shall·pass" (וְלֹא־יַעֲבֹ֥ר). The root ארץ appears 2 times in this verse. 11 unique roots are used. Frequent roots: "were" (root היה, 250x in Jeremiah); "land" (root ארץ, 245x in Jeremiah); "all·man" (root איש, 153x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·arabah', dividing the verse into phrases of 6 and 7 words. Full calculation: הָי֤וּ [were] (21) + עָרֶ֙יהָ֙ [her·cities] (285) + לְשַׁמָּ֔ה [to·astonishment] (375) + אֶ֖רֶץ [land] (291) + צִיָּ֣ה [dryness] (105) + וַעֲרָבָ֑ה [and·arabah] (283) + אֶ֗רֶץ [land] (291) + לֹֽא־יֵשֵׁ֤ב [not·shall·dwell] (343) + בָּהֵן֙ [in·them] (57) + כׇּל־אִ֔ישׁ [all·man] (361) + וְלֹא־יַעֲבֹ֥ר [not·he·shall·pass] (319) + בָּהֵ֖ן [in·them] (57) + בֶּן־אָדָֽם [son·of·man] (97) = 2885.
Radak
“HAYU, VA’ARAVAH.” Just as it says “midbar” (wilderness), so too it says “aretz aravah ve-shuchah” (a land of plain and pit); and likewise, “bamidbar ba’aravah” (in the wilderness, in the plain).
Metzudat David
"A land of drought." [Meaning,] to become a land of drought and steppe.
And he shall not pass over. Even if it is merely passing by in a general sense:
Metzudat Zion
"To a desolation." [The same as] 'to a desolation' in the fuller spelling:
"Tsiyah" [dry land]. Desolation:
"Steppe." Like a desert:
And I will punish Bel in Babylon, And I will bring forth out of his mouth that which he has swallowed up, And the nations shall not flow any more to him; Indeed, the wall of Babylon shall fall.
verse value 3115
Insights
Verse structure: 13 words, 62 letters. Notable word values: "in·Babylon" (בְּבָבֶ֗ל) = 36, double chai. The shortest word is "still" (ע֖וֹד, 3 letters) and the longest is "and·not·flow" (וְלֹא־יִנְהֲר֥וּ, 8 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·Bel" (עַל־בֵּ֜ל), "and·I·will·bring·forth" (וְהֹצֵאתִ֤י), "his·swallowed·thing" (אֶת־בִּלְעוֹ֙). The root בבל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "upon·Bel" (root על, 276x in Jeremiah); "to·him" (root אל, 204x in Jeremiah); "in·Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'nations', dividing the verse into phrases of 10 and 3 words. Full calculation: וּפָקַדְתִּ֨י [and·I·will·punish] (600) + עַל־בֵּ֜ל [upon·Bel] (132) + בְּבָבֶ֗ל [in·Babylon] (36) + וְהֹצֵאתִ֤י [and·I·will·bring·forth] (512) + אֶת־בִּלְעוֹ֙ [his·swallowed·thing] (509) + מִפִּ֔יו [from·his·mouth] (136) + וְלֹא־יִנְהֲר֥וּ [and·not·flow] (308) + אֵלָ֛יו [to·him] (47) + ע֖וֹד [still] (80) + גּוֹיִ֑ם [nations] (59) + גַּם־חוֹמַ֥ת [also·wall·of] (497) + בָּבֶ֖ל [Babylon] (34) + נָפָֽלָה [fell] (165) = 3115.
Rashi
On "Bel": On the idolatry of Babylonia.
"His swallowed [prey]." [This means] that all the inhabitants of the land were humbled beneath him.
And they shall not flow. And they shall not be gathered. And similarly, “And all the nations shall flow unto it” (Isaiah 2:2)—like the waters of rivers, all of them going to the sea.
Radak
"And I will visit upon Bel in Babylon": Bel is the deity that they worshipped in Babylon, and I will visit [judgment] so that they will break it and take its gold. And so it is written in the prophecy of Isaiah: "Bel has stumbled, Nebo has fallen" (Isaiah 46:1).
“And I will bring out what he swallowed from his mouth.” This is by way of a metaphor: that they used to bring him meal-offerings, in the manner of [the verse] “he has swallowed wealth and shall vomit it up” (Job 20:15).
“And the nations shall no longer flow to it.” The meaning is a running toward the desired thing, as in “and all the nations shall flow to it” (Isaiah 2:2). And therefore the river [nahar] is called by this term, because it is a place of the running of the waters.
Also the wall of Babylon fell. The plural form [of "the wall"] is used because it was strong and wide, as it is written: "The wide walls of Babylon" (Jeremiah 51:58). And the meaning of "fell" is that it was brought down by those who demolished it.
Metzudat David
"And I will deal with." I will see to it to bring calamity upon the idol of Bel that stands in Babylon, for the enemy will break it and take its gold.
"His swallowed [portion]." The wealth that he swallowed, I will bring out from his mouth—meaning, all the wealth that he gathered for his worshippers, I will take away from them. (And this is phrased according to the thinking of Babylon, who imagined that it was their idol that was giving them all the wealth, which is not so, for it is but vanity and has no substance.)
"And they shall not stream." The nations will no longer be drawn to go to him to serve him, for all will see that there is no substance in him.
Also, “the wall, etc.” – “Each of the walls shall fall down, and they shall not be strengthened in the stronghold of the city.”
Metzudat Zion
"And I will visit." The matter of the providence that brings evil:
Bel. So the name of the idols of Babylonia is Bel.
"Swallowed." From the term for swallowing:
They shall flow. The matter refers to drawing, like a river that draws, and similarly, "and they shall flow to the goodness of the Lord" (above 31:).
My people, go you out of the midst of her, And save yourselves every man From the fierce anger of Hashem.
verse value 2338
Insights
Verse structure: 8 words, 36 letters. The shortest word is "go·out" (צְא֤וּ, 3 letters) and the longest is "soul" (אֶת־נַפְשׁ֑וֹ, 6 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "from·her·midst" (מִתּוֹכָהּ֙), "soul" (אֶת־נַפְשׁ֑וֹ). 8 unique roots are used. Frequent roots: "the·anger·of·Hashem" (root יהוה, 725x in Jeremiah); "man" (root איש, 153x in Jeremiah); "my·people" (root עם, 86x in Jeremiah). The etnachta (major mid-verse pause) falls on 'soul', dividing the verse into phrases of 6 and 2 words. Full calculation: צְא֤וּ [go·out] (97) + מִתּוֹכָהּ֙ [from·her·midst] (471) + עַמִּ֔י [my·people] (120) + וּמַלְּט֖וּ [and·save] (91) + אִ֣ישׁ [man] (311) + אֶת־נַפְשׁ֑וֹ [soul] (837) + מֵחֲר֖וֹן [from·fierceness·of] (304) + אַף־יְהֹוָֽה [the·anger·of·Hashem] (107) = 2338.
Radak
“Go out.” It is clear:
Metzudat David
Macharon. "Deliver your souls from the wrath of the Lord," which will fall upon Babylon, so that you will not be punished together with them.
Malbim
"Go out" – this has already been mentioned at [Jeremiah] 50:8, [and] 51:6; and here, it corresponds to the three times that it [Babylon] would be destroyed.
And let not your heart faint, neither fear you, For the rumour that shall be heard in the land; For a rumour shall come one year, And after that in another year a rumour, And violence in the land, ruler against ruler.
verse value 5723
Insights
Verse structure: 16 words, 79 letters. The shortest word is "and·he·shall·come" (וּבָ֧א, 3 letters) and the longest is "and·lest·it·faint" (וּפֶן־יֵרַ֤ךְ, 6 letters). Words sharing gematria 426: report, report. 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·lest·it·faint" (וּפֶן־יֵרַ֤ךְ), "and·you·will·fear" (וְתִֽירְא֔וּ), "in·the·report" (בַּשְּׁמוּעָ֖ה). The root ארץ appears 2 times in this verse. 10 unique roots are used. Frequent roots: "in·the·land" (root ארץ, 245x in Jeremiah); "and·he·shall·come" (root בוא, 211x in Jeremiah); "that·is·heard" (root שמע, 184x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·the·land', dividing the verse into phrases of 6 and 10 words.
Rashi
“Regarding the news that is heard in the land.” This refers to the news of Belshazzar’s assassination:
"And it shall come in the year of the report." In that very same year, the report will come that Babylon has been destroyed by itself, from Heaven, as it is stated (ibid., 13): "And Babylon, the glory of kingdoms, the beauty of the pride of the Chaldeans, shall be like the overthrow by God of Sodom and Gomorrah."
And after him in the second year:
The good tidings. “Thus says Cyrus, king of Persia: ‘Who among you of all His people?’” (Ezra 1:3)
"And a ruler over a ruler." Darius the Mede reigned for one year, and in the second year, Cyrus the Persian [reigned].
Radak
"And lest your heart be faint." Therefore I assure you that you shall not fear the enemy who will come against Babylon, for he will not harm you, and you shall go out from their midst in peace. Belshazzar reigned three years: in the first year came the rumor of Media, that they would come against Babylon; and so too in the second year — this is [the meaning of] "a rumor shall come, in [that] year"; and so too in the third year — this is [the meaning of] "and after it, in [that] year, the rumor."
And violence in the land. That violent oppressors will come into the land of the Chaldeans.
“And a ruler over a ruler.” This is Cyrus the Persian, who reigned after Darius the Mede. [The verse] gives them the good tidings that they should not fear, nor should their hearts be faint, because of all these [events], for they will not harm them, but rather they will do good. And Cyrus sent forth the exiles.
Metzudat David
"And lest your heart be faint." "Take heed lest your hearts be faint"—this means that faintheartedness should not enter your hearts, and you should not be afraid of the rumor heard in the land, which is that the kings of Media and Persia are coming to wage war against Babylon.
"And it came to pass." This means: Do not fear because that report came in this year, for they had already entered the land, and the matter was fulfilled and came to fruition.
"ואחריו" means: Do not fear the report that will be heard after him in that year, in which they had already conquered Babylon and violence was committed in the land. And behold, a ruler will rule over a ruler; that is to say, Persia and Media will rule over Babylon, which until now had been ruling over all the nations. It is as if saying: From all these things, do not fear, for everything is for your benefit.
Metzudat Zion
Yarekh. The meaning is fear and dread, as in "And I will bring softness [into their hearts]" (Leviticus 26).
And robbery. Oppression and theft:
Malbim
And "lest," meaning: I command you to go out, lest your heart be heavy at the first news of the First Destruction. And "in the year" the news will come, meaning: in this year this news will come a second time, for it will be destroyed a second time. And after that, "in the year," meaning: in the year following it, the news will come a third time. And "violence in the land, ruler over ruler"—the violence that will be in the land will rule over the rulers. Meaning: the rulers within it will not be able to restrain the violence, for the violence will rule over them and be stronger than they.
Therefore behold, the days come, That I will do judgment upon the graven images of Babylon, And her whole land shall be ashamed; And all her slain shall fall in the midst of her.
verse value 2995
Insights
Verse structure: 12 words, 58 letters. The shortest word is "therefore" (לָכֵן֙, 3 letters) and the longest is "and·all·her·slain" (וְכׇל־חֲלָלֶ֖יהָ, 8 letters). Words sharing gematria 100: therefore, days. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·images·of" (עַל־פְּסִילֵ֣י), "and·all·her·land" (וְכׇל־אַרְצָ֖הּ), "will·put·to·shame" (תֵּב֑וֹשׁ). 12 unique roots are used. Frequent roots: "and·all·her·land" (root ארץ, 245x in Jeremiah); "going·in" (root בוא, 211x in Jeremiah); "days" (root יום, 133x in Jeremiah). The etnachta (major mid-verse pause) falls on 'will·put·to·shame', dividing the verse into phrases of 9 and 3 words. Full calculation: לָכֵן֙ [therefore] (100) + הִנֵּ֣ה [they] (60) + יָמִ֣ים [days] (100) + בָּאִ֔ים [going·in] (53) + וּפָֽקַדְתִּי֙ [and·I·will·punish] (600) + עַל־פְּסִילֵ֣י [upon·images·of] (290) + בָבֶ֔ל [Babylon] (34) + וְכׇל־אַרְצָ֖הּ [and·all·her·land] (352) + תֵּב֑וֹשׁ [will·put·to·shame] (708) + וְכׇל־חֲלָלֶ֖יהָ [and·all·her·slain] (139) + יִפְּל֥וּ [they·will·fall] (126) + בְתוֹכָֽהּ [in·her·midst] (433) = 2995.
Radak
Therefore, "and all her land shall be shamed." This means that all the people of her land shall have shame, because their idols will be struck down and shattered.
They shall fall within it. For they will not go outside the city to fight.
Metzudat David
"And I will take account." I will watch over to bring calamity upon the idols of Babylon, for the enemy will shatter their form and carry away their gold.
"Tavush." It means "it shall be dry," i.e., lacking in all good.
"They shall fall within it." For fear will enter their hearts, and they will not go out into the field to fight against the enemy, but will shut themselves up in the city; and after the enemy has captured the city, he will kill them within it.
Metzudat Zion
"And I will visit." The matter concerns God’s providence in bringing about evil:
"Be ashamed." From the term for dryness [i.e., to become dried up/withered]:
Malbim
(47-48) Therefore, behold, days are coming, and I will punish through providence; and also, that I will bring the evil in accordance with nature, to the point that heaven and earth will sing out over Babylon—meaning that even the celestial arrangement in the heavens and the courses of nature on earth will necessitate her downfall, for the plunderers will come from the north, as the celestial arrangement itself dictates.
Then the heaven and the earth, and all that is therein, Shall sing for joy over Babylon; For the spoilers shall come to her From the north, says Hashem.
verse value 2573
Insights
Verse structure: 12 words, 54 letters. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "that·deal·violently·with" (הַשּׁוֹדְדִ֖ים, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "will·come·to·her" (יָבוֹא־לָ֥הּ), "that·deal·violently·with" (הַשּׁוֹדְדִ֖ים). 12 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "for" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·them', dividing the verse into phrases of 7 and 5 words. Full calculation: וְרִנְּנ֤וּ [and·will·sing·for·joy] (312) + עַל־בָּבֶל֙ [against·Babylon] (134) + שָׁמַ֣יִם [heaven] (390) + וָאָ֔רֶץ [and·earth] (297) + וְכֹ֖ל [and·them] (56) + אֲשֶׁ֣ר [that] (501) + בָּהֶ֑ם [in·them] (47) + כִּ֧י [for] (30) + מִצָּפ֛וֹן [north] (266) + יָבוֹא־לָ֥הּ [will·come·to·her] (54) + הַשּׁוֹדְדִ֖ים [that·deal·violently·with] (369) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 2573.
Radak
And they shall sing for joy. As if the heavens and the earth would rejoice and sing for joy at their downfall:
"He shall come to her." Darius, with his army, who are the plunderers:
Metzudat David
"Heavens and earth." This is a matter of rhetoric, meaning that there will be great joy in the world at the destruction of Babylon, for they did evil to all the gentiles.
"For out of the north"—When the robbers come upon her from the north, they are Persia and Media, who dwell in the northeastern quarter.
As Babylon has caused the slain of Israel to fall, So at Babylon shall fall the slain of all the land.
verse value 1583
Insights
Verse structure: 8 words, 38 letters. The shortest word is "to·fall" (לִנְפֹּ֖ל, 4 letters) and the longest is "also·to·Babylon" (גַּם־לְבָבֶ֥ל, 6 letters). Words sharing gematria 78: slain·of, slain·of. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "also·Babylon" (גַּם־בָּבֶ֕ל), "to·fall" (לִנְפֹּ֖ל), "also·to·Babylon" (גַּם־לְבָבֶ֥ל). The root בבל appears 2 times in this verse. 5 unique roots are used. Frequent roots: "all·the·earth" (root ארץ, 245x in Jeremiah); "Israel" (root ישראל, 110x in Jeremiah); "also·Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 4 words. Full calculation: גַּם־בָּבֶ֕ל [also·Babylon] (77) + לִנְפֹּ֖ל [to·fall] (190) + חַֽלְלֵ֣י [slain·of] (78) + יִשְׂרָאֵ֑ל [Israel] (541) + גַּם־לְבָבֶ֥ל [also·to·Babylon] (107) + נָפְל֖וּ [they·fell] (166) + חַֽלְלֵ֥י [slain·of] (78) + כׇל־הָאָֽרֶץ [all·the·earth] (346) = 1583.
Rashi
Also in Babylonia. It was for Israel’s fallen to fall there.
Also to Babylonia. The slain of all her land shall fall:
Radak
Also, Babylon. This provides the reason for what was said, “And all her slain shall fall in the midst of her,” because she too was a cause for the falling of the slain of Israel, and likewise the slain of all the land; therefore, her slain shall fall.
Also "to Babylon." This means for the sake of Babylon and through her agency. Or, interpret "to Babylon" as equivalent to "in Babylon," just as "and they sat with him on the ground" [lit. "to the ground"] is equivalent to "on the ground," and "I have slain for my wound" is equivalent to "because of my wound."
Metzudat David
“Also Babylon shall fall.” For Babylon was the cause both for the falling of the slain of Israel and for the falling of the slain of the whole land; therefore, all will rejoice in their downfall.
Malbim
(49-50) "Even Babylon, to fall" means that after Babylon is prepared for the fallen of Israel and the fallen of all the land to fall within it, therefore you, refugees from the sword, go; do not stand there, lest you fall there as corpses. Remember the Lord from afar, to return to Him; and let Jerusalem rise in your hearts, to return to Jerusalem.
You that have escaped the sword, Go you, stand not still; Remember Hashem from afar, And let Jerusalem come into your mind.
verse value 3336
Insights
Verse structure: 10 words, 53 letters. The shortest word is "from·sword" (מֵחֶ֔רֶב, 4 letters) and the longest is "do·not·stand" (אַֽל־תַּעֲמֹ֑דוּ, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "refugees" (פְּלֵטִ֣ים), "from·sword" (מֵחֶ֔רֶב), "remember" (זִכְר֤וּ). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "do·not·stand" (root איל, 293x in Jeremiah); "go" (root הלך, 108x in Jeremiah). The etnachta (major mid-verse pause) falls on 'do·not·stand', dividing the verse into phrases of 4 and 6 words. Full calculation: פְּלֵטִ֣ים [refugees] (169) + מֵחֶ֔רֶב [from·sword] (250) + הִלְכ֖וּ [go] (61) + אַֽל־תַּעֲמֹ֑דוּ [do·not·stand] (551) + זִכְר֤וּ [remember] (233) + מֵרָחוֹק֙ [from·afar] (354) + אֶת־יְהֹוָ֔ה [Hashem] (427) + וִירוּשָׁלִַ֖ם [and·Jerusalem] (592) + תַּעֲלֶ֥ה [rises] (505) + עַל־לְבַבְכֶֽם [upon·inner man] (194) = 3336.
Rashi
"Fugitives from the sword." Israel, who were exiled into it [Babylon], who escaped from Nebuzaradan's sword.
Radak
"Fleers from the sword" – this refers to you, Israel, who are in Babylonia and fled from the sword of Nebuchadnezzar, and were exiled to Babylonia; [the verse commands you to] go from Babylonia.
“Remember the Lord from afar.” “From afar” means from a distant time, namely, seventy years. “The Lord” refers to the service of the Lord that had ceased. And so does the Targum: “the worship of the Lord.”
"And Jerusalem" — [the thought] that she lies in ruins shall come up upon your heart, and go forth from within Babylon.
Metzudat David
“Fugitives from the sword.” You, the children of Israel, are the fugitives from the sword of the enemy; you were not killed with the people of Babylon. Go from there to your land, and do not remain there.
"Remember from afar." From Babylon, remember the Lord, inasmuch as you ceased the Temple service, and hasten to return to it.
And Jerusalem, etc. To remember in it that which it mourns over its desolation:
’We are ashamed, because we have heard reproach, Confusion has covered our faces; For strangers are come Into the sanctuaries of Hashem’S house.’
verse value 3211
Insights
Verse structure: 12 words, 51 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. Verse gematria: 3211 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "for·we·heard" (כִּֽי־שָׁמַ֣עְנוּ, 7 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "for·we·heard" (כִּֽי־שָׁמַ֣עְנוּ), "has·covered" (כִּסְּתָ֥ה), "disgrace" (כְלִמָּ֖ה). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "they·went·in" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'our·faces', dividing the verse into phrases of 6 and 6 words. Full calculation: בֹּ֚שְׁנוּ [we·put·to·shame] (358) + כִּֽי־שָׁמַ֣עְנוּ [for·we·heard] (496) + חֶרְפָּ֔ה [reproach] (293) + כִּסְּתָ֥ה [has·covered] (485) + כְלִמָּ֖ה [disgrace] (95) + פָּנֵ֑ינוּ [our·faces] (196) + כִּ֚י [for] (30) + בָּ֣אוּ [they·went·in] (9) + זָרִ֔ים [strangers] (257) + עַֽל־מִקְדְּשֵׁ֖י [upon·sanctuaries·of] (554) + בֵּ֥ית [house·of] (412) + יְהֹוָֽה [Hashem] (26) = 3211.
Rashi
"For we have heard reproach." This refers to the Chaldeans who were saying and reproaching us, stating, "The hand of our God is exalted, in that we have destroyed His House."
Radak
"We were ashamed." And they said, "we were ashamed" — from that time, from the time of the destruction of Jerusalem, for we heard reproach, that the enemies were reviling us in our exile from Jerusalem.
"Concerning the sanctuaries of the House of the Lord": Everything is included in the term "House of the Lord," and its sanctuary refers to the Holy of Holies, the Holy Place, and the Ulam (the porch); each one is considered a sanctuary.
Metzudat David
We are put to shame. Behold, until now we have been put to shame, because we have heard the reproach of the enemy, and shame has covered our faces, when strangers came upon the sanctuary of the House of the Lord—namely, the Ulam, the Heichal, and the Devir. This means that when they destroyed the Temple, the enemies blasphemed and said that the Lord was powerless to save His sanctuary.
Metzudat Zion
"Strangers." Nations, i.e., non-Jews.
Malbim
"We were shamed" — shame is that which one feels ashamed of oneself, disgrace is from others, and reproach is for a specific matter, and disgrace is depicted as being disgraced for no reason. [The verse] says, "Until now we have been greatly shamed, because we have heard reproach," for the exile and the destruction were due to our evil deeds. And even afterwards, "disgrace has covered our faces," meaning that even after our iniquities were atoned for, we were still subject to disgrace, because strangers came upon the sanctuary of the Lord. Initially, this happened because of our iniquities, and afterwards they took hold of the vessels of the sanctuary and drank from them, and this is the disgrace.
Wherefore, behold, the days come, says Hashem, that I will do judgment upon her graven images; and through all her land the wounded shall groan.
verse value 1908
Insights
Verse structure: 9 words, 50 letters. Verse gematria: 1908 is divisible by 18, the value of chai ('life'). The shortest word is "therefore" (לָכֵ֞ן, 3 letters) and the longest is "upon·her·images" (עַל־פְּסִילֶ֑יהָ, 8 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "upon·her·images" (עַל־פְּסִילֶ֑יהָ), "and·in·all·her·land" (וּבְכׇל־אַרְצָ֖הּ), "will·cry" (יֶאֱנֹ֥ק). 9 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "and·in·all·her·land" (root ארץ, 245x in Jeremiah); "going·in" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'upon·her·images', dividing the verse into phrases of 6 and 3 words. Full calculation: לָכֵ֞ן [therefore] (100) + הִנֵּֽה־יָמִ֤ים [behold·days] (160) + בָּאִים֙ [going·in] (53) + נְאֻם־יְהֹוָ֔ה [says·Hashem] (117) + וּפָקַדְתִּ֖י [and·I·will·punish] (600) + עַל־פְּסִילֶ֑יהָ [upon·her·images] (295) + וּבְכׇל־אַרְצָ֖הּ [and·in·all·her·land] (354) + יֶאֱנֹ֥ק [will·cry] (161) + חָלָֽל [slain] (68) = 1908.
Rashi
"The slain shall groan." [Meaning:] the slain cries out when a person is killed by an arrow or a spear, and he groans as the spear is withdrawn; that is the "groan" (אנקה).
Radak
Therefore, "the slain shall groan." The corpse, at the time of his death, emits the soul with a groan and a cry.
Metzudat David
"And I will take account." I will watch to bring calamity upon its idols.
"and in all the land." In all the places of the land:
"The slain shall groan." At the time when the soul departs:
Metzudat Zion
A groan. The matter of a groan and a sigh, which occurs at the time of the soul’s departure, and so too the groaning of the slain (Ezekiel 26):
Malbim
Therefore, the Lord responds: Therefore, I will bring judgment upon Babylon, and this judgment will be for the desecration of the Temple vessels, as Daniel interpreted it.
Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from Me shall spoilers come to her, says Hashem.
verse value 3040
Insights
Verse structure: 12 words, 50 letters. Notable word values: "and·for" (וְכִ֥י) = 36, double chai. The shortest word is "to·her" (לָ֖הּ, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָֽה, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "though·she·ascends" (כִּֽי־תַעֲלֶ֤ה), "fortifies" (תְבַצֵּ֖ר), "her·strength" (עֻזָּ֑הּ). 12 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "and·for" (root כי, 318x in Jeremiah); "they·will·go·in" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'her·strength', dividing the verse into phrases of 7 and 5 words. Full calculation: כִּֽי־תַעֲלֶ֤ה [though·she·ascends] (535) + בָבֶל֙ [Babylon] (34) + הַשָּׁמַ֔יִם [heaven] (395) + וְכִ֥י [and·for] (36) + תְבַצֵּ֖ר [fortifies] (692) + מְר֣וֹם [height] (286) + עֻזָּ֑הּ [her·strength] (82) + מֵאִתִּ֗י [from·me] (451) + יָבֹ֧אוּ [they·will·go·in] (19) + שֹׁדְדִ֛ים [dealing·violently·with] (358) + לָ֖הּ [to·her] (35) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 3040.
Rashi
"And though she fortify" – the term is related to "מבצר" (fortress), meaning strength.
"From Me shall come robbers to her": From Me, from the high heavens above her, shall the robbers come to her.
Radak
"Though Babylon should climb to the skies." It will not help her even if she builds great and fortified structures in the heavens; and even if she fortifies and strengthens herself with excessive might, raising her building to the heights, it will not help her, for from Him will come plunderers against her. And the meaning of "from Me" is that God stirred up the spirit of Darius and Cyrus to come against Babylon.
"Tevatzer." The meaning is strength, from [the phrase] "great and fortified" [cities], and similarly, "to fortify the wall."
Metzudat David
"For she shall ascend." If Babylon should ascend to the heavens, to be secure there from the enemy, and if she should make a strong fortress on high, it will not avail her, for from Me will come the plunderers against her, and no fortress stands against Me. This is a matter of rhetorical figure and hyperbole, to say that even if she should strengthen herself in war with many stratagems, it would not avail her.
Metzudat Zion
Tevatzer. From the language of a fortress:
From on high. The lofty heavens:
"Her strength." [Meaning] strong/mighty:
Malbim
"Though Babylon should climb to the skies," meaning: Even if it were conceivable that she would be, according to the indication of the celestial arrangement, in a favorable position, from Me will come plunderers, and I will devastate the arrangement itself.
For Hashem spoils Babylon, and destroys out of her the great voice; and their waves roar like many waters, the noise of their voice is uttered;
verse value 2666
Insights
Verse structure: 14 words, 57 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. Verse gematria: 2666 is divisible by 86, the value of Elohim. The shortest word is "voice" (ק֣וֹל, 3 letters) and the longest is "for·spoils" (כִּֽי־שֹׁדֵ֤ד, 5 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "their·waves" (גַלֵּיהֶם֙), "like·waters" (כְּמַ֣יִם). The root קול appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "is·set" (root נתן, 141x in Jeremiah); "Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 7 and 7 words. Full calculation: כִּֽי־שֹׁדֵ֤ד [for·spoils] (338) + יְהֹוָה֙ [Hashem] (26) + אֶת־בָּבֶ֔ל [Babylon] (435) + וְאִבַּ֥ד [and·perish] (13) + מִמֶּ֖נָּה [from·her] (135) + ק֣וֹל [voice] (136) + גָּד֑וֹל [great] (43) + וְהָמ֤וּ [and·they·will·murmur] (57) + גַלֵּיהֶם֙ [their·waves] (88) + כְּמַ֣יִם [like·waters] (110) + רַבִּ֔ים [many] (252) + נִתַּ֥ן [is·set] (500) + שְׁא֖וֹן [roar] (357) + קוֹלָֽם [their·voice] (176) = 2666.
Rashi
"A tumult of their voice was emitted." The sound of their cry was heard:
Radak
"For he ravages, and a great voice is lost from her." For it was a bustling city, and a great voice was heard in it due to the multitude of people within it, who were bustling like the roaring of the waves of the sea, and it was like the din of their voice; God caused that voice to be lost from it.
Metzudat David
A great voice. For she was a daughter of a great populace, and the sound of their tumult was exceedingly great.
"And their waves roared." This means: that which their waves were roaring, i.e., that which roared in pride and self-exaltation, like waves, and like the roaring of many waters — so was their voice heard. All of this, the Omnipresent will destroy from her.
Metzudat Zion
"Nitan." This means that it is heard. And similarly, "And the Lord gave forth His voice" (Joel 2:11).
"Sha'on." The meaning is a roar/tumult:
For the spoiler is come upon her, even upon Babylon, and her mighty men are taken, their bows are shattered; for Hashem is a God of recompenses, He will surely requite.
verse value 4313
Insights
Verse structure: 15 words, 59 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּי֩, 2 letters) and the longest is "and·they·will·be·captured" (וְנִלְכְּדוּ֙, 6 letters). Words sharing gematria 30: for, for. 8 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "destroyer" (שׁוֹדֵ֔ד), "and·they·will·be·captured" (וְנִלְכְּדוּ֙), "her·mighty·men" (גִּבּוֹרֶ֔יהָ). The root כי appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "on" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'their·bows', dividing the verse into phrases of 9 and 6 words.
Radak
"For he comes upon her, upon Babylon." Just as [in] "and she saw him, the child," and cases similar to it.
"Their bows were shattered." The commentators explained that the chet has a chirik instead of a shuruk, and likewise "your gates shall be continually open" [Isaiah 60:11]; and Targum Yonatan [renders]: "atbera qashtotayhon" [their bows were broken]. But the correct view in my eyes is that it is according to its plain sense, from the intensive [dagesh] form — that is, as if Babylon herself shattered and broke their bows because of her abundant sins. And this is what it says afterward: "For the Lord is a God of requital."
Metzudat David
"חתתה קשתותם" (Their bows are shattered). They will not be able to shoot and prevail in battle, as if their bows were broken.
“For the Lord is a God of recompense.” For the Lord is the One who pays the recompense for deeds, and therefore He will pay Babylon their recompense, since she was so exceedingly wicked in her deeds.
Metzudat Zion
"Hattatah." The meaning is breaking, like [the word] "chat" in "the breaking of Merodach" (above, chapter 20):
Malbim
"For a plunderer has come upon Babylon, etc." And this will be because of the recompense of God, for He will repay in full. And there is a difference between "recompense" (gemul) and "repayment" (tashlumim): "recompense" is according to the intensity of the hatred, whereas "repayment" is according to the deed itself, that He will repay both on account of the enmity and on account of the deed that they committed.
And I will make drunk her princes and her wise men, Her governors and her deputies, and her mighty men; And they shall sleep a perpetual sleep, and not wake, Says the King, whose name is Hashem of hosts.
verse value 4998
Insights
Verse structure: 14 words, 75 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "and·I·will·make·drunk" (וְ֠הִשְׁכַּרְתִּ֠י, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·make·drunk" (וְ֠הִשְׁכַּרְתִּ֠י), "her·princes" (שָׂרֶ֨יהָ), "and·her·wise·men" (וַחֲכָמֶ֜יהָ). 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·not" (root לא, 307x in Jeremiah); "his·name" (root שם, 122x in Jeremiah). The etnachta (major mid-verse pause) falls on 'shall·awake', dividing the verse into phrases of 10 and 4 words. Full calculation: וְ֠הִשְׁכַּרְתִּ֠י [and·I·will·make·drunk] (941) + שָׂרֶ֨יהָ [her·princes] (515) + וַחֲכָמֶ֜יהָ [and·her·wise·men] (89) + פַּחוֹתֶ֤יהָ [her·governors] (509) + וּסְגָנֶ֙יהָ֙ [and·her·rulers] (134) + וְגִבּוֹרֶ֔יהָ [and·her·mighty·men] (232) + וְיָשְׁנ֥וּ [and·sleep] (372) + שְׁנַת־עוֹלָ֖ם [sleep·long duration] (896) + וְלֹ֣א [and·not] (37) + יָקִ֑יצוּ [shall·awake] (216) + נְאֻ֨ם־הַמֶּ֔לֶךְ [says·the·king] (186) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + שְׁמֽוֹ [his·name] (346) = 4998.
Radak
"And I will make drunk." It is explained above in the verse, "And I will make her drunk, so that they may rejoice."
"Thus says the King, the Lord": For He is King over every king, and it is in His power to remove kingship from whomever He desires and to bestow it upon whomever He desires. And He is the Master of the Hosts on High and the Hosts below. And so is His Name, and so is He.
Metzudat David
"And I will make them drunk." I will make them drunk until they sleep forever and do not awaken; that is to say, I will confound their minds, and they will fall and not rise.
"The Lord of Hosts is His Name," indicating that He rules over the heavenly and earthly hosts.
Metzudat Zion
"and I will make drunk." From the language of intoxication:
"Her governors and her prefects." These are types of authority.
Yakitzu. The matter of awakening from sleep:
Malbim
"And I will make drunk" — for it was at night that they became drunk by means of the sacred vessels.
Thus says Hashem of hosts: The broad walls of Babylon shall be utterly overthrown, and her high gates shall be burned with fire; And the peoples shall labour for vanity, And the nations for the fire; And they shall be weary.
verse value 6041
Insights
Verse structure: 18 words, 86 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "Babylon" (בָּבֶ֤ל, 3 letters) and the longest is "will·be·overthrown" (תִּתְעַרְעָ֔ר, 6 letters). 11 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "walls·of" (חֹ֠מ֠וֹת), "broad" (הָרְחָבָה֙), "naked" (עַרְעֵ֣ר). 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·said" (root אמר, 476x in Jeremiah); "Babylon" (root בבל, 93x in Jeremiah). The etnachta (major mid-verse pause) falls on 'they·will·kindle', dividing the verse into phrases of 12 and 6 words.
Rashi
It will be shaken. This is the language of excavation, as in “Dig, dig, even to the foundation” (Psalms 137:7).
"For naught." [Meaning] a great emptiness that will come upon them:
Radak
Thus says the Lord of Hosts: "The walls of Babylon." Each of its walls, both the inner and the outer, which is broad, their strong construction will not benefit it.
"Ki ar'ar titar'ar" [it shall be utterly razed]. The meaning is breaking and destruction, and likewise "they raised up her citadels." Their root is ayin-vav-resh, among the roots that are weak/hollow in the middle radical (ayin), and the first radical and the last radical were doubled in "ar'ar titar'ar," like "vatit'hal'chal ha-malkah" ["the queen was seized with anguish," Esther 4:4], from the root chet-yod-lamed.
"They shall be set ablaze with fire." They shall burn with fire.
"And the peoples shall weary themselves." [Spelled] with the firm yod alone, and it is sustained by the ge'ya, for the ge'ya [marks] the omission of the yod, the first radical of the verb.
“Bedei rik” [for naught]. Like “barik” [in vain]; and likewise “bedei esh” [for fire] like “ba'esh” [with fire]. The word “dei” added to them indicates the persistence and intensification of the matter. And likewise “bedei shofar,” “bedei arbeh” — for abundance. And the meaning is: the peoples who are in Babylon — if they strive to save themselves, they will strive in vain, for their salvation will be by fire; for what they consider as a means of escape, fire will come upon them and burn them up — behold, their toil is in vain. Or its meaning is: then they will recognize that their toil in building Babylon was in vain, and the end of their toil will be fire, as it said, “her high gates shall be set ablaze with fire.” And this explanation seems to me correct, according to what is written in the prophecy of Habakkuk, for there this verse appears with a slight variation, and the matter is duplicated in different words.
And they wearied. [It follows] the pattern of the regular verb pa'al:
Metzudat David
"The broad [wall]." That each one is wide:
"It shall be laid utterly waste" – it shall be destroyed and ruined.
"And the peoples shall labor." The peoples that are in Babylonia shall labor in much futility; that is to say, whatever effort they exert in war against the enemy will be in vain, for they will achieve nothing at all.
"For fire." The toils of the nations will result in much fire, for fire will be their end, and they will be exhausted, and they will not be able to extinguish the fire, and it will consume until destruction.
Metzudat Zion
"Ar'er" – it will be overturned. The matter concerns destruction and ruin, like "aru, aru" (Psalms 137):
"Yitzatu." The term is derived from the root meaning "to kindle" and "to light."
"Bedei rik" [for naught]. [Meaning] in great vanity/futility, and so too "bedei esh" [for fire], like [the phrase] "at the blast of the shofar he says, 'Aha!'" (Job 39:25):
Malbim
Babylon's walls, etc. And the nations exerted themselves to establish the wall, and the peoples [exerted themselves] to extinguish the fire, and they grew weary and were unable to save [them].
The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was quartermaster.
verse value 6483
Insights
Verse structure: 17 words, 91 letters. The shortest word is "prince" (שַׂ֥ר, 2 letters) and the longest is "Zedekiah" (אֶת־צִדְקִיָּ֤הוּ, 8 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "when·he·went" (בְּלֶכְתּ֞וֹ), "resting·place" (מְנוּחָֽה). The root שריה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that·he·commanded" (root אשר, 459x in Jeremiah); "the·word" (root דבר, 270x in Jeremiah); "king·Judah" (root מלך, 253x in Jeremiah). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 14 and 3 words.
Rashi
"Minister of rest." [Targum Yonatan: "chief of the tribute" (רב תקרובתא)] — through him, people would see the king's face, those who brought him a gift.
Radak
"The matter, in his going with Zedekiah." It is written in Seder Olam that in the fourth year of Zedekiah, he descended to pay respects to the king of Babylon, and Sheriah, the quartermaster [lit. "chief of the army's rest/encampment"], was with him, and he returned and came to his kingdom in Jerusalem. And according to the view of Jonathan, Zedekiah did not go there, but rather sent Sheriah there. And so the Targum translates: "When he went on the mission of Zedekiah." And the meaning of "with Zedekiah" is "on behalf of Zedekiah."
"In the fourth year." The usual linguistic practice is to attach the counted item to the number; similarly, [we say] "in the third year of his reign" and other cases like it.
"Prince of rest." For he was the king's companion, and he was with the king during his time of rest, to converse and enjoy himself with him. And the Targum renders it like "minchah" [gift/offering]: "chief of the tribute."
Metzudat David
"Zedekiah." With Zedekiah:
"Prince of rest." This means that he stood with the king during his time of rest, to speak with him concerning the secrets of his heart.
And Jeremiah wrote in one book all the evil that should come upon Babylon, even all these words that are written concerning Babylon.
verse value 4094
Insights
Verse structure: 13 words, 64 letters. Notable word values: "one" (אֶחָ֑ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "one" (אֶחָ֑ד, 3 letters) and the longest is "all·the·words" (כׇּל־הַדְּבָרִ֣ים, 8 letters). Words sharing gematria 65: to·Babylon, to·Babylon. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "that·would·come" (אֲשֶׁר־תָּב֥וֹא). The root איל appears 3 times in this verse. 9 unique roots are used. Frequent roots: "that·would·come" (root אשר, 459x in Jeremiah); "to·Babylon" (root איל, 293x in Jeremiah); "all·the·words" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 8 and 5 words.
Metzudat David
"And he wrote, etc." Initially, it states that he wrote the book, and subsequently it states that he commanded him regarding the book that he had written.
"Al sefer." It is said with reference to its end [completion], for after it was written, it became a book.
“That are written to Babylon.” “That are written here regarding Babylon:”
And Jeremiah said to Seraiah: ‘When you come to Babylon, then see that you read all these words,
verse value 3228
Insights
Verse structure: 10 words, 48 letters. The shortest word is "Babylon" (בָבֶ֔ל, 3 letters) and the longest is "all·the·words" (כׇּל־הַדְּבָרִ֖ים, 8 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·Seraiah" (אֶל־שְׂרָיָ֑ה), "when·you·come" (כְּבֹאֲךָ֣), "and·you·see" (וְֽרָאִ֔יתָ). 10 unique roots are used. Frequent roots: "and·said" (root אמר, 476x in Jeremiah); "all·the·words" (root דבר, 270x in Jeremiah); "when·you·come" (root בוא, 211x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·Seraiah', dividing the verse into phrases of 3 and 7 words.
Radak
"כבאך" – with a kaf; and similarly, "ככלותך".
Metzudat David
And you shall see. Then you shall see in the book and read in it:
and say: O Hashem, You have spoken concerning this place, to cut it off, that none shall dwell therein, neither man nor beast, but that it shall be desolate for ever.
verse value 5443
Insights
Verse structure: 15 words, 75 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "you" (אַתָּ֨ה, 3 letters) and the longest is "to·the·place" (אֶל־הַמָּק֤וֹם, 7 letters). 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·cut·it·off" (לְהַכְרִית֔וֹ), "to·be·in·it" (הֱיֽוֹת־בּוֹ֙), "to·man" (לְמֵאָדָ֖ם). The root היה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·you·shall·say" (root אמר, 476x in Jeremiah); "you·have·spoken" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·to·beast', dividing the verse into phrases of 12 and 3 words.
Metzudat David
"You have spoken." This means: Did not Jeremiah say that it was from Your mouth that he spoke? And if so, is it not in Your power to fulfill Your words?
"From man." Whether a human being or an animal.
And it shall be, when you have made an end of reading this book, that you shall bind a stone to it, and cast it into the midst of the Euphrates;
verse value 4683
Insights
Verse structure: 11 words, 48 letters. Notable word values: "and·it·shall·be" (וְהָיָה֙) = 26, the value of the divine name Hashem. The shortest word is "this" (הַזֶּ֑ה, 3 letters) and the longest is "and·cast·it" (וְהִשְׁלַכְתּ֖וֹ, 7 letters). 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "when·you·finish" (כְּכַלֹּ֣תְךָ֔), "you·will·bind" (תִּקְשֹׁ֤ר), "and·cast·it" (וְהִשְׁלַכְתּ֖וֹ). 11 unique roots are used. Frequent roots: "to·midst" (root איל, 293x in Jeremiah); "upon·him" (root על, 276x in Jeremiah); "and·it·shall·be" (root היה, 250x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 5 and 6 words. Full calculation: וְהָיָה֙ [and·it·shall·be] (26) + כְּכַלֹּ֣תְךָ֔ [when·you·finish] (490) + לִקְרֹ֖א [to·call] (331) + אֶת־הַסֵּ֣פֶר [the·letter] (746) + הַזֶּ֑ה [this] (17) + תִּקְשֹׁ֤ר [you·will·bind] (1000) + עָלָיו֙ [upon·him] (116) + אֶ֔בֶן [stone] (53) + וְהִשְׁלַכְתּ֖וֹ [and·cast·it] (767) + אֶל־תּ֥וֹךְ [to·midst] (457) + פְּרָֽת [Euphrates] (680) = 4683.
Radak
“Into the midst of the Euphrates.” Behold, we have found that the River Euphrates is the boundary of the Land of Israel, as it is written in the Torah and in the Prophets. And in this verse, it appears that the Euphrates is in Babylonia, and I have heard that it extends as far as Babylonia.
Metzudat David
"When you have finished" – when you have finished reading the book, you shall tie a stone to the book to weigh it down, so that it sinks into the depths of the water.
and you shall say: Thus shall Babylon sink, and shall not rise again because of the evil that I will bring upon her; and they shall be weary.’ Thus far are the words of Jeremiah.
verse value 4182
Insights
Verse structure: 15 words, 65 letters. The shortest word is "like this" (כָּ֠כָה, 3 letters) and the longest is "and·she·will·not·rise" (וְלֹֽא־תָקוּם֙, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "will·sink" (תִּשְׁקַ֨ע), "and·she·will·not·rise" (וְלֹֽא־תָקוּם֙). 15 unique roots are used. Frequent roots: "and·you·shall·say" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "on" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·they·will·grow·weary', dividing the verse into phrases of 12 and 3 words.
Radak
"And she shall not rise." – "And she shall not endure," meaning: she shall have no recovery.
And they shall be wearied. The meaning is: her people, so that they shall not have the strength to fight against their enemies.
Thus far are the words of Jeremiah. Since he elaborated at length on the account of the evil that would befall Babylon, he said, “Thus far are the words of Jeremiah,” meaning that he mentioned Babylon just as he said above, “Thus far is the judgment against Moab,” as we have explained. Alternatively, he said “Thus far” because from here until the end of the book, the narrative consists of matters that are not Jeremiah’s prophecy, but rather what the author of the book wrote at the end of the book: the exile and the destruction, as is written at the end of the Book of Kings. And there is yet another interpretation, according to what is written, in accordance with the opinion of the wise, great rabbi, Rabbi Moses ben Maimon, of blessed memory, that it is impossible that prophecy not cease from the prophet before his death, whether for a long time or a short time, it will cease from him. And according to his opinion, it is possible to interpret it thus: “Thus far are the words of Jeremiah,” meaning that when he completed the prophecy concerning Babylon, his prophecy and his words ceased, and he prophesied no more.
Metzudat David
Just so. Just as this book has sunk, so too will Babylon sink into the valley of desolation, and it will have no recovery from the evil, etc.
And they shall be exhausted. Her people shall be exhausted until they will not be able to strengthen themselves any longer:
Thus far are the words of Jeremiah. For from here onward until the end of the book, they are not the words of Jeremiah, but rather a narrative of events concerning the Destruction; therefore it says, "Thus far are the words of Jeremiah."
Metzudat Zion
Tishka. The meaning is the falling of a thing into depth, as in "and it shall sink like the Nile of Egypt" (Amos 9:5).
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim