'Behold, I will make Jerusalem a cup of staggering to all the peoples round about' — in that day a burdensome stone for all the peoples; the chiefs of Judah like a pan of fire among the wood; the house of David as a godlike being; 'And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplication' — and the mourning in Jerusalem shall be great, as the mourning of Hadadrimmon in the valley of Megiddon.
Tap any Hebrew word to reveal its root, value, and meanings.
The burden of the word of Hashem concerning Israel. The saying of Hashem, who stretched forth the heavens, And laid the foundation of the earth, And formed the spirit of man within him:
verse value 3031
Insights
Verse structure: 11 words, 53 letters. The shortest word is "burden" (מַשָּׂ֥א, 3 letters) and the longest is "word·of·Hashem" (דְבַר־יְהֹוָ֖ה, 7 letters). 8 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "concerning·Israel" (עַל־יִשְׂרָאֵ֑ל), "stretching·out" (נֹטֶ֤ה), "heaven" (שָׁמַ֙יִם֙). The root יהוה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "word·of·Hashem" (root יהוה, 132x in Zechariah); "land" (root ארץ, 36x in Zechariah); "concerning·Israel" (root על, 33x in Zechariah). First appearance of the root קרב ("in·his·midst") in Zechariah. The etnachta (major mid-verse pause) falls on 'concerning·Israel', dividing the verse into phrases of 3 and 8 words. Full calculation: מַשָּׂ֥א [burden] (341) + דְבַר־יְהֹוָ֖ה [word·of·Hashem] (232) + עַל־יִשְׂרָאֵ֑ל [concerning·Israel] (641) + נְאֻם־יְהֹוָ֗ה [utterance·of·Hashem] (117) + נֹטֶ֤ה [stretching·out] (64) + שָׁמַ֙יִם֙ [heaven] (390) + וְיֹסֵ֣ד [and·founding] (80) + אָ֔רֶץ [land] (291) + וְיֹצֵ֥ר [and·binding] (306) + רֽוּחַ־אָדָ֖ם [spirit·of·man] (259) + בְּקִרְבּֽוֹ [in·his·midst] (310) = 3031.
Rashi
"The burden of the word of the Lord." This is a conclusion: this is the matter that He began to speak about, concerning the punishment of those who devour Israel, concerning Babylon and the like.
Radak
“The burden of the word of the Lord.” After he mentioned the calamity of Israel and the destruction of the land twice, he prophesied concerning the good of Israel and the calamity of the nations, and said: “Thus says the Lord, who stretches out the heavens and lays the foundation of the earth.” This means that He created the heavens and the earth, and in His hand is everything: to tear down and to destroy, to build and to plant. He mentioned man, as Isaiah said, “For I created man upon it,” meaning that I exiled Israel, and it is in My power to bring them up from exile and to take vengeance on their enemies. The scholar Rabbi Abraham ibn Ezra z”l wrote that he connected “and forms the spirit of man within him” to “who stretches out the heavens and lays the foundation of the earth,” because man is a small world corresponding to the heavens and the earth, which are the great world. And regarding what he said, “and forms the spirit of man within him,” the language of “forming” we have not found except for something that has substance, which is perceptible to the senses, and this is not so with the spirit. And he said that what he said “forms” refers to the forming of the bodily organs that receive the power of the spirit, which are the brain and the heart.
Metzudat David
“Spreading forth the heavens.” He who stretches out the heavens to spread them out, and who established the earth, and who forms the spirit of man within his body. And as it were, since thus all things are His and in His hand, to do in every matter according to His will.
Metzudat Zion
Masa. Prophecy. And to add clarification, it says: "The word of the Lord."
Malbim
“The burden of the word of the Lord”: After prophesying about what will occur in the destruction of the Temple, he prophesies about what will occur in the end of days. He prefaced his words by stating that this is the utterance of the Lord, who stretches out the heavens and establishes the earth and forms the spirit of man within him. The spirit of man within his body is the joining and bond that is made between the heavens and the earth, for the body is of the origin of the earth, and the spirit is from the upper realms. In this way, man was created in the pattern of the greater world, and the entire upper and lower world is encompassed within him. it was created for his sake, and he is the ultimate purpose of the entire world, advancing the perfection of all existence. Therefore, the Lord will devise plans so that no outcast be cast away from Him, and He will build him with a complete building in the future, when the time of rectification arrives.
Behold, I will make Jerusalem a cup of staggering To all the peoples round about, And upon Judah also shall it fall to be in the siege against Jerusalem.
verse value 3460
Insights
Verse structure: 12 words, 61 letters. The shortest word is "there" (שָׂ֣ם, 2 letters) and the longest is "Jerusalem" (אֶת־יְרוּשָׁלִַ֧ם, 8 letters). 2 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "a spreading out·reeling" (סַף־רַ֛עַל), "in·the·siege" (בַמָּצ֖וֹר). The root על appears 2 times in this verse. 11 unique roots are used. Frequent roots: "it·will·be" (root היה, 66x in Zechariah); "upon·Judah" (root על, 33x in Zechariah). The etnachta (major mid-verse pause) falls on 'around', dividing the verse into phrases of 7 and 5 words. Full calculation: הִנֵּ֣ה [they] (60) + אָ֠נֹכִ֠י [I] (81) + שָׂ֣ם [there] (340) + אֶת־יְרוּשָׁלִַ֧ם [Jerusalem] (987) + סַף־רַ֛עַל [a spreading out·reeling] (440) + לְכׇל־הָעַמִּ֖ים [to·all·the·peoples] (245) + סָבִ֑יב [around] (74) + וְגַ֧ם [and·also] (49) + עַל־יְהוּדָ֛ה [upon·Judah] (130) + יִהְיֶ֥ה [it·will·be] (30) + בַמָּצ֖וֹר [in·the·siege] (338) + עַל־יְרוּשָׁלִָֽם [against·Jerusalem] (686) = 3460.
Rashi
“Sef ra’el.” A vessel of poison, akin to “the blood which is in the basin” (Exodus 12:22). “Ra’el” is a term for poison, which obstructs the heart and the limbs, depriving them of strength, like a person wrapped in a garment. As it is stated, “The cypresses are wrapped” (Nahum 2:4) [using the word ra’elu], and “the bracelets and the veils” (Isaiah 6). In the language of the Mishnah, we find the expression “Medyanite women wrapped” (referring to veils), which in the foreign tongue is called “unblufment.”
And even upon Judah: The idolaters who will be besieging Jerusalem will bring it about that the House of David be within, while the idolaters besiege them; and even the sons of Judah will be compelled to join in the siege of Jerusalem. So says the Targum.
Radak
Behold, I [make Jerusalem] a cup of reeling. Just as one who drinks from a cup of poison dies, so too all who besiege Jerusalem shall perish and be destroyed.
“And also upon Judah shall be a siege.” The meaning is that Judah will besiege together with the enemies against Jerusalem. The sense of “upon Judah” is that upon them too will come the cup of reeling at first, in that they will be forced against their will to participate in the siege against Jerusalem. And behold, this will be a great distress for them. The explanation of the matter is that when Gog and Magog come against Jerusalem after the redemption, they will enter the land of Judah, for their intention is to come against Jerusalem first, and they will not concern themselves with conquering all the land of Israel first, for they will say: “After we conquer Jerusalem, all the land of Israel will be conquered before us.” But they will enter Jerusalem through the land of Judah, for that is their route, and they will take with them the sons of Judah against their will, forcing them to come with them to besiege Jerusalem. And so too does the Targum translate.
Metzudat David
A cup of reeling, etc. Toward the nations that throng around her, she (Jerusalem) will be like a bowl of a deadly drink, so that everyone who drinks from it dies; so shall all who throng against Jerusalem be consumed and perish.
And also upon Judah. This cup of reeling will also be upon Judah, which will be in a siege upon Jerusalem, for those who came to besiege Jerusalem forced the inhabitants of the cities of Judah to come with them to assist in the siege of Jerusalem, and they too will be punished initially together with the gentiles.
Metzudat Zion
Saf. A cup; and likewise in "the blood which is in the cup" (Exodus 12:22):
Rael. Its meaning is a deadly poison, and it is a word derived from "wine of reeling [poison]" (Psalms 60:5), which confuses the heart due to its evil nature.
"In a siege." The matter of surrounding an army around a city to conquer it:
Malbim
The Questions
“Upon Judah shall be the siege, when they come to besiege Jerusalem.”
Behold, I: It has already been explained in Ezekiel (chapters 32, 37, and 38) that in the end of days, the host of Gog and Magog, who are the nations of Edom, will gather to seize Jerusalem from the hands of the Ishmaelites. They will fight against them, and they will kill one another. And the Lord will fight against both of them to execute judgment upon them for the evils they committed against Israel during the destruction of the Temple and during the exile. And it precedes this that Jerusalem will be a bowl of poison for all the nations, from which they will drink, become intoxicated, and be confounded. And also upon Judah there will be a siege upon Jerusalem; that is to say, before they arrive to besiege Jerusalem, they will besiege Judah and inflict many evils and troubles upon Israel.
And it shall come to pass in that day, That I will make Jerusalem a stone of burden for all the peoples; All that burden themselves with it shall be sore wounded; And all the nations of the earth shall be gathered together against it.
verse value 3920
Insights
Verse structure: 15 words, 76 letters. Notable word values: "and·it·shall·be" (וְהָיָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "on·that·day" (בַיּוֹם־הַ֠ה֠וּא, 8 letters). 7 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "stone" (אֶ֤בֶן), "load" (מַֽעֲמָסָה֙), "all·who·carry·it" (כׇּל־עֹמְסֶ֖יהָ). The root כל appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 66x in Zechariah); "on·that·day" (root יום, 40x in Zechariah); "the·land" (root ארץ, 36x in Zechariah). First appearance of the root אסף ("and·they·will·gather") in Zechariah. The etnachta (major mid-verse pause) falls on 'they·will·be·incised', dividing the verse into phrases of 10 and 5 words.
Rashi
A burden stone. A stone of burden imposed by the ruler upon people to carry and load upon their shoulders, and it is exceedingly heavy, so that all who carry it are torn and scraped.
Radak
“And it shall be, a burdensome stone.” He first likened it to a cup of reeling, and added to the simile that of a burdensome stone. This means that all who toil to wage war against Jerusalem will be wounded by it, just as a great stone that is for its bearers a heavy burden and a weighty load: while they lift it from the ground to raise it onto their shoulders, they make gashes in their hands with it and test their strength, many men; and when they move it, it will scratch their hands. So too, all the nations of the land will gather against Jerusalem, and all of them will be gathered into it as a burden. The word “burdensome” (me’amsa) comes from “and one man loaded upon his donkey” (Ve’ya’amos ish al chamoro), and “those who load upon the donkeys” (ve’hamamsim al hachamorim), which is a matter of carrying loads. And Targum Jonathan renders: “A heavy stone for all the peoples; all who burden it will be plundered, etc.”
Metzudat David
“A stone of burden...” – Against the idolaters who besiege her, she shall be like a heavy burden, so that all who lift it shall be gashed in their flesh and hands due to its great weight. This means that all who fight against her shall be punished. And since the verse compares her to a heavy stone, it employs language used for people lifting a heavy stone.
“And they were gathered upon her.” They could not stand near her, and they perished from the land.
Metzudat Zion
“Me’amsah.” The matter of loading a heavy burden, as it is said, “My father laid a heavy [burden] upon you” (1 Kings 12:11).
Sarot yisartu (they shall surely make cuttings). A matter of lacerating the flesh, like “and in their flesh they shall not make a cutting (saratet)” (Leviticus 21:5).
And they were gathered. The meaning is destruction and death, as it is said: "All that generation was gathered" (Judges 2:10).
Alayha. [Means] etzlah be-samukh — beside her, nearby.
Malbim
“And it shall come to pass on that day that I will set Jerusalem as a stone of heaviness,” meaning that against the nations that will come to besiege Jerusalem, the peoples who are the kingdom of Ishmael, in whose hands Jerusalem is, will stand, and they will desire to lift Jerusalem upon their shoulders, meaning that it will remain in their possession. However, this burden will be for them a stone of heaviness, with which they will gash their flesh, like one carrying a burden too heavy to bear, and it is a sharp stone that cuts the flesh. And he explains the reason why they will gash themselves with it: because all the nations of the land will gather against her, namely that the host of Gog and Magog will all assemble to conquer her from the Ishmaelites who are bearing her. And he calls the Ishmaelites “peoples” and those gathered against them “nations,” for it is clear to me that “people” is superior to “nation,” for those who gather against them will initially be from the lower multitudes, and the kings of the Ishmaelites will fight against them.
In that day, says Hashem, I will smite every horse with bewilderment, And his rider with madness; And I will open Mine eyes upon the house of Judah, And will smite every horse of the peoples with blindness.
verse value 3547
Insights
Verse structure: 17 words, 81 letters. Notable word values: "I·will·smite" (אַכֶּ֤ה) = 26, the value of the divine name Hashem. The shortest word is "I·will·smite" (אַכֶּ֤ה, 3 letters) and the longest is "utterance·of·Hashem" (נְאֻם־יְהֹוָ֗ה, 7 letters). Words sharing gematria 26: I·will·smite, I·will·smite. 9 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "all·swallow" (כׇל־סוּס֙), "with·the·astonishment" (בַּתִּמָּה֔וֹן), "and·its·rider" (וְרֹכְב֖וֹ). The root נכה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "utterance·of·Hashem" (root יהוה, 132x in Zechariah); "in·the·day" (root יום, 40x in Zechariah); "that" (root הוא, 31x in Zechariah). The etnachta (major mid-verse pause) falls on 'with·the·madness', dividing the verse into phrases of 8 and 9 words.
Rashi
“I will strike every horse.” Those thronging there [I will strike] with madness, and their riders with blindness; but concerning the House of Judah, since they are, against their will, among the encamped ones, I will open My eyes to guard them from this plague.
Radak
"On that day, I will open My eyes." To preserve them from the plague that I will bring upon the nations—even though they are among them, they and their horses will be saved from the plague—but every horse of the nations I will strike with blindness. And it says "blindness" after it said "astonishment," because these two plagues will be upon them: astonishment is in the heart, and blindness is in the eyes.
Metzudat David
“With astonishment.” This means that they will be lost in a manner akin to the loss of heart, like one who is astonished and becomes despondent.
In madness. This means that they will not fight according to the established order of military tactics.
And upon the house of Judah. And those who come to wage war against Jerusalem, together with those who wage war against them, I will open My eyes to watch over them, so that they not perish along with those who wage war against them, since they came not of their own free will.
“I will strike with blindness.” In addition to their astonishment, “I will strike with blindness,” they will not see where they are going, and they will leap over their men and trample them. However, the House of Judah, who will be with them in the camp, will not be harmed by them, for the Omnipresent will watch over them.
Metzudat Zion
Apekh. The meaning is "opening," akin to "Open your eyes" (Proverbs 20:13).
“Be’oron.” The word is from the root “or” (blindness).
Malbim
On that day, declares the Lord, I will make clear that everything comes from the Lord, by creating confusion between the two sides. If it is against the lesser nations that will ascend to conquer Jerusalem, I will strike every horse with astonishment and its rider with madness. Just as a madman acts through the power of imagination without the counsel of reason, so too will their assembly be without intellect and without an organized purpose. And since, when they go to conquer Jerusalem, the children of Israel, who are in the exile of Edom, will be in danger, He said that upon the House of Judah I will open My eyes, so that they will not perish in this tumult. And against the nations, who are the children of Ishmael, for whom Jerusalem will be destroyed, He said that every horse of the nations I will strike with blindness, so that they will not see whom they are fighting, for they will kill each other.
And the chiefs of Judah shall say in their heart: ‘The inhabitants of Jerusalem are my strength Through Hashem of hosts their God.’
verse value 2180
Insights
Verse structure: 11 words, 50 letters. The shortest word is "to·me" (לִי֙, 2 letters) and the longest is "Jerusalem" (יְרוּשָׁלִַ֔ם, 6 letters). 4 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "chiefs·of" (אַלֻּפֵ֥י), "in·their·heart" (בְּלִבָּ֑ם), "strength" (אַמְצָ֥ה). 11 unique roots are used. Frequent roots: "through·Hashem" (root יהוה, 132x in Zechariah); "and·they·shall·say" (root אמר, 110x in Zechariah); "hosts" (root צבא, 54x in Zechariah). The etnachta (major mid-verse pause) falls on 'in·their·heart', dividing the verse into phrases of 4 and 7 words. Full calculation: וְאָ֥מְר֛וּ [and·they·shall·say] (253) + אַלֻּפֵ֥י [chiefs·of] (121) + יְהוּדָ֖ה [Judah] (30) + בְּלִבָּ֑ם [in·their·heart] (74) + אַמְצָ֥ה [strength] (136) + לִי֙ [to·me] (40) + יֹשְׁבֵ֣י [dwelling] (322) + יְרוּשָׁלִַ֔ם [Jerusalem] (586) + בַּיהֹוָ֥ה [through·Hashem] (28) + צְבָא֖וֹת [hosts] (499) + אֱלֹהֵיהֶֽם [their·God] (91) = 2180.
Rashi
And the thousands of Judah said in their hearts: When they see the rest of the troops struck down by this plague, while they themselves are saved.
“My strength are the inhabitants of Jerusalem...” — The inhabitants of Jerusalem, who know that we come upon them against our will, strengthen [me] for my aid by praying for me before the Lord, their God.
Radak
And the chiefs of Judah shall say. They will say in their hearts, when they are among their enemies, that the inhabitants of Jerusalem will be strength and might for them, so that they may go out to fight with them with the help of the Lord of Hosts, and they will be saved by them.
Amtzah. A noun, in the pattern of 'olah' (burnt offering), 'anvah' (humility), 'kivsah' (ewe), 'shalvah' (tranquility).
Metzudat David
"And they said, etc." These are the ones who come with the besiegers against the city. When they see that they are not harmed along with the besiegers, they will say in their hearts: "Behold, the inhabitants of Jerusalem have strengthened me by their entreaty to the Lord, praying for me that I not be punished together with them. For they know that I have come here not for my own good, and they will not attribute the matter to their own merit, but only to the merit of the inhabitants of Jerusalem."
Metzudat Zion
The princes of Judah. The officers of Judah, as it is stated: “Do not trust in a prince” (Micah 7:5).
“Emtza.” The word is derived from the meaning of strength and might.
Malbim
And they said, “Then Messiah ben Joseph will arise, and the children of Judah will be strengthened at that time.” And according to the words of our Sages of blessed memory, that Gog is destined to come upon the Land of Israel three times: behold, in the first time he will strike every horse with blindness; and in the latter times, the children of Judah will be strengthened, and the leaders of Judah will say in their hearts: “The inhabitants of Jerusalem, who are righteous, will give them strength through their righteousness and their trust in the Lord their God.”
In that day will I make the chiefs of Judah Like a pan of fire among the wood, And like a torch of fire among sheaves; And they shall devour all the peoples round about, On the right hand and on the left; And Jerusalem shall be inhabited again in her own place, even in Jerusalem.
verse value 6366
Insights
Verse structure: 21 words, 106 letters. The shortest word is "fire" (אֵ֣שׁ, 2 letters) and the longest is "all·the·peoples" (אֶת־כׇּל־הָעַמִּ֖ים, 9 letters). Words sharing gematria 301: fire, fire. 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "the·chiefs·of" (אֶת־אַלֻּפֵ֨י), "like·pan·of" (כְּֽכִיּ֧וֹר), "in·wood" (בְּעֵצִ֗ים). The root אש appears 2 times in this verse. 19 unique roots are used. Frequent roots: "in·the·day" (root יום, 40x in Zechariah); "that" (root הוא, 31x in Zechariah); "Jerusalem" (root ירושלם, 29x in Zechariah). The etnachta (major mid-verse pause) falls on 'around', dividing the verse into phrases of 16 and 5 words.
Rashi
"I will set the thousands of Judah." They will return and fight with those who brought them there.
Like a hearth of fire. Like a great fire-pyre, and "basin" is a term for a brazier, and this is how Menachem grouped it.
“Tachatah.” In its place:
Radak
"On that day, I will set the princes of Judah." The great ones of Judah who are in exile, I will set them like a brazier of fire among the wood, for with the fire that I will send among the nations, they will be in astonishment and confusion, and they will perceive that it is from the Lord. And they will strike them, and the sons of Judah who are with them, among the nations, to the right and to the left. And the explanation of "brazier of fire" is a glowing ember of fire, from the language of "oven" and "hearths." Just as the wood and the kindling are ready to be consumed by the fire, so too the nations will be ready for destruction and annihilation in the astonishment and confusion that the Holy One, blessed be He, will send upon them. And the princes of Judah will be among them like the fire to consume them.
“And Jerusalem shall again dwell in its place, in Jerusalem.” For the gentiles intended to destroy it so that it would cease to be a city; yet it will dwell again in its place, in the location where it is called Jerusalem today.
Metzudat David
“The princes of Judah.” These are those who come with the non-Jews; He will make them like a torch of fire burning among the wood. That is to say, they will destroy those who come with them, when they see that the hand of God was with them.
"And a torch, etc." The matter is repeated in what is stated:
“And they shall eat.” They shall devastate the peoples around them, from their right and from their left.
“And Jerusalem shall be inhabited” etc. For Jerusalem, which was built after Titus destroyed it, was not rebuilt in its original location. Therefore, the verse states that then Jerusalem will dwell in its first place, in the location of the old Jerusalem.
Metzudat Zion
“Like a brazier.” The term refers to a torch and a flame, as well as to an oven and a stove (Leviticus 11:35), which is called so because torches of fire are constantly placed upon it.
Be'amir. Thus a bundle of ears of grain is called, like “and you forget a sheaf in the field” (Deuteronomy 24:19).
“Tachateha” – “In its place.”
Malbim
"On that day, I will set the thousands of Judah like a pot of fire among wood" — meaning that they will cause strife and contention, or actual war, on both sides. From one side, they will be like a pot of fire among wood, which brings the wood to the stove and burns it there; so too, they will bring the nations, who are the army of Gog, to the Land of Israel to be burned there. And from the other side, they will be like a torch of fire that is placed in a bundle of straw and burns the straw where it lies; so too, they will burn the Ishmaelites in their place and in their land. And thus, they will devour on the right and on the left, on both sides. "And Jerusalem shall dwell again in her place, in Jerusalem" — meaning that at this time, they will not reach Jerusalem to besiege it, for they will not reach Jerusalem itself until the third time, as stated in chapter 13: "and the city was taken." And similarly, I explained in Ezekiel, chapter 39, that they will not reach Jerusalem until the final time. And this is what is said: then Jerusalem will dwell again in her place and in her location, and they will not be able to harm her. And what is stated, "in Jerusalem," is according to what is said in Ezekiel (chapter 48) that in the future, Jerusalem will be moved from its current location toward the south, a distance of forty-five miles, and there the city will be, and the place of present-day Jerusalem will be designated for the priests of the Lord and for the Temple (as stated above in chapter 2, verse 16). This is what is said here: that then, in the war of Gog, Jerusalem will still dwell in its original place, in present-day Jerusalem, and it will not yet be changed from its location, for this will only happen after all the wars are concluded.
Hashem also shall save the tents of Judah first, That the glory of the house of David And the glory of the inhabitants of Jerusalem be not magnified above Judah.
verse value 5738
Insights
Verse structure: 13 words, 70 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "dwelling" (יֹשֵׁ֥ב, 3 letters) and the longest is "house·of·David" (בֵּית־דָּוִ֗יד, 7 letters). 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·he·will·save" (וְהוֹשִׁ֧עַ), "the·tents·of" (אֶת־אׇהֳלֵ֥י), "first" (בָּרִֽאשֹׁנָ֑ה). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "above·Judah" (root על, 33x in Zechariah); "Jerusalem" (root ירושלם, 29x in Zechariah). The etnachta (major mid-verse pause) falls on 'first', dividing the verse into phrases of 5 and 8 words. Full calculation: וְהוֹשִׁ֧עַ [and·he·will·save] (387) + יְהֹוָ֛ה [Hashem] (26) + אֶת־אׇהֳלֵ֥י [the·tents·of] (447) + יְהוּדָ֖ה [Judah] (30) + בָּרִֽאשֹׁנָ֑ה [first] (558) + לְמַ֨עַן [so·that] (190) + לֹֽא־תִגְדַּ֜ל [not·be·magnified] (468) + תִּפְאֶ֣רֶת [beauty] (1081) + בֵּית־דָּוִ֗יד [house·of·David] (436) + וְתִפְאֶ֛רֶת [and·glory·of] (1087) + יֹשֵׁ֥ב [dwelling] (312) + יְרוּשָׁלִַ֖ם [Jerusalem] (586) + עַל־יְהוּדָֽה [above·Judah] (130) = 5738.
Rashi
And the Lord will save the tents of Judah first. Before the inhabitants of Jerusalem come to go out from the city, there will be salvation for them, to return to their tents and their houses; and afterwards, salvation will come to the inhabitants of the city. This is the salvation of which it is said, “And the Lord will go forth and fight” (below, chapter 14).
"For the sake that you not grow." To boast over them and say, "You were not saved except because of us."
Radak
"And the Lord will save the tents of Judah first." This is because those who besiege a city dwell in tents; therefore, it says "the tents of Judah." And they further stated that this refers to the House of Rechab, who dwell in tents perpetually, and they resided among the people of Judah. And the Targum translates: "The tents of Judah" means the dwellings of the House of Judah. "First" means that before the inhabitants of Jerusalem are saved, the people of Judah—who are outside the city—will be saved from the fear of their enemies who came against them with a siege.
“Lest the glory of the House of David increase.” For the House of David will be within the city, together with the inhabitants of Jerusalem. And if they were to be saved first, they would boast against the children of Judah, who are outside, and say that it is through them that they are saved.
Metzudat David
“Concerning the tents of Judah.” These are those who come with the Arabs, the dwellers in tents in the camp. The Lord will first save them, to strike those who come with them, until the men of Jerusalem go out to fight against them and strike them down.
“Lest it grow great, etc.” — This means that they shall not destroy them until the seed of the House of David and the remainder of those dwelling there have gone forth from Jerusalem. Thus, their glory will be greater than the glory of the House of Judah who came with the gentiles, since they were with them and did not destroy them until the House of David and the remainder of the inhabitants of Jerusalem came.
Metzudat Zion
Tiferet. From the word "par u-hadar" (splendor and majesty):
Malbim
"And the Lord will save the tents of Judah first" — this means that at the initial coming of Gog, he will not yet reach Jerusalem, but only the cities of Judah, and he will seek to harm them in their cities and tents. At that time, the Lord will save them through a miracle. Consequently, the glory of the House of David and the glory of the inhabitants of Jerusalem will not be magnified over Judah. For although subsequently, in the final war when they will besiege Jerusalem itself, the Lord will perform miracles for the glory of Jerusalem, they will not be able to magnify their glory over Judah, since the Lord has already performed miracles for Judah before performing miracles for the inhabitants of Jerusalem, where the House of David will be found.
In that day shall Hashem defend the inhabitants of Jerusalem; And he that stumbles among them at that day shall be as David; And the house of David shall be as a godlike being, As the angel of Hashem before them.
verse value 2641
Insights
Verse structure: 19 words, 82 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "will·defend" (יָגֵ֤ן, 3 letters) and the longest is "Jerusalem" (יְרוּשָׁלִַ֔ם, 6 letters). Words sharing gematria 58: in·the·day, in·the·day. 6 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "behind" (בְּעַד֙), "stumbled" (הַנִּכְשָׁ֥ל), "as·David" (כְּדָוִ֑יד). The root יום appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 132x in Zechariah); "and·it·shall·be" (root היה, 66x in Zechariah); "in·the·day" (root יום, 40x in Zechariah). First appearance of the root דויד ("as·David") in Zechariah. The etnachta (major mid-verse pause) falls on 'as·David', dividing the verse into phrases of 13 and 6 words.
Rashi
He who stumbles in them. The weakest of them:
Like God. Like princes, like angels:
"As an angel of the Lord before them." — They will succeed like the angel of the Lord before them.
Radak
"On that day, he who stumbles in them. The weakest among them will be like David, who was a mighty warrior and a man of war:"
"And the house of David" – this means the Messiah King, as it is said, "Hear, I pray you, O house of David" (referring to King Ahaz), and "the King shall go forth before them to war against the nations" – like God; and its meaning is like the angel of the Lord.
Metzudat David
The Lord will protect. From the army of Gog that besieges them:
One who stumbles in them. The weakest among them will strengthen himself, just as David prevailed over the men of his wars:
Like God. They shall be like God, and it returns to explain: like the angel of the Lord, and before them they shall pass in battle at the head of the people.
Metzudat Zion
"He who stumbles." The matter of the fall of dominance and the weakening of strength:
Malbim
“On that day” means that in the first war of Gog, the Lord will defend the inhabitants of Jerusalem, and the enemies will not be able to reach them at all, for they will not arrive there until the final time. And whoever stumbles among them on that day will be like David, for all the people of Jerusalem will be righteous; and even if a man is found among them who stumbles in sin, he will be like David, who immediately did repentance and the Lord removed his sin. And the House of David will be like God, like an angel who it is entirely inconceivable would sin, for he has no evil inclination; so too, sin will not occur to them at all. And they will also be like the angel of the Lord before them, meaning that Israel will honor them as if they were angels of the Lord and His envoys to guide the people rightly.
And it shall come to pass in that day, That I will seek to destroy all the nations That come against Jerusalem.
verse value 2152
Insights
Verse structure: 8 words, 44 letters. Notable word values: "and·it·shall·be" (וְהָיָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "and·it·shall·be" (וְהָיָ֖ה, 4 letters) and the longest is "all·the·nations" (אֶת־כׇּל־הַגּוֹיִ֔ם, 9 letters). Words sharing gematria 58: in·the·day, who·came. 2 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "will·I·seek" (אֲבַקֵּ֗שׁ), "to·destroy" (לְהַשְׁמִיד֙). 8 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 66x in Zechariah); "in·the·day" (root יום, 40x in Zechariah); "against·Jerusalem" (root על, 33x in Zechariah). The etnachta (major mid-verse pause) falls on 'that', dividing the verse into phrases of 3 and 5 words. Full calculation: וְהָיָ֖ה [and·it·shall·be] (26) + בַּיּ֣וֹם [in·the·day] (58) + הַה֑וּא [that] (17) + אֲבַקֵּ֗שׁ [will·I·seek] (403) + לְהַשְׁמִיד֙ [to·destroy] (389) + אֶת־כׇּל־הַגּוֹיִ֔ם [all·the·nations] (515) + הַבָּאִ֖ים [who·came] (58) + עַל־יְרוּשָׁלִָֽם [against·Jerusalem] (686) = 2152.
Rashi
"I will seek to destroy them." I will seek in their destruction and scrutinize their sins. And our Rabbis explained: "I will seek merit in their detractors; if they have merit, I will leave them alone, and if not, I will destroy them."
Radak
"And it shall come to pass on that day that I will seek to destroy." "I will seek" and "I will do"—meaning, I will direct all my desire toward their destruction.
Metzudat David
"I will seek to destroy them." "I will seek and I will do," meaning: I will set all my desire to destroy them.
Malbim
"And it shall come to pass on that day" — then the Messiah son of Joseph will be killed in the war, and this will bring about two things: a) thereby I will seek to destroy all the nations, for on account of the sin of his killing, punishment will be sought upon them to destroy them; b) thereby.
And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look to Me because athey have thrust him through; And they shall mourn for him, as one mourns for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born.
verse value 6073
Insights
Verse structure: 21 words, 99 letters. The shortest word is "favour" (חֵן֙, 2 letters) and the longest is "and·supplications" (וְתַ֣חֲנוּנִ֔ים, 8 letters). Words sharing gematria 116: for·him, for·him. 12 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·I·will·pour" (וְשָׁפַכְתִּי֩), "upon·the·house·of" (עַל־בֵּ֨ית), "and·upon" (וְעַ֣ל). The root על appears 3 times in this verse. 17 unique roots are used. Frequent roots: "whom·they·pierced" (root אשר, 44x in Zechariah); "to·me" (root אל, 36x in Zechariah); "and·upon" (root על, 33x in Zechariah). The etnachta (major mid-verse pause) falls on 'whom·they·pierced', dividing the verse into phrases of 13 and 8 words.
Rashi
A spirit of grace and supplications. That it should arise upon their spirit to supplicate before Me, and they shall be for favor in My eyes.
Ruach. In Old French: Taln"t.
"And they looked at Me, at Him whom they pierced." The Targum of Jonathan translates: "And they will supplicate before Me concerning that which was exiled."
And they shall look. To complain about the fact that the nations pierced them and killed them in exile:
"And they mourned for him." For that slain one.
Like a lamentation for a single individual. Just as a man mourns for his only son, and our Sages interpreted this regarding Messiah son of Joseph, who is killed, in the tractate Sukkah.
Radak
“And I will pour out upon you a spirit of grace and supplications.” This means that they will find favor in My eyes, and I will save them from the nations that come against them. The matter is repeated in different words to strengthen the idea. Yonatan (the Aramaic Targum) translated it as “a spirit of kindness and mercies,” and my master and father, of blessed memory, explained it as: “A spirit such that they will find favor in the eyes of every person, and your supplications will be accepted before Me.” Now, having stated that He will protect them, He then mentions the higher ranks that will support them. Afterwards, He says that if it should happen that one of them is pierced in battle—even even a common person among them—this will be a great marvel to them. They will wonder how such a thing could occur and will consider it the beginning of a decline and subjugation before their enemies, just as Joshua did when thirty-six men of Israel were struck down by the men of Ai. He cried out, “Alas, O Lord,” and said, “What can I say after Israel has turned its back before its enemies?” So too will be their situation now: if they see that even one of them is killed, they will be astonished and look to Me [concerning] “the one whom they pierced.” They will mourn for him as a person who has only one son and he dies, or as a person whose firstborn dies. Our Sages of blessed memory explained this as referring to Messiah, son of Joseph, who will be killed in battle. And I am astonished according to their explanation: how could they have been so cryptic and not mentioned this at all?
And the bitter. The matter of bitterness of heart:
Metzudat David
"And I will pour out." This means: I will bestow abundantly upon the house of David, etc. The meaning is: a desire to draw grace upon themselves, and a desire to press supplications before Me.
"And they shall look unto Me." To ask for justice, to repay recompense for the one whom they pierced. And regarding the Messiah, son of Joseph, it is said that he died in battle, as our Sages of blessed memory stated.
Like a lamentation for an only child. Just as the lamentation that a person makes over the death of his only son.
And the bitter. They will weep over him with bitterness of heart, just as one embitters [one’s soul] with weeping over the death of the firstborn.
Metzudat Zion
Spirit. Will:
Dikro. The meaning is the thrusting of a sword into the body, as in “every found one shall be pierced” (Isaiah 13:15):
And the bitter. Like the word "bitterness."
Malbim
“And I will pour upon the house of David the spirit of grace and supplications,” meaning that through this they will seek the Lord with supplications and attain grace and pardon from the Lord. For when they see that him whom they called the breath of their nostrils, the Messiah of the Lord, concerning whom they said, “In His shadow we shall rest,” has fallen in battle, they will be aroused to repentance and prayer. They will look unto Me whom they pierced, meaning they will look and examine, realizing that He died for the iniquity of the generation, and as if they themselves pierced Him through their sins. They will look to the Lord to return to Him and seek His help from the Sanctuary, since the Rock of their strength has fallen. They will mourn for Him as one mourns for an only child: initially they will mourn for Him as they mourn for an only son who has died and has no successor; and also afterward, when the Messiah, son of David, is revealed, they will bitterly mourn for Him with a mourning as bitter as that for the firstborn, since He was the firstborn and the first to save them. Therefore, the mourning for Him will continue even afterward.
In that day shall there be a great mourning in Jerusalem, As the mourning of Hadadrimmon in the valley of Megiddon.
verse value 2089
Insights
Verse structure: 9 words, 46 letters. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "in·Jerusalem" (בִּיר֣וּשָׁלִַ֔ם, 7 letters). 5 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "be·magnified" (יִגְדַּ֤ל), "wailing" (הַמִּסְפֵּד֙), "Hadadrimmon" (הֲדַד־רִמּ֖וֹן). The root מספד appears 2 times in this verse. 8 unique roots are used. Frequent roots: "in·the·day" (root יום, 40x in Zechariah); "that" (root הוא, 31x in Zechariah); "in·Jerusalem" (root ירושלם, 29x in Zechariah). Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֗וּא [that] (17) + יִגְדַּ֤ל [be·magnified] (47) + הַמִּסְפֵּד֙ [wailing] (189) + בִּיר֣וּשָׁלִַ֔ם [in·Jerusalem] (588) + כְּמִסְפַּ֥ד [as·wailing·of] (204) + הֲדַד־רִמּ֖וֹן [Hadadrimmon] (309) + בְּבִקְעַ֥ת [in·valley·of] (574) + מְגִדּֽוֹן [Megiddon] (103) = 2089.
Rashi
Like the lamentation of Hadadrimmon in the Valley of Megiddo. There is no connection between Hadadrimmon and the Valley of Megiddo; rather, these are two distinct lamentations: one is the lamentation of Ahab, son of Omri, who was killed by Hadadrimmon, son of Tabrimmon, on the Heights of Gilead, as it is stated (1 Kings 22:36), “And the report went through the camp,” which refers to the lamentation; and the other is the lamentation of Josiah, son of Amon, who was killed by Pharaoh the lame in the Valley of Megiddo, as it is stated (2 Chronicles 35:25), “And Jeremiah lamented for Josiah, etc., and all the singers spoke of Josiah in their lamentations, etc.”
Radak
"On that day," as in the word for mourning. The word "gate" is written in a construct state due to its adjacency [to the following word].
"Hadadrimmon in the valley of Megiddon." It was known among them, yet we have not found any mention of this in the Bible.
Metzudat David
“Like the lamentation of Hadadrimmon, etc.” There was a great, famous lamentation in ancient times for Hadadrimmon in the Valley of Megiddo, and so too will be the lamentation for Messiah son of Joseph. And our Sages of blessed memory said: “Like the lamentation for Ahab, whom Hadadrimmon killed, and like the lamentation for Josiah, whom Pharaoh killed in the Valley of Megiddo.”
Malbim
"On that day, the mourning in Jerusalem will be great, like the mourning of Hadadrimon." Our Sages of blessed memory explained that this refers to the mourning that was conducted for Ahab, whom Ben-Hadad—who served a foreign deity whose name was Rimmon—killed. And it is like the mourning that took place in the Valley of Megiddo, which is the mourning that was conducted for Josiah, who was killed by Pharaoh Necho in Megiddo. The mourning for Josiah was due to the fact that he was a unique individual, for at that time Israel had only one king. The mourning for Ahab, when they had two kings, was due to the fact that he was the firstborn, for he had ten tribes. And our Sages also meant to say that the ten tribes mourned for Ahab, and the tribes of Judah and Benjamin mourned for Josiah, and for Him all the tribes will mourn.
And the land shall mourn, every family apart: The family of the house of David apart, and their wives apart; The family of the house of Nathan apart, and their wives apart;
verse value 6125
Insights
Verse structure: 15 words, 71 letters. Notable word values: "by·themselves" (לְבָ֑ד) = 36, double chai. The shortest word is "by·themselves" (לְבָ֑ד, 3 letters) and the longest is "house·of·David" (בֵּית־דָּוִ֤יד, 7 letters). Words sharing gematria 834: families, families. 2 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "and·she·will·mourn" (וְסָפְדָ֣ה), "house·of·Nathan" (בֵּית־נָתָן֙). The root בד appears 5 times in this verse. 5 unique roots are used. Frequent roots: "the·land" (root ארץ, 36x in Zechariah); "house·of·David" (root בית, 27x in Zechariah). First appearance of the root בד ("by·themselves") in Zechariah. The etnachta (major mid-verse pause) falls on 'by·themselves', dividing the verse into phrases of 5 and 10 words.
Rashi
The house of Nathan the prophet; and some say it was Nathan the son of David, as it is stated: “Shemua, Shobab, Nathan, and Solomon” (1 Samuel 5).
Radak
"And the land shall mourn." The inhabitants of the land will mourn over this piercing.
“Families, families.” Each one in its place. And these families mentioned—such as Nathan and Shimei—were great and well-known at that time, and the prophet remembered them through prophecy. And what he said, “and their wives alone,” is either an expression of modesty, or the explanation is that since women lament and mourn more than men, he said that they would be set apart by themselves to mourn, according to their custom.
Metzudat David
“Households, etc.” – Each household separately, to publicize the eulogy.
“And their women apart.” This is the way of modesty, so that they should not be mingled with the men.
The families of the House of Nathan. Thus, the name of this family will be esteemed in this time, and likewise all of them, which he goes on enumerating, and the prophet recalled them in prophecy.
Malbim
And the land shall mourn: each family shall conduct its own separate mourning. They will then find the family of the House of David, which includes the descendants of David, and the family of the House of Nathan, who was among the descendants of David, which will then be a distinct family on its own. Likewise, the family of the Levites will be found, and among them there will be one distinguished family standing alone, called the House of Shimei. They will mourn by themselves. Likewise, all the families will mourn, each one separately, and their wives will mourn separately.
The family of the house of Levi apart, and their wives apart; The family of the Shimeites apart, and their wives apart;
verse value 3505
Insights
Verse structure: 10 words, 45 letters. Notable word values: "by·themselves" (לְבָ֔ד) = 36, double chai. The shortest word is "by·themselves" (לְבָ֔ד, 3 letters) and the longest is "house·of·Levi" (בֵּית־לֵוִי֙, 6 letters). Words sharing gematria 828: clan, clan. 2 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "house·of·Levi" (בֵּית־לֵוִי֙), "the·Shimeites" (הַשִּׁמְעִי֙). The root בד appears 4 times in this verse. 4 unique roots are used. Frequent roots: "house·of·Levi" (root בית, 27x in Zechariah). The etnachta (major mid-verse pause) falls on 'by·themselves', dividing the verse into phrases of 5 and 5 words. Full calculation: מִשְׁפַּ֤חַת [clan] (828) + בֵּית־לֵוִי֙ [house·of·Levi] (458) + לְבָ֔ד [by·themselves] (36) + וּנְשֵׁיהֶ֖ם [and·their·wives] (411) + לְבָ֑ד [by·themselves] (36) + מִשְׁפַּ֤חַת [clan] (828) + הַשִּׁמְעִי֙ [the·Shimeites] (425) + לְבָ֔ד [by·themselves] (36) + וּנְשֵׁיהֶ֖ם [and·their·wives] (411) + לְבָֽד [by·themselves] (36) = 3505.
Rashi
House of Levi. The priests and the Levites:
The family of the Shimeite. Shammua, son of David. Initially, the verse listed the families of the House of David in general, and afterwards it specified each one individually.
All the families that remain, Every family apart, and their wives apart.
verse value 3990
Insights
Verse structure: 8 words, 38 letters. Notable word values: "by·themselves" (לְבָ֑ד) = 36, double chai. The shortest word is "all" (כֹּ֗ל, 2 letters) and the longest is "the·clans" (הַמִּשְׁפָּחוֹת֙, 7 letters). Words sharing gematria 828: clans, clans. 2 words in this verse appear nowhere else in Zechariah. Unique to this verse in Zechariah (hapax): "the·clans" (הַמִּשְׁפָּחוֹת֙), "remained" (הַנִּשְׁאָר֔וֹת). The root בד appears 2 times in this verse. 4 unique roots are used. The etnachta (major mid-verse pause) falls on 'by·themselves', dividing the verse into phrases of 6 and 2 words. Full calculation: כֹּ֗ל [all] (50) + הַמִּשְׁפָּחוֹת֙ [the·clans] (839) + הַנִּשְׁאָר֔וֹת [remained] (962) + מִשְׁפָּחֹ֥ת [clans] (828) + מִשְׁפָּחֹ֖ת [clans] (828) + לְבָ֑ד [by·themselves] (36) + וּנְשֵׁיהֶ֖ם [and·their·wives] (411) + לְבָֽד [by·themselves] (36) = 3990.
Rashi
All the families that remain. To the house of David:
And their wives alone. This is for the sake of modesty. And why [are mentioned] the families of the priesthood and the royal houses? In order to restore their crowns to them, as it is stated at the beginning of the book: “These are the two anointed ones (sons of the oil), who stand before the Master of all the land.”
Metzudat David
"All the families that remain, besides those esteemed families that are mentioned by name:"
“Families.” Likewise, each family will mourn separately, and their wives will mourn apart from them.
Rashi
Radak
Metzudat David
Metzudat Zion
Malbim