A Psalm of David. David calls his soul to bless Hashem for His forgiveness, healing, and compassion, extolling His enduring mercy toward all who fear Him.
Tap any Hebrew word to reveal its root, value, and meanings.
[A Psalm] of David. Bless Hashem, O my soul; And all that is within me, bless His holy name.
verse value 2662
Insights
Verse structure: 7 words, 33 letters. The shortest word is "of·David" (לְדָוִ֨ד, 4 letters) and the longest is "and·all·my·inward·parts" (וְכׇל־קְ֝רָבַ֗י, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·all·my·inward·parts" (וְכׇל־קְ֝רָבַ֗י). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "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: לְדָוִ֨ד [of·David] (44) + בָּרְכִ֣י [bless] (232) + נַ֭פְשִׁי [my·soul] (440) + אֶת־יְהֹוָ֑ה [Hashem] (427) + וְכׇל־קְ֝רָבַ֗י [and·all·my·inward·parts] (368) + אֶת־שֵׁ֥ם [name·of] (741) + קׇדְשֽׁוֹ [His·holiness] (410) = 2662.
Rashi
"My soul, bless" — There are five mentions of “My soul, bless” here, corresponding to the five worlds in which man lives, as our Sages said in Tractate Berachoth (10a): “He lived in his mother’s womb, he sucked his mother’s breasts, and so all of them.”
Ibn Ezra
"[A Psalm] of David. Bless Hashem, O my soul" — this [soul] is the supernal soul. "And all that is within me" — he thereby calls the body, which is the flesh. And the word "bless" also serves a second [clause]; thus it is [as if written]: "Bless, O my soul, Hashem," and "bless, all that is within me, His holy name." And behold, he mentioned the essential Name — which is the [divine] glory — together with the soul, [which is likewise called] glory, for the soul is the glory of the body, since the body is not considered anything except for the sake of the soul. Therefore he openly mentioned the essential Name together with the soul, but [only] "the Name" together with the body; for so it is written, "and all that is within me," which are from the body, "His holy name" — and he did not mention the essential Name openly together with the inward parts, but only in a hidden way.
Radak
"Of David" — this psalm, too, is spoken in the voice of the exiles; and every wise and pious person among them offers praise and thanksgiving to God, blessed be He, for the good that He does for him in exile, while still hoping for the redemption to come. And he speaks to [his own] wise soul, saying: "Bless Hashem, O my soul." "And all that is within me [bless] His holy name" — meaning: and all that is within me, bless His holy name. And "my inward parts [kravai]" refers to the kidneys and the heart, which are among the inward organs; or he says "my inward parts" referring to the [whole] body, and this is by way of a figure of speech.
Metzudat David
"And all that is within me" — My inner organs, they too shall bless His holy name.
Metzudat Zion
“That is within me” — these are the internal organs, as in “and my inward parts for Kir-heres” (Isaiah).
Malbim
"Of David" — he speaks of Hashem's governance and His kindnesses toward the spiritual soul of man, how He devises plans so that no one banished remains banished from Him. "Bless Hashem, O my soul" — he says to his spiritual soul, which is a daughter of God and a portion of the Divine from above, that it should bless Hashem for the kindnesses He does for it. "And all that is within me" — that is, the body, which is a garment for the soul — shall bless "His holy name," for the material body cannot apprehend Hashem in Himself the way the spiritual soul apprehends Him, but only as one who hears His name from a distance, and so it blesses the proclamation of His name from afar.
Bless Hashem, O my soul, And forget not all His benefits;
verse value 2019
Insights
Verse structure: 5 words, 30 letters. The shortest word is "bless" (בָּרְכִ֣י, 4 letters) and the longest is "and·do·not·forget" (וְאַל־תִּ֝שְׁכְּחִ֗י, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·do·not·forget" (וְאַל־תִּ֝שְׁכְּחִ֗י), "all·His·benefits" (כׇּל־גְּמוּלָֽיו). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "bless" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: בָּרְכִ֣י [bless] (232) + נַ֭פְשִׁי [my·soul] (440) + אֶת־יְהֹוָ֑ה [Hashem] (427) + וְאַל־תִּ֝שְׁכְּחִ֗י [and·do·not·forget] (775) + כׇּל־גְּמוּלָֽיו [all·His·benefits] (145) = 2019.
Ibn Ezra
"Bless" — the first [instance] he mentioned because it is obligated to bless Him for His glory; and the second, because He did good to it, as he mentioned: "forget not all His benefits, which He has bestowed upon you." Or [alternatively]: he mentioned it twice, [meaning] time after time and moment after moment.
Radak
"Bless, O my soul" — first he says, "bless Him," on account of His greatness and His holiness; and further, "bless Him" for the good things He has done for you, and do not forget all His benefits and the good things He has bestowed upon you.
Metzudat David
"All His benefits" — The beneficial reward that He has bestowed upon you.
Malbim
"Bless Hashem, O my soul" — this is a particular blessing over the kindness He does for it specifically. "And forget not all His benefits" — for the "benefit" (gemul) is what He does out of the feeling of love that He has for the soul, through which He accepts it in repentance and forgives its sin, as he will explain. And our Sages said (Berakhot 10) that He made for it two breasts in place of understanding (binah) — for repentance nurses from binah, as is known, as it is written, "and his heart shall understand, and he shall repent and be healed" (Isaiah 6:10). What is the reason? One said: so that it should not look upon a place of nakedness (repentance of the eyes, which stray after immorality); and one said: so that it should not nurse from a place of filth (repentance for the sin that comes through the power of desire).
Who forgives all your iniquity; Who heals all your diseases;
verse value 1190
Insights
Verse structure: 4 words, 27 letters. The shortest word is "who·forgives" (הַסֹּלֵ֥חַ, 4 letters) and the longest is "to·all·your·diseases" (לְכׇל־תַּחֲלוּאָֽיְכִי, 11 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·forgives" (הַסֹּלֵ֥חַ), "to·all·your·iniquity" (לְכׇל־עֲוֺנֵ֑כִי), "to·all·your·diseases" (לְכׇל־תַּחֲלוּאָֽיְכִי). 4 unique roots are used. Frequent roots: "to·all·your·diseases" (root כל, 82x in Psalms); "to·all·your·iniquity" (root עון, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'to·all·your·iniquity', dividing the verse into phrases of 2 and 2 words. Full calculation: הַסֹּלֵ֥חַ [who·forgives] (103) + לְכׇל־עֲוֺנֵ֑כִי [to·all·your·iniquity] (236) + הָ֝רֹפֵ֗א [who·heals] (286) + לְכׇל־תַּחֲלוּאָֽיְכִי [to·all·your·diseases] (565) = 1190.
Ibn Ezra
"Who forgives" — the meaning: that because of his sin he was deserving of death, and Hashem rebuked him with illnesses in order to chastise him, so that he would return, repent of his sin, and He would redeem him from the pit. And this is made explicit in the words of Elihu. And the yod of "your iniquity," like the yod of "your diseases," is added for the sake of stylistic elegance.
Radak
"All your iniquity [avonekhi]" — the yod is extra, for the elegance of the language, and it is like [the form without the extra yod] 'avonekh'; and so too the other [similarly spelled] words written in this psalm. And this is among the great benefits He has done for you, that He forgives your iniquities; and the verse repeats the same matter in different words, for "your diseases [tachalu'ayikhi]" refers to diseases of the soul, which are the iniquities, in the manner of [the verse], 'Heal my soul, for I have sinned against You.' And in saying "all" [lechol], he means to say "for the most part," for the Holy One, blessed be He, deals graciously with a person in that He does not punish him for all his iniquities, but only for a few of them.
Metzudat Zion
“Your iniquity” — the same word without the extra letter; and so too “your diseases,” “your life,” “who crowns you,” and “your youth” — in all of these the yod is extra, and this is a stylistic elegance of the language.
Malbim
"Who forgives" — this explains what he said, "all His benefits": namely, that which "forgives all your iniquity"; and thereby He is "a healer of all your diseases," for iniquity is the sickness of the soul, as Maimonides wrote in his Eight Chapters, that the soul has health and sickness just as the body has health and sickness.
Who redeems your life from the pit; Who encompasses you with lovingkindness and tender mercies;
verse value 1581
Insights
Verse structure: 6 words, 30 letters. The shortest word is "lovingkindness" (חֶ֣סֶד, 3 letters) and the longest is "who·encompasses·you" (הַֽ֝מְעַטְּרֵ֗כִי, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·redeems" (הַגּוֹאֵ֣ל), "from·pit" (מִשַּׁ֣חַת), "your·life" (חַיָּ֑יְכִי). 6 unique roots are used. Frequent roots: "lovingkindness" (root חסד, 125x in Psalms); "your·life" (root חי, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'your·life', dividing the verse into phrases of 3 and 3 words. Full calculation: הַגּוֹאֵ֣ל [who·redeems] (45) + מִשַּׁ֣חַת [from·pit] (748) + חַיָּ֑יְכִי [your·life] (58) + הַֽ֝מְעַטְּרֵ֗כִי [who·encompasses·you] (354) + חֶ֣סֶד [lovingkindness] (72) + וְרַחֲמִֽים [and·compassion] (304) = 1581.
Ibn Ezra
"Who redeems" — how many times was he ready to die, and thought in his illness that he would die. And the meaning of "who crowns you" — that He led him gently through his illness, with kindness and compassion.
Radak
"Who redeems" — sometimes a person commits a sin for which he becomes liable to death, or to the loss of his soul in the world to come, and the Holy One, blessed be He, redeems him through repentance, and he returns before God, blessed be He; and this is the lovingkindness and mercy that He shows him, crowning him with them.
Metzudat Zion
“Who crowns you” — from the term for a crown.
Malbim
"Who redeems" — and thereby He redeems the life of the soul, so that it does not go down to the pit, to Sheol and destruction. And also, "who crowns you with lovingkindness and mercies" — and he explains that He crowns it with lovingkindness in that He is the One "who satisfies your old age with good things" — for while it is imprisoned in the body, He satisfies it with the good of the soul: namely, what He gave it — Torah and commandments, which are the food of the soul — out of Hashem's kindnesses toward it. And corresponding to what he said, "who crowns you with mercies," he explains, "your youth is renewed like the eagle's" — that at the time it leaves the body it shall be renewed like the eagle, whose feathers molt and which is renewed with new feathers and wings, with which it soars aloft to the heavens; so likewise, after the soul sheds its dusty body, it shall don fine garments, with which it shall fly to its dwelling and to its father's house.
Who satisfies your old age with good things; So that your youth is renewed like the eagle.
verse value 2598
Insights
Verse structure: 6 words, 30 letters. The shortest word is "with·the·good" (בַּטּ֣וֹב, 4 letters) and the longest is "your·youth" (נְעוּרָֽיְכִי, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·satisfies" (הַמַּשְׂבִּ֣יעַ), "is·renewed" (תִּתְחַדֵּ֖שׁ), "like·the·eagle" (כַּנֶּ֣שֶׁר). 6 unique roots are used. Frequent roots: "with·the·good" (root טוב, 63x in Psalms); "who·satisfies" (root שבע, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'your·ornament', dividing the verse into phrases of 3 and 3 words. Full calculation: הַמַּשְׂבִּ֣יעַ [who·satisfies] (427) + בַּטּ֣וֹב [with·the·good] (19) + עֶדְיֵ֑ךְ [your·ornament] (104) + תִּתְחַדֵּ֖שׁ [is·renewed] (1112) + כַּנֶּ֣שֶׁר [like·the·eagle] (570) + נְעוּרָֽיְכִי [your·youth] (366) = 2598.
Rashi
"that your youth renews itself like the eagle" — Like this eagle, which renews its wings and feathers from year to year. There is a Midrash Aggadah about a kind of eagle that returns to its youth when it becomes old.
Ibn Ezra
"Who satisfies" — the meaning: that the [true] physician is Hashem alone, and He is the one who satisfies him, [acting] according to the knowledge of a human physician, [determining] that he should eat this and not eat that. The meaning of "who satisfies" — for it is the way of the sick person that "his life abhors bread" (Job 33:20). And the interpretation of "your mouth" — [it means] your mouth, like "his mouth, to hold [it] in check" (Psalm 32:9). And in my opinion: just as the soul is the glory of the body, so it is like an ornament. And behold, the meaning of "who satisfies with good" [refers to] your soul, corresponding to "let my soul be satisfied." And the meaning of "your youth is renewed like the eagle" — Rabbi Moses said: that it is missing a yod, in the manner of "you have done evil things, and you have prevailed" (Jeremiah 3:5). And some say: that the eagle, the more it grows and advances in years, its strength grows; and so it "will be renewed" through it, the strength of youth, like the eagle. And it is possible that the word "youth" is like [a plural of] "women," and "it is renewed" [singular in form] is used with it, in the manner of "the daughters step over the wall" (Genesis 49:22). And he mentioned "youth" in connection with his illness, like "he shall return to the days of his youth" (Job 33:25).
Radak
"Your mouth [adayikh]" — like "your mouth" [pikh]; and so too "his mouth" [edyo] in [the phrase] "to hold back." And he says this with reference to the sick person, for the sick person loathes all food. And behold, God, blessed be He, performs a great kindness for a person, in that He gives him illnesses to atone for his iniquities, and then heals him from the sickness; and the mouth that had loathed food, He satisfies with good things, along with health. "Your youth is renewed like the eagle" — with health, it is renewed and changed. And he says "like the eagle" — for they say that the eagle molts every ten years, and rises very high over the face of the firmament of the heavens, and draws near to the heat of the elemental fire, and casts itself into the sea because of the great heat, and dies; and it is renewed, grows plumage, and returns to the days of its youth. And so it does every ten years, until [it reaches] a hundred; and when it reaches a hundred, it rises as is its custom, and falls into the sea and dies there. And as for his saying "titchadesh" [it shall be renewed] in the feminine form — the reason is that it refers to the offshoots of youth, which is the moisture and wetness [of youth].
Metzudat David
"Like the eagle" — Just as the eagle renews its wings every ten years, returning to the days of its youth, so your days of youth will be renewed with vigorous strength and health.
Metzudat Zion
“Your mouth” — the mouth is called by this term, as in “to curb his mouth” (above, Psalm 32).
Hashem executes righteousness, And acts of justice for all that are oppressed.
verse value 2092
Insights
Verse structure: 5 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "doer·of" (עֹשֵׂ֣ה, 3 letters) and the longest is "to·all·oppressed" (לְכׇל־עֲשׁוּקִֽים, 9 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·all·oppressed" (לְכׇל־עֲשׁוּקִֽים). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "doer·of" (root עשה, 109x in Psalms); "and·judgments" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: עֹשֵׂ֣ה [doer·of] (375) + צְדָק֣וֹת [righteousness] (600) + יְהֹוָ֑ה [Hashem] (26) + וּ֝מִשְׁפָּטִ֗ים [and·judgments] (485) + לְכׇל־עֲשׁוּקִֽים [to·all·oppressed] (606) = 2092.
Ibn Ezra
"[Hashem] executes" — this is the blessing, that he should know with the faith of his heart, that Hashem "does righteousness" — He Himself, and is "righteous in all His ways." And the meaning of this: since he mentioned the illnesses, he mentioned that Hashem [acts] with righteousness and faithfulness together with it. And behold, he mentioned that He executes righteous judgment if a person perverts the straight way and is rebuked with pain — and this applies to one who is liable [to punishment] before his Creator; and likewise, among creatures toward other creatures like themselves, He executes justice. Therefore: "and acts of justice for all who are oppressed."
Radak
"[Hashem] executes" — since he mentioned that He heals him of his sickness, and in this does righteousness with him, he says that this is likewise His practice and way with His creatures, that He performs righteous deeds with them. And so too, in matters between one person and another, He saves the oppressed from the hand of the oppressor, and repays him evil for the evil that he did to his fellow. And the lamed of "lekhol" ["for all"] stands in place of "ba'avur" [on behalf of]. And in saying "for all," he means: whatever people the oppressed one may be from.
Metzudat David
"And acts of justice" — He executes justice for all who are oppressed.
Metzudat Zion
“Oppressed” — from the term for oppression and robbery.
Malbim
"Hashem executes acts of righteousness" — although by strict justice and complete judgment the sinning soul would be obligated to die, He does not deal with it by the standard of justice, but rather according to the supernal righteousness (tzedakah), which does not look at man's deeds and the standard of judgment, but shows it kindness according to the measure of His righteousness. "And acts of justice for all that are oppressed" — but by the standard of justice He conducts Himself only regarding what a person has sinned against his fellow; for in that case He renders justice to the oppressed according to the standard of judgment, and repentance does not avail until he restores what was taken by oppression.
He made known His ways to Moses, His doings to the children of Israel.
verse value 1910
Insights
Verse structure: 6 words, 31 letters. The shortest word is "to·Moses" (לְמֹשֶׁ֑ה, 4 letters) and the longest is "His·deeds" (עֲלִילוֹתָֽיו, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "made·known" (יוֹדִ֣יעַ), "His·ways" (דְּרָכָ֣יו). 6 unique roots are used. Frequent roots: "made·known" (root ידע, 95x in Psalms); "His·ways" (root דרך, 70x in Psalms); "to·sons·of" (root בן, 62x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Moses', dividing the verse into phrases of 3 and 3 words. Full calculation: יוֹדִ֣יעַ [made·known] (100) + דְּרָכָ֣יו [His·ways] (240) + לְמֹשֶׁ֑ה [to·Moses] (375) + לִבְנֵ֥י [to·sons·of] (92) + יִ֝שְׂרָאֵ֗ל [Israel] (541) + עֲלִילוֹתָֽיו [His·deeds] (562) = 1910.
Rashi
"He makes His ways known" — He makes His ways known to Moses.
Ibn Ezra
"He made known" — future [tense] in place of past, in the manner of "they made a calf in Horeb" (Psalm 106:19). And "His ways" are those mentioned in the verse "And Hashem passed by before him" (Exodus 34:6). "[And] His doings to the children of Israel" — by the hand of Moses.
Radak
"He made known [yodia]" — like [the past-tense form] "hodia." "And His ways" — these are His attributes, by which He conducts Himself with His creatures; and Moses asked Him for these when he said, "Show me now Your ways," and He made them known to him, as it is written, "And Hashem passed before him and proclaimed..." "His doings to the children of Israel" — His deeds; for by these He conducted Himself with Israel in the wilderness, and likewise He conducts Himself with us by means of them in exile; and these are some of [His] attributes.
Metzudat David
"He made known" — He made known the ways of His goodness to Moses. "To the children of, etc." — The matter is repeated in what is said.
Metzudat Zion
“His doings” — His deeds.
Malbim
(7–8) "He made known" — this He made known to Moses: that it is among the "ways of Hashem" that He is "merciful and gracious, slow to anger" — for all this is from the attribute of supernal righteousness, and Hashem walks in these ways. Now there is a difference between "ways" (derakhim) and "deeds" (alilot): "deeds" are actions that grow out of character traits (dispositions of the soul). The children of Israel think that His being "merciful and gracious" is, for Him, like a "deed" — an action stemming from character traits, as though He is moved by the attribute of mercy or the attribute of graciousness; for among human beings these attributes are rooted in character traits, aroused through mercy and compassion. And they were stated of Him — may He be blessed — in order to speak in the language of man, according to how these things function among flesh and blood, until they [Israel] come to think that they are "deeds" and emotional reactions, in the way that people show mercy and restrain their anger. But "to Moses He made known His ways" — that Hashem is not moved by anything, and the mercy attributed to Him, may He be blessed, is not like the mercy attributed to us; rather, with Him they are fixed ways and constant conduct, and He, may He be blessed, is unaffected and unchanged by anything.
Hashem is full of compassion and gracious, Slow to anger, and plenteous in mercy.
verse value 1032
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 1032 is divisible by 86, the value of Elohim. The shortest word is "long·of" (אֶ֖רֶךְ, 3 letters) and the longest is "and·abundant·in·mercy" (וְרַב־חָֽסֶד, 6 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·abundant·in·mercy" (root חסד, 125x in Psalms); "nostrils" (root אף, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: רַח֣וּם [compassionate] (254) + וְחַנּ֣וּן [and·gracious] (120) + יְהֹוָ֑ה [Hashem] (26) + אֶ֖רֶךְ [long·of] (221) + אַפַּ֣יִם [nostrils] (131) + וְרַב־חָֽסֶד [and·abundant·in·mercy] (280) = 1032.
Ibn Ezra
"Compassionate" — He mentions, from the Thirteen Attributes, what was necessary for him concerning the matter of his afflictions, just as Moses did at the time of his prayer, for he did not mention "compassionate and gracious," nor "Hashem, who keeps mercy for thousands" — and I have already explained the reason for this in its place. And David [here] mentioned "compassionate and gracious, slow to anger, and abundant in mercy." And he mentioned "who keeps mercy for thousands," which is [the phrase] "and the mercy of Hashem is from everlasting to everlasting upon those who fear Him." And he mentioned "who forgives iniquity, transgression, and sin," which is [the phrase] "He has not dealt with us according to our sins"; and "nor according to our iniquities — He has removed our transgressions far from us." And the meaning of "compassionate" is that He devises means to protect His servant before evil comes upon him. "Gracious" — to save him when he cries out to Him. "Slow to anger" — to be patient with him. "And abundant in mercy" — that He does not cease His mercy.
Radak
"Compassionate" — He did not mention all of them [the Thirteen Attributes], but only the ways of mercy with which He conducts Himself toward us in exile. "Compassionate" means that He is compassionate toward us in exile, and grants us to be treated mercifully before our return, and they [our captors] do not destroy us. "And gracious" — that He is gracious to us by providing our sustenance. "Slow to anger" — that He prolongs His anger and does not punish us at the time of sin, but is patient with us, [waiting] perhaps we will return in repentance. "And abundant in kindness" — that He increases His kindness with us every day.
Metzudat David
"Merciful, etc." — That is, these are the ways of His goodness: merciful, etc.
He will not always contend; Neither will He keep His anger for ever.
verse value 869
Insights
Verse structure: 5 words, 22 letters. The shortest word is "and·not" (וְלֹ֖א, 3 letters) and the longest is "not·to·eternity" (לֹא־לָנֶ֥צַח, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·to·eternity" (לֹא־לָנֶ֥צַח), "He·will·contend" (יָרִ֑יב), "He·will·bear·a·grudge" (יִטּֽוֹר). 5 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "to·eternity" (root עולם, 144x in Psalms); "not·to·eternity" (root נצח, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'He·will·contend', dividing the verse into phrases of 2 and 3 words. Full calculation: לֹא־לָנֶ֥צַח [not·to·eternity] (209) + יָרִ֑יב [He·will·contend] (222) + וְלֹ֖א [and·not] (37) + לְעוֹלָ֣ם [to·eternity] (176) + יִטּֽוֹר [He·will·bear·a·grudge] (225) = 869.
Ibn Ezra
"He will not" [always] "contend" — with sinners, and He does not bear a grudge against those who repent, for He bears a grudge only against His enemies.
Radak
"He will not [always contend]" — and even if there was strife with us, and He bore a grudge for our sins by putting us into exile, this strife and grudge-bearing will not be forever and for eternity, for He will have mercy upon us and bring us up out of exile.
Metzudat David
"He will not always contend" — Even if He contends with sinners, nevertheless He will not contend forever, for He will relent and show mercy.
Metzudat Zion
“Keep” — a term for harboring hostility in the heart, as in “you shall not take vengeance or bear a grudge” (Leviticus 19:18).
Malbim
"He will not contend forever (la-netzach)" — there is a difference between "la-netzach" and "le-olam": "le-olam" denotes the world of the body, while "la-netzach" denotes the eternality of the soul. And there is a difference between "yariv" (contend) and "yitor" (bear a grudge): "yariv" means that He contends with him and punishes him, while one who "bears a grudge" (noter) keeps the hatred in his heart and does not punish immediately. He says that it is among Hashem's kindnesses that, when He contends with man and punishes him, He does not contend with him in the World to Come so as to cut off the eternality of the soul; rather, He contends with him in this world, and pays him his punishment here, which is a temporary world, not an eternal one — so as not to punish the soul, whose punishment would touch upon its eternality, which is forever. Therefore He does not bear a grudge, keeping hatred forever in His heart; rather, He contends and punishes in this world, so that He need not punish him in the World to Come.
He has not dealt with us after our sins, Nor requited us according to our iniquities.
verse value 1484
Insights
Verse structure: 8 words, 34 letters. Notable word values: "to·us" (לָ֑נוּ) = 86, equal to Elohim. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "like·our·iniquities" (כַ֝עֲוֺנֹתֵ֗ינוּ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·our·sins" (כַ֭חֲטָאֵינוּ), "like·our·iniquities" (כַ֝עֲוֺנֹתֵ֗ינוּ). The root לא appears 2 times in this verse. 7 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "upon·us" (root על, 120x in Psalms); "He·has·dealt" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'to·us', dividing the verse into phrases of 4 and 4 words. Full calculation: לֹ֣א [not] (31) + כַ֭חֲטָאֵינוּ [like·our·sins] (104) + עָ֣שָׂה [He·has·dealt] (375) + לָ֑נוּ [to·us] (86) + וְלֹ֥א [and·not] (37) + כַ֝עֲוֺנֹתֵ֗ינוּ [like·our·iniquities] (612) + גָּמַ֥ל [He·has·requited] (73) + עָלֵֽינוּ [upon·us] (166) = 1484.
Ibn Ezra
"He has not" [dealt with us...] — David includes others together with himself, for He deals kindly with everyone. And behold, "according to our sins" corresponds to [the phrase] "who forgives all your iniquities."
Radak
"He has not [dealt with us]" — for in exiling us He did not deal with us according to our sins, for according to our sins we deserve destruction, not exile alone; and also, on each and every day He does not deal with us according to our iniquities. The verse repeats the same idea in different words.
Metzudat David
"Not according to our sins" — Even the recompense of punishment He does not deal out in proportion to the sin.
Metzudat Zion
“Dealt with” — a term for the payment of reward.
Malbim
'Not' — there is a difference between chet (sin) and avon (iniquity): chet stems from inadvertence or from desire, while avon stems from a distortion of the intellect — one who denies a commandment, or rebels against a commandment. And there is a difference between 'doing' and 'requiting': requital follows an emotional response of love or hatred. Now, regarding chet, an emotional response of hatred and enmity does not apply, since it came about as though compelled by desire or inadvertence. Therefore it says, 'He has not done to us according to our sins' — meaning He did not punish according to the sin. And it adds that even regarding avon, which is committed intentionally, and to which requital does apply — in that He would requite him according to His hatred, corresponding to the fact that he acted so as to provoke Him and out of contempt — nevertheless, 'He has not requited us according to our iniquities.' And with this he explains the attribute of 'slow to anger' that he mentioned in verse 8.
For as the heaven is high above the earth, So great is His mercy toward those who fear Him.
verse value 1456
Insights
Verse structure: 7 words, 30 letters. Verse gematria: 1456 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "toward·those·who·fear·Him" (עַל־יְרֵאָֽיו, 7 letters). Words sharing gematria 30: for, as·is·high. 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "over·the·earth" (root ארץ, 157x in Psalms); "His·mercy" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'over·the·earth', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + כִגְבֹ֣הַּ [as·is·high] (30) + שָׁ֭מַיִם [heaven] (390) + עַל־הָאָ֑רֶץ [over·the·earth] (396) + גָּבַ֥ר [is·great] (205) + חַ֝סְדּ֗וֹ [His·mercy] (78) + עַל־יְרֵאָֽיו [toward·those·who·fear·Him] (327) = 1456.
Ibn Ezra
"For" — there is no height visible to the eyes greater than the height of the heavens, and the distance of east from west is double that height. And behold, the meaning of "His mercy" here is an explanation of "abundant in mercy."
Radak
"For [as the heaven is high above the earth]" — one cannot raise it or make it any greater in the sight of man. And it says "toward those who fear Him" — that is, Israel, for they all fear Him even though they sin at times; nonetheless, they are fearful and afraid of Him, and it is to Him that they return.
Metzudat David
"As high" — As the measure of the great height of the heavens above the earth, so is the measure of the great abundance of His mercy toward those who fear Him; for even if they have sinned, those who fear Him are still counted favorably, compared to those who turn away from Hashem.
Malbim
'For as the heaven is high above the earth' — just as, when it is said that the heavens are high above the earth, this does not fall under the category of comparison at all, for it is not possible to say that one thing is higher than another unless the second thing also has some height of its own — this is not so here, where the heavens are high and the earth is at the utmost lowness — 'so,' in this manner, 'His mercy prevails over those who fear Him' — meaning it is not in accordance with their worth and merit, to the point that one could say He gave them mercy exceeding what is fitting for their deeds; rather, it is complete, unearned mercy, for they have no preparation or merit at all for it, since their deeds are utterly lowly, and they have no worth at all against the mercies of Hashem, which are high above the highest. (And with this he explains the attribute of 'abundant in mercy' that he mentioned.)
As far as the east is from the west, So far has He removed our transgressions from us.
verse value 2311
Insights
Verse structure: 6 words, 30 letters. The shortest word is "as·is·far" (כִּרְחֹ֣ק, 4 letters) and the longest is "our·transgressions" (אֶת־פְּשָׁעֵֽינוּ, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·is·far" (כִּרְחֹ֣ק), "east" (מִ֭זְרָח), "from·west" (מִֽמַּעֲרָ֑ב). The root רחק appears 2 times in this verse. 5 unique roots are used. Frequent roots: "from·us" (root מן, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'from·west', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּרְחֹ֣ק [as·is·far] (328) + מִ֭זְרָח [east] (255) + מִֽמַּעֲרָ֑ב [from·west] (352) + הִֽרְחִ֥יק [He·has·removed] (323) + מִ֝מֶּ֗נּוּ [from·us] (136) + אֶת־פְּשָׁעֵֽינוּ [our·transgressions] (917) = 2311.
Ibn Ezra
"As far as" — the meaning of "He has removed" is that He has done so many times, whenever we returned to Him.
Radak
"As far as" — and this is twice [as great] as the height of the heaven above the earth. "He has removed our transgressions from us" — this is the might of His kindness, that He removed our transgressions from us to such a degree; and it says "as far as east is from west," and does not say "as far as north is from south," because the inhabited land runs from east to west, and a person can travel from east to west, but a person cannot travel from north to south on account of the extreme cold or the extreme heat.
Metzudat David
"He has removed far" — For He removes [sin] one at a time as it occurs, and forgives them.
Malbim
'As far as the east is from the west' — now, there is a 'breadth' of west from east and a 'distance' of east from west. That is to say: with respect to the daily course, in which the sun travels every day from east to west, east is the primary point, and it is fitting in speech to say 'as far as the east is from the west'; but with respect to the yearly course, in which the sun circles in its sphere from west to east, west is the primary point, and it too would be fitting in speech to say 'as far as the east is from the west.' And the meaning is that our transgressions are distant from Him by a great distance, like the distance of east from west, which is a journey of 365 days, not like the distance of west from east, which is a journey of only one day. And the rhetorical figure here is this: it is known to be the view of the ancients that the sun's own intrinsic motion is from west to east, but the daily sphere compels it and turns it every day from east to west, while it itself travels in its own sphere from west to east. From this it appears that its own intrinsic motion is very heavy and sluggish, while the compelled motion is swift. So too is it with the motion of the human soul: its own intrinsic motion, which would carry it in the ways of Hashem and toward its own perfection and true happiness, is very sluggish, because its compelled motion — which the evil inclination sets moving toward the vanity of the world, which is outside its nature — is very swift, and comes with great force and a strong hand. And from this aspect, 'He removes our transgressions far from us' — for they are not our own intrinsic motion, but only the compelled motion — like the distance of east from west, whose own intrinsic motion is likewise very heavy. (And this belongs to the attribute of graciousness that he reckoned in verse 8.)
Like as a father has compassion upon his children, So has Hashem compassion upon those who fear Him.
verse value 1074
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "father" (אָ֭ב, 2 letters) and the longest is "upon·those·who·fear·Him" (עַל־יְרֵאָֽיו, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·has·compassion" (כְּרַחֵ֣ם), "father" (אָ֭ב), "upon·children" (עַל־בָּנִ֑ים). The root רחם appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "upon·those·who·fear·Him" (root ירא, 77x in Psalms); "upon·children" (root בן, 62x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·children', dividing the verse into phrases of 3 and 3 words. Full calculation: כְּרַחֵ֣ם [as·has·compassion] (268) + אָ֭ב [father] (3) + עַל־בָּנִ֑ים [upon·children] (202) + רִחַ֥ם [has·compassion] (248) + יְ֝הֹוָ֗ה [Hashem] (26) + עַל־יְרֵאָֽיו [upon·those·who·fear·Him] (327) = 1074.
Ibn Ezra
"Like as ... has compassion" — an explanation of "Hashem is compassionate and gracious." And the meaning of "upon those who fear Him" is like [the phrase]: "and I will show mercy on whom I will show mercy."
Radak
"Like as [a father has compassion]" — for there is no compassion greater than the compassion of a father for a son.
Malbim
'Like a father has compassion on his children' — this comes about either because of the natural closeness he has with them, or because he knows their nature and disposition, that they are naturally wayward, and so he judges them favorably. 'So has Hashem compassion on those who fear Him' — on account of the fact that the soul is a part of God and He has a closeness with it, and on account of the fact that He knows that the body holds it back from walking in the ways of Hashem. (And this belongs to the attribute of 'compassionate.')
For He knows our frame; He remembers that we are dust.
verse value 1210
Insights
Verse structure: 6 words, 27 letters. The shortest word is "knows" (יָדַ֣ע, 3 letters) and the longest is "for·He" (כִּי־ה֭וּא, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "our·frame" (יִצְרֵ֑נוּ), "remembers" (זָ֝כ֗וּר), "that·dust" (כִּי־עָפָ֥ר). 6 unique roots are used. Frequent roots: "knows" (root ידע, 95x in Psalms); "remembers" (root זכר, 64x in Psalms); "for·He" (root הוא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'our·frame', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּי־ה֭וּא [for·He] (42) + יָדַ֣ע [knows] (84) + יִצְרֵ֑נוּ [our·frame] (356) + זָ֝כ֗וּר [remembers] (233) + כִּי־עָפָ֥ר [that·dust] (380) + אֲנָֽחְנוּ [we] (115) = 1210.
Rashi
"He remembers that we are dust" — He remembers and has not forgotten that we are dust and He knows that: “As for manhis days, etc.”
Ibn Ezra
"For" "He knows our frame" — [i.e.,] our nature/formation, and this includes everything he has mentioned, for He forgives iniquity, transgression, and sin. The word "before Him" is elided [and understood], and likewise the sense is: it is remembered, it is before Him. And the meaning of "that we are dust" is that the bones are the foundations of the body, and they are cold and dry, in keeping with the composition of dust.
Radak
"For He [knows our frame]" — this is the reason for what was mentioned, that He removed our transgressions from us: because He knows our inclination (yetzer). Now, it is in man's nature to sin, for the animal desires are fixed within him, and if he is not mighty enough to conquer his inclination he cannot escape [sin]; and even so, there is no man who can escape sin, whether once or several times. "He remembers that we are dust" — the verse repeats the same idea in different words, for the meaning of "He remembers" is like "He knows," that is, it is always remembered before Him. And the meaning of "we are dust" is like "our inclination (yetzer)" [mentioned in the first half of the verse], for the inclination is the animal desire, which is of dust — for through those desires a person resembles an animal, which is entirely of the dust. And it mentions the element of dust, even though the body [is made] of four elements, because the bones are the foundations of the body, and they are of the element of dust, which is cold and dry like dust.
Metzudat David
"Our frame" — Our formation, which is from dust, and it is impossible to be entirely separated from the desires of the body. "He remembers" — And it is always remembered before Him that we are dust; the matter is stated twice, in different words.
Metzudat Zion
“Our frame” — from the term for formation and creation.
Malbim
'For' — he explains why He recognizes and knows the cause of the swiftness of the compelled motion toward sin: because 'He knows our inclination' — that the inclination of the heart moves the soul in a direction opposite to the ways of Hashem. And Hashem knows: (1) the strength of the inclination, that its motion is very powerful and dominates the faculties of the soul; (2) He knows the sluggishness of the soul's own intrinsic motion, on account of 'for we are dust' — and the dust weighs down upon the soul, and it is hard for it to move that dust. That is to say, it is very easy for the soul to sin, because the strength of the evil inclination is great, and its motions and imaginings are swifter than the soul's imaginings toward the good, and it is hard for the soul to perform good deeds — which are its own intrinsic motion — because the dust and the turbid matter are heavy upon it.
As for man, his days are as grass; As a flower of the field, so he flourishes.
verse value 1545
Insights
Verse structure: 7 words, 27 letters. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "like·the·grass" (כֶּחָצִ֣יר, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·flower·of" (כְּצִ֥יץ), "the·field" (הַ֝שָּׂדֶ֗ה). 7 unique roots are used. Frequent roots: "his·days" (root יום, 121x in Psalms); "so" (root כן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'his·days', dividing the verse into phrases of 3 and 4 words. Full calculation: אֱ֭נוֹשׁ [man] (357) + כֶּחָצִ֣יר [like·the·grass] (328) + יָמָ֑יו [his·days] (66) + כְּצִ֥יץ [like·flower·of] (210) + הַ֝שָּׂדֶ֗ה [the·field] (314) + כֵּ֣ן [so] (70) + יָצִֽיץ [flourishes] (200) = 1545.
Ibn Ezra
"As for man" — and furthermore, the days of man are few, and the time of youth is comparable to a blossom.
Radak
"As for man" [Enosh] — furthermore, his days are short and pass quickly, like grass which withers quickly. And had his days been long, he would have been able to improve his ways if he sinned in his youth; but now, even if he grows old according to his nature and begins to improve his deeds, it will not suffice for him, for he will die. Behold, he is like the flower of the field, which blossoms and passes away quickly, for the wind passes over it and dries it up; so too with man — now they see him, and [soon] they say, 'So-and-so has died.'
Metzudat David
"As for man" — That is, for the days of man pass quickly, like grass that dries quickly from the heat of the sun. "Like a flower" — Just as the flowers of the field wither away in a short time, so is the flourishing of man and his prosperity.
Malbim
'As for man' — He also looks down in His mercy upon the fact that man's life is short, and that his days are, altogether, mere vanity, insufficient for him to attain his perfection — for two reasons: (1) because 'as for man, his days are as grass' — for grass dries up before all other plants, and so too man's life is short, and he has no time to acquire perfection; (2) because 'as a flower of the field, so he flourishes' — just as the flower has no substance even while it is still in its budding, so too, throughout his life, his affairs are vanity and emptiness.
For the wind passes over it, and it is gone; And its place knows it no more.
verse value 1257
Insights
Verse structure: 7 words, 34 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·does·not·recognize·it" (וְלֹֽא־יַכִּירֶ֖נּוּ, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "passes·over·it" (עָֽבְרָה־בּ֣וֹ), "and·does·not·recognize·it" (וְלֹֽא־יַכִּירֶ֖נּוּ), "its·place" (מְקוֹמֽוֹ). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "and·it·is·no·more" (root אין, 67x in Psalms); "passes·over·it" (root עבר, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'and·it·is·no·more', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + ר֣וּחַ [wind] (214) + עָֽבְרָה־בּ֣וֹ [passes·over·it] (285) + וְאֵינֶ֑נּוּ [and·it·is·no·more] (123) + וְלֹֽא־יַכִּירֶ֖נּוּ [and·does·not·recognize·it] (333) + ע֣וֹד [anymore] (80) + מְקוֹמֽוֹ [its·place] (192) = 1257.
Rashi
"For a wind passes over him" — If mortal illness passes over him.
Ibn Ezra
"For the wind" — passes over the blossom and dries it up, so that it is as though it had never existed, and so it is with man. And the meaning of "knows it no more" is that places distinguish between individual things, for there is no body without a place, and [the same body] cannot occupy two places at once.
Radak
"It is gone" — meaning, it is no longer among the living. "And its place knows it no more" — the place where it was while it was alive will no longer recognize it.
Metzudat David
"For a wind" — When a slight wind of wrath passes over it, then it is no longer in the world; and even if it were to return to its place, the people of its place would not recognize it, for it has been forgotten from their hearts. And [the verse] speaks as if to say: if this is so, lest a person should say, where, then, is the kindness of God?
Malbim
'For' — he explains, corresponding to what he said, 'as for man, his days are as grass': 'for the wind passes over it, and it is gone' — just as the wind dries up the grass, so he dies quickly. And corresponding to what he said, 'as a flower of the field, so he flourishes,' he explains, 'and its place knows it no more' — for he is not like grass, which, even after it has been plucked, still retains some substance, but rather like a flower, which withers and has no substance at all, to the point that its place no longer recognizes it.
But the mercy of Hashem is from everlasting to everlasting upon those who fear Him, And His righteousness to children's children;
verse value 1643
Insights
Verse structure: 8 words, 41 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "and·mercy·of" (וְחֶ֤סֶד, 4 letters) and the longest is "and·to·everlasting" (וְעַד־ע֭וֹלָם, 7 letters). The root עולם appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "from·everlasting" (root עולם, 144x in Psalms); "and·mercy·of" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·those·who·fear·Him', dividing the verse into phrases of 5 and 3 words. Full calculation: וְחֶ֤סֶד [and·mercy·of] (78) + יְהֹוָ֨ה [Hashem] (26) + מֵעוֹלָ֣ם [from·everlasting] (186) + וְעַד־ע֭וֹלָם [and·to·everlasting] (226) + עַל־יְרֵאָ֑יו [upon·those·who·fear·Him] (327) + וְ֝צִדְקָת֗וֹ [and·His·righteousness] (606) + לִבְנֵ֥י [to·sons·of] (92) + בָנִֽים [sons] (102) = 1643.
Ibn Ezra
"But the mercy" [of Hashem] — this is the reward of the righteous, which is everlasting. And in the Torah He mentioned it as belonging "to those who love Him," who are at the higher rank, and afterward — "to those who keep His commandments" — out of fear/awe; and likewise its meaning here is "to those who fear Him," and they are the keepers of His covenant. But "those who remember His precepts" are the [true] lovers, for His precepts are ever before them, and in their heart they do not forget [them] for a single moment.
Radak
"But the kindness of Hashem" — he says, even though man's body perishes, the kindness of Hashem does not perish. "For from everlasting to everlasting" is upon those who fear Him. If we interpret the verse with reference to the World to Come, we interpret it thus: even though man's body perishes, if he is among those who fear Hashem, the kindness of Hashem will be upon him — meaning, upon his soul — from everlasting to everlasting, that is, forever without end. And it says "kindness" because it mentions "those who fear Him," who are of a lesser level than "those who love Him." Now, the good that He does with them forever will be a kindness from Him, for kindness is an excess of good — He does with them more good than they deserved. And just as He preserves for them in this world, after their death, His righteousness for their children after them — righteousness being the [attribute of] uprightness — so He will recompense their children's children out of love for them, according to their deeds, for this is [an expression] of the uprightness of His attributes, and it is one of the Thirteen Attributes. And when it says "to children's children," this does not mean specifically the third generation, but up to a thousand generations — and more so for those who love Him than for those who fear Him. And if we interpret the verse with reference to this world, then the verse repeats the same idea, meaning: that after a person dies, the kindness of Hashem, as a reward for his deeds, will be upon his children after him, forever.
Metzudat David
"But the mercy" — As if to say: it is not so, for the mercy of Hashem is upon those who fear Him, from every nation and tongue, from this world until the world of souls, and the mercy is kept for him for that world. "And His righteousness" — The righteousness of Hashem toward those who fear Him is kept for children's children, and so the kindness will not be nullified, neither in this world nor in the World to Come.
Malbim
'But the mercy...' — however, corresponding to this, Hashem shows mercy to the soul: whereas, corresponding to what he said — that the body dies and does not prolong its days — the soul remains, enduring forever in its persistence, to the point that 'the mercy of Hashem is from everlasting to everlasting upon those who fear Him' — for after it departs from this world, the mercy of Hashem escorts it to the second world, which is the eternal world, where it will live in everlasting pleasantness. And also 'His righteousness' is preserved in this world 'to children's children' — and this is for those who 'keep His covenant and remember His commandments,' for to them Hashem will likewise keep the covenant and the mercy.
To such as keep His covenant, And to those who remember His precepts to do them.
verse value 2517
Insights
Verse structure: 5 words, 27 letters. The shortest word is "to·those·who·keep" (לְשֹׁמְרֵ֥י, 5 letters) and the longest is "and·to·those·who·remember" (וּלְזֹכְרֵ֥י, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·those·who·keep" (לְשֹׁמְרֵ֥י), "and·to·those·who·remember" (וּלְזֹכְרֵ֥י), "His·precepts" (פִ֝קֻּדָ֗יו). 5 unique roots are used. Frequent roots: "to·do·them" (root עשה, 109x in Psalms); "to·those·who·keep" (root שמר, 73x in Psalms); "and·to·those·who·remember" (root זכר, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'His·covenant', dividing the verse into phrases of 2 and 3 words. Full calculation: לְשֹׁמְרֵ֥י [to·those·who·keep] (580) + בְרִית֑וֹ [His·covenant] (618) + וּלְזֹכְרֵ֥י [and·to·those·who·remember] (273) + פִ֝קֻּדָ֗יו [His·precepts] (200) + לַעֲשׂוֹתָֽם [to·do·them] (846) = 2517.
Ibn Ezra
["But the mercy" — this is the reward of the righteous, which is everlasting, and in the Torah He mentioned it as belonging "to those who love Him," who are at the higher rank, and afterward —] "to those who keep His commandments" — out of fear/awe; and likewise its meaning here is "to those who fear Him," and they are the keepers of His covenant. But "those who remember His precepts" are the [true] lovers, for His precepts are ever before them, and in their heart they do not forget [them] for a single moment.
Radak
"To such as keep" — if the children keep His covenant and remember His precepts to do them — meaning, they recall them with their mouths and study them in order to do them, for study without deeds is not proper. And it says that He remembers true kindness for the children, who receive their own reward and their fathers' reward when the children are good; and even when they are not good, He is good to them for the sake of their fathers' merit.
Metzudat David
"To those who keep" — This refers back to what was said above, meaning [the kindness extends] to the children's children who are the keepers of His covenant. "And to those who remember, etc." — The matter is repeated in different words.
Hashem has established His throne in the heavens; And His kingdom rules over all.
verse value 1525
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְֽהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "over·all" (בַּכֹּ֥ל, 3 letters) and the longest is "and·His·kingdom" (וּ֝מַלְכוּת֗וֹ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·His·kingdom" (וּ֝מַלְכוּת֗וֹ), "over·all" (בַּכֹּ֥ל), "rules" (מָשָֽׁלָה). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "over·all" (root כל, 82x in Psalms); "in·the·heavens" (root שמים, 71x in Psalms). The etnachta (major mid-verse pause) falls on 'His·throne', dividing the verse into phrases of 4 and 3 words. Full calculation: יְֽהֹוָ֗ה [Hashem] (26) + בַּ֭שָּׁמַיִם [in·the·heavens] (392) + הֵכִ֣ין [has·established] (85) + כִּסְא֑וֹ [His·throne] (87) + וּ֝מַלְכוּת֗וֹ [and·His·kingdom] (508) + בַּכֹּ֥ל [over·all] (52) + מָשָֽׁלָה [rules] (375) = 1525.
Ibn Ezra
"Hashem" [has established His throne] — the meaning is: since he had mentioned that the mercy of Hashem is upon those who fear Him from everlasting to everlasting without interruption, he now gives proof for his words that this is so, for Hashem is without change, and His throne is established in the heavens, which stand firm, and His kingdom rules over everything — over the higher beings and the lower beings.
Radak
"Hashem" [has established His throne] — like a king who sits on a throne above everything; and if the heavens are His throne, then behold, everything — the heavens and the earth — is beneath Him and in His domain, and this is [the meaning of] "and His kingdom rules over all." And it says that everything is His work, and under His dominion, above and below, all of you bless Him; therefore it says "bless," and it begins with the higher beings [the angels].
Metzudat David
"Hashem [has established His throne] in the heavens" — That is, because He established His throne in the heavens above, therefore His kingdom also rules over all; for even if a weak one is positioned above, he is reckoned mighty [over those below him], and how much more so one who is [already] mighty and is [also] positioned above.
Malbim
'Hashem has established His throne in the heavens' — although He has established the throne of His governance in the heavens, so that the governance of the world proceeds according to the laws of nature fixed in the heavens, nevertheless 'His kingdom rules over all' — He also conducts a providential governance, like a king, ruler, and sovereign over the [celestial] order, governing likewise according to deed, reward, and punishment, to repay the righteous according to the work of their hands.
Bless Hashem, you angels of His, You mighty in strength, that fulfill His word, Hearkening to the voice of His word.
verse value 1986
Insights
Verse structure: 10 words, 39 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "strength" (כֹ֭חַ, 2 letters) and the longest is "His·angels" (מַלְאָ֫כָ֥יו, 6 letters). Words sharing gematria 212: His·word, His·word. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "mighty·ones·of" (גִּבֹּ֣רֵי). The root דבר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "His·word" (root דבר, 133x in Psalms); "doers·of" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'His·word', dividing the verse into phrases of 7 and 3 words. Full calculation: בָּרְכ֥וּ [bless] (228) + יְהֹוָ֗ה [Hashem] (26) + מַלְאָ֫כָ֥יו [His·angels] (107) + גִּבֹּ֣רֵי [mighty·ones·of] (215) + כֹ֭חַ [strength] (28) + עֹשֵׂ֣י [doers·of] (380) + דְבָר֑וֹ [His·word] (212) + לִ֝שְׁמֹ֗עַ [to·hearken] (440) + בְּק֣וֹל [in·the·voice·of] (138) + דְּבָרֽוֹ [His·word] (212) = 1986.
Ibn Ezra
"Bless" — since he had mentioned the heavens, he [now] mentions those who dwell in them, who are the angels, who have no body, for through them the decrees come down from heaven, as in the matter of Sennacherib. And Moses said: "And He sent the angel of His presence, and saved them" — that is, the angel of His presence saved them. "Mighty in strength" — for no created being has the power to stand before them; and the angel who came to [wrestle with] Jacob was one who had been commanded [to do so]. And the meaning of "hearkening to the voice of His word" is that they are not like human beings, who hope for reward from Hashem for doing His word; rather, this itself is their reward, their delight, and their glory — to hearken to the voice of His word.
Radak
"His angels" — for they are higher in rank than all [other] creatures, and from their power comes the power of the motion of the spheres and the stars; therefore it says "mighty in strength, that fulfill His word," for by His commands and by His words they do everything. And it says "hearkening" — for they always do what He commands them, and they are ready to hear whatever He commands them.
Metzudat David
"To hear" — That is, they do not act for the sake of receiving reward, for they carry out His word for the sake of hearkening to the voice of His word, and this is their whole aim.
Malbim
'Bless' — now he concludes his words by mentioning the governance of Hashem in the three worlds that He created. The first is the blessing and the abundance that Hashem bestows in the world of angels, for regarding this it says, 'bless Hashem, His angels' — the angels are those who stand ready for the mission of Hashem, to work wonders and to override nature in time of need. This is done through the angels, who are above the throne — that is, above the [celestial] order — as it is written, 'seraphim stood above Him,' meaning above the throne. And even though they have no fixed laws and no fixed service, since Hashem conducts a miraculous governance only occasionally, in time of need, therefore they are called 'His angels' — for an angel goes on an honored mission only occasionally. And they are 'mighty in strength,' for they override the [celestial] order with might; and they are 'that fulfill His word,' for they go only when a specific matter and command reaches them from their Maker; and therefore it says, 'hearkening to the voice of His word.'
Bless Hashem, all you His hosts; You ministers of His, that do His pleasure.
verse value 2101
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "doers·of" (עֹשֵׂ֥י, 3 letters) and the longest is "all·His·hosts" (כׇּל־צְבָאָ֑יו, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·His·hosts" (כׇּל־צְבָאָ֑יו), "His·pleasure" (רְצוֹנֽוֹ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "doers·of" (root עשה, 109x in Psalms); "bless" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'all·His·hosts', dividing the verse into phrases of 3 and 3 words. Full calculation: בָּרְכ֣וּ [bless] (228) + יְ֭הֹוָה [Hashem] (26) + כׇּל־צְבָאָ֑יו [all·His·hosts] (159) + מְ֝שָׁרְתָ֗יו [His·ministers] (956) + עֹשֵׂ֥י [doers·of] (380) + רְצוֹנֽוֹ [His·pleasure] (352) = 2101.
Ibn Ezra
"Bless [Hashem, all you] His hosts" — they are the host of the upper heavens. "And His ministers" — they are the seven, who are in the seven [heavenly] abodes.
Metzudat David
"All His hosts" — The host of heaven: stars and constellations.
Malbim
"Bless Hashem, all you His hosts" — this is the world of the celestial spheres and the host of the constellations, and they are "His ministers," for they minister constantly, not merely at intervals; and they are "those who do His will" — they do not wait for a specific command, for it is the primordial will that He willed at the time of creation, when He fixed their laws and established them forever and ever, a statute He gave that will not pass away; this will they carry out constantly, without interruption.
Bless Hashem, all you His works, In all places of His dominion; Bless Hashem, O my soul.
verse value 3283
Insights
Verse structure: 8 words, 43 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "bless" (בָּרְכ֤וּ, 4 letters) and the longest is "in·all·places·of" (בְּכׇל־מְקֹמ֥וֹת, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·His·works" (כׇּֽל־מַעֲשָׂ֗יו), "in·all·places·of" (בְּכׇל־מְקֹמ֥וֹת), "His·dominion" (מֶמְשַׁלְתּ֑וֹ). The root ברך appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "bless" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'His·dominion', dividing the verse into phrases of 5 and 3 words. Full calculation: בָּרְכ֤וּ [bless] (228) + יְהֹוָ֨ה [Hashem] (26) + כׇּֽל־מַעֲשָׂ֗יו [all·His·works] (476) + בְּכׇל־מְקֹמ֥וֹת [in·all·places·of] (638) + מֶמְשַׁלְתּ֑וֹ [His·dominion] (816) + בָּרְכִ֥י [bless] (232) + נַ֝פְשִׁ֗י [my·soul] (440) + אֶת־יְהֹוָֽה [Hashem] (427) = 3283.
Rashi
"Bless the Lord, all His works" — who are in all the places of His dominion.
Ibn Ezra
"Bless" — "all His works" are the minerals, the plants, and all living things, for He is the ruler over you. And afterward he concludes as he began: "Bless Hashem, O my soul."
Radak
"Bless Hashem, all His works" — these are the lower beings, for they are all His works, and His dominion is over all of them; and they are the four elements and what comes into being from them, namely the living creatures, the plants, and the inanimate things — the stones, the earth, and the metals. And afterward it says "Bless Hashem, O my soul," for it [the soul] is the highest over all the lower beings, and man rules over them by his intellect; and the lower beings have no knowledge with which to bless and praise — only man alone [can do so]. Therefore the psalm begins with "Bless, O my soul" and ends with "Bless, O my soul," for man, by his higher soul, encompasses everything in his wisdom, and understands both the higher and the lower beings, and it is incumbent upon it to bless the blessed God for everything.
Metzudat David
"In all places" — which are in all the places of His dominion, and that is the whole world.
Malbim
"Bless Hashem, all His works" — these are the creatures of the lower world, which is the completion of the work of creation. "In all places of His dominion" — for His dominion reaches even into this lower world, whether through the governance of the angels in a miraculous way, or through the governance of the constellations in the way of nature. "Bless Hashem, O my soul" — for it encompasses all the worlds: on the side of the body, it is like the natural order of the world below, whose laws are fixed; and in itself, it is like the angelic world, with power to override the nature of its body and to heed the voice of His word. And Hashem combined within it the whole of the work of creation and all the worlds, so that it shall bless Hashem in correspondence to all of them together. And see what I have written on this at length in Artzot HaShalom, Discourse 3.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim