A personal psalm of thanksgiving for deliverance from the grip of death, in which the psalmist vows to call on Hashem's name and offer thanksgiving before all His people.
Tap any Hebrew word to reveal its root, value, and meanings.
I love that Hashem should hear my voice and my supplications.
verse value 1965
Insights
Verse structure: 5 words, 27 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֑ה, 4 letters) and the longest is "that·should·hear" (כִּי־יִשְׁמַ֥ע, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·should·hear" (כִּי־יִשְׁמַ֥ע), "my·voice" (אֶת־ק֝וֹלִ֗י). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "that·should·hear" (root שמע, 76x in Psalms); "my·voice" (root קול, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: אָ֭הַבְתִּי [I·love] (418) + כִּי־יִשְׁמַ֥ע [that·should·hear] (450) + יְהֹוָ֑ה [Hashem] (26) + אֶת־ק֝וֹלִ֗י [my·voice] (547) + תַּחֲנוּנָֽי [my·supplications] (524) = 1965.
Rashi
"I wished that the Lord would hear my voice" — So did David say after Saul’s demise, when he became king, “Return, my soul, to your resting place, for the Lord has bestowed kindness upon you.” And to You, my Master, I pine, for You extricated my soul from death. "I wished that the Lord would hear" — Heb. אהבתי, I wished (תאבתי) that God would hear my voice.
Ibn Ezra
"I love" — how I would love that Hashem hear my voice when I plead! And some say: "I love Hashem, that He hears the voice of my supplications" — like [the construction] 'which the wise men have told, and have not hidden' (Job 15:18). And some say that the yod of 'koli' ['my voice'] is extra. But what is correct is that a bet is missing before 'tachanunai' ['my supplications'].
Radak
"I love, etc." — its sense is connected with "for He has inclined," and this is its explanation: "I love Hashem, for He hears my voice" — and my supplications; that is to say, I love [Him], and it is right for me to love Him, for He hears my voice and my supplications whenever I call upon Him.
Metzudat David
"I love" — The verse is inverted: [read it as] "I love Hashem, for He hears my voice and my supplications" — and therefore it is my duty to love Him.
Malbim
"I love" — even at a time when I was not in distress, and was in good health — even at that time, "I love my supplications, for Hashem hears my voice" — meaning, I love to plead and pray to Hashem, because Hashem always hears my voice. And not only does He hear my voice at the time when I call — "for He has inclined His ear to me" — like one who inclines his ear toward an only son, [hoping] perhaps he will make his voice heard, because his voice is pleasant to him and he wants to hear his pleas. "And in my days I call" — and therefore also, "in my days I call" — even in a good time, not in the midst of my days, but rather, in good days I called and prayed to Hashem (for "days" stated without qualification refers to good days).
Because He has inclined His ear to me, Therefore I will call upon Him all my days.
verse value 523
Insights
Verse structure: 5 words, 20 letters. The shortest word is "to·me" (לִ֑י, 2 letters) and the longest is "because·He·has·inclined" (כִּֽי־הִטָּ֣ה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "because·He·has·inclined" (כִּֽי־הִטָּ֣ה). 5 unique roots are used. Frequent roots: "and·in·my·days" (root יום, 121x in Psalms); "to·me" (root לי, 68x in Psalms); "I·will·call" (root קרא, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּֽי־הִטָּ֣ה [because·He·has·inclined] (49) + אׇזְנ֣וֹ [His·ear] (64) + לִ֑י [to·me] (40) + וּבְיָמַ֥י [and·in·my·days] (68) + אֶקְרָֽא [I·will·call] (302) = 523.
Rashi
"and I shall call out in my days" — In the days of my distress I shall call Him, and in the days of my redemption I shall praise Him.
Ibn Ezra
"Because" — the meaning of 'and in my days I will call' is 'all my days'; and this I will recount.
Radak
"Because He has inclined" — He has inclined His ear to me, and therefore, all my days, I will not call for help to any besides Him.
Metzudat David
"And in my days I will call" — On every day that I call to Him, He inclines His ear to listen.
The cords of death compassed me, And the straits of the nether-world got hold upon me; I found trouble and sorrow.
verse value 2105
Insights
Verse structure: 8 words, 40 letters. The shortest word is "trouble" (צָרָ֖ה, 3 letters) and the longest is "cords·of·death" (חֶבְלֵי־מָ֗וֶת, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·straits·of" (וּמְצָרֵ֣י), "I·found" (אֶמְצָֽא). The root מצא appears 2 times in this verse. 7 unique roots are used. Frequent roots: "trouble" (root צר, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'found·me', dividing the verse into phrases of 5 and 3 words. Full calculation: אֲפָפ֤וּנִי [surrounded·me] (227) + חֶבְלֵי־מָ֗וֶת [cords·of·death] (496) + וּמְצָרֵ֣י [and·straits·of] (346) + שְׁא֣וֹל [netherworld] (337) + מְצָא֑וּנִי [found·me] (197) + צָרָ֖ה [trouble] (295) + וְיָג֣וֹן [and·sorrow] (75) + אֶמְצָֽא [I·found] (132) = 2105.
Rashi
"bands of death" — Heb. חבלי, bands of enemies who sought to kill me. [The expressions] חבלי מות, חבלי שאוֹל, are all an expression of bands, like (I Sam. 10:5): “a band of (חבל) prophets.”
Ibn Ezra
"Compassed me" and "the straits of Sheol" — from the root 'metzar,' of the doubled-root [geminate] verb class, like [the form in] 'who has determined its measurements' (Job 38:5). [It denotes] distress in the body and sorrow in the soul.
Radak
"Compassed me" — at the time when they encompassed and surrounded me. "The cords of death" — meaning that I was in danger and was close to death. "And cords" — like [the phrase] "pangs and throes." "And the straits of Sheol found me" — this repeats the same idea in different words. "And straits of" — like [the root in] "for they are adversaries to you." "Trouble and sorrow I found" — He said "they found me" and [then] said "I found," because mishaps find a person — he is unable to flee them — and yet he too finds them, in that he goes after them to the place where he will find them, since he does not know his own time; and sometimes he goes to find good and finds evil.
Metzudat David
"Compassed me" — When the pains of death surrounded me, and the straits of the netherworld found me, and I found trouble and sorrow — the matter is repeated in different words because of the abundance and the nearness of the troubles.
Metzudat Zion
"Compassed me" — an expression of encircling, as in 'evils have encompassed me' (above, Psalm 40). "The cords" — an expression of pain, as in 'pangs and throes' (Isaiah 13). "And the straits" — from the language of tzarah (distress).
Malbim
(3-4) 'They compassed me' — and therefore how much more so now, that 'the cords of death compassed me,' and more than this, that also 'the straits of Sheol found me,' for Sheol comes after death, 'and I found trouble and sorrow.' If so, then certainly, 'I called upon the name of Hashem,' and I sought to say, 'O Hashem, deliver my soul' — I prayed that He would deliver my soul from the grip of Sheol.
But I called upon the name of Hashem: 'I beseech You, O Hashem, deliver my soul.'
verse value 1282
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "I·beseech·You" (אָנָּ֥ה, 3 letters) and the longest is "and·in·the·name·of·Hashem" (וּבְשֵֽׁם־יְהֹוָ֥ה, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·in·the·name·of·Hashem" (וּבְשֵֽׁם־יְהֹוָ֥ה), "deliver" (מַלְּטָ֥ה). The root יהוה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·in·the·name·of·Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "I·called" (root קרא, 56x in Psalms). First appearance of the root אן ("I·beseech·You") in Psalms. The etnachta (major mid-verse pause) falls on 'I·called', dividing the verse into phrases of 2 and 4 words. Full calculation: וּבְשֵֽׁם־יְהֹוָ֥ה [and·in·the·name·of·Hashem] (374) + אֶקְרָ֑א [I·called] (302) + אָנָּ֥ה [I·beseech·You] (56) + יְ֝הֹוָ֗ה [Hashem] (26) + מַלְּטָ֥ה [deliver] (84) + נַפְשִֽׁי [my·soul] (440) = 1282.
Ibn Ezra
"And in the name" — I would call in the name [of Hashem], saying, 'Ana' ['I beseech You'] — a term of appeasement together with confession, like 'Ana, this people has sinned' (Exodus 32:31); and I would think in my heart: 'Gracious and compassionate is Hashem.'
Radak
"But... the name of" — when I was in troubles, I would call upon the name of Hashem, and I would say, "I beseech You, Hashem, deliver my soul." "I beseech" (anah) — an expression of pleading and entreaty. Sometimes it is written with a heh and sometimes with an alef, and this is one of the three instances written with a heh; and the reading with the alef is accented on the penultimate syllable (mil'el), because the alef takes a kamatz and the nun has a dagesh — and so it is with every instance of "ana."
Metzudat David
"And [I called] on the name of Hashem" — And when I called then on the name of Hashem, I said: "I beseech You, Hashem, deliver my soul."
Metzudat Zion
"I beseech You" — an expression of entreaty and acknowledgment, as in 'Oh, this people has sinned' (Exodus 32:31); and the heh stands in place of the alef.
Gracious is Hashem, and righteous; Indeed, our God is compassionate.
verse value 746
Insights
Verse structure: 5 words, 24 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "gracious" (חַנּ֣וּן, 4 letters) and the longest is "and·our·God" (וֵ֖אלֹהֵ֣ינוּ, 7 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·our·God" (root אלהים, 347x in Psalms); "and·righteous" (root צדיק, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'and·righteous', dividing the verse into phrases of 3 and 2 words. Full calculation: חַנּ֣וּן [gracious] (114) + יְהֹוָ֣ה [Hashem] (26) + וְצַדִּ֑יק [and·righteous] (210) + וֵ֖אלֹהֵ֣ינוּ [and·our·God] (108) + מְרַחֵֽם [compassionate] (288) = 746.
Ibn Ezra
"Gracious" — and compassionate is Hashem. "And righteous" — for the psalmist fears Hashem. And the meaning of "merachem" ['compassionate'] is like 'rachum' ['merciful'].
Radak
"Gracious is Hashem" — therefore I would call out to Him, for He is gracious, righteous, and compassionate.
Metzudat David
"Gracious is Hashem" — For You, Hashem, are gracious and righteous, and You, our God, are compassionate.
Malbim
'Gracious' — behold, He will hear my prayer, for three reasons: (a) because He is gracious, and gives a free gift even without good deeds; (b) because He is 'righteous,' to repay the righteous according to his righteousness, and so He will act toward me on account of my good deeds; (c) because 'our God is compassionate' toward the poor and the crushed. His being gracious and righteous is the reason that He always hears his prayer, and now He will further hear it out of compassion.
Hashem preserves the simple; I was brought low, and He saved me.
verse value 1988
Insights
Verse structure: 6 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "preserves" (שֹׁמֵ֣ר, 3 letters) and the longest is "He·saved" (יְהוֹשִֽׁיעַ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·simple" (פְּתָאיִ֣ם), "I·was·brought·low" (דַּ֝לֹּתִ֗י), "He·saved" (יְהוֹשִֽׁיעַ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "He·saved" (root ישע, 75x in Psalms); "preserves" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: שֹׁמֵ֣ר [preserves] (540) + פְּתָאיִ֣ם [the·simple] (531) + יְהֹוָ֑ה [Hashem] (26) + דַּ֝לֹּתִ֗י [I·was·brought·low] (444) + וְלִ֣י [and·to·me] (46) + יְהוֹשִֽׁיעַ [He·saved] (401) = 1988.
Ibn Ezra
"Preserves" — the meaning is that I did not devise schemes to escape, for I regarded myself as one of the simple; for even when I was brought low, I knew that Hashem, who is gracious and compassionate, would save me — and I would comfort my own soul, saying to it [as follows]:
Radak
"The simple" (petha'im) — the alef is quiescent and the yod is vocalized in its stead. He said that the simple person, who knows no stratagem by which to save himself from harm, is guarded by God when he places his trust in Him; and likewise the wise man should not trust in his own wisdom and stratagems, for they will not avail him if God does not will it — but he mentions the simple because they have no other recourse. "I was brought low" (dalloti) — its reading is accented on the final syllable (milra), with the revia [cantillation mark] on the tav. He said: when I was poor and afflicted and had no support, He saved me.
Metzudat David
"Preserves" — Are You not, Hashem, the One who preserves the simple, people who lack the understanding to preserve themselves? "I was brought low" — When I was poor and afflicted, He saved me.
Metzudat Zion
"The simple" — from the language of peti (simpleton) and sakhal (fool).
Malbim
'Hashem preserves the simple; I was brought low' — the fact that I was brought low through illness came about because Hashem preserves the simple, and by this He wished to guard me from sin and bring me back to repentance; for through this very thing, that I was brought low, thereby 'He saved me' — He saved me with the salvation of body and soul. Therefore, 'Return, O my soul, to your rest,' and do not be anxious, 'for Hashem has dealt bountifully with you' (for such dealing arises from an emotional response, whether of hostility or of love) — meaning, what He did to you, and how He crushed you with afflictions, came from this dealing, whether in accordance with your deeds, or in accordance with His love and particular providence.
Return, O my soul, to your rest; For Hashem has dealt bountifully with you.
verse value 1201
Insights
Verse structure: 6 words, 30 letters. The shortest word is "has·dealt·bountifully" (גָּמַ֥ל, 3 letters) and the longest is "to·your·resting-place" (לִמְנוּחָ֑יְכִי, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "return" (שׁוּבִ֣י), "to·your·resting-place" (לִמְנוּחָ֑יְכִי), "with·you" (עָלָֽיְכִי). 6 unique roots are used. Frequent roots: "for·Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "with·you" (root על, 120x in Psalms). The etnachta (major mid-verse pause) falls on 'to·your·resting-place', dividing the verse into phrases of 3 and 3 words. Full calculation: שׁוּבִ֣י [return] (318) + נַ֭פְשִׁי [my·soul] (440) + לִמְנוּחָ֑יְכִי [to·your·resting-place] (174) + כִּֽי־יְ֝הֹוָ֗ה [for·Hashem] (56) + גָּמַ֥ל [has·dealt·bountifully] (73) + עָלָֽיְכִי [with·you] (140) = 1201.
Ibn Ezra
"Return, O my soul, to your rest" — corresponding to [what was said above,] 'I found trouble and sorrow'; for many times has Hashem dealt bountifully with you. Or, the word 'gamal' ['has dealt bountifully'] stands in place of 'yigmol' ['will deal bountifully'], like [in] 'I have given the price of the field, take it from me' (Genesis 23:13).
Radak
"Return" (shuvi) — accented on the final syllable (milra), like "Awake, Deborah." He said: when I was in distress I would say to my soul, "Return to your rest" — from the trouble you are in; return to God, blessed be He, for He will be a resting place for you. "For Hashem has dealt bountifully with you" — for He has dealt bountifully with you many times, so He will deal [bountifully] now as well.
Metzudat David
"Return" — That is to say, when I called to Hashem with these words, I said to my soul in assurance: "You, my soul, return to your rest, for Hashem has dealt bountifully with you before" — and so also now the prayer has been accepted.
Metzudat Zion
"To your rest" — the yod is superfluous, and so too in 'upon you' [alayekhi].
For you have delivered my soul from death, My eyes from tears, And my feet from stumbling.
verse value 2940
Insights
Verse structure: 8 words, 36 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "my·eye" (אֶת־עֵינִ֥י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "you·have·delivered" (חִלַּ֥צְתָּ), "from·tears" (מִן־דִּמְעָ֑ה), "my·foot" (אֶת־רַגְלִ֥י). 8 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "my·soul" (root נפש, 143x in Psalms); "my·eye" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'from·tears', dividing the verse into phrases of 6 and 2 words. Full calculation: כִּ֤י [for] (30) + חִלַּ֥צְתָּ [you·have·delivered] (528) + נַפְשִׁ֗י [my·soul] (440) + מִ֫מָּ֥וֶת [from·death] (486) + אֶת־עֵינִ֥י [my·eye] (541) + מִן־דִּמְעָ֑ה [from·tears] (209) + אֶת־רַגְלִ֥י [my·foot] (644) + מִדֶּֽחִי [from·stumbling] (62) = 2940.
Ibn Ezra
"For" — how many times have You delivered my soul. And the meaning of "my eyes" [from tears] is that he thought he would die, like 'and Hezekiah wept' (II Kings 20:3). "And my feet" — for through them is the movement by which he could flee.
Radak
"For" — just as You had promised my soul, so You have done. "For You have delivered my soul from death" — for it had come close to death, in the trouble I was in. "My eyes from tears" — and my eyes were delivered from tears, so that I did not weep as I had wept in my distress. "My feet from stumbling" — and likewise You delivered my feet, when I was cast out and exiled.
Metzudat David
"For You have delivered" — For You have always delivered my soul from death, and kept my eyes from tears, and withheld my feet [from stumbling], so that they would not be driven from place to place, wandering and roaming.
Metzudat Zion
"You have delivered" — an expression of removal and extraction, as in 'You called in distress and I delivered you' (above, Psalm 81).
Malbim
'For' — he turns his face toward Hashem, saying: in that 'You have delivered my soul from death,' even though death had been decreed upon me, and in that You delivered 'my eyes from tears,' which I wept before You (as it says, 'and Hezekiah wept a great weeping'), behold, by this You delivered 'my feet from stumbling' — by this You saved me, so that from now on my feet would not stumble from the good and straight path. 'I will walk before Hashem in the lands of the living' — that from now on, all the time that I am in the lands of the living and alive, 'I will walk always before Hashem,' like the righteous who walk before Hashem, as it is written, 'Walk before Me and be wholehearted,' and my feet will not stumble.
I shall walk before Hashem In the lands of the living.
verse value 1424
Insights
Verse structure: 5 words, 24 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "before" (לִפְנֵ֣י, 4 letters) and the longest is "in·lands·of" (בְּ֝אַרְצ֗וֹת, 6 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·lands·of" (root ארץ, 157x in Psalms); "before" (root פנים, 131x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: אֶ֭תְהַלֵּךְ [I·shall·walk] (456) + לִפְנֵ֣י [before] (170) + יְהֹוָ֑ה [Hashem] (26) + בְּ֝אַרְצ֗וֹת [in·lands·of] (699) + הַחַיִּֽים [the·living] (73) = 1424.
Rashi
"in the lands of the living" — The land of Israel, for my enemies and my pursuers chased me out of it in the days of Saul, and against their will, I returned.
Ibn Ezra
"I shall walk" — Since he had mentioned "my feet," he says, "I shall walk in the lands of the living," which are upon the face of the earth and not beneath it.
Radak
"I shall walk" — I shall walk again before Hashem in the land of Israel, where His Presence (Shechinah) dwells; and since he had been in exile among the Philistines when he fled, he specifically said "Hashem." And the cities of Israel are "the lands of the living," and the land of Israel is called "the living [land]," just as it is called "the beautiful land" (eretz tzvi) [and] "the desirable land" (eretz chefetz), for it is the most desired of all lands, and those who dwell in it are alive and healthy — "life" here meaning health, for the air of the land of Israel is better than that of all other lands.
Metzudat David
"I shall walk" — And from now on I will walk before Hashem, etc., meaning in the Land of Israel and among the living — not as before, when I was driven out of the Land of Israel because of Saul and was close to dwelling among the dead.
I trusted even when I spoke: 'I am greatly afflicted.'
verse value 1389
Insights
Verse structure: 6 words, 23 letters. The shortest word is "when" (כִּ֣י, 2 letters) and the longest is "I·trusted" (הֶ֭אֱמַנְתִּי, 6 letters). 6 unique roots are used. Frequent roots: "when" (root כי, 216x in Psalms); "I·spoke" (root דבר, 133x in Psalms); "I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'I·spoke', dividing the verse into phrases of 3 and 3 words. Full calculation: הֶ֭אֱמַנְתִּי [I·trusted] (506) + כִּ֣י [when] (30) + אֲדַבֵּ֑ר [I·spoke] (207) + אֲ֝נִ֗י [I] (61) + עָנִ֥יתִי [I·am·afflicted] (540) + מְאֹֽד [greatly] (45) = 1389.
Rashi
"I believed so that I spoke" — I believed the words of Ziba which he spoke about Mephibosheth, so that I should say (II Sam. 16:4), “Behold, all that belongs to Mephibosheth is yours.” Then I humbled myself exceedingly. I had spoken harshly, and I submitted myself to you [Mephibosheth].
Ibn Ezra
"I trusted" — Rabbi Moshe said: "Now I will believe that what I had been saying to myself was true," as he had said, "Return, O my soul." And the meaning of "I was greatly afflicted" is like "I was brought very low," from the same root as "afflicted," and like "the song of the ruthless is humbled" — there too it means "is humbled." And another interpretation is "I said" — referring to the time about which it is written, "David hastened to go." And the meaning of "all men are liars" refers to Samuel, who had assured him; or "liars" is like "will not fail," and the sense is clear, for he thought he would be killed. But in my opinion, "now I will believe" means "even as I speak" — for before now I had spoken falsehoods; and so "I was afflicted" here is like "and Job answered" — the first instance — and like "you shall answer and say."
Radak
"I trusted" (he'emanti) — I had great faith, for I would speak just as You answered me — that is, when I was fleeing, and when I was in my haste, I was...
Metzudat David
"I trusted" — There was great faith in my heart, for I spoke [these words] even when I was greatly afflicted, in the utmost danger.
Malbim
(10-11) 'I trusted' — meaning, I believe with a whole heart what I now speak and determine, namely, I say: 'I was greatly afflicted,' at the time when 'I said in my haste, all men are liars' — that what I said then, at the time of despair, when I said in haste and without a settled mind that all men are liars, meaning that there is nothing substantial in man's life and in all his affairs, for he walks in vanity and his name is covered in darkness — so I said then, in my haste, without reflection. And now 'I speak,' and say that then 'I was greatly afflicted' — that I was tormented and brought very low, to the depths of despair, to such a degree; for I now see that there is hope and there is reward, and man is not a liar. And he explains, that (12-14) 'What shall I render to Hashem for all His bestowals upon me' — that He gave me life after this great despair; and he explains that the essential good, in his view, is not life itself, but rather the essential good is that now he is able to give thanks to Hashem — as it is written, 'For Your kindness is better than life; my lips shall praise You,' and as I explained there. And so it says, 'What shall I render to Hashem for what He bestowed upon me? I will lift up the cup of salvations, and call upon the name of Hashem,' to give thanks to Hashem for His kindness and to proclaim the greatness of Hashem; 'and I will pay my vows to Hashem, now, in the presence of all His people' — for this is the greatest good that He bestowed upon me.
Verse structure: 5 words, 22 letters. The shortest word is "I" (אֲ֭נִי, 3 letters) and the longest is "all·mankind" (כׇּֽל־הָאָדָ֥ם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·mankind" (כׇּֽל־הָאָדָ֥ם). 5 unique roots are used. Frequent roots: "I·said" (root אמר, 111x in Psalms); "all·mankind" (root אדם, 67x in Psalms); "I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'in·my·haste', dividing the verse into phrases of 3 and 2 words. Full calculation: אֲ֭נִי [I] (61) + אָמַ֣רְתִּי [I·said] (651) + בְחׇפְזִ֑י [in·my·haste] (107) + כׇּֽל־הָאָדָ֥ם [all·mankind] (100) + כֹּזֵֽב [lying] (29) = 948.
Rashi
"I said in my haste" — to flee from before Absalom. "“All men are liars”" — Heb. כזב, [meaning that one] betrays his friend, for I saw my son betray me and seek my life, and [I saw] all Israel repay me with evil for good; therefore, I believed Ziba and said that Mephibosheth also lies and betrays me. Every expression of כָּזָב is purely an expression of lack of trust that they trusted in him; falenze in Old French, betrayal, deceit, like (Isa. 58:11): “whose water does not fail (יכזבו).” Others interpret it: "I said in my haste" — at the Rock of the Divisions, when Saul and his men were encircling me and my men, to seize me, and there it says (I Sam. 23:26): “and David was hastening to get away.” "“All men are liars”" — Even the prophet Samuel, who is faithful as a prophet, even he is a deceiver, for he anointed me king.
Radak
He says, "All men are liars" — meaning, even at the time when I was hurried and greatly afflicted, I would say: any man who says the kingship will not be mine is a liar — and this was great faith. And as for what is written in Psalm 31, "And I said in my haste, I am cut off from before Your eyes" — at the time of that haste he was afraid that he would die at the hand of Saul, and he answers himself, saying, "This cannot be, for God, blessed be He, has already promised us that I will reign, and I believe in Him even though I am in great danger."
Metzudat David
"I said" — He goes back and explains when this was and what he said, stating: I said [this] at the time when I was hurrying to flee from Saul, as it is written, "David hastened to go," etc. (I Samuel 23). And although I was then close to death, nevertheless I said at that time that anyone who claims that the kingship will not be mine is deceiving and lying — and this is the great faith [mentioned above].
Metzudat Zion
"In my haste" — from the language of chippazon (haste). "A liar" — a deceiver.
How can I repay to Hashem All His bountiful dealings toward me?
verse value 1074
Insights
Verse structure: 4 words, 24 letters. The shortest word is "toward·me" (עָלָֽי, 3 letters) and the longest is "all·his·benefits" (כׇּֽל־תַּגְמוּל֥וֹהִי, 10 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "what·shall·I·repay" (מָה־אָשִׁ֥יב), "all·his·benefits" (כׇּֽל־תַּגְמוּל֥וֹהִי). 4 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "toward·me" (root על, 120x in Psalms); "all·his·benefits" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 2 and 2 words. Full calculation: מָה־אָשִׁ֥יב [what·shall·I·repay] (358) + לַיהֹוָ֑ה [to·Hashem] (56) + כׇּֽל־תַּגְמוּל֥וֹהִי [all·his·benefits] (550) + עָלָֽי [toward·me] (110) = 1074.
Ibn Ezra
"What" — "What offering shall I give to Hashem?" — like "he used to render tribute to the king of Israel." And as for the grammar of "tagmulohi" (His bountiful dealings) — it follows the Aramaic "alohi," meaning "upon him." But in my opinion it is really two words, even though the aleph is missing, as in "li-flamoni," "ha-medabber," "et asher edden," "u-Vavel," and "u-vameh."
Radak
"What" — What can I repay to Hashem? What recompense or what tribute can I give back to Him for all the kindness He has done for me? ["All His bountiful dealings"] toward me — all the bountiful dealings He has bestowed on me are incumbent on me to repay in kind, if I am able — for I had no merit [entitling me to them], such that He was obligated to do for me what He did; rather, it was all kindness from Him. "His bountiful dealings" (tagmulohi) — like "tagmulav" (his bountiful dealings), after the manner of the Aramaic "alohi," [meaning] like "alav" (upon him).
Metzudat David
"What can I render" — What offering can I render to Hashem, in return for all His bountiful dealings toward me?
Metzudat Zion
"His bountiful dealings" — [meaning] His dealings; in the manner of the Aramaic language, [where] 'alohi' is like 'alav' [upon him].
I will lift up the cup of salvation, And call upon the name of Hashem.
verse value 1856
Insights
Verse structure: 5 words, 24 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "I·will·lift·up" (אֶשָּׂ֑א, 3 letters) and the longest is "cup·of·salvation" (כּוֹס־יְשׁוּע֥וֹת, 9 letters). Words sharing gematria 302: I·will·lift·up, I·will·call. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cup·of·salvation" (כּוֹס־יְשׁוּע֥וֹת). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·in·the·name·of" (root שם, 119x in Psalms); "I·will·call" (root קרא, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·lift·up', dividing the verse into phrases of 2 and 3 words. Full calculation: כּוֹס־יְשׁוּע֥וֹת [cup·of·salvation] (878) + אֶשָּׂ֑א [I·will·lift·up] (302) + וּבְשֵׁ֖ם [and·in·the·name·of] (348) + יְהֹוָ֣ה [Hashem] (26) + אֶקְרָֽא [I·will·call] (302) = 1856.
Rashi
"I shall lift up a cup of salvations" — I shall bring the libations for the thanksgiving offerings that I vowed, as he says, “To You I shall slaughter a thanksgiving offering,” and on that cup I shall call out about this salvation, for the Levite does not recite a song unless over the wine [libations].
Ibn Ezra
"Cup" — According to Rabbi Moshe, it is like [the phrase] "the portion of my share and my cup": there, "the cup" is an incidental attribute, and "the portion" is the subject that bears it. But others said that it is to be understood in its plain sense. "I will lift up" — like "I will raise," and the meaning is, out of abundance of joy. And he had said, "though there be distress and sorrow, yet I called upon the name of Hashem." "And if it be the cup of salvation" — this is said in order to fulfill his earlier statement, that all his days he will call upon the name of Hashem, whether in distress or in a broad place.
Radak
"Cup" — some explain "cup" [to mean] "portion," as in "the portion of my share and my cup." But it is also possible to explain it according to its plain sense — that is, when I make a feast and rejoicing, I will lift up the cup of wine and give thanks to Him over it in the presence of many, recalling the salvation with which He saved me; and that cup will be called "the cup of salvation." "And call upon the name of Hashem" — and so, in a time of relief, I will lift up the cup of salvation and call upon the name of Hashem.
Metzudat David
"The cup" — I will lift up in the Temple a cup full of libations, on account of the salvation He performed for me, and I will then call upon the name of Hashem.
My vows I will pay to Hashem, Indeed, in the presence of all His people.
verse value 1000
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1000 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "my·vows" (נְ֭דָרַי, 4 letters) and the longest is "in·the·presence·of·indeed" (נֶגְדָה־נָּ֝֗א, 6 letters). 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "to·all·his·people" (root כל, 82x in Psalms); "in·the·presence·of·indeed" (root נגד, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·pay', dividing the verse into phrases of 3 and 2 words. Full calculation: נְ֭דָרַי [my·vows] (264) + לַיהֹוָ֣ה [to·Hashem] (56) + אֲשַׁלֵּ֑ם [I·will·pay] (371) + נֶגְדָה־נָּ֝֗א [in·the·presence·of·indeed] (113) + לְכׇל־עַמּֽוֹ [to·all·his·people] (196) = 1000.
Rashi
"in the presence of all His people" — Heb. נגדה, in the presence of (נגד) all His people.
Ibn Ezra
"My vows" — the heh of "negdah" (before) is extra. And the word "na" means "now," as with every instance of "na" in Scripture; and the lamed entered before "ammo," to form "le-khol ammo" (before all His people), just as an extra lamed appears in "li-min la-bayit" (at the right of the house).
Radak
"My vows" — the vows that I vowed when I was fleeing and in exile: if God, blessed be He, would return me to my house, I would pay those vows now, before all His people. And the meaning of "na" — it attaches to "I will pay," not to "before" (negdah). And the heh of "negdah" is superfluous, or it stands in place of the prefixed lamed of direction, since this word usually occurs with a lamed. And the lamed of "to all His people" falls upon the noun [as a direct-object marker], and the sense would be sufficient without it — and so too the lamed in "they slew — to Abner" [i.e., they slew Abner].
Metzudat David
"My vows" — The vows that I vowed in time of trouble I will now pay in the presence of all His people, in order to publicize the miracle.
Metzudat Zion
"Indeed" — like 'now,' and it refers back to the word 'I will pay.'
Precious in the sight of Hashem Is the death of His saints.
verse value 1062
Insights
Verse structure: 5 words, 24 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 1062 is divisible by 18, the value of chai ('life'). The shortest word is "valuable" (יָ֭קָר, 3 letters) and the longest is "to·His·faithful-ones" (לַחֲסִידָֽיו, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "valuable" (יָ֭קָר), "the·death" (הַ֝מָּ֗וְתָה), "to·His·faithful-ones" (לַחֲסִידָֽיו). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·the·eyes·of" (root עין, 64x in Psalms); "the·death" (root מות, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: יָ֭קָר [valuable] (310) + בְּעֵינֵ֣י [in·the·eyes·of] (142) + יְהֹוָ֑ה [Hashem] (26) + הַ֝מָּ֗וְתָה [the·death] (456) + לַחֲסִידָֽיו [to·His·faithful-ones] (128) = 1062.
Rashi
"Difficult in the eyes of the Lord" — The Holy One, blessed be He, showed me that it is a difficult thing and heavy in His eyes to kill His pious ones. "the death" — המותה, the death (המות), [the final “hey” being superfluous] like (Gen. 39:11, 12): “into the house (הביתה)...outside (החוצה).”
Ibn Ezra
"Precious" — he states the reason why Hashem delivered him: because he is among the pious ones. "Precious" — [means] "grievous," as in "and the redemption of their soul is costly"; it is grievous in the eyes of Hashem to bring death upon His pious ones before their time. And the heh of "ha-mavtah" (the death of) is extra, like the heh of "li-she'olah" (to Sheol); the heh is not a feminine marker, and the proof is that the word is accented on the penultimate syllable.
Radak
"Precious" — like "and their blood was precious in his eyes." It is precious in His eyes to bring death upon His pious ones before their time; and I am one of His pious ones, therefore He delivered my soul from death.
Metzudat David
"Precious" — Behold, I have seen that it is precious and difficult in the eyes of the Omnipresent to bring death upon His pious ones before their time; therefore He performed many miracles for me.
Metzudat Zion
"Precious" — its meaning is difficult/costly, as in 'and the redemption of their soul is costly' (above, Psalm 49).
Malbim
'Precious' — now he concludes what he began: 'the dead do not praise Yah, but we shall bless Yah' — for so has Hashem dealt with me, that I call upon the name of Hashem and pay my vows to Him. Therefore, the death that His pious ones die is a thing 'precious in the eyes of Hashem,' and He devises plans that they should not die, since while alive they praise Hashem, 'and the dead do not praise Yah.'
I beseech You, O Hashem, for I am Your servant; I am Your servant, the son of Your handmaid; You have loosed my bands.
verse value 2173
Insights
Verse structure: 8 words, 39 letters. Notable word values: "Hashem" (יְהֹוָה֮) = 26, the value of the divine name Hashem. The shortest word is "I·beseech·You" (אָנָּ֣ה, 3 letters) and the longest is "I·am·Your·servant" (אֲֽנִי־עַ֭בְדְּךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·am·Your·servant" (אֲֽנִי־עַ֭בְדְּךָ), "son·of·Your·handmaid" (בֶּן־אֲמָתֶ֑ךָ), "my·bonds" (לְמֽוֹסֵרָֽי). The root אני appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·I" (root אני, 64x in Psalms); "son·of·Your·handmaid" (root בן, 62x in Psalms). The etnachta (major mid-verse pause) falls on 'son·of·Your·handmaid', dividing the verse into phrases of 6 and 2 words. Full calculation: אָנָּ֣ה [I·beseech·You] (56) + יְהֹוָה֮ [Hashem] (26) + כִּי־אֲנִ֢י [for·I] (91) + עַ֫בְדֶּ֥ךָ [Your·servant] (96) + אֲֽנִי־עַ֭בְדְּךָ [I·am·Your·servant] (157) + בֶּן־אֲמָתֶ֑ךָ [son·of·Your·handmaid] (513) + פִּ֝תַּ֗חְתָּ [You·have·loosed] (888) + לְמֽוֹסֵרָֽי [my·bonds] (346) = 2173.
Rashi
"Your servant the son of Your maidservant" — There is no comparison between the training of a slave who was bought in the market and one who was born to a maidservant in the house. "You loosed my thongs" — You untied from my neck the bars and the thongs.
Ibn Ezra
"Please" (anah) — like "ana chata" (please, [this people] has sinned), and it is an expression of thanksgiving. For the word "anah" alternates, [being spelled] with a heh or with an aleph, for two [different] senses: sometimes it is an expression of appeasement, and sometimes an expression of thanksgiving — as here, where he gives thanks to Hashem, "Anah Hashem, for I am Your servant," for this is not an expression of appeasement; but if one says, "Anah Hashem, save now," that is an expression of appeasement. And so too the word "perhaps" (ulai): sometimes it means [genuine] uncertainty, and sometimes it is like an expression of longing, as in "perhaps I shall be able to fight [against him]," "perhaps this will happen"; and sometimes it means uncertainty, as in "perhaps the woman will not consent," spoken by the wise man. "You have loosed my bonds" — as though he had been bound with cords; and the lamed [in "le-mosarai"] is extra, like the lamed in "they slew him, to Avner."
Radak
"I beseech" (anah) — this too is written with a heh, and it is an expression of thanksgiving to God, blessed be He, who did good for him because he is His servant. "I am Your servant, the son of Your handmaid" — I explained this in Psalm 86; seek it out there. "You have loosed my bands" — therefore I give thanks to You that You have loosed my bands, for I know that my salvation was from You. He says "You have loosed my bands" even though he was never [literally] imprisoned; at times he was as though he were imprisoned and captured — such as at the Rock of Divisions, and in the presence of Abishai, when he came close to being captured and imprisoned.
Metzudat David
"I beseech You" — Behold, I give thanks to Hashem for the kindness He performed for me, for I am Your servant — meaning, the kindness was on account of my being submissive [to You], and not as a reward for [my] deeds. "The son of Your handmaid" — Meaning, I am exceedingly submissive, like the son of a maidservant, home-born; and therefore You have loosed the cords of my bonds.
Metzudat Zion
"I beseech You" — it is in the manner of an expression of acknowledgment — whether acknowledgment of a kindness, or confession and entreaty concerning a sin — as in 'Oh, this people has sinned' (Exodus 32:31). "You have loosed" — an expression of untying a knot. "My bands" — the ties of the straps of imprisonment, as in 'and who has loosed the bands of the wild ass' (Job 39:5).
Malbim
'I beseech You' (part 5) — now he begins to pray that Hashem save him from his enemies who rise against him, namely the king of Assyria and all his multitude. 'I beseech You, O Hashem, for I am Your servant' — and it is not fitting that You hand me over to serve a master other than You; and I am not like a servant purchased with money, but rather I am 'the son of Your handmaid,' like a servant born into the household. If so, it is fitting that 'You have loosed my bonds' — that You loosen the bonds that the king of Assyria placed upon me.
I will offer to you the sacrifice of thanksgiving, And will call upon the name of Hashem.
verse value 1176
Insights
Verse structure: 6 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "sacrifice·of" (זֶ֣בַח, 3 letters) and the longest is "to·you·I·will·sacrifice" (לְֽךָ־אֶ֭זְבַּח, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·you·I·will·sacrifice" (לְֽךָ־אֶ֭זְבַּח). The root זבח appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·in·the·name·of" (root שם, 119x in Psalms); "I·will·call" (root קרא, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'thanksgiving', dividing the verse into phrases of 3 and 3 words. Full calculation: לְֽךָ־אֶ֭זְבַּח [to·you·I·will·sacrifice] (68) + זֶ֣בַח [sacrifice·of] (17) + תּוֹדָ֑ה [thanksgiving] (415) + וּבְשֵׁ֖ם [and·in·the·name·of] (348) + יְהֹוָ֣ה [Hashem] (26) + אֶקְרָֽא [I·will·call] (302) = 1176.
Rashi
"thanksgiving" — Sacrifices of thanksgiving for the miracles that You performed for me.
Ibn Ezra
"To You... I will call upon the name of Hashem" — that he should call other people to serve Hashem, in the manner of "and there he called upon the name of Hashem, everlasting God."
Radak
"I will offer to You the sacrifice of thanksgiving" — for I will thank You over the sacrifice, and I will call to the multitude in the name of Hashem to be with me at the sacrifice, so that they will hear my thanksgiving.
Metzudat David
"The sacrifice of thanksgiving" — For the thanksgiving offering is brought on account of a miracle.
Malbim
(17-19) 'I will sacrifice to You a thanksgiving sacrifice' — for the miracle of Sennacherib, and I will proclaim the name of Hashem once again. 'And I will pay my vows to Hashem, now, in the presence of all His people' — that is, in view of the good He did for the community, for all His people; 'in the courts of the house of Hashem, in the midst of you, O Jerusalem' — for this concerns the Temple and the community of the city of Jerusalem, that it be saved from the hand of the adversary who wishes to destroy it. And the vows shall be thanksgiving sacrifices for the salvation of the community of Israel, of Jerusalem, and of the Temple.
I will pay my vows to Hashem, Indeed, in the presence of all His people;
verse value 1000
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1000 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "my·vows" (נְ֭דָרַי, 4 letters) and the longest is "in·the·presence·of·indeed" (נֶגְדָה־נָּ֝֗א, 6 letters). 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "to·all·his·people" (root כל, 82x in Psalms); "in·the·presence·of·indeed" (root נגד, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·pay', dividing the verse into phrases of 3 and 2 words. Full calculation: נְ֭דָרַי [my·vows] (264) + לַיהֹוָ֣ה [to·Hashem] (56) + אֲשַׁלֵּ֑ם [I·will·pay] (371) + נֶגְדָה־נָּ֝֗א [in·the·presence·of·indeed] (113) + לְכׇל־עַמּֽוֹ [to·all·his·people] (196) = 1000.
Rashi
"my vows" — The sacrifices that I vowed.
Ibn Ezra
"My vows" — he already mentioned this earlier, and the reason he mentions it again is that the vow which I vowed I will not pay anywhere else but in the house of Hashem; hence what follows —
Radak
"My vows" — the verse repeats itself to say that he will pay them in the courts of Hashem — in the house in Jerusalem where the Ark was.
In the courts of Hashem's house, In the midst of you, O Jerusalem. Hallelujah.
verse value 2274
Insights
Verse structure: 6 words, 31 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "house·of" (בֵּ֤ית, 3 letters) and the longest is "in·the·courts·of" (בְּחַצְר֤וֹת, 6 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms); "house·of" (root בית, 48x in Psalms). Full calculation: בְּחַצְר֤וֹת [in·the·courts·of] (706) + בֵּ֤ית [house·of] (412) + יְהֹוָ֗ה [Hashem] (26) + בְּֽת֘וֹכֵ֤כִי [in·your·midst] (458) + יְֽרוּשָׁלִָ֗ם [Jerusalem] (586) + הַֽלְלוּ־יָֽהּ [praise·Hashem] (86) = 2274.
Rashi
"in your midst" — Heb. בתוככי, like בְּתוֹכֵךְ.
Ibn Ezra
"In the courts of the house of Hashem" — the yod of "betokheikhi" is extra, like [the yod in] "betokheikhi Mitzrayim" (in the midst of you, Egypt), or similarly in "le-nokhach ha-medinah" (facing the province); and he concludes with the word "Halleluyah," for it is to be said in the presence of all His people mentioned above.
Radak
"In your midst" (betochechi) — the yod is added for the elegance of the language, and likewise the yod in "your iniquity" (avonechi), "your ailments" (tachaluayich), "[in] your youth" (bin'urayich). "Hallelujah" — all of you, praise Yah together with me.
Metzudat David
"In the courts" — You who stand in the courts of the house of Hashem, which are within Jerusalem, praise Hashem when you hear of the miracle done for me.
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim