For the Leader. A Psalm of David. David's plea for vindication against lying accusers, calling for justice upon his enemy while affirming his own trust in Hashem's help.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader. A Psalm of David. O God of my praise, do not keep silence;
verse value 2385
Insights
Verse structure: 6 words, 29 letters. The shortest word is "of·David" (לְדָוִ֣ד, 4 letters) and the longest is "not·be·silent" (אַֽל־תֶּחֱרַֽשׁ, 6 letters). 6 unique roots are used. Frequent roots: "God·of·" (root אלהים, 347x in Psalms); "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'a·psalm', dividing the verse into phrases of 3 and 3 words. Full calculation: לַ֭מְנַצֵּחַ [for·the·leader] (218) + לְדָוִ֣ד [of·David] (44) + מִזְמ֑וֹר [a·psalm] (293) + אֱלֹהֵ֥י [God·of·] (46) + תְ֝הִלָּתִ֗י [my·praise] (845) + אַֽל־תֶּחֱרַֽשׁ [not·be·silent] (939) = 2385.
Rashi
"O God of my praise, be not silent" — This was said regarding all Israel.
Ibn Ezra
'For the leader. God of my praise' — the meaning of 'do not be silent' corresponds to what follows.
Radak
"For the Leader" — David composed this psalm while fleeing from Saul, when many of Israel would speak against him to Saul. And he said, "O God of my praise, do not keep silent" — that is to say: for it is in You that I take pride, not like those men who take pride in their own opinion; and I call out to You that You not keep silent regarding what the wicked are doing to me.
Metzudat David
"O God of my praise" — You are the God of my praise, whom I praise at all times. "Do not keep silence" — do not be silent.
Metzudat Zion
"Do not keep silence" — an expression of silence, as in "if he shall altogether hold his peace" (Numbers 30).
Malbim
"For the Leader" — Radak explains that he composed this psalm while being pursued by Saul, when many spoke slander about him and sought pretexts to kill him. "O God of my praise" — You are the cause of my praise and my glory, and therefore "do not keep silence" from contending my cause.
For the mouth of the wicked and the mouth of deceit have they opened against me; They have spoken to me with a lying tongue.
verse value 3284
Insights
Verse structure: 10 words, 35 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·mouth·of·deceit" (וּֽפִי־מִ֭רְמָה, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·mouth·of·deceit" (וּֽפִי־מִ֭רְמָה). 10 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "spoke" (root דבר, 133x in Psalms); "against·me" (root על, 120x in Psalms). The etnachta (major mid-verse pause) falls on 'opened', dividing the verse into phrases of 6 and 4 words. Full calculation: כִּ֤י [for] (30) + פִ֪י [mouth·of·] (90) + רָשָׁ֡ע [wicked] (570) + וּֽפִי־מִ֭רְמָה [and·mouth·of·deceit] (381) + עָלַ֣י [against·me] (110) + פָּתָ֑חוּ [opened] (494) + דִּבְּר֥וּ [spoke] (212) + אִ֝תִּ֗י [with·me] (411) + לְשׁ֣וֹן [tongue·of·] (386) + שָֽׁקֶר [lie] (600) = 3284.
Rashi
"For the mouth of a wicked man" — Ishmael.
Ibn Ezra
'For,' 'and the mouth of deceit' — [means] 'and the mouth of a man of deceit,' like [the phrase] 'do not be rebellious' [אל תהי מרי] (Ezekiel 2:8). And '[the] mouth' is the object of the word 'they have opened' [פתחו], as if it were written: 'for the wicked and the man of deceit have opened their mouth against me.'
Radak
"For the mouth of the wicked and the mouth of deceit" — and the mouth of a deceitful man: they opened their wicked mouth against me and spoke to me while I was looking at them. "With a lying tongue" — for they present themselves as though they love me, yet in fact their mouth and their tongue are deceit and falsehood.
Metzudat David
"And the mouth of deceit" — the mouth of a deceitful man. "Have they opened against me" — to speak rebellion against me. "A lying tongue" — they present themselves as friends so that I will not be on guard against them.
Malbim
"For the mouth of the wicked" — on one side they opened their mouth in wickedness to kill me for no cause, and on another side they opened their mouth "with deceit." And he explains "mouth of deceit": "they have spoken to me with a lying tongue" — for when they spoke with me, they spoke deceitfully, as though they were my friends. And "mouth of the wicked" [is explained by]: "words of hatred have surrounded me" — for not in my presence, words of hatred surrounded me, to speak slander about me, and thereby "they fought against me without cause," to kill me.
They compassed me about also with words of hatred, And fought against me without a cause.
verse value 966
Insights
Verse structure: 5 words, 26 letters. The shortest word is "without·cause" (חִנָּֽם, 3 letters) and the longest is "and·fought·against·me" (וַיִּֽלָּחֲמ֥וּנִי, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·fought·against·me" (וַיִּֽלָּחֲמ֥וּנִי). 5 unique roots are used. Frequent roots: "and·words·of" (root דבר, 133x in Psalms); "and·fought·against·me" (root לחם, 23x in Psalms); "surrounded·me" (root סבב, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'surrounded·me', dividing the verse into phrases of 3 and 2 words. Full calculation: וְדִבְרֵ֣י [and·words·of] (222) + שִׂנְאָ֣ה [hatred] (356) + סְבָב֑וּנִי [surrounded·me] (130) + וַיִּֽלָּחֲמ֥וּנִי [and·fought·against·me] (160) + חִנָּֽם [without·cause] (98) = 966.
Ibn Ezra
'And words' [ודברי] — the letter bet is missing; [understand it as] 'and with words,' like the elliptical construction in 'for six days' [כי ששת ימים] (Exodus 20:11). Or, alternatively, it is a figure of speech, [meaning] that the words surrounded him. 'And they fought me' [וילחמוני] — [meaning] 'and they fought with me for no reason,' like the construction 'evil shall not sojourn with You' [לא יגורך רע] (Psalm 5:5), which means 'evil shall not sojourn with You' [לא יגור עמך רע].
Radak
"And with words" — and with words of hatred that they spoke about me before Saul; with those words they surrounded me and fought against me, for it was because of their words that he fought against me and surrounded me in order to capture me. "And fought against me" — like "and they fought against me for nothing," for I had done them no wrong.
Metzudat David
"And with words of hatred" — but in their heart they surrounded me with words of hatred, and fought against me without cause, for I never repaid them evil.
In return for my love they are my adversaries; But I am all prayer.
verse value 2243
Insights
Verse structure: 4 words, 23 letters. The shortest word is "and·I" (וַאֲנִ֥י, 4 letters) and the longest is "the·under·part·of·my·love" (תַּֽחַת־אַהֲבָתִ֥י, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·under·part·of·my·love" (תַּֽחַת־אַהֲבָתִ֥י). 4 unique roots are used. Frequent roots: "and·I" (root אני, 64x in Psalms); "prayer" (root תפלה, 32x in Psalms); "the·under·part·of·my·love" (root תחת, 23x in Psalms). Full calculation: תַּֽחַת־אַהֲבָתִ֥י [the·under·part·of·my·love] (1226) + יִשְׂטְנ֗וּנִי [oppose·me] (435) + וַאֲנִ֥י [and·I] (67) + תְפִלָּֽה [prayer] (515) = 2243.
Rashi
"Instead of my love" — for You, they hinder me. "but I am at prayer" — But I pray to You constantly. I found:
Ibn Ezra
'In place of' [תחת] — the yod of 'my love' [אהבתי] is the sign of the verb [i.e., it marks the first-person past-tense verb 'I loved']. 'But I am prayer' [ואני תפלה] — [meaning] 'a man of prayer.' And the meaning is that I would pray to Hashem on their behalf, in the manner of: 'But as for me, when they were sick, my clothing was sackcloth' (Psalm 35:13).
Radak
"In return for" — I loved them, and they hated me. "But I am prayer" — I am a man of prayer; that is to say, they were men of war against me, but I was a man of prayer concerning them. And my lord my father, of blessed memory, explained: I have nothing in my hand except prayer to God, that He deliver me from their hand.
Metzudat David
"In return for my love" — in place of the love that I have for them, they harbor hatred against me in their heart. "But I am all prayer" — nevertheless I am a man of prayer for them, as it is said: "But as for me, when they were sick, my clothing was sackcloth" etc. (above, Psalm 35).
Metzudat Zion
"They are my adversaries" — from the language of "accusation" (satanah); its meaning is enmity and hatred.
Malbim
"In return for my love" toward them, "they are my adversaries" — and in return for the fact that I am "prayer," praying on their behalf, "they set" — against the fact that I am prayer, "they set evil upon me in return for good"; and against my love they set "hatred in return for my love."
And they have laid upon me evil for good, And hatred for my love:
verse value 3175
Insights
Verse structure: 8 words, 32 letters. The shortest word is "upon·me" (עָלַ֣י, 3 letters) and the longest is "and·laid" (וַיָּ֘שִׂ֤ימוּ, 6 letters). Words sharing gematria 808: the·under·part·of·, the·under·part·of·. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·hatred" (וְ֝שִׂנְאָ֗ה). The root תחת appears 2 times in this verse. 7 unique roots are used. Frequent roots: "upon·me" (root על, 120x in Psalms); "good" (root טוב, 63x in Psalms); "and·hatred" (root שנא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'good', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיָּ֘שִׂ֤ימוּ [and·laid] (372) + עָלַ֣י [upon·me] (110) + רָ֭עָה [evil] (275) + תַּ֣חַת [the·under·part·of·] (808) + טוֹבָ֑ה [good] (22) + וְ֝שִׂנְאָ֗ה [and·hatred] (362) + תַּ֣חַת [the·under·part·of·] (808) + אַהֲבָתִֽי [my·love] (418) = 3175.
Rashi
"evil instead of good" — I sacrifice seventy bulls every year for the seventy nations, and we request rain, yet they harm us. Shocher Tov (109:4).
Ibn Ezra
'And they repaid' [וישימו] — here the yod of 'my love' [אהבתי] is an object [i.e., a possessive suffix meaning 'my love'], for it would have been fitting that they love me.
Radak
"And they set" — in place of the good that I did for them, they set evil upon me. "And for my love" — in place of my loving them, they set hatred upon me.
’Set a wicked man over him; And let an adversary stand at his right hand.
verse value 1580
Insights
Verse structure: 6 words, 26 letters. The shortest word is "wicked" (רָשָׁ֑ע, 3 letters) and the longest is "at·his·right·hand" (עַל־יְמִינֽוֹ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "appoint" (הַפְקֵ֣ד), "and·adversary" (וְ֝שָׂטָ֗ן), "at·his·right·hand" (עַל־יְמִינֽוֹ). 6 unique roots are used. Frequent roots: "over·him" (root על, 120x in Psalms); "wicked" (root רשע, 87x in Psalms); "at·his·right·hand" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 3 and 3 words. Full calculation: הַפְקֵ֣ד [appoint] (189) + עָלָ֣יו [over·him] (116) + רָשָׁ֑ע [wicked] (570) + וְ֝שָׂטָ֗ן [and·adversary] (365) + יַעֲמֹ֥ד [let·him·stand] (124) + עַל־יְמִינֽוֹ [at·his·right·hand] (216) = 1580.
Ibn Ezra
'Appoint,' 'a wicked man' — after his right hand shall prevail over him. And '[let] an adversary' [שטן] corresponds to '[let them] accuse me' [ישטנוני]; and he is a human being, in the manner of 'Hashem raised up an adversary against Solomon' (1 Kings 11:14), also 'and he stood' [ויעמד] (cf. 1 Chronicles 21:1) — and he was one of David's counselors.
Radak
"Set a wicked man over him" — let a wicked man rule over him. "And let an accuser stand at his right hand" — let an angel of accusation stand at his right hand to accuse him, meaning that everything he does will turn into a curse. He speaks in the singular about the chief of the wicked men who hate him, namely Doeg the Edomite.
Metzudat David
"Set" — therefore let a wicked man like himself be set over him, who will not have mercy on him. "At his right hand" — to be ready at his side to accuse him.
Metzudat Zion
"Set" — an expression of appointing [someone] to an office, [such as] a treasurer.
Malbim
"Set" — for they say, "let a wicked man be set over me" as judge, to judge me, "and let an adversary stand" at his right hand, to accuse me at the time of judgment; and thereby "when he is judged, let him come forth wicked," liable in judgment — meaning that Saul will judge me wickedly, and they will accuse me, and will sentence me to death; "and let his prayer become sin" — for it was the custom to plead before the judge to ask for mercy; they say that even his prayer will become sin and will not be accepted.
When he is judged, let him go forth condemned; And let his prayer be turned into sin.
verse value 2468
Insights
Verse structure: 6 words, 27 letters. The shortest word is "let·him·go·out" (יֵצֵ֣א, 3 letters) and the longest is "when·he·is·judged" (בְּ֭הִשָּׁ֣פְטוֹ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·his·prayer" (וּ֝תְפִלָּת֗וֹ), "for·sin" (לַחֲטָאָֽה). 6 unique roots are used. Frequent roots: "let·it·be" (root היה, 97x in Psalms); "wicked" (root רשע, 87x in Psalms); "let·him·go·out" (root יצא, 35x in Psalms). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּ֭הִשָּׁ֣פְטוֹ [when·he·is·judged] (402) + יֵצֵ֣א [let·him·go·out] (101) + רָשָׁ֑ע [wicked] (570) + וּ֝תְפִלָּת֗וֹ [and·his·prayer] (922) + תִּֽהְיֶ֥ה [let·it·be] (420) + לַחֲטָאָֽה [for·sin] (53) = 2468.
Rashi
"When he is judged" — before You, may he emerge from Your judgment guilty and wicked.
Ibn Ezra
'When he is judged' [בהשפטו] — with me, for he did me wrong and violence. 'And his prayer' [ותפלתו] — that I should die, the opposite of my prayer on his behalf; therefore let it be counted as sin.
Radak
"When he is judged" — if he has a legal case against anyone, let him come out guilty in the judgment, meaning that he will be found liable. "And let his prayer become sin" — when he prays for himself, let the prayer not be counted for him as merit, but as sin and guilt. Or, the meaning of "le-chata'ah" is like "[slingers who could sling at] a hair('s breadth) and not miss" (Judges 20:16) — meaning that his prayer will not be accepted.
Metzudat David
"When he is judged" — when he is judged for his deeds, let him be found guilty. "Let it be turned into sin" — let it not be counted as a merit, but rather as a remembrance of iniquity, so that it be said of him in heaven: How did his heart dare to ask his needs of Hashem, when his heart was not whole with Him?
Verse structure: 5 words, 24 letters. Verse gematria: 1183 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "let·him·take" (יִקַּ֥ח, 3 letters) and the longest is "let·be·his·days" (יִֽהְיוּ־יָמָ֥יו, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·be·his·days" (יִֽהְיוּ־יָמָ֥יו), "few" (מְעַטִּ֑ים), "his·charge" (פְּ֝קֻדָּת֗וֹ). 5 unique roots are used. Frequent roots: "let·be·his·days" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'few', dividing the verse into phrases of 2 and 3 words. Full calculation: יִֽהְיוּ־יָמָ֥יו [let·be·his·days] (97) + מְעַטִּ֑ים [few] (169) + פְּ֝קֻדָּת֗וֹ [his·charge] (590) + יִקַּ֥ח [let·him·take] (118) + אַחֵֽר [another] (209) = 1183.
Rashi
"his office of dignity" — Heb. פקדתו, his greatness, provostie or pruvote in Old French, like (Esther 2: 3): “And let the king appoint officers (פקידים).”
Ibn Ezra
'Let be' [יהיו] — Yehoshua said that 'his charge' [פקודתו] is his wife. But in my opinion, it refers to him himself, and this is the lot appointed for every person; and the meaning is that his death shall be at the hand of man. And some say that 'his charge' is his soul, which is like a deposit [פקדון].
Radak
"His charge" — the thing that was placed in his charge, namely his property or his wife.
Metzudat David
"His charge" — his wealth and possessions, over which he is appointed and in charge.
Malbim
"Let there be" — and besides this they curse me with a severe curse, and this is the wording of the curse: "let his days be few," and even while he is still alive, "let another take his charge" — the position over which he was appointed; whereas he was a commander and officer over the army, another will be appointed in his place.
Let his children be fatherless, And his wife a widow.
verse value 1444
Insights
Verse structure: 4 words, 24 letters. Verse gematria: 1444 = 38². The shortest word is "and·his·wife" (וְ֝אִשְׁתּ֗וֹ, 5 letters) and the longest is "let·be·his·sons" (יִֽהְיוּ־בָנָ֥יו, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·be·his·sons" (יִֽהְיוּ־בָנָ֥יו), "and·his·wife" (וְ֝אִשְׁתּ֗וֹ). 4 unique roots are used. Frequent roots: "let·be·his·sons" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'orphans', dividing the verse into phrases of 2 and 2 words. Full calculation: יִֽהְיוּ־בָנָ֥יו [let·be·his·sons] (99) + יְתוֹמִ֑ים [orphans] (506) + וְ֝אִשְׁתּ֗וֹ [and·his·wife] (713) + אַלְמָנָֽה [widow] (126) = 1444.
Ibn Ezra
'Let be,' 'fatherless' [יתומים] — young children. 'A widow' — in the days of her youth, for his days shall be few.
Radak
"Fatherless" — young children; and likewise his wife, a widow in the days of her youth.
Malbim
"Let his children be fatherless" — meaning that no one will be found to have compassion on them, to take them into his house to be a father to them, so that they remain fatherless; and likewise "his wife" will remain "a widow," with no one to gather her into a home.
Let his children be vagabonds, and beg; And let them seek their bread out of their desolate places.
verse value 1912
Insights
Verse structure: 6 words, 32 letters. The shortest word is "and·wandering" (וְנ֤וֹעַ, 4 letters) and the longest is "from·their·ruins" (מֵחׇרְבֽוֹתֵיהֶֽם, 9 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·wandering" (וְנ֤וֹעַ), "let·them·wander" (יָנ֣וּעוּ), "and·beg" (וְשִׁאֵ֑לוּ). The root נוע appears 2 times in this verse. 5 unique roots are used. Frequent roots: "his·sons" (root בן, 62x in Psalms); "and·let·them·seek" (root דרש, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'and·beg', dividing the verse into phrases of 4 and 2 words. Full calculation: וְנ֤וֹעַ [and·wandering] (132) + יָנ֣וּעוּ [let·them·wander] (142) + בָנָ֣יו [his·sons] (68) + וְשִׁאֵ֑לוּ [and·beg] (343) + וְ֝דָרְשׁ֗וּ [and·let·them·seek] (516) + מֵחׇרְבֽוֹתֵיהֶֽם [from·their·ruins] (711) = 1912.
Rashi
"and [people] should ask and search from their ruins" — Everyone will ask about them, what happened to So-and-so and So-and-so, because of the rumor of ruin that emerged about them. And “search” (וְדָרְשוּ) means from others, because it is vowelized with a short “kamatz,” and וְשִׁאֵלוּ also means from others, that others should ask about them. This can also be interpreted as וְשִׁאֵלוּ, of the intensive conjugation, meaning that they will go around by the doors [to beg for alms].
Ibn Ezra
'And wander' [ונוע] — in the manner of 'and they wander for food' (cf. Psalm 59:16). 'And beg' [ושאלו] — an intensive verb, like 'they surely inquired at Abel' [שאל ישאלו באבל] (2 Samuel 20:18). 'And seek' [ודרשו] — like 'and they beg' [ושאלו], meaning that they seek bread. And the meaning of 'out of their desolate places' [מחרבותיהם] is that they shall dwell among ruins.
Radak
"And let them beg" — from the heavy [intensive] verb-form. He says, "Let his children wander" — here and there, to beg for a piece of bread. "And let them seek from their ruins" — and let them seek their food from their ruins; that is to say, their houses will become ruins, and from within them they will seek charity from the people passing by — meaning they will wander about begging, and even when they are among their own community they will need to beg. And the word "ve-darshu" is read with a broad kamatz, like "ve-shamru derech Hashem" (Genesis 18:19) — so we have received its reading. But in the Book of Praises that is in Toledo, it is written in the Masoretic note that "there is none like it as a chataf [reduced vowel]," and so too the Nagid wrote that he found it recorded in the Masorah that it is a chataf, in which case, according to this reading, the word would be an imperative, like "chorvu me'od." For this reading, however, I cannot find a correct explanation. It is possible to explain the word according to this reading as follows: when his children wander about to beg, if people are astonished at them on account of the great wealth that belonged to their fathers, their answer will be, "Inquire from their ruins, and you will find out what happened to them" — for out of great want their houses became ruins.
Metzudat David
"Let them be vagabonds" — let them be wanderers and vagrants, begging for a piece of bread; and they will also ask and seek a gift from the place of their dwellings, from their ruined houses — meaning, they will beg both at the doors and in their own dwellings, from passersby.
Malbim
"Let his children be vagabonds" — at first they will be ashamed to beg for bread in their own city, and will wander to a place where they are not known, to beg for bread; and afterward they will remove the mask of shame from their faces, "and seek and search" for bread "out of their desolate places" — from their houses, which are ruins, they will go about the city to beg for bread.
Let the creditor distrain all that he has; And let strangers make spoil of his labor.
verse value 1825
Insights
Verse structure: 6 words, 30 letters. The shortest word is "let·him·ensnare" (יְנַקֵּ֣שׁ, 4 letters) and the longest is "to·all·which·is·his" (לְכׇל־אֲשֶׁר־ל֑וֹ, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·him·ensnare" (יְנַקֵּ֣שׁ), "creditor" (נ֭וֹשֶׁה), "to·all·which·is·his" (לְכׇל־אֲשֶׁר־ל֑וֹ). 6 unique roots are used. Frequent roots: "to·all·which·is·his" (root כל, 82x in Psalms); "creditor" (root נשא, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'to·all·which·is·his', dividing the verse into phrases of 3 and 3 words. Full calculation: יְנַקֵּ֣שׁ [let·him·ensnare] (460) + נ֭וֹשֶׁה [creditor] (361) + לְכׇל־אֲשֶׁר־ל֑וֹ [to·all·which·is·his] (617) + וְיָבֹ֖זּוּ [and·let·them·plunder] (31) + זָרִ֣ים [strangers] (257) + יְגִיעֽוֹ [his·toil] (99) = 1825.
Rashi
"May a creditor search out all he has" — Heb. ינקש. A person who toils and searches, and longs passionately to do something is described by the expression מִתְנַקֵשׁ, i.e., shaken and going from place to place, like (Dan. 5:6): “and his knees knocked (נקשן) against each other.”
Ibn Ezra
'Let the creditor ensnare' [ינקש] — the creditor shall be over him in his days; so shall the days of poverty seize him.
Radak
"Let the creditor snare" — let the creditor cause him to lose all that he has, meaning that he will come to seize his debts from him, and plunder all that he has. And the meaning of the word "yenakesh" is "he sets a trap," for "nokesh" and "yekosh" are of the same meaning.
Metzudat David
"Let [the creditor] distrain" — the creditor will set a trap to catch everything for himself, and strangers, who are not fit to inherit from him, will plunder his wealth.
Metzudat Zion
"Distrain" — from the language of a "snare" (mokesh). "The creditor" — the lender, as in "and the creditor came to take" (II Kings 4). "Make spoil" — an expression of "despoiling" and "plunder." "His labor" — the wealth that comes through toil and labor.
Malbim
"Let [the creditor] lay a snare" — no help will be found for his children through their father's inheritance, for the creditor will set snares for everything he owns, to seize it, until strangers plunder his labor, and nothing will remain for him to bequeath to his children.
Let there be none to extend kindness to him; Neither let there be any to be gracious to his fatherless children.
verse value 1202
Insights
Verse structure: 6 words, 30 letters. The shortest word is "one·extending" (מֹשֵׁ֣ךְ, 3 letters) and the longest is "let·there·not·be·to·him" (אַל־יְהִי־ל֭וֹ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·there·not·be·to·him" (אַל־יְהִי־ל֭וֹ), "and·let·there·not·be" (וְֽאַל־יְהִ֥י), "to·his·orphans" (לִֽיתוֹמָֽיו). The root היה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "kindness" (root חסד, 125x in Psalms); "let·there·not·be·to·him" (root היה, 97x in Psalms); "one·showing·favor" (root חנן, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'kindness', dividing the verse into phrases of 3 and 3 words. Full calculation: אַל־יְהִי־ל֭וֹ [let·there·not·be·to·him] (92) + מֹשֵׁ֣ךְ [one·extending] (360) + חָ֑סֶד [kindness] (72) + וְֽאַל־יְהִ֥י [and·let·there·not·be] (62) + ח֝וֹנֵ֗ן [one·showing·favor] (114) + לִֽיתוֹמָֽיו [to·his·orphans] (502) = 1202.
Ibn Ezra
'Let there be none' [אל] — as he states further on, 'because he remembered not to do kindness' (v. 16).
Radak
"Let there be none" — since he said that his children would wander about to beg for a piece of bread, he adds that they will find no one to extend kindness to his children for his sake, and his orphans will find no one gracious to them.
Metzudat David
"Let there be none" — let him have no friend to draw kindness upon him, and let there be no one to show favor to his orphans.
Malbim
"Let there be none" — and they will not find help through the kindness their father did for others, that he would repay this kindness to his children, for "there will be none to extend kindness to his fatherless children"; and likewise no help will be found by way of grace, "for there will be none to be gracious to his fatherless children."
Let his posterity be cut off; In the generation following let their name be blotted out.
verse value 2174
Insights
Verse structure: 6 words, 28 letters. The shortest word is "another" (אַ֝חֵ֗ר, 3 letters) and the longest is "let·be·his·posterity" (יְהִי־אַחֲרִית֥וֹ, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·be·his·posterity" (יְהִי־אַחֲרִית֥וֹ), "let·be·blotted·out" (יִמַּ֥ח). 6 unique roots are used. Frequent roots: "their·name" (root שם, 119x in Psalms); "let·be·his·posterity" (root היה, 97x in Psalms); "in·a·generation" (root דור, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'to·cut·off', dividing the verse into phrases of 2 and 4 words. Full calculation: יְהִי־אַחֲרִית֥וֹ [let·be·his·posterity] (650) + לְהַכְרִ֑ית [to·cut·off] (665) + בְּד֥וֹר [in·a·generation] (212) + אַ֝חֵ֗ר [another] (209) + יִמַּ֥ח [let·be·blotted·out] (58) + שְׁמָֽם [their·name] (380) = 2174.
Rashi
"in another generation" — that will come after his being cut off, his name and his fame will be blotted out so that not even a remembrance will remain of him in the mouth of the generation that is born in the world after his name will be destroyed, sa retremure in Old French, its extirpation.
Ibn Ezra
'Let there be' [יהי] — his son [i.e., 'אחריתו' means his offspring], like the expression 'and he shall have no posterity' [ולא אחריתו]. 'Let be blotted out' [ימח] — the name of both the father and the son; therefore, 'their name' [שמם, plural].
Radak
"Let his posterity be cut off" — meaning: his son will be killed, so that no remembrance of him will remain. And this is what is meant by "in a later generation let their name be blotted out" — in the third generation the name of both father and son will be blotted out; therefore it says "their name," in the plural.
Metzudat David
"Let his posterity be" — his son will be cut off, and in the next generation after his son — meaning in the third generation — the name of the father and the son will be blotted out, for they will die and be no more, and will be forgotten from the heart.
Metzudat Zion
"His posterity" — his son/offspring, and likewise "and not for his posterity" (Daniel 11). "Blotted out" — an expression of "erasure."
Malbim
"Let it be" — until even "his posterity," that is, his children who come after him, "be cut off," until "in the generation following" their name is already "blotted out," with no remnant of them remaining, "it will be remembered" — and also besides this, "let the iniquity of his fathers be remembered before Hashem," for on account of this He will cut off the whole family. Up to this point he has recounted the curse with which his enemies cursed him; now he begins to turn their curse back into their own bosom, saying: "because" the cursing enemy "did not remember to do kindness, but pursued the poor and needy man and the one broken of heart, to put him to death" — to finish off his death — which corresponds to what he stated earlier, that they strove to have Saul kill him.
Let the iniquity of his fathers be brought to remembrance to Hashem; And let not the sin of his mother be blotted out.
verse value 1789
Insights
Verse structure: 7 words, 31 letters. The shortest word is "iniquity·of" (עֲוֺ֣ן, 3 letters) and the longest is "to·Hashem" (אֶל־יְהֹוָ֑ה, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "his·fathers" (אֲ֭בֹתָיו), "and·sin·of" (וְחַטַּ֥את), "let·not·be·blotted·out" (אַל־תִּמָּֽח). 7 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "let·be·remembered" (root זכר, 64x in Psalms); "iniquity·of" (root עון, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: יִזָּכֵ֤ר [let·be·remembered] (237) + עֲוֺ֣ן [iniquity·of] (126) + אֲ֭בֹתָיו [his·fathers] (419) + אֶל־יְהֹוָ֑ה [to·Hashem] (57) + וְחַטַּ֥את [and·sin·of] (424) + אִ֝מּ֗וֹ [his·mother] (47) + אַל־תִּמָּֽח [let·not·be·blotted·out] (479) = 1789.
Rashi
"the iniquity against his forefathers" — The iniquity that he sinned against his forebears, to Abraham, whose life he shortened by five years, and to his father he caused blindness. "and the sin against his mother" — that he destroyed her womb, and that he caused the day of her burial to be concealed from the people, lest they curse her for Esau emerged from her womb, as it is said (Gen. 35:8): “Deborah, Rebecca’s nurse, died...the Plain of Weeping.” In Greek, another is called “allon,” for Jacob had another mourning along with that of Deborah, for his mother died and they concealed her death.
Ibn Ezra
'Let it be remembered' [יזכר] — in the sense of 'visiting the iniquity of the fathers upon the children' (cf. Exodus 20:5), as I have explained in its place.
Radak
"Let the iniquity of his fathers be remembered before Hashem" — that He will call it to account against him. And likewise, "let not the sin of his mother be blotted out" — but let it be remembered against her son.
Metzudat David
"Let the iniquity of his fathers be remembered" — the iniquity of his fathers will be remembered against him, to punish him for them as well, as it is said: "Visiting the iniquity of the fathers upon the children" (Exodus 20:5). "Let it not be blotted out" — rather, let it be remembered against her son.
Let them be before Hashem continually, That He may cut off the memory of them from the earth.
verse value 1802
Insights
Verse structure: 6 words, 28 letters. The shortest word is "let·them·be" (יִהְי֣וּ, 4 letters) and the longest is "before·Hashem" (נֶגֶד־יְהֹוָ֣ה, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "before·Hashem" (נֶגֶד־יְהֹוָ֣ה), "and·may·he·cut·off" (וְיַכְרֵ֖ת). 6 unique roots are used. Frequent roots: "before·Hashem" (root יהוה, 688x in Psalms); "from·earth" (root ארץ, 157x in Psalms); "let·them·be" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'continually', dividing the verse into phrases of 3 and 3 words. Full calculation: יִהְי֣וּ [let·them·be] (31) + נֶגֶד־יְהֹוָ֣ה [before·Hashem] (83) + תָּמִ֑יד [continually] (454) + וְיַכְרֵ֖ת [and·may·he·cut·off] (636) + מֵאֶ֣רֶץ [from·earth] (331) + זִכְרָֽם [their·memory] (267) = 1802.
Rashi
"May they be" — [May] these iniquities [be] before the Lord constantly. "and may He cut off their remembrance from the earth" — [the remembrance] of Esau and his chieftains.
Ibn Ezra
'Let them be' [יהיו] — the iniquity and the sin, remembered before Hashem, so that He shall cut off their memory from the earth.
Radak
"Let them be" — the iniquity and the sin, as he said; and he repeats the matter for emphasis.
Metzudat David
"Let them be before Hashem" — to accuse him, and because of this their memory will be cut off from the earth.
Because he remembered not to do kindness, But persecuted the poor and needy man, And the broken in heart he was ready to slay.
verse value 3545
Insights
Verse structure: 12 words, 48 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "poor·man" (אִישׁ־עָנִ֣י, 6 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "because" (יַ֗עַן), "to·do" (עֲשׂ֢וֹת), "and·pursued" (וַיִּרְדֹּ֡ף). 12 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "kindness" (root חסד, 125x in Psalms); "to·do" (root עשה, 109x in Psalms). Full calculation: יַ֗עַן [because] (130) + אֲשֶׁ֤ר [that] (501) + לֹ֥א [not] (31) + זָכַר֮ [he·remembered] (227) + עֲשׂ֢וֹת [to·do] (776) + חָ֥֫סֶד [kindness] (72) + וַיִּרְדֹּ֡ף [and·pursued] (300) + אִישׁ־עָנִ֣י [poor·man] (441) + וְ֭אֶבְיוֹן [and·needy] (75) + וְנִכְאֵ֨ה [and·broken·of] (82) + לֵבָ֬ב [heart] (34) + לְמוֹתֵֽת [to·kill] (876) = 3545.
Rashi
"Because he did not remember to do kindness" — to engage in the mourning of his father, as Jacob had made a pottage of lentils to console Isaac, for on that day Abraham had died. "a poor...man" — Israel.
Ibn Ezra
'Because' [יען] — when it was in the power of his hand, he pursued the poor and needy and the broken-hearted, like me.
Radak
"Because he did not remember" — all his days he lived in iniquity, and not once did he remember to perform a kindness. "And the broken-hearted, to put to death" — one broken-hearted from many troubles, and this wicked man pursued him to put him to death. And David says of himself, "poor and needy, and broken-hearted."
Metzudat David
"Because" — because he did not remember to show kindness to one who needed kindness, and he pursued the poor and the brokenhearted, to put them to death.
Metzudat Zion
"The broken" — an expression of "breaking," as in "and of a contrite spirit" (Isaiah 66).
Indeed, he loved cursing, and it came to him; And he delighted not in blessing, and it is far from him.
verse value 1909
Insights
Verse structure: 7 words, 36 letters. The shortest word is "curse" (קְ֭לָלָה, 4 letters) and the longest is "and·it·came·to·him" (וַתְּבוֹאֵ֑הוּ, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·loved" (וַיֶּאֱהַ֣ב), "and·it·came·to·him" (וַתְּבוֹאֵ֑הוּ), "and·not·delighted·in" (וְֽלֹא־חָפֵ֥ץ). 7 unique roots are used. Frequent roots: "and·it·came·to·him" (root בוא, 79x in Psalms); "from·him" (root מן, 59x in Psalms); "and·loved" (root אהב, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'and·it·came·to·him', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיֶּאֱהַ֣ב [and·loved] (24) + קְ֭לָלָה [curse] (165) + וַתְּבוֹאֵ֑הוּ [and·it·came·to·him] (426) + וְֽלֹא־חָפֵ֥ץ [and·not·delighted·in] (215) + בִּ֝בְרָכָ֗ה [in·blessing] (229) + וַתִּרְחַ֥ק [and·was·far] (714) + מִמֶּֽנּוּ [from·him] (136) = 1909.
Rashi
"And he loved a curse" — [Esau loved] the curse of the Holy One, blessed be He, Whose existence he denied.
Ibn Ezra
'And he loved' [ויאהב] — this was the reason that David cursed him, for he, David, was a man of God.
Radak
"He loved cursing" — that is, he loved this: that I should curse him, and he was not concerned about the curse against him. "And it came to him" — a past-tense verb used in place of a future one, for such is the way of Scripture, most often in words of prophecy. "And he did not desire blessing" — that I would bless him, if he treated me well.
Metzudat David
"And he loved cursing" — he loved to do things for which the curse is destined to come, and therefore the destined curse will come upon him. "And he did not desire blessing" — he did not wish to do things for which the blessing is destined to come, and therefore that blessing will remain far from him.
Malbim
"And he loved" — besides this, "he loved cursing" — that is, the curse mentioned [earlier], which, by the laws of Heaven, curses him in return; therefore "it came to him" — the curse will come upon him. And even though I will attain a blessing in place of his curse, he will have no share in it, for he did not "delight in blessing; therefore it is far from him."
He clothed himself also with cursing as with his raiment, And it is come into his inward parts like water, And like oil into his bones.
verse value 2452
Insights
Verse structure: 8 words, 39 letters. Verse gematria: 2452 is divisible by 613, the number of the commandments (mitzvot). The shortest word is "curse" (קְלָלָ֗ה, 4 letters) and the longest is "into·his·bones" (בְּעַצְמוֹתָֽיו, 8 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·clothed·himself" (וַיִּלְבַּ֥שׁ), "as·his·garment" (כְּמַ֫דּ֥וֹ), "and·it·came" (וַתָּבֹ֣א). 8 unique roots are used. Frequent roots: "and·it·came" (root בוא, 79x in Psalms); "like·the·water" (root מים, 38x in Psalms); "into·his·inward·parts" (root קרב, 37x in Psalms). The etnachta (major mid-verse pause) falls on 'into·his·inward·parts', dividing the verse into phrases of 6 and 2 words. Full calculation: וַיִּלְבַּ֥שׁ [and·clothed·himself] (348) + קְלָלָ֗ה [curse] (165) + כְּמַ֫דּ֥וֹ [as·his·garment] (70) + וַתָּבֹ֣א [and·it·came] (409) + כַמַּ֣יִם [like·the·water] (110) + בְּקִרְבּ֑וֹ [into·his·inward·parts] (310) + וְ֝כַשֶּׁ֗מֶן [and·like·the·oil] (416) + בְּעַצְמוֹתָֽיו [into·his·bones] (624) = 2452.
Rashi
"And he donned a curse" — He brought himself into a curse and was satisfied with breaking off the yoke of the sacrifice and the priestly blessing and the curse of the heathens.
Ibn Ezra
'And he clothed himself' [וילבש] — he prophesied that the curse would come upon him. 'Like his garment' [כמדו] — his clothing. And the meaning of 'his garment' [מדו] — he also mentions 'into his midst' [i.e., his inward parts].
Radak
"As his garment" — like his clothing, meaning that he will be wrapped in cursing. And likewise, "and it came like water into his inward parts" — like water that a person drinks. "And like oil into his bones" — like oil with which a person anoints his body for pain in the bones, so that the anointing penetrates into the bones — so will the curse enter into him.
Metzudat David
"And he clothed himself" — he will be wrapped in the curse like his garment that covers his whole body. "And it came" — the curse will enter into him abundantly, like water. "And like oil" — although anointing [with oil] is applied on the surface of the body, now it enters into the bones; so too the curse will descend within him into the chambers of the belly, into his very bones and flesh.
Metzudat Zion
"His raiment" — an expression of a certain garment, as in "and his linen garment" (Leviticus 6).
Malbim
"He clothed himself also with cursing as with his raiment" — meaning that the garment will be fitted precisely to his measure: the curse that he measured out against David will be fitted precisely to his own measure. And besides his wearing the curse on the outside, "it is come also like water into his inward parts," in such a way that he will be cursed both outwardly and inwardly; and it will also come "like oil into his bones," so that it will be absorbed into his bones.
Let it be to him as the garment which he puts on, And for the girdle with which he is girded continually.'
verse value 1345
Insights
Verse structure: 6 words, 27 letters. The shortest word is "as·a·garment" (כְּבֶ֣גֶד, 4 letters) and the longest is "let·it·be·to·him" (תְּהִי־ל֭וֹ, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·it·be·to·him" (תְּהִי־ל֭וֹ), "and·for·a·girdle" (וּ֝לְמֵ֗זַח), "he·girds·it" (יַחְגְּרֶֽהָ). 6 unique roots are used. Frequent roots: "let·it·be·to·him" (root היה, 97x in Psalms); "continually" (root תמיד, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'he·puts·on', dividing the verse into phrases of 3 and 3 words. Full calculation: תְּהִי־ל֭וֹ [let·it·be·to·him] (451) + כְּבֶ֣גֶד [as·a·garment] (29) + יַעְטֶ֑ה [he·puts·on] (94) + וּ֝לְמֵ֗זַח [and·for·a·girdle] (91) + תָּמִ֥יד [continually] (454) + יַחְגְּרֶֽהָ [he·girds·it] (226) = 1345.
Rashi
"May it be to him" — [May] the curse [be to him] as an envelopment like a garment. [This] I found. "and as a girdle...constantly" — Heb. ולמזח, a girdle, and so, (Job 12:21): “and loosens the belt (מזיח) of the strong.” He loosens the belt of the strong.
Ibn Ezra
'Let it be,' 'and for a girdle' [ולמזח] — like a belt, as in 'and looses the belt of the mighty' [ומזיח אפיקים רפה] (Job 12:21).
Radak
"Let it be" — and again he repeats the matter for emphasis. "And for a belt" — a girdle; thus he will gird on the curse just as a person girds on a belt.
Metzudat David
"Let it be to him as the garment" — the curse will be upon his body all around, like a garment that envelops the whole body. "And for the girdle" — he will gird himself with the curse continually, for it to be a girdle to him.
Metzudat Zion
"Which he puts on" — an expression of "wrapping," and likewise "who covers Himself with light as with a garment" (above, Psalm 104). "The girdle" — an expression of "girding," as in "and loosens the belt of the strong" (Job 12:21).
Malbim
"Let it be" — he adds that it will not only be like a garment fitted to his measure, but "let it be" the curse "as the garment" — wide and long — which "he puts on" over all his other garments, on top; meaning that it will be public and abundant. "And for the girdle" — the girdle (mezach) is the belt with which one girds long garments to raise them to the measure of one's body; inasmuch as the curse is longer than his body and requires a girdle to raise the garment to the measure of the body, the curse itself will be like a girdle with which he girds himself, to fit the curse to his measure.
This would my adversaries effect from Hashem, And those who speak evil against my soul.
verse value 2901
Insights
Verse structure: 8 words, 33 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "evil" (רָ֝֗ע, 2 letters) and the longest is "and·those·who·speak" (וְהַדֹּבְרִ֥ים, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·those·who·speak" (וְהַדֹּבְרִ֥ים), "against·my·soul" (עַל־נַפְשִֽׁי). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "against·my·soul" (root נפש, 143x in Psalms); "and·those·who·speak" (root דבר, 133x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 3 words. Full calculation: זֹ֤את [this] (408) + פְּעֻלַּ֣ת [work·of] (580) + שֹׂ֭טְנַי [my·adversaries] (369) + מֵאֵ֣ת [from] (441) + יְהֹוָ֑ה [Hashem] (26) + וְהַדֹּבְרִ֥ים [and·those·who·speak] (267) + רָ֝֗ע [evil] (270) + עַל־נַפְשִֽׁי [against·my·soul] (540) = 2901.
Ibn Ezra
'This is the recompense' [זאת פעולת] — like [the term] 'reward' [תגמול], [as in] 'the wage of a hired worker' [פעלת שכיר] (cf. Leviticus 19:13). 'My adversaries' [שוטני] — corresponds to '[let them] accuse me' [ישטנוני] (v. 4). 'And those who speak evil' [והדוברים רע] — corresponds to 'and words of hatred' [ודברי שנאה] (v. 3).
Radak
"This" — will be the wages of their deed which they did to me; and likewise, "the wages of a hired laborer shall not remain with you overnight" — the wage for his labor.
Metzudat David
"This is the recompense" — this is the reward of the deeds of my adversaries from Hashem, and the reward of those who speak evil against my soul.
Metzudat Zion
"My adversaries" — my enemies and haters.
Malbim
"This is the recompense of my adversaries from Hashem" — that is to say, this is fitting for them, for two reasons: (a) because of their deed, in that they actually did evil and wanted to kill me; (b) because of the curse, concerning which it says "and those who speak evil" — to curse "my soul."
But You, O Hashem the Lord, deal with me for Your name's sake; Because Your mercy is good, deliver me.
verse value 2173
Insights
Verse structure: 9 words, 40 letters. Notable word values: "Hashem" (יֱ֘הֹוִ֤ה) = 26, the value of the divine name Hashem. The shortest word is "your·name" (שְׁמֶ֑ךָ, 3 letters) and the longest is "deal·with·me" (עֲֽשֵׂה־אִ֭תִּי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "deal·with·me" (עֲֽשֵׂה־אִ֭תִּי). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "your·kindness" (root חסד, 125x in Psalms); "your·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'your·name', dividing the verse into phrases of 6 and 3 words. Full calculation: וְאַתָּ֤ה [and·you] (412) + יֱ֘הֹוִ֤ה [Hashem] (26) + אֲדֹנָ֗י [Lord] (65) + עֲֽשֵׂה־אִ֭תִּי [deal·with·me] (786) + לְמַ֣עַן [for·the·sake·of] (190) + שְׁמֶ֑ךָ [your·name] (360) + כִּי־ט֥וֹב [for·good] (47) + חַ֝סְדְּךָ֗ [your·kindness] (92) + הַצִּילֵֽנִי [deliver·me] (195) = 2173.
Ibn Ezra
'But You' [ואתה] — after cursing the wicked and all his adversaries, he returns to plead with Hashem that he not perish along with those who revile him, for he has no strength to stand before them.
Radak
"But You" — they are my adversaries and speakers of evil against my soul, but You, deal with me for Your name's sake; and even if I am not worthy of this, act for the sake of Your name, in which I have trusted. "For Your kindness is good" — deliver me: Your kindness is good, so that despite everything it will be good for me — that You deliver me.
Metzudat David
"Deal with me" — with kindness and truth. "For Your name's sake" — so that Your name may be magnified. "Because Your mercy is good" — just as Your mercy is good to all, so deliver me as well.
Malbim
"But You, Hashem" — indeed, You will do good with me for two reasons: (a) "for Your name's sake," which is called upon me, since You anointed me king, and [were You not to help] it would be a desecration of the [divine] Name; (b) because of [Your] mercy — "for Your mercy is good." And because of Your name You will do wonders and good things with me, and because of [Your] mercy, at the very least, "deliver me."
For I am poor and needy, And my heart is wounded within me.
verse value 746
Insights
Verse structure: 6 words, 27 letters. The shortest word is "is·wounded" (חָלַ֥ל, 3 letters) and the longest is "and·needy" (וְאֶבְי֣וֹן, 6 letters). 6 unique roots are used. Frequent roots: "and·my·heart" (root לב, 74x in Psalms); "for·poor" (root עני, 32x in Psalms); "and·needy" (root אביון, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'I', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּי־עָנִ֣י [for·poor] (160) + וְאֶבְי֣וֹן [and·needy] (75) + אָנֹ֑כִי [I] (81) + וְ֝לִבִּ֗י [and·my·heart] (48) + חָלַ֥ל [is·wounded] (68) + בְּקִרְבִּֽי [within·me] (314) = 746.
Ibn Ezra
'For,' 'wounded within me' [חלל בקרבי] — a past-tense verb from the root ח-ל-ל [meaning 'pierced, wounded'], therefore the lamed takes a patach. And some say it is from the root of 'hollow boards' [חלול לוחין].
Radak
"Wounded" — half of it is vocalized with a kamatz and half with a patach, and it is a past-tense verb, and it stands alone as a unique form; meaning: my heart is slain within me from the abundance of my troubles.
Metzudat David
"For I am poor" — I am subdued and humbled like a poor and needy man, and my heart has become pierced within me from the greatness of my fear and grief.
Malbim
"For I am" — corresponding to what was said [earlier in this psalm], "he pursued the poor and needy man, and the broken-hearted," he now says that "I am poor and needy," and also "broken-hearted," for "my heart is wounded within me."
I am gone like the shadow when it lengthens; I am shaken off as the locust.
verse value 2154
Insights
Verse structure: 4 words, 26 letters. The shortest word is "like·the·locust" (כָּאַרְבֶּֽה, 5 letters) and the longest is "like·a·shadow·as·it·stretches·out" (כְּצֵל־כִּנְטוֹת֥וֹ, 9 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·a·shadow·as·it·stretches·out" (כְּצֵל־כִּנְטוֹת֥וֹ), "I·am·gone" (נֶהֱלָ֑כְתִּי), "I·am·shaken·off" (נִ֝נְעַ֗רְתִּי). 4 unique roots are used. Frequent roots: "I·am·gone" (root הלך, 68x in Psalms); "like·a·shadow·as·it·stretches·out" (root נטה, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'I·am·gone', dividing the verse into phrases of 2 and 2 words. Full calculation: כְּצֵל־כִּנְטוֹת֥וֹ [like·a·shadow·as·it·stretches·out] (631) + נֶהֱלָ֑כְתִּי [I·am·gone] (515) + נִ֝נְעַ֗רְתִּי [I·am·shaken·off] (780) + כָּאַרְבֶּֽה [like·the·locust] (228) = 2154.
Rashi
"Like a shadow when it lengthens" — at eventide. "I was stirred up" — an expression of stirring and mixing and astonishment, like a locust, which wanders to and fro and is stirred up. [This] I found:
Ibn Ezra
'Like a shadow' [כצל] — the meaning is the fleetingness of his days. 'I am shaken off like a locust' [ננערתי כארבה] — for it, the locust swarm, has no end, i.e., is innumerable.
Radak
"Like a shadow when it lengthens" — like the comparative kaf: just as a shadow inclines and lengthens quickly, so I inclined and passed away; meaning, my days went by quickly, without pleasure. "I am shaken off like a locust" — in my moving from place to place; like the locust, which has no nest and is shaken off from fence to fence, so I too have no secure dwelling in one place — for whenever Saul learned of my location, he pursued after me, and I fled; and so from place to place.
Metzudat David
"Like the shadow when it lengthens" — like the shadow; and he goes on to explain: just as the lengthening of the shadow does not come from itself, but rather through the tilting of the object that casts the shadow, so have I gone — meaning, my going did not come from myself and my own will, but rather through those who compelled me; I went into exile, wandering. "I am shaken off as the locust" — I am shaken with a strong motion from place to place, like the locust, which has no fixed nest and is shaken from fence to fence.
Metzudat Zion
"I am shaken off" — an expression of agitation and forceful movement, as in "I shook out my lap" (Nehemiah 5), meaning: I would shake my lap with forceful movement.
Malbim
"Like a shadow when it lengthens" — at the time when the shadows of evening lengthen, when the day is close to setting, so "I am gone," for I am close to death. "I am shaken off like the locust" — just as [the locust] is shaken by the wind from place to place, so I am wandering and homeless.
My knees totter through fasting; And my flesh is lean, and has no fatness.
verse value 2040
Insights
Verse structure: 6 words, 24 letters. The shortest word is "grows·lean" (כָּחַ֥שׁ, 3 letters) and the longest is "and·my·flesh" (וּ֝בְשָׂרִ֗י, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·fasting" (מִצּ֑וֹם), "grows·lean" (כָּחַ֥שׁ). 6 unique roots are used. Frequent roots: "my·knees" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'from·fasting', dividing the verse into phrases of 3 and 3 words. Full calculation: בִּ֭רְכַּי [my·knees] (232) + כָּשְׁל֣וּ [totter] (356) + מִצּ֑וֹם [from·fasting] (176) + וּ֝בְשָׂרִ֗י [and·my·flesh] (518) + כָּחַ֥שׁ [grows·lean] (328) + מִשָּֽׁמֶן [from·fatness] (430) = 2040.
Ibn Ezra
'My knees' [ברכי] — I have no strength to walk, for he afflicts his own soul, hoping perhaps he will be saved from their hand, so that no moisture shall be seen on his flesh.
Radak
"My knees are weak from fasting" — for he would fast while fleeing, so that God would see his affliction and have mercy on him; and his strength grew weak, and he was unable to walk. "It grows lean of fatness" — from the fat that my flesh had before; now my flesh has grown lean of that fatness, from the fasting and the travels.
Metzudat David
"Through fasting" — because of fasting my knees have stumbled and become weak. "Of fatness" — from its having fat in it.
Metzudat Zion
"Is lean" — an expression of "leanness."
Malbim
(24-25) "My knees" — and moreover, You have no [cause] to punish me for my sins, for "my knees totter from fasting, and my flesh is lean" from much fasting and repentance — even though they [my enemies] taunt me for this and shake their heads [at me].
I have become also a taunt to them; When they see me, they shake their head.
verse value 1884
Insights
Verse structure: 7 words, 32 letters. The shortest word is "to·them" (לָהֶ֑ם, 3 letters) and the longest is "they·see·me" (יִ֝רְא֗וּנִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·head" (רֹאשָֽׁם). 7 unique roots are used. Frequent roots: "they·see·me" (root ראה, 100x in Psalms); "I·have·become" (root היה, 97x in Psalms); "to·them" (root הם, 69x in Psalms). The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 4 and 3 words. Full calculation: וַאֲנִ֤י [and·I] (67) + הָיִ֣יתִי [I·have·become] (435) + חֶרְפָּ֣ה [reproach] (293) + לָהֶ֑ם [to·them] (75) + יִ֝רְא֗וּנִי [they·see·me] (277) + יְנִיע֥וּן [they·shake] (196) + רֹאשָֽׁם [their·head] (541) = 1884.
Ibn Ezra
'And I' [ואני] — when my enemies see me, and I am emaciated, I have become a disgrace to them.
Radak
"And I" — when they would see me gaunt and afflicted, they would despise and taunt me and shake their heads at me. And therefore
Metzudat David
"And I" — Because of my extensive fasting, they revile me with mockery and disgrace. "When they see me" — When they see me, they shake their head at me in a mocking manner.
Help me, O Hashem my God; O save me according to Your mercy;
verse value 972
Insights
Verse structure: 5 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 972 is divisible by 18, the value of chai ('life'). The shortest word is "Hashem" (יְהֹוָ֣ה, 4 letters) and the longest is "save·me" (ה֖וֹשִׁיעֵ֣נִי, 7 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·God" (root אלהים, 347x in Psalms); "as·your·kindness" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'my·God', dividing the verse into phrases of 3 and 2 words. Full calculation: עׇ֭זְרֵנִי [help·me] (337) + יְהֹוָ֣ה [Hashem] (26) + אֱלֹהָ֑י [my·God] (46) + ה֖וֹשִׁיעֵ֣נִי [save·me] (451) + כְחַסְדֶּֽךָ [as·your·kindness] (112) = 972.
Ibn Ezra
'Help me' [עזרני] — the meaning of 'according to Your mercy' [כחסדך] is: You have helped me many times.
Radak
"Help me" — according to Your mercy: just as Your mercy is with the rest of mankind, and so it was with me many times, so now save me.
Malbim
"Help me" — because You are "Hashem my God"; and further, "save me," for salvation is greater than help; and this You will do "according to Your mercy," for mercy does not look to the merit of the recipient.
That they may know that this is Your hand; That You, Hashem, have done it.
verse value 1785
Insights
Verse structure: 6 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "this" (זֹּ֑את, 3 letters) and the longest is "and·they·may·know" (וְֽ֭יֵדְעוּ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·your·hand" (כִּי־יָ֣דְךָ), "you·have·done·it" (עֲשִׂיתָֽהּ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "you" (root אתה, 115x in Psalms); "you·have·done·it" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 3 and 3 words. Full calculation: וְֽ֭יֵדְעוּ [and·they·may·know] (96) + כִּי־יָ֣דְךָ [that·your·hand] (64) + זֹּ֑את [this] (408) + אַתָּ֖ה [you] (406) + יְהֹוָ֣ה [Hashem] (26) + עֲשִׂיתָֽהּ [you·have·done·it] (785) = 1785.
Ibn Ezra
'And they shall know' [וידעו] — for he has already mentioned 'poor and needy,' and continues, 'and You, Hashem, have wrought this salvation,' and not I.
Radak
"That they may know" — let everyone know that this salvation is from Your hand to me, and that You have done it, not by my own strength and not by my own power.
Metzudat David
"That they may know" — Put it into their hearts to know and understand that Your hand performed this salvation, and it did not come about by chance.
Malbim
(27-28) "That they may know" — until they [my adversaries] know that the salvation is not a natural one, but is specific to Your hand and Your power; and also that they know "that You have done it" — that even their curse, with which they cursed me, was brought about by You, [causing] them to curse, so that "You would bless." And through this "they arose and were ashamed," since through their curse they brought about a blessing for me; "and Your servant shall rejoice," because the curse turned into a blessing.
Let them curse, but You bless; When they arise, they shall be put to shame, but Your servant shall rejoice.
verse value 2190
Insights
Verse structure: 7 words, 33 letters. The shortest word is "they·arise" (קָ֤מוּ, 3 letters) and the longest is "let·them·curse" (יְקַֽלְלוּ־הֵמָּה֮, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·them·curse" (יְקַֽלְלוּ־הֵמָּה֮). 7 unique roots are used. Frequent roots: "and·you" (root אתה, 115x in Psalms); "you·bless" (root ברך, 76x in Psalms); "and·your·servant" (root עבד, 61x in Psalms). Full calculation: יְקַֽלְלוּ־הֵמָּה֮ [let·them·curse] (226) + וְאַתָּ֢ה [and·you] (412) + תְבָ֫רֵ֥ךְ [you·bless] (622) + קָ֤מוּ [they·arise] (146) + וַיֵּבֹ֗שׁוּ [and·shall·be·ashamed] (324) + וְֽעַבְדְּךָ֥ [and·your·servant] (102) + יִשְׂמָֽח [shall·rejoice] (358) = 2190.
Ibn Ezra
'Let them curse' [יקללו] — I shall not care about their curse, for You will bless me; 'they have risen against me, and shall be ashamed.'
Radak
"Let them curse" — if they curse me, I am not troubled by their curse, since You bless me. "When they arise, they shall be put to shame" — those who rose up against me shall be put to shame over their schemes against me, since You will not fulfill them — "and Your servant shall rejoice."
Metzudat David
"Let them curse" — Even though they curse, You will turn them into a blessing; and even though they rose up against me, what of it? Behold, they will rise up and be put to shame, for they will not prevail against me, and I will rejoice in their downfall.
My adversaries shall be clothed with confusion, And shall put on their own shame as a robe.
verse value 1831
Insights
Verse structure: 6 words, 28 letters. The shortest word is "disgrace" (כְּלִמָּ֑ה, 4 letters) and the longest is "shall·clothe·themselves" (יִלְבְּשׁ֣וּ, 5 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·clothe·themselves" (יִלְבְּשׁ֣וּ), "my·adversaries" (שׂוֹטְנַ֣י), "and·shall·put·on" (וְיַעֲט֖וּ). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'disgrace', dividing the verse into phrases of 3 and 3 words. Full calculation: יִלְבְּשׁ֣וּ [shall·clothe·themselves] (348) + שׂוֹטְנַ֣י [my·adversaries] (375) + כְּלִמָּ֑ה [disgrace] (95) + וְיַעֲט֖וּ [and·shall·put·on] (101) + כַמְעִ֣יל [as·the·robe] (170) + בׇּשְׁתָּֽם [their·shame] (742) = 1831.
Rashi
"and enwrap themselves...like a cloak" — which enwraps and envelops the entire body.
Ibn Ezra
'Let them be clothed' [ילבשו] — all my adversaries, from this day. And the meaning is: others besides these, for he has already stated concerning these former ones, 'and they shall be ashamed' (v. 28).
Radak
"They shall be clothed" — when they see that their plans do not succeed, they shall be clothed in disgrace. "As a robe" — the mem [of "kim'il"] is soft, without a dagesh.
Metzudat David
"Their shame" — The shame that will come upon them will envelop them all around, like the wrapping of a robe.
Metzudat Zion
"As a robe" — the name of a certain garment.
Malbim
"My adversaries shall be clothed with disgrace" — disgrace [kelimah] comes from others, while shame [boshah] is from oneself; the garment [levush] is worn close against the body, while the cloak [me'il] is wrapped on over it, from above. Accordingly, the normal way is that one "puts on" shame [as the inner garment] and "wraps himself" in disgrace [as the outer cloak]. But David asked for the reverse — "that they be clothed with disgrace, and wrapped in shame" — meaning, the disgrace should not be like a cloak that lies over the outside of the garments, that is, like something coming from outside, which could give the impression that they are disgraced for no [real] reason; rather, it should be like a garment fitted to the body and close to it, for it will be a genuine disgrace, precisely suited to their [true] measure. And likewise, the shame will not be like an inner garment that is not visible except to the one wearing it, but rather like a cloak, so that their shame will be seen openly.
I will give great thanks to Hashem with my mouth; Indeed, I will praise Him among the multitude;
verse value 987
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "greatly" (מְאֹ֣ד, 3 letters) and the longest is "I·will·praise·him" (אֲהַלְלֶֽנּוּ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·in·the·midst·of" (וּבְת֖וֹךְ), "I·will·praise·him" (אֲהַלְלֶֽנּוּ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "I·will·praise·him" (root הלל, 94x in Psalms); "I·will·give·thanks" (root ידה, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'with·my·mouth', dividing the verse into phrases of 4 and 3 words. Full calculation: א֘וֹדֶ֤ה [I·will·give·thanks] (16) + יְהֹוָ֣ה [Hashem] (26) + מְאֹ֣ד [greatly] (45) + בְּפִ֑י [with·my·mouth] (92) + וּבְת֖וֹךְ [and·in·the·midst·of] (434) + רַבִּ֣ים [many] (252) + אֲהַלְלֶֽנּוּ [I·will·praise·him] (122) = 987.
Ibn Ezra
'I will give thanks' [אודה] — that I will give thanks with my mouth for this kindness that Hashem did with me, so that the multitude shall know.
Radak
And then, "I will give thanks" — I will thank You when You save me, and I will praise Him with my mouth in the midst of the multitude, so that everyone will know that my salvation came from Him, and their trust will be in Him.
Malbim
"I will give thanks" — through this, "I will give great thanks to Hashem," for one who is saved from evil gives thanks only for the salvation, but not for the evil [itself], since it would have been better had the evil never occurred and there had been no need for the salvation. But since the evil was the cause of the good, therefore I will give great thanks even for the evil. And so that they will know that this is Your hand, "I will praise Him in the midst of many," for many will come to attain His praise.
Because He stands at the right hand of the needy, To save him from those who judge his soul.
verse value 1659
Insights
Verse structure: 6 words, 31 letters. The shortest word is "his·soul" (נַפְשֽׁוֹ, 4 letters) and the longest is "because·he·stands" (כִּֽי־יַ֭עֲמֹד, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "because·he·stands" (כִּֽי־יַ֭עֲמֹד), "at·the·right·hand·of" (לִימִ֣ין). 6 unique roots are used. Frequent roots: "his·soul" (root נפש, 143x in Psalms); "to·save" (root ישע, 75x in Psalms); "at·the·right·hand·of" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'the·needy', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־יַ֭עֲמֹד [because·he·stands] (154) + לִימִ֣ין [at·the·right·hand·of] (140) + אֶבְי֑וֹן [the·needy] (69) + לְ֝הוֹשִׁ֗יעַ [to·save] (421) + מִשֹּׁפְטֵ֥י [from·those·who·judge] (439) + נַפְשֽׁוֹ [his·soul] (436) = 1659.
Ibn Ezra
'For' [כי] — Hashem shall stand at the right hand of the needy, to save him from those who desire to be adversaries of his soul.
Radak
"Because" — so it is with one who trusts in Him: when he is needy and has no strength to be saved, He stands at his right hand to help him and to save him from the wicked who were judging his soul and plotting to kill him.
Metzudat David
"Because He stands" — When He stands at the right hand of the needy one, to save him from the hand of the wicked who judge, seeking to take my soul through their corrupt judgment.
Malbim
"For He stands" — so that they will see that the needy is not abandoned to chance; and even at the time when he stands before "the judges of his soul," who seek to put him to death through [legal] judgment, as it says, "when he is judged, let him come forth condemned," [even then] "Hashem stands at his right hand," to acquit him and to protect him.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim