A psalm of thanksgiving sung at Israel's festivals, recounting deliverance from distress and celebrating the rejected stone that became the cornerstone: this is the day which Hashem has made.
Tap any Hebrew word to reveal its root, value, and meanings.
'O give thanks to Hashem, for He is good, For His mercy endures for ever.
verse value 408
Insights
Verse structure: 6 words, 25 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "to·Hashem" (לַיהֹוָ֣ה, 5 letters). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms). The etnachta (major mid-verse pause) falls on 'for·He·is·good', dividing the verse into phrases of 3 and 3 words. Full calculation: הוֹד֣וּ [give·thanks] (21) + לַיהֹוָ֣ה [to·Hashem] (56) + כִּי־ט֑וֹב [for·He·is·good] (47) + כִּ֖י [for] (30) + לְעוֹלָ֣ם [forever] (176) + חַסְדּֽוֹ [His·mercy] (78) = 408.
Ibn Ezra
"Give thanks to Hashem, for [He is] good" — the word "He" is elided; and the meaning is, "for He is good." And some say that "ki tov" (for good) is a verb in the past tense, singular, in the manner of "mah tovu ohalekha" (how good are your tents), [which] is a verb in the past tense, plural.
Radak
"Give thanks" — regarding this psalm there is a dispute among the words of our Rabbis, of blessed memory. Some say that this psalm was said about David, and some say that it was said about the days of the Messiah, with the thanksgiving expressed in the language of the exiles, in the singular, as a general form — and this is the correct view. The psalm begins with thanksgiving and ends with 'give thanks,' to praise the psalm and the greatness of the things said in it. If it is said about David, its interpretation would be: when David became king he said, 'You are all obligated to give thanks to God for my reign, for He has done good for you.' And afterward he mentioned in particular Israel, the house of Aaron, and those who fear Hashem: Israel ought to give thanks to God, may He be blessed, for his reign, for with God's help he was victorious over their enemies even in the days of Saul, all the more so now that he is king, so that their hearts should be confident and at ease, that the enemies would not come upon them, and would fear him.
Metzudat David
"For He is good" — For He is good, and performs kindness forever.
Malbim
'Give thanks' — a command that all nations give thanks to Hashem on account of His goodness and His mercy.
Cross-references: Psalms 106:1; Psalms 136:1; I Chronicles 16:34
So let Israel now say, For His mercy endures for ever,
verse value 1127
Insights
Verse structure: 5 words, 22 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "let·him·say·now" (יֹאמַר־נָ֥א, 6 letters). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms); "His·mercy" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 2 and 3 words. Full calculation: יֹאמַר־נָ֥א [let·him·say·now] (302) + יִשְׂרָאֵ֑ל [Israel] (541) + כִּ֖י [for] (30) + לְעוֹלָ֣ם [forever] (176) + חַסְדּֽוֹ [His·mercy] (78) = 1127.
Rashi
"Give thanks to the Lord, etc." — "Israel shall now say" — because His kindness is eternal.
Ibn Ezra
"Let... say" — the object [of the verb], namely what is to be said, is: "for His mercy endures forever."
Metzudat David
"Let... say now" — Now, at the time of the redemption, let Israel say, in giving thanks to Hashem, that His kindness is forever.
Malbim
(2-4) 'Let him say' — and especially shall Israel give thanks to Him, since with them He did a greater particular good; and the house of Aaron, for they received even more particular goods; and likewise those who fear Hashem — each one, according to the abundance of the good he received, becomes obligated in extra thanksgiving. As it is written in Chovot HaLevavot (Duties of the Heart), the children of Israel, who received particular goods, were obligated in the 613 commandments; and the sons of Aaron were obligated in the twenty-four priestly gifts, corresponding to the twenty-four priestly commandments; and the family of the house of David, whom He distinguished with even greater goods — of them it says, 'House of David, render judgment in the morning,' and the king is obligated to have a Torah scroll beyond the Torah scroll left to him by his fathers, and to read from it all the days of his life, along with additional commandments incumbent on the king. Therefore he commanded that each one, according to his own standing, add thanksgiving for the goodness of Hashem and His particular mercy that He showed him individually.
So let the house of Aaron now say, For His mercy endures for ever.
verse value 1260
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1260 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "let·them·say·now" (יֹאמְרוּ־נָ֥א, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·house·of·Aaron" (בֵֽית־אַהֲרֹ֑ן). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms); "His·mercy" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'the·house·of·Aaron', dividing the verse into phrases of 2 and 3 words. Full calculation: יֹאמְרוּ־נָ֥א [let·them·say·now] (308) + בֵֽית־אַהֲרֹ֑ן [the·house·of·Aaron] (668) + כִּ֖י [for] (30) + לְעוֹלָ֣ם [forever] (176) + חַסְדּֽוֹ [His·mercy] (78) = 1260.
Ibn Ezra
"Let... say" — he mentions the holy ones of Israel because of the greatness of their standing, for they are more obligated to give thanks to Hashem; and afterward he includes everyone, [saying], "let those who fear Hashem say," among every people.
Radak
"The house of Aaron" — they ought to give thanks for my reign, for Saul killed [the people of] Nob, the city of priests.
So let those who fear Hashem now say, For His mercy endures for ever.
verse value 839
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "let·them·say·now" (יֹאמְרוּ־נָ֭א, 7 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: יֹאמְרוּ־נָ֭א [let·them·say·now] (308) + יִרְאֵ֣י [who·fear] (221) + יְהֹוָ֑ה [Hashem] (26) + כִּ֖י [for] (30) + לְעוֹלָ֣ם [forever] (176) + חַסְדּֽוֹ [His·mercy] (78) = 839.
Rashi
"Those who fear the Lord" — These are the Levites, about whom it is written (Exod. 32:26): “Whoever is the Lord’s, let him come to me! And all the sons of Levi gathered around him,” in the episode of the [Golden] Calf, and they fought with Israel when they said (Num. 14:4), “Let us appoint a leader and return to Egypt.”
Radak
"Those who fear Hashem" — they ought to give thanks to God, may He be blessed, for my reign, because since Israel will be at rest and secure, those who fear Hashem will have leisure to occupy themselves with wisdom; and furthermore, because I too fear God as they do, and love them, and have placed them among my companions. "The house of Aaron" — they will also say, 'For His mercy endures for ever,' since it was said of them, 'and it shall be his, and his descendants' after him, a covenant of everlasting priesthood.' And if the psalm is said about the days of the Messiah, it is spoken addressing all the nations: 'Give thanks to Hashem,' for He has done good to them — to Israel — and has kept His mercy for them forever, meaning, for the great many days that they were in exile, and now they are masters. Likewise the house of Aaron will give thanks by themselves and say, 'For His mercy endures for ever,' in that the priesthood had ceased from them for so many years in exile, and now they have returned to it. Likewise those who fear Hashem, who devote themselves in solitude to Torah and wisdom, will all give thanks and say, 'For His mercy endures for ever,' for in exile, from the abundance of troubles, they had no leisure and their hearts were not whole and steadfast toward Hashem their God, and now they will give thanks to Hashem.
Out of my straits I called upon Hashem; He answered me with great enlargement.
verse value 1598
Insights
Verse structure: 6 words, 24 letters. The shortest word is "Hashem" (יָּ֑הּ, 2 letters) and the longest is "from·the·straits" (מִֽן־הַ֭מֵּצַר, 6 letters). Words sharing gematria 15: Hashem, Hashem. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·the·straits" (מִֽן־הַ֭מֵּצַר). The root יה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "I·called" (root קרא, 56x in Psalms); "He·answered·me" (root ענה, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: מִֽן־הַ֭מֵּצַר [from·the·straits] (425) + קָרָ֣אתִי [I·called] (711) + יָּ֑הּ [Hashem] (15) + עָנָ֖נִי [He·answered·me] (180) + בַמֶּרְחָ֣ב [in·the·broad·place] (252) + יָֽהּ [Hashem] (15) = 1598.
Ibn Ezra
"Out of my straits" — from the doubled [geminate] verbs, like "mesev kela" (a whirling sling). "In a broad place" — the opposite of "straits," for by this He answered me; and he mentions the [divine] name twice, by way of eloquence in the holy tongue.
Radak
"From" — if it is said about David, he gives thanks to God, may He be blessed, that He brought him out from distress into a broad place, for when he was fleeing he was in distress, hiding in caves and strongholds. And if it is said about Israel, Israel speaks in general terms: 'From the distress I was in' — that is, the exile — 'from there I called upon Hashem [Yah],' until He answered me and set me in a broad place. "And distress" [u-metzar] — a noun from a geminate root; in the plural, metzarim, and in construct, metzarei (as in 'the straits of Sheol'); and its meaning is related to [the root of] 'tzorerim' (adversaries) — that is, they are oppressive to you.
Metzudat David
"Out of the straits" — Meaning, this is the kindness: that when I called to Him out of the straits and distress, Hashem answered me and set me in a broad place.
Metzudat Zion
"Out of my straits" — from the language of tzar (narrow) and dochak (pressure).
Malbim
"Out of the straits" — now he begins to relate the matter in detail. "I called upon Yah out of the straits" — that was when he was sick and inclined to die. "And Hashem answered me with great enlargement" — that was when the danger had already passed, and this served as a sign to him that He would also save him from the hand of the king of Assyria, as it is written, "and I will deliver you out of the hand of the king of Assyria." Therefore he says: from this I knew that "Hashem is for me," and therefore "I will not fear" — for had He answered him while he was still in the straits, he would have feared that even though his punishment might be lightened, He might not save him completely; but after He answered him with enlargement, he knew that just as the prayer concerning the illness was accepted and a miracle was performed for him, so a miracle would be performed for him concerning Sennacherib, and therefore he will not fear. And he states here two levels: first, that Hashem would shield him to save him from the enemy — that is the meaning of "I will not fear, what can man do to me"; second, that He would further help him so that he himself would defeat the enemy, as it is written, "He is their help and their shield." Regarding this he adds, "Hashem is for me among my helpers" — that besides the protection, He will help me to defeat the enemy. Thus, beyond the fact that the enemy can do me no harm, moreover, "I shall see" vengeance "upon those who hate me."
Hashem is for me; I will not fear; What can man do to me?
verse value 824
Insights
Verse structure: 7 words, 23 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (לִ֭י, 2 letters) and the longest is "what·will·he·do" (מַה־יַּעֲשֶׂ֖ה, 6 letters). Words sharing gematria 40: to·me, to·me. The root לי appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "not" (root לא, 174x in Psalms); "what·will·he·do" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·fear', dividing the verse into phrases of 4 and 3 words. Full calculation: יְהֹוָ֣ה [Hashem] (26) + לִ֭י [to·me] (40) + לֹ֣א [not] (31) + אִירָ֑א [I·will·fear] (212) + מַה־יַּעֲשֶׂ֖ה [what·will·he·do] (430) + לִ֣י [to·me] (40) + אָדָֽם [man] (45) = 824.
Ibn Ezra
"Hashem" — Hashem is with me, so what can man do to me? And Rabbi Moshe said: since Hashem is for me, I will not fear whatever a human being may do to me.
Radak
"Hashem is for me; I will not fear" — from anything that he might wish to do to me, for he will have no strength or ability. And if Hashem is with me — He is with my helper — my enemies will have no power to do me harm, but...
Metzudat David
"Hashem is for me" — Since Hashem was for me as a help, I will not fear anyone, for what can man do to me if Hashem is with me?
Hashem is for me as my helper; And I shall gaze upon those who hate me.
verse value 992
Insights
Verse structure: 6 words, 24 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "to·me" (לִ֭י, 2 letters) and the longest is "as·my·helper" (בְּעֹזְרָ֑י, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·my·helper" (בְּעֹזְרָ֑י), "upon·those·who·hate·me" (בְשֹׂנְאָֽי). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "I·shall·see" (root ראה, 100x in Psalms); "to·me" (root לי, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'as·my·helper', dividing the verse into phrases of 3 and 3 words. Full calculation: יְהֹוָ֣ה [Hashem] (26) + לִ֭י [to·me] (40) + בְּעֹזְרָ֑י [as·my·helper] (289) + וַ֝אֲנִ֗י [and·I] (67) + אֶרְאֶ֥ה [I·shall·see] (207) + בְשֹׂנְאָֽי [upon·those·who·hate·me] (363) = 992.
Ibn Ezra
"Hashem" — Rabbi Moshe said: when Hashem alone is worth as much as all my helpers, [then] I will gaze upon those who hate me. And the meaning is not that he is saying Hashem will be one of his helpers, but rather that He is equal to all his helpers — for when Hashem is my help, I have no need of helpers besides Him; and if I had many helpers but Hashem were not my helper, they would not avail me. But this explanation is long and unnecessary; rather, the meaning is simply that Hashem helps those who help Him, and they will see [His] vengeance upon those who hate them. And since he had mentioned that he has helpers, he now says that he will not trust in them but in Hashem alone; therefore, "it is good to take refuge in Hashem," for in every place he will have a refuge. And the meaning is: whoever takes refuge in Him, He will fight for him.
Radak
"I shall gaze upon those who hate me" — I will gaze upon them as I wish to see them.
Metzudat David
"Hashem is for me as my helper" — Since Hashem was for me as my helper, I shall then gaze upon the vengeance [taken] on those who hate me.
It is better to take refuge in Hashem Than to trust in man.
verse value 655
Insights
Verse structure: 5 words, 21 letters. The shortest word is "it·is·good" (ט֗וֹב, 3 letters) and the longest is "to·seek·refuge" (לַחֲס֥וֹת, 5 letters). 5 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "in·man" (root אדם, 67x in Psalms); "it·is·good" (root טוב, 63x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: ט֗וֹב [it·is·good] (17) + לַחֲס֥וֹת [to·seek·refuge] (504) + בַּיהֹוָ֑ה [in·Hashem] (28) + מִ֝בְּטֹ֗חַ [than·to·trust] (59) + בָּאָדָֽם [in·man] (47) = 655.
Rashi
"It is better to take shelter in the Lord" — Heb. לחסות. This shelter (חסיון) is only an expression of the shelter of a shadow, a small thing. Trust (מבטח) is a stout and strong support. Nevertheless, to take shelter in the Lord is better than the promises of human beings.
Radak
"It is better to take refuge" — and the verse is doubled to reinforce the point.
Malbim
(8-9) "It is good" — from this it is explained that "it is good to take refuge in Hashem." That is to say: one who trusts in man merely trusts in him, but does not yet find shelter in him, for "refuge" indicates that one has already taken shelter in his shade; but trust in Hashem is itself a refuge, for in trusting Him one already finds in Him shelter and strength. Therefore it says, "that it is better to take refuge in Hashem than to trust in man," since with man there is only trust, not refuge. And he explains that trust in man is not good for two reasons: first, because there is doubt whether he will grant one's request, and this applies to an ordinary person; and even if one trusts in noblemen, whose way it is to volunteer and to help, still "it is good to take refuge in Hashem even more than to trust in noblemen," because of the second reason — that even though the nobleman may be willing to help him, it may be that he will not have the power to help.
All nations compass me about; Verily, in the name of Hashem I will cut them off.
verse value 758
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "surely" (כִּ֣י, 2 letters) and the longest is "all·nations" (כׇּל־גּוֹיִ֥ם, 6 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "surely" (root כי, 216x in Psalms); "in·the·name·of" (root שם, 119x in Psalms). First appearance of the root מול ("I·will·cut·them·off") in Psalms. The etnachta (major mid-verse pause) falls on 'they·surrounded·me', dividing the verse into phrases of 2 and 4 words. Full calculation: כׇּל־גּוֹיִ֥ם [all·nations] (109) + סְבָב֑וּנִי [they·surrounded·me] (130) + בְּשֵׁ֥ם [in·the·name·of] (342) + יְ֝הֹוָ֗ה [Hashem] (26) + כִּ֣י [surely] (30) + אֲמִילַֽם [I·will·cut·them·off] (121) = 758.
Rashi
"All nations surrounded me" — This speaks about the war of Gog and Magog, when all the nations will be there, as it is said (Zech. 14:2): “And I shall gather all the nations to Jerusalem to wage war.” "I shall cut them off" — Heb. אמלים, I shall cut them off, an expression of (above 90:6): “it is cut off (ימולל) and withers.”
Ibn Ezra
"All" — if all nations surrounded me, I will cut them off in the name of Hashem, in whom I take refuge. And the word "amilam" (I will cut them down) is like "yemolel ve-yavesh" (it withers and dries up), like "akhinam yekhonen"; and this lamed is vocalized with a kamatz, in the manner of "yalbishem ha-kohen" (the priest shall clothe them). But Rabbi Moshe said that "amilam" is from the root of "umlal" (to languish), on the pattern of "pekidah" (visitation). But this is far-fetched.
Radak
"All nations compass me about" — and when they surrounded me, I trusted in the name of Hashem that I would cut them off. If this is said about the congregation of Israel, it is self-explanatory; and if about David, they are Israel and the Philistines who wished to harm him when he came to Achish, and also the nations who burned Ziklag and took his wives captive.
Metzudat David
"In the name of Hashem" — Meaning, I will trust in the name of Hashem.
Metzudat Zion
"I will cut them off" — an expression of cutting, as in 'it is cut down and withers' (above, Psalm 90).
Malbim
"All nations compass me about" — that is to say, I see that the fact that all the nations surrounded me was "in the name of Hashem" and by His decree, so "that I may cut them off" and destroy them. That is, Hashem brought it about that all these nations would come to besiege Jerusalem so that they would fall there, as it is written, "As I have planned, so shall it come to pass, to break Assyria in My land, and I will tread him underfoot upon My mountains."
They compass me about, indeed, they compass me about; Verily, in the name of Hashem I will cut them off.
verse value 820
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "surely" (כִּ֣י, 2 letters) and the longest is "indeed·they·surrounded·me" (גַם־סְבָב֑וּנִי, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "indeed·they·surrounded·me" (גַם־סְבָב֑וּנִי). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "surely" (root כי, 216x in Psalms); "in·the·name·of" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'indeed·they·surrounded·me', dividing the verse into phrases of 2 and 4 words. Full calculation: סַבּ֥וּנִי [they·surrounded·me] (128) + גַם־סְבָב֑וּנִי [indeed·they·surrounded·me] (173) + בְּשֵׁ֥ם [in·the·name·of] (342) + יְ֝הֹוָ֗ה [Hashem] (26) + כִּ֣י [surely] (30) + אֲמִילַֽם [I·will·cut·them·off] (121) = 820.
Ibn Ezra
"They surrounded me" — [repeated,] like [the phrase] "Hashem is my strength and my stronghold," [said] time after time.
Radak
"They compass me about" — the matter is repeated, and he adds still further to reinforce it. And the word 'amilam' — it is like 'amilam' with a tzere, but a patach comes in place of the tzere because of the pausal form, and its meaning is 'I will cut them off.' And he further triples the statement, adding [yet again] to reinforce the matter, [when] he says it [a third time].
Metzudat David
"They compassed me, etc." — Meaning, even though many times they gathered and surrounded me, nevertheless I will trust in the name of Hashem.
Malbim
"They compass me about" — and although they surrounded me several times, for Sennacherib came three times against the land of Judah, therefore it says, "they compass me about, indeed they compass me about," a second time; this too was "in the name of Hashem, that I may cut them off."
They compass me about like bees; They are quenched as the fire of thorns; Verily, in the name of Hashem I will cut them off.
verse value 1596
Insights
Verse structure: 9 words, 38 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "surely" (כִּ֣י, 2 letters) and the longest is "like·bees" (כִדְבוֹרִ֗ים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·bees" (כִדְבוֹרִ֗ים), "they·are·quenched" (דֹּ֭עֲכוּ), "thorns" (קוֹצִ֑ים). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "surely" (root כי, 216x in Psalms); "in·the·name·of" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'thorns', dividing the verse into phrases of 5 and 4 words. Full calculation: סַבּ֤וּנִי [they·surrounded·me] (128) + כִדְבוֹרִ֗ים [like·bees] (282) + דֹּ֭עֲכוּ [they·are·quenched] (100) + כְּאֵ֣שׁ [as·the·fire·of] (321) + קוֹצִ֑ים [thorns] (246) + בְּשֵׁ֥ם [in·the·name·of] (342) + יְ֝הֹוָ֗ה [Hashem] (26) + כִּ֣י [surely] (30) + אֲמִילַֽם [I·will·cut·them·off] (121) = 1596.
Rashi
"they were extinguished like a thorn fire" — Every expression of דעיכה coincides with an expression of springing and skipping. It hastens to spring and skip from its place. Therefore, it fits with an expression of fire or with an expression of water, like (Job 6:17): “they jump (נדעכו) from their place.” Similarly (Job 17:1), “my days flicker (נדעכו)”; similarly (Job 18:6), “and his candle that is over him shall go out (ידעך),” in the way that the flame springs from the wick and ascends upward when it is extinguished.
Ibn Ezra
"They surrounded me," "they were quenched" — like "kavu" (they were extinguished), "his lamp shall be put out." "Like a fire of thorns" — it does not endure, for it is extinguished at once.
Radak
"They compass me about"; "they are quenched" — this is from the intensive [doubled] form, whose agent is not mentioned; its meaning is 'extinguished.' And he says, 'like a fire of thorns' — for such a fire is extinguished quickly and does not turn into embers.
Metzudat David
"They compassed me like bees" — Even though they surrounded me like these bees that surround a vessel full of honey. "They are extinguished" — Even if my ember was extinguished, like a fire of thorn-bushes which is quickly extinguished — meaning, even if the idol-worshippers killed many of Israel, nevertheless I will trust in the name of Hashem.
Metzudat Zion
"Like bees" — the name of a species of winged swarming creature that produces honey. "They are quenched" — an expression of springing and leaping; it refers to the extinguishing of a fire, when the flame leaps up from it [and goes out]; and so too, 'his lamp shall be quenched' (Proverbs 20).
Malbim
"They compass me about" — and also on the third time, "they surrounded me like bees" that sting, "and they were quenched like a fire" burning "among thorns" — so were they all burned up; and this too was "in the name of Hashem, that I may cut them off."
You did thrust sore at me that I might fall; But Hashem helped me.
verse value 1058
Insights
Verse structure: 5 words, 23 letters. The shortest word is "sorely" (דַּחֹ֣ה, 3 letters) and the longest is "you·pushed·me" (דְחִיתַ֣נִי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "sorely" (דַּחֹ֣ה), "you·pushed·me" (דְחִיתַ֣נִי), "to·fall" (לִנְפֹּ֑ל). The root דחה appears 2 times in this verse. 4 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 688x in Psalms); "to·fall" (root נפל, 30x in Psalms); "He·helped·me" (root עזר, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'to·fall', dividing the verse into phrases of 3 and 2 words. Full calculation: דַּחֹ֣ה [sorely] (17) + דְחִיתַ֣נִי [you·pushed·me] (482) + לִנְפֹּ֑ל [to·fall] (190) + וַ֖יהֹוָ֣ה [and·Hashem] (32) + עֲזָרָֽנִי [He·helped·me] (337) = 1058.
Rashi
"You pushed me to fall" — You, my enemy.
Ibn Ezra
"You thrust," "to fall" — a whole [i.e., non-defective] root, like "le-nadoach yado" (that his hand be thrust away). And the meaning of "but Hashem helped me" is: the same name that he mentioned above — this is the name I have mentioned — helped me.
Radak
"You did thrust sore at me that I might fall" — he speaks addressing the enemy: Hashem helped me so that I did not fall.
Metzudat David
"You thrust sore at me" — Even though they thrust at me to make me fall to the ground, nevertheless Hashem helped me, and they could not prevail against me.
Malbim
(13-14) "You did thrust" — and although they had already begun "to thrust at me, that I might fall," for by nature I would have had to fall, since I did not have in myself the strength to stand against them, nevertheless, "Hashem helped me." Now, help is lesser than salvation, and the help was only so that I would not fall; but after "my strength and song, which are Yah's," was aroused, through this "He became my salvation," which is greater than help, in that He saved me even to the point of cutting off the enemy.
Hashem is my strength and song; And He has become my salvation.
verse value 1247
Insights
Verse structure: 5 words, 22 letters. The shortest word is "Hashem" (יָ֑הּ, 2 letters) and the longest is "and·He·became·to·me" (וַֽיְהִי־לִ֝֗י, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·song·of" (וְזִמְרָ֣ת), "and·He·became·to·me" (וַֽיְהִי־לִ֝֗י). 5 unique roots are used. Frequent roots: "and·He·became·to·me" (root היה, 97x in Psalms); "for·salvation" (root ישועה, 44x in Psalms); "my·strength" (root עז, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: עׇזִּ֣י [my·strength] (87) + וְזִמְרָ֣ת [and·song·of] (653) + יָ֑הּ [Hashem] (15) + וַֽיְהִי־לִ֝֗י [and·He·became·to·me] (71) + לִישׁוּעָֽה [for·salvation] (421) = 1247.
Rashi
"The might and the cutting power of God was my salvation" — Heb. עזי וזמרת, the might of the Holy One, blessed be He, was my salvation. עזי has a superfluous “yud” because we do not [usually] find עזי vowelized with a short “kamatz” instead of a “shuruk,” except in three places, where it is next to וזמרת, and perforce is attached to the word denoting the name of God. You cannot explain it as “my praise.” Do not wonder about ויהי לי, that he did not say היה לי לישועה, for there are many like these in Scripture, [e.g.] (Exod. 9:21): “And whoever did not pay attention...left (ויעזב) his slaves, etc.” He should have written עַזָב.
Ibn Ezra
"My strength and song is Hashem" — Rabbi Moshe said that the resh of "zimrat" is vocalized with a kamatz, and it is understood in sense as though it read "my strength and my song." And likewise, "if I give sleep to my eyes," which is like "my sleep"; [and] "indeed, a heritage is pleasant to me," [which is like] "my heritage." And the response is that we find the kamatz also in the construct form, as in "Hashem is the portion of my share and my cup" — and one could render it, "Hashem, He is my portion, and my share, and my cup"; if so, what would be done with the phrase "the portion of the king"? And others said that the yod of "ozzi" is extra, and the proof is that it takes a chataf-kamatz and not a shuruk, as in "Hashem is my strength and my stronghold." But see what would then be done, for behold it is written: "for Your statute has fed me, the bread of my portion," "Hashem, in Your strength the king shall rejoice," "You guided [them] in Your strength" — there is no difference between them. Furthermore, what is the sense of the vav in "and He has become my salvation"? And I say: [as for] "if I give sleep to my eyes" — it is in construct with "my eyes," and the lamed came as an addition, just as in "li-min la-bayit" — and there is no doubt that "li-min" is a construct form. So too "menat" (portion) and "nachalat" (heritage) are construct forms, and the noun to which they are joined is omitted, as in "drunk, but not with wine" — and we need not worry that "nachalat" would then [also] be spelled with a kamatz. And thus the grammatical explanation of "my strength and song is Hashem" is [that it is] a construct form. And the word "ozzi" (my strength) serves a double function, like [the verb in] "it restrains anger" — so it is [both] "my strength and song" and "my strength is Hashem" — meaning, "my strength and the beginning of my strength," as though it were Hashem Himself — or alternatively: "my strength and song of Hashem is my strength."
Radak
"And my song is Hashem" [ve-zimrat Yah] — its meaning is 've-zimrati' [and my song]; the yod of 'ozi' [my strength] stands in place of two, for 've-zimrat' is vocalized with a kamatz and is not in construct form. Or, the tav of 've-zimrat' stands in place of a heh. He says: 'My strength and my salvation is Hashem,' and it is fitting for me to give praise to Him.
Metzudat David
"My strength and song is Hashem" — The strength and praise of the Omnipresent became my salvation, meaning, the salvation came in order to show His strength, and in order that I sing His praise.
Metzudat Zion
"My strength" — an expression of strength, and the yod is superfluous. "And song" — from the language of zemer (melody) and praise. "And He has become to me" — like 'it was to me' [hayah li]; and so too, 'and he left his servants' (Exodus 9:21), whose grammatical form is [normally] 'azav' [he left].
The voice of rejoicing and salvation is in the tents of the righteous; The right hand of Hashem does valiantly.
verse value 1649
Insights
Verse structure: 9 words, 37 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "the·voice·of" (ק֤וֹל, 3 letters) and the longest is "and·salvation" (וִישׁוּעָ֗ה, 6 letters). Words sharing gematria 48: in·the·tents·of, strength. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·salvation" (וִישׁוּעָ֗ה), "in·the·tents·of" (בְּאׇהֳלֵ֥י). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "does" (root עשה, 109x in Psalms); "the·voice·of" (root קול, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'righteous', dividing the verse into phrases of 5 and 4 words. Full calculation: ק֤וֹל [the·voice·of] (136) + רִנָּ֬ה [ringing·cry] (255) + וִישׁוּעָ֗ה [and·salvation] (397) + בְּאׇהֳלֵ֥י [in·the·tents·of] (48) + צַדִּיקִ֑ים [righteous] (254) + יְמִ֥ין [the·right·hand·of] (110) + יְ֝הֹוָ֗ה [Hashem] (26) + עֹ֣שָׂה [does] (375) + חָֽיִל [strength] (48) = 1649.
Rashi
"A voice of singing praises and salvation" — will in the future be in the tents of the righteous, and what is that voice of singing praises? “The right hand of the Lord deals valiantly.” They will sing, “The right hand of the Lord is exalted, etc.”
Ibn Ezra
"Voice," and "salvation" — because he had mentioned, "You thrust me sore, thrust me down." The meaning of "in the tents of the righteous" is that they will be secure when those who seek their harm die; then they will say [this].
Radak
"The voice of rejoicing and salvation" — when the right hand of Hashem produces for them valor, strength, and wealth, then there will be a voice of rejoicing in their tents, and salvation, in that they will recall His salvation aloud.
Metzudat David
"The voice of rejoicing" — And there will be heard in the tents of the righteous a voice of rejoicing and salvation, and they will say, "The right hand of Hashem does valiantly and with strength."
Metzudat Zion
"Valiantly" — from the language of strength and courage.
Malbim
"The voice" — he depicts the king going from his house to the Temple, and hearing "the voice of rejoicing and salvation in the tents of the righteous." This is based on what is written (Isaiah 30:29), "The song shall be to you as in the night when the festival is hallowed, and Hashem shall cause His voice to be heard." And I explained there that at the time they began in Jerusalem to sing the song of the festival, Hashem began to go out to make war against the camp of Assyria; and at the time when the song of rejoicing was added to the Passover offering with timbrels and dances, then Hashem fought against Assyria in battles of brandishing [the sword], and cut off his camp. Accordingly, it is saying that a voice — rejoicing and salvation — was heard in the tents of the righteous: at the time the voice of rejoicing began, the voice of salvation also came, for just as they began to sing and give thanks, so came the salvation. And first they announced "that the right hand of Hashem does valiantly" — that is, that Hashem was gathering His army and preparing Himself to fight against Assyria. Afterward they announced a second time, "the right hand of Hashem is exalted" — that is, that His hand was exalted over the enemy and beginning to prevail over him. And afterward they announced "that the right hand of Hashem does valiantly" — that is, that He had already prevailed with His army and cut off his entire camp.
The right hand of Hashem is exalted; The right hand of Hashem does valiantly.
verse value 986
Insights
Verse structure: 7 words, 27 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "does" (עֹ֣שָׂה, 3 letters) and the longest is "is·exalted" (רוֹמֵמָ֑ה, 5 letters). Words sharing gematria 110: the·right·hand·of, the·right·hand·of. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·exalted" (רוֹמֵמָ֑ה). The root ימין appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "does" (root עשה, 109x in Psalms); "is·exalted" (root רום, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'is·exalted', dividing the verse into phrases of 3 and 4 words. Full calculation: יְמִ֣ין [the·right·hand·of] (110) + יְ֭הֹוָה [Hashem] (26) + רוֹמֵמָ֑ה [is·exalted] (291) + יְמִ֥ין [the·right·hand·of] (110) + יְ֝הֹוָ֗ה [Hashem] (26) + עֹ֣שָׂה [does] (375) + חָֽיִל [strength] (48) = 986.
Rashi
"The right hand of the Lord is exalted" — The Midrash Aggadah states: The Holy One, blessed be He, created the celestial beings with His right hand; therefore, death has no power over them; as it says (Isa. 48:13): “Even my hand laid the foundation of the earth.” This is the left hand. “And My right hand measured the heavens with handbreadths.” This is the right hand. Similarly, the Psalmist says: “The right hand of the Lord is exalted,” that created those [that are] in the heights of the world. That is the right hand of the Lord that will make armies of righteous men in the future, and also with it [the right hand] He will resurrect them and they will live forever. And then, I shall not die, but I shall live forever.
Ibn Ezra
"The right hand of Hashem does valiantly" — it alone, not that of a human being. And the reason for mentioning "the right hand of Hashem" three times is that this will happen time after time.
Radak
"Is exalted" — that it will never falter, unlike the right hand of the mighty and the generous; but it is exalted forever, and it produces valor for those who love Him. And [the verse] is repeated to reinforce the point, that strength and wealth should not be attributed to anyone besides Him.
Metzudat David
"The right hand of Hashem is exalted" — The right hand of Hashem, which has forever been exalted — that same right hand now performs valiantly.
I shall not die, but live, And declare the works of Hashem.
verse value 1314
Insights
Verse structure: 5 words, 23 letters. Verse gematria: 1314 is divisible by 18, the value of chai ('life'). The shortest word is "Hashem" (יָֽהּ, 2 letters) and the longest is "not·I·will·die" (לֹא־אָמ֥וּת, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·I·will·die" (לֹא־אָמ֥וּת), "but·I·will·live" (כִּֽי־אֶחְיֶ֑ה), "and·I·will·declare" (וַ֝אֲסַפֵּ֗ר). 5 unique roots are used. Frequent roots: "the·works·of" (root מעשה, 39x in Psalms); "and·I·will·declare" (root ספר, 38x in Psalms); "not·I·will·die" (root מות, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'but·I·will·live', dividing the verse into phrases of 2 and 3 words. Full calculation: לֹא־אָמ֥וּת [not·I·will·die] (478) + כִּֽי־אֶחְיֶ֑ה [but·I·will·live] (54) + וַ֝אֲסַפֵּ֗ר [and·I·will·declare] (347) + מַעֲשֵׂ֥י [the·works·of] (420) + יָֽהּ [Hashem] (15) = 1314.
Rashi
"I shall not die" — I, the congregation of Israel, [shall not die] like the other peoples an eternal death, but I shall live, etc.
Ibn Ezra
"I shall not [die]" — since the right hand of Hashem does valiantly and I take refuge in it, I will not die at the hand of an enemy.
Radak
"I shall not die" — although they intended to kill me and destroy me from the world, I shall live, and recount the deeds of Hashem, the deeds and wonders that He performed for me.
Metzudat David
"I shall not die" — At the hand of those who rise against me, for I will still live, etc.
Malbim
"I shall not die" — from now I know with certainty that I shall not die, and this for two reasons. First, because I know that the reason Hashem restored me to life from the illness was so "that I should live and recount the deeds of Yah"; therefore I remained alive in order to recount His deeds, for the dead do not praise Yah. Second, because through the fact that "Yah has severely chastened me," through this "He has not given me over to death" — for in place of death He chastened me with sufferings, and my sin was already atoned through the sufferings. And it also means that he will not die the death of the soul, since he will recount the deeds of Hashem, and since his sins have already been atoned through the sufferings he endured.
Hashem has chastened me sore; But He has not given me over to death.
verse value 1688
Insights
Verse structure: 6 words, 22 letters. The shortest word is "Hashem" (יָּ֑הּ, 2 letters) and the longest is "He·chastened·me" (יִסְּרַ֣נִּי, 5 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "sorely" (יַסֹּ֣ר), "He·chastened·me" (יִסְּרַ֣נִּי), "and·to·death" (וְ֝לַמָּ֗וֶת). The root יסר appears 2 times in this verse. 5 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "He·gave·me" (root נתן, 95x in Psalms); "and·to·death" (root מות, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: יַסֹּ֣ר [sorely] (270) + יִסְּרַ֣נִּי [He·chastened·me] (330) + יָּ֑הּ [Hashem] (15) + וְ֝לַמָּ֗וֶת [and·to·death] (482) + לֹ֣א [not] (31) + נְתָנָֽנִי [He·gave·me] (560) = 1688.
Rashi
"God has chastised me" — in exile, and there all my iniquities were expiated, and You did not deliver me to death.
Ibn Ezra
"Chastened" [yassor] — an infinitive of the intensive conjugation, like "they shall surely ask, at Abel" [sha'ol yish'alu ve-Avel].
Radak
"Hashem has severely chastened me" — the days in which I was in trouble were the chastening of God, which came upon me in order to cleanse me of my transgressions, not because He wished to kill me. And the doubling [dagesh] of the nun in 'yisareni' is for the elegance of the reading, like the dagesh in 'chaneni Elohim' ['Be gracious to me, O God'].
Metzudat David
"He has surely chastened" — Behold, He surely chastises me with afflictions, to purge my sin, but He does not hand me over to death at the hand of those who rise up against me.
Open to me the gates of righteousness; I will enter into them, I will give thanks to Hashem.
verse value 1385
Insights
Verse structure: 5 words, 24 letters. The shortest word is "Hashem" (יָֽהּ, 2 letters) and the longest is "the·gates·of·righteousness" (שַׁעֲרֵי־צֶ֑דֶק, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "open·to·me" (פִּתְחוּ־לִ֥י), "the·gates·of·righteousness" (שַׁעֲרֵי־צֶ֑דֶק), "I·will·enter·into·them" (אָבֹא־בָ֝֗ם). 5 unique roots are used. Frequent roots: "I·will·enter·into·them" (root בוא, 79x in Psalms); "I·will·give·thanks" (root ידה, 68x in Psalms); "open·to·me" (root פתח, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'the·gates·of·righteousness', dividing the verse into phrases of 2 and 3 words. Full calculation: פִּתְחוּ־לִ֥י [open·to·me] (534) + שַׁעֲרֵי־צֶ֑דֶק [the·gates·of·righteousness] (774) + אָבֹא־בָ֝֗ם [I·will·enter·into·them] (46) + אוֹדֶ֥ה [I·will·give·thanks] (16) + יָֽהּ [Hashem] (15) = 1385.
Rashi
"Open for me the gates of righteousness" — And these are the gates of righteousness.
Ibn Ezra
"Open" — since He saved him, he is obligated to give thanks to Him, and this is "the righteousness" [mentioned].
Radak
"Open to me the gates of righteousness" — by way of metaphor, meaning words of praise and thanksgiving to God, may He be blessed, who saved me; and he says to the wise and the knowledgeable that they should help him give thanks to God — this is the meaning of 'open to me.'
Metzudat David
"Open" — Therefore, open for me the gates of the Temple, that I may enter through them and give thanks to Hashem for the redemption of my soul.
Malbim
"Open" — (the king and the righteous who went with him arrived before the Temple to give thanks and to offer thanksgiving sacrifices and the offering of the day), and he commands the gatekeepers "that they open for him the gates of righteousness," which are the gates of the Temple, "that he may enter through them to give thanks to Hashem." And he called them "gates of righteousness" because, since his salvation came about through the sufferings, Hashem dealt with him by the attribute of justice according to his deeds, not by the attribute of loving-kindness.
This is the gate of Hashem; The righteous shall enter into it.
verse value 924
Insights
Verse structure: 5 words, 23 letters. The shortest word is "in·it" (בֽוֹ, 2 letters) and the longest is "this·is·the·gate" (זֶה־הַשַּׁ֥עַר, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "this·is·the·gate" (זֶה־הַשַּׁ֥עַר). 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "shall·enter" (root בוא, 79x in Psalms); "righteous" (root צדיק, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 2 and 3 words. Full calculation: זֶה־הַשַּׁ֥עַר [this·is·the·gate] (587) + לַיהֹוָ֑ה [to·Hashem] (56) + צַ֝דִּיקִ֗ים [righteous] (254) + יָבֹ֥אוּ [shall·enter] (19) + בֽוֹ [in·it] (8) = 924.
Rashi
"This is the...gate" — of the Temple, which is the Lord’s, and the righteous will enter therein and there... "I shall thank You because You answered me" — from the exile.
Ibn Ezra
"This" — the meaning of "the gate" is [that it leads to] giving thanks to Him.
Radak
"This is" the gate of Hashem, for praise and glory are fitting for no one but God; therefore the righteous will enter through it and give thanks to God, may He be blessed, for all that He has done for them, just as I enter through it.
Metzudat David
"This is the gate of Hashem" — Is this not the gate of Hashem, made so that the righteous may enter through it to praise Hashem? And I too will enter through it to give thanks to Hashem.
Malbim
"This is the gate of Hashem" — for the king had a special gate through which he would enter the Temple (as is written in Ezekiel, chapters 44 and 46), and he says that now "the righteous shall enter into it," for he permitted them to enter with him through that gate.
I will give thanks to You, for You have answered me, And have become my salvation.
verse value 1533
Insights
Verse structure: 5 words, 24 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "You·have·answered·me" (עֲנִיתָ֑נִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·You·became·to·me" (וַתְּהִי־לִ֝֗י). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "and·You·became·to·me" (root היה, 97x in Psalms); "I·will·give·thanks·to·You" (root ידה, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'You·have·answered·me', dividing the verse into phrases of 3 and 2 words. Full calculation: א֭וֹדְךָ [I·will·give·thanks·to·You] (31) + כִּ֣י [for] (30) + עֲנִיתָ֑נִי [You·have·answered·me] (590) + וַתְּהִי־לִ֝֗י [and·You·became·to·me] (461) + לִישׁוּעָֽה [for·salvation] (421) = 1533.
Ibn Ezra
"I will give thanks to You, for You have answered me" — corresponds to "Yah answered me with expansiveness." "And have become my salvation" — corresponds to "from the straits."
Radak
"I will give thanks to You" — I will thank You, for You answered me when I called to You out of my distress.
Metzudat David
"For You have answered me" — For You answered me when I called to You, and You became my salvation.
Metzudat Zion
"You have answered me" — from the language of answering and response.
Malbim
"I will give thanks to You" — (he begins to give thanks at the entrance of the gate, from within), I give thanks "for You have answered me" through sufferings, for through this "You have become my salvation," as it is written, "I will give thanks to You, Hashem, for though You were angry with me, Your anger has turned away and You comforted me."
The stone which the builders rejected Has become the chief corner-stone.
verse value 1359
Insights
Verse structure: 6 words, 24 letters. The shortest word is "stone" (אֶ֭בֶן, 3 letters) and the longest is "the·builders" (הַבּוֹנִ֑ים, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "stone" (אֶ֭בֶן), "rejected" (מָאֲס֣וּ), "the·builders" (הַבּוֹנִ֑ים). 6 unique roots are used. Frequent roots: "has·become" (root היה, 97x in Psalms); "for·the·head·of" (root ראש, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'the·builders', dividing the verse into phrases of 3 and 3 words. Full calculation: אֶ֭בֶן [stone] (53) + מָאֲס֣וּ [rejected] (107) + הַבּוֹנִ֑ים [the·builders] (113) + הָ֝יְתָ֗ה [has·become] (420) + לְרֹ֣אשׁ [for·the·head·of] (531) + פִּנָּֽה [corner] (135) = 1359.
Rashi
"The stone that the builders rejected" — A people that was humble among the peoples.
Ibn Ezra
"The stone" — by way of a parable: the nations despised it, but in the end it prevailed over them. Or, he is speaking by the Holy Spirit concerning Israel, who are in exile.
Radak
"The stone which the builders rejected" — if this is said about Israel, all of Israel in general is called 'stone,' by way of metaphor, because Israel is the chief building-block of the world through their statutes and their laws; and the kings rejected them, refusing to let them be even one of the stones of the building, how much more so that it should be the chief cornerstone. "Corner[-stone]" — meaning that the world had no need of them; yet at the time of salvation it became the chief cornerstone. Just as a person makes the corners of a house from large, fine stones, to support and sustain the stones of the building, so will Israel be in the time to come — they will be at the head, they will be the sustaining foundation of the world.
Metzudat David
"The stone the builders rejected" — Even though I, David, was like the stone that the builders rejected, [refusing] to place it in the building, now I am the stone placed at the head of the corner (for the custom is to place the finest stone at the corner of the wall, so that it may be seen from both sides).
Metzudat Zion
"Corner" — an angle.
Malbim
"The stone" — the kingdom is depicted as a building, as is stated many times, and the king is the foundation of the building, as it says, "Behold, I lay in Zion a foundation stone" (Isaiah 28:16), which is said concerning Hezekiah. "And the builders rejected him" at that time, for Shebna and his faction stood then to contest his kingship; yet nevertheless "he became the chief cornerstone." And this did not happen by way of nature, but rather "this was from Hashem; it is marvelous in our eyes," for it came about through a sign and a wonder. Therefore "this is the day which Hashem has made" — it is attributed to Hashem — "let us rejoice and be glad in it": we rejoice in Hashem, not in the salvation itself, for the essence of the joy is that it became known to us that Hashem is with us, and that He gave to those who fear Him a banner to be raised.
This is Hashem's doing; It is marvelous in our eyes.
verse value 2070
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. Verse gematria: 2070 is divisible by 18, the value of chai ('life'). The shortest word is "from" (מֵאֵ֣ת, 3 letters) and the longest is "in·our·eyes" (בְּעֵינֵֽינוּ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·marvelous" (נִפְלָ֣את), "in·our·eyes" (בְּעֵינֵֽינוּ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "was" (root היה, 97x in Psalms); "in·our·eyes" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 4 and 3 words. Full calculation: מֵאֵ֣ת [from] (441) + יְ֭הֹוָה [Hashem] (26) + הָ֣יְתָה [was] (420) + זֹּ֑את [this] (408) + הִ֖יא [it] (16) + נִפְלָ֣את [is·marvelous] (561) + בְּעֵינֵֽינוּ [in·our·eyes] (198) = 2070.
Rashi
"This was from the Lord" — So will everyone say.
Ibn Ezra
"From... this" — the stone that became the chief cornerstone did not become so by its own strength; rather, this might came from Hashem. And the word "marvelous" [niflat] is from the same root as "does wonders" [oseh fele], and the tav comes in place of a heh, as in "and it shall return, to the prince," and "drunk, but not with wine." This is a sign that he speaks in the idiom of Israel; therefore, [what follows,] "in our eyes," and after it as well, "let us rejoice."
Radak
"From" — the kings of the earth will marvel at them and say, 'This salvation did not come from the one who claims it, but from Hashem.' "It is very wondrous" — this salvation, in our eyes — how did it come about, if not that it was from Hashem? And all will answer and say this.
Metzudat David
"This is from Hashem, etc." — And not by the strength of our own hand. "It is marvelous" — This matter is marvelous in our eyes, and we cannot understand how there could be so complete a redemption — something which nature does not account for.
Metzudat Zion
"Marvelous" — hidden and concealed, as in 'seeing it is hidden' (Judges 13).
This is the day which Hashem has made; We will rejoice and be glad in it.
verse value 989
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "in·it" (בֽוֹ, 2 letters) and the longest is "this·is·the·day" (זֶה־הַ֭יּוֹם, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "this·is·the·day" (זֶה־הַ֭יּוֹם), "let·us·rejoice" (נָגִ֖ילָה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "this·is·the·day" (root יום, 121x in Psalms); "has·made" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: זֶה־הַ֭יּוֹם [this·is·the·day] (73) + עָשָׂ֣ה [has·made] (375) + יְהֹוָ֑ה [Hashem] (26) + נָגִ֖ילָה [let·us·rejoice] (98) + וְנִשְׂמְחָ֣ה [and·let·us·be·glad] (409) + בֽוֹ [in·it] (8) = 989.
Ibn Ezra
"This... Hashem has made" — that is, the thing that is marvelous in our eyes, like: "Perhaps Hashem will do for us according to all His wonders." And Rabbi Moshe said: the verbs stand in place of infinitives, as if he had said, "This is the day Hashem made, for rejoicing and being glad in it" — and similarly, "Do not multiply, you speak," "[that] we may know, we may pursue." But in my opinion, all of these are lacking a shin, and so they mean: "that we shall rejoice and be glad in it," "do not multiply that you should speak," and "that we may know, that we should pursue."
Radak
"This" — the day of salvation. "Hashem has made" — it, for it could not have come about without Him; therefore we should not be sad over the salvation of Israel, but rather we should rejoice and be glad with them on this day, for it was from Hashem, and He made it.
Metzudat David
"This is the day" — That day of redemption Hashem made; therefore let us rejoice and be glad in it, for it will certainly last forever, unlike the deeds of flesh and blood, which do not endure.
Metzudat Zion
"We will rejoice" — from the language of gilah (joy) and simchah (gladness).
We beseech You, O Hashem, save now! We beseech You, O Hashem, make us now to prosper!
verse value 802
Insights
Verse structure: 8 words, 30 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "now" (נָּ֑א, 2 letters) and the longest is "save" (הוֹשִׁ֘יעָ֥ה, 6 letters). Words sharing gematria 52: we·beseech·You, we·beseech·You. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "prosper" (הַצְלִ֘יחָ֥ה). The root אנא appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "save" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'now', dividing the verse into phrases of 4 and 4 words. Full calculation: אָנָּ֣א [we·beseech·You] (52) + יְ֭הֹוָה [Hashem] (26) + הוֹשִׁ֘יעָ֥ה [save] (396) + נָּ֑א [now] (51) + אָנָּ֥א [we·beseech·You] (52) + יְ֝הֹוָ֗ה [Hashem] (26) + הַצְלִ֘יחָ֥ה [prosper] (148) + נָּֽא [now] (51) = 802.
Ibn Ezra
"We beseech" — a term of entreaty, meaning to say to Hashem: "We beseech, save" — [said by] the priests. And "make prosper" — [said by] those who say, to those who come to the house of Hashem with sacrifices, "Blessed..." Or, the verb "save," and likewise "make prosper," [refer to] "the one who comes"; and this is the practice of the priests, to speak in this way; and this is the joy and gladness mentioned above. Now the heh of "the one who comes" [ha-ba] serves retroactively, as in "to the guest who came," in the manner of "the man of Belial," [and] "the seventh day." And so the sense is: "We beseech You, Hashem, save now, and make prosper now."
Radak
"We beseech You" — Israel will say, "We beseech You, Hashem, save us now, and make us prosper now" — to all who come under Your shelter and [wish] to return to Your service; and the priests who will be in the Temple will say this to all who come to serve Hashem.
Metzudat David
"We beseech You, Hashem" — I beg of Hashem: save now, and prosper now.
Malbim
'We beseech' — (they are all praying) (a) that Hashem save them from distress; (b) that He make them succeed in all their deeds from now and forever.
Blessed be he who comes in the name of Hashem; We bless you out of the house of Hashem.
verse value 1420
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "who·comes" (הַ֭בָּא, 3 letters) and the longest is "we·bless·you" (בֵּ֝רַ֥כְנוּכֶ֗ם, 7 letters). Words sharing gematria 26: Hashem, Hashem. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·comes" (הַ֭בָּא), "we·bless·you" (בֵּ֝רַ֥כְנוּכֶ֗ם), "from·the·house·of" (מִבֵּ֥ית). The root ברך appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·the·name·of" (root שם, 119x in Psalms); "who·comes" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: בָּר֣וּךְ [blessed] (228) + הַ֭בָּא [who·comes] (8) + בְּשֵׁ֣ם [in·the·name·of] (342) + יְהֹוָ֑ה [Hashem] (26) + בֵּ֝רַ֥כְנוּכֶ֗ם [we·bless·you] (338) + מִבֵּ֥ית [from·the·house·of] (452) + יְהֹוָֽה [Hashem] (26) = 1420.
Rashi
"Blessed be he who has come in the name of the Lord" — They will say to those who bring the first fruits and to those who perform the pilgrimages. "we have blessed you" — we have blessed you.
Ibn Ezra
"Blessed be he who comes in the name of Hashem" — and the word "we bless you" are the words of the priests to all who come, [saying] that the blessing will come to them from the house of Hashem, where [His] glory dwells, because you honor Him with the sacrifices that you bring.
Radak
"Blessed is he who comes in the name of Hashem" — We have blessed you from the house of Hashem, and you shall be blessed in His name, for He is the mighty God, and He alone exists, and He gave us light out of the darkness in which we were, in exile; therefore come and serve Hashem as we do.
Metzudat David
"Blessed be he who comes" — Blessed shall be he who comes to the Temple to offer sacrifices for the sake of the name of Hashem. "We have blessed you" — We bless you with a blessing that comes from the house of Hashem, meaning, from Him who dwells there.
Malbim
'Blessed' — (now the priests of the Temple go out from the house of Hashem to receive the king), they bless the king with the priestly blessing; and since in the priestly blessing it says, 'and they shall put My name upon the children of Israel, and I will bless them,' they say, 'Blessed is he who comes in the name of Hashem' — for Hashem's name has already been placed upon Israel, and it is in His name that they have come to His sanctuary. Therefore, 'we bless you out of the house of Hashem' — for the blessing goes forth from His house, from Him who dwells within it, and He will bless them (this corresponds to 'Hashem bless you and keep you').
Hashem is God, and has given us light; Order the festival procession with boughs, even to the horns of the altar.
verse value 2054
Insights
Verse structure: 8 words, 37 letters. Notable word values: "Hashem" (יְהֹוָה֮) = 26, the value of the divine name Hashem. Verse gematria: 2054 is divisible by 26, the value of the divine name Hashem. The shortest word is "God" (אֵ֤ל, 2 letters) and the longest is "up·to·the·horns·of" (עַד־קַ֝רְנ֗וֹת, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·He·gave·light" (וַיָּ֢אֶ֫ר), "bind·festival" (אִסְרוּ־חַ֥ג), "with·branches" (בַּעֲבֹתִ֑ים). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אל, 112x in Psalms); "and·He·gave·light" (root אור, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'with·branches', dividing the verse into phrases of 6 and 2 words. Full calculation: אֵ֤ל [God] (31) + יְהֹוָה֮ [Hashem] (26) + וַיָּ֢אֶ֫ר [and·He·gave·light] (217) + לָ֥נוּ [to·us] (86) + אִסְרוּ־חַ֥ג [bind·festival] (278) + בַּעֲבֹתִ֑ים [with·branches] (524) + עַד־קַ֝רְנ֗וֹת [up·to·the·horns·of] (830) + הַמִּזְבֵּֽחַ [the·altar] (62) = 2054.
Rashi
"Bind the sacrifice with ropes" — The sacrifices and the festival offerings, which were clean and examined for a blemish, they would bind to the feet of their beds until they brought them to the Temple court at the corners of the altar. It is also possible to interpret the entire end of this psalm from (verse 17), “I shall not die but I shall live,” as referring to David himself: (v. 18) "God has chastised me" — For the episode of Bath sheba with torments, e.g. (II Sam. 12:6): “And the ewe-lamb he shall repay fourfold.” David was stricken with zaraath for six months. "but He has not delivered me to death" — (II Sam. 13) “Also the Lord has removed your sin; you shall not die.” (v. 19) "Open for me the gates of righteousness" — And these are the gates of righteousnessthose gates of synagogues and study halls, which are the Lord’s and the righteous enter through them. (v. 21) "I shall thank You because You have answered me" — From here on, David, Samuel, Jesse, and David’s brothers recited this, as is delineated in [the chapter entitled] “The eves of Passovers,” (Pes. 119a). He who said this did not say the other.
Ibn Ezra
"God" [El] — the Mighty One; He is Hashem, who has given us light, for the sacrifices are brought in the morning, not at night. And the priests say to Israel, "Bind the festival offering" — that is, the lamb that is readied for slaughter, similar to "let the feasts come around." And the meaning of "until" is that it should be brought close to the horns of the altar, for the sake of the sprinkling of the blood.
Radak
"Bind the festival offering with cords" — bring the lamb bound with cords until you bring it to the horns of the altar, that is, to offer it before Hashem; and the offering of a lamb, or of any other animal, is called a "chag" (festival offering), because on the festivals we offer them in abundance.
Metzudat David
"Hashem is God" — Hashem is strong and mighty, and He has given us light; therefore, bind the offering with cords, so that it be kept until the time comes for the slaughtering, to place the blood on the horns of the altar (for the essential part of the offering is the dashing of the blood).
Metzudat Zion
"Order [the festival procession]" — [literally] bind, tie. "The festival [offering]" — the sacrifice is called chag because most sacrifices come [are brought] on the festival. "With boughs" — with thick cords. "The horns" — these are the protrusions at the top of the altar.
Malbim
'God' — since they went out to meet him with torches of light, as it is written, 'Therefore glorify Hashem in the region of light,' he replies, 'Hashem is God, and He has given us light' (this corresponds to 'Hashem make His face shine upon you'). And the king commands the priests, 'Bind the festival-offering' — meaning that they should bind the offering he brought and lead it 'to the horns of the altar' to sacrifice it; and Hashem will lift up their faces to accept their offering, as it is written, 'Offer it now to your governor — will he show you favor?' — for accepting the offering is a 'lifting up of the face' (this corresponds to 'Hashem lift up His face').
You are my God, and I will give thanks to You; You are my God, I will exalt You.
verse value 837
Insights
Verse structure: 5 words, 21 letters. The shortest word is "my·God" (אֵלִ֣י, 3 letters) and the longest is "I·will·exalt·You" (אֲרוֹמְמֶֽךָּ, 6 letters). 5 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "You" (root אתה, 115x in Psalms); "my·God" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·will·give·thanks·to·You', dividing the verse into phrases of 3 and 2 words. Full calculation: אֵלִ֣י [my·God] (41) + אַתָּ֣ה [You] (406) + וְאוֹדֶ֑ךָּ [and·I·will·give·thanks·to·You] (37) + אֱ֝לֹהַ֗י [my·God] (46) + אֲרוֹמְמֶֽךָּ [I·will·exalt·You] (307) = 837.
Ibn Ezra
"My God" — this is said by the one who comes, that is, the one who brings the festival offering. And do not be puzzled that he did not state at first who the speakers are, for this is the way of eloquence in songs, like "I have taken off my tunic," and there are many [examples] like this.
Radak
"You are my God" — Israel will say: it is fitting for me, more than for all the [other] nations, to give thanks to God, for You are my God — that is, You showed Your strength and Your power, Hashem, and You brought me out of exile with Your great strength. And likewise, You are my God, who exacted Your judgment against those who rebelled against You; therefore I will give thanks to You and exalt You with my mouth.
Metzudat David
"You are my God" — Are You not my strength from of old? Therefore I will thank You and exalt You.
Malbim
'You are my God, and I will give thanks to You' — this is thanksgiving for the good received; 'and I will exalt You' — to declare Your comprehensive praises. And he commands everyone: 'Give thanks to Hashem.'
O give thanks to Hashem, for He is good, For His mercy endures for ever.
verse value 408
Insights
Verse structure: 6 words, 25 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "to·Hashem" (לַיהֹוָ֣ה, 5 letters). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms). The etnachta (major mid-verse pause) falls on 'for·He·is·good', dividing the verse into phrases of 3 and 3 words. Full calculation: הוֹד֣וּ [give·thanks] (21) + לַיהֹוָ֣ה [to·Hashem] (56) + כִּי־ט֑וֹב [for·He·is·good] (47) + כִּ֖י [for] (30) + לְעוֹלָ֣ם [forever] (176) + חַסְדּֽוֹ [His·mercy] (78) = 408.
Ibn Ezra
"Give thanks" — after the one who comes says, "You are my God," then the priests and Levites respond, "Give thanks to Hashem." This is the joy that he mentioned at the beginning, "let us rejoice and be glad in it" — to recount this event.
Radak
"Give thanks to Hashem, for He is good" — this is said with regard to all the nations, for His kindness is toward everyone, and forever toward His creatures. And although this psalm is said of David — for it says "the stone the builders rejected" concerning David, when Samuel came to anoint him — thus did our Sages arrange the explanation of these verses, from "I will thank You" (118:21) onward: "I will thank You, for You have answered me" — David said this; "the stone the builders rejected" — Yishai [Jesse] said this, because David was a young lad, a shepherd of sheep, and was not considered [significant] in their eyes, and it did not occur to them that he would be king. "This was from Hashem" — his brothers said this. "We beseech You" — the second [occurrence], "make us prosper now" — David said this. "Blessed is he who comes in the name of Hashem" — Yishai said this, when David came from the flock. "We have blessed you from the house of Hashem" — Samuel said this. "Hashem is God, and He has given us light" — all of them said this together. "Bind the festival offering with cords" — Samuel said this, for he called them to the altar. "You are my God, and I will give thanks to You" — David said this. "Give thanks to Hashem" [repeated] — all of them said this together.
Metzudat David
"Give thanks" — And you, all of you, give thanks to Hashem, for He is good, for He performs kindness forever.
Cross-references: Psalms 106:1; Psalms 136:1; I Chronicles 16:34
Ibn Ezra
Radak
Metzudat David
Malbim