The Temple sermon at the gate of the house: 'Trust not in lying words, saying: The temple of Hashem, the temple of Hashem, the temple of Hashem are these.' Go to Shiloh and see; and in Tophet, in the valley of Ben-hinnom, they burn their sons and their daughters.
Tap any Hebrew word to reveal its root, value, and meanings.
The word that came to Jeremiah from Hashem, saying:
verse value 1772
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "to·Jeremiah" (אֶֽל־יִרְמְיָ֔הוּ, 8 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "saying" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah). Full calculation: הַדָּבָר֙ [the·word] (211) + אֲשֶׁ֣ר [that] (501) + הָיָ֣ה [was] (20) + אֶֽל־יִרְמְיָ֔הוּ [to·Jeremiah] (302) + מֵאֵ֥ת [from] (441) + יְהֹוָ֖ה [Hashem] (26) + לֵאמֹֽר [saying] (271) = 1772.
Radak
The matter. Regarding this subject, it says "the matter that was to Jeremiah," whereas in the preceding passages it did not say so, but rather "Thus says the Lord." This is because this prophecy was spoken to him at the gate of the House of the Lord; therefore, it says "the matter that was," to inform us that the matter which occurred at the gate of the House of the Lord was that this word was spoken to him by the Lord, that he should do so.
Stand in the gate of Hashem’S house, and proclaim there this word, and say: Hear the word of Hashem, all you of Judah, that enter in at these gates to worship Hashem.
verse value 6101
Insights
Verse structure: 17 words, 80 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "there" (שָּׁ֔ם, 2 letters) and the longest is "the·word·of·Hashem" (דְבַר־יְהֹוָ֗ה, 7 letters). The root יהוה appears 3 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); "the·word" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 8 and 9 words.
Radak
“Stand at the gate of the House of the Lord.” This refers to the eastern gate, for it is the most distinguished of the gates.
“Those who come through these gates.” There were seven gates in the Temple Court: three in the north, three in the south, and one in the east.
Malbim
"Stand at the gate of the House of the Lord" — for the prophecy was specifically directed to those who came through the gate to offer sacrifices. And regarding this it says: "Hear the word of the Lord, you who come through these gates to bow down to the Lord," thinking that the sacrifices and the bowing down are the essential, accepted deed.
Thus says Hashem of hosts, the God of Israel: Amend your ways and your doings, and I will cause you to dwell in this place.
verse value 3008
Insights
Verse structure: 12 words, 61 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "this" (הַזֶּֽה, 3 letters) and the longest is "and·your·deeds" (וּמַעַלְלֵיכֶ֑ם, 8 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·cause·to·dwell" (וַאֲשַׁכְּנָ֣ה). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·says" (root אמר, 476x in Jeremiah); "the·God·of" (root אלהים, 140x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·your·deeds', dividing the verse into phrases of 8 and 4 words. Full calculation: כֹּֽה־אָמַ֞ר [thus·says] (266) + יְהֹוָ֤ה [Hashem] (26) + צְבָאוֹת֙ [hosts] (499) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֔ל [Israel] (541) + הֵיטִ֥יבוּ [do·well] (42) + דַרְכֵיכֶ֖ם [your·ways] (294) + וּמַעַלְלֵיכֶ֑ם [and·your·deeds] (246) + וַאֲשַׁכְּנָ֣ה [and·I·will·cause·to·dwell] (382) + אֶתְכֶ֔ם [you] (461) + בַּמָּק֖וֹם [in·the·place] (188) + הַזֶּֽה [this] (17) = 3008.
Radak
Thus it says, "And I will settle you." I will establish you in your dwelling place in this location, and you shall not be exiled from it. And like it is [the verse] "Have you kept every female alive?"—[meaning] you established them in life.
Metzudat David
"And I will settle you." I will settle you in this place, and you shall not be exiled from it.
Metzudat Zion
They did well. From the language of "good" and "repair," and similarly, "and she made her head beautiful" (2 Kings 9).
And your deeds. Your actions:
Malbim
Thus says the Lord: It is not the coming to the Temple courtyard [Azarah] that is the good and desired deed; rather, good deeds are the condition for the coming to the Temple courtyard. And this is what the verse says: “Improve your ways and your deeds first,” and then, “I will dwell among you in this place.” (The phrase “I will dwell among you” means that I will dwell among you yourselves here; that through you I will dwell in the House—not in the House itself, but among you, as it is stated, “Let them make Me a sanctuary, and I will dwell among them.”) But do not trust in deceptive words, saying, “The Temple of the Lord, the Temple of the Lord, the Temple of the Lord is this.” That is to say, do not think that because it is the Temple of the Lord and was built for the sake of the Lord, therefore it is His Temple—meaning that therefore He will dwell within it. Not so; rather, “Your ways and your deeds” (mentioned in the preceding verse) are the Temple of the Lord, and through them He will dwell there in holiness. And He explains (verses 5–7): “If you improve your ways and your deeds, by executing justice between man and his neighbor, etc., then I will dwell among you in this place,” because your good deeds are the abode of the Divine Presence; they are the Temple of the Lord. And through this, you too will dwell in the land forever and will not be exiled from it. (And what is stated, “Do not oppress the stranger, the orphan, and the widow,” is a parenthetical remark, implying that if you execute justice, all the more so will you not oppress the stranger, the orphan, and the widow; and all the more so will you not shed innocent blood, etc. For conversely, if you do not execute justice, ultimately you will oppress, and even more so you will shed innocent blood, and even more so you will serve other gods. The meaning is that one who does good because it is good in itself, not out of fear of punishment, will all the more refrain from evil, knowing that harm will come to him from it. And this is what the verse says: “If you execute justice, all the more so will you not oppress and shed innocent blood, for it will be bad for you,” meaning that thereby surely evil will come upon you.)
Trust you not in lying words, saying: ‘The temple of Hashem, the temple of Hashem, the temple of Hashem, are these.’
verse value 1992
Insights
Verse structure: 12 words, 51 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "to·you" (לָכֶ֔ם, 3 letters) and the longest is "do·not·trust" (אַל־תִּבְטְח֣וּ, 7 letters). Words sharing gematria 65: palace, palace, palace. The root היכל appears 3 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "saying" (root אמר, 476x in Jeremiah); "do·not·trust" (root איל, 293x in Jeremiah). First appearance of the root היכל ("palace") in Jeremiah. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 7 words. Full calculation: אַל־תִּבְטְח֣וּ [do·not·trust] (456) + לָכֶ֔ם [to·you] (90) + אֶל־דִּבְרֵ֥י [to·words·of] (247) + הַשֶּׁ֖קֶר [lie] (605) + לֵאמֹ֑ר [saying] (271) + הֵיכַ֤ל [palace] (65) + יְהֹוָה֙ [Hashem] (26) + הֵיכַ֣ל [palace] (65) + יְהֹוָ֔ה [Hashem] (26) + הֵיכַ֥ל [palace] (65) + יְהֹוָ֖ה [Hashem] (26) + הֵֽמָּה [abundance] (50) = 1992.
Rashi
The Temple of the Lord, the Temple of the Lord, the Temple of the Lord. Three times in the year you shall appear before Him.
Radak
"Do not trust in words of falsehood." The term "trust" is connected with the word "in" (el) and with the word "on" (al). In this verse it is "in words," and in the verse "Behold, you trust" it is "on."
“The Temple of the Lord, the Temple of the Lord, the Temple of the Lord” are they. These are the words of falsehood that the false prophets, who mislead them, say to them; or perhaps they were saying this to the prophet, and he is Jeremiah, and they were saying to him, “His Temple will not be destroyed because of the sin, and this city will not be destroyed.” And he said “the Temple of the Lord” three times because there were three chambers: the Ulam (porch), the Heichal (main hall), and the Devir (inner sanctuary). This is the explanation of my master and father, of blessed memory. And he explained that the verse “Land, land, land” is the response to their statement: “Behold, the temples that you speak of before Me are esteemed like the land. Since you sin before Me and profane the temples.” And Jonathan rendered it in the Targum: “Do not trust in yourselves,” etc., as above. And it is possible that the repetition is for emphasis, for such is the custom of the language to repeat words to strengthen the matter—sometimes with two words, sometimes with three.
"Aso ta'asu" [you shall surely do] – the infinitive is with a vav, just as [it usually] is with a heh.
Metzudat David
“Regarding the words of falsehood”: namely, regarding a statement that has no substance, which they say, “The Temple of the Lord,” etc. Their meaning is: Is not the Temple of the Lord among us? Will the Lord not destroy His Temple? And he said “the Temple of the Lord” three times, referring to the Ulam, the Heichal, and the Devir, all of which are called by the name “Heichal.” Therefore, he said “they” in the plural, because there are three of them.
Nay, but if you thoroughly amend your ways and your doings; if you thoroughly execute justice between a man and his neighbour;
verse value 4230
Insights
Verse structure: 12 words, 60 letters. Verse gematria: 4230 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·your·deeds" (וְאֶת־מַעַלְלֵיכֶ֑ם, 10 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "if·thoroughly" (אִם־הֵיטֵיב֙), "amend" (תֵּיטִ֔יבוּ), "your·ways" (אֶת־דַּרְכֵיכֶ֖ם). The root יטב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "man" (root איש, 153x in Jeremiah); "if·thoroughly" (root עשה, 147x in Jeremiah). The etnachta (major mid-verse pause) falls on 'and·your·deeds', dividing the verse into phrases of 5 and 7 words. Full calculation: כִּ֤י [for] (30) + אִם־הֵיטֵיב֙ [if·thoroughly] (77) + תֵּיטִ֔יבוּ [amend] (437) + אֶת־דַּרְכֵיכֶ֖ם [your·ways] (695) + וְאֶת־מַעַלְלֵיכֶ֑ם [and·your·deeds] (647) + אִם־עָשׂ֤וֹ [if·thoroughly] (417) + תַֽעֲשׂוּ֙ [you·shall·do] (776) + מִשְׁפָּ֔ט [judgment] (429) + בֵּ֥ין [between] (62) + אִ֖ישׁ [man] (311) + וּבֵ֥ין [and·between] (68) + רֵעֵֽהוּ [his·neighbor] (281) = 4230.
if you oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt;
verse value 4397
Insights
Verse structure: 17 words, 67 letters. Notable word values: "God" (אֱלֹהִ֧ים) = 86, equal to Elohim. The shortest word is "sojourner" (גֵּ֣ר, 2 letters) and the longest is "not·shed" (אַֽל־תִּשְׁפְּכ֖וּ, 7 letters). Words sharing gematria 456: orphan, walk. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "sojourner" (גֵּ֣ר), "you·will·press·upon" (תַעֲשֹׁ֔קוּ). The root לא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "not" (root לא, 307x in Jeremiah); "not·shed" (root איל, 293x in Jeremiah); "God" (root אלהים, 140x in Jeremiah). First appearance of the root גר ("sojourner") in Jeremiah. First appearance of the root אלמנה ("widow") in Jeremiah. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 10 and 7 words.
Radak
The stranger, the orphan. Just as "sun, moon" is [sometimes] written with a defective vav (lacking the conjunctive vav), so too these are written [without it]. And the same rule applies to others; however, these are specifically mentioned because they are most commonly oppressed due to their weakness.
"In this place." In every place it is evil, but in this place it is more evil, for it is the place of the Divine Presence.
“For it will be evil for you.” You are evil, because your going after other gods is evil for you, for when you do this, you fall before your enemies.
Metzudat David
“To your detriment.” That from their service evil will befall you, and not good.
then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
verse value 4107
Insights
Verse structure: 10 words, 51 letters. The shortest word is "this" (הַזֶּ֔ה, 3 letters) and the longest is "to·your·fathers" (לַאֲבוֹתֵיכֶ֑ם, 8 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·cause·to·dwell" (וְשִׁכַּנְתִּ֤י). The root עולם appears 2 times in this verse. 9 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "in·the·land" (root ארץ, 245x in Jeremiah); "I·gave" (root נתן, 141x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·your·fathers', dividing the verse into phrases of 8 and 2 words. Full calculation: וְשִׁכַּנְתִּ֤י [and·I·will·cause·to·dwell] (786) + אֶתְכֶם֙ [you] (461) + בַּמָּק֣וֹם [in·the·place] (188) + הַזֶּ֔ה [this] (17) + בָּאָ֕רֶץ [in·the·land] (293) + אֲשֶׁ֥ר [that] (501) + נָתַ֖תִּי [I·gave] (860) + לַאֲבוֹתֵיכֶ֑ם [to·your·fathers] (509) + לְמִן־עוֹלָ֖ם [from·forever] (266) + וְעַד־עוֹלָֽם [and·for·ever] (226) = 4107.
Radak
"And I will settle [you]" – from eternity to eternity. For a long time I have given it to you; from the days of Abraham I have given it to you, until eternity. This means: for all the days of eternity, if your children walk in My ways.
Metzudat David
"And I will dwell." When you do so, then I will cause you to dwell in this place and not elsewhere.
From the beginning of time. From the moment you enter there until the end of time:
Behold, you trust in lying words, that cannot profit.
verse value 2174
Insights
Verse structure: 8 words, 34 letters. The shortest word is "they" (הִנֵּ֤ה, 3 letters) and the longest is "upon·words·of" (עַל־דִּבְרֵ֖י, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "to·profit" (הוֹעִֽיל). 8 unique roots are used. Frequent roots: "upon·words·of" (root דבר, 270x in Jeremiah); "they" (root הן, 130x in Jeremiah); "to·you" (root לכם, 51x in Jeremiah). First appearance of the root בלתי ("and·not·to") in Jeremiah. The etnachta (major mid-verse pause) falls on 'lie', dividing the verse into phrases of 6 and 2 words. Full calculation: הִנֵּ֤ה [they] (60) + אַתֶּם֙ [you] (441) + בֹּטְחִ֣ים [trusting] (69) + לָכֶ֔ם [to·you] (90) + עַל־דִּבְרֵ֖י [upon·words·of] (316) + הַשָּׁ֑קֶר [lie] (605) + לְבִלְתִּ֖י [and·not·to] (472) + הוֹעִֽיל [to·profit] (121) = 2174.
Radak
"Behold, to no avail." For you see that there is no benefit in those matters:
Metzudat David
“On the words of falsehood.” This refers to the trust in the Temple, for there is no benefit in this trust.
Metzudat Zion
"לבלתי" – its meaning is like "לא" (not).
To avail. From the language of benefit:
Malbim
Behold, but you trust in words of falsehood to no avail, for sometimes one trusts in falsehood for the sake of benefit, such that he commits a transgression from which he gains monetary profit; and thus he trusts in the benefit that accrued to him from this, even though the matter is false. But you trust in a matter that is false and also contains no benefit.
Will you steal, murder, and commit adultery, and swear falsely, and offer to Baal, and walk after other gods whom you have not known,
verse value 3636
Insights
Verse structure: 13 words, 56 letters. Notable word values: "God" (אֱלֹהִ֥ים) = 86, equal to Elohim. Verse gematria: 3636 is divisible by 18, the value of chai ('life'). The shortest word is "murder" (רָצֹ֙חַ֙, 3 letters) and the longest is "not·you·knew" (לֹֽא־יְדַעְתֶּֽם, 7 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "thief" (הֲגָנֹ֤ב), "murder" (רָצֹ֙חַ֙), "and·commit·adultery" (וְֽנָאֹ֔ף). The root אחר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "God" (root אלהים, 140x in Jeremiah); "and·walk" (root הלך, 108x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·Baal', dividing the verse into phrases of 7 and 6 words. Full calculation: הֲגָנֹ֤ב [thief] (60) + רָצֹ֙חַ֙ [murder] (298) + וְֽנָאֹ֔ף [and·commit·adultery] (137) + וְהִשָּׁבֵ֥עַ [and·swear] (383) + לַשֶּׁ֖קֶר [to·the·lie] (630) + וְקַטֵּ֣ר [and·to·offer] (315) + לַבָּ֑עַל [to·Baal] (132) + וְהָלֹ֗ךְ [and·walk] (61) + אַחֲרֵ֛י [after] (219) + אֱלֹהִ֥ים [God] (86) + אֲחֵרִ֖ים [another] (259) + אֲשֶׁ֥ר [that] (501) + לֹֽא־יְדַעְתֶּֽם [not·you·knew] (555) = 3636.
Rashi
"Will you steal, murder, etc." – In a questioning tone: "And will you do these things and [expect] the Temple will be of benefit to you?"
Radak
“Will you steal”: Do you imagine that you can commit evil deeds and escape their punishment, because you come and stand before Me in this House? As you say, after you have committed all these abominations, you come into this House and say, “We are saved”—and the meaning of your saying “we are saved” is that [you say it] in order that you may return to commit all these abominations.
Metzudat David
"Will you steal?" That is, will you steal and murder, etc.
Malbim
(9-10) “Will you steal, murder, etc.” — “And you shall come and stand,” as if it were possible for you to persist in committing all these transgressions, and by standing in this House, because My Name is called upon it, you would say, “We are saved, and punishment will not overtake us.” You would think: A. That I will overlook those who come to My House; B. That I will not destroy the House, since My Name is upon it. Moreover, you would not even come there with the intention of repenting, but rather with the intention of returning to do evil, relying on the merit of the House to commit all abominations, until you would say that not only will you obtain forgiveness through the House for past sins, but also for future ones, in order to commit all these abominations in the future, until through the Temple you would permit yourselves to commit every abomination.
and come and stand before Me in this house, whereupon My name is called, and say: ‘We are delivered’, that you may do all these abominations?
verse value 6188
Insights
Verse structure: 15 words, 70 letters. Verse gematria: 6188 is divisible by 26, the value of the divine name Hashem. The shortest word is "this" (הַזֶּה֙, 3 letters) and the longest is "all·the·abominations" (כׇּל־הַתּוֹעֵב֖וֹת, 9 letters). 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·you·will·stand" (וַעֲמַדְתֶּ֣ם), "and·you·shall·say" (וַאֲמַרְתֶּ֖ם), "we·were·snatched·away" (נִצַּ֑לְנוּ). 15 unique roots are used. Frequent roots: "and·you·shall·say" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "upon·him" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'we·were·snatched·away', dividing the verse into phrases of 10 and 5 words.
Radak
"And you shall come." It is explicitly stated:
Metzudat David
"And you shall come." After these deeds, you shall come to the Temple to pray there, and you shall say: "Behold, by this we have been saved from the punishment that was due to come upon us for such deeds."
"To do." [This is interpreted as:] "In order that you return to sin and to do again these deeds, and the House of the Lord shall be a cause and aid for you to commit the abominations, in your trust in Him."
Metzudat Zion
We have been saved. A verb from the root of salvation:
Is this house, whereupon My name is called, become a den of robbers in your eyes? Behold, I, even I, have seen it, says Hashem.
verse value 4031
Insights
Verse structure: 13 words, 62 letters. The shortest word is "also" (גַּ֧ם, 2 letters) and the longest is "that·is·called·My·name" (אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י, 10 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "cave" (הַֽמְעָרַ֣ת), "robbers" (פָּרִצִ֗ים). 13 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "that·is·called·My·name" (root אשר, 459x in Jeremiah); "upon·him" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'in·your·eyes', dividing the verse into phrases of 8 and 5 words. Full calculation: הַֽמְעָרַ֣ת [cave] (715) + פָּרִצִ֗ים [robbers] (420) + הָיָ֨ה [was] (20) + הַבַּ֧יִת [the·house] (417) + הַזֶּ֛ה [this] (17) + אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י [that·is·called·My·name] (1202) + עָלָ֖יו [upon·him] (116) + בְּעֵינֵיכֶ֑ם [in·your·eyes] (202) + גַּ֧ם [also] (43) + אָנֹכִ֛י [I] (81) + הִנֵּ֥ה [they] (60) + רָאִ֖יתִי [I·have·seen] (621) + נְאֻם־יְהֹוָֽה [says·Hashem] (117) = 4031.
Rashi
"The den of thieves." [Said] in a questioning tone: Has this house, in your eyes, [become a den of thieves]?
Behold, I have seen that this is so in your eyes:
Radak
"The cave of robbers." And if you think that this House is like the cave of robbers, and thus it is in your eyes—that this House is such that whatever you imagine, namely that you will be saved when you come into it—is actually a doubling of your guilt, for you have the audacity to come before Me after having done what I forbade you to do. This is nothing other than brazenness, shamelessness, and stubbornness, in that you act contrary to My will and come before Me. This is a great rebellion and a provocation.
“Also I, behold, I have seen.” Do not think that I will not perceive your evil thoughts, for I am not like a human being, whose heart one can deceive and who can be shown something that is not in his heart. Rather, I have seen your heart, and I have seen that when you come to Me, your heart is not directed toward Me; instead, your heart is set on continuing to perform the abominations that you performed from the beginning. And regarding the term “cave”: this is the custom of the wicked when they commit evil deeds—they gather together outside the city in one of the caves to hide there from human beings. And as for what you will claim, that I will not destroy My House because of your deeds, as it says, “The House of the Lord,” as we explained above—these are words of falsehood.
Metzudat David
"The Cave." Did you perhaps think that this house, etc., was in your eyes like the Cave of the Robbers, wherein when they committed abominations they would go to hide themselves in the cave?
“Even I”: This means that just as this matter is in your hearts to commit abominations in reliance on the assurance of the Temple’s presence, so too do I see that it is in your hearts, and it is not hidden from Me.
Metzudat Zion
The cave. The matter refers to digging into the ground:
"Scoundrels": Wicked and foolish in understanding.
Malbim
“Den of thieves”—you regard My house as a cave where robbers hide so that they will not be found, for thus you intend to conceal your deeds through the house. For behold, such was this house in your eyes: if you saw a person bowing down to his God there, you would consider him a perfect righteous man, and his abominations would be hidden from your eyes. But even if it is hidden from your eyes, since you do not know what is concealed, behold, I have seen, and I see mysteries, and who can hide from Me? And if you think that despite all this I will not destroy My house, this is a mistake.
For go you now to My place which was in Shiloh, where I caused My name to dwell at the first, and see what I did to it for the wickedness of My people Israel.
verse value 7200
Insights
Verse structure: 18 words, 73 letters. Notable word values: "to·it" (ל֔וֹ) = 36, double chai. Verse gematria: 7200 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "that·I·did" (אֲשֶׁר־עָשִׂ֣יתִי, 8 letters). Words sharing gematria 501: that, that. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "go·now" (לְכוּ־נָ֗א), "to·standing place" (אֶל־מְקוֹמִי֙), "in·Shiloh" (בְּשִׁיל֔וֹ). The root אשר appears 3 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "for" (root כי, 318x in Jeremiah); "from·face·of" (root פנים, 126x in Jeremiah). First appearance of the root ראשון ("at·the·first") in Jeremiah. The etnachta (major mid-verse pause) falls on 'at·the·first', dividing the verse into phrases of 10 and 8 words.
Radak
"For go now." See what I did to him on account of the evil of My people Israel: I laid it waste, removed My Divine Presence from it, and the Ark was exiled from it and was with the Philistines, and I did not care for My honor after they were desecrating it. So too will I do to this House. Therefore, do not trust in false words such as these. And the three verses that follow this verse are clear.
Metzudat David
“Come, now, to My place.” This means: Consider now the Tabernacle that stood at Shiloh.
"At first": Until Jerusalem was chosen.
That which I did to it. For I destroyed it because of the wickedness of Israel in the days of Eli the priest, and I did not spare it:
Malbim
“Come now to My place that was in Shiloh, where I caused My Name to dwell at first, and I destroyed it because of the evil of My people Israel.” All the more so is this [the Temple in Jerusalem], being the second [sacred site, after Shiloh], whose permanence was not as great as that of the first. And regarding this it is said concerning Shiloh, “I caused My Name to dwell,” whereas concerning the Holy Temple it says, “upon which My Name is called,” meaning that My Name does not dwell there, but is merely called upon it, for the Divine Presence had already departed due to your sins.
And now, because you have done all these works, says Hashem, and I spoke to you, speaking betimes and often, but you heard not, and I called you, but you answered not;
verse value 5675
Insights
Verse structure: 16 words, 77 letters. The shortest word is "because" (יַ֧עַן, 3 letters) and the longest is "all·the·deeds" (אֶת־כׇּל־הַמַּעֲשִׂ֥ים, 10 letters). Words sharing gematria 37: and·not, and·not. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "your·doing" (עֲשׂוֹתְכֶ֛ם), "all·the·deeds" (אֶת־כׇּל־הַמַּעֲשִׂ֥ים), "you·answered" (עֲנִיתֶֽם). The root דבר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "and·not" (root לא, 307x in Jeremiah); "and·I·spoke" (root דבר, 270x in Jeremiah). First appearance of the root שכם ("rise·early") in Jeremiah. First appearance of the root ענה ("you·answered") in Jeremiah. The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 6 and 10 words.
Metzudat David
“Rise early and speak.” I rise early and speak through the prophets.
"And I will call you." To return to Me in repentance.
Metzudat Zion
"You answered." The word is from the language of "answering" and "response":
Malbim
And now that the sin is greater: A. You should have learned from Shiloh; B. Because you did all these deeds—stealing and murdering—which were not done in Shiloh; C. And "I spoke to you, persistently" (lit. rising early and speaking), which also did not occur in Shiloh.
therefore will I do to the house, whereupon My name is called, wherein you trust, and to the place which I gave to you and to your fathers, as I have done to Shiloh.
verse value 7440
Insights
Verse structure: 16 words, 75 letters. The shortest word is "in·him" (בּ֔וֹ, 2 letters) and the longest is "and·to·your·fathers" (וְלַאֲבוֹתֵיכֶ֑ם, 9 letters). Words sharing gematria 501: that, that. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·make" (וְעָשִׂ֜יתִי), "and·to·the·place" (וְלַ֨מָּק֔וֹם), "before·Hashem" (לְשִׁלֽוֹ). The root אשר appears 4 times in this verse. 12 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "upon·him" (root על, 276x in Jeremiah); "and·I·will·make" (root עשה, 147x in Jeremiah). First appearance of the root שלו ("before·Hashem") in Jeremiah. The etnachta (major mid-verse pause) falls on 'and·to·your·fathers', dividing the verse into phrases of 13 and 3 words.
Rashi
"As I did to Shiloh." In the days of Eli:
Metzudat David
And I will do. And therefore I will do to the House, etc.
And to the place, etc. It is Jerusalem.
Malbim
"And I will do": Therefore, I will do it to the House, because you trust in it and sin through this trust; and also to the place, which belongs to the whole Land of Israel — it is that Land I will lay waste.
And I will cast you out of My sight, as I have cast out all your brethren, even the whole seed of Ephraim.
verse value 4387
Insights
Verse structure: 10 words, 48 letters. The shortest word is "from·upon" (מֵעַ֣ל, 3 letters) and the longest is "all·your·brothers" (אֶת־כׇּל־אֲחֵיכֶ֔ם, 9 letters). Words sharing gematria 140: from·upon, my·face. 4 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·I·will·cast" (וְהִשְׁלַכְתִּ֥י), "I·have·cast" (הִשְׁלַ֙כְתִּי֙), "all·your·brothers" (אֶת־כׇּל־אֲחֵיכֶ֔ם). The root שלך appears 2 times in this verse. 7 unique roots are used. Frequent roots: "as" (root אשר, 459x in Jeremiah); "from·upon" (root על, 276x in Jeremiah); "my·face" (root פנים, 126x in Jeremiah). First appearance of the root שלך ("and·I·will·cast") in Jeremiah. The etnachta (major mid-verse pause) falls on 'my·face', dividing the verse into phrases of 4 and 6 words.
Rashi
"As I cast them down, etc." – the Ten Tribes.
Radak
"All the seed of Ephraim." The Ten Tribes that were exiled, and they are referred to as "Ephraim" because the kingship belonged to Ephraim from the day the monarchy was divided, and from then on the Ten Tribes were called by the name of Ephraim.
Metzudat David
And I will cast you, etc. – to another land:
"All your brothers." And it returns to explain "all the seed of Ephraim," and they are the children of the Ten Tribes. And it called them by the name of Ephraim because Jeroboam, who reigned over them first, was from the seed of Ephraim.
Malbim
And I will cast you into exile, just as I exiled the Ten Tribes:
Therefore pray not you for this people, neither lift up cry nor prayer for them, neither make intercession to Me; for I will not hear you.
verse value 4805
Insights
Verse structure: 12 words, 60 letters. The shortest word is "this" (הַזֶּ֗ה, 3 letters) and the longest is "and·not·intercede·with·Me" (וְאַל־תִּפְגַּע־בִּ֑י, 9 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·not·intercede·with·Me" (וְאַל־תִּפְגַּע־בִּ֑י), "for·nothing" (כִּֽי־אֵינֶ֥נִּי). The root בעד appears 2 times in this verse. 11 unique roots are used. Frequent roots: "not·pray" (root איל, 293x in Jeremiah); "hear" (root שמע, 184x in Jeremiah); "this" (root זה, 123x in Jeremiah). First appearance of the root בעד ("behind·the·people") in Jeremiah. First appearance of the root תפלה ("and·prayer") in Jeremiah. The etnachta (major mid-verse pause) falls on 'and·not·intercede·with·Me', dividing the verse into phrases of 9 and 3 words. Full calculation: וְאַתָּ֞ה [and·you] (412) + אַל־תִּתְפַּלֵּ֣ל [not·pray] (971) + בְּעַד־הָעָ֣ם [behind·the·people] (191) + הַזֶּ֗ה [this] (17) + וְאַל־תִּשָּׂ֧א [and·not·lift·up] (738) + בַעֲדָ֛ם [behind] (116) + רִנָּ֥ה [ringing·cry] (255) + וּתְפִלָּ֖ה [and·prayer] (521) + וְאַל־תִּפְגַּע־בִּ֑י [and·not·intercede·with·Me] (602) + כִּֽי־אֵינֶ֥נִּי [for·nothing] (151) + שֹׁמֵ֖עַ [hear] (410) + אֹתָֽךְ [you] (421) = 4805.
Radak
"And you, you shall raise." The matter refers to raising the voice, as it is said: "And Esau raised his voice."
Renah. A cry, like "the cry passed [through the camp]" (1 Kings 22:36); "Arise, cry out" (Lamentations 2:19).
Metzudat David
"And you." He is speaking to Jeremiah: "Do not pray on their behalf."
"And you shall not raise, etc." This is a repetition of the matter already stated.
For I am not. For I do not heed you:
Metzudat Zion
"And do not raise." The meaning of "raising" refers to raising the voice.
"Because of them." "Because of":
Rena. It is the matter of the term "prayer":
"תפגע" – The meaning is a request. And similarly, "וּפִגְעוּ־לִי" (Genesis 23:8).
Malbim
“And you” – this implies that I commanded you only to stand at the gate of the House of the Lord, where they come to worship, and to rebuke them; but not that you should pray on their behalf. Furthermore, even if they wish to pray and you serve as the prayer leader to lift up praise and prayer on their behalf, in the manner that the prayer leader chants and the congregation responds after him, you shall not do this. Moreover, do not plead with Me so that I might act on account of your merit, for I do not listen to you at all, for how can you request and pray on their behalf?
Do you see not what they do in the cities of Judah and in the streets of Jerusalem?
verse value 2217
Insights
Verse structure: 9 words, 38 letters. Notable word values: "nothing" (הַאֵינְךָ֣) = 86, equal to Elohim. The shortest word is "what?" (מָ֛ה, 2 letters) and the longest is "and·in·streets·of" (וּבְחֻצ֖וֹת, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "nothing" (הַאֵינְךָ֣). 9 unique roots are used. Frequent roots: "doing" (root עשה, 147x in Jeremiah); "Judah" (root יהודה, 134x in Jeremiah); "abundance" (root הם, 132x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 7 and 2 words. Full calculation: הַאֵינְךָ֣ [nothing] (86) + רֹאֶ֔ה [seeing] (206) + מָ֛ה [what?] (45) + הֵ֥מָּה [abundance] (50) + עֹשִׂ֖ים [doing] (420) + בְּעָרֵ֣י [in·cities·of] (282) + יְהוּדָ֑ה [Judah] (30) + וּבְחֻצ֖וֹת [and·in·streets·of] (512) + יְרוּשָׁלִָֽם [Jerusalem] (586) = 2217.
Radak
"Are you not [seeing]? And in the streets of Jerusalem." [This teaches] that they are not ashamed to provoke Me openly in the marketplaces and streets.
Metzudat David
"Are you not so? And do you not see what they are doing, etc.?"
Metzudat Zion
“Are you not?” – meaning, “Are you not?” – and similarly, “Do you not know which one is fit?” (Ecclesiastes 11:6).
And in the streets. In the markets:
Malbim
Do you not see, first, what they are doing in the very substance of the deed; second, the manner of the deed, in that they do not act in secret but openly, in the cities of Judah and in the cities of Jerusalem? And it is not that individuals alone perform this, for the children gather wood, and all are engaged in the matter. Moreover, even work that one person could perform alone, such as making the [sacrificial] cakes, they divide among themselves—fathers, sons, and women—so that everyone may have a share in the deed. And they do not do this out of appetite, but only to provoke Me to anger.
The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink-offerings to other gods, that they may provoke Me.
verse value 6272
Insights
Verse structure: 19 words, 95 letters. The shortest word is "dough" (בָּצֵ֑ק, 3 letters) and the longest is "gather" (מְלַקְּטִ֣ים, 6 letters). 6 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "gather" (מְלַקְּטִ֣ים), "kindle" (מְבַעֲרִ֣ים), "the·fire" (אֶת־הָאֵ֔שׁ). The root נסך appears 2 times in this verse. 18 unique roots are used. Frequent roots: "to·do" (root עשה, 147x in Jeremiah); "for·God" (root אלהים, 140x in Jeremiah); "another" (root אחר, 78x in Jeremiah). First appearance of the root כון ("cakes") in Jeremiah. First appearance of the root מלכה ("to·queen·of") in Jeremiah. The etnachta (major mid-verse pause) falls on 'dough', dividing the verse into phrases of 9 and 10 words.
Rashi
"To make cakes." The form of a star:
"Queen of Heaven." They used to call the great star "Queen of Heaven," a term of dominion (melucha); and so Targum Yonatan renders it: "the star of the heavens."
Radak
The sons. All the members of the household engage in this work, for the reward they will receive from this service:
"To make cakes." These are kinds of foods that they would prepare and offer to the host of heaven. And likewise, [Scripture says] 'we made cakes for her'; and likewise, 'and Kiyyun, your images.' And perhaps he called them 'cakes' (kavvanim) because they were shaped for the moon, and their intent was directed toward them, to make and prepare them well. And Jonathan (Targum Yonatan) rendered 'cakes' as 'kardutin.'
"to the queen of the heavens." It is spelled lacking an aleph, and its meaning is like "the work of the heavens," that is, to the stars. And some say that "to the queen of the heavens" is in the language of royalty, meaning to a great star in the heavens. And Jonathan translated it as "to the star of the heavens."
Metzudat David
“The sons, etc.” This means that each one of them assists in the transgression.
"To make cakes": To prepare various kinds of foods to present as an offering to the Queen of Heaven, meaning the great star in the heavens, which is the sun, as if it reigns over all of them.
"And pour." That is, to pour libations then, etc.
In order to provoke Me to anger. This means that they know that there is no benefit in their worship, but all their actions are to provoke Me to anger.
Metzudat Zion
Gathering. The word is derived from "likkitah" (gathering).
Kindle (meva'arim): [that is,] ignite.
To knead. The term refers to kneading, which is the rolling of the dough.
"Batzek." Dough, as it is said, "As one kneads dough until it is leavened" (Hosea 7:4), and it states "batzek" [dough], referring to its end result; similarly, "I baked upon its coals bread" (Isaiah 44:19).
Kavanim. A type of food, and it is possible that it is called so because they made it with intent of the heart, with great care; and likewise, "we made kavanim for her in her image" (infra, 44).
“to the queen of heaven.” This refers to the sun. And similarly, “they burn incense to the queen of heaven” (ibid.).
Do they provoke Me? says Hashem; do they not provoke themselves, to the confusion of their own faces?
verse value 2378
Insights
Verse structure: 9 words, 38 letters. The shortest word is "abundance" (הֵ֥ם, 2 letters) and the longest is "says·Hashem" (נְאֻם־יְהֹוָ֑ה, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "is·it·me" (הַאֹתִ֛י), "shame" (בֹּ֥שֶׁת). 8 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "is·it·not" (root לא, 307x in Jeremiah); "abundance" (root הם, 132x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 4 and 5 words. Full calculation: הַאֹתִ֛י [is·it·me] (416) + הֵ֥ם [abundance] (45) + מַכְעִסִ֖ים [provoke] (240) + נְאֻם־יְהֹוָ֑ה [says·Hashem] (117) + הֲל֣וֹא [is·it·not] (42) + אֹתָ֔ם [them] (441) + לְמַ֖עַן [for·the·sake·of] (190) + בֹּ֥שֶׁת [shame] (702) + פְּנֵיהֶֽם [their·faces] (185) = 2378.
Radak
"Is it Me?" They act so as to anger Me — but do they imagine that they anger Me? For the attribute of anger does not rest upon Me, nor any other attribute; they do not anger Me, but only themselves, for upon them the anger and wrath will fall.
"For the sake of shaming their faces." [Meaning] that they will be ashamed of their evil deeds. For I am not fit to be angered by their deeds — even if some attribute [of emotion] could apply to Me, which it cannot — since their evil deeds do not harm Me, nor do their good deeds benefit me. As Elihu said to Job: "If you have sinned, what do you accomplish against Him? And if your transgressions are many, what do you do to Him? Or what will He take from your hand? To a man like yourself [belongs] your wickedness, and to a son of man, your righteousness." And as for what is said, "they angered Me with their vanities," [and] "they angered Me with their idols" — the Torah speaks in the language of men. But He, blessed be He, has no attribute of anger, nor any of the deficient attributes found among men, such as anger and the like.
Metzudat David
"Is it Me?" This means: is the anger on My account? That is to say, do their actions harm Me? Rather, the anger will harm them, for it will be a shame and a disgrace to them.
Malbim
"Is it Me they provoke to anger?" — they are the ones who become angry, for the Lord is not affected (there is a wordplay: יתפעל, "is affected," is the Hitpa'el/reflexive form of the verb). The anger spoken of in connection with the Lord is that which the recipient receives as punishment, and the mark of anger is seen upon him, not upon the Lord. This is what He says: "Is it not they?" — they receive the anger and are affected by it, not I. For what they do in order to provoke Me to anger is actually for the purpose of bringing shame upon their own faces. For by means of this, behold, My anger and My wrath are poured out below upon those who provoke Me. And consequently, this place will be destroyed, and all that is in it: man and beast, vegetation, the fruit of the tree, and the fruit of the ground. And the fire will be perpetual, for it will not be quenched. (And behold, in times of illness, they receive healing from foods and herbs; but when the heat also affects the vegetation and causes it to rot, man and beast perish without remedy.)
Therefore thus says the Lord Hashem: Behold, Mine anger and My fury shall be poured out upon this place, upon man, and upon beast, and upon the trees of the field, and upon the fruit of the land; and it shall burn, and shall not be quenched.
verse value 4272
Insights
Verse structure: 19 words, 87 letters. Notable word values: "Hashem" (יֱהֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֞ן, 3 letters) and the longest is "and·upon·the·beast" (וְעַל־הַבְּהֵמָ֔ה, 8 letters). Words sharing gematria 266: thus·says, and·upon·tree·of. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "is·poured·out" (נִתֶּ֙כֶת֙), "upon·the·man" (עַל־הָאָדָם֙), "and·upon·the·beast" (וְעַל־הַבְּהֵמָ֔ה). The root עול appears 2 times in this verse. 18 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "thus·says" (root אמר, 476x in Jeremiah); "and·not" (root לא, 307x in Jeremiah). First appearance of the root נתך ("is·poured·out") in Jeremiah. First appearance of the root בהמה ("and·upon·the·beast") in Jeremiah. The etnachta (major mid-verse pause) falls on 'ground', dividing the verse into phrases of 16 and 3 words.
Rashi
"Was melted down." It descends and reaches, as it is said: "And the rain did not reach the earth" (Exodus 9:33), meaning it did not reach [the ground].
Radak
Therefore, "My anger and My wrath." For they acted so as to anger Me, and the anger will fall upon them — fury and wrath. And He said "is poured out" (nittekhet) because of the abundance of its rushing to come upon them, like a thing that is poured out. And in saying "nittekhet" (a feminine form), He included "My anger" (api) as well, even though it (af) is grammatically masculine — for such is the way of the Holy Tongue, that the gender of the verb follows the noun attached to it, whether the verb comes first or last, as in: "Miriam and Aaron spoke"; "Esther, daughter of Abihail, and Mordecai the Jew wrote"; "she and he ate"; "the guests of my house and my maidservants count me a stranger."
"And it shall burn." He said "it shall burn" and did not mention "fire," because "wrath" refers to heat, and the nature of the fire that is within man generates anger and wrath.
Metzudat David
"NATKAT." It shall be poured out to this place, and then it returns to explain regarding man, etc.
"And it shall not be quenched." This means that the fire shall not cease until it consumes everything.
Metzudat Zion
"Nitteket" [poured out]. The meaning is melting and pouring out, like "My fury poured out in My anger" (ibid.):
"It shall be quenched." From the root meaning "to extinguish":
Thus says Hashem of hosts, the God of Israel: Add your burnt-offerings to your sacrifices, and eat you flesh.
verse value 2852
Insights
Verse structure: 11 words, 49 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "upon·your·sacrifices" (עַל־זִבְחֵיכֶ֖ם, 8 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "add" (סְפ֥וּ), "upon·your·sacrifices" (עַל־זִבְחֵיכֶ֖ם). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "said" (root אמר, 476x in Jeremiah); "the·God·of" (root אלהים, 140x in Jeremiah). First appearance of the root בשר ("flesh") in Jeremiah. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 5 words. Full calculation: כֹּ֥ה [thus] (25) + אָמַ֛ר [said] (241) + יְהֹוָ֥ה [Hashem] (26) + צְבָא֖וֹת [hosts] (499) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֑ל [Israel] (541) + עֹלוֹתֵיכֶ֛ם [your·burnt-offerings] (576) + סְפ֥וּ [add] (146) + עַל־זִבְחֵיכֶ֖ם [upon·your·sacrifices] (187) + וְאִכְל֥וּ [and·eat] (63) + בָשָֽׂר [flesh] (502) = 2852.
Rashi
"Your burnt offerings." That you are bringing them as wholly burnt offerings. It is better for you to add them to your peace offerings and bring them as peace offerings and eat the meat, for they are not accepted before Me, and why should you lose them?
Radak
Thus says the Lord of Hosts: [The verse] mentions the burnt offerings, which are entirely consumed [on the altar], and mentions the sacrifices, namely the peace offerings, from which the owners eat the flesh; but it does not mention the sin offering and the guilt offering, because they were not confessing their sins nor repenting, and moreover, they were sinning intentionally, and there is no sacrifice for an intentional sinner. Rather, they were bringing burnt offerings to demonstrate before others that they were serving the Lord visibly, and they were bringing peace offerings to eat meat while displaying through their actions the service of God. And He said: "What to you is your bringing sacrifices? And to add even more to them with burnt offerings, and you think that they will be acceptable to Me, as it is written in them, 'it shall be accepted to make atonement for him'? This will not be the case, for if your deeds are not pleasing, the burnt offerings and sacrifices likewise will not be pleasing."
"Sefu" [ספו]. The matter of addition [involves] two roots with a single meaning: yasaf and safah. Likewise, "adding sin upon sin" [ספות חטאת על חטאת] means to add further. It is also possible that sefu is from the root yasaf, in the pattern of the word "redu" [רדו, "go down"]. And this command is not [meant as] a desired commandment, but rather like one saying to his fellow, "Do what you will do, for it will not benefit you."
Metzudat David
“Add your burnt offerings, etc.” – The burnt offerings that you bring, which are entirely consumed (kollam kalil), add them to your peace-offerings and eat the meat. In other words: Since the burnt offerings are not acceptable before Me, why should you cause the meat to be lost?
Metzudat Zion
Sefu. An expression of addition:
Malbim
Thus says the Lord: [He] returns to the first matter, namely what was said [earlier], "Do not trust in false words, saying, 'The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these.'" For God does not desire your sacrifices; rather, add and consume, and nullify [the distinct status of] your burnt offerings together with your [other] sacrifices—do not [even] bring burnt offerings and sacrifices to the Lord, but eat the meat yourselves.
For I spoke not to your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices;
verse value 4050
Insights
Verse structure: 14 words, 69 letters. Verse gematria: 4050 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "for" (כִּ֠י, 2 letters) and the longest is "your·fathers" (אֶת־אֲבֽוֹתֵיכֶם֙, 9 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "I·brought·out" (הוֹצִיאִ֥י). The root דבר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "and·not" (root לא, 307x in Jeremiah); "not·I·spoke" (root דבר, 270x in Jeremiah). The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 11 and 3 words.
Rashi
"On the day that I bring them out." The beginning of the condition was nothing other than: "If you will diligently heed My voice and keep My covenant, and you shall be a treasured possession" (Exodus 19:5).
Radak
"For I did not speak" on the day I brought them out of the land of Egypt. Some explain that this refers to the first commandment, which is what He commanded them at Marah, as it is stated there: "He set for him a statute and judgment." This is what our Sages of blessed memory said: "Sabbath and laws were commanded at Marah," and He did not command them concerning a burnt-offering or a sacrifice. One may also explain that the essence of the commandment was not regarding burnt-offerings and sacrifices, but rather "Hear My voice, and you shall be to Me a people." It was on this condition that He gave them the Torah. And in all Ten Commandments, which are the general principle of the entire Torah, there is no mention of a burnt-offering or a sacrifice. Even when He spoke concerning sacrifices, He did not command them to bring a sacrifice; rather, He said, "When any one of you brings an offering," meaning: if he wishes to bring one of his own accord, this is how it shall be done. As for the daily offerings, He commanded them for the honor of the Temple, and they were brought by the community, but He did not command individuals to bring a sacrifice, just as He commanded individuals to perform justice and the other commandments. He did not command an individual to bring a sacrifice unless he sinned unintentionally. And He commanded the burning of the fats to return the sinner to his heart, to restrain the animalistic desires, since their nature is derived from fat and blood, so that he would be careful not to sin unintentionally in a commandment, all the more so intentionally. And the daily offerings, as well as the construction of the Temple for service, perhaps it is as our teacher Maimonides, of blessed memory, wrote in the Guide for the Perplexed: to transfer alien ideas, and the construction of the temples that were for idolatry, He desired to transfer them to the service of God, and to erase the name of idolatry from them.
Metzudat David
"For I did not speak...": On the day that I brought them out of Egypt, I did not speak to them then concerning the matter of burnt-offerings and sacrifices. And if the primary purpose of the Exodus had been for the bringing of sacrifices, since upon this everything depends, even apart from hearkening to the voice of the Lord, then it would have been fitting to command them regarding it on the day that I brought them out of Egypt.
Metzudat Zion
On the words. On the matter of, and likewise on the matter concerning Cozbi (Numbers 25):
Malbim
(22-23) “For I did not speak to your fathers, nor did I command them…” etc., “but only this matter” — meaning, when I spoke to your fathers and commanded them at the time I brought them out of the land of Egypt to bring burnt offerings and sacrifices, since the entire Book of Leviticus is full of laws concerning the bringing of sacrifices, my intention was not that the sacrifices themselves should be ends in themselves. Rather, in the commandment of the sacrifices, “only this matter” did I command them, saying, “Heed My voice.” The primary purpose of the commandment of the sacrifices was that they should heed My voice, for this is the fundamental objective of the sacrifice: “Heed My voice.” Meaning, in the ultimate purposes of the sacrifices, my intention comprised three things: 1. That they should heed My voice, as it is stated, “It is a satisfaction to Me that I commanded and My will was done.” 2. “And I will be your God” — that the sacrifices serve as a kind of sign between Me and you, indicating that you are My people and I am your God, as if I were accepting from you service and offerings, just as a king accepts from his people. 3. “And walk in all the ways” — their purpose was to remind you to walk in the ways of the Lord. For example, voluntary offerings and pilgrimage sacrifices are so that you may learn to fear the Lord; and obligatory sacrifices, such as sin offerings and guilt offerings, are so that the sinner may remember his sin and not return to folly. In all of these, I did not command the matters of the sacrifices for My own benefit, but for your benefit, “that it may go well with you.”
but this thing I commanded them, saying: ‘Hearken to My voice, and I will be your God, and you shall be My people; and walk you in all the way that I command you, that it may be well with you.’
verse value 6350
Insights
Verse structure: 22 words, 98 letters. Verse gematria: 6350 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "but·(object marker)·the·thing" (אִֽם־אֶת־הַדָּבָ֣ר, 8 letters). Words sharing gematria 501: and·you·shall·walk, that. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "but·(object marker)·the·thing" (אִֽם־אֶת־הַדָּבָ֣ר), "you·shall·be·to·Me" (תִּֽהְיוּ־לִ֣י), "all·way" (בְּכׇל־הַדֶּ֙רֶךְ֙). The root צוה appears 2 times in this verse. 18 unique roots are used. Frequent roots: "saying" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah); "for" (root כי, 318x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·the·people', dividing the verse into phrases of 14 and 8 words.
Radak
"But rather" [כי אם]. It is self-evident.
Metzudat David
"If, however, etc." — "Heed My voice" — only this thing did I command them, [namely] "heed My voice, etc.," as it is stated, "Now therefore, if you will indeed heed My voice, etc." (Exodus 19:5). Thus, this is the fundamental principle, and the bringing of sacrifices is like one of all the commandments that do not bring satisfaction except through heeding the voice of the Lord.
"And I will be your God." This means that I Myself will bestow good upon you, without any intermediary.
“So that it may be well with you.” This means: “No benefit will come to Me from this; rather, it is so that it may be well with you.”
But they hearkened not, nor inclined their ear, but walked in their own counsels, even in the stubbornness of their evil heart, and went backward and not forward,
verse value 3673
Insights
Verse structure: 13 words, 60 letters. The shortest word is "and·not" (וְלֹ֤א, 3 letters) and the longest is "and·not·inclined" (וְלֹא־הִטּ֣וּ, 6 letters). Words sharing gematria 72: and·walked, their·heart. 3 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "in·counsels" (בְּמֹ֣עֵצ֔וֹת), "backward" (לְאָח֖וֹר), "to·face" (לְפָנִֽים). The root לא appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·not" (root לא, 307x in Jeremiah); "and·they·were" (root היה, 250x in Jeremiah); "they·heard" (root שמע, 184x in Jeremiah). First appearance of the root אחור ("backward") in Jeremiah. The etnachta (major mid-verse pause) falls on 'the·evil', dividing the verse into phrases of 9 and 4 words. Full calculation: וְלֹ֤א [and·not] (37) + שָֽׁמְעוּ֙ [they·heard] (416) + וְלֹא־הִטּ֣וּ [and·not·inclined] (57) + אֶת־אׇזְנָ֔ם [ear] (499) + וַיֵּֽלְכוּ֙ [and·walked] (72) + בְּמֹ֣עֵצ֔וֹת [in·counsels] (608) + בִּשְׁרִר֖וּת [stubbornness] (1108) + לִבָּ֣ם [their·heart] (72) + הָרָ֑ע [the·evil] (275) + וַיִּהְי֥וּ [and·they·were] (37) + לְאָח֖וֹר [backward] (245) + וְלֹ֥א [and·not] (37) + לְפָנִֽים [to·face] (210) = 3673.
Rashi
"In the stubbornness of their heart." [Meaning] in the vision of their heart — a term related to "I behold him" (אשורנו) (Numbers 24:17).
Radak
"And they did not listen" – in their councils. The explanation is: in their own counsel, not in My counsel, just as was explained regarding "the stubbornness of their evil heart." And "stubbornness" means the inclination of their heart from a straight matter toward people, to that which their heart turns toward. And some say: the strength of their heart, from the matter of being firm and established. In the words of our Sages of blessed memory, and Jonathan translated: "the thoughts of their hearts."
"And they were turned backward." What was their punishment for being turned backward and not forward? Namely, that there was a curse in the work of their hands and not a blessing. And Targum Yonatan renders: "and they turned [the] nape [of the neck] to My worship" [i.e., they turned their back rather than their face toward My service], etc., as [stated] in the column.
Metzudat David
"And they did not listen." Even those who went out of Egypt did not listen, etc.
“bemoatzot” – according to their counsel, namely, what their evil heart showed them, i.e., what they coveted and desired.
"And they went backward." They went backward and not forward; that is to say, each day they were diminishing and decreasing in the service of God, and were not increasing and growing.
Metzudat Zion
“Bemoatzot.” The word is derived from “etzah” (counsel).
In "shirrut." The matter of gazing and seeing, like "as men looked on" (Job 36:24).
"Forward." Further on [in the verse], opposite the face [i.e., facing forward]:
Malbim
"And they did not listen" means: I did not achieve these ultimate purposes that I intended through the commandment of the sacrifices. Although they brought many sacrifices, they did not bring them to the desired end. This is not merely what is said, "They listened to My voice," for they did not listen, nor did they incline their ear at all. Nor did they walk in the way that I commanded them, for they walked according to their own counsel; the sin was not one of error, but rather after deliberation and the agreement of their intellect, along with stubbornness of heart and heresy. Nor did I become their God, for they were "backward" and not "forward." This means that the Divine intention was that the people should walk in their perfection, progressing from one level to the next forward, until His Divine Presence would rest upon them constantly and He would be their God. But they were "backward," meaning they retreated from the level they had attained—that of a kingdom of priests and a holy nation—down to the lowly level where they descended below the rank of the human species and were likened to beasts, as explained in the commentary on Isaiah (1:4) regarding the verse "They have turned backward." And they did not walk forward at all. Do not say that they were like one who walks toward perfection, then turns backward, and then turns forward again, for they were "backward." For thus it was: from the day your fathers left the land of Egypt until this day, they did not walk forward even once. And do not say that I did not admonish them through the prophets, for "I sent to them." Not just one prophet, but all My servants the prophets. Not just once at intervals, but day by day, early in the morning, I sent. And despite all this, "they did not listen, nor did they incline their ear." For if they had at least inclined their ear but not listened, I would have said that the matters were not pleasing in their eyes. But they did not wish at all to examine the words of the prophets. And even if they were shown the punishments of the Lord and His wonders, they stiffened their necks and did not turn them backward to see. In this, they worsened compared to their fathers, for their fathers walked according to their counsel with the stubbornness of their evil heart; that is to say, they investigated and deliberated on their ways and inclined to their stubbornness after investigation. But they did not wish to inquire and listen, nor even to see with their own eyes.
even since the day that your fathers came forth out of the land of Egypt to this day; and though I have sent to you all My servants the prophets, sending them daily betimes and often,
verse value 3997
Insights
Verse structure: 16 words, 75 letters. The shortest word is "until" (עַ֖ד, 2 letters) and the longest is "all·my·servants" (אֶת־כׇּל־עֲבָדַ֣י, 8 letters). The root יום appears 3 times in this verse. 13 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "from·land·of" (root ארץ, 245x in Jeremiah); "to·you" (root אל, 204x in Jeremiah). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 9 and 7 words.
Rashi
"Rise early and send." Every day, rise early and send.
Radak
From that day. For in every generation there were among them transgressors, and the majority of generations had a majority of transgressors; and even though I would always warn them through the prophets:
Day. Meaning, day after day:
"Rise early and send [the message]." This is because in every morning, and in every morning, the majority of the admonition takes place in the morning, before a person goes to his work. And so I would send the prophets early to admonish them.
Metzudat David
From that day and so forth. From then until now they are decreasing and continuing to decrease.
“Rise early and send.” This means: Every day I rise early and send.
yet they hearkened not to Me, nor inclined their ear, but made their neck stiff; they did worse than their fathers.
verse value 3039
Insights
Verse structure: 10 words, 44 letters. The shortest word is "to·me" (אֵלַ֔י, 3 letters) and the longest is "ear" (אֶת־אׇזְנָ֑ם, 6 letters). 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "from·their·fathers" (מֵאֲבוֹתָֽם). The root לא appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·not" (root לא, 307x in Jeremiah); "to·me" (root אל, 204x in Jeremiah); "they·heard" (root שמע, 184x in Jeremiah). First appearance of the root קשה ("and·they·hardened") in Jeremiah. The etnachta (major mid-verse pause) falls on 'ear', dividing the verse into phrases of 6 and 4 words. Full calculation: וְל֤וֹא [and·not] (43) + שָֽׁמְעוּ֙ [they·heard] (416) + אֵלַ֔י [to·me] (41) + וְלֹ֥א [and·not] (37) + הִטּ֖וּ [inclined] (20) + אֶת־אׇזְנָ֑ם [ear] (499) + וַיַּקְשׁוּ֙ [and·they·hardened] (422) + אֶת־עׇרְפָּ֔ם [neck] (791) + הֵרֵ֖עוּ [they·did·worse] (281) + מֵאֲבוֹתָֽם [from·their·fathers] (489) = 3039.
Radak
"And they did not incline their ear" – they acted wickedly, worse than their ancestors. In every generation, the majority acted wickedly, worse than their ancestors, such as Manasseh and Amon, who, being later generations, multiplied iniquity beyond that of the earlier ones.
Metzudat David
And they did not listen to Me. The men of this generation:
"And they stiffened their necks." This is a figurative expression, as if their necks became so stiff that they were unable to turn their faces toward God (Hamakom). And he took a parable from a person to his fellow, who does not wish to turn his face toward his fellow to hear his words.
They did evil. They committed even more evils than their forefathers:
Metzudat Zion
And they hardened. The verb is from the root קשה (to be hard).
"Erpam." It is opposite the face:
And you shall speak all these words to them, but they will not hearken to you; you shall also call to them, but they will not answer you.
verse value 2966
Insights
Verse structure: 11 words, 55 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "and·not" (וְלֹ֥א, 3 letters) and the longest is "all·the·words" (אֶת־כׇּל־הַדְּבָרִ֣ים, 10 letters). Words sharing gematria 86: to·them, to·them. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "they·will·answer·you" (יַעֲנֽוּכָה). The root אל appears 3 times in this verse. 7 unique roots are used. Frequent roots: "and·not" (root לא, 307x in Jeremiah); "and·you·shall·speak" (root דבר, 270x in Jeremiah); "to·them" (root אל, 204x in Jeremiah). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 7 and 4 words. Full calculation: וְדִבַּרְתָּ֤ [and·you·shall·speak] (612) + אֲלֵיהֶם֙ [to·them] (86) + אֶת־כׇּל־הַדְּבָרִ֣ים [all·the·words] (712) + הָאֵ֔לֶּה [these] (41) + וְלֹ֥א [and·not] (37) + יִשְׁמְע֖וּ [they·hear] (426) + אֵלֶ֑יךָ [to·you] (61) + וְקָרָ֥אתָ [and·you·shall·name] (707) + אֲלֵיהֶ֖ם [to·them] (86) + וְלֹ֥א [and·not] (37) + יַעֲנֽוּכָה [they·will·answer·you] (161) = 2966.
Radak
"And you shall speak, and they shall not hearken." I know that they will not hearken to you, and even if they do not answer you when you call to them, nevertheless, I have warned them. "They shall answer you" [ya'anucha] is written with a heh of pronunciation [an emphatic/euphonic heh] after the existing kaf [suffix], and similarly, "and Your faithful ones shall bless You" [yevarchucha], and the like.
Metzudat David
"And you shall speak." God said to Jeremiah: "When you speak to them all these words, I know that they will not heed you, and they will flee for themselves; and even if you call out to them, I know that they will not answer you."
Metzudat Zion
"they shall answer you." The word is from the root of "answering" and "response."
Malbim
"And you shall speak" — after you have spoken to them and they do not heed, and distance themselves from you; and then you shall call for them to draw near to you, yet they will not answer you. Then, "and you shall say to them: 'This is the nation that did not heed the voice of the Lord their God,'" who spoke to them from the perspective of intellectual discernment; nor did they take instruction after He disciplined them with punishments. Thus, faith has been lost from their hearts, and it has also been cut off from their mouths, for they do not even have the deeds of their fathers in their hands. Therefore, 'cut off' — pluck out the hair of your head as a sign of despair and mourning; and 'raise' a lamentation publicly on the bare heights, for there is no hope for you. And the root of the lamentation shall be over the fact that the Lord has loathed and abandoned them, in that the abandonment was not merely temporary, but rather due to loathing; and if something is loathsome, there is no consideration [for it]. And this occurred on account of idolatry.
Therefore you shall say to them: This is the nation that has not hearkened To the voice of Hashem their God, Nor received correction; Faithfulness is perished, And is cut off from their mouth.
verse value 3401
Insights
Verse structure: 16 words, 71 letters. Notable word values: "to·them" (אֲלֵיהֶ֗ם) = 86, equal to Elohim. The shortest word is "this" (זֶ֤ה, 2 letters) and the longest is "not·hearkened" (לֽוֹא־שָׁמְע֗וּ, 7 letters). Words sharing gematria 12: this, has·perished. 5 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "not·hearkened" (לֽוֹא־שָׁמְע֗וּ), "his·God" (אֱלֹהָ֔יו), "firmness" (הָאֱמוּנָ֔ה). 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "and·you·shall·say" (root אמר, 476x in Jeremiah); "that" (root אשר, 459x in Jeremiah). The etnachta (major mid-verse pause) falls on 'discipline', dividing the verse into phrases of 12 and 4 words.
Radak
And you shall say, "From their mouth." Even from their mouth [faithfulness] has perished and been cut off, so that they do not speak truth even with their mouths — how much more so not in their hearts. For most people speak with their mouths what is not so in their hearts, in order to appear good, and they are not the [complete] opposite of the one of whom it is said, "and speaks truth in his heart" [Psalms 15:2]. But these — even with their mouths there is no truth.
Metzudat David
"And you shall say to them" – Then you shall say to them, "This nation..." – Meaning: These are not from the children of Israel who heard the word of the Lord at Sinai, but rather like those who did not hearken to the voice of the Lord, and like those who never learned discipline; faith has been lost. The faith in God has been lost from their hearts, and it has also been cut off from their mouths, and they will not mention it.
Metzudat Zion
"They accepted." This is a matter of learning:
And it was cut off. This means: It was severed.
Cut off your hair, and cast it away, And take up a lamentation on the high hills; For Hashem has rejected and forsaken the generation of His wrath.
verse value 3461
Insights
Verse structure: 12 words, 51 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 "and·cast·away" (וְֽהַשְׁלִ֔יכִי, 7 letters). 7 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "a shearing" (גׇּזִּ֤י), "your·naziriteship" (נִזְרֵךְ֙), "and·cast·away" (וְֽהַשְׁלִ֔יכִי). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 725x in Jeremiah); "for" (root כי, 318x in Jeremiah); "and·lift" (root נשא, 33x in Jeremiah). First appearance of the root קינה ("lamentation") in Jeremiah. First appearance of the root נטש ("and·left") in Jeremiah. The etnachta (major mid-verse pause) falls on 'lamentation', dividing the verse into phrases of 6 and 6 words. Full calculation: גׇּזִּ֤י [a shearing] (20) + נִזְרֵךְ֙ [your·naziriteship] (277) + וְֽהַשְׁלִ֔יכִי [and·cast·away] (381) + וּשְׂאִ֥י [and·lift] (317) + עַל־שְׁפָיִ֖ם [upon·bareness] (530) + קִינָ֑ה [lamentation] (165) + כִּ֚י [for] (30) + מָאַ֣ס [rejected] (101) + יְהֹוָ֔ה [Hashem] (26) + וַיִּטֹּ֖שׁ [and·left] (325) + אֶת־דּ֥וֹר [period] (611) + עֶבְרָתֽוֹ [his·wrath] (678) = 3461.
Rashi
"Shear off your crown." [Meaning] pluck out your hair, as in "and He brought over quails" (Numbers 11:31) and "and he shaved his head" (Job 1:20). Another interpretation: "your crown" [means] "your diadem," a term of greatness; and so Targum Yonatan renders it, "your nobles"; and so Menachem classified it.
And he abandoned. And he forsook:
Radak
"Cut off your crown." The growth of hair is called a "crown" [nezer], because the Nazirite would grow his hair long. And the meaning of "cut off your crown" is like [the phrase] "make yourself bald and shear yourself, for the children of your delight" [Micah 1:16] — cast away the crown that was your ornament; shear it off and cast it into the dust, in mourning. And it uses the feminine form regarding the congregation [Knesset Yisrael], and Jonathan translated: "pluck away your nobles, who go into exile."
"Of the generation of his wrath." This refers to the generation upon which He poured out His wrath and anger. And the Targum translates: "Of the generation that transgressed against His word."
Metzudat David
“Rend your hair.” Therefore, pluck the hair from your head and cast it away, for this is a sign of distress and mourning.
"Take up." Lift up a voice of lamentation over the high places, so that it may be heard from afar:
And He forsook. He abandoned the generation upon whom He had poured out His wrath.
Metzudat Zion
Gazi. The matter of plucking is like that of "karchi" and "gozi" (Micah 1:16):
Your crown. The growth of hair is called a crown, as it is said: "the crown of his God is upon his head" (Numbers 6:7).
And lift up. The matter of lifting:
Shafim. So were the elevated places called:
And He abandoned. The term denotes abandonment, as it is written: "And He forsook the Tabernacle of Shiloh" (Psalms 78:60).
His wrath. The word is from the same root as "evrah" (fury) and "za'am" (rage).
For the children of Judah have done that which is evil in My sight, says Hashem; they have set their detestable things in the house whereon My name is called, to defile it.
verse value 3747
Insights
Verse structure: 11 words, 61 letters. Notable word values: "to·defile·it" (לְטַמְּאֽוֹ) = 86, equal to Elohim. The shortest word is "the·evil" (הָרַ֛ע, 3 letters) and the longest is "that·is·called·My·name" (אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י, 10 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "when·they·made" (כִּי־עָשׂ֨וּ), "sons·of·Judah" (בְנֵי־יְהוּדָ֥ה). 11 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "that·is·called·My·name" (root אשר, 459x in Jeremiah); "upon·him" (root על, 276x in Jeremiah). The etnachta (major mid-verse pause) falls on 'says·Hashem', dividing the verse into phrases of 5 and 6 words. Full calculation: כִּי־עָשׂ֨וּ [when·they·made] (406) + בְנֵי־יְהוּדָ֥ה [sons·of·Judah] (92) + הָרַ֛ע [the·evil] (275) + בְּעֵינַ֖י [in·my·eyes] (142) + נְאֻם־יְהֹוָ֑ה [says·Hashem] (117) + שָׂ֣מוּ [name] (346) + שִׁקּוּצֵיהֶ֗ם [their·detestable·things] (551) + בַּבַּ֛יִת [in·the·house·of] (414) + אֲשֶׁר־נִקְרָֽא־שְׁמִ֥י [that·is·called·My·name] (1202) + עָלָ֖יו [upon·him] (116) + לְטַמְּאֽוֹ [to·defile·it] (86) = 3747.
Radak
"For they have done," "they have set their abominations." Ahaz and Manasseh did this, as it is written, "and the children of Judah [were] with them."
Metzudat David
"They set up their abominations." A detestable idol, which they placed in the Temple, in order to defile it.
Metzudat Zion
Their abominations. The word is derived from "abomination and detestable thing":
Malbim
"For the children of Judah have done that which is evil in My sight..." And more than this, they placed their abominations in the House, like one who seats his wife's rival beside her. And more than this, they accepted upon themselves severe idolatrous practices, building the Topheth altars to burn their sons, which I did not command them to do such works. And do not say that I did not command because I thought they would not listen to me to do this, but rather, the matter could arise in My mind to command so that I would know whether they would listen; yet it did not come to My mind, because it is an abominable service to Me.
And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded not, neither came it into My mind.
verse value 6128
Insights
Verse structure: 16 words, 69 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·their·daughters" (וְאֶת־בְּנֹתֵיהֶ֖ם, 9 letters). Words sharing gematria 501: that, that. 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "high·places" (בָּמ֣וֹת), "and·their·daughters" (וְאֶת־בְּנֹתֵיהֶ֖ם). The root אשר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "that" (root אשר, 459x in Jeremiah); "not" (root לא, 307x in Jeremiah); "upon·inner man" (root על, 276x in Jeremiah). First appearance of the root במה ("high·places") in Jeremiah. First appearance of the root תפת ("Topheth") in Jeremiah. The etnachta (major mid-verse pause) falls on 'in·the·fire', dividing the verse into phrases of 10 and 6 words.
Rashi
"The high places of Topheth." This refers to the Moloch [idol], which was made of copper. They would heat it from beneath, its hands spread out and heated, and they would place the child upon its hands; he would be burned and cry out, and the priests would beat drums so that the father would not hear his son's voice, nor would his compassion be stirred. "Topheth" is so called after the drum (tof).
"Hinnom." [So called] after the groaning of the son.
"I did not command" – regarding the commandments that they offer their sons as a sacrifice; nor did I speak to any of the prophets. And when I spoke to Abraham to slaughter his son, it did not enter my mind that he should actually slaughter him, but rather to demonstrate his righteousness.
Radak
"And they built..." "which I did not command, nor did it come to My mind." It was not My desire in this matter, nor did I command them to burn their sons and daughters for Me. And even if I commanded regarding the flesh of an animal to be burned before Me, I did not command them to burn their sons and daughters. Yet they burn them to another god, and they do not have compassion on them, due to their great love for idolatry. And Jonathan translated: "which I did not command in My Torah, nor was it My desire before Me." And our Sages of blessed memory explained: "which I did not command" refers to Jephthah; "nor did it come to my mind" refers to Mesha, king of Moab, as it is stated, "And he took his eldest son and offered him up as a burnt offering." And their understanding is that he offered him up to the heavens.
Metzudat David
"The high places of Tophet." The high places of Tophet, which stood in the Valley of Ben-Hinnom, to burn their sons and daughters upon the high places, etc. (And since they would beat drums so that the father would not hear the groaning of his son as he was being burned, and thus his compassion would not be stirred, they called the house of the high places 'Tophet,' after the drums; and the valley they called 'Ben-Hinnom' ["son of a groan"], after the groaning of the son.)
"Which I did not command." Not even for My own [worship] did I command the offering up of sons and daughters.
And it did not enter my mind to ask such a matter:
Metzudat Zion
bamot. The word is derived from the root of "bamah" (high place).
In the valley. In the valley:
Therefore, behold, the days come, says Hashem, that it shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of slaughter; for they shall bury in Topheth, for lack of room.
verse value 3636
Insights
Verse structure: 16 words, 73 letters. Verse gematria: 3636 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "behold·days" (הִנֵּֽה־יָמִ֤ים, 7 letters). 2 words in this verse appear nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·they·will·bury" (וְקָבְר֥וּ), "in·Topheth" (בְתֹ֖פֶת). The root תפת appears 2 times in this verse. 14 unique roots are used. Frequent roots: "says·Hashem" (root יהוה, 725x in Jeremiah); "and·not·shall·be·called" (root אמר, 476x in Jeremiah); "for" (root כי, 318x in Jeremiah). First appearance of the root הרגה ("a killing") in Jeremiah. The etnachta (major mid-verse pause) falls on 'a killing', dividing the verse into phrases of 12 and 4 words.
Radak
Therefore, "and they shall bury in Topheth, for lack of room." For there was no place for burial [there] prior to this.
Metzudat David
"And it shall no longer be called." Then the site of the high places will no longer be called by the name of Tophet, nor the Valley of Ben-Hinnom, but rather it will be called the Valley of Slaughter, for there many slain will fall.
"And they shall bury them." The slain shall be buried in Tophet in very great numbers, until there is no longer any place found there for further burial.
Malbim
"For lack of room" — [meaning] until no room would be left to bury [the dead] anymore; and then, "and the carcass of this people shall be food," for they will not find a place for burial.
And the carcasses of this people shall be food for the fowls of the heaven, and for the beasts of the earth; and none shall frighten them away.
verse value 2850
Insights
Verse structure: 11 words, 48 letters. Verse gematria: 2850 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "the·people" (הָעָ֤ם, 3 letters) and the longest is "beast" (וּלְבֶהֱמַ֣ת, 6 letters). 11 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 250x in Jeremiah); "earth" (root ארץ, 245x in Jeremiah); "this" (root זה, 123x in Jeremiah). First appearance of the root נבלה ("carcass") in Jeremiah. First appearance of the root מאכל ("to·food") in Jeremiah. The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 9 and 2 words. Full calculation: וְֽהָ֨יְתָ֜ה [and·it·shall·be] (426) + נִבְלַ֨ת [carcass] (482) + הָעָ֤ם [the·people] (115) + הַזֶּה֙ [this] (17) + לְמַֽאֲכָ֔ל [to·food] (121) + לְע֥וֹף [to·fowl·of] (186) + הַשָּׁמַ֖יִם [heaven] (395) + וּלְבֶהֱמַ֣ת [beast] (483) + הָאָ֑רֶץ [earth] (296) + וְאֵ֖ין [and·nothing] (67) + מַחֲרִֽיד [one·who·frightens] (262) = 2850.
Rashi
And one does not frighten away the birds from the corpses:
Radak
"And it shall be." [Referring to] them — [the carcasses] that people will be unable to bury for lack of room, or because the buriers will grow weary from the multitude of the slain.
Metzudat David
And the carcass of the people. Those who remain, who will not be buried, shall become food for the birds of the heavens, etc.:
"And there shall be none to frighten [them] away." There shall be no one to frighten them away from the carcasses.
Metzudat Zion
Nevelah. Thus is called the body of the slain.
"מחריד" – from the root meaning "fear" and "terror."
Then will I cause to cease from the cities of Judah, and from the streets of Jerusalem, the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land shall be desolate.
verse value 5278
Insights
Verse structure: 17 words, 70 letters. Verse gematria: 5278 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "and·I·will·banish" (וְהִשְׁבַּתִּ֣י, 6 letters). Words sharing gematria 142: and·voice·of, and·voice·of. 1 word in this verse appears nowhere else in Jeremiah. Unique to this verse in Jeremiah (hapax): "and·from·streets·of" (וּמֵֽחֻצוֹת֙). The root קול appears 4 times in this verse. 14 unique roots are used. Frequent roots: "for" (root כי, 318x in Jeremiah); "it·will·be" (root היה, 250x in Jeremiah); "earth" (root ארץ, 245x in Jeremiah). First appearance of the root שבת ("and·I·will·banish") in Jeremiah. First appearance of the root ששון ("gladness") in Jeremiah. The etnachta (major mid-verse pause) falls on 'all', dividing the verse into phrases of 13 and 4 words.
Radak
“And I will cause to cease, the land shall become a desolation. And in the place of the sound of joy shall be the sound of wailing, the sound of weeping and crying out.”
Metzudat David
"And I will cause to cease..." This means that no longer will the sound of joy and the voice of gladness be heard there, for it shall become a desolation, and no person shall remain in it.
Metzudat Zion
And I will cause to cease. The matter is one of nullification, like [the phrase] "the oppressor has ceased" (Isaiah 14:4).
For the desolation. The word is from the root of destruction:
Malbim
"And I will cause to cease": For the usual course is that after great wars and much slaughter, many marriages will take place among the widows whose husbands were killed, and among men whose wives died; they will strive to take wives and beget sons, in order to repopulate the desolate land, as it is stated (below, 33): "Again there will be heard in this place the voice of mirth and the voice of gladness..." for I will restore the fortunes of the land as at the first. But now it will not be so, for the land will become a desolation.
Radak