An alphabetical acrostic, companion to Psalm 111, describing the blessings of the man who fears Hashem: righteousness, steadfastness, and a name remembered for good, in contrast to the fading hope of the wicked.
Tap any Hebrew word to reveal its root, value, and meanings.
Hallelujah. Happy is the man who fears Hashem, Who delights greatly in His commandments.
verse value 2323
Insights
Verse structure: 7 words, 35 letters. Notable word values: "praise·Hashem" (הַ֥לְלוּ־יָ֨הּ) = 86, equal to Elohim. The shortest word is "who·fears" (יָרֵ֣א, 3 letters) and the longest is "happiness·of·man" (אַשְׁרֵי־אִ֭ישׁ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "happiness·of·man" (אַשְׁרֵי־אִ֭ישׁ), "in·His·commandments" (בְּ֝מִצְוֺתָ֗יו), "delights" (חָפֵ֥ץ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "happiness·of·man" (root אשר, 101x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: הַ֥לְלוּ־יָ֨הּ [praise·Hashem] (86) + אַשְׁרֵי־אִ֭ישׁ [happiness·of·man] (822) + יָרֵ֣א [who·fears] (211) + אֶת־יְהֹוָ֑ה [Hashem] (427) + בְּ֝מִצְוֺתָ֗יו [in·His·commandments] (554) + חָפֵ֥ץ [delights] (178) + מְאֹֽד [greatly] (45) = 2323.
Ibn Ezra
"Hallelujah, happy is the man" — "Hallelujah" are the words of the poet, as with me; and he said, "happy is the man who fears Hashem," who keeps himself from negative commandments — not because of his nature, nor from fear of a king, nor because of shame and disgrace, but only because of his fear of Hashem, may He be blessed. "In His commandments he delights greatly" — these are the positive commandments. And the meaning of "greatly" (me'od) — that he acts with all his might (be-khol me'odo).
Radak
"Hallelujah" — this psalm, too, is [built] on the alphabet, two letters to a verse, and in the last two verses, three; it, too, speaks of the qualities of the upright person, whose reward from Hashem is complete in this world and the next. And it says "Hallelujah," and it says, "Happy is the man who fears Hashem" — that he fears the blessed God and keeps what He commanded him and refrains from what He forbade him, and he is as careful of these in private as in public. "Who delights greatly in His commandments" — the positive commandments, he performs them with the desire of his heart, not to make himself great before others, but with the desire of his heart, out of love for the blessed God who commanded him to perform them. Therefore it says "greatly," meaning that he pursues the commandment and exerts himself to perform it with all his strength, with his body and his wealth. "Who delights greatly in His commandments" — the positive commandments, he performs them with the desire of his heart, not to make himself great before others, but with the desire of his heart, out of love for the blessed God who commanded him to perform them. Therefore it says "greatly," meaning that he pursues the commandment and exerts himself to perform it with all his strength, with his body and his wealth.
Metzudat David
"Hallelujah. Happy, etc." — Praise Yah, and say in your praise, "Happy is the man..." etc., for this itself is accounted as praise to Hashem. "Who fears, etc." — From transgressing a negative commandment. "In His commandments, etc." — To fulfill the positive commandments.
Malbim
'Happy is the man' — after having said that the beginning of wisdom is the fear of Hashem, he says that 'happy is the man' who 'fears' 'Hashem' — for wisdom will come into this man's heart, to keep its statutes. And there is a difference between 'fearing of Hashem' and 'fearing Hashem': 'fears Hashem' indicates that he fears the awe of His majesty, not the fear of punishment, which is indicated by the mem ha-shimush (the functional prefix mem, as in yare me-, 'afraid of'). For one who 'fears of Hashem' does not desire His commandments, but is only compelled to perform them out of fear of punishment or in hope of reward, not out of desire for the commandment itself; but one who 'fears Hashem' — 'delights greatly in His commandments.' And our sages, of blessed memory, said: '[he delights] in His commandments' — and not in the reward of His commandments. And after he said that through the fear of Hashem one finds 'good understanding for all who do them' — meaning that he will then attain understanding through the holy spirit (this being the definition of 'good understanding' as found throughout Scripture) of the secrets of the precepts and their reasons — and through this he will greatly desire His commandments, for he will understand their virtue and their secret. And I have already explained in my commentary on Proverbs that the statutes of wisdom are not attained through the proofs of reason and intellect, but are grasped through the power of the mind, particularly through 'good understanding' and the holy spirit. And this is the meaning of 'good understanding for all who do them,' and through this 'he delights greatly in His commandments.'
His seed shall be mighty upon earth; The generation of the upright shall be blessed.
verse value 1819
Insights
Verse structure: 7 words, 28 letters. The shortest word is "generation·of" (דּ֖וֹר, 3 letters) and the longest is "upright" (יְשָׁרִ֣ים, 5 letters). 7 unique roots are used. Frequent roots: "in·the·earth" (root ארץ, 157x in Psalms); "shall·be" (root היה, 97x in Psalms); "shall·be·blessed" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'his·seed', dividing the verse into phrases of 4 and 3 words. Full calculation: גִּבּ֣וֹר [mighty] (211) + בָּ֭אָרֶץ [in·the·earth] (293) + יִהְיֶ֣ה [shall·be] (30) + זַרְע֑וֹ [his·seed] (283) + דּ֖וֹר [generation·of] (210) + יְשָׁרִ֣ים [upright] (560) + יְבֹרָֽךְ [shall·be·blessed] (232) = 1819.
Rashi
"a generation of upright ones" — which will be blessed, will be his seed.
Ibn Ezra
"Mighty" — [it is used] elliptically, missing the letter kaf, [meaning] "like a mighty one," similar to "a wild ass's colt" (Job 11:12); and the meaning is: like a mighty man known in his generation, so will his seed be. "The generation of the upright" — this is the father and the son, and the blessing is theirs.
Radak
"Mighty" — and because of his good deeds, the blessed God will also reward his children after him, and his offspring will be mighty in the land, so that people will fear him and honor him just as people fear a mighty man.
Metzudat David
"Mighty" — Not only is it well for him, but he will also do good for his seed, and each one will be mighty in the land; and even all the people of the generation of the upright will be blessed, for they tip the balance of the world toward merit.
Malbim
'Mighty' — this man will be blessed both in this world and in the world to come: whether through his children, who will also be blessed — in this world, as it says, 'his seed shall be mighty upon earth,' meaning that even in this world they will be mighty; or in the world to come, 'for the generation of the upright shall be blessed,' meaning he will be blessed in that an upright generation will issue from him.
Wealth and riches are in his house; And his merit endures for ever.
verse value 2281
Insights
Verse structure: 5 words, 25 letters. The shortest word is "forever" (לָעַֽד, 3 letters) and the longest is "wealth·and·riches" (הוֹן־וָעֹ֥שֶׁר, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "wealth·and·riches" (הוֹן־וָעֹ֥שֶׁר), "in·his·house" (בְּבֵית֑וֹ). 5 unique roots are used. Frequent roots: "forever" (root עד, 50x in Psalms); "in·his·house" (root בית, 48x in Psalms); "stands" (root עמד, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'in·his·house', dividing the verse into phrases of 2 and 3 words. Full calculation: הוֹן־וָעֹ֥שֶׁר [wealth·and·riches] (637) + בְּבֵית֑וֹ [in·his·house] (420) + וְ֝צִדְקָת֗וֹ [and·his·righteousness] (606) + עֹמֶ֥דֶת [stands] (514) + לָעַֽד [forever] (104) = 2281.
Ibn Ezra
"Wealth and riches are in his house" — and the wealth that he has, he did not acquire through violence and robbery, but only through righteousness; therefore [it says]: "and his righteousness."
Radak
"Wealth and riches are in his house" — for him and for his children, in this world. "And his merit endures forever" — in the World to Come; and there are those who explain it [to mean] in this world, and the meaning of "forever" is: to his children and his children's children, forever.
Metzudat David
"Wealth and riches" — Although he will receive good reward in this world, and there will be wealth and riches in his house, nevertheless the reward of his righteousness endures forever and is kept for him for the World to Come.
Malbim
'Wealth' — and likewise he himself will be blessed: whether in this world, in his possessions, for 'wealth and riches are in his house' — for there is wealth that has no true riches in it, if God does not empower him to enjoy it, but he will have both wealth and riches; or in the world to come, for 'his righteousness endures forever' and remains for him in the world to come, for him to partake of his reward.
To the upright He shines as a light in the darkness, Gracious, and full of compassion, and righteous.
verse value 1926
Insights
Verse structure: 7 words, 30 letters. Verse gematria: 1926 is divisible by 18, the value of chai ('life'). The shortest word is "shines" (זָ֘רַ֤ח, 3 letters) and the longest is "to·the·upright" (לַיְשָׁרִ֑ים, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shines" (זָ֘רַ֤ח). 7 unique roots are used. Frequent roots: "and·just" (root צדיק, 52x in Psalms); "light" (root אור, 30x in Psalms); "to·the·upright" (root ישר, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·upright', dividing the verse into phrases of 4 and 3 words. Full calculation: זָ֘רַ֤ח [shines] (215) + בַּחֹ֣שֶׁךְ [in·the·darkness] (330) + א֭וֹר [light] (207) + לַיְשָׁרִ֑ים [to·the·upright] (590) + חַנּ֖וּן [gracious] (114) + וְרַח֣וּם [and·compassionate] (260) + וְצַדִּֽיק [and·just] (210) = 1926.
Rashi
"He shone a light in the darkness" — Heb. זרח [the “kal” conjugation], like הזריח, [the “hiph’il” or causative conjugation]. Its midrashic interpretation is that He Himself, so to speak, becomes a light for them, as (above 27:1): “The Lord is my light and my salvation.”
Ibn Ezra
"He shines" — troubles are compared to darkness, as in "the people who walk in darkness" (Isaiah 9:1), and salvation to light; therefore [it says] "though I sit in darkness, Hashem is a light to me" (Micah 7:8). And behold, when troubles come upon the world, light shines for the upright, and this [light] is Hashem, who is gracious and compassionate and righteous. Or, "light" carries along with it [the sense of] "gracious," as if to say "a gracious light."
Radak
"He shines" — at a time when there is darkness in the world, which is distress for the upright, light shines; and the light is relief. "Gracious, and full of compassion, and righteous" — for He, in His ways, is gracious and compassionate to the good, and has mercy on them, and brings them out of distress in the time of distress. "And righteous" — for He is righteous and upright, and gives to the good according to their ways, and to the wicked according to their deeds; therefore light shines for the upright. "And he shines" — a transitive verb; though it is possible that it is intransitive, in which case "gracious and full of compassion" would refer to the upright person, who learned from the attribute of his Creator.
Metzudat David
"He shines as a light in the darkness" — At the time the darkness of Gehinnom comes, the Omnipresent will shine light for the upright, for He is gracious, etc., and He will not deduct from them what they received as reward in this world.
Malbim
'He shines in darkness' — even in darkness, which is a figure for a time when the light of his success grows dark for him and he suffers affliction in this world, Hashem will make 'light' shine for him, in such a way that the darkness itself is for his benefit and for the salvation of his soul, because Hashem is 'gracious, and full of compassion, and righteous.' He does this either out of graciousness, to increase his reward; or out of compassion, to cleanse him of his sins; or out of righteousness, that he receive his punishment for a sin that he committed.
Well is it with the man who deals graciously and lends, Who orders his affairs rightfully.
verse value 1292
Insights
Verse structure: 6 words, 30 letters. The shortest word is "who·deals·graciously" (חוֹנֵ֣ן, 4 letters) and the longest is "good·is·man" (טֽוֹב־אִ֭ישׁ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "good·is·man" (טֽוֹב־אִ֭ישׁ), "sustains" (יְכַלְכֵּ֖ל). 6 unique roots are used. Frequent roots: "his·words" (root דבר, 133x in Psalms); "with·judgment" (root משפט, 65x in Psalms); "good·is·man" (root טוב, 63x in Psalms). The etnachta (major mid-verse pause) falls on 'and·lends', dividing the verse into phrases of 3 and 3 words. Full calculation: טֽוֹב־אִ֭ישׁ [good·is·man] (328) + חוֹנֵ֣ן [who·deals·graciously] (114) + וּמַלְוֶ֑ה [and·lends] (87) + יְכַלְכֵּ֖ל [sustains] (110) + דְּבָרָ֣יו [his·words] (222) + בְּמִשְׁפָּֽט [with·judgment] (431) = 1292.
Rashi
"Good is the man who is gracious, etc." — who is gracious to the poor and lends [to] them, and is not strict, saying, “I cannot afford it,” but [instead] his things, which he needs for himself, in food, drink, and clothing, "he conducts with moderation and with a measure" — , and he spares his property.
Ibn Ezra
"Good" — [an inversion], like [originally] "a good man," similar to "many peoples" [also invertible], for all such [inversions] are grammatically valid in our language. Or its meaning is "how good" — thus "he is good," [meaning] he is a man who is gracious. And it says "gracious," to walk after Hashem, who is gracious. And the word "yekhalkel" (sustains) is a doubled/reduplicated form, like "and comprehended in a measure" (Isaiah 40:12). "With justice" — as is fitting to do. And some say: that "yekhalkel" is like "sustains his sickness" (Proverbs 18:14).
Radak
"Good" — he speaks of the quality of the upright man, the quality of righteous giving (tzedakah), and he says "good is the man," like "happy is the man." And he says that he is gracious — meaning he gives to the poor, and lends to the discreet poor, so that they need not [openly] receive a gift. "He orders his affairs rightfully" — that all of a man's gifts and expenditures should be made in equal measure, with righteousness and justice, so that he is not entirely separated from the pleasures of the world, and does not indulge in them beyond an equal measure; and likewise, in giving to the poor, he should not squander his wealth so much that he himself would afterward need to depend on others. "He orders" his affairs rightfully can also be explained regarding the rest of a man's character traits, that he conducts himself in them by the middle path — and these traits are such as love and hatred, joy and worry, generosity, courage, cowardice, and the like.
Metzudat David
"Well" — Therefore it is well with the man who deals graciously with the poor and lends to them in their time of need, and sustains the needs of his household with proper judgment, and is sparing with his possessions; for when this is so, his merit is doubled, because he is frugal with himself and generous to the poor.
Metzudat Zion
"Orders" — an expression of "providing for the need," as in "and they provided for the king" (I Kings 4).
Malbim
'Well' — after speaking of the conduct of one who fears Hashem regarding the commandments between man and God, he now speaks of his conduct regarding the commandments between man and his fellow. 'Well is it with the man' who 'deals graciously and lends' through acts of kindness, and 'orders his affairs' and his conduct 'rightfully,' so that he does not commit any wrong against justice and honesty.
For he shall never be moved; The righteous shall be had in everlasting remembrance.
verse value 939
Insights
Verse structure: 6 words, 29 letters. The shortest word is "for·remembrance·of" (לְזֵ֥כֶר, 4 letters) and the longest is "for·forever" (כִּֽי־לְעוֹלָ֥ם, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·forever" (כִּֽי־לְעוֹלָ֥ם). The root עולם appears 2 times in this verse. 5 unique roots are used. Frequent roots: "for·forever" (root עולם, 144x in Psalms); "shall·be" (root היה, 97x in Psalms); "for·remembrance·of" (root זכר, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·not·be·moved', dividing the verse into phrases of 2 and 4 words. Full calculation: כִּֽי־לְעוֹלָ֥ם [for·forever] (206) + לֹֽא־יִמּ֑וֹט [shall·not·be·moved] (96) + לְזֵ֥כֶר [for·remembrance·of] (257) + ע֝וֹלָ֗ם [eternity] (146) + יִהְיֶ֥ה [shall·be] (30) + צַדִּֽיק [just] (204) = 939.
Ibn Ezra
"For" — he mentioned that his end is good, and this is [the meaning of] "for the righteous shall never be moved"; his memory shall stand, in the manner of "the righteous is the foundation of the world" (Proverbs 10:25).
Radak
"For he shall never [be moved]" — his wealth shall remain in his possession, and he shall be sound in his body. "The righteous shall be had in everlasting remembrance" — for forever, even after his death, he will be remembered for good.
Metzudat David
"He shall not be moved" — He will not be inclined to fall. "For an everlasting remembrance" — Even in the World to Come the righteous man will be remembered, and he will receive further reward.
He shall not be afraid of evil tidings; His heart is steadfast, trusting in Hashem.
verse value 1199
Insights
Verse structure: 8 words, 30 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "from·report" (מִשְּׁמוּעָ֣ה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·report" (מִשְּׁמוּעָ֣ה). 8 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "not" (root לא, 174x in Psalms); "he·shall·fear" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'he·shall·fear', dividing the verse into phrases of 4 and 4 words. Full calculation: מִשְּׁמוּעָ֣ה [from·report] (461) + רָ֭עָה [evil] (275) + לֹ֣א [not] (31) + יִירָ֑א [he·shall·fear] (221) + נָכ֥וֹן [steadfast] (126) + לִ֝בּ֗וֹ [his·heart] (38) + בָּטֻ֥חַ [trusting] (19) + בַּיהֹוָֽה [in·Hashem] (28) = 1199.
Rashi
"his heart is steadfast" — His heart is faithful to His Maker.
Ibn Ezra
"Of tidings" — [meaning news] that is general to his people or his country. And he mentioned why he will not fear: because his heart trusts in Hashem; and it ["steadfast"] is an adjective on the pattern of "mighty" (atzum), and so too—
Radak
"Of evil tidings" — the opposite of the wicked man, of whom it is said, "the sound of terrors is in his ears." But the righteous man shall not fear that he will hear bad news about his children or his relatives who are in another land, nor, if he hears that enemies are coming against him, shall he fear. For "his heart is steadfast, trusting in Hashem" — he does not trust in his wealth, in the abundance of his forces, or in the abundance of his friends and relatives, but places his trust in Hashem alone; therefore he does not fear.
Metzudat David
"Of evil tidings" — At a time when he hears evil tidings in the world, he will not fear them, and his heart will be steadfast, trusting in Hashem, that the evil will not touch him.
Malbim
'Of evil tidings' — even if he hears evil tidings, 'he shall not fear.' Now, it is conceivable that he might fear, either because his heart is not steadfast, and he is afraid on account of his sins or his evil ways, by which he has wronged people who might now take revenge on him — but his 'heart is steadfast'; or because he fears the mishaps of time and the evil of fate — but he is 'trusting in Hashem,' that He will change his fortune for the good.
His heart is established, he shall not be afraid, Until he gazes upon his adversaries.
verse value 1515
Insights
Verse structure: 7 words, 27 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "that·he·shall·see" (אֲשֶׁר־יִרְאֶ֣ה, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "established" (סָמ֣וּךְ), "that·he·shall·see" (אֲשֶׁר־יִרְאֶ֣ה), "on·his·adversaries" (בְצָרָֽיו). 7 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "that·he·shall·see" (root ראה, 100x in Psalms); "he·shall·fear" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'he·shall·fear', dividing the verse into phrases of 4 and 3 words. Full calculation: סָמ֣וּךְ [established] (126) + לִ֭בּוֹ [his·heart] (38) + לֹ֣א [not] (31) + יִירָ֑א [he·shall·fear] (221) + עַ֖ד [until] (74) + אֲשֶׁר־יִרְאֶ֣ה [that·he·shall·see] (717) + בְצָרָֽיו [on·his·adversaries] (308) = 1515.
Rashi
"His heart is steadfast" — He leans on and trusts in the Holy One, blessed be He.
Ibn Ezra
"His heart is established" — in the distress that will come upon him alone, from his enemies.
Radak
"Established" — it has been made firm; therefore he does not fear anyone, but goes about and trusts at all times. "Until he gazes upon his adversaries" — the harm that he wishes to see come upon them.
Metzudat David
"Established" — His heart will be so established in Hashem that he will not fear, until he sets his mind to gaze upon the evil that comes upon his adversaries; for when a person is in fear, he does not set his mind to see the vengeance taken on his adversaries.
Metzudat Zion
"Established" — an expression of leaning or support.
Malbim
'Established' — and even if he fears his enemies, that they will do him harm, in this too, 'his heart is established, he shall not be afraid,' for his heart is established in his righteousness, to the point that not only will he not fear that they will do him harm, but he will even see vengeance done 'upon his adversaries.'
He has scattered abroad, he has given to the needy; His righteousness endures for ever; His horn shall be exalted in honor.
verse value 3190
Insights
Verse structure: 9 words, 39 letters. The shortest word is "he·has·scattered" (פִּזַּ֤ר, 3 letters) and the longest is "to·the·needy" (לָאֶבְיוֹנִ֗ים, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·the·needy" (לָאֶבְיוֹנִ֗ים). 9 unique roots are used. Frequent roots: "he·has·given" (root נתן, 95x in Psalms); "in·glory" (root כבוד, 52x in Psalms); "forever" (root עד, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'forever', dividing the verse into phrases of 6 and 3 words. Full calculation: פִּזַּ֤ר [he·has·scattered] (287) + נָ֘תַ֤ן [he·has·given] (500) + לָאֶבְיוֹנִ֗ים [to·the·needy] (149) + צִ֭דְקָתוֹ [His·righteousness] (600) + עֹמֶ֣דֶת [stands] (514) + לָעַ֑ד [forever] (104) + קַ֝רְנ֗וֹ [His·horn] (356) + תָּר֥וּם [shall·be·exalted] (646) + בְּכָבֽוֹד [in·glory] (34) = 3190.
Ibn Ezra
"He has scattered" — he did not state the object of "scattered," nor of "given," because it is known/understood, for the word "to the needy" informs us [of it]. And the meaning of "his righteousness" — that it is the way of righteousness to help those of one's own generation, or in the manner of "and it shall be righteousness for us" (Deuteronomy 6:25).
Radak
"He has scattered abroad" — he gave his wealth to the needy. And the sense of "scattered" is that he gives to this one and to that one, and to all the needy who come before him. But it does not mean that he scatters great gifts until he himself remains poor, for that is not the way of the righteous man; rather, "scattered" means that he gives to this one and to that one gifts according to his means, as much as he can bear. And our Rabbis, of blessed memory, said (Ketubot 67b): "One who gives generously should not give away more than a fifth [of his wealth]." "His righteousness endures for ever" — it endures for him and for his children after him; or the meaning of "for ever" is that his righteousness will endure for him in the World to Come. "His horn shall be exalted in honor" — [meaning] his strength and his might. And with the wicked it is the opposite: "and all the horns of the wicked I will cut off."
Metzudat David
"He has scattered" — Because of the scattering of the wealth that he gave to the needy, the reward for his righteousness will be preserved for the World to Come, and also in this world his dominion will be exalted in honor.
Metzudat Zion
"His horn" — his strength and dominion.
Malbim
'He has scattered' — and if he goes even further, doing righteousness and kindness, and 'has scattered' his money and 'given it to the needy,' he will not become poor because of this; on the contrary, 'his righteousness endures forever,' and his wealth will be blessed so that he continues to do righteousness, and also 'his horn shall be exalted in honor.'
The wicked shall see it, and be vexed; he shall gnash with his teeth, and melt away; the desire of the wicked shall perish.
verse value 3616
Insights
Verse structure: 9 words, 36 letters. The shortest word is "wicked" (רָ֘שָׁ֤ע, 3 letters) and the longest is "wicked" (רְשָׁעִ֣ים, 5 letters). Words sharing gematria 156: and·shall·be·vexed, and·shall·melt·away. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "he·shall·gnash" (יַחֲרֹ֣ק), "and·shall·melt·away" (וְנָמָ֑ס). The root רשע appears 2 times in this verse. 8 unique roots are used. Frequent roots: "shall·see" (root ראה, 100x in Psalms); "wicked" (root רשע, 87x in Psalms); "shall·perish" (root אבד, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'and·shall·melt·away', dividing the verse into phrases of 6 and 3 words. Full calculation: רָ֘שָׁ֤ע [wicked] (570) + יִרְאֶ֨ה [shall·see] (216) + וְכָעָ֗ס [and·shall·be·vexed] (156) + שִׁנָּ֣יו [his·teeth] (366) + יַחֲרֹ֣ק [he·shall·gnash] (318) + וְנָמָ֑ס [and·shall·melt·away] (156) + תַּאֲוַ֖ת [desire·of] (807) + רְשָׁעִ֣ים [wicked] (620) + תֹּאבֵֽד [shall·perish] (407) = 3616.
Rashi
"A wicked man will see and become angry" — Heb. וכעס, an expression of a verb in the past tense, equivalent to ויכעס [i.e., the “vav” converts the past tense to the future]. Therefore, it is vowelized half with a “kamatz” and half with a “pattah,” and the accent is at the end of the word.
Ibn Ezra
"The wicked" — the opposite of the righteous; upon seeing the wealth of the righteous, he will become angry out of great envy. "His teeth" — according to his intention, that he will continue gnashing his teeth to take revenge; and this will happen, for all that he plans will melt away; and likewise, "the desire of the wicked" — that they desire evil for the righteous.
Radak
"The wicked" — when he sees the honor of the righteous man, he will grow angry out of great envy, and likewise he will gnash his teeth at him; if he had the power to destroy him, he would do so. "And melt away" — his heart shall falter; such is the way of envy. "The desire of the wicked shall perish" — that which they desire to see, namely harm come upon the righteous man — that desire shall perish, for they will never see him come to harm. Or the meaning is: "the desire of the wicked" is the good that they desire for themselves, [which shall not be attained] — whereas of the righteous it is said, "and the desire of the righteous He will grant."
Metzudat David
"The wicked" — When the wicked man sees this, he will be vexed within himself out of great envy, and he will gnash his teeth in the manner of one who is enraged, and his heart will melt within him from the abundance of envy. But the desire of the wicked — of the wicked ones — will be lost, and he will not be able to fulfill it so as to do that righteous man any evil at all.
Metzudat Zion
"He shall gnash" — its meaning is the grinding and rubbing of the teeth against one another when a person becomes enraged at his fellow, as in 'and they gnashed their teeth' (Lamentations 2).
Malbim
'The wicked' — but 'the wicked shall see' the success of the righteous man 'and be vexed,' and nonetheless he will be unable to do him any harm whatsoever; rather, 'he shall gnash with his teeth, and melt away,' for 'the desire of the wicked shall perish,' and he will not attain the desire of his heart.
Ibn Ezra
Radak
Metzudat David
Malbim