A Prayer of the afflicted, when he faints and pours out his complaint before Hashem. A sufferer's lament amid personal affliction, turning to hope in Hashem's eternity and the promised rebuilding of Zion.
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A Prayer of the afflicted, when he faints, and pours out his complaint before Hashem.
verse value 1810
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "prayer" (תְּ֭פִלָּה, 4 letters) and the longest is "when·he·faints" (כִֽי־יַעֲטֹ֑ף, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·he·faints" (כִֽי־יַעֲטֹ֑ף), "pours" (יִשְׁפֹּ֥ךְ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·before" (root פנים, 131x in Psalms); "prayer" (root תפלה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'when·he·faints', dividing the verse into phrases of 3 and 4 words. Full calculation: תְּ֭פִלָּה [prayer] (515) + לְעָנִ֣י [of·poor] (160) + כִֽי־יַעֲטֹ֑ף [when·he·faints] (199) + וְלִפְנֵ֥י [and·before] (176) + יְ֝הֹוָ֗ה [Hashem] (26) + יִשְׁפֹּ֥ךְ [pours] (410) + שִׂיחֽוֹ [his·complaint] (324) = 1810.
Rashi
"A prayer for a poor man" — Israel, who is a poor people. "when he enwraps himself" — when their soul is enwrapped in distress.
Ibn Ezra
'A prayer of the afflicted' — some say that this prayer was composed by a wise man who had fallen into the hand of his enemies. But the correct view is that it is by way of prophecy, in the voice of the people of the exile; and the proof is 'for Hashem has built Zion' (v. 17), and also 'this shall be written for the last generation' (v. 19). And the word 'faints' [יעטוף] is like 'those who faint for hunger' (Lamentations 2:19). And the meaning of 'pours out' is that he pours out all that is in his heart.
Radak
"A Prayer" — this psalm is spoken in the voice of the exiles of Babylon, Media, and Persia, as though each one of the exiles would offer his prayer in the words stated in this psalm. And it says "when he faints" — for one who prays out of great distress bends himself over, as if he wraps himself, part of him over part of him.
Metzudat David
"A Prayer of the afflicted, when he faints" — When he is bent low and afflicted, as if he wraps up, part of him folded upon part of him. "And before" — When he speaks of his troubles and tells of his hardships before Hashem.
Metzudat Zion
“Faints” — from the term for wrapping and dressing (i.e., being clothed). “His complaint” — a term for recounting troubles, as in “I will speak in the bitterness of my soul” (Job 7).
Malbim
"A Prayer of the afflicted" — this is a prayer concerning the children of the exile. He depicts a single individual among the exiles, or he depicts the nation as a whole as a single individual, whose soul is enwrapped from the abundance of troubles, fainting and about to leave his body. This is "A Prayer of the afflicted, when he faints," and before his soul departs, "he pours out his complaint before Hashem," praying concerning the exile and the salvation.
O Hashem, hear my prayer, and let my cry come to You.
verse value 2623
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְ֭הֹוָה, 4 letters) and the longest is "and·my·cry" (וְ֝שַׁוְעָתִ֗י, 6 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "to·You" (root אל, 112x in Psalms); "comes" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'my·prayer', dividing the verse into phrases of 3 and 3 words. Full calculation: יְ֭הֹוָה [Hashem] (26) + שִׁמְעָ֣ה [hear] (415) + תְפִלָּתִ֑י [my·prayer] (920) + וְ֝שַׁוְעָתִ֗י [and·my·cry] (792) + אֵלֶ֥יךָ [to·You] (61) + תָבֽוֹא [comes] (409) = 2623.
Ibn Ezra
'Hashem' — this is the beginning of the prayer. And it is known that every prayer is heard [by Hashem]; rather, the meaning [of the request] is that people should see that his prayer was answered.
Malbim
"O Hashem, hear my prayer" — the "prayer" (tefillah) is the pouring out of the soul before God on behalf of the community, while "the cry" (shav'ah) is what he cries out for salvation on his own behalf.
Do not hide Your face from me in the day of my distress; incline Your ear to me; in the day when I call answer me speedily.
verse value 2702
Insights
Verse structure: 11 words, 47 letters. The shortest word is "hasten" (מַהֵ֥ר, 3 letters) and the longest is "do·not·hide" (אַל־תַּסְתֵּ֬ר, 6 letters). Words sharing gematria 58: in·the·day·of, in·the·day·of. The root יום appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Your·face" (root פנים, 131x in Psalms); "in·the·day·of" (root יום, 121x in Psalms); "from·me" (root מן, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·ear', dividing the verse into phrases of 7 and 4 words. Full calculation: אַל־תַּסְתֵּ֬ר [do·not·hide] (1091) + פָּנֶ֨יךָ [Your·face] (160) + מִמֶּנִּי֮ [from·me] (140) + בְּי֢וֹם [in·the·day·of] (58) + צַ֫ר־לִ֥י [is·narrow·to·me] (330) + הַטֵּֽה־אֵלַ֥י [incline·to·me] (60) + אׇזְנֶ֑ךָ [Your·ear] (78) + בְּי֥וֹם [in·the·day·of] (58) + אֶ֝קְרָ֗א [I·call] (302) + מַהֵ֥ר [hasten] (245) + עֲנֵֽנִי [answer·me] (180) = 2702.
Ibn Ezra
'Do not' — by way of metaphor, for so it is with a man: when he hides his face he cannot see, but he can still hear; therefore [it continues] 'incline Your ear to me.'
Radak
"Do not" [hide Your face] — You already said, "and I will hide My face from them, and they shall be devoured," and behold, that curse has been fulfilled upon us; "do not hide Your face" any longer — this is what he means by saying, "answer me speedily."
Metzudat David
"Do not hide" — [Your face from me,] so that You not fail to see my distress. "Answer me speedily" — On that very day when I call to You.
Malbim
"Do not hide Your face from me" — that He should pay attention to him, to see his affliction and hear his words. This is a second [request]: that He answer him at once and fulfill his request.
For my days are consumed like smoke, and my bones are burned as a hearth.
verse value 1624
Insights
Verse structure: 6 words, 28 letters. Notable word values: "for·are·consumed" (כִּֽי־כָל֣וּ) = 86, equal to Elohim. The shortest word is "my·days" (יָמָ֑י, 3 letters) and the longest is "and·my·bones" (וְ֝עַצְמוֹתַ֗י, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·are·consumed" (כִּֽי־כָל֣וּ), "and·my·bones" (וְ֝עַצְמוֹתַ֗י), "like·a·hearth" (כְּמוֹקֵ֥ד). 6 unique roots are used. Frequent roots: "my·days" (root יום, 121x in Psalms); "for·are·consumed" (root כלה, 24x in Psalms); "and·my·bones" (root עצם, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'my·days', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־כָל֣וּ [for·are·consumed] (86) + בְעָשָׁ֣ן [in·smoke] (422) + יָמָ֑י [my·days] (60) + וְ֝עַצְמוֹתַ֗י [and·my·bones] (622) + כְּמוֹקֵ֥ד [like·a·hearth] (170) + נִחָֽרוּ [are·burned] (264) = 1624.
Rashi
"are dried up" — Heb. נחרו. The “nun” serves as a prefix, as: נַעֲשׂוּ, they were made, נִקְנוּ, they were acquired; and it is an expression of dryness, as (Job 30:30): “and my bones dried out (חרה) from the heat”; (Jer. 6:29), “the bellows is heated (נחר).”
Ibn Ezra
'For' — by way of metaphor, as if his days were made like smoke, in the manner of 'they are consumed like smoke.' And the word 'like a hearth' [כמוקד] is [really] two words. 'And are scorched' [ונחרו] — like 'and its bronze glows' (Ezekiel 24:11), in the manner of 'from on high He sent fire into my bones' (Lamentations 1:13) — for the abundance of his anger at his enemies did violence to his body, until his bones were scorched, they being by nature cold things.
Radak
"For ... are consumed" — like a thing that is burned, which is consumed in smoke and proceeds to destruction and ruin; so my days have been spent in evil, and it is as if they were consumed, consumed in smoke. "As a hearth" — the place where a fire burns continually is called a "moked" (hearth), and it is scorched and burned; so my bones are scorched.
Metzudat David
"Are consumed like smoke" — My good days were consumed quickly, like smoke; and comparable to this is that consumption happens swiftly. "Are burned like a hearth" — They [my bones] dried up as in a burning place.
Metzudat Zion
“As a hearth” — the place where a fire is kindled, as in “upon its hearth” (Leviticus 6). “Are burned” — a term for dryness, as in “the bellows is scorched” (Jeremiah 7).
Malbim
"For my days are consumed like smoke" — he explains why he asks to be answered quickly, for he has reached the utter extreme of ruin. He depicts the trouble as a fire, and the general body of the nation as placed in a fire upon a hearth; and the parts that are separated by the melting of the fire and rise as smoke into the air are the days, which is the time of his life. And "the bones" that remain "are burned as a hearth."
My heart is smitten like grass, and withered; for I forget to eat my bread.
verse value 1735
Insights
Verse structure: 6 words, 30 letters. The shortest word is "my·heart" (לִבִּ֑י, 3 letters) and the longest is "is·smitten·like·the·grass" (הוּכָּה־כָעֵ֣שֶׂב, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·smitten·like·the·grass" (הוּכָּה־כָעֵ֣שֶׂב), "for·I·have·forgotten" (כִּֽי־שָׁ֝כַ֗חְתִּי). 6 unique roots are used. Frequent roots: "my·heart" (root לב, 74x in Psalms); "from·eating" (root אכל, 35x in Psalms); "for·I·have·forgotten" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'my·heart', dividing the verse into phrases of 3 and 3 words. Full calculation: הוּכָּה־כָעֵ֣שֶׂב [is·smitten·like·the·grass] (428) + וַיִּבַ֣שׁ [and·withered] (318) + לִבִּ֑י [my·heart] (42) + כִּֽי־שָׁ֝כַ֗חְתִּי [for·I·have·forgotten] (768) + מֵאֲכֹ֥ל [from·eating] (91) + לַחְמִֽי [my·bread] (88) = 1735.
Ibn Ezra
'Is smitten' — the meaning is in the manner of 'the sun shall not smite you by day' (Psalm 121:6). The taunting of the adversary was like the sun, which smites the grass and it withers; so too his heart [withered], for the natural moisture departed from the heart, by which the soul is joined to the flesh, and he could not eat bread, for he was sated without food. And the meaning is twofold, for food replenishes: it restores the portions that correspond to what the enemy carries away — and this is known in the science of the constellations.
Radak
"Smitten" — it is written with a vav bearing a dagesh, and words similar to it we have discussed in the book Mikhlol. And it says "smitten like grass" — meaning, just as the sun strikes the moist grass until it dries up, so has my heart dried up. And why? "For I forget to eat my bread" — meaning, out of the greatness of my distress I forget to eat. And it is known in the science of nature that the life of the body depends on the heart, and the heart is the elemental heat, and from it heat spreads to the whole body; and the brain is cold and moist, and by its coolness and moisture it regulates the strong heat of the heart and the dryness that is in it. And were it not for food, the heat that is in the body, together with the air surrounding it from outside, would dry up the moisture that is in the body; but food and drink restore to the body the moisture it has lost through its heat.
Metzudat David
"Is smitten like grass" — Just as grass dries up and is broken by the heat of the sun, so my heart is broken; for because of my grief I forgot to eat my food, and behold, I am weak and afflicted.
Malbim
"Smitten like grass" — he depicts himself as a plant: if the sun strikes it and the power of growth, which is the plant's life-force, is smitten, it withers and dries up, for then it no longer draws its nourishment, which is the moisture of the ground. So too "the heart" within me, in which the dwelling-place of life resides, "is smitten like grass, and withered," for it has already ceased to take its nourishment — "for I forget to eat my bread," meaning that Hashem set a certain faculty in the stomach that arouses hunger and stirs one to eat, but the nourishing faculty has already been forgotten, so that it no longer stirs him to eat bread.
By reason of the voice of my sighing My bones cleave to my flesh.
verse value 1508
Insights
Verse structure: 5 words, 22 letters. Verse gematria: 1508 is divisible by 26, the value of the divine name Hashem. The shortest word is "from·the·voice·of" (מִקּ֥וֹל, 4 letters) and the longest is "my·sighing" (אַנְחָתִ֑י, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·sighing" (אַנְחָתִ֑י), "to·my·flesh" (לִבְשָׂרִֽי). 5 unique roots are used. Frequent roots: "from·the·voice·of" (root קול, 55x in Psalms); "my·bone" (root עצם, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'my·sighing', dividing the verse into phrases of 2 and 3 words. Full calculation: מִקּ֥וֹל [from·the·voice·of] (176) + אַנְחָתִ֑י [my·sighing] (469) + דָּבְקָ֥ה [cleaves] (111) + עַ֝צְמִ֗י [my·bone] (210) + לִבְשָׂרִֽי [to·my·flesh] (542) = 1508.
Ibn Ezra
'By reason of the sound' — from the abundance of my crying out, my flesh wasted away; and this is [the meaning of] 'my bone cleaves to my flesh.'
Radak
"By reason of the voice [of my sighing]" — it is known that sighing and heartache waste away the flesh, and when crying out accompanies it, all the more so does it waste away completely, until the bone cleaves to the skin. And it calls the skin "flesh," because a person's skin is like flesh, in that it is not stripped off the flesh the way an animal's hide is; therefore it mentions "flesh" in place of "skin." And likewise it elsewhere mentions "skin" in place of "flesh": "it devours the limbs of his skin."
Metzudat David
"Cleave" — For because of the sound of my sighing, my flesh grows lean from its fatness, and it cleaves to my bones.
Malbim
"By reason of the voice" — for the flesh of the innards cleaves to the bones on account of the voice of sighing, and this is a cause for the nullification of the digestive faculty, as it is said (Job 19:20), "My bone cleaves to my skin and to my flesh, and I have escaped with the skin of my teeth" — as this verse states. And he tells of the condition of the nation in the days of religious persecution.
I am like a pelican of the wilderness; I have become as an owl of the waste places.
verse value 2398
Insights
Verse structure: 6 words, 27 letters. The shortest word is "like·a·pelican·of" (לִקְאַ֣ת, 4 letters) and the longest is "I·am·like" (דָּ֭מִיתִי, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·am·like" (דָּ֭מִיתִי), "like·a·pelican·of" (לִקְאַ֣ת), "like·an·owl·of" (כְּכ֣וֹס). 6 unique roots are used. Frequent roots: "wilderness" (root דבר, 133x in Psalms); "I·have·become" (root היה, 97x in Psalms); "waste·places" (root חרב, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'wilderness', dividing the verse into phrases of 3 and 3 words. Full calculation: דָּ֭מִיתִי [I·am·like] (464) + לִקְאַ֣ת [like·a·pelican·of] (531) + מִדְבָּ֑ר [wilderness] (246) + הָ֝יִ֗יתִי [I·have·become] (435) + כְּכ֣וֹס [like·an·owl·of] (106) + חֳרָבֽוֹת [waste·places] (616) = 2398.
Rashi
"Like a bird of" — Heb. לקאת. It is the name of a bird. "Like an owl of the wasteland" — Heb. ככוס, the name of a bird, as (Lev. 11:17): “The owl (הכוס), the cormorant, and the night owl.” "wasteland" — deserts. I was like a bird of the desert. So do we wander from our place to go into exile.
Ibn Ezra
'I have become like a pelican' [קאת] — the word is the same whether in construct form or not, and it also ends with a tav; only the kof, when it is not in construct, is vocalized with a kamatz. 'Like an owl' [ככוס] — like 'the little owl and the cormorant' (Leviticus 11:17) — and behold, his soul is desolate within him, like the owl that dwells among ruins.
Radak
"I am like" — the ka'at (pelican) is a kik, a bird of the wilderness, and its voice is like a voice of wailing; therefore it says, "I am like a pelican of the wilderness," meaning, like it in voice. Likewise, "as an owl of the waste places" — for it is a bird that dwells in desolate places, and its voice too is like a voice of wailing. Or its meaning is: I consider myself as though I were conversing with the birds that dwell in the wilderness, where there is no human habitation.
Metzudat David
"I am like" — I am like the pelican that dwells in the wilderness, crying out a wailing sound, and like the owl that dwells among the ruins; for so too do I cry out with a bitter voice and sit desolate and alone.
Metzudat Zion
“Pelican” — like “kos” (an owl), names of birds commonly found in the wilderness and among ruins.
Malbim
"I am like" — meaning, first, "I am like a pelican" dwelling "in the wilderness." The pelican's livelihood is from fish, and it must go every day from the wilderness where it dwells to the rivers to hunt fish, which is a long way. So too I dwell in the wildernesses, separated from people, and I must go in hiding to the settled area to seek my livelihood. Afterward, when the yoke of exile was eased somewhat and I was granted permission to dwell in the settled area, they did not let me live in the city; rather I was "an owl of the waste places" — I had to live in the ruins in front of the cities, separated from the city.
I watch, and have become like a sparrow that is alone upon the housetop.
verse value 1359
Insights
Verse structure: 5 words, 23 letters. The shortest word is "alone" (בּוֹדֵ֥ד, 4 letters) and the longest is "I·watch" (שָׁקַ֥דְתִּי, 5 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·watch" (שָׁקַ֥דְתִּי), "and·I·have·become" (וָאֶהְיֶ֑ה), "alone" (בּוֹדֵ֥ד). 5 unique roots are used. Frequent roots: "and·I·have·become" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·have·become', dividing the verse into phrases of 2 and 3 words. Full calculation: שָׁקַ֥דְתִּי [I·watch] (814) + וָאֶהְיֶ֑ה [and·I·have·become] (27) + כְּ֝צִפּ֗וֹר [like·a·bird] (396) + בּוֹדֵ֥ד [alone] (16) + עַל־גָּֽג [upon·the·roof] (106) = 1359.
Rashi
"I pondered" — I pondered about myself, and behold I am like a lonely bird on a roof, sitting alone without a mate. "lonely" — Heb. בודד, sitting alone.
Ibn Ezra
'I watch' — I kept vigil in one place, alone, with none of my family with me. 'Like a bird' [כצפור] — [used here] in the masculine, though in the Torah it is feminine. So too the word 'sheep' [שה] is used indiscriminately for both genders — except for 'a sheep, unblemished' [שה תמים].
Radak
"I watch" — "shekidah" is a matter of engagement and persistence in a thing; I have persisted in the exile, back and forth, and in every place I find myself alone among a foreign people, like a bird that is separated from its companions and is alone on the roof of a house. So am I — even though I dwell in a house, since I am not in my own land.
Metzudat David
"I watch" — I hastened to flee, and I became like a bird that flees from people and sits alone on the roof.
Metzudat Zion
“I watch” — a term for swiftness, as in “for I am watchful” (Jeremiah 1). “Alone” — solitary, by itself.
Malbim
"I watch" — and afterward, through diligence and great effort, this decree too was eased, so that I could live in the city, but not in a house — only "like a sparrow that is alone upon the housetop." So I had to live on the corners of the rooftops, in solitude.
My enemies taunt me all the day; those who are mad against me curse by me.
verse value 1055
Insights
Verse structure: 6 words, 30 letters. The shortest word is "by·me" (בִּ֣י, 2 letters) and the longest is "all·the·day" (כׇּל־הַ֭יּוֹם, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·mockers" (מְ֝הוֹלָלַ֗י), "swear" (נִשְׁבָּֽעוּ). 6 unique roots are used. Frequent roots: "all·the·day" (root יום, 121x in Psalms); "my·mockers" (root הלל, 94x in Psalms); "my·enemies" (root איב, 71x in Psalms). The etnachta (major mid-verse pause) falls on 'my·enemies', dividing the verse into phrases of 3 and 3 words. Full calculation: כׇּל־הַ֭יּוֹם [all·the·day] (111) + חֵרְפ֣וּנִי [reproach·me] (354) + אוֹיְבָ֑י [my·enemies] (29) + מְ֝הוֹלָלַ֗י [my·mockers] (121) + בִּ֣י [by·me] (12) + נִשְׁבָּֽעוּ [swear] (428) = 1055.
Rashi
"those who scorn me" — Heb. מהוללי, those who scorn me, an expression of mockery. "swear by me" — They saw my misfortune and they swear by me and say, “If it is not so, what happened to Israel should happen to me.” “So may the Lord do to me as to Israel.”
Ibn Ezra
'All' — the meaning of the psalm becomes clear: that all the evils that befell him were on account of his suffering the taunts of the enemy. And the word 'those who mock me' [מהוללי] is a passive form: those who were, in his eyes, mocked — related to מתהולל ['one who raves']; it refers to one who swears by him [using him] for a curse and an oath: 'if I am lying, may I become like so-and-so.'
Radak
"Those who are mad against me" — who speak against me words of mockery and derision, to the point that they themselves become raving and act like madmen against me. "Curse by me" — they say, "May I become like the Jew, if I do such and such."
Metzudat David
"Those who mock me" — Those who deride me swear by me, saying by way of oath: "If I have done such a thing, may I become like the wretched ones."
Metzudat Zion
“Those who are mad against me” — that is, those who mock me as one mocks a fool; the word comes from the same root as “madness and folly” (Ecclesiastes 1).
Malbim
(Verses 9-10) "All" — and I was not among them like a man of sorrows, whom people pity and, at the very least, do not revile; for "my enemies taunt me all the day," because "I have mingled my drink with weeping," for I wept constantly over the destruction, and this angered them, and they taunted me for it; and "those who are mad against me curse by me, for I have eaten ashes like bread" — because of the hunger.
For I have eaten ashes like bread, and mingled my drink with weeping,
verse value 1856
Insights
Verse structure: 6 words, 28 letters. The shortest word is "like·the·bread" (כַּלֶּ֣חֶם, 4 letters) and the longest is "for·ashes" (כִּי־אֵ֭פֶר, 5 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·ashes" (כִּי־אֵ֭פֶר), "like·the·bread" (כַּלֶּ֣חֶם), "I·have·eaten" (אָכָ֑לְתִּי). 6 unique roots are used. Frequent roots: "I·have·eaten" (root אכל, 35x in Psalms); "like·the·bread" (root לחם, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·eaten', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּי־אֵ֭פֶר [for·ashes] (311) + כַּלֶּ֣חֶם [like·the·bread] (98) + אָכָ֑לְתִּי [I·have·eaten] (461) + וְ֝שִׁקֻּוַ֗י [and·my·drink] (422) + בִּבְכִ֥י [with·weeping] (34) + מָסָֽכְתִּי [I·have·mixed] (530) = 1856.
Rashi
"I mixed with weeping." — I mixed with tears.
Ibn Ezra
'For ashes' — by way of metaphor, like 'he has pressed me down into ashes' (Lamentations 3:16). And the vav of 'and my drink' [ושקוי] stands in place of a heh, for the letters alef-heh-vav-yod interchange with one another.
Radak
"For" — he speaks by way of metaphor, that his bread in his mouth seems to him like ashes. "And my drink" — with the vowel of the vav, [in the form שִׁקּוּי] the vav stands in place of the final radical of the root; but in [words like] "simeni" and here "shikkuvai," the vav is quiescent and serves as a vowel-letter, while the yud is mobile and stands in place of the final radical. And "shikkuy" includes every kind of drink; that is, everything that I drink is mixed with the water of my affliction, like wine that is diluted with water. "I have mingled" — like "I have mixed."
Metzudat David
"For ashes" — I eat ashes the way one eats bread; that is to say, because of the greatness of my grief, the taste of bread has been transformed in my mouth into the taste of ashes. "I mingled with weeping" — For at the time of drinking, the tears of my eyes fall into the cup, and thus it is mixed with tears of weeping.
Metzudat Zion
“My drink” — from the term for a beverage. “Mingled” — a term for mixing, as in “she has mixed her wine” (Proverbs 9).
Because of Your indignation and Your wrath; for You have taken me up, and cast me away.
verse value 2280
Insights
Verse structure: 5 words, 29 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "from·the·face·of·Your·indignation" (מִפְּנֵֽי־זַעַמְךָ֥, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·the·face·of·Your·indignation" (מִפְּנֵֽי־זַעַמְךָ֥), "and·Your·wrath" (וְקִצְפֶּ֑ךָ), "You·have·lifted·me" (נְ֝שָׂאתַ֗נִי). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "from·the·face·of·Your·indignation" (root פנים, 131x in Psalms); "You·have·lifted·me" (root נשא, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'and·Your·wrath', dividing the verse into phrases of 2 and 3 words. Full calculation: מִפְּנֵֽי־זַעַמְךָ֥ [from·the·face·of·Your·indignation] (317) + וְקִצְפֶּ֑ךָ [and·Your·wrath] (296) + כִּ֥י [for] (30) + נְ֝שָׂאתַ֗נִי [You·have·lifted·me] (811) + וַתַּשְׁלִיכֵֽנִי [and·You·cast·me·away] (826) = 2280.
Rashi
"for You picked me up" — First You picked me up and now You cast me down from heaven to the earth, and if You had not picked me up first, my disgrace would not be so great.
Ibn Ezra
'Because of' — he acknowledges that the hand of the enemy prevailed over him, because You were angry with him. 'For You have lifted me up' — in the manner of 'He has cast down from heaven to earth the beauty of Israel' (Lamentations 2:1).
Radak
"Because of Your indignation" — for were it not for Your indignation and Your wrath against me, I would not have been delivered into the hand of Babylon. "For You have taken me up, and cast me away" — for one who wishes to throw something down to the ground first lifts it up, and then throws it down forcefully; for the higher the one throwing it lifts it, the more forceful [the fall].
Metzudat David
"For You have taken me up" — At first You raised me high, and afterward You cast me to the ground; and the pain is doubled compared to if I had never been in greatness at all.
Malbim
'Because of' — this was 'because of Your indignation'; meaning, I ate ashes like bread because of Your indignation, which is Your curse, through which He ground my teeth with gravel and pressed me down into ashes. 'And I mingled my drink with weeping because of Your wrath' — for I wept constantly because I knew that You were still angry with me, and I would weep in the fasting of my soul to appease Your anger. 'For You have lifted me up and cast me away' — and I would weep in the fasting of my soul to appease Your anger, 'for You have lifted me up and cast me away' — for at first You lifted me up to a height, and afterward You cast me down from a high roof to a deep pit, and this magnifies the fall.
My days are like a lengthening shadow; and I am withered like grass.
verse value 1047
Insights
Verse structure: 6 words, 22 letters. The shortest word is "my·days" (יָ֭מַי, 3 letters) and the longest is "stretched·out" (נָט֑וּי, 4 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·wither" (אִיבָֽשׁ). 6 unique roots are used. Frequent roots: "my·days" (root יום, 121x in Psalms); "and·I" (root אני, 64x in Psalms); "stretched·out" (root נטה, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'stretched·out', dividing the verse into phrases of 3 and 3 words. Full calculation: יָ֭מַי [my·days] (60) + כְּצֵ֣ל [like·a·shadow] (140) + נָט֑וּי [stretched·out] (75) + וַ֝אֲנִ֗י [and·I] (67) + כָּעֵ֥שֶׂב [like·the·grass] (392) + אִיבָֽשׁ [I·wither] (313) = 1047.
Rashi
"Like a lengthening shadow" — At eventide, when the shadows lengthen, and when it becomes dark, they are not recognizable, but progressively disappear.
Ibn Ezra
'My days' — when You cast me down, my days grew short and passed quickly. 'And lengthening' [ונטוי] — a descriptive adjective, like 'mighty' [עצום] — for the shadow lengthens/inclines continually.
Radak
"My days" — it says "natuy" (lengthening), which is a passive form, as though the sun stretches out the shadow as it departs from the earth; for as the sun departs, the shadow lengthens. And in this same manner there also comes from it the nif'al form, "when the shadows of evening lengthen." And he says: my days have passed quickly amid the distress of exile, like a shadow that passes quickly, while I hope for the redemption and do not see it. "And I am withered like grass" — meaning, my days have passed quickly, and while I am yet alive I am dried up like grass, which withers quickly toward its death.
Metzudat David
"My days are like a lengthening shadow" — My good days have passed and gone, with only a little goodness, like this shadow that inclines away from its place without anyone touching it. "And I" — Now I am dry, without any moisture of goodness, like grass that dries up in the heat of the sun when its shade departs.
Malbim
'My days' — he says: Behold, I have despaired of seeing the time of salvation myself, for my strength has already failed and I have no hope. Nevertheless, I do not despair of the general redemption that Hashem, who lives forever, has promised, and whose word does not return empty. Behold, I despair both with respect to my own time, in that 'my days' resemble 'a lengthening shadow' — at the end of the day, when the shadow lengthens and spreads, which is a sign that night is near, so too most of my days have already passed — and with respect to the strength of my body as well, 'I am withered like grass.'
But You, O Hashem, sit enthroned forever; and Your name is to all generations.
verse value 2013
Insights
Verse structure: 7 words, 27 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "shall·sit" (תֵּשֵׁ֑ב, 3 letters) and the longest is "to·eternity" (לְעוֹלָ֣ם, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·Your·memorial" (וְ֝זִכְרְךָ֗). The root דור appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "to·eternity" (root עולם, 144x in Psalms); "and·You" (root אתה, 115x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·sit', dividing the verse into phrases of 4 and 3 words. Full calculation: וְאַתָּ֣ה [and·You] (412) + יְ֭הֹוָה [Hashem] (26) + לְעוֹלָ֣ם [to·eternity] (176) + תֵּשֵׁ֑ב [shall·sit] (702) + וְ֝זִכְרְךָ֗ [and·Your·memorial] (253) + לְדֹ֣ר [to·generation] (234) + וָדֹֽר [and·generation] (210) = 2013.
Rashi
"But You" — Who will be enthroned forever, and Who swore to us by Yourself, just as You exist, it is incumbent upon You to fulfill it. Therefore...
Ibn Ezra
'But You' — the meaning is that You are without change; therefore it uses the word 'sit/dwell' [תשב], for all motion involves change — and so too 'Your throne,' which is in the heavens. And the meaning [of the whole] is: perhaps a good spirit from You will sustain me, so that [my days] will not come to an end quickly.
Radak
"But You, Hashem" — each one of the exiles whose days were shortened moans over the shortness of his days, and says, "Perhaps, if my days were long, I would see the redemption" — and so in every generation. Therefore it says: "But You" — even though I am going to die, You sit enthroned forever, and You will see the redemption granted to those who will be alive in that generation.
Metzudat David
"But You" — But You will sit enthroned and endure forever, and Your strength now is as Your strength was then.
Malbim
'But You' — however, You, Hashem, do not change with time, for 'You, Hashem, sit enthroned forever,' meaning You have no dependence on time and You are unchanging. And also 'Your name' — that is, the actions that go forth from You, by which You are remembered — even though they occur in time, nevertheless they are not like other temporal things that cease, for they endure 'to all generations.'
You will arise, and have compassion upon Zion; for it is time to be gracious to her, for the appointed time has come.
verse value 2552
Insights
Verse structure: 8 words, 32 letters. The shortest word is "You" (אַתָּ֣ה, 3 letters) and the longest is "to·be·gracious·to·her" (לְ֝חֶֽנְנָ֗הּ, 5 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·arise" (תָ֭קוּם), "will·have·compassion" (תְּרַחֵ֣ם), "for·it·is·time" (כִּי־עֵ֥ת). 8 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "for·has·come" (root בוא, 79x in Psalms); "will·arise" (root קום, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'Zion', dividing the verse into phrases of 4 and 4 words. Full calculation: אַתָּ֣ה [You] (406) + תָ֭קוּם [will·arise] (546) + תְּרַחֵ֣ם [will·have·compassion] (648) + צִיּ֑וֹן [Zion] (156) + כִּי־עֵ֥ת [for·it·is·time] (500) + לְ֝חֶֽנְנָ֗הּ [to·be·gracious·to·her] (143) + כִּי־בָ֥א [for·has·come] (33) + מוֹעֵֽד [appointed·time] (120) = 2552.
Rashi
"You will rise, You will have mercy on Zion for it is time to favor it" — For so You promised (Deut. 32:36): “When He sees that their power is gone,” and it is indeed gone.
Ibn Ezra
"You" — Just as he mentioned His throne in heaven, he [also] mentioned His throne on earth, in the place of Zion, in the manner of "the place of our sanctuary" (Jeremiah 17:12) — so has He promised us that Zion will stand forever, with Your glory dwelling there. And he said "You will arise" opposite "You sit," for this will be after His arising to wage war against His enemies. "To be gracious to her" — this is the infinitive form, and the segol appears, which is a small patach in place of a large one, as in "lest it consume you" (Exodus 33:3); also, both [letters] are light, without a dagesh.
Radak
"And You will have compassion upon Zion" — in their days; and "Your remembrance" is for generation after generation — in every generation they will recognize Your name and pray to You to show them the redemption. Now, in this verse there is an error in some manuscripts, which is written "Your throne" (כסאך) instead of "Your remembrance" (וזכרך); indeed, the sage Ibn Ezra himself erred in this, explaining it as "Your throne." The error arises because this verse is confused with the similar verse in Lamentations, for that one, in Lamentations, reads "atah ... kis'akha" (You ... Your throne) — and the mnemonic sign is Alef-Yod-Kaf-Heh [i.e., "Eichah"]; whereas the one in Psalms reads "ve'atah ... ve-zikhrekha" (but You ... and Your remembrance) — and the mnemonic sign is Vav-Yod-Vav, Zayin-Yod-Nun [i.e., "vav, zayin"]. "You" — like a person who rises from his place and rouses himself to action. "Will have compassion upon Zion" — which has been ruined and desolate for so many years; we know that You will have compassion upon her and be pleased with her. "For it is time to be gracious to her" — for a time will come when You will be gracious to her, even though You were angry with her. "For the appointed time has come" — for the redemption has an appointed time and a fixed season, and when the time comes for You to be gracious to her, they will say, "the appointed time of the redemption has come." And the word "le-ḥonenah" (to be gracious to her) is an infinitive from a doubled root, and its rule would call for a full pataḥ, but it appears with a reduced pataḥ (ḥataf-pataḥ) instead of a full pataḥ, and this is lightened, as happens with many words from doubled roots. For while they were in exile, they longed to kiss her stones, and to be gracious toward her dust, so to speak, just as a person is gracious toward a beloved thing. And some explain instead that they would desire and love her stones and her dust, [longing] to see her rebuilding fulfilled.
Metzudat David
"You will arise" — Therefore I ask of You that You arise and have compassion on Zion, for henceforth it is time to be gracious to her, for the time has come.
Malbim
'You will arise' — meaning, even though I myself will not live forever and will not see the comfort of Zion, I know that 'You, Hashem,' who live forever and do not change, 'will arise to save Zion.' And this is for one of three possible reasons: either out of compassion for her affliction and lowliness, and so it says 'You will have compassion on Zion'; or out of the graciousness [shown] at specific times that are favorable, when He is aroused to be gracious even to the unworthy, and so it says 'for it is time to be gracious to her'; or, in any case, if they are not saved before that time through compassion or a time of favor, they will necessarily be saved when the final appointed time foretold by the prophets arrives, and so it says 'for the appointed time has come' — as it is written, 'In a time of favor I answered you, and in a day of salvation I helped you' (Isaiah 49:8), and as explained there.
For Your servants take pleasure in her stones, and love her dust.
verse value 1787
Insights
Verse structure: 5 words, 29 letters. The shortest word is "for·delight·in" (כִּי־רָצ֣וּ, 5 letters) and the longest is "her·stones" (אֶת־אֲבָנֶ֑יהָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·delight·in" (כִּי־רָצ֣וּ), "her·stones" (אֶת־אֲבָנֶ֑יהָ), "and·her·dust" (וְֽאֶת־עֲפָרָ֥הּ). 5 unique roots are used. Frequent roots: "Your·servants" (root עבד, 61x in Psalms); "love" (root חנן, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'her·stones', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּי־רָצ֣וּ [for·delight·in] (326) + עֲ֭בָדֶיךָ [Your·servants] (106) + אֶת־אֲבָנֶ֑יהָ [her·stones] (469) + וְֽאֶת־עֲפָרָ֥הּ [and·her·dust] (762) + יְחֹנֵֽנוּ [love] (124) = 1787.
Rashi
"For Your servants desired" — They loved even its stones and its earth. [According to] Midrash Aggadah, when Jeconiah and his exile left, they carried with them some of the stones and the earth of Jerusalem to build a synagogue for themselves there in Babylon.
Ibn Ezra
"For" — the whole desire of Your servants is to see her stones, and it is as if they show favor to her dust, so as to kiss it. And Rabbi Moses said: "for they take pleasure" is like "then shall the land be favored" (Leviticus 26:34), and they will show favor toward building her when the appointed time comes, in the manner of [saying] "show favor to them."
Metzudat David
"For they take pleasure" — For Your servants Israel take pleasure in and cherish the stones of that place, and its dust finds favor in their eyes, and they greatly long to return to it.
Malbim
'For [Your servants] take pleasure' — and thus You will save them also for the sake of the people through whose sins You destroyed Zion, for they have already 'taken pleasure in' and appeased 'her stones' — for first Zion was destroyed to atone for their sins, and Hashem poured out His wrath upon the trees and the stones, and afterward they themselves took pleasure in her stones, in that their blood was spilled for the sake of the stones of Jerusalem and for their faith, 'and love her dust' — for they mourn over her constantly and kiss her dust.
So the nations will fear the name of Hashem, and all the kings of the earth Your glory;
verse value 1964
Insights
Verse structure: 7 words, 36 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "nations" (ג֭וֹיִם, 4 letters) and the longest is "and·all·the·kings·of" (וְֽכׇל־מַלְכֵ֥י, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·all·the·kings·of" (וְֽכׇל־מַלְכֵ֥י), "Your·glory" (אֶת־כְּבוֹדֶֽךָ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "the·earth" (root ארץ, 157x in Psalms); "the·name·of" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: וְיִֽירְא֣וּ [and·will·fear] (233) + ג֭וֹיִם [nations] (59) + אֶת־שֵׁ֣ם [the·name·of] (741) + יְהֹוָ֑ה [Hashem] (26) + וְֽכׇל־מַלְכֵ֥י [and·all·the·kings·of] (156) + הָ֝אָ֗רֶץ [the·earth] (296) + אֶת־כְּבוֹדֶֽךָ [Your·glory] (453) = 1964.
Rashi
"And the nations will fear" — Your name when You save Your people.
Ibn Ezra
"So the nations will fear," "the name of Hashem" — [the verb] "they will fear" draws "the name" along with it [as its object]. And the meaning is that the nations and their kings will fear the name of Your glory.
Radak
"And they shall fear" — then the nations will fear the name of Hashem. "And all the kings of the earth [shall fear] Your glory" — [Your glory, referring to Hashem,] who dwells in Zion.
Metzudat David
"So they will fear" — Then the nations will fear the name of Your glory.
Malbim
(16-17) 'So [the nations] will fear' — meaning, You will have compassion on Zion, and then the nations will fear the name of Hashem; and the two clauses are parallel: 'So the nations will fear the name of Hashem, for Hashem has built Zion,' and 'all the kings of the earth [will fear] Your glory, for He has appeared in His glory.' The 'name' indicates renown from afar, and the lesser nations, who will not [directly] see the glory of Hashem, will fear Him because of the renown of His name heard from afar, through His building of Zion with signs and wonders. But the kings of the earth, who are more discerning and perceive matters of glory, will [actually] see the glory of Hashem, which will be revealed after the building [of Zion] and will be seen in its full greatness.
When Hashem has built up Zion, when He has appeared in His glory;
verse value 565
Insights
Verse structure: 5 words, 23 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֣ה, 4 letters) and the longest is "in·His·glory" (בִּכְבוֹדֽוֹ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·has·built" (כִּי־בָנָ֣ה), "He·has·appeared" (נִ֝רְאָ֗ה), "in·His·glory" (בִּכְבוֹדֽוֹ). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "He·has·appeared" (root ראה, 100x in Psalms); "in·His·glory" (root כבוד, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'Zion', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּי־בָנָ֣ה [when·has·built] (87) + יְהֹוָ֣ה [Hashem] (26) + צִיּ֑וֹן [Zion] (156) + נִ֝רְאָ֗ה [He·has·appeared] (256) + בִּכְבוֹדֽוֹ [in·His·glory] (40) = 565.
Ibn Ezra
"When" — he mentioned the reason for "they will fear": the time when the glory will appear in Zion.
Radak
"When" — then they will say, when Zion is built and He appears in it in His glory, then they will fear the name of Hashem and say:
Metzudat David
"When He has built" — When they see that Hashem has built Zion, and He has appeared there in His glory.
When He has regarded the prayer of the destitute, And has not despised their prayer.
verse value 3023
Insights
Verse structure: 5 words, 27 letters. The shortest word is "He·has·turned" (פָּ֭נָה, 3 letters) and the longest is "their·prayer" (אֶת־תְּפִלָּתָֽם, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·the·prayer·of" (אֶל־תְּפִלַּ֣ת), "the·stripped" (הָעַרְעָ֑ר), "and·He·has·not·despised" (וְלֹא־בָ֝זָ֗ה). The root תפלה appears 2 times in this verse. 4 unique roots are used. Frequent roots: "to·the·prayer·of" (root תפלה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'the·stripped', dividing the verse into phrases of 3 and 2 words. Full calculation: פָּ֭נָה [He·has·turned] (135) + אֶל־תְּפִלַּ֣ת [to·the·prayer·of] (941) + הָעַרְעָ֑ר [the·stripped] (545) + וְלֹא־בָ֝זָ֗ה [and·He·has·not·despised] (51) + אֶת־תְּפִלָּתָֽם [their·prayer] (1351) = 3023.
Rashi
"He has turned to the prayer of those who cried out" — Heb. הערער, who cries out, as (Isa. 15:5): “a cry of destruction they will raise (יעוערו).” Another explanation: ערער means devastated and destroyed, as (below 137:7) “who say, ‘Raze it, raze it.’ “
Ibn Ezra
"He has regarded" — he mentioned that the rebuilding of Zion will be for the sake of the prayer of Israel in exile, who are like a shrub in the wilderness (cf. Jeremiah 17:6). And the one who says that Israel is called "ar'ar" (shrub) because of "raze it, raze it" (Psalm 137:7) is not correct, for those who say "raze it, raze it" are the Edomites [speaking] to the Babylonians, as I will explain in its place.
Radak
"The destitute one [ha-ar'ar]" — [refers to] Israel, who will be in exile like an ar'ar in the desert plain. "And ar'ar" — it is a large tree [that grows] in the wilderness. "And has not despised their prayer" — contrary to what the Babylonians used to think.
Metzudat David
"He has turned" — For He has turned to the prayer of the broken-spirited one, who rouses himself to prayer continually.
Metzudat Zion
“The destitute” — from the term for stirring/pouring out; that is, one who rouses himself in prayer.
Malbim
'He has regarded' — the poor man who prays this prayer says: even though my days are like a lengthening shadow and I will not see the redemption, nevertheless I trust that this prayer which I pray concerning the redemption, even though it is the prayer of the destitute, is heard by Hashem (as it is written, 'Hashem, hear my prayer'). And this means that all the prayers that are prayed at the time of the destruction — both the prayer of the destitute, [regarding which it says] 'Hashem turns to him,' and the prayer of the many — 'He has not despised their prayer'; and Hashem hears all these prayers and gathers them and keeps them for an appointed day. And Hashem says, 'let this be written for the last generation' — Hashem commands His angels that the prayer prayed at the time of the destruction concerning the redemption be written in a book of remembrance before Him for the last generation, 'and a people yet to be created' — for then a people will be created, who 'shall praise Yah' — for the last generation, which will exist at the time of the redemption, will praise Yah, because (20-21) 'He has looked down from His holy heights to hear the groaning of the prisoner' — who groaned and cried out before Him from his imprisonment in the time of exile, 'and from heaven He has looked to the earth to release the children of death' — this depicts that the looking down to hear the prayer is 'from His holy heights,' which signifies the Presence of His might in holiness, above the [heavenly] order, from where He watches over and hears prayer; while the action of releasing the children of death is 'from heaven' by way of the [heavenly] order, in that He brings about their salvation according to nature, through hidden miracles.
This shall be written for the generation to come; And a people which shall be created shall praise Hashem.
verse value 2194
Insights
Verse structure: 7 words, 29 letters. The shortest word is "this" (זֹ֭את, 3 letters) and the longest is "shall·praise·Hashem" (יְהַלֶּל־יָֽהּ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·be·written" (תִּכָּ֣תֶב), "being·created" (נִ֝בְרָ֗א), "shall·praise·Hashem" (יְהַלֶּל־יָֽהּ). 7 unique roots are used. Frequent roots: "and·a·people" (root עם, 135x in Psalms); "shall·praise·Hashem" (root הלל, 94x in Psalms); "to·generation" (root דור, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'future', dividing the verse into phrases of 4 and 3 words. Full calculation: תִּכָּ֣תֶב [shall·be·written] (822) + זֹ֭את [this] (408) + לְד֣וֹר [to·generation] (240) + אַחֲר֑וֹן [future] (265) + וְעַ֥ם [and·a·people] (116) + נִ֝בְרָ֗א [being·created] (253) + יְהַלֶּל־יָֽהּ [shall·praise·Hashem] (90) = 2194.
Rashi
"Let this be inscribed" — So will those who see the salvation say, “let this salvation be inscribed for the latest generation.” "and a created people" — that became a new creature to emerge from slavery to freedom and from darkness to a great light.
Ibn Ezra
"This shall be written" — this verse is a sign that this is [said] in the manner of prophecy, by one of the psalmists. And the meaning of "and a people yet to be created" is that it will be created when Hashem returns the captivity of Zion.
Radak
"This shall be written" — then they will say: this salvation shall be written down for the sake of the last generation — a generation that will come after this generation, in whose days the salvation occurred — and the generation coming after that generation, who did not see the wonders [of the salvation], will have it written what sort of thing it was and how many wonders were in it, so that they will praise God for the wonders He performed for their ancestors. This is [the meaning of] 'and a people created anew shall praise Hashem.'
Metzudat David
"Shall be written" — This redemption will be written as a remembrance for the last generation, so that the people who will be created then will praise Hashem for that redemption.
For He has looked down from the height of His sanctuary; From heaven did Hashem behold the earth;
verse value 2065
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "His·holiness" (קׇדְשׁ֑וֹ, 4 letters) and the longest is "for·He·has·looked·down" (כִּֽי־הִ֭שְׁקִיף, 7 letters). Words sharing gematria 26: Hashem, looked. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·He·has·looked·down" (כִּֽי־הִ֭שְׁקִיף), "to·the·earth" (אֶל־אֶ֬רֶץ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "to·the·earth" (root ארץ, 157x in Psalms); "from·heaven" (root שמים, 71x in Psalms). The etnachta (major mid-verse pause) falls on 'His·holiness', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּֽי־הִ֭שְׁקִיף [for·He·has·looked·down] (525) + מִמְּר֣וֹם [from·the·height·of] (326) + קׇדְשׁ֑וֹ [His·holiness] (410) + יְ֝הֹוָ֗ה [Hashem] (26) + מִשָּׁמַ֤יִם [from·heaven] (430) + אֶל־אֶ֬רֶץ [to·the·earth] (322) + הִבִּֽיט [looked] (26) = 2065.
Rashi
"looked...to earth" — to see the affliction of His people.
Ibn Ezra
"For" — in the manner of "I have surely seen the affliction of My people" (Exodus 3:7).
Radak
"He looked down" — He gazed from heaven to earth, upon the affliction of His people; in the manner of [the verse], 'For Hashem is high, yet He regards the lowly.'
To hear the groaning of the prisoner; To loose those who are appointed to death;
verse value 2693
Insights
Verse structure: 6 words, 24 letters. The shortest word is "sons·of" (בְּנֵ֣י, 3 letters) and the longest is "death" (תְמוּתָֽה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·loose" (לְ֝פַתֵּ֗חַ). 6 unique roots are used. Frequent roots: "to·hear" (root שמע, 76x in Psalms); "sons·of" (root בן, 62x in Psalms); "to·loose" (root פתח, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'the·prisoner', dividing the verse into phrases of 3 and 3 words. Full calculation: לִ֭שְׁמֹעַ [to·hear] (440) + אֶנְקַ֣ת [groaning·of] (551) + אָסִ֑יר [the·prisoner] (271) + לְ֝פַתֵּ֗חַ [to·loose] (518) + בְּנֵ֣י [sons·of] (62) + תְמוּתָֽה [death] (851) = 2693.
Rashi
"the dying" — Heb. תמותה, mortally ill, enmorindes in Old French (as above 79:11).
Ibn Ezra
"To hear" — in the manner of "And God heard their groaning" (Exodus 2:24), regarding a prisoner. He said "to release" concerning "the children of death," who are ready for slaughter and death — [the word being of the same pattern] as "rising" (tekumah) and "offering" (terumah).
Radak
"To hear" — [refers to] Israel, who were in exile like a prisoner, and were 'sons of death,' meaning close to dying from the greatness of their distress; and God, blessed be He, heard their groaning and released them from their imprisonment. "Prisoner [asir]" — [written] with a light [samekh, i.e., without a dagesh]; though there are [copies] with a dagesh.
Metzudat David
"To loose" — To untie the bonds of the prisoners who were being led to death.
Metzudat Zion
“The groaning” — a term for the cry of a moan, as in “with the groaning of the slain” (Ezekiel 26). “To loose” — a term for untying a bond, as in “He loosens the bonds of kings” (Job 12:18).
That men may tell of the name of Hashem in Zion, And His praise in Jerusalem; .
verse value 2329
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "the·name·of" (שֵׁ֣ם, 2 letters) and the longest is "in·Jerusalem" (בִּירוּשָׁלִָֽם, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·His·praise" (וּ֝תְהִלָּת֗וֹ), "in·Jerusalem" (בִּירוּשָׁלִָֽם). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "the·name·of" (root שם, 119x in Psalms); "to·tell" (root ספר, 38x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 2 words. Full calculation: לְסַפֵּ֣ר [to·tell] (370) + בְּ֭צִיּוֹן [in·Zion] (158) + שֵׁ֣ם [the·name·of] (340) + יְהֹוָ֑ה [Hashem] (26) + וּ֝תְהִלָּת֗וֹ [and·His·praise] (847) + בִּירוּשָׁלִָֽם [in·Jerusalem] (588) = 2329.
Ibn Ezra
"That men may tell" — behold, this is the time of salvation.
Radak
"That men may tell" — He brought them out of exile so that they would tell of His name and His praise in Zion; and the verse repeats the same matter in different words.
Metzudat David
"To tell in Zion" — So that it will be told in Zion, etc.
Malbim
'That [men may] tell' — meaning, [He releases] the children of death so that they will afterward tell of the name of Hashem and His praise in Jerusalem, in the future when peoples and kingdoms will gather to serve Hashem. 'The name of Hashem' indicates the renown of His name, that He is the Creator of the world, its Renewer, and its Guide — this they will tell in Zion, where the sages and the priests dwell, who know the name of Hashem. 'And His praise' concerns His ways and His governance, that He is merciful and gracious — this even the common people who dwell in Jerusalem, throughout the whole city, will know.
When the peoples are gathered together, And the kingdoms, to serve Hashem.
verse value 1462
Insights
Verse structure: 6 words, 30 letters. Verse gematria: 1462 is divisible by 86, the value of Elohim. The shortest word is "peoples" (עַמִּ֣ים, 4 letters) and the longest is "and·kingdoms" (וּ֝מַמְלָכ֗וֹת, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·gathered" (בְּהִקָּבֵ֣ץ), "and·kingdoms" (וּ֝מַמְלָכ֗וֹת). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "peoples" (root עם, 135x in Psalms); "to·serve" (root עבד, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'together', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּהִקָּבֵ֣ץ [when·gathered] (199) + עַמִּ֣ים [peoples] (160) + יַחְדָּ֑ו [together] (28) + וּ֝מַמְלָכ֗וֹת [and·kingdoms] (542) + לַעֲבֹ֥ד [to·serve] (106) + אֶת־יְהֹוָֽה [Hashem] (427) = 1462.
Ibn Ezra
"When gathered together" — in the manner of "and serve Him with one accord" (Zephaniah 3:9).
Metzudat David
"When gathered" — When peoples and kingdoms are gathered together to serve Hashem.
He weakened my strength in the way; He shortened my days.
verse value 873
Insights
Verse structure: 6 words, 19 letters. The shortest word is "He·weakened" (עִנָּ֖ה, 3 letters) and the longest is "in·the·way" (בַדֶּ֥רֶךְ, 4 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "He·weakened" (עִנָּ֖ה), "He·shortened" (קִצַּ֥ר). The root כח appears 2 times in this verse. 5 unique roots are used. Frequent roots: "my·days" (root יום, 121x in Psalms); "in·the·way" (root דרך, 70x in Psalms); "He·weakened" (root ענה, 56x in Psalms).
Rashi
"He has afflicted my strength on the way" — He returns to his original complaint, “for You picked me up and cast me down. My days are like a lengthening shadow.” My enemy afflicted my strength on the way.
Ibn Ezra
"He weakened" — this psalmist speaks in the voice of the pious ones in exile — in a distant land — [saying] that when the time of salvation comes, they will die on the way before reaching Jerusalem; and it is known that the hardship of the road shortens a person's days.
Radak
"He weakened [afflicted], on the way, my strength" — now he returns to speaking of the exiles, and he explains: the subject of 'afflicted, on the way, my strength' is 'the enemy' — that is, 'the enemy afflicted my strength on the way.' For, because of the distress of the Babylonian exile and the harshness of their masters, a person would be forced to travel from place to place, and the hardship [of this] causes a weakening of strength and a shortening of days. This is what the Babylonians did to me in exile, and I fear that I will die with my days shortened on account of this weakening of strength, and that I will not live to see the redemption. So I pray to God and say that He should not take me away in the midst of my days. And this is what he says next:
Metzudat David
"He weakened" — This they will tell, saying: Behold, from of old the enemy weakened my strength on the way, and thereby shortened my days.
Metzudat Zion
“He weakened” — from the term for afflictions.
Malbim
'He weakened' — the one praying returns and says: even though I have already despaired of prolonging my days until I see the salvation, as it says 'my days are like a lengthening shadow,' etc. — for already 'He weakened my strength on the way' through the many exiles and wanderings, and thereby 'shortened my days' — nevertheless, despite all this, he prays that his days be prolonged until he sees the salvation with his own eyes. And so it says, 'I say, my God, do not take me up in the midst of my days' from this world; 'Your years are throughout all generations' — this indicates that although Hashem is above time, and it is not conceivable to say that He has years and days, nevertheless, insofar as He guides the generations, and the generations conduct themselves according to the measure of time, the work of Hashem is discernible in every single generation, as it says, 'and Your name is to all generations.' In this respect the generations are attributed to Him as if they were years — for just as a person's years are reckoned by the number of circuits of the sun's orb, so His 'years' are reckoned by the number of generations, which we may figuratively describe by saying that each and every generation is a 'year' on high, meaning that in it a new [act of] governance is revealed, a change in governance, and a new cycle. Accordingly, he says in his petition that He should not take him up to His own 'years,' which are 'generation upon generation' (which are the years of the supernal providence, insofar as we can perceive it acting within the temporal world) — that He should not take him up in the midst of his days, for thereby the supernal 'year' would be cut shorter than is fitting, since the length of the supernal 'year' corresponds to the length of the years of a generation.
I say: 'O my God, do not take me away in the midst of my days, You whose years endure throughout all generations.
verse value 2301
Insights
Verse structure: 8 words, 35 letters. Verse gematria: 2301 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "I·say" (אֹמַ֗ר, 3 letters) and the longest is "do·not·take·me·away" (אַֽל־תַּ֭עֲלֵנִי, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·not·take·me·away" (אַֽל־תַּ֭עֲלֵנִי), "in·the·midst·of" (בַּחֲצִ֣י), "Your·years" (שְׁנוֹתֶֽיךָ). The root דור appears 2 times in this verse. 7 unique roots are used. Frequent roots: "my·days" (root יום, 121x in Psalms); "my·God" (root אל, 112x in Psalms); "I·say" (root אמר, 111x in Psalms). The etnachta (major mid-verse pause) falls on 'my·days', dividing the verse into phrases of 5 and 3 words. Full calculation: אֹמַ֗ר [I·say] (241) + אֵלִ֗י [my·God] (41) + אַֽל־תַּ֭עֲלֵנִי [do·not·take·me·away] (591) + בַּחֲצִ֣י [in·the·midst·of] (110) + יָמָ֑י [my·days] (60) + בְּד֖וֹר [in·generation·of] (212) + דּוֹרִ֣ים [generations] (260) + שְׁנוֹתֶֽיךָ [Your·years] (786) = 2301.
Rashi
"I say" — to the Lord, “You are my God.” "do not take me away in the middle of my days" — Do not take us away to destroy us from the earth in the hands of our enemies in the middle of our days. And what are our days? All the days of all generations, of Your years, You promised to keep us alive before You, as he says at the end of the psalm, “and Your years do not end...and their seed will be established before You.”
Ibn Ezra
"I say" — this each one of the pious young men, far away, will say, for it is known that the body, which is from the dust, is a vessel for the supernal soul, which is from the heaven of heavens; and when it separates from the body it returns to its place. And so it is written: "and the spirit returns to God who gave it" (Ecclesiastes 12:7). And this is the meaning of "do not take me away." And the meaning of "throughout all generations" — perhaps a spirit from on high will be poured upon him to help him, so that he will not die in the midst of his days; perhaps he will see good.
Radak
"I say" — therefore I say to You and cry out to You: "My God" — do not cut me off. "Your years [endure] throughout all generations" — as he said above, 'But You, Hashem, are enthroned forever,' and its meaning is as we have explained.
Metzudat David
"I say" — And I would say in prayer: Are You not my God? Do not remove me from the world in the midst of my days. "Throughout all generations, etc." — That is, throughout all the days of the generations, in the span of years that You have allotted, do not remove them in the midst of their days; as if to say, I do not pray for myself alone, but for all the generations.
Metzudat Zion
“Do not take me away” — a term for removal, as in “like a shock of grain that comes up in its season” (Job 5).
Of old You did lay the foundation of the earth; And the heavens are the work of Your hands.
verse value 1835
Insights
Verse structure: 6 words, 26 letters. The shortest word is "the·earth" (הָאָ֣רֶץ, 4 letters) and the longest is "of·old" (לְ֭פָנִים, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "of·old" (לְ֭פָנִים). 6 unique roots are used. Frequent roots: "the·earth" (root ארץ, 157x in Psalms); "of·old" (root פנים, 131x in Psalms); "Your·hands" (root יד, 78x in Psalms). The etnachta (major mid-verse pause) falls on 'You·founded', dividing the verse into phrases of 3 and 3 words. Full calculation: לְ֭פָנִים [of·old] (210) + הָאָ֣רֶץ [the·earth] (296) + יָסַ֑דְתָּ [You·founded] (474) + וּֽמַעֲשֵׂ֖ה [and·the·deed·of] (421) + יָדֶ֣יךָ [Your·hands] (44) + שָׁמָֽיִם [heavens] (390) = 1835.
Rashi
"In the beginning" — Heb. לפנים, from the beginning.
Ibn Ezra
"Of old" — the meaning of "Your years" is "forever and ever," only there is no power in language except to speak in the manner of human beings. And the meaning of "of old" — that You are primordial, prior to the earth which You founded. And the reason is that it is firmly fixed unto the heaven of heavens, by conclusive proofs. "And the heavens are the work of Your hands" — that is, the line of latitude. "And the heavens are the work of Your hands" — that is the firmament; and they [the heavens] endure in their totality but perish in their particulars. Therefore it says, "they shall perish" — for the particulars perish while the general categories are preserved. And this is what is meant by saying that the heavens are "consumed like smoke" and the earth "wears out like a garment" (Isaiah 51:6) — of the particulars he speaks, which emerge from the general category, for they change and perish; only the general [laws], which are the fixed statutes, He established as a statute that will not pass away, and the earth stands forever.
Radak
"Of old" — just as he said, 'Your years [endure] throughout all generations,' he now says: just as You exist forever without end, so too You are first without beginning; and it is You who made the heavens and the earth — not as those say who claim that the world preceded You, but rather it is newly created through You, for You brought it into being.
Metzudat David
"Of old" — You founded the earth at the beginning, from nothing into being; and likewise the heavens are the work of Your hands; and so You preceded them.
Metzudat Zion
“Of old” — meaning from the beginning, as in “and this was formerly the practice in Israel” (Ruth 4:7).
Malbim
"Of old" — for behold, we have seen that all existence, being placed under time, does not remain for a single moment in one state, for "the earth which You founded of old, and the heavens, which are the work of Your hands" (he likens the earth to the foundation of a building, and the heavens to the roof of the building above) — and included in this is the whole sensible world that is placed under time. They have no true existence, in two respects: (1) because "they shall perish" — for whatever has a beginning has an end, and only "You shall endure" without change; (2) that even while they exist, "they shall all wear out like a garment" — for matter (the hiyuli, i.e., prime matter) constantly sheds one form and puts on another. And he illustrates this with two comparisons: first, that a garment wears out by itself when left lying for days, for every composite thing disintegrates; second, from the fact that matter sheds its garments — sheds one form and puts on another form constantly, like someone who changes his clothes each time. Hence it says, "Like a garment You shall change them, and they shall pass away, but You are He" — meaning, only You are the abiding thing, standing in Your own essence and unchanging. And also "Your years shall not end" — for we have already said that the "years" attributed to Hashem are the ever-renewing generations, and they shall not end. And he explains who "Your years" are: they are "the children of Your servants," who are the children of the righteous; "they shall dwell securely" — for even though all [temporal] existence shall be nullified, in the generation of the righteous, who are a portion of God from above, to the extent that they are attributed to Him as if they were His years (for through them and for their sake He works changes and transformations in the temporal world), they shall endure forever and dwell without destruction or loss. For even though the world be destroyed, "their seed shall be established before You" — to stand before You in the world of souls, to be illumined by the light of the countenance of the King of life.
They shall perish, but You shall endure; Indeed, all of them shall grow old like a garment; As a vesture You shall change them, and they shall pass away;
verse value 2238
Insights
Verse structure: 10 words, 45 letters. The shortest word is "they" (הֵ֤מָּה, 3 letters) and the longest is "You·shall·change·them" (תַּחֲלִיפֵ֣ם, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·all·of·them" (וְ֭כֻלָּם), "You·shall·change·them" (תַּחֲלִיפֵ֣ם), "and·they·shall·pass·away" (וְֽיַחֲלֹֽפוּ). The root חלף appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·You" (root אתה, 115x in Psalms); "and·all·of·them" (root כל, 82x in Psalms); "they" (root הם, 69x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·wear·out', dividing the verse into phrases of 7 and 3 words. Full calculation: הֵ֤מָּה [they] (50) + יֹאבֵדוּ֮ [shall·perish] (23) + וְאַתָּ֢ה [and·You] (412) + תַ֫עֲמֹ֥ד [shall·stand] (514) + וְ֭כֻלָּם [and·all·of·them] (96) + כַּבֶּ֣גֶד [like·the·garment] (29) + יִבְל֑וּ [shall·wear·out] (48) + כַּלְּב֖וּשׁ [like·the·clothing] (358) + תַּחֲלִיפֵ֣ם [You·shall·change·them] (568) + וְֽיַחֲלֹֽפוּ [and·they·shall·pass·away] (140) = 2238.
Rashi
"like raiment You will turn them over" — like a person who turns his garment inside out to take it off.
Ibn Ezra
"They" — the sages of speculative reasoning said that the order of the heavens and their statutes will pass away, and Hashem will create new heavens and a new earth; and they need to interpret the words of Jeremiah, who wrote "if these statutes depart" (Jeremiah 31:36), and the words of David: "He has established them forever and ever; He has made a decree which shall not pass" (Psalm 148:6). And Rabbi Yehudah ben David, the first grammarian, who was from the land of the Maghreb [the West], said that the general [categories] are preserved forever, while the particulars perish. And the correct [view] is that this "earth" [here] is the dry land.
Radak
"They" — there are among the philosophers (lit. the sages of inquiry) who say that the world has an end and a time when it will return to chaos and void [tohu vavohu] as it once was, and there is disagreement among them as to how long the world's duration is; and there are among them who say that the world has no end and will never cease, even though it had a beginning. And according to this latter view, the meaning of the verse would be: 'They shall perish' — if You so wish — as we have explained: they shall perish, and You endure forever. "And all of them shall grow old like a garment" — like a garment that a person takes off and exchanges for another, so too You will change and renew them if You wish, or exchange them for others if You wish, and none of them will disobey Your word.
Metzudat David
"They shall perish" — In the end, they will perish while You endure; and so too You will outlast them, like a garment. Just as a person takes off a garment and replaces it with another, so You will replace the world, as it is said: "Behold, I create new heavens and a new earth" (Isaiah 65). "And they shall pass away" — That is, just as You act, so it shall come to be.
Metzudat Zion
“They shall perish” — a term for decay and withering, as in “and its leaf does not wither” (above, Psalm 1).
But You are the selfsame, And Your years shall have no end.
verse value 1703
Insights
Verse structure: 4 words, 20 letters. Verse gematria: 1703 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·You·are·He" (וְאַתָּה־ה֑וּא, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·You·are·He" (וְאַתָּה־ה֑וּא), "and·Your·years" (וּ֝שְׁנוֹתֶ֗יךָ). 4 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "and·You·are·He" (root אתה, 115x in Psalms); "and·Your·years" (root שנה, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'and·You·are·He', dividing the verse into phrases of 1 and 3 words. Full calculation: וְאַתָּה־ה֑וּא [and·You·are·He] (424) + וּ֝שְׁנוֹתֶ֗יךָ [and·Your·years] (792) + לֹ֣א [not] (31) + יִתָּֽמּוּ [shall·end] (456) = 1703.
Rashi
"But You are He" — Who stands and exists.
Ibn Ezra
"But You" — He truly is, and there is none besides You. "And Your years shall have no end" — they have no limit or terminus.
Radak
"But You" — He alone; there is no lord besides You, and Your years shall never end.
Metzudat David
"But You are the selfsame" — But You are a thing that stands in its existence and endures, and there is no completion of time for Your years.
Metzudat Zion
“The selfsame” — that is, a thing that stands constant in its being and endures. “Shall have no end” — from the term for completeness and conclusion.
The children of Your servants shall dwell securely, And their seed shall be established before You.'
verse value 1159
Insights
Verse structure: 5 words, 28 letters. Notable word values: "shall·be·established" (יִכּֽוֹן) = 86, equal to Elohim. The shortest word is "shall·be·established" (יִכּֽוֹן, 4 letters) and the longest is "sons·of·Your·servants" (בְּנֵֽי־עֲבָדֶ֥יךָ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "sons·of·Your·servants" (בְּנֵֽי־עֲבָדֶ֥יךָ), "shall·dwell" (יִשְׁכּ֑וֹנוּ). 5 unique roots are used. Frequent roots: "before·You" (root פנים, 131x in Psalms); "sons·of·Your·servants" (root עבד, 61x in Psalms); "shall·be·established" (root כון, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·dwell', dividing the verse into phrases of 2 and 3 words. Full calculation: בְּנֵֽי־עֲבָדֶ֥יךָ [sons·of·Your·servants] (168) + יִשְׁכּ֑וֹנוּ [shall·dwell] (392) + וְ֝זַרְעָ֗ם [and·their·seed] (323) + לְפָנֶ֥יךָ [before·You] (190) + יִכּֽוֹן [shall·be·established] (86) = 1159.
Ibn Ezra
"The children" — in the manner of "But the lovingkindness of Hashem is from everlasting to everlasting upon those who fear Him, and His righteousness unto children's children" (Psalm 103:17).
Radak
"The children of Your servants" — they shall dwell forever in their land; after they return in the days of the redemption, they shall never again be exiled from it, and their children forever. This is [the meaning of] "and their seed shall be established before You"; and the sense of "before You" is that they will serve Hashem all their days.
Metzudat David
"The children of Your servants" — The children of Abraham, Isaac, and Jacob will dwell in it, and their seed will be established before You forever; and this refers back to what was said above, meaning: this he will recount, saying, "Thus and thus I prayed, and behold, you see that He has heard me."
Metzudat Zion
“Shall be established” — from the term for preparation.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim