A psalm contrasting the living God with the lifeless idols of the nations, calling Israel, the house of Aaron, and all who fear Hashem to trust in Him as their help and shield.
Tap any Hebrew word to reveal its root, value, and meanings.
Not to us, O Hashem, not to us, But to Your name give glory, For Your mercy, and for Your truth's sake.
verse value 1915
Insights
Verse structure: 9 words, 38 letters. Notable word values: "to·us" (לָ֥נוּ) = 86, equal to Elohim. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "but·to·Your·name" (כִּֽי־לְ֭שִׁמְךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·to·us" (לֹ֫א־לָ֥נוּ), "but·to·Your·name" (כִּֽי־לְ֭שִׁמְךָ), "for·Your·truth" (עַל־אֲמִתֶּֽךָ). The root לנו appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "not" (root לא, 174x in Psalms); "for·Your·mercy" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'glory', dividing the verse into phrases of 7 and 2 words. Full calculation: לֹ֤א [not] (31) + לָ֥נוּ [to·us] (86) + יְהֹוָ֗ה [Hashem] (26) + לֹ֫א־לָ֥נוּ [not·to·us] (117) + כִּֽי־לְ֭שִׁמְךָ [but·to·Your·name] (420) + תֵּ֣ן [give] (450) + כָּב֑וֹד [glory] (32) + עַל־חַ֝סְדְּךָ֗ [for·Your·mercy] (192) + עַל־אֲמִתֶּֽךָ [for·Your·truth] (561) = 1915.
Rashi
"Not for us" — Not for us or for the fitness of our deeds shall You do [this] for us. "but for Your name give honor" — So that they should not say, “Where is their God now?”
Ibn Ezra
"Not to us, Hashem, not to us" — [meaning] 'for our sake,' like [the usage of the lamed in] 'imri li' ['say concerning me'] (Genesis 20:13). "But to Your name" — which is invoked over us — 'give glory'; and this is what You will do for the sake of Your mercy.
Radak
"Not" — there are texts [manuscripts] in which this is not the beginning of the psalm. He says: just as You did kindness with our fathers and brought them out of Egypt, so too do with us in every generation; and even though we are not worthy, do not act for our sake, but for Your name's sake — for they too were not worthy, were it not for the honor of Your name and the covenant of the fathers. And it says "not to us" twice, to strengthen the matter. "For Your mercy and for Your truth" — like "concerning You." "Give glory to Your name" — so that it not be profaned among the nations.
Metzudat David
"Not to us" — He does not act for the sake of our righteousness; rather, [we ask] give glory to Your name, that it be honored, for the sake of the kindness and the fulfillment of the truth that You bring about through it.
Malbim
'Not to us, Hashem' — this refers back to what was said, '[through] Israel [came] His dominion,' meaning that then, the dominion of Hashem, His ruling over nature, came about through Israel, for whose sake this occurred. [One might object:] 'But the dominion of Hashem is not for our sake' — meaning, not for our sake, for we are not worthy of it, since we do not sanctify Him as Judah did then. He answers, saying: nevertheless, now, 'not to us — but to Your name give glory.' Now that Your name has already been proclaimed over us, that You watch providentially over Israel and perform miracles for them, You must give glory to Your name, so that there be no desecration of the Name. 'For the sake of Your mercy, for the sake of Your truth' — You must act either on account of mercy, without any merit or promise [on our part] — just as at the outset the occurrence of the miracles was on account of mercy — or on account of truth and the promise, since You have already promised us to be a God to us. For 'why should the nations say, "Where now is their God?"' — for that would be a desecration of the Name, since it has already become known among them that You are the God of Israel and perform miracles for them.
Why should the nations say: 'Where is now their God?'
verse value 554
Insights
Verse structure: 5 words, 24 letters. The shortest word is "why" (לָ֭מָּה, 3 letters) and the longest is "their·God" (אֱלֹהֵיהֶֽם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "where·now" (אַיֵּה־נָ֝֗א). 5 unique roots are used. Frequent roots: "their·God" (root אלהים, 347x in Psalms); "should·say" (root אמר, 111x in Psalms); "the·nations" (root גוי, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'the·nations', dividing the verse into phrases of 3 and 2 words. Full calculation: לָ֭מָּה [why] (75) + יֹאמְר֣וּ [should·say] (257) + הַגּוֹיִ֑ם [the·nations] (64) + אַיֵּה־נָ֝֗א [where·now] (67) + אֱלֹהֵיהֶֽם [their·God] (91) = 554.
Ibn Ezra
"Why," "now" [na] — [meaning] 'now,' and I have already explained it.
Radak
"Why" — this is the reason for "give glory to Your name": for if You do not do kindness with us, and You abandon us into the hand of Your enemies, they will say, "Where now is their God? Let him arise and help them."
Metzudat David
"Where, now" — Where is their God? Why does He not fight their battle?
Metzudat Zion
"Now" — an expression meaning 'at this time.'
Cross-references: Deuteronomy 32:37; Joel 2:17; Psalms 79:10
But our God is in the heavens; Whatsoever pleased Him He has done.
verse value 1604
Insights
Verse structure: 5 words, 23 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "and·our·God" (וֵאלֹהֵ֥ינוּ, 7 letters). 5 unique roots are used. Frequent roots: "and·our·God" (root אלהים, 347x in Psalms); "He·has·done" (root עשה, 109x in Psalms); "all" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·heavens', dividing the verse into phrases of 2 and 3 words. Full calculation: וֵאלֹהֵ֥ינוּ [and·our·God] (108) + בַשָּׁמָ֑יִם [in·the·heavens] (392) + כֹּ֖ל [all] (50) + אֲשֶׁר־חָפֵ֣ץ [that·He·desired] (679) + עָשָֽׂה [He·has·done] (375) = 1604.
Ibn Ezra
"But our God is in the heavens" — [meaning] among the upper realms; or because all decrees come from the heavens to the earth.
Radak
"But our God" — and they are fools, and do not recognize the difference between our God and their gods; for our God is in the heavens, and rules over the upper and lower worlds, and whatever He desires to do with them, He does — but not so their gods.
Metzudat David
"But our God" — But our God sits in the heavens; and even a weak one who is above is considered mighty, how much more so a mighty one who is above; therefore He does all that He wishes. His strength then is His strength now — and this refers back to what was said above: "give glory to Your name" and "lift up Your hand," so that their mouth may be stopped.
Malbim
'But our God' (Part III, until 'the dead do not praise Yah') — in this he explains that Hashem's continual providence exists always over His people, over each and every one of them according to his service and standing. 'But our God is in the heavens' — he answers, saying: the idolaters speak vanity when they say, 'Where is their God?' and think that Hashem has removed His Presence to the heavens and that His glory is [only] over the heavens; for 'our God,' even though He is 'in the heavens,' nevertheless 'whatever He desired, He has done' — He directs, rules, and watches providentially as He desires. But 'their idols' — the idols of the idolaters — even though they are not in the heavens but rather are close at hand, and they see their image (which is why they are called atzabim, 'shaped forms'), nonetheless they cannot help them. And he considers their inferiority in respect of matter, form, agent, and purpose. In respect of matter, they are 'silver and gold,' which seems even more inferior than wood, which has a vegetative life-force in it; and in respect of agent, they are 'the work of human hands.'
Their idols are silver and gold, The work of men's hands.
verse value 881
Insights
Verse structure: 6 words, 23 letters. The shortest word is "silver" (כֶּ֣סֶף, 3 letters) and the longest is "their·idols" (עֲֽ֭צַבֵּיהֶם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·idols" (עֲֽ֭צַבֵּיהֶם). 6 unique roots are used. Frequent roots: "hands·of" (root יד, 78x in Psalms); "man" (root אדם, 67x in Psalms); "the·work·of" (root מעשה, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'and·gold', dividing the verse into phrases of 3 and 3 words. Full calculation: עֲֽ֭צַבֵּיהֶם [their·idols] (217) + כֶּ֣סֶף [silver] (160) + וְזָהָ֑ב [and·gold] (20) + מַ֝עֲשֵׂ֗ה [the·work·of] (415) + יְדֵ֣י [hands·of] (24) + אָדָֽם [man] (45) = 881.
Ibn Ezra
"Their idols" — he has mentioned the greatness of Hashem, and that the gods of the nations have no power, and he calls them 'atzabim' [idols — related to 'sorrow/pain'], for they are a source of sorrow to those who worship them and do not benefit them. "The work of men's hands" — said as a way of disgracing them, that they worship the work of their own hands.
Radak
"Their idols are silver and gold" — they are called "atzabim" (idols, lit. sorrows) because they are a source of sorrow (itzavon) to those who trust in them, since they will not be saved through them. And how could they save man, seeing that those images are the work of man's hands? Even though the sages of the nations make them according to the pattern of the celestial [bodies], and make the images as a likeness for the multitude of the people who go astray after them — [the multitude] think the images themselves to be an actual deity, that there is power in them to benefit or to harm.
Metzudat David
"Their idols" — Behold, the idols of the idol-worshippers have no substance in them, for they are made of silver and gold, the work of human hands, and they are not gods.
They have mouths, but they speak not; Eyes have they, but they see not;
verse value 928
Insights
Verse structure: 7 words, 28 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "mouth·to·them" (פֶּֽה־לָ֭הֶם, 5 letters). Words sharing gematria 37: and·not, and·not. The root לא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "they·speak" (root דבר, 133x in Psalms); "they·see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'they·speak', dividing the verse into phrases of 3 and 4 words. Full calculation: פֶּֽה־לָ֭הֶם [mouth·to·them] (160) + וְלֹ֣א [and·not] (37) + יְדַבֵּ֑רוּ [they·speak] (222) + עֵינַ֥יִם [eyes] (180) + לָ֝הֶ֗ם [to·them] (75) + וְלֹ֣א [and·not] (37) + יִרְאֽוּ [they·see] (217) = 928.
Ibn Ezra
"They have mouths" — and the craftsmen who fashion them are more esteemed than they are, for the craftsmen can feel and can also speak.
Radak
"They have a mouth" — they make them in the shape of a man, but they [the makers] are unable to put a spirit into them, that they should speak with a mouth, or see with eyes, or hear with ears.
Metzudat David
"They have a mouth" — Although they have a mouth, do they not fail to speak, etc.
Malbim
"A mouth" — with respect to form: the defining form of man is speech, and the defining form of a living creature is sensation and movement. They [the idols] have neither the form of speech, as man does — for "they have mouths, but they speak not" — nor the form of a living creature, to make use of sensory perception. Against the sense of sight: "eyes have they, but they see not." Against hearing: "they have ears, but they hear not." Against the sense of smell: "noses have they, but they smell not." And of all of these it says "a mouth to them," "eyes to them" — for this too is a deficiency with respect to the nature of divinity: that it should have physical organs such as these — mouth, eye, ear, and nose — and yet, despite this, not attain through them the actions that are performed by means of these organs. And against the sense of touch it says, "hands have they, but they handle not"; and they also do not make use of the organ of movement, for "feet have they, but they walk not." And they do not even have inner speech, silent thought — for "neither speak they with their throat," since hegayon [inner murmuring] is a faint sound midway between speech and silence.
They have ears, but they hear not; Noses have they, but they smell not;
verse value 1123
Insights
Verse structure: 8 words, 30 letters. The shortest word is "nose" (אַ֥ף, 2 letters) and the longest is "they·smell" (יְרִיחֽוּן, 6 letters). Words sharing gematria 75: to·them, to·them. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·smell" (יְרִיחֽוּן). The root הם appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "they·hear" (root שמע, 76x in Psalms); "to·them" (root הם, 69x in Psalms). The etnachta (major mid-verse pause) falls on 'they·hear', dividing the verse into phrases of 4 and 4 words. Full calculation: אׇזְנַ֣יִם [ears] (108) + לָ֭הֶם [to·them] (75) + וְלֹ֣א [and·not] (37) + יִשְׁמָ֑עוּ [they·hear] (426) + אַ֥ף [nose] (81) + לָ֝הֶ֗ם [to·them] (75) + וְלֹ֣א [and·not] (37) + יְרִיחֽוּן [they·smell] (284) = 1123.
Ibn Ezra
"Ears" — he has mentioned the four senses and omitted eating, since there is no need for it [in an idol].
Radak
"They do not utter a sound" — not even a slight murmur, which is not actual speech, but merely a chirping sound that comes from the throat.
Metzudat Zion
"They smell" — from the language of reiach (scent).
They have hands, but they handle not; Feet have they, but they walk not; Neither do they speak with their throat.
verse value 1274
Insights
Verse structure: 8 words, 40 letters. Verse gematria: 1274 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֬א, 3 letters) and the longest is "they·touch" (יְמִישׁ֗וּן, 6 letters). Words sharing gematria 37: and·not, and·not. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·touch" (יְמִישׁ֗וּן), "their·feet" (רַ֭גְלֵיהֶם), "not·they·mutter" (לֹא־יֶ֝הְגּ֗וּ). The root לא appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "their·hands" (root יד, 78x in Psalms); "they·walk" (root הלך, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'they·walk', dividing the verse into phrases of 6 and 2 words. Full calculation: יְדֵיהֶ֤ם [their·hands] (69) + וְלֹ֬א [and·not] (37) + יְמִישׁ֗וּן [they·touch] (416) + רַ֭גְלֵיהֶם [their·feet] (288) + וְלֹ֣א [and·not] (37) + יְהַלֵּ֑כוּ [they·walk] (71) + לֹא־יֶ֝הְגּ֗וּ [not·they·mutter] (55) + בִּגְרוֹנָֽם [in·their·throat] (301) = 1274.
Rashi
"but they do not feel" — Heb. ימישון, an expression of (Gen. 27:12): “Perhaps my father will feel me (ימשני).”
Ibn Ezra
"Their hands" — corresponding to their hands and their feet. And the meaning of "yehgu" ['they utter a sound'] is that they do not even coo like a dove, nor [make a sound] like any other bird.
Metzudat David
"Their hands" — Although their hands are made, do they not fail to feel with them.
Metzudat Zion
"They handle not" — from the language of touching and feeling something, as in 'perhaps my father will feel me' (Genesis 27). "They speak" — its meaning is a chirping sound, as in 'I chirp like a dove' (Isaiah 38); that is to say, they do not even have a mere chirping sound in them. "With their throat" — with their neck.
Those who make them shall be like to them; Indeed, every one who trusts in them.
verse value 1184
Insights
Verse structure: 6 words, 25 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "who·trusts" (אֲשֶׁר־בֹּטֵ֣חַ, 6 letters). 6 unique roots are used. Frequent roots: "their·makers" (root עשה, 109x in Psalms); "shall·be" (root היה, 97x in Psalms); "all" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'their·makers', dividing the verse into phrases of 3 and 3 words. Full calculation: כְּ֭מוֹהֶם [like·them] (111) + יִהְי֣וּ [shall·be] (31) + עֹשֵׂיהֶ֑ם [their·makers] (425) + כֹּ֖ל [all] (50) + אֲשֶׁר־בֹּטֵ֣חַ [who·trusts] (520) + בָּהֶֽם [in·them] (47) = 1184.
Ibn Ezra
"Like them" — [said] in the manner of a prayer [i.e., an entreaty/wish].
Radak
"Like them" — [said] by way of prayer. "Everyone who trusts" — like "and everyone who trusts."
Metzudat David
"Like them" — He cursed those who make them into gods, and said that they will become like them, unable to speak, etc. "Every one" — And so will be everyone who trusts in them.
Malbim
"Like them" — and with respect to the purpose, since the intent was to obtain from them favor and salvation: "those who make them shall be like them" — meaning that this will hold true both among those who make them and among "those who trust in them." But "Israel, trust in Hashem!" — even though "our God is in the heavens," let them trust in Him: "He is their help and their shield" — their shield, to save them from distress; and their help, to subdue the adversary.
O Israel, trust you in Hashem! He is their help and their shield!
verse value 1056
Insights
Verse structure: 6 words, 25 letters. The shortest word is "trust" (בְּטַ֣ח, 3 letters) and the longest is "Israel" (יִ֭שְׂרָאֵל, 5 letters). 6 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "Israel" (root ישראל, 61x in Psalms); "trust" (root בטח, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: יִ֭שְׂרָאֵל [Israel] (541) + בְּטַ֣ח [trust] (19) + בַּיהֹוָ֑ה [in·Hashem] (28) + עֶזְרָ֖ם [their·help] (317) + וּמָגִנָּ֣ם [and·their·shield] (139) + הֽוּא [He] (12) = 1056.
Ibn Ezra
"Israel" — he says 'trust,' in contrast to all who trust in them [the idols]. Ibn Bal'am said: since He was their [fathers'] help and their shield, it was fitting that He be your help and your shield. But what is correct in my opinion is simply that [the verse means]: Israel, trust in Hashem, for He is forever a help to Israel and their shield, as in [the phrase] 'the shield of your help' (Deuteronomy 33:29).
Radak
But "Israel, trust in Hashem" — not like those who trust in idols; rather, you, trust in Hashem, for you have seen in all the generations that have passed that He was Israel's help and their shield. And it says "trust" regarding Israel in a collective sense.
Metzudat David
"Israel" — But Israel trusts in Hashem, for He has always been their help and their shield; that is to say, He is to them like a shield to the one who wears it.
O house of Aaron, trust you in Hashem! He is their help and their shield!
verse value 1189
Insights
Verse structure: 7 words, 28 letters. The shortest word is "house·of" (בֵּ֣ית, 3 letters) and the longest is "in·Hashem" (בַיהֹוָ֑ה, 5 letters). 7 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "trust" (root בטח, 50x in Psalms); "house·of" (root בית, 48x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: בֵּ֣ית [house·of] (412) + אַ֭הֲרֹן [Aaron] (256) + בִּטְח֣וּ [trust] (25) + בַיהֹוָ֑ה [in·Hashem] (28) + עֶזְרָ֖ם [their·help] (317) + וּמָגִנָּ֣ם [and·their·shield] (139) + הֽוּא [He] (12) = 1189.
Ibn Ezra
"House" — having mentioned Israel, he [now] mentions His holy ones, who are the house of Aaron.
Radak
"House of Aaron" — these are the priests and the Levites. He speaks to them alone, for they are the ones close to Hashem and stand before Him always; he says that they should trust in Him, for their service before Him will benefit them.
Malbim
(Verses 10-11) "House of Aaron" — and he explains that the greater the trust and the standing of the one who trusts, the greater the help and protection will be, to the point that "the house of Aaron," whose standing and trust are greater than the house of Israel's, likewise "He is their help and their shield" — with a particular help beyond that given to the house of Israel. And likewise those who fear Hashem, whose standing is greater than that of the house of Aaron, since they serve Him by their own choice, in even more exceptional holiness — their help will be all the greater, specifically for them.
You who fear Hashem, trust in Hashem! He is their help and their shield.
verse value 768
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "He" (הֽוּא, 3 letters) and the longest is "in·Hashem" (בַיהֹוָ֑ה, 5 letters). The root יהוה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "who·fear" (root ירא, 77x in Psalms); "trust" (root בטח, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: יִרְאֵ֣י [who·fear] (221) + יְ֭הֹוָה [Hashem] (26) + בִּטְח֣וּ [trust] (25) + בַיהֹוָ֑ה [in·Hashem] (28) + עֶזְרָ֖ם [their·help] (317) + וּמָגִנָּ֣ם [and·their·shield] (139) + הֽוּא [He] (12) = 768.
Rashi
"Those who fear the Lord" — These are the proselytes.
Ibn Ezra
"Those who fear" — after that, he includes those who fear Hashem among every nation.
Radak
"Those who fear Hashem" — these are the sages, who seclude themselves in the house of Hashem to study and occupy themselves with wisdom, to know Hashem; for from their wisdom they know that there is none besides Him in whom it is fitting to trust. And there are those who explain that "those who fear Hashem" [refers to those who fear Him] among every nation.
Metzudat David
"Those who fear Hashem" — These are the pious ones among the nations of the world.
Hashem has been mindful of us, He will bless— He will bless the house of Israel; He will bless the house of Aaron.
verse value 3428
Insights
Verse structure: 9 words, 40 letters. Notable word values: "Hashem" (יְהֹוָה֮) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָה֮, 4 letters) and the longest is "He·has·remembered·us" (זְכָרָ֢נוּ, 5 letters). Words sharing gematria 813: the·house·of, the·house·of. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "He·has·remembered·us" (זְכָרָ֢נוּ). The root ברך appears 3 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "He·will·bless" (root ברך, 76x in Psalms); "He·has·remembered·us" (root זכר, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 3 words. Full calculation: יְהֹוָה֮ [Hashem] (26) + זְכָרָ֢נוּ [He·has·remembered·us] (283) + יְבָ֫רֵ֥ךְ [He·will·bless] (232) + יְ֭בָרֵךְ [He·will·bless] (232) + אֶת־בֵּ֣ית [the·house·of] (813) + יִשְׂרָאֵ֑ל [Israel] (541) + יְ֝בָרֵ֗ךְ [He·will·bless] (232) + אֶת־בֵּ֥ית [the·house·of] (813) + אַהֲרֹֽן [Aaron] (256) = 3428.
Ibn Ezra
"Hashem" — Rabbi Moshe said: 'He has remembered us' [zekharanu] refers to our males, and 'He will bless the house of Israel' refers to the females. But this is not correct, for 'the house of Aaron' never means females anywhere in Scripture — [cf.] 'a man and his household.' Rather, 'zekharanu' is from the root meaning 'remembrance,' and the proof of this is that it is vocalized with a kamatz; for had it been from the root meaning 'males,' the resh would bear a small kamatz [chataf]. Rather, the sense is: Hashem, who has always remembered us, will bless those who trust in Him — and he returns to mention them [again].
Radak
"Hashem" — who has always been mindful of us in His compassion upon us. He "will bless His people" — and afterward it specifies the detail: He will bless the house of Israel.
Metzudat David
"Hashem has been mindful of us" — Hashem, who has been mindful of us always, will bless [us]; and it then explains whom He will bless, saying, "He will bless the house of Israel," etc.
Malbim
"Hashem" — accordingly he says that Hashem, through "has been mindful of us" — meaning, by His remembering us through the trust that we place in Him — thereby "will bless" us anew. And this blessing, too, will be in accordance with the trust and the standing of the one who trusts: "He will bless the house of Israel," "and He will bless" — with a distinct blessing higher than that — "the house of Aaron"; and likewise "He will bless those who fear Hashem" with an even greater, distinct blessing, in accordance with their standing. And he adds that ("He will bless") "the small with the great" — for by blessing the great with a distinct, particular blessing, the great blessing with which He blessed the great will afterward come to rest also upon the small — in the sense that the great blessing with which He blessed those who fear Hashem will afterward come to rest also upon the house of Israel (as I have written regarding the verse "For I will pour water upon the thirsty" (Isaiah 44:3); see there).
He will bless those who fear Hashem, Both small and great.
verse value 895
Insights
Verse structure: 5 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "He·will·bless" (יְ֭בָרֵךְ, 4 letters) and the longest is "with·the·great" (עִם־הַגְּדֹלִֽים, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·small" (הַ֝קְּטַנִּ֗ים), "with·the·great" (עִם־הַגְּדֹלִֽים). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "who·fear" (root ירא, 77x in Psalms); "He·will·bless" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: יְ֭בָרֵךְ [He·will·bless] (232) + יִרְאֵ֣י [who·fear] (221) + יְהֹוָ֑ה [Hashem] (26) + הַ֝קְּטַנִּ֗ים [the·small] (214) + עִם־הַגְּדֹלִֽים [with·the·great] (202) = 895.
Ibn Ezra
"He will bless" — and the meaning of 'the small' is that they will be equal in blessing with the great.
Radak
"Those who fear Hashem, the small together with the great" — now, he did not say this about the others, but about the house of Israel and the house of Aaron, for [the word] "house" includes the small together with the great. And likewise, regarding trust, he did not use the word "house" together with "Israel" [or] with "those who fear Hashem," because the young have no understanding of trust. "He will bless" — "the small" — for the sake of the great.
Hashem increase you more and more, You and your children.
verse value 744
Insights
Verse structure: 5 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "may·increase" (יֹסֵ֣ף, 3 letters) and the longest is "and·upon·your·sons" (וְעַל־בְּנֵיכֶֽם, 8 letters). Words sharing gematria 170: upon·you, upon·you. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "may·increase" (יֹסֵ֣ף), "and·upon·your·sons" (וְעַל־בְּנֵיכֶֽם). The root על appears 2 times in this verse. 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "upon·you" (root על, 120x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·you', dividing the verse into phrases of 3 and 2 words. Full calculation: יֹסֵ֣ף [may·increase] (150) + יְהֹוָ֣ה [Hashem] (26) + עֲלֵיכֶ֑ם [upon·you] (170) + עֲ֝לֵיכֶ֗ם [upon·you] (170) + וְעַל־בְּנֵיכֶֽם [and·upon·your·sons] (228) = 744.
Ibn Ezra
"May He add" — here he explains what the blessing is: that it is increase; and conversely, the curse is diminishment.
Radak
"May He add" — [said] by way of prayer or by way of prophecy.
Metzudat David
"May He add" — At all times may He add blessing upon you.
Malbim
"Hashem increase you" — however, since through Hashem's blessing of the great, the small too will be blessed with this blessing, it will necessarily be required to add yet a higher blessing upon the great — on account of the superiority of their standing, so that they should not be equal to the small. Therefore, "Hashem increase you more and more" with a higher blessing. But in this second blessing that He adds as well, this same thing will occur — that the small will receive the blessing through the great. And so it says, "you and your children" — for it will automatically come to rest also upon your children, in such a way that each time it will be necessary to add a blessing upon the great, and it will in turn come to include the small as well, until He goes on adding the blessing continually, without end.
Blessed be you of Hashem Who made heaven and earth.
verse value 1837
Insights
Verse structure: 6 words, 25 letters. The shortest word is "you" (אַ֭תֶּם, 3 letters) and the longest is "blessed" (בְּרוּכִ֣ים, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "blessed" (בְּרוּכִ֣ים). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "and·earth" (root ארץ, 157x in Psalms); "Who·made" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּרוּכִ֣ים [blessed] (278) + אַ֭תֶּם [you] (441) + לַיהֹוָ֑ה [to·Hashem] (56) + עֹ֝שֵׂ֗ה [Who·made] (375) + שָׁמַ֥יִם [heavens] (390) + וָאָֽרֶץ [and·earth] (297) = 1837.
Ibn Ezra
"Blessed" — he returns to explain that the prayer he prayed to bless them will be fulfilled. And the meaning of "Who made heaven and earth" is that He established the dry land and the firmament, as in 'on the day that Hashem God made earth and heaven' (Genesis 2:4). And behold, the sense is that He rules over both the upper and the lower [realms], and He will bless you.
Radak
"Heaven and earth" — He made the upper and lower [worlds], and it is in His hand to bless whomever He wishes.
Metzudat David
"Blessed are you" — May you be blessed of Hashem, who made heaven and earth; that is to say, may He bless you, repeating and reaffirming the blessing.
Malbim
"Blessed" — and beyond the fact that Hashem, through "has been mindful of us," will bless us — beyond His blessing us through the remembrance by which He remembers us — "you are blessed of Hashem" already, with the comprehensive blessing that He has blessed you with from of old. And this blessing stems from the fact that He "makes heaven and earth" — meaning, not as the nations he mentioned believed, who thought that heaven and earth were made and have stood from long ago, and that Hashem does nothing further within them, but rather that the [celestial] arrangements alone govern the world and act upon the earth. Rather, Hashem "makes" heaven and earth continually — He renews within them, every day, the work of creation. He "makes" the heavens, in that He causes to flow through them the governance and influence that they, in turn, cause to flow down below; and He "makes" the earth and governs it with a distinct, providential governance, according to merit and deed. And he explains in what manner He makes heaven and earth: "the heavens are the heavens of Hashem" — what He makes of the heavens and how He governs them is attributed to Hashem according to His will and His comprehensive governance, in that, according to the laws He has established, He renews the work of creation every day. "But the earth" — what He does with the earth and how He governs it — "has He given to the children of men," meaning that this will be according to their freely chosen deeds, and according to their service or rebellion, in accordance with which He makes the earth and governs it, whether for chastisement or for kindness. And with this he concludes what he began to say: "Our God is in the heavens; whatever He pleased, He has done" — that He continually makes and acts, as He pleases.
The heavens are the heavens of Hashem; But the earth has He given to the children of men.
verse value 1780
Insights
Verse structure: 6 words, 29 letters. The shortest word is "He·has·given" (נָתַ֥ן, 3 letters) and the longest is "to·the·sons·of·man" (לִבְנֵי־אָדָֽם, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·the·earth" (וְ֝הָאָ֗רֶץ), "to·the·sons·of·man" (לִבְנֵי־אָדָֽם). The root שמים appears 2 times in this verse. 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "and·the·earth" (root ארץ, 157x in Psalms); "He·has·given" (root נתן, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: הַשָּׁמַ֣יִם [the·heavens] (395) + שָׁ֭מַיִם [heavens] (390) + לַיהֹוָ֑ה [to·Hashem] (56) + וְ֝הָאָ֗רֶץ [and·the·earth] (302) + נָתַ֥ן [He·has·given] (500) + לִבְנֵי־אָדָֽם [to·the·sons·of·man] (137) = 1780.
Ibn Ezra
"The heavens" — Rabbi Moshe said that 'the heavens' is like [the word] 'a place.' But I have already explained it in the Book of the Name [Sefer HaShem]: that 'shamayim' ['heavens'] follows the pattern of 'shenayim' ['two'], and its derivation is from 'sam' ['he placed'] — because of two places, fixed in their foundation, in which they are set. And so it is written, 'to plant the heavens and to found the earth' (Isaiah 51:16). And those lacking understanding thought that man's dominion on earth is like Hashem's dominion in the heavens, but they did not speak correctly, for the kingship of Hashem rules over everything; rather, the [correct] explanation is that dominion was given to mankind — that man is like an officer of God on earth, over everything in it, and everything is by the word of Hashem.
Radak
"The heavens" — even though He made the heavens and the earth, dominion over the heavens belongs to Him alone, and man has no part in them; but the earth, He gave dominion over it to the children of men. And it is necessary that men know and recognize that He is the Master and that they are [merely] overseers over it; when He wills, He removes them from their office and gives it to others — that is to say, He causes these to die and brings others into being. And whoever recognizes that He is the Master, and reveres Him as an overseer [reveres his master], the Master will establish him in his office and preserve him for the time allotted to him. Therefore it says afterward, "The dead do not praise Yah" — [meaning] those whom God, may He be blessed, causes to die before their allotted time; He puts them to death for their sin, because they did not recognize Him in life as the Master and did not fear Him. And so, "they die and do not praise Yah," for their soul perishes at their death.
Metzudat David
"The heavens" — Although the heavens are the heavens of Hashem, set apart as the place appointed for His dwelling, nevertheless He watches over the earth, and He has given it to the children of men, to whomever is right in His eyes; and you shall be a blessing in the midst of the earth.
The dead praise not Hashem, Neither any who go down into silence;
verse value 988
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 988 is divisible by 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "praise·Hashem" (יְהַֽלְלוּ־יָ֑הּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·dead" (הַ֭מֵּתִים), "praise·Hashem" (יְהַֽלְלוּ־יָ֑הּ), "all·who·go·down" (כׇּל־יֹרְדֵ֥י). The root לא appears 2 times in this verse. 5 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms); "the·dead" (root מות, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'praise·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: לֹ֣א [not] (31) + הַ֭מֵּתִים [the·dead] (495) + יְהַֽלְלוּ־יָ֑הּ [praise·Hashem] (96) + וְ֝לֹ֗א [and·not] (37) + כׇּל־יֹרְדֵ֥י [all·who·go·down] (274) + דוּמָֽה [silence] (55) = 988.
Ibn Ezra
"Not" [the dead praise not] — the meaning is that Hashem placed the power of the soul in man, giving into his hand [dominion over] the animals and the plants, so that he might recognize the work of Hashem and praise Him while he is alive. "Those who go down into silence" [dumah] — [dumah is] a place of cutting off, a land of decree, similar to 'and I will destroy your mother' (Hosea 4:5). And some say that it is from the root [found in] 'and there is no silence for me' (Psalm 22:3) and 'give yourself no silence' (Isaiah 62:7); and moreover, after it, it is written—
Radak
And they are "those who go down to silence" — truly; and "the silence" (dumah) is the grave in which the body [rests], and the body goes down into it.
Metzudat David
"Not the dead" — Those who deny Hashem, who are destined to die an eternal death, will not praise Hashem for the good that is coming, for it will not be theirs. "Nor... etc." — The matter is repeated in different words.
Metzudat Zion
"Silence" — this is the grave, which is a place of stillness and silence; and the soul of the wicked person is as though it descends into the grave together with the body and perishes with the body, and is therefore called 'one who goes down to dumah [silence]' for this reason.
Malbim
"Not" — (Part IV, running until "Please, Hashem, for I am Your servant") — on the basis of this introduction, he begins to relate what happened to him in particular regarding his illness, and how he despaired, and how, through his prayer, Hashem restored him to his strength, and how precious in Hashem's eyes is the death of His devoted ones. And he prefaces this with an introduction, saying, "the dead do not praise Hashem" — for since Hashem's desire for His world is that they should serve Him and give thanks to His name, and this cannot be attained after death: "for the dead praise not Hashem, neither any who go down into silence" — meaning, that there they are silent and cease from their activities, and it is impossible for them to praise. But "we," the living — not only shall we praise, but we shall also "bless Hashem" — for blessing is that which, through our deeds, causes an increase of abundance and blessing to flow forth, and we bless Him who is the source of that abundance and blessing. On the basis of this introduction — that it is not Hashem's desire for His devoted ones to die, but rather for them to live, at which time they will bless Him and praise Him — he goes on to relate, saying:
But we will bless Hashem From this time forth and for ever. Hallelujah.
verse value 1235
Insights
Verse structure: 6 words, 29 letters. Notable word values: "praise·Hashem" (הַֽלְלוּ־יָֽהּ) = 86, equal to Elohim. Verse gematria: 1235 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "Hashem" (יָ֗הּ, 2 letters) and the longest is "and·until·forever" (וְעַד־עוֹלָ֗ם, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "we·will·bless" (נְבָ֘רֵ֤ךְ). 6 unique roots are used. Frequent roots: "and·until·forever" (root עולם, 144x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms); "we·will·bless" (root ברך, 76x in Psalms). Full calculation: וַאֲנַ֤חְנוּ [and·we] (121) + נְבָ֘רֵ֤ךְ [we·will·bless] (272) + יָ֗הּ [Hashem] (15) + מֵעַתָּ֥ה [from·now] (515) + וְעַד־עוֹלָ֗ם [and·until·forever] (226) + הַֽלְלוּ־יָֽהּ [praise·Hashem] (86) = 1235.
Ibn Ezra
"But we" — this blessing is with the mouth, to give thanks; for the soul of the righteous will forever praise Hashem.
Radak
"But we" — but we, who fear God and know and recognize that He is Master over all, He will let us live, and we will bless Him in life. This is [the meaning of] "from now," which is the present time; and likewise "forever," which is the world to come. That is to say: when we die at our allotted time, our souls do not die; rather, they will bless Him and praise Him forever and ever. Therefore, "Hallelujah" — [addressed to] you who fear Him, while you are yet alive.
Metzudat David
"But we" — But those who believe in Hashem, who are destined for life and to receive good, will bless Hashem from now and forever for the blessings and benefits added at every time; and therefore, praise Hashem at all times.
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim