The longest psalm, an elaborate acrostic of twenty-two sections tracing the Hebrew alphabet, a sustained meditation on love for Hashem's Torah, statutes, and commandments as the guide of life.
Tap any Hebrew word to reveal its root, value, and meanings.
Aleph. Happy are those who are upright in the way, who walk in the law of Hashem.
verse value 2379
Insights
Verse structure: 5 words, 27 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. Verse gematria: 2379 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "happiness·of" (אַשְׁרֵ֥י, 4 letters) and the longest is "complete·of·way" (תְמִֽימֵי־דָ֑רֶךְ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "complete·of·way" (תְמִֽימֵי־דָ֑רֶךְ), "those·who·walk" (הַ֝הֹלְכִ֗ים), "in·law·of" (בְּתוֹרַ֥ת). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "happiness·of" (root אשר, 101x in Psalms); "those·who·walk" (root הלך, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'complete·of·way', dividing the verse into phrases of 2 and 3 words. Full calculation: אַשְׁרֵ֥י [happiness·of] (511) + תְמִֽימֵי־דָ֑רֶךְ [complete·of·way] (724) + הַ֝הֹלְכִ֗ים [those·who·walk] (110) + בְּתוֹרַ֥ת [in·law·of] (1008) + יְהֹוָֽה [Hashem] (26) = 2379.
Ibn Ezra
"Happy are those who are upright in the way" — these hundred and seventy-six verses, which are [arranged by] the alphabet — the master of the Masorah has already noted that there is no verse in which there is no mention of "way," "law," "testimony," "precepts," "saying," "statute," "commandment," "ordinance," or "word," except for one verse, which is "be surety for Your servant for good." And I have already mentioned at the beginning of the book what the commentators said about these verses — that there are those who say David did not compose them. "Happy"; "way" — [the word "way"] is bound to what follows, so it means: "those who walk in the way of the law of Hashem."
Radak
"Happy" — this psalm is very exalted, and David composed it upon eight [verses per] letter of the alphabet, for under each letter there are eight verses, and in each verse there is [one of the following terms]: "way" (derekh), or "Torah," or "testimony" (edut), or "precepts" (pikudim), or "commandment" (mitzvah), or "saying" (imrah), or "word" (dibbur), or "ordinance" (mishpat), or "righteousness" (tzedek), or "faithfulness" (emunah), or "statutes" (chukim); and these terms are the divisions of the whole Torah. "Torah" — this is the [detailed] specification of the commandments, how each is to be performed, as in "the law (torat) of the sin offering." "Way" (derekh) — the proper conduct of the commandments: "as He is gracious, so you be gracious" — and so with the rest of the commandments. "Statutes" (chukim) — the commandments whose reason has not been revealed, such as the sending away of the ritually impure [from the camp] and the annulment of vows, and the like. "Ordinances" (mishpatim) — these are the laws between a person and his fellow. "Testimonies" (edot) — the commandments that serve as a testimony and a remembrance, such as the Sabbath, the festivals, tzitzit, tefillin, and the like. "Precepts" (pikudim) — these are the commandments that the intellect itself points to, which are like a deposit (pikadon), like something stored away in a person’s heart. "Righteousness" (tzedek) — this is the rightness of the commandments, for they were spoken in righteousness. "Word," and "Saying" — these are general terms encompassing all the commandments; and he mentions "word" and "saying" also for the promise that God made, and he also mentions "word" to indicate His will in the creation of the world. And likewise "Faithfulness" — the fulfillment of His word in the creation of the world. And when he mentions each of these terms, one in each verse, his intent is not for that particular term alone; rather, he mentions one and the same applies to the others, and sometimes he mentions two in a verse. And there are verses in it that he spoke at the time of his distress, while fleeing, or in other troubles, and when he composed the psalm he included these verses in it, because the distress was what kept him from engaging in Torah and wisdom. Now one must ask: why did he compose this psalm on eight [verses per letter], neither fewer nor more? For in other places where Scripture uses the number seven or ten, they are not exact but stand for a round number, as we have explained elsewhere: seven, because of the seven spheres in which reside the seven planets that govern the world, and likewise the days of the world are seven, for the creation of the world was in six days, and on the seventh, Sabbath; and likewise ten, because it is the whole of counting. But eight is not found anywhere to stand for a round number — it is always exact. If so, why did David intend this particular number? It appears to me that, since this entire psalm deals with commandments, statutes, ordinances, and the like, and all of these are built upon the way of intellect and wisdom, and the ways by which wisdom and the virtues of man are acquired number seven: they are the five senses, to which man’s virtues are attributed — for regarding four of the senses this is clear, since with his eyes a person reads in the book of wisdom, with his ears he hears from the mouths of disciples, with his mouth he speaks what he has learned and teaches to others, and with his hand he writes books. What requires explanation is the sense of smell, which is attributed to wisdom because the nostrils are close to the two chambers of the brain in which lies the faculty of imagination. The sixth way is the report of those who relate things — something one does not know through any of the senses, yet it is nonetheless clear to him. For example, reporters will say that Constantinople exists in the world, though the listener never went there and never saw it; but since everyone who was there reports the same matter, and none of them contradicts the others, it becomes clear to him that it is so. And also in the ways of wisdom, the report of such witnesses is needed, for some of the ways of wisdom are disclosed only by examining creatures, and are not known to every person, but people hear of them from those who report them — similar to what God said to Job, "Do you know the time when the mountain goats give birth? Do you observe the calving of the deer?" (Job 39:1), and all similar matters that have been examined regarding the ways of wisdom found in creatures. The seventh way is the proofs of the intellect and its own knowledge, and this way is the strongest of all. There remains one further way, which is not among the ways of wisdom, and the intellect does not point to it, yet it is a great pillar — indeed the strongest of all for people of Torah — and that is the received tradition, which we are obligated to believe under all circumstances. Through it, it is verified in our souls and made firm in our hearts that Moses our teacher, peace be upon him, wrote the Torah from the mouth of God, blessed be He, and [likewise] the renewal of the world and the work of Creation; and the matter of the Patriarchs and the great signs that our forefathers saw in Egypt and in the wilderness, and the splitting of the Sea of Reeds and the Jordan, and the standing at Mount Sinai, and the standing still of the sun and moon for Joshua, and the rest of the wonders recorded by the Prophets — things which our eyes never saw and our ears never heard, and which the intellect cannot demonstrate, and which cannot be examined [directly], for it is the reports of witnesses that are given to be examined [against one another for consistency], yet these events cannot be examined in that way. Rather, they are verified to us through the books that are an inheritance from the fathers, generation after generation. This tradition has become established with us and fixed in our hearts as though our own eyes had seen and our own ears had heard — and even more firmly than our own intellect could demonstrate to us, for the senses sometimes deceive, and a person’s own intellect, too, sometimes errs, when the paths of proof are not clear to us. But the tradition that is an inheritance from the fathers, generation after generation, has no one denying it among all the nations, and likewise all the books written about it, from the rising of the sun to its setting, do not contradict one another. Therefore David, peace be upon him, composed this psalm on eight [verses per] letter of the alphabet, corresponding to the eight ways that we have explained; and this is now clear. Let us return to explaining the verses of the psalm. He said, "Happy are those who are upright in the way" — and who are the people who are "upright in the way," whose way is whole and complete? Those who walk in the Torah of Hashem — that is, who study the Torah, for their way cannot be complete unless they study the Torah, as the Sages said, "An ignoramus cannot fear sin." And there are those who explain it as, "those who walk in the way of the Torah of Hashem," where the word "way" that he mentions [once] stands for two, because "the way of the Torah of Hashem" is itself the complete and whole way. One may also explain it, as it were, inverted: "Happy are those who walk in the Torah of Hashem, [who are] upright in the way" — that is, those who study, when they are upright in the way, so that they turn their study into an act of integrity, meaning that they do not stand only on what is strictly required, but act beyond the letter of the law.
Metzudat David
"Happy are those who are upright in the way" — The praise and commendation of those who walk in a way of integrity is because they walk in the Torah of Hashem — this is the way of life, and there is none other.
Metzudat Zion
"Happy" — its meaning is praise and laud. "Upright" — from the language of tam (wholeness, integrity).
Malbim
'This prayer' [Psalm 119] is recited as 'Tamnaya Apei' [Aramaic: 'eightfold'], and when we scrutinized it closely, I saw that in this prayer, which is arranged around the theme of walking in the law of Hashem and keeping His commandments, six elements appear in every set, namely: law, testimony, precepts, commandments, statutes, and ordinances — these are the six things enumerated in the psalm 'The heavens declare the glory of God,' except that in place of 'the fear of Hashem' it here says 'statutes.' Also, in the remaining verses of each stanza there appear the words 'Your word,' or 'Your saying,' or 'ways.' With this we proceed to the explanation:
(Aleph) (Law) 'Happy are those who are upright in the way' — the definition of uprightness of way is that there be no blemish or deficiency in his way; that is, one whose good way is fixed, does not change, and never wavers, at any time. This comes about through his performing all his deeds for the sake of Hashem, not for some external ulterior motive of his own benefit — and this is impossible except if he 'walks in the law of Hashem,' for then his way is fixed according to the Torah, and he performs all his deeds for the sake of Hashem, who so commanded in His Torah. This is unlike the ways established by the philosophers through human inquiry, which do not endure forever; for if it occurs to him that he might attain some gain or benefit by taking the opposite path, he will turn aside from his way, since the foundation of his way is not the good and true happiness, but only utility and human reason alone — and thereby it is easy to stray from the way, and it is impossible for him to be 'upright in the way.'
Happy are those who keep His testimonies, who seek Him with the whole heart.
verse value 1966
Insights
Verse structure: 5 words, 25 letters. The shortest word is "happiness·of" (אַ֭שְׁרֵי, 4 letters) and the longest is "they·seek·Him" (יִדְרְשֽׁוּהוּ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·keep" (נֹצְרֵ֥י), "they·seek·Him" (יִדְרְשֽׁוּהוּ). 5 unique roots are used. Frequent roots: "happiness·of" (root אשר, 101x in Psalms); "in·all·heart" (root כל, 82x in Psalms); "His·testimonies" (root עדה, 27x in Psalms). Full calculation: אַ֭שְׁרֵי [happiness·of] (511) + נֹצְרֵ֥י [who·keep] (350) + עֵדֹתָ֗יו [His·testimonies] (490) + בְּכׇל־לֵ֥ב [in·all·heart] (84) + יִדְרְשֽׁוּהוּ [they·seek·Him] (531) = 1966.
Ibn Ezra
"Happy" — at first he spoke of the one who habituates himself to walk in the straight way; now he also mentions the one who keeps the testimonies that he received from the fathers, the root of which is the testimony of the eye.
Radak
"Happy" — [those who are] careful to guard them and to watch over His testimonies with the eye of their heart, so that they understand and know them with their whole heart — not with a divided heart — unlike those who study or perform the commandments in order to make a name for themselves.
Metzudat David
"Who seek Him with the whole heart" — When they seek Him with the whole heart, to know the substance of the matter and its truth.
Metzudat Zion
"Who keep" — those who guard. "His testimonies" — these are the commandments that serve as testimony to the creation of the world, such as Shabbat and the festivals and the like.
Malbim
(Testimony) 'Happy are those who keep His testimonies' — the section called 'testimony' [edut] consists of the narratives that testify that Hashem created the world and renews it, and that He rewards and punishes and overrides nature — such as the accounts of the Creation and the matter of Adam and the generations, down to the Exodus from Egypt — for these all testify to these matters. Now, the philosophers who inquire and investigate into matters of divinity do not inquire with a whole heart, for their heart is divided and in doubt; but those who keep His testimonies have already accepted these foundations by way of tradition and faith, and no longer have any doubt. Thus their 'seeking' and study into divine matters are 'with the whole heart' and without any doubt.
Indeed, they do no unrighteousness; they walk in His ways.
verse value 712
Insights
Verse structure: 5 words, 22 letters. The shortest word is "indeed" (אַ֭ף, 2 letters) and the longest is "not·did" (לֹא־פָעֲל֣וּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·did" (לֹא־פָעֲל֣וּ). 5 unique roots are used. Frequent roots: "in·His·ways" (root דרך, 70x in Psalms); "walked" (root הלך, 68x in Psalms); "indeed" (root אף, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'unrighteousness', dividing the verse into phrases of 3 and 2 words. Full calculation: אַ֭ף [indeed] (81) + לֹא־פָעֲל֣וּ [not·did] (217) + עַוְלָ֑ה [unrighteousness] (111) + בִּדְרָכָ֥יו [in·His·ways] (242) + הָלָֽכוּ [walked] (61) = 712.
Rashi
"Not only have they committed no injustice" — They are praiseworthy if all this is in them. "they walked in His ways" — Although they committed no injustice, their reward is incomplete unless they walked in His ways. And so he says (above 43:15): “Shun evil and do good.” Even though you shun evil, everything is not complete unless you do good. Midrash Aggadah.
Ibn Ezra
"Indeed" [af] — Rabbi Marinus said: that it is like "how much more those who dwell in houses of clay" — [meaning] they did not do injustice, so as to transgress the word of Hashem in a negative commandment; rather, they walked in the ways of Hashem, which are positive commandments. And it is possible that it is according to its plain meaning — that even those who did no injustice, it shall be accounted to them, because they walked in the ways of Hashem.
Radak
"Indeed" — Some explain "indeed" (af) as meaning "all the more so": if they keep His testimonies, which are positive commandments, then all the more so will they keep from doing iniquity, which concerns the negative commandments; rather, they walked in His ways. And it may also be explained: "indeed they have done no iniquity" — that a matter of transgression never chanced to come into their hand at all, but all their days they walked in His ways, as in the matter of which it is said, "one who comes to purify himself is assisted [from Above]."
Metzudat David
"Indeed, etc." — Meaning, even if they did no wrong through inaction (by refraining from doing [evil]), that was not enough for them; rather, they went further and walked in the ways of the Torah and the commandments, fulfilling them through positive action.
Malbim
'Indeed' — and besides the fact that testimony is useful for inquiry and study, it is also useful in the practical realm; for since these testimonies teach Hashem's ways and His governance in punishing all workers of iniquity — just as He punished the generation of the Flood, and the sin of Sodom, and the Egyptians — therefore they take care 'and do no unrighteousness,' since 'they walk in His ways,' and see that all His ways are righteousness and justice, a God of faithfulness and without iniquity. And it says 'indeed they have not done unrighteousness,' for the word 'do' [pa'al] refers to engaging in a matter (and this is what distinguishes it from 'ma'aseh,' deed) — meaning, they do not even engage in a matter that contains unrighteousness, even if the act is not completed.
You have ordained Your precepts, that we should observe them diligently.
verse value 1746
Insights
Verse structure: 5 words, 20 letters. Verse gematria: 1746 is divisible by 18, the value of chai ('life'). The shortest word is "You" (אַ֭תָּה, 3 letters) and the longest is "You·have·commanded" (צִוִּ֥יתָה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·commanded" (צִוִּ֥יתָה). 5 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "to·keep" (root שמר, 73x in Psalms); "exceedingly" (root מאד, 35x in Psalms). Full calculation: אַ֭תָּה [You] (406) + צִוִּ֥יתָה [You·have·commanded] (511) + פִקֻּדֶ֗יךָ [Your·precepts] (214) + לִשְׁמֹ֥ר [to·keep] (570) + מְאֹֽד [exceedingly] (45) = 1746.
Ibn Ezra
"You"; "Your precepts" — that are in the heart. And the meaning of "You have commanded" — through the hand of Your prophets. And the meaning of "You" — that You began [it].
Radak
"You have ordained" — why have You ordained them? So that they be kept diligently, that a person not be negligent regarding them, but that his whole heart be in them.
Metzudat David
"You" — Have You not, Hashem, commanded Your precepts? It is therefore not fitting to treat them lightly, and it is right to observe them very carefully.
Malbim
(Precepts) 'You have ordained' — the 'precepts' [pikkudim] are the commandments that contain testimony to Hashem's deeds and His providence, such as the commandments of tefillin, Shabbat, the festivals, and the like; and they are called 'precepts' [pikkudim] because the things that they point to are 'deposited' [mufkadim] within them. And so, after mentioning the testimonies, he mentions the precepts — for Hashem commanded them so that through them one would remember the testimonies that are deposited and bound up within them; and one must 'observe them diligently,' like things in which a bundle of pearls and precious things is bound up.
Oh that my ways were directed to observe Your statutes!
verse value 1077
Insights
Verse structure: 5 words, 20 letters. Notable word values: "be·directed" (יִכֹּ֥נוּ) = 86, equal to Elohim. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "oh·that" (אַ֭חֲלַי), "be·directed" (יִכֹּ֥נוּ). 5 unique roots are used. Frequent roots: "to·keep" (root שמר, 73x in Psalms); "my·ways" (root דרך, 70x in Psalms); "be·directed" (root כון, 52x in Psalms). Full calculation: אַ֭חֲלַי [oh·that] (49) + יִכֹּ֥נוּ [be·directed] (86) + דְרָכָ֗י [my·ways] (234) + לִשְׁמֹ֥ר [to·keep] (570) + חֻקֶּֽיךָ [Your·statutes] (138) = 1077.
Rashi
"My prayers are that my ways should be established" — Heb. אחלי. The “aleph” is a radical that is sometimes dropped, like the “aleph” in (Job 13:17): “and my speech (ואחותי) in your ears,” and the “aleph” of (II Kings 4:2): “a jug (אסוך) of oil.” "My prayers" — These prayers of mine are that my ways should be established Likewise (II Kings 5:3): “The supplications (אחלי) for my master should be that he go before the prophet who is in Samaria, etc.” The supplications of those who pray should be that he go before the prophet who is in Samaria, and it is an expression of wishes, souhait in French, as a person says, “If only I were a prophet and a sage.”
Ibn Ezra
"Oh that" [achalai] — like "would that my lord" [achalai adoni], on the pattern of "happy is the man" — [meaning]: this is all my desire, my will, and my request, that my ways be directed [to keep Your statutes].
Radak
"Oh that" — my plea and my request before You is that my ways be directed to observe Your statutes; that is, that the affairs of the world not distract me, so that I may find my heart and my person free to observe Your statutes. "Oh that" (ve'achalai) — of the same meaning as "and Moses entreated (va-yechal)" (Exodus 32:11), and the alef is an added letter [not part of the root].
Metzudat David
"Oh that" — I ask of Hashem that my ways be firmly established to observe Your statutes — meaning, that He assist me from heaven.
Metzudat Zion
"Oh that" — an expression of entreaty, as in 'Oh that my lord were before the prophet' (II Kings 5).
Malbim
(Statutes) 'Oh that' — however, the section called 'statutes' [chukim] consists of the commandments that have no known reason, and they conflict with the heart's inclination [yetzer], for the inclination objects to them since their reason is not known. And so long as a person's ways are not perfect with Hashem, it is easy for him to listen to his inclination and transgress them. Therefore he asks that his ways be made steadfast, in a manner that he will be able to observe the statutes.
Then I should not be ashamed, when I have regard to all Your commandments.
verse value 1033
Insights
Verse structure: 4 words, 24 letters. The shortest word is "then" (אָ֥ז, 2 letters) and the longest is "to·all·Your·commandments" (אֶל־כׇּל־מִצְוֺתֶֽיךָ, 10 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·I·shall·be·ashamed" (לֹא־אֵב֑וֹשׁ), "when·I·look" (בְּ֝הַבִּיטִ֗י), "to·all·Your·commandments" (אֶל־כׇּל־מִצְוֺתֶֽיךָ). 4 unique roots are used. Frequent roots: "not·I·shall·be·ashamed" (root בוש, 36x in Psalms); "to·all·Your·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'not·I·shall·be·ashamed', dividing the verse into phrases of 2 and 2 words. Full calculation: אָ֥ז [then] (8) + לֹא־אֵב֑וֹשׁ [not·I·shall·be·ashamed] (340) + בְּ֝הַבִּיטִ֗י [when·I·look] (38) + אֶל־כׇּל־מִצְוֺתֶֽיךָ [to·all·Your·commandments] (647) = 1033.
Ibn Ezra
"Then" — Your commandments are positive commandments, and there are some of them for which He did not explain why they were commanded; but when one looks at them with the eye of understanding, he will know them. Therefore: "I shall not be ashamed."
Metzudat David
"Then" — when my ways are firmly established, then I will not be ashamed when I look upon all Your commandments; for one who has not fulfilled the commandments is ashamed and humiliated when he sees those commandments written in the Torah.
Malbim
(Commandments) 'Then I should not be ashamed' — for most of the commandments [mitzvot] do have a reason; however, if he rejects the statutes and accepts only things whose reason he knows, he will be ashamed when he looks at all the commandments — for even among the commandments there are many whose true reason not every person can grasp. If so, he would be ashamed to find some commandments whose reason he does not understand. But once he also accepts the statutes, whose reason is entirely hidden, by believing that Hashem knows their secret, all the more so will he observe the commandments, which are somewhat comprehensible to the mind, even though he does not grasp all their details.
I will give thanks to You with uprightness of heart, when I learn Your righteous ordinances.
verse value 1316
Insights
Verse structure: 6 words, 25 letters. Notable word values: "when·I·learn" (בְּ֝לׇמְדִ֗י) = 86, equal to Elohim. The shortest word is "heart" (לֵבָ֑ב, 3 letters) and the longest is "when·I·learn" (בְּ֝לׇמְדִ֗י, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·uprightness·of" (בְּיֹ֣שֶׁר), "when·I·learn" (בְּ֝לׇמְדִ֗י). 6 unique roots are used. Frequent roots: "I·will·praise·You" (root ידה, 68x in Psalms); "ordinances·of" (root משפט, 65x in Psalms); "Your·righteousness" (root צדק, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'heart', dividing the verse into phrases of 3 and 3 words. Full calculation: א֭וֹדְךָ [I·will·praise·You] (31) + בְּיֹ֣שֶׁר [in·uprightness·of] (512) + לֵבָ֑ב [heart] (34) + בְּ֝לׇמְדִ֗י [when·I·learn] (86) + מִשְׁפְּטֵ֥י [ordinances·of] (439) + צִדְקֶֽךָ [Your·righteousness] (214) = 1316.
Ibn Ezra
"I will give thanks to You... when I learn Your righteous ordinances" — that is, the laws of capital cases and monetary cases, all of which are righteous.
Radak
"I will give thanks to You" — for they [Your ordinances] will teach me to give thanks to You with uprightness of heart, when I learn and understand that they are all Your righteous ordinances.
Metzudat David
"When I learn" — when I learn Your righteous ordinances, I will then know how to give thanks to You with uprightness of heart.
Malbim
(Ordinances) 'I will give thanks to You' — but the section called 'ordinances' [mishpatim], all of whose reasons are clear and grasped through the intellect [tevunah] — he says that regarding this section, 'I will give thanks to You with uprightness of heart.' Now, it has been explained by us elsewhere that the term 'upright' [yashar] is applied to understanding [binah], and 'uprightness of heart' describes one whose understanding of heart is so broad that he grasps everything through his understanding — which is a keen faculty that passes between all things, to comprehend and to derive one thing from another. And when his heart is full of the spirit of understanding, he is called 'upright of heart.' And this will come about 'when I learn Your righteous ordinances,' for he will learn them and understand their righteousness and their uprightness.
I will observe Your statutes; O forsake me not utterly.
verse value 1769
Insights
Verse structure: 4 words, 23 letters. The shortest word is "I·will·keep" (אֶשְׁמֹ֑ר, 4 letters) and the longest is "not·forsake·me" (אַֽל־תַּעַזְבֵ֥נִי, 8 letters). 4 unique roots are used. Frequent roots: "I·will·keep" (root שמר, 73x in Psalms); "utterly" (root מאד, 35x in Psalms); "Your·statutes" (root חק, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·keep', dividing the verse into phrases of 2 and 2 words. Full calculation: אֶת־חֻקֶּ֥יךָ [Your·statutes] (539) + אֶשְׁמֹ֑ר [I·will·keep] (541) + אַֽל־תַּעַזְבֵ֥נִי [not·forsake·me] (570) + עַד־מְאֹֽד [utterly] (119) = 1769.
Ibn Ezra
"[I will observe] Your [statutes]" — Rabbi Moshe said: "utterly" is connected with "Your statutes," like "and they did not fear, from their fathers." And Ibn Balaam said: that "utterly" is like "forever." But in my opinion: [the meaning is] "I will keep Your statutes, and You — do not forsake me utterly." And the sense is: a forsaking such that I would not be able to keep them.
Radak
"...Your statutes... utterly" — "utterly" (me'od) is attached to "I will observe," as it said above, "to observe diligently (me'od)" — meaning, it is my knowledge and my will to observe Your statutes with great diligence, with all my heart and all my strength; You too, do not forsake me, but help me in observing them. And my father, of blessed memory, explained it [differently]: "Your statutes I will observe — and You, do not forsake me," until I attain to observing them utterly.
Metzudat David
"Utterly" — this is an inversion, as if it said, "Your statutes I will observe utterly" — meaning, my intention is to observe Your statutes very much; therefore do not forsake me, so that I have no hindrance [to doing so].
Malbim
(Statutes) 'Your statutes' — he adds that by understanding well the section called 'ordinances,' he will thereby diligently observe the statutes as well, even though their reason is not known; for from finding understanding in the ordinances, he will know that there is knowledge and intellect also in the statutes — as it is written, 'that when they hear all these statutes, they shall say: Surely this great nation is a wise and understanding people... for what great nation is there that has statutes and ordinances so righteous' — for by seeing that the ordinances are righteous, they will understand that the statutes, too, are just and contain wise reasons. And this is what he means: that through the ordinances, 'Your statutes I will observe utterly' — and You, Hashem, 'forsake me not,' by pouring forth Your holy spirit from on high upon this.
Beth. How shall a young man keep his way pure? By taking heed to it according to Your word.
verse value 1841
Insights
Verse structure: 5 words, 25 letters. The shortest word is "in·what" (בַּמֶּ֣ה, 3 letters) and the longest is "shall·a·young·man·keep·pure" (יְזַכֶּה־נַּ֭עַר, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·what" (בַּמֶּ֣ה), "shall·a·young·man·keep·pure" (יְזַכֶּה־נַּ֭עַר), "his·way" (אֶת־אׇרְח֑וֹ). 5 unique roots are used. Frequent roots: "like·Your·word" (root דבר, 133x in Psalms); "to·keep" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'his·way', dividing the verse into phrases of 3 and 2 words. Full calculation: בַּמֶּ֣ה [in·what] (47) + יְזַכֶּה־נַּ֭עַר [shall·a·young·man·keep·pure] (362) + אֶת־אׇרְח֑וֹ [his·way] (616) + לִ֝שְׁמֹ֗ר [to·keep] (570) + כִּדְבָרֶֽךָ [like·Your·word] (246) = 1841.
Ibn Ezra
"By what" — Rabbi Moshe said: the answer to "by what" is "to guard" — and the guarding is his path. But in my opinion, it is connected to the verse above, which said, "I will observe Your statutes," even though I shall not be able to observe them properly, as befits Your word.
Radak
"By what" — He explains here that a person's way will not be made pure through learning alone, but through action: that he keep [it] just as he learns — this is "to keep [it] according to Your word." For if he learns and does not act according to what he has learned, what is the point of this? It is unseemly. And he mentions "a young man" to make known that just as a person is obligated to educate the young in learning, so must he educate him from his youth in action, that he keep and do what he learns. If he begins this from his youth and accustoms himself to it, truly his path will be made pure through this, and he will always be pure, for he will have departed from the way of youth and performed pure and upright deeds — all the more so once he is grown. And if this is said of a young man, that his path must be purified, all the more so of a grown man, that his learning and his deeds should be equal.
Metzudat David
"By what" — by what means shall a young man make his path pure, when he trains himself from his youth to walk in a straight path? "By keeping according to Your word" — meaning, he should not say, "I have no desire for transgression," but rather he should say, "I do desire it — but I will keep myself from it because of the word of Hashem."
Malbim
(Words) 'How shall he keep it pure' — this is in contrast to what is stated, 'Happy are those of pure way, who walk in the law of Hashem,' which might suggest that a person's way can be made pure only through the Torah. He adds that beyond this, even though one may be able to keep his 'way' (derech) pure, he may not be able to keep his 'path' (orach) pure. For there is a difference between derech and orach: the derech is the great, fixed road, while the orach is what branches off from the great road and goes off to the side. The great road — such as the way of mercy, the way of generosity, the way of humility, and the like — is planted in every soul, and a person may find it through his own intellect, except that it is made pure only through the Torah. But the small paths — these a person cannot know at all through his own judgment. For example, in the way of generosity: to whom should one give, how much should one give, and how should one conduct himself in this at every time, in every place, and in every matter? And especially a young man, who has not yet gained understanding through his own intellect, cannot know this except through the Torah. Therefore it says, 'How shall a young man keep his path pure' — this is impossible except 'by taking heed according to Your word.'
With my whole heart I have sought You; O let me not err from Your commandments.
verse value 2428
Insights
Verse structure: 4 words, 26 letters. The shortest word is "in·all·my·heart" (בְּכׇל־לִבִּ֥י, 6 letters) and the longest is "not·let·me·err" (אַל־תַּ֝שְׁגֵּ֗נִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·sought·You" (דְרַשְׁתִּ֑יךָ), "not·let·me·err" (אַל־תַּ֝שְׁגֵּ֗נִי). 4 unique roots are used. Frequent roots: "in·all·my·heart" (root כל, 82x in Psalms); "from·Your·commandments" (root מצוה, 26x in Psalms); "I·have·sought·You" (root דרש, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·sought·You', dividing the verse into phrases of 2 and 2 words. Full calculation: בְּכׇל־לִבִּ֥י [in·all·my·heart] (94) + דְרַשְׁתִּ֑יךָ [I·have·sought·You] (934) + אַל־תַּ֝שְׁגֵּ֗נִי [not·let·me·err] (794) + מִמִּצְוֺתֶֽיךָ [from·Your·commandments] (606) = 2428.
Ibn Ezra
"With all [my heart]" — You know my whole heart, and You will help me so that I do not err.
Radak
"With my whole [heart]" — for such is my practice: I have occupied myself with the study of Torah for the sake of action, and the action for the sake of seeking God and with the intent of His service, not to make myself a name among people. And since I seek You with all my heart, and You know my heart, "let me not err from Your commandments" — meaning, do not make me err from them, but help me to understand them and to perform them. And it says "let me not err," since it is in His power to give wisdom and understanding; if so, He, may He be blessed, when He does not give understanding to the heart of one who seeks it, it is as though He causes him to err.
Metzudat David
"Let me not err" — do not make me err from understanding Your commandments — meaning, put understanding in my heart to understand them thoroughly.
Metzudat Zion
"Let me not err" — from the language of shegagah (inadvertence) and mishgeh (error).
Malbim
(Commandments) 'With my whole heart' — in contrast to what is stated, 'those who keep His testimonies seek Him with the whole heart,' he says that he has already reached this level: 'and with my whole heart I have sought You.' However, at times, through excessive seeking a person may err regarding the commandments of Hashem and rely on his own reasoning and speculation, as Solomon said: 'I will multiply, and I will not turn aside.' Now there is a difference between shegi'ah (error) and shegagah (inadvertent wrong): shegi'ah is a purely intellectual mistake, whereas shegagah — which is followed by the letter mem, [as in 'mimitzvotecha,' from Your commandments] — indicates that through the error, one fails to perform the deed itself. Concerning this he asked, 'let me not err (tashgeni) from Your commandments,' meaning that through excessive seeking he should not err so as to nullify any of the commandments of the Torah.
Your word I have laid up in my heart, that I might not sin against You.
verse value 1625
Insights
Verse structure: 6 words, 26 letters. Verse gematria: 1625 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "I·will·sin·against·You" (אֶחֱטָא־לָֽךְ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·hidden" (צָפַ֣נְתִּי), "I·will·sin·against·You" (אֶחֱטָא־לָֽךְ). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "in·my·heart" (root לב, 74x in Psalms); "so·that" (root מען, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·word', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּ֭לִבִּי [in·my·heart] (44) + צָפַ֣נְתִּי [I·have·hidden] (630) + אִמְרָתֶ֑ךָ [Your·word] (661) + לְ֝מַ֗עַן [so·that] (190) + לֹ֣א [not] (31) + אֶחֱטָא־לָֽךְ [I·will·sin·against·You] (69) = 1625.
Rashi
"In my heart I hid" — I did not allow myself to forget it.
Ibn Ezra
"In my heart" — there, Your word is always hidden.
Radak
"In my heart I have laid it up" — I am careful not to forget it, but it is laid up hidden in my heart. "That I might not sin against You" — for one who forgets will sin regarding the commandment.
Metzudat David
"In my heart I have hidden [it]" — they are kept safe in my heart so that I not sin against You; for if I forget any of them, I will be caught in sin unknowingly.
Metzudat Zion
"I have laid up" — an expression of hiding away.
Malbim
(Your Word) 'In my heart' — and in contrast to what is stated, 'also they have done no injustice; they have walked in His ways,' nevertheless sin is still conceivable. For there is a difference between chet (sin) and avlah (injustice): the source of avlah is in the ways of binah (understanding), while chet is a deviation from the ways of chochmah (wisdom). And it is known that there is no righteous man on earth who does not sin, for this deficiency is bound up with him by nature. Therefore it does not help that a person grasps the ways of Hashem and knows through his understanding what constitutes avlah — for even so, it is conceivable that he will sin, when the image of evil within the soul overpowers him — for example, the power of desire, or of pride, and the like. Against this there is no remedy except if the sayings of Hashem are hidden in his heart and engraved on his tablets, since the heart is the ruling faculty: whenever the image of some sin arises in his heart, he will find the saying of Hashem written there, warning him not to let this image rule over his heart. This is achieved through, 'Your word have I laid up in my heart, that I might not sin against You.'
Blessed are You, O Hashem; Teach me Your statutes.
verse value 932
Insights
Verse structure: 5 words, 20 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "You" (אַתָּ֥ה, 3 letters) and the longest is "teach·me" (לַמְּדֵ֥נִי, 5 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "You" (root אתה, 115x in Psalms); "blessed" (root ברך, 76x in Psalms). Full calculation: בָּר֖וּךְ [blessed] (228) + אַתָּ֥ה [You] (406) + יְהֹוָ֗ה [Hashem] (26) + לַמְּדֵ֥נִי [teach·me] (134) + חֻקֶּֽיךָ [Your·statutes] (138) = 932.
Ibn Ezra
"Blessed" — because I acknowledge that You are blessed, teach me Your statutes; and this is the reward that I seek from You.
Radak
"Blessed" — I bless and give thanks to You for having taught me, and I ask of You that You teach me still more.
Metzudat David
"Blessed" — I say, "Blessed are You, Hashem," for the giving of Your statutes, and I ask of You that You teach them to me — meaning, put understanding in my heart to comprehend them.
Malbim
(Statutes) 'Blessed are You, Hashem' — in contrast to what is stated, 'Oh that my ways were directed to keep Your statutes,' he says that his prayer has already been accepted, and he now keeps the statutes of Hashem and blesses Hashem for this. But he adds the request, 'teach me Your statutes' — that He should teach him their inner content and their secret meaning, by way of study.
With my lips I have told All the ordinances of Your mouth.
verse value 2141
Insights
Verse structure: 4 words, 20 letters. The shortest word is "all" (כֹּ֝֗ל, 2 letters) and the longest is "ordinances·of·Your·mouth" (מִשְׁפְּטֵי־פִֽיךָ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·my·lips" (בִּשְׂפָתַ֥י), "ordinances·of·Your·mouth" (מִשְׁפְּטֵי־פִֽיךָ). 4 unique roots are used. Frequent roots: "all" (root כל, 82x in Psalms); "ordinances·of·Your·mouth" (root משפט, 65x in Psalms); "I·have·told" (root ספר, 38x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·told', dividing the verse into phrases of 2 and 2 words. Full calculation: בִּשְׂפָתַ֥י [in·my·lips] (792) + סִפַּ֑רְתִּי [I·have·told] (750) + כֹּ֝֗ל [all] (50) + מִשְׁפְּטֵי־פִֽיךָ [ordinances·of·Your·mouth] (549) = 2141.
Ibn Ezra
"With my lips" — connected with the verse above, "teach me Your statutes," for You know my practice, that I have told and taught Your ordinances to the people of my generation.
Radak
"With my lips" — since he had said "in my heart," he now says: even though I have hidden it in my heart, I have not refrained from reciting them with my mouth, so as to accustom myself to them, [and] to teach them to others.
Metzudat David
"With my lips" — for I have told the ordinances of the Torah with my lips, to teach them to others; so when You teach me, I will benefit others as well.
Malbim
(Ordinances) 'With my lips' — and in contrast to the part concerning mishpat (ordinance), where it says, 'I will thank You with uprightness of heart, when I learn Your righteous ordinances' — meaning that he had grasped them with his understanding and learned them — he now adds that he has already reached, with regard to them, clear knowledge, to the point that his knowledge of them reached 'from the lip and outward,' so that 'with my lips have I told all the ordinances of Your mouth.' It has been explained by us in our commentary on Proverbs that the safah (lip) is the outer organ, as opposed to the peh (mouth); the safah alludes to matters of da'at (knowledge), the peh to matters of chochmah (wisdom), and the tongue to matters of binah (understanding). Therefore it says that 'the ordinances of Your mouth' means the ordinances that are built on the foundations of chochmah, which are associated with the mouth — ordinances that he had already grasped with his understanding, as he said, 'I will thank You with uprightness of heart,' which is binah, as above. He now adds that his knowledge of them progressed until they reached, in him, the level of da'at, which is clear knowledge, like the knowledge of things perceived by the senses and of first principles — to the point that he told them with his lips. And he said 'I have told' (sipparti), for there is a difference between sippur (telling) and haggadah (relating): sippur applies also to something already known, whose matter one relates at length. So too, these were to him like known things, whose details and particulars he could relate at length.
I have rejoiced in the way of Your testimonies, As much as in all riches.
verse value 1977
Insights
Verse structure: 5 words, 22 letters. The shortest word is "like·upon" (כְּעַ֣ל, 3 letters) and the longest is "Your·testimonies" (עֵדְוֺתֶ֥יךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·rejoiced" (שַּׂ֗שְׂתִּי), "like·upon" (כְּעַ֣ל), "all·riches" (כׇּל־הֽוֹן). 5 unique roots are used. Frequent roots: "like·upon" (root על, 120x in Psalms); "all·riches" (root כל, 82x in Psalms); "in·way·of" (root דרך, 70x in Psalms). Full calculation: בְּדֶ֖רֶךְ [in·way·of] (226) + עֵדְוֺתֶ֥יךָ [Your·testimonies] (510) + שַּׂ֗שְׂתִּי [I·have·rejoiced] (1010) + כְּעַ֣ל [like·upon] (120) + כׇּל־הֽוֹן [all·riches] (111) = 1977.
Ibn Ezra
"In the way" — when I accustom myself to the way of Your testimonies, then I will rejoice.
Radak
"Your testimonies" (edotecha) — the vav [in this word] is vocalized as what is called a "na'ah" (sounded) vav, [pronounced as a consonant rather than as a silent vowel-letter]; this occurs in eight of the letters throughout this alphabetical [acrostic psalm], and the mnemonic sign is "Bada"h Manftza"r" [the letters bet, dalet, heh, mem, nun, peh, tzadi, resh, marking the eight stanzas]; "edotecha" [is one of the eight] with a sounded vav. He says: I rejoice when I understand the way of Your testimonies, and I see in them wondrous wisdom and words that are upright and righteous, and I rejoice in them as a person rejoices over finding any wealth.
Metzudat David
"In the way" — I rejoiced in walking in the way of Your testimonies, like one who rejoices over an abundance of wealth.
Malbim
(Testimonies) 'In the way of Your testimonies' — we have already explained the difference between derech (way) and orach (path): that the derech is the great road and the orchot are the small paths. The eidot (testimonies) are the narratives in the Torah that testify to Hashem's providence, His might, and His reward and punishment; and the pikkudim (precepts) are the practical commandments that indicate these matters in particular — such as matzah, maror, sukkah, and the firstborn — each of which indicates one specific particular; this is called orach. The eidot indicate general matters; this is called derech. Therefore it says, 'in the way of Your testimonies I have rejoiced, as much as in all riches' — for he found in them every precious treasure and the choice quality of faith, which he gathered into his soul.
I will meditate in Your precepts, And have respect to Your ways.
verse value 1218
Insights
Verse structure: 4 words, 24 letters. The shortest word is "I·will·meditate" (אָשִׂ֑יחָה, 5 letters) and the longest is "in·Your·precepts" (בְּפִקּוּדֶ֥יךָ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "Your·ways" (אֹֽרְחֹתֶֽיךָ). 4 unique roots are used. Frequent roots: "I·will·meditate" (root שיח, 24x in Psalms); "in·Your·precepts" (root פקוד, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·meditate', dividing the verse into phrases of 2 and 2 words. Full calculation: בְּפִקּוּדֶ֥יךָ [in·Your·precepts] (222) + אָשִׂ֑יחָה [I·will·meditate] (324) + וְ֝אַבִּ֗יטָה [and·I·will·behold] (33) + אֹֽרְחֹתֶֽיךָ [Your·ways] (639) = 1218.
Ibn Ezra
"I will meditate in Your precepts" — with my heart, in which the precepts are implanted, and the precepts will guide it to keep Your ways, which are upright in their general principles — even though, in their particulars, they may bring harm to whoever [is affected] — for the general principles are ordained for the good of all peoples. And you can understand this matter from [the example of] rain, which is a general provision ordained for the good of the whole world; and although, in its generality, it does good, from it may come, for the few, a bad occurrence.
Radak
"In Your precepts" — when I contemplate them, I delight in them; therefore I do not forget them, for they are to me a source of joy and gladness of heart.
Metzudat David
"And I will gaze" — I will gaze with the intention of the heart, and not merely from the lips outward, but rather in order to fulfill [them] and to walk in Your paths.
Metzudat Zion
"I will meditate" — an expression of speaking.
Malbim
(Precepts) 'I will meditate in Your precepts' — for these indicate the particulars, such as: 'For I made the children of Israel dwell in booths,' 'For in haste did you go out of the land of Egypt,' 'For every firstborn among the children of Israel is Mine.' And through this, 'I will have regard' for Your particular paths.
I will delight myself in Your statutes; I will not forget Your word.
verse value 2267
Insights
Verse structure: 5 words, 22 letters. The shortest word is "not" (לֹ֖א, 2 letters) and the longest is "in·Your·statutes" (בְּחֻקֹּתֶ֥יךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·Your·statutes" (בְּחֻקֹּתֶ֥יךָ), "I·will·delight·myself" (אֶֽשְׁתַּעֲשָׁ֑ע), "I·will·forget" (אֶשְׁכַּ֣ח). 5 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "Your·word" (root דבר, 133x in Psalms); "I·will·forget" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·delight·myself', dividing the verse into phrases of 2 and 3 words. Full calculation: בְּחֻקֹּתֶ֥יךָ [in·Your·statutes] (540) + אֶֽשְׁתַּעֲשָׁ֑ע [I·will·delight·myself] (1141) + לֹ֖א [not] (31) + אֶשְׁכַּ֣ח [I·will·forget] (329) + דְּבָרֶֽךָ [Your·word] (226) = 2267.
Rashi
"I shall occupy myself" — Heb. אשתעשע, I shall engage, like (Isa. 17:7): “man shall turn to his Maker”; (Exod. 5:9) “and let them not engage (ישעו) in useless things.”
Ibn Ezra
"In Your statutes" — in the statutes by which Hashem conducts His world. "I will delight myself" — therefore I will not forget Your words, which You said: "After Hashem your God shall you walk."
Metzudat David
"I will delight myself" — at all times I delight myself in them, so that I do not forget any of them.
Metzudat Zion
"I will delight myself" — its meaning is engaging with something so as to rejoice, as in 'and the suckling child shall play' (Isaiah 11).
Malbim
(Statutes) 'I will delight myself in Your statutes' — he adds that the statutes too will be to him like something a person delights in out of the abundance of his love. For in his belief that within them is hidden a 'portion of the lawgiver' (chelkat mechokek) in which lofty secrets for the perfection of the soul are stored, this portion will be to him a planting of his delights. For this testifies that his soul is lofty, and its walk is in holiness, in a wondrous manner: that inasmuch as it is bound up with God, it is obligated, for its own happiness and perfection, to perform wondrous deeds that transcend human understanding. Therefore, concerning this portion he said, 'the fear of Hashem is pure, enduring forever,' for this indicates the eternity of the soul and its hidden nature, and this is the soul's delight. 'And I will not forget Your word' — meaning that they should not be to him like something meaningless that one is inclined to forget, for they will be precious and important in his eyes, so that he will always remember them.
Gimel. Deal bountifully with Your servant that I may live, and I will observe Your word.
verse value 1071
Insights
Verse structure: 5 words, 23 letters. The shortest word is "deal·bountifully" (גְּמֹ֖ל, 3 letters) and the longest is "with·Your·servant" (עַל־עַבְדְּךָ֥, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·may·live" (אֶחְיֶ֗ה). 5 unique roots are used. Frequent roots: "Your·word" (root דבר, 133x in Psalms); "and·I·will·keep" (root שמר, 73x in Psalms); "with·Your·servant" (root עבד, 61x in Psalms). Full calculation: גְּמֹ֖ל [deal·bountifully] (73) + עַל־עַבְדְּךָ֥ [with·Your·servant] (196) + אֶחְיֶ֗ה [I·may·live] (24) + וְאֶשְׁמְרָ֥ה [and·I·will·keep] (552) + דְבָרֶֽךָ [Your·word] (226) = 1071.
Rashi
"Bestow kindness upon Your servant" — A thing with which I shall be able to live, through the bestowal of your kindness.
Ibn Ezra
"Deal bountifully" — because he mentioned above, "I will not forget Your words," he now says: "Deal bountifully with Your servant, that I may live and observe [Your word]," similar to "I will not forget."
Radak
"Deal bountifully with Your servant" — do this act of kindness with me, that I may live — and I do not ask for life for the pleasures of the world, but rather so that I may observe Your word.
Metzudat David
"Deal bountifully" — meaning, deal kindly with Your servant, that I may live in order to keep Your words — and not for the pleasures of this world.
Malbim
(Words) 'Deal bountifully with Your servant' — indeed, there are many hindrances that press upon a person and prevent him from attaining perfection: the shortness of life, the limited capacity of the one who grasps, the depth of the thing grasped, the great expenses involved, and the cares of time needed to attain life's necessities — as the Rambam wrote in the Guide. And also what is seen in the world, of the corruption of governance, whereby the wicked prosper and the righteous are held in contempt. Concerning the shortness of life he requested, 'deal bountifully with Your servant, that I may live.' It has been explained by us that gemul (recompense) is what one does for another out of an emotional response — love or hatred. That is to say: since my soul longs to walk in Your Torah, it is fitting that You should deal with it out of Your love, so that death should not restrain it — as it says, 'so teach us to number our days, that we may get us a heart of wisdom.' And he explains that he did not ask for life for its own sake, but only so that through it, 'I will observe Your word.'
Open my eyes, that I may behold wondrous things out of Your law.
verse value 1839
Insights
Verse structure: 4 words, 24 letters. Verse gematria: 1839 is divisible by 613, the number of the commandments (mitzvot). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "open·my·eyes" (גַּל־עֵינַ֥י). 4 unique roots are used. Frequent roots: "open·my·eyes" (root עין, 64x in Psalms); "wondrous·things" (root פלא, 38x in Psalms); "from·Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·will·behold', dividing the verse into phrases of 2 and 2 words. Full calculation: גַּל־עֵינַ֥י [open·my·eyes] (173) + וְאַבִּ֑יטָה [and·I·will·behold] (33) + נִ֝פְלָא֗וֹת [wondrous·things] (567) + מִתּוֹרָתֶֽךָ [from·Your·law] (1066) = 1839.
Rashi
"hidden things from Your Torah" — Hidden things in it, which are not explained therein. "(from Your Torah)" — Wonders from the explanations of your Torah which are not explained therein.
Ibn Ezra
"Wondrous things out of Your law" — it is not connected to anything except "that I may behold," like "and have not hidden [it] from their fathers"; thus it means: "Open my eyes, that I may behold, out of Your law, wondrous things that are [hidden] from me."
Metzudat David
"Open my eyes" — enlighten my eyes to understand from Your Torah wondrous and hidden things.
Metzudat Zion
"Open" — from the language of gilui (revealing).
Malbim
(Torah) "Open" — In view of the depth of the subject, he asks "that his eyes be opened," for the "opening of the eyes" means grasping something beyond the power of one's nature, through divine revelation and the holy spirit, so "that I may behold the wondrous things of Your Torah," even though they are wondrous and covered, closed up and sealed with a tight seal.
I am a sojourner in the earth; hide not Your commandments from me.
verse value 2374
Insights
Verse structure: 6 words, 26 letters. The shortest word is "sojourner" (גֵּ֣ר, 2 letters) and the longest is "not·hide" (אַל־תַּסְתֵּ֥ר, 6 letters). 6 unique roots are used. Frequent roots: "in·the·earth" (root ארץ, 157x in Psalms); "from·me" (root מן, 59x in Psalms); "not·hide" (root סתר, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·earth', dividing the verse into phrases of 3 and 3 words. Full calculation: גֵּ֣ר [sojourner] (203) + אָנֹכִ֣י [I] (81) + בָאָ֑רֶץ [in·the·earth] (293) + אַל־תַּסְתֵּ֥ר [not·hide] (1091) + מִ֝מֶּ֗נִּי [from·me] (140) + מִצְוֺתֶֽיךָ [Your·commandments] (566) = 2374.
Rashi
"I am a stranger in the land" — for a short time. "do not hide Your commandments from me" — The hidden ones, so that I should be able to fulfill them, for if not now, when?
Ibn Ezra
"A sojourner" — because a sojourner is like one who wanders and errs on the roads, therefore he spoke thus.
Radak
"I am a sojourner" — for a person in this world is like a sojourner who has no permanent standing in a place; so too does a person depart from this world, for he has no permanent standing or endurance in it. Therefore it is necessary that You not hide Your commandments from me, for I do not know the day of my departure.
Metzudat David
"Sojourner" — am I not on the earth like this sojourner, who dwells only a short time in the place of his sojourning and longs for the place of his birth? So too, the years of my life are few, and I long to return to the source of my soul; therefore do not hide from me the wonders of Your commandments, [keeping me] from understanding them in my few days.
Malbim
(Commandments) "I am a sojourner" — In view of the limitation of the one who apprehends [man's limited capacity to grasp], he asks further, "for I am a sojourner in the land," meaning that my intellectual soul is not among the inhabitants of this material world, for it is from another world, and it sojourns among the forces of matter, which are the [true] residents here and which overpower the intellect; and it has no power to grasp divine matters, because matter hinders it. Therefore, "hide not Your commandments from me."
My soul breaks for the longing that it has to Your ordinances at all times.
verse value 2158
Insights
Verse structure: 5 words, 26 letters. Verse gematria: 2158 is divisible by 26, the value of the divine name Hashem. The shortest word is "is·crushed" (גָּרְסָ֣ה, 4 letters) and the longest is "to·Your·ordinances" (אֶֽל־מִשְׁפָּטֶ֥יךָ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·crushed" (גָּרְסָ֣ה), "for·longing" (לְתַאֲבָ֑ה), "to·Your·ordinances" (אֶֽל־מִשְׁפָּטֶ֥יךָ). 5 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "in·all·time" (root כל, 82x in Psalms); "to·Your·ordinances" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'for·longing', dividing the verse into phrases of 3 and 2 words. Full calculation: גָּרְסָ֣ה [is·crushed] (268) + נַפְשִׁ֣י [my·soul] (440) + לְתַאֲבָ֑ה [for·longing] (438) + אֶֽל־מִשְׁפָּטֶ֥יךָ [to·Your·ordinances] (490) + בְכׇל־עֵֽת [in·all·time] (522) = 2158.
Rashi
"is crushed" — Heb. גרסה. My soul breaks because of longing, as (Lev. 2:14): “crushed kernels (גרשׂ) of the fresh ears.” Menachem (p. 183), however, associated “from longing” (לתאבה) with (Amos 6:8) “I destroy (מתאב) the pride of Jacob,” and both are an expression of breaking.
Ibn Ezra
"Breaks" [garsah] — from [the same root as] "ground, fresh grain" [geres karmel], like "it is scorched and burned" — [meaning: my soul is worn away with longing] to do Your ordinances throughout their lives. And the word "longing" is from my abundance of love, like "I have desired."
Radak
"Breaks" (garsah) — my soul is broken from the great longing [it has] for Your ordinances, to learn them; even at the time when I am occupied with [the affairs of] the world, my heart yearns for them. "Breaks" (garsah) — of the same meaning as "geres karmel," crushed kernels of fresh grain (Leviticus 2:14). "For the longing" (le-ta'avah) — an infinitive form, of the meaning of desire and longing.
Metzudat David
"My soul is crushed" — it is broken from the abundance of its longing at all times for Your ordinances.
Metzudat Zion
"Breaks" — an expression of breaking/crushing, as in 'He has broken my teeth with gravel stones' (Lamentations 3:16). "For the longing" — like 'for desire' [ta'avah].
Malbim
(Ordinances) "My soul breaks" — This is a command and a request that Hashem remove from his soul its outer shell — the matter that covers it and preoccupies it with matter's own affairs — for on account of this it does not long for the ordinances of Hashem. This applies among the ordinances between man and his fellow, which come to remove injustice and violence — for through matter, man desires money to fill his needs, and does not love to keep justice and righteousness and to distance injustice in monetary affairs. It also applies among the ordinances of Hashem and His punishment, as he already said, "It is joy to the righteous to do justice, but ruin to the workers of iniquity." However, because his soul is wrapped in the covering of matter that covers it, it does not long for the ordinances of Hashem and His governance, for only the righteous rejoice in His ordinances. And through Your grinding and peeling my soul from the shell of matter that is upon it, "it will long for Your ordinances at all times" — even at the time You punish the wicked, for in its righteousness, no evil will reach it.
You have rebuked the proud who are cursed, who err from Your commandments.
verse value 2155
Insights
Verse structure: 5 words, 26 letters. The shortest word is "You·have·rebuked" (גָּ֭עַרְתָּ, 4 letters) and the longest is "from·Your·commandments" (מִמִּצְוֺתֶֽיךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cursed" (אֲרוּרִ֑ים), "who·err" (הַ֝שֹּׁגִ֗ים). 5 unique roots are used. Frequent roots: "from·Your·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'cursed', dividing the verse into phrases of 3 and 2 words. Full calculation: גָּ֭עַרְתָּ [You·have·rebuked] (673) + זֵדִ֣ים [arrogant] (61) + אֲרוּרִ֑ים [cursed] (457) + הַ֝שֹּׁגִ֗ים [who·err] (358) + מִמִּצְוֺתֶֽיךָ [from·Your·commandments] (606) = 2155.
Ibn Ezra
'You have rebuked' — as You Yourself have done.
Radak
"You have rebuked" (ga'arta) — a past tense used in place of a future, and [the verb] "rebuke" (ge'arah), when it is not construed with the letter bet, is an expression of destruction. He is saying, in effect, "may You rebuke" the cursed willful sinners, who err from Your commandments — and he calls them "erring" because, while they are willful in neglecting study, they [then] err from the commandments because they do not know [them]. And since he had mentioned that at all times he longs for the ordinances, he says: thus I am longing, but they are not longing — rather they are idle, occupied with the vanities of the world, or "sitting on corners" [idlers], with no desire for study; therefore they do not know God's ordinance, and they err in them and transgress them. And it says "from Your commandments" (mi-mitzvotecha), not "in Your commandments" (be-mitzvotecha), because through their error they go out from the commandments.
Metzudat David
"You have rebuked" — meaning, for I have seen that from of old You have rebuked the cursed presumptuous ones, who err from Your commandments because of the arrogance of their heart, for they did not learn [them]; therefore I long for Your ordinances, to learn them and to do them.
Metzudat Zion
"Who err" — from the language of shogeg (inadvertent) and mishgeh (error).
Malbim
(Commandments) "You have rebuked" — In view of the fact that the wicked prosper while the righteous are despised and lowly, he says: Have You not always "rebuked the proud who are cursed" (the "proud" are those who are brazen enough to deliberately dispute the faith and the Torah of Hashem), "who err from Your commandments" — for the erring is in reasoning, as above, as in "and if you err, and do not perform all these commandments" (Numbers 15:22), which refers to a ruling issued that leads people to worship idols, for through this they err from all the commandments, since idolatry is equal in weight to all the commandments. And You have rebuked them with punishments.
Take away from me reproach and contempt; for I have kept Your testimonies.
verse value 1781
Insights
Verse structure: 7 words, 26 letters. Verse gematria: 1781 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "take·away" (גַּ֣ל, 2 letters) and the longest is "Your·testimonies" (עֵדֹתֶ֣יךָ, 5 letters). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "from·upon·me" (root על, 120x in Psalms); "Your·testimonies" (root עדה, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'and·contempt', dividing the verse into phrases of 4 and 3 words. Full calculation: גַּ֣ל [take·away] (33) + מֵ֭עָלַי [from·upon·me] (150) + חֶרְפָּ֣ה [reproach] (293) + וָב֑וּז [and·contempt] (21) + כִּ֖י [for] (30) + עֵדֹתֶ֣יךָ [Your·testimonies] (504) + נָצָֽרְתִּי [I·have·kept] (750) = 1781.
Rashi
"Remove from me" — Heb. גל, an expression of rolling, like (Gen. 29:10): “and he rolled (ויגל) the stone.”
Ibn Ezra
'Roll away' — the sense is: the arrogant taunt me because I have kept Your testimonies.
Radak
"Roll away from me" — those willful sinners revile and disgrace me because I have kept Your testimonies; so You, roll that reproach away from me and remove them, that they may be shamed swiftly, and I shall rejoice.
Metzudat David
"Roll away" — remove from me reproach and contempt; for I have kept the Torah, and it is not right that I should be disgraced — so that the honor of the Torah may be increased.
Metzudat Zion
"Take away" — roll away and turn aside. "And contempt" — disgrace.
Malbim
(Testimonies) "Remove from me" — and from upon me, let "reproach and contempt roll away," for they reproach me because I am righteous and yet things go badly for me: "for I have kept Your testimonies" — the narratives of the Torah are a testimony to the ruin of the wicked and the success of the righteous, such as the ruin of the generation of the Flood, the generation of the Dispersion, and Sodom, and the providence that was upon the Patriarchs; and by this he will not be able to disparage me on this account.
Even though princes sit and talk against me, Your servant meditates in Your statutes.
verse value 1749
Insights
Verse structure: 8 words, 30 letters. The shortest word is "even" (גַּ֤ם, 2 letters) and the longest is "talked" (נִדְבָּ֑רוּ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "talked" (נִדְבָּ֑רוּ), "meditates" (יָשִׂ֥יחַ). 8 unique roots are used. Frequent roots: "talked" (root דבר, 133x in Psalms); "Your·servant" (root עבד, 61x in Psalms); "sat" (root ישב, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'talked', dividing the verse into phrases of 5 and 3 words. Full calculation: גַּ֤ם [even] (43) + יָשְׁב֣וּ [sat] (318) + שָׂ֭רִים [princes] (550) + בִּ֣י [against·me] (12) + נִדְבָּ֑רוּ [talked] (262) + עַ֝בְדְּךָ֗ [Your·servant] (96) + יָשִׂ֥יחַ [meditates] (328) + בְּחֻקֶּֽיךָ [in·Your·statutes] (140) = 1749.
Rashi
"talked about me" — Although the kings of the heathens scorn me because I engage in the Torah.
Ibn Ezra
'Even' — thus have many princes done. 'They speak against me' — like 'And Miriam spoke against...' (Numbers 12:1) — because Your servant meditates in Your statutes.
Radak
"Even though princes sit" — great men who have no desire for Torah sit on corners and speak of me disparagingly, but I pay them no heed, and I meditate in Your statutes, for I am Your servant and do Your commandments like a servant [who stands in] dread of his master. And it states the verb "nidbaru" (they spoke) in the nif'al form, because speech in the nif'al form is meant to indicate the continuousness of the speech.
Metzudat David
"Even though [princes] sit" — not only occasionally do they speak against me, but they even sit [to do so] in a permanent fashion; yet I do not speak against them, but rather I meditate on Your statutes.
Malbim
(Statutes) "Even" — Even though "princes sit and talk against me," [saying] that there is no reason for the statutes, and idolaters respond to them [in challenge], "What is the reason for this commandment?" — [he answers] on the grounds that I am "Your servant," and a servant has no business demanding the reason for his master's commandment, but only to carry out his decrees, without concern for scorn or anything else. Therefore, "Your servant meditates in Your statutes," as it is said, "I have engraved a statute, I have decreed a decree — you have no right to question it."
Indeed, Your testimonies are my delight, they are my counselors.
verse value 2228
Insights
Verse structure: 4 words, 20 letters. The shortest word is "men·of" (אַנְשֵׁ֥י, 4 letters) and the longest is "indeed·Your·testimonies" (גַּֽם־עֵ֭דֹתֶיךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "indeed·Your·testimonies" (גַּֽם־עֵ֭דֹתֶיךָ), "my·counsel" (עֲצָתִֽי). 4 unique roots are used. Frequent roots: "men·of" (root איש, 39x in Psalms); "indeed·Your·testimonies" (root עדה, 27x in Psalms). First appearance of the root שעשע ("my·delight") in Psalms. Full calculation: גַּֽם־עֵ֭דֹתֶיךָ [indeed·Your·testimonies] (547) + שַׁעֲשֻׁעָ֗י [my·delight] (750) + אַנְשֵׁ֥י [men·of] (361) + עֲצָתִֽי [my·counsel] (570) = 2228.
Ibn Ezra
'Indeed', 'men of' — [the word] lacks the comparative kaf, like 'and a wild ass's colt' (Job 11:12) [which likewise lacks the kaf though it is understood comparatively]. And so it means: 'like the men of my counsel.'
Radak
"Indeed" — Your testimonies, they are "my delight, and my counselors" and companions — not the princes.
Metzudat David
"Indeed, Your testimonies" — not only do I meditate on them occasionally, but they are indeed my delight at all times, and they are counted to me as my advisors, to speak of them continually, like a person with his counselors.
Malbim
(Testimonies) "Indeed, Your testimonies are my delight" — for from the testimonies I know that the statutes have always been beneficial, for through them Hashem heard our prayer, and individual providence attached itself to Israel, just as it attached itself through the sacrifices, which are likewise statutes. "And they are my counselors" — for with the testimony of the Torah I always take counsel, and I act according to their counsel, and they teach me the greatness of the power of the statutes and their special qualities.
Daleth. My soul cleaves to the dust; quicken me according to Your word.
verse value 1255
Insights
Verse structure: 5 words, 21 letters. The shortest word is "cleaves" (דָּבְקָ֣ה, 4 letters) and the longest is "like·Your·word" (כִּדְבָרֶֽךָ, 5 letters). 5 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "like·Your·word" (root דבר, 133x in Psalms); "quicken·me" (root חיה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'my·soul', dividing the verse into phrases of 3 and 2 words. Full calculation: דָּבְקָ֣ה [cleaves] (111) + לֶעָפָ֣ר [to·the·dust] (380) + נַפְשִׁ֑י [my·soul] (440) + חַ֝יֵּ֗נִי [quicken·me] (78) + כִּדְבָרֶֽךָ [like·Your·word] (246) = 1255.
Rashi
"revive me according to Your word" — Just as You promised me good, through Nathan the prophet.
Ibn Ezra
'It cleaves', 'my soul' — meaning 'myself,' as in 'Hashem of hosts has sworn by Himself' (Jeremiah 51:14). And the sense is: as if he were dead; therefore, 'quicken me according to Your word' — 'I deal death and I give life' (Deuteronomy 32:39).
Radak
"Cleaves" — when I was fleeing from before Absalom, it was as if my soul cleaved to the dust; therefore he would entreat God, may He be blessed, and say, "Quicken me according to Your word" — that which You promised me through Nathan the Prophet.
Metzudat David
"Cleaves" — my soul is bowed down and cleaves to the dust, and I ask of You, "Revive me from the trouble," according to what You said concerning me through Nathan the prophet.
Malbim
(Words) "My soul cleaves to the dust" — In contrast to what he said, "Deal bountifully with Your servant, that I may live and keep Your word" (verse 17), he now asks that even though his request regarding physical life has been fulfilled, still his soul continues to cleave to the dust — meaning that although the body is alive and not buried in the dust, his soul is dead and buried in the dust of the body, that is, it is drawn after its cravings and desires. Therefore he asks, "quicken me according to Your word," that the life should be a life of the soul in the service of Hashem, according to Your word in the Torah, where You said, "and choose life" (Deuteronomy 30:19), which intended a life of the soul. And since he had said "that I may keep Your word," he now says "quicken me according to Your word."
I told of my ways, and You answered me; teach me Your statutes.
verse value 1842
Insights
Verse structure: 5 words, 24 letters. The shortest word is "my·ways" (דְּרָכַ֣י, 4 letters) and the longest is "and·You·answered·me" (וַֽתַּעֲנֵ֗נִי, 6 letters). 5 unique roots are used. Frequent roots: "my·ways" (root דרך, 70x in Psalms); "and·You·answered·me" (root ענה, 56x in Psalms); "I·told" (root ספר, 38x in Psalms). Full calculation: דְּרָכַ֣י [my·ways] (234) + סִ֭פַּרְתִּי [I·told] (750) + וַֽתַּעֲנֵ֗נִי [and·You·answered·me] (586) + לַמְּדֵ֥נִי [teach·me] (134) + חֻקֶּֽיךָ [Your·statutes] (138) = 1842.
Rashi
"I told of my ways" — to You, [of] my needs and my sin, and You answered me.
Ibn Ezra
'My ways' — like 'a man's heart plans his way' (Proverbs 16:9) — my desire and my need is that You teach me Your statutes.
Radak
"My ways" — meaning my desires, my affairs, and my ways that I wanted to pursue — many times I told them before You, as it says, "And David inquired of Hashem." "And You answered me" — many times You answered me in what I asked of You; for [now too] answer me in what I ask of You, that You teach me Your statutes, which are hidden and which none but a wise man can understand; and You, teach them to me, that You give me a heart that understands the secrets in truth.
Metzudat David
"My ways" — I used to recount my affairs before You, to ask counsel of You concerning them, as it is written, "And David inquired of Hashem" (II Samuel 5). "And You answered me" — You answered me regarding my inquiry. "Teach me" — therefore I ask this as well, that You teach me the wisdom of the Torah, and answer me now as well, to fulfill my requests.
Malbim
(Statutes) "I told of my ways" — He had already said (verse 5), "Oh that my ways were directed to keep Your statutes," asking that his ways and conduct not run contrary to the observance of the statutes. And afterward he said (verse 12), "Blessed are You, Hashem," because Hashem had heard his prayer, and asked, "teach me Your statutes" — asking once again that He teach him His statutes. And he explains the reason: "for I told of my ways, and You answered me" — meaning, regarding the prayer that his ways be directed to keep Your statutes, You answered me, and it was accepted. Therefore I ask again for the teaching of the statutes, that I may know their reason and their secret meaning.
Make me to understand the way of Your precepts, that I may talk of Your wondrous works.
verse value 1500
Insights
Verse structure: 4 words, 30 letters. Verse gematria: 1500 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "make·me·understand" (הֲבִינֵ֑נִי, 6 letters) and the longest is "way·of·Your·precepts" (דֶּרֶךְ־פִּקּוּדֶ֥יךָ, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "way·of·Your·precepts" (דֶּרֶךְ־פִּקּוּדֶ֥יךָ), "in·Your·wondrous·works" (בְּנִפְלְאוֹתֶֽיךָ). 4 unique roots are used. Frequent roots: "in·Your·wondrous·works" (root פלא, 38x in Psalms); "make·me·understand" (root בין, 29x in Psalms); "and·I·may·talk" (root שיח, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'make·me·understand', dividing the verse into phrases of 2 and 2 words. Full calculation: דֶּרֶךְ־פִּקּוּדֶ֥יךָ [way·of·Your·precepts] (444) + הֲבִינֵ֑נִי [make·me·understand] (127) + וְ֝אָשִׂ֗יחָה [and·I·may·talk] (330) + בְּנִפְלְאוֹתֶֽיךָ [in·Your·wondrous·works] (599) = 1500.
Ibn Ezra
'Way' — the sense is to know the fundamental reason why they are planted in the heart; therefore [he continues]: '...that I may tell of Your wondrous works.'
Metzudat David
"The way of Your precepts" — meaning, the hidden meanings of the commandments and their essence. "That I may talk" — and I will further speak to others, to teach the wondrous and hidden matters contained in them.
Malbim
(Precepts) "Make me to understand the way of Your precepts" — Now, the reason for the precepts is clear: they came as a remembrance of the wonders that Hashem performed in ancient times, such as a remembrance of the Exodus from Egypt and the like. If so, the precepts themselves are understood; but the "way" of the precepts is not understood, for the miraculous and wondrous way is beyond human comprehension. Therefore he asks that He make him understand this "way," and that he understand the matter of the wonders and their secret — "that I may talk of Your wondrous works."
My soul melts away for heaviness; sustain me according to Your word.
verse value 1469
Insights
Verse structure: 5 words, 23 letters. Verse gematria: 1469 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "melts·away" (דָּלְפָ֣ה, 4 letters) and the longest is "from·grief" (מִתּוּגָ֑ה, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "melts·away" (דָּלְפָ֣ה), "from·grief" (מִתּוּגָ֑ה), "sustain·me" (קַ֝יְּמֵ֗נִי). 5 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "like·Your·word" (root דבר, 133x in Psalms); "sustain·me" (root קום, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'from·grief', dividing the verse into phrases of 3 and 2 words. Full calculation: דָּלְפָ֣ה [melts·away] (119) + נַ֭פְשִׁי [my·soul] (440) + מִתּוּגָ֑ה [from·grief] (454) + קַ֝יְּמֵ֗נִי [sustain·me] (210) + כִּדְבָרֶֽךָ [like·Your·word] (246) = 1469.
Rashi
"My soul drips" — Heb. דלפה, drips; i.e., it is becoming less and less.
Ibn Ezra
'It drips away' — as if my soul drips away in my sickness, so that it melts like a continual dripping (cf. Proverbs 27:15); therefore, 'sustain me according to Your word' — 'I have wounded, and I will heal' (cf. Deuteronomy 32:39).
Radak
"Melts" (dalfah) — my soul dissolves from the great sorrow that I have; or, alternatively, the meaning of "dalfah" is [related to the dripping of] a tear. "Sustain me according to Your word" — sustain me in my kingship, according to Your word that You spoke to me through Nathan the Prophet.
Metzudat David
"Melts away" — from an abundance of grief my soul melts, until it drips drop by drop; this is a figure of speech and a hyperbole. "Sustain me according to Your word" — sustain me in life, according to what You said through Nathan the prophet.
Metzudat Zion
"Melts away" — an expression of dripping, as in 'a continual dripping' (Proverbs 27). "For heaviness" — from the language of yagon (sorrow).
Malbim
(Words) "My soul melts away for heaviness" — meaning, since the precepts come to arouse the miraculous way, [he says], behold, now my soul melts away with heaviness — why do You not perform miracles for me as the precepts indicate? I ask "that You sustain me according to Your word," in accordance with what the precepts indicate, that You give to those who fear You a nes (banner / miracle) to be raised (Psalms 60:6).
Remove from me the way of falsehood; and grant me Your law graciously.
verse value 2379
Insights
Verse structure: 5 words, 23 letters. Verse gematria: 2379 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "remove" (הָסֵ֣ר, 3 letters) and the longest is "way·of·falsehood" (דֶּֽרֶךְ־שֶׁ֭קֶר, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "way·of·falsehood" (דֶּֽרֶךְ־שֶׁ֭קֶר). 5 unique roots are used. Frequent roots: "way·of·falsehood" (root דרך, 70x in Psalms); "from·me" (root מן, 59x in Psalms); "and·Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'from·me', dividing the verse into phrases of 3 and 2 words. Full calculation: דֶּֽרֶךְ־שֶׁ֭קֶר [way·of·falsehood] (824) + הָסֵ֣ר [remove] (265) + מִמֶּ֑נִּי [from·me] (140) + וְֽתוֹרָתְךָ֥ [and·Your·law] (1032) + חׇנֵּֽנִי [be·gracious·to·me] (118) = 2379.
Ibn Ezra
'Way', 'be gracious to me' — like 'chonenu otam' [be gracious to them]; and it will be the cause that I turn away from the way of falsehood.
Radak
"The way of falsehood" — May it not present itself before me, and help me to remove them from me. "And graciously grant me Your law" — that You give me a heart to understand it and to engage with it.
Metzudat David
"Remove from me" — so that I not desire to walk in it [the way of falsehood]. "And grant me Your law graciously" — [grant me graciously] to walk in the way of Your law.
Malbim
(Torah) "The way" — In contrast to what he said, "Open my eyes, that I may behold wondrous things out of Your law" (verse 18), he now asks that at the time when he investigates in order to grasp the secrets of the Torah and its wonders, he should not stray onto "the way of falsehood," but rather, "grant me Your true Torah graciously."
I have chosen the way of faithfulness; Your ordinances I have set [before me].
verse value 2131
Insights
Verse structure: 4 words, 24 letters. The shortest word is "I·have·chosen" (בָחָ֑רְתִּי, 5 letters) and the longest is "way·of·faithfulness" (דֶּֽרֶךְ־אֱמוּנָ֥ה, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "way·of·faithfulness" (דֶּֽרֶךְ־אֱמוּנָ֥ה). 4 unique roots are used. Frequent roots: "way·of·faithfulness" (root דרך, 70x in Psalms); "Your·ordinances" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·chosen', dividing the verse into phrases of 2 and 2 words. Full calculation: דֶּֽרֶךְ־אֱמוּנָ֥ה [way·of·faithfulness] (326) + בָחָ֑רְתִּי [I·have·chosen] (620) + מִשְׁפָּטֶ֥יךָ [Your·ordinances] (459) + שִׁוִּֽיתִי [I·have·set] (726) = 2131.
Rashi
"Your judgments I have set" — I applied myself to your judgments and I clung to your testimony, to choose the way of faith. Therefore, I ask, “Remove from me the way of falsehood.”
Ibn Ezra
'Way' — the opposite of the way of falsehood. And the sense of 'faithfulness' is that there is no injustice in our hands; therefore he says, 'I have set Your ordinances [before me],' like '[it] cannot be equaled with it' (Proverbs 3:15). And the sense is: I have made a fair judgment.
Radak
"The way of faithfulness" — the opposite of the way of falsehood; that is to say, I have chosen it, and likewise I have set Your ordinances [before me].
Metzudat David
"I have set" — I have placed the words of Your ordinances before my eyes, to walk by them.
Malbim
(Ordinances) "I have chosen the way of faithfulness" — In contrast to what he asked, "my soul breaks for the longing that it has to Your ordinances" (verse 20), he says that this is impossible unless faithfulness is firmly established in his heart, for otherwise it would seem to him that there is no justice in the world, seeing the wicked prosper and the righteous suffer. Therefore he says, "I have chosen the way of faithfulness" — to believe that all His ways are just and there is no injustice, and that there is another world where the righteous will receive his reward for the evil that befell him in this world. And this is what he means: through "I have chosen the way of faithfulness," "I have set Your ordinances [before me]" — meaning, I have weighed the reward in the world to come against the sufferings of this world, and likewise, conversely, for the wicked I have weighed one against the other, and I have seen that the judgment is a true judgment.
I cleave to Your testimonies; O Hashem, put me not to shame.
verse value 1857
Insights
Verse structure: 4 words, 24 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְ֝הֹוָ֗ה, 4 letters) and the longest is "not·put·me·to·shame" (אַל־תְּבִישֵֽׁנִי, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·cleave" (דָּבַ֥קְתִּי), "in·Your·testimonies" (בְעֵדְוֺתֶ֑יךָ), "not·put·me·to·shame" (אַל־תְּבִישֵֽׁנִי). 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "not·put·me·to·shame" (root בוש, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Your·testimonies', dividing the verse into phrases of 2 and 2 words. Full calculation: דָּבַ֥קְתִּי [I·cleave] (516) + בְעֵדְוֺתֶ֑יךָ [in·Your·testimonies] (512) + יְ֝הֹוָ֗ה [Hashem] (26) + אַל־תְּבִישֵֽׁנִי [not·put·me·to·shame] (803) = 1857.
Ibn Ezra
'I have clung' — the commandments that one receives have no [rational] proof for them, only the [received] tradition; therefore [he says], 'put me not to shame.'
Radak
"I cleave" — and since I have cleaved to them, to study them continually, do not put me to shame regarding them, that is, that I should not understand them or grasp their true nature; for it would be a shame to me if I did not understand them correctly, seeing that I am engaged with them continually.
Metzudat David
"I have cleaved" — because I have cleaved to Your testimonies, therefore You, Hashem, do not bring me to shame.
Malbim
(Testimonies) "I cleave to Your testimonies" — also, in that Your testimonies testified how You punish the wicked and destroy them, even in this world. He had already said, "Remove from me reproach and contempt, for I have kept Your testimonies" [v. 22] — meaning, that they should not reproach him on account of what is bad for him in this world, nor bring proof from Your testimonies that You reward the righteous and punish the wicked. This too he now asks: "O Hashem, put me not to shame" — that I should suffer misfortune in this world and be put to shame, after I have cleaved to Your testimonies — for that would contradict the testimony of the Torah, that Hashem protects the righteous from harm. For even though I myself have set Your ordinances before me and chosen the way of faith — that the righteous will receive reward for this in the world to come — I ask that I not be shamed before the mockers.
I will run the way of Your commandments, For You enlarge my heart.
verse value 1779
Insights
Verse structure: 5 words, 23 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "way·of·Your·commandments" (דֶּֽרֶךְ־מִצְוֺתֶ֥יךָ, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "way·of·Your·commandments" (דֶּֽרֶךְ־מִצְוֺתֶ֥יךָ), "I·will·run" (אָר֑וּץ). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "my·heart" (root לב, 74x in Psalms); "way·of·Your·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·run', dividing the verse into phrases of 2 and 3 words. Full calculation: דֶּֽרֶךְ־מִצְוֺתֶ֥יךָ [way·of·Your·commandments] (790) + אָר֑וּץ [I·will·run] (297) + כִּ֖י [for] (30) + תַרְחִ֣יב [You·enlarge] (620) + לִבִּֽי [my·heart] (42) = 1779.
Ibn Ezra
'Way', 'for You enlarge' — this refers back to 'way.'
Radak
"The way" — You will so enlarge my heart that I will run in their way without delay.
Metzudat David
"I will run" — meaning, with great alacrity I will perform Your commandments; for I know that on their account You will enlarge my heart with the pleasures of the World to Come.
Metzudat Zion
"I will run" — from the language of running and pursuing.
Malbim
(Commandments) "I will run the way [derech] of Your commandments" — there is a difference between a "way" [derech] and a "path" [netiv]: the "way" is the great road, while the "path" is for individuals. And although afterward he asks that He guide him in the path of the commandments, here he says that he will run in the way of the commandments, even though their details are hidden from him, as he said, "hide not Your commandments from me" [v. 19]. Nevertheless, the great way that is paved toward the commandments — which serve to awaken faith, or good character traits, or obligations between man and his fellow — this way is known to me, and I will run in it swiftly. "For" this way "enlarges" my "heart" — the heart is the ruling faculty, and it is sometimes in distress from the enemies of the soul that besiege it, namely desire, anger, envy, and the like — but this way enlarges the heart from all its distresses, so that through it he vanquishes the enemies of the soul. (And "derech" [way] is used here in the feminine.)
He. Teach me, O Hashem, the way of Your statutes; And I will keep it at every step.
verse value 1183
Insights
Verse structure: 6 words, 25 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. Verse gematria: 1183 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "way·of" (דֶּ֥רֶךְ, 3 letters) and the longest is "and·I·will·keep·it" (וְאֶצְּרֶ֥נָּה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·keep·it" (וְאֶצְּרֶ֥נָּה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "way·of" (root דרך, 70x in Psalms); "Your·statutes" (root חק, 29x in Psalms). Full calculation: הוֹרֵ֣נִי [teach·me] (271) + יְ֭הֹוָה [Hashem] (26) + דֶּ֥רֶךְ [way·of] (224) + חֻקֶּ֗יךָ [Your·statutes] (138) + וְאֶצְּרֶ֥נָּה [and·I·will·keep·it] (352) + עֵֽקֶב [at·every·step] (172) = 1183.
Rashi
"and I shall keep it at every step" — Heb. עקב. I shall keep it in all its paths and the steps of its paths, an expression of “heels” (עקבים), traces in French, footsteps.
Ibn Ezra
'Teach me', 'at every step' — for there is, in it, reward and recompense: 'in keeping them there is great reward' (cf. Psalm 19:12).
Radak
"And I will keep it, eikev" — the pronoun [suffix] refers to "the way." And the interpretation of "eikev" is "reward": that You teach me the way of Your statutes — this will be that I keep it. And in my opinion, since the heel (eikev) is at the end of the body, they called the end of a matter "eikev," because the reward comes at the end of the deed. And the interpretation of "and I will keep it, eikev" is "until the end of my days," that is to say, all the days of my life I will keep it.
Metzudat David
"And I will keep it to the last step" — and I will keep it until the end of my days, without interruption.
Metzudat Zion
"Teach me" — an expression of teaching, as in 'whom shall he teach knowledge' (Isaiah 28:9). "At every step" — an expression of end and outcome, because the heel [akev] is the end of the body; and for this reason reward, too, is called by the term ekev, as it is written, 'and it shall be, on account of [ekev] your hearkening' (Deuteronomy 7:12), for the reward is the end result of the deed.
Malbim
(Statutes) "Teach me, O Hashem, the way of Your statutes" — although I run in the way of the commandments and am well-versed in it, I do not know the way of the statutes. For not only are the statutes themselves hidden, as he said, "teach me Your statutes," but their way too is unknown, and I am unable to set my footsteps upon their way, which is hidden from me. Therefore he asks, "teach me the way of Your statutes," so that "I will keep it" — setting my "footsteps" upon this way.
Give me understanding, that I keep Your law and observe it with my whole heart.
verse value 2141
Insights
Verse structure: 5 words, 28 letters. The shortest word is "and·I·will·keep" (וְאֶצְּרָ֥ה, 5 letters) and the longest is "and·I·will·keep·it" (וְאֶשְׁמְרֶ֥נָּה, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·keep·it" (וְאֶשְׁמְרֶ֥נָּה). 5 unique roots are used. Frequent roots: "in·all·heart" (root כל, 82x in Psalms); "and·I·will·keep·it" (root שמר, 73x in Psalms); "Your·law" (root תורה, 36x in Psalms). Full calculation: הֲ֭בִינֵנִי [give·me·understanding] (127) + וְאֶצְּרָ֥ה [and·I·will·keep] (302) + תוֹרָתֶ֗ךָ [Your·law] (1026) + וְאֶשְׁמְרֶ֥נָּה [and·I·will·keep·it] (602) + בְכׇל־לֵֽב [in·all·heart] (84) = 2141.
Ibn Ezra
'Give me understanding', 'with my whole heart' — so that I will not forget it.
Radak
"Give me understanding" — not to make a name for myself, but with all my desire and will, out of my love, to do Your commandments.
Metzudat David
"Give me understanding" — [give me understanding of] the ways of the Torah.
Malbim
(Torah) "Give me understanding" — beyond what he asked, that He show him the wonders of the Torah and remove from him the way of falsehood, he asks that He also give him understanding of the plain words of the Torah — understanding of the heart, deriving one thing from another, for this is the definition of "binah" (understanding). And by this he gains two things: (1) "that I keep [ve'etzrah] Your law" — for "guarding" [notzer] is more than "keeping" [shomer]; something that a person does not understand, even though he keeps from transgressing it out of fear of the commandment and its authority, he will not "guard" it the way one guards something precious and dear. (2) "and observe it with my whole heart" — for one who does not understand the words of the Torah will not keep it with his whole heart, for he will keep it only out of hope for reward and fear of punishment; but when he understands its reasons, he will keep it for its own sake, with his whole heart.
Make me to tread in the path of Your commandments; for in it I delight.
verse value 1955
Insights
Verse structure: 5 words, 27 letters. The shortest word is "for·in·it" (כִּי־ב֥וֹ, 4 letters) and the longest is "make·me·tread" (הַ֭דְרִיכֵנִי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·the·path·of" (בִּנְתִ֣יב). 5 unique roots are used. Frequent roots: "for·in·it" (root כי, 216x in Psalms); "make·me·tread" (root דרך, 70x in Psalms); "I·delight" (root חפץ, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·commandments', dividing the verse into phrases of 3 and 2 words. Full calculation: הַ֭דְרִיכֵנִי [make·me·tread] (299) + בִּנְתִ֣יב [in·the·path·of] (464) + מִצְוֺתֶ֑יךָ [Your·commandments] (566) + כִּי־ב֥וֹ [for·in·it] (38) + חָפָֽצְתִּי [I·delight] (588) = 1955.
Ibn Ezra
'Make me tread' — like 'accustom me,' as a person who treads a path many times.
Radak
"Make me to tread" — that You open my heart to it, and I will not err in it, like a man who knows the way, who walks in it at whatever time he wishes.
Metzudat David
"Make me tread" — meaning, from heaven may He assist me to tread in the path of Your commandments. "For in it I delight" — and "one who comes to purify himself is helped [from Above]."
Metzudat Zion
"In the path" — an expression of a path and a highway.
Malbim
(Commandments) "Make me tread in the path [netiv] of Your commandments" — for although he said, "I will run the way [derech] of Your commandments" [v. 32], that referred to the great way; but on the small paths he cannot walk by himself, for the details of the commandments are many, and from each commandment branch out many paths that he cannot walk on his own. So he asks that Hashem guide him on these paths, in the fine points of the commandments and their branches. "For in it I delight" — for one who performs the commandments for the sake of some other desire besides the commandment itself, such as reward or honor and the like, will not be careful about the details; but I delight in it for its own sake, as it is written, "he delights greatly in His commandments" — and not in the reward for His commandments.
Incline my heart to Your testimonies, and not to covetousness.
verse value 827
Insights
Verse structure: 4 words, 21 letters. The shortest word is "and·not" (וְאַ֣ל, 3 letters) and the longest is "to·Your·testimonies" (אֶל־עֵדְוֺתֶ֗יךָ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "incline·my·heart" (הַט־לִ֭בִּי), "to·Your·testimonies" (אֶל־עֵדְוֺתֶ֗יךָ), "to·gain" (אֶל־בָּֽצַע). 4 unique roots are used. Frequent roots: "and·not" (root אל, 112x in Psalms); "incline·my·heart" (root נטה, 28x in Psalms). Full calculation: הַט־לִ֭בִּי [incline·my·heart] (56) + אֶל־עֵדְוֺתֶ֗יךָ [to·Your·testimonies] (541) + וְאַ֣ל [and·not] (37) + אֶל־בָּֽצַע [to·gain] (193) = 827.
Ibn Ezra
'Incline', 'Your testimonies' — which are more precious than all wealth.
Radak
"And not to unjust gain" — that my heart should not be avid to amass wealth, but that it should be, with all my heart, upon Your testimonies. "Betza (unjust gain)" — its meaning is love of money.
Metzudat David
"Incline my heart" — put in my heart [a tendency] to be inclined toward the Torah, and not toward the love of amassing wealth.
Metzudat Zion
"Covetousness" — love of money, as in 'haters of unjust gain' (Exodus 18).
Malbim
(Testimonies) "Incline my heart to Your testimonies" — he had already said, "I have rejoiced in the way of Your testimonies" [v. 14], "Your testimonies also are my delight" [v. 24], because they are testimony that Hashem watches over the righteous and pays them their good reward. According to this, it is very easy that one who receives these testimonies will incline his heart to serve for the sake of the gain he will have from serving Hashem. He asks that his heart incline to the testimonies themselves, that he rejoice in them for their own sake, in that they testify to Hashem's providence, His goodness, and His kindness — not for the sake of gain, reward, and benefit.
Turn away my eyes from beholding vanity, and quicken me in Your ways.
verse value 1695
Insights
Verse structure: 6 words, 25 letters. The shortest word is "emptiness" (שָׁ֑וְא, 3 letters) and the longest is "from·seeing" (מֵרְא֣וֹת, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·Your·ways" (בִּדְרָכֶ֥ךָ). 6 unique roots are used. Frequent roots: "from·seeing" (root ראה, 100x in Psalms); "in·Your·ways" (root דרך, 70x in Psalms); "my·eyes" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'emptiness', dividing the verse into phrases of 4 and 2 words. Full calculation: הַעֲבֵ֣ר [turn·away] (277) + עֵ֭ינַי [my·eyes] (140) + מֵרְא֣וֹת [from·seeing] (647) + שָׁ֑וְא [emptiness] (307) + בִּדְרָכֶ֥ךָ [in·Your·ways] (246) + חַיֵּֽנִי [quicken·me] (78) = 1695.
Ibn Ezra
'Turn away', 'quicken me' — for a person's life is prolonged if he does not go after his eyes.
Radak
"Turn away" — this request is made in order to help him in the fulfillment of the commandments. "From beholding vanity" — that he should not go about after [the desire of] his eyes. "In Your way(s)" — it lacks the yod of the plural in the spelling. And it says "quicken me" — because sin kills a person.
Metzudat David
"Turn away my eyes" — prevent my eyes from seeing a vain and forbidden thing, lest I covet it and stumble. "Quicken me in Your ways" — revive my soul through gazing upon Your ways, so as to desire them.
Malbim
"Turn away my eyes from beholding vanity" — this refers back to the above, that his eyes should not look upon a thing that has no substance, namely reward and gain — I will not set my heart on this, but only on the ways themselves. "And quicken me in Your ways" — by my seeing that Hashem's ways are kindness, mercy, and grace, and I will learn to walk in His ways, to live by them.
Confirm Your word to Your servant, which pertains to the fear of You.
verse value 2094
Insights
Verse structure: 5 words, 22 letters. The shortest word is "confirm" (הָקֵ֣ם, 3 letters) and the longest is "to·fear·You" (לְיִרְאָתֶֽךָ, 6 letters). Words sharing gematria 661: Your·word, to·fear·You. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "confirm" (הָקֵ֣ם), "to·fear·You" (לְיִרְאָתֶֽךָ). 5 unique roots are used. Frequent roots: "which" (root אשר, 101x in Psalms); "to·fear·You" (root ירא, 77x in Psalms); "to·Your·servant" (root עבד, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·word', dividing the verse into phrases of 3 and 2 words. Full calculation: הָקֵ֣ם [confirm] (145) + לְ֭עַבְדְּךָ [to·Your·servant] (126) + אִמְרָתֶ֑ךָ [Your·word] (661) + אֲ֝שֶׁ֗ר [which] (501) + לְיִרְאָתֶֽךָ [to·fear·You] (661) = 2094.
Rashi
"Fulfill for Your servant Your word" — that You promised me. "that is for Your fear" — That I and my children shall fear Your name, for on that condition You promised me (I Kings 2:4): “if your children take heed in their way, etc.”
Ibn Ezra
'Confirm', 'Your word' — these are the decrees that come from heaven. And the sense is: fulfill every decree that will bring me to fear of You.
Radak
"Confirm" — that which You promised me, to establish the kingship for my sons after me. "Which pertains to the fear of You" — that they will be devoted to the fear of You.
Metzudat David
"Confirm" — confirm to Your servant the promise of Your word, which is an entryway to the fear of You; for through tranquility I will be able to fear Hashem.
Malbim
(Words) "Confirm to Your servant Your word" — nevertheless, although I ask that my intention in my service not be for reward and gain, I still ask that Your word and Your promise, which You spoke and promised to me concerning the matter of the kingship and all the good things, You confirm, so that they be fulfilled for me — yet I do not seek them for the sake of gain, but only "which pertains to the fear of You" — because they will be the cause of fear of You, as it is written, "those who fear You will see me and rejoice," for through this they will fear Hashem when they see that He blesses the righteous, and that He upholds the covenant and kindness for those who fear Him.
Turn away my reproach which I dread; for Your ordinances are good.
verse value 2655
Insights
Verse structure: 7 words, 30 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "Your·ordinances" (מִשְׁפָּטֶ֣יךָ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·dread" (יָגֹ֑רְתִּי), "are·good" (טוֹבִֽים). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "which" (root אשר, 101x in Psalms); "Your·ordinances" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'I·dread', dividing the verse into phrases of 4 and 3 words. Full calculation: הַעֲבֵ֣ר [turn·away] (277) + חֶ֭רְפָּתִי [my·reproach] (698) + אֲשֶׁ֣ר [which] (501) + יָגֹ֑רְתִּי [I·dread] (623) + כִּ֖י [for] (30) + מִשְׁפָּטֶ֣יךָ [Your·ordinances] (459) + טוֹבִֽים [are·good] (67) = 2655.
Rashi
"Remove my disgrace" — Forgive me for that sin [with Bath-sheba], and my enemies will no longer be able to disgrace me with it. "for Your judgments are good" — and I already accept upon myself “to repay the ewe-lamb fourfold.”
Ibn Ezra
'Turn away' — connected to the verse above; and the sense is: I fear the reproach that would come upon me if I erred from fear of You; and every judgment You render is good.
Radak
"Turn away my reproach" — since he said in the verse before this [that Hashem should] confirm the promise to his sons after him, he asks that this sin, which is his reproach, not become an adversary against him with regard to his sons; and even though it was said to him, "Hashem has also removed your sin," nevertheless he asks of God, may He be blessed, that He remove it also from his sons. "For Your ordinances are good" — they are, but You do not judge a person exactly according to the punishment he deserves.
Metzudat David
"My reproach" — the reproach of the sin which I fear — remove it, please, and forgive it; for behold, Your ordinances are good in joining kindness together with judgment.
Metzudat Zion
"I dread" — an expression of fear, as in 'and Moab was in dread' (Numbers 22).
Malbim
(Ordinances) "Turn away my reproach which I dread" — meaning, what he feared was punishment for his sins, that because of his sins Hashem would not fulfill for him the matter of the kingship, and this was a reproach to him. But he should not have feared, since "Your ordinances are good" — Hashem's ordinances are for a good purpose, and even when He punishes, He punishes within the measure of His goodness, so as to forgive his sin — and so his fear was for nothing. He asks that Hashem remove this reproach of his by performing with him a sign for good, so that his enemies will see it and be ashamed.
Behold, I have longed after Your precepts; quicken me in Your righteousness.
verse value 1811
Insights
Verse structure: 5 words, 24 letters. The shortest word is "behold" (הִ֭נֵּה, 3 letters) and the longest is "for·Your·precepts" (לְפִקֻּדֶ֑יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·Your·precepts" (לְפִקֻּדֶ֑יךָ). 5 unique roots are used. Frequent roots: "in·Your·righteousness" (root צדקה, 32x in Psalms); "quicken·me" (root חיה, 32x in Psalms); "behold" (root הן, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'for·Your·precepts', dividing the verse into phrases of 3 and 2 words. Full calculation: הִ֭נֵּה [behold] (60) + תָּאַ֣בְתִּי [I·have·longed] (813) + לְפִקֻּדֶ֑יךָ [for·Your·precepts] (244) + בְּצִדְקָתְךָ֥ [in·Your·righteousness] (616) + חַיֵּֽנִי [quicken·me] (78) = 1811.
Ibn Ezra
'Behold, I have longed' — like 'I have pined' from excess of love, as in 'my soul, too, has pined' (Psalm 84:3), and 'longing for them' (Deuteronomy 28:32); therefore, 'I long' is the opposite state; therefore [he says], 'quicken me.'
Radak
"Behold" — even though I have sinned, I long for Your precepts; therefore, "in Your righteousness quicken me," that is to say, lengthen my life so that I may fulfill the commandments.
Metzudat David
"Behold, I have longed" — I long to do Your precepts, and even if I have not done all of them, nevertheless revive me according to Your righteousness, which combines a good intention with the deed.
Malbim
(Precepts) "Behold, I have longed after Your precepts" — it has already been explained that "precepts" [pikudim] indicate Hashem's wondrous governance, which endures forever for all who perform the precepts that they indicate. Hashem's ways in His governance are righteousness [tzedakah] and justice [mishpat]. And it has been explained by us that "justice" indicates the deeds that Hashem does according to the merit of people and their actions, while "righteousness" indicates the deeds that He does according to His divinity, without regard to people's deeds — and these actions are higher than the natural, orderly governance. And since "I have longed after Your precepts," which testify that You will govern with wondrous governance according to divinity and supreme righteousness, even when it is not according to justice — therefore I ask, "quicken me in Your righteousness," even though I am not worthy of this according to justice, because of my sins.
Vav. Let Your mercies also come to me, O Hashem, even Your salvation, according to Your word;
verse value 2074
Insights
Verse structure: 5 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "Your·mercies" (חֲסָדֶ֣ךָ, 4 letters) and the longest is "and·let·them·come·to·me" (וִיבֹאֻ֣נִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·let·them·come·to·me" (וִיבֹאֻ֣נִי). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "Your·mercies" (root חסד, 125x in Psalms); "and·let·them·come·to·me" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: וִיבֹאֻ֣נִי [and·let·them·come·to·me] (79) + חֲסָדֶ֣ךָ [Your·mercies] (92) + יְהֹוָ֑ה [Hashem] (26) + תְּ֝שׁ֥וּעָתְךָ֗ [Your·salvation] (1196) + כְּאִמְרָתֶֽךָ [like·Your·word] (681) = 2074.
Rashi
"And may...befall me" — May Your salvation befall me according to Your word which You promised me.
Ibn Ezra
'Let ... come to me' — like 'and they came to me,' 'and they cried out to You.' 'According to Your word' — which You have promised me.
Radak
"Your mercies, Hashem" — it lacks the yod of the plural in the spelling. He says: may Your salvation and Your mercies come to me, as You have promised me.
Metzudat David
"And let it come to me" — let Your mercies come to me, and let me be saved through Your salvation, as You said through Nathan the prophet.
Malbim
(Words) "And let Your mercies come to me, O Hashem" — it has already been explained (above, on Psalm 89) that David's throne was built on the foundations of kindness [chesed] and faithfulness [emunah]. That is, the beginning of what Hashem established for him — a faithful house — was on account of kindness; but after He promised him and made a covenant with him, it entered into the category of "truth" [emet], which is bound, as it were, to fulfill His promise. And we explained there that there is a difference between "emet" [truth] — a promise whose root is on account of merit, in which case, if he sins, the good will depart from his house — and a case where its beginning was on account of kindness, without regard to merit; in that case, if he sins, Hashem will punish him immediately, to restrain the transgression and finish off the sin, but will not remove His kindness from him — see there at length. Concerning this he asks that Hashem's mercies come to him, which is what He established for him by covenant on account of kindness. And from this aspect "Your salvation" will come "according to Your word" — meaning, He will keep the promise even if he sins, since its beginning was on account of kindness.
That I may have an answer for the one who taunts me; for I trust in Your word.
verse value 1323
Insights
Verse structure: 5 words, 24 letters. The shortest word is "a·word" (דָבָ֑ר, 3 letters) and the longest is "for·I·trust" (כִּֽי־בָ֝טַ֗חְתִּי, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·answer" (וְאֶעֱנֶ֣ה), "who·reproaches·me" (חֹרְפִ֣י), "for·I·trust" (כִּֽי־בָ֝טַ֗חְתִּי). The root דבר appears 2 times in this verse. 4 unique roots are used. Frequent roots: "a·word" (root דבר, 133x in Psalms); "and·I·will·answer" (root ענה, 56x in Psalms); "for·I·trust" (root בטח, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'a·word', dividing the verse into phrases of 3 and 2 words. Full calculation: וְאֶעֱנֶ֣ה [and·I·will·answer] (132) + חֹרְפִ֣י [who·reproaches·me] (298) + דָבָ֑ר [a·word] (206) + כִּֽי־בָ֝טַ֗חְתִּי [for·I·trust] (459) + בִּדְבָרֶֽךָ [in·Your·word] (228) = 1323.
Ibn Ezra
'That I may answer him who reproaches me' — who says that You will not save me.
Radak
"The one who taunts me" — who would say, there is no salvation for him. "For I trust in Your word" — that You will fulfill it for me.
Metzudat David
"That I may answer" — I will respond to the one who taunts me — meaning, words of taunting, corresponding to what he spoke to me. "For I trust in Your word" — which You promised me, that he will not overcome me; therefore I will speak and not fear.
Malbim
(Words) — "So I shall have an answer for the one who taunts me" — those who taunt me, saying that the kingdom will be removed from me because of the sin with Bathsheba: I will answer them, "for I trust in Your word" — meaning, it is impossible for the promise to be removed, since its beginning came through [Divine] kindness.
And take not the word of truth utterly out of my mouth; for I hope in Your ordinances;
verse value 2420
Insights
Verse structure: 7 words, 33 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "and·do·not·take·away" (וְֽאַל־תַּצֵּ֬ל, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·do·not·take·away" (וְֽאַל־תַּצֵּ֬ל), "word·of·truth" (דְבַר־אֱמֶ֣ת), "for·Your·ordinance" (לְמִשְׁפָּטֶ֣ךָ). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "word·of·truth" (root דבר, 133x in Psalms); "for·Your·ordinance" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·utmost', dividing the verse into phrases of 4 and 3 words. Full calculation: וְֽאַל־תַּצֵּ֬ל [and·do·not·take·away] (557) + מִפִּ֣י [from·my·mouth] (130) + דְבַר־אֱמֶ֣ת [word·of·truth] (647) + עַד־מְאֹ֑ד [to·the·utmost] (119) + כִּ֖י [for] (30) + לְמִשְׁפָּטֶ֣ךָ [for·Your·ordinance] (479) + יִחָֽלְתִּי [I·hope] (458) = 2420.
Rashi
"And do not take...from my mouth a word of truth" — Heb. תצל. Do not separate from my mouth a word of truth, as (Gen. 31:9): “And God separated (ויצל) your father’s property and gave it to me.” I found this. "utterly...a word of truth" — in all my instructions [regarding ritual law] and in all my legal decisions, that I should not stumble over them.
Ibn Ezra
'And ... not' — my entire request is, exceedingly, that You not take the word of truth from my mouth, like 'and they stripped the Egyptians' (Exodus 12:36); and the truth is that You will render judgment against those who taunt me.
Radak
"And take not [it] away from my mouth" — like the wording of "and they stripped [the Egyptians]." "Utterly" — I ask of You that You not take it away from my mouth, but rather accustom my mouth to speak the truth; for if You do not do this, it will be as though You have taken it away from me, since it is in Your power to help me and to open my mouth for good. "For [I hope] in Your ordinances" — which are truth, I have hoped in You, that You will make them known and teach them to me.
Metzudat David
"And do not take away" — do not remove from my mouth the word of truth; and "utterly" You shall not remove [it] — meaning, I shall not turn away at all, whatsoever, from speaking words of true instruction in the ordinances of the Torah. "For I hope in Your ordinances" — for I hope and wait to perform Your ordinances; therefore it is not fitting that I stumble in them.
Metzudat Zion
"Take not... utterly out" — an expression of removal; and so too, 'which God has taken away from our father' (Genesis 31).
Malbim
(Ordinances) — "And take not" — the order of the verses is: "for I have trusted in Your word exceedingly, and take not the word of truth utterly out of my mouth" — that I will answer my taunters that I have trusted exceedingly in Hashem's word and His promise. And the phrase "and take not the word of truth out of my mouth" is a parenthetical remark, [meaning] that I will not deny my sin, but will acknowledge the truth; and nevertheless I will answer my taunters that I have trusted in Your words. And he explains the reason: "for I hope for Your ordinances" — that Hashem will execute judgment; that my being pursued by Absalom was a judgment to atone for [my] iniquity, after which He would again have mercy on me — as it is written, "so that when he commits iniquity, I will chasten him with the rod of men... but My kindness I will not take from him, nor will I be false to My faithfulness" — and in this I trusted.
So I shall observe Your law continually forever and ever;
verse value 2288
Insights
Verse structure: 5 words, 23 letters. Verse gematria: 2288 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·eternity" (וָעֶֽד, 3 letters) and the longest is "and·I·will·keep" (וְאֶשְׁמְרָ֖ה, 6 letters). 5 unique roots are used. Frequent roots: "to·eternity" (root עולם, 144x in Psalms); "and·I·will·keep" (root שמר, 73x in Psalms); "and·eternity" (root עד, 50x in Psalms). Full calculation: וְאֶשְׁמְרָ֖ה [and·I·will·keep] (552) + תוֹרָתְךָ֥ [Your·law] (1026) + תָמִ֗יד [continually] (454) + לְעוֹלָ֥ם [to·eternity] (176) + וָעֶֽד [and·eternity] (80) = 2288.
Ibn Ezra
'So I shall observe' — 'then I shall observe,' like 'let them not have dominion over me; then shall I be blameless' (Psalm 19:14).
Radak
"So I shall observe" — when they are familiar in my mouth, I will remember them always and observe them, to do them "forever and ever," that is, all the days of my existence. Or, the interpretation of "forever and ever" is: for the World to Come — that is to say, I will observe the Torah always in this world, and it will be preserved for me for the World to Come.
Metzudat David
"So I shall observe" — put in my heart [the will] to observe [it]. "Forever and ever" — all the days of my being upon the earth.
Malbim
(Torah) — "So I shall observe Your law continually" — and this will atone for iniquity, as it is written, "By kindness and truth iniquity is atoned for" — "truth" here means Torah — and through this the kingship will remain in my hand forever and ever.
And I will walk at ease, for I have sought Your precepts;
verse value 1842
Insights
Verse structure: 5 words, 24 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "and·I·will·walk" (וְאֶתְהַלְּכָ֥ה, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·walk" (וְאֶתְהַלְּכָ֥ה), "in·the·broad·place" (בָרְחָבָ֑ה). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "and·I·will·walk" (root הלך, 68x in Psalms); "I·have·sought" (root דרש, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·broad·place', dividing the verse into phrases of 2 and 3 words. Full calculation: וְאֶתְהַלְּכָ֥ה [and·I·will·walk] (467) + בָרְחָבָ֑ה [in·the·broad·place] (217) + כִּ֖י [for] (30) + פִקֻּדֶ֣יךָ [Your·precepts] (214) + דָרָֽשְׁתִּי [I·have·sought] (914) = 1842.
Rashi
"And I shall walk in widely accepted ways" — in the halachah that is widely accepted and widespread in Israel.
Ibn Ezra
'And I will walk' — in the broad way. 'I have sought' — like 'I have explained,' and similarly, 'sought out by all who delight in them' (Psalm 111:2).
Radak
"And I will walk" — after You help me in the study of the Torah, my steps will not be constrained in its way, and I will walk in a broad path, for I seek Your precepts always, and therefore I will find them with Your help.
Metzudat David
"At ease" — in a broad place — meaning, I will not stumble in the matter of the Torah's ordinances, like one who walks in a broad place, who is not prone to stumbling. "For I have sought Your precepts" — and it is therefore fitting that You enlighten my eyes in them.
Malbim
(Precepts) — "And I will walk in a broad place, for I have sought Your precepts" — because through seeking the precepts, which arouse the remembrance of Hashem's kindnesses and wonders, I will walk in a broad place, [meaning] that He will perform wonders for me as well — as it is written, "Behold, I have longed for Your precepts; quicken me in Your righteousness, Hashem."
I will also speak of Your testimonies before kings, and will not be ashamed.
verse value 1267
Insights
Verse structure: 6 words, 27 letters. The shortest word is "before" (נֶ֥גֶד, 3 letters) and the longest is "and·I·will·speak" (וַאֲדַבְּרָ֣ה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "of·Your·testimonies" (בְ֭עֵדֹתֶיךָ). 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "and·I·will·speak" (root דבר, 133x in Psalms); "kings" (root מלך, 70x in Psalms). Full calculation: וַאֲדַבְּרָ֣ה [and·I·will·speak] (218) + בְ֭עֵדֹתֶיךָ [of·Your·testimonies] (506) + נֶ֥גֶד [before] (57) + מְלָכִ֗ים [kings] (140) + וְלֹ֣א [and·not] (37) + אֵבֽוֹשׁ [I·shall·be·ashamed] (309) = 1267.
Ibn Ezra
'And I will speak' — openly. 'Before kings' — for it is a person's custom to fear them.
Radak
"And I will speak" — when You help me arrive at the truth, then I will speak of them before kings; for they are occupied with the affairs of their kingdoms, and when they see me occupied with the Torah, they will speak against me and intend to answer back against me, but I will answer them; and I know that I will not be ashamed, for I will overcome them in reply.
Metzudat David
"And I will not be ashamed" — for my words will be just, with nothing perverse in them.
Malbim
(Testimonies) — "I will also speak of Your testimonies before kings, and will not be ashamed" — for before he repented, he was ashamed to speak of the testimonies, since they testify that Hashem punishes the wicked; but now that I observe the Torah and the precepts, and my iniquities have been atoned for, I will not be ashamed to speak of Your testimonies even before kings — as it is written, "Remove from me reproach and contempt, for I have kept Your testimonies," and likewise it says, "I cleave to Your testimonies; put me not to shame" — that he will not be ashamed of the testimony of the Torah.
And I will delight myself in Your commandments, which I have loved.
verse value 2634
Insights
Verse structure: 4 words, 22 letters. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·I·will·delight·myself" (וְאֶשְׁתַּעֲשַׁ֥ע, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·delight·myself" (וְאֶשְׁתַּעֲשַׁ֥ע). 4 unique roots are used. Frequent roots: "which" (root אשר, 101x in Psalms); "I·have·loved" (root אהב, 40x in Psalms); "in·Your·commandments" (root מצוה, 26x in Psalms). Full calculation: וְאֶשְׁתַּעֲשַׁ֥ע [and·I·will·delight·myself] (1147) + בְּמִצְוֺתֶ֗יךָ [in·Your·commandments] (568) + אֲשֶׁ֣ר [which] (501) + אָהָֽבְתִּי [I·have·loved] (418) = 2634.
Ibn Ezra
'And I will delight myself' — in private.
Radak
"And I will delight myself" — even when I sit alone, I will delight myself in them more than with other companions, because I have loved them.
Metzudat David
"And I will delight myself" — I will delight myself in Your commandments, which I have loved; that is to say, because of the greatness of my love, I will delight in them at all times.
Malbim
(Commandments) — "And I will delight myself in Your commandments" — Your commandments will be to me like a source of delight, since "which I have loved" them. And lest you say that this delight consists only in meditating upon them, without my taking upon myself the burden of actually performing them, concerning this he said:
I will lift up my hands also to Your commandments, which I have loved; And I will meditate in Your statutes.
verse value 2404
Insights
Verse structure: 6 words, 34 letters. The shortest word is "which" (אֲשֶׁ֥ר, 3 letters) and the longest is "to·Your·commandments" (אֶֽל־מִ֭צְוֺתֶיךָ, 8 letters). Words sharing gematria 418: and·I·will·lift·up·my·hands, I·have·loved. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·lift·up·my·hands" (וְאֶשָּֽׂא־כַפַּ֗י), "to·Your·commandments" (אֶֽל־מִ֭צְוֺתֶיךָ). 6 unique roots are used. Frequent roots: "which" (root אשר, 101x in Psalms); "and·I·will·lift·up·my·hands" (root נשא, 52x in Psalms); "I·have·loved" (root אהב, 40x in Psalms). Full calculation: וְאֶשָּֽׂא־כַפַּ֗י [and·I·will·lift·up·my·hands] (418) + אֶֽל־מִ֭צְוֺתֶיךָ [to·Your·commandments] (597) + אֲשֶׁ֥ר [which] (501) + אָהָ֗בְתִּי [I·have·loved] (418) + וְאָשִׂ֥יחָה [and·I·will·meditate] (330) + בְחֻקֶּֽיךָ [in·Your·statutes] (140) = 2404.
Ibn Ezra
'And I will lift up' — as a gesture of honor, and acceptance out of love.
Radak
"And I will lift up my hands" — I will raise my hands, and accustom my heart to do the commandments, and accustom my mouth to speak of them.
Metzudat David
"And I will lift up my hands" — I will raise my hand toward Your commandments, to take them to myself and to perform them, because I have loved them. "And I will meditate" — I will speak and study them.
Malbim
(Commandments and Statutes) — "I will lift up my hands also to Your commandments" — that I will also lift up my hands to perform them in practice, and not out of hope for reward, but only "which I have loved" — that I will act out of love. And not the commandments alone, whose reasons I know, but also "I will meditate in Your statutes" — even though their reason is hidden from me.
Zayin. Remember the word to Your servant, Because You have made me to hope.
verse value 1668
Insights
Verse structure: 5 words, 22 letters. The shortest word is "because" (עַ֝֗ל, 2 letters) and the longest is "remember·the·word" (זְכֹר־דָּבָ֥ר, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "remember·the·word" (זְכֹר־דָּבָ֥ר), "You·have·made·me·hope" (יִחַלְתָּֽנִי). 5 unique roots are used. Frequent roots: "because" (root על, 120x in Psalms); "that" (root אשר, 101x in Psalms); "remember·the·word" (root זכר, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Your·servant', dividing the verse into phrases of 2 and 3 words. Full calculation: זְכֹר־דָּבָ֥ר [remember·the·word] (433) + לְעַבְדֶּ֑ךָ [to·Your·servant] (126) + עַ֝֗ל [because] (100) + אֲשֶׁ֣ר [that] (501) + יִחַלְתָּֽנִי [You·have·made·me·hope] (508) = 1668.
Rashi
"Remember a word" — through which You gave me hope, through Nathan the prophet to your servant.
Ibn Ezra
'Remember' — that which You promised him, and the word 'to him' is elided: 'You have made me hope' [supply: to it]; and thus it [the verb] takes two objects.
Radak
"Remember the word" — the promise that You promised me. "You have made me hope" — it is a transitive verb [passing its action to another]: You said to me that I should hope in You.
Metzudat David
"Remember the word" — Remember for Your servant the word; and it goes on to explain, saying, "because You have made me hope" — that is to say, the word that You promised me, so that I would be one who hopes and waits for Hashem.
Malbim
(Words) — "Remember" — he asks again that You remember the word which You promised Your servant through Nathan the prophet — "because You have made me to hope" — that it is no longer a mere hope to me, like one who hopes for something uncertain, but rather a "waiting" [yichul], like one who waits upon a clear certainty (for this is the definition of "yichul" and how it differs from "tikvah," hope).
This is my comfort in my affliction, that Your word has quickened me.
verse value 2227
Insights
Verse structure: 6 words, 25 letters. The shortest word is "that" (כִּ֖י, 2 letters) and the longest is "my·comfort" (נֶחָמָתִ֣י, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·comfort" (נֶחָמָתִ֣י), "has·quickened·me" (חִיָּֽתְנִי). 6 unique roots are used. Frequent roots: "that" (root כי, 216x in Psalms); "in·my·affliction" (root עני, 32x in Psalms); "has·quickened·me" (root חיה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'in·my·affliction', dividing the verse into phrases of 3 and 3 words. Full calculation: זֹ֣את [this] (408) + נֶחָמָתִ֣י [my·comfort] (508) + בְעׇנְיִ֑י [in·my·affliction] (142) + כִּ֖י [that] (30) + אִמְרָתְךָ֣ [Your·word] (661) + חִיָּֽתְנִי [has·quickened·me] (478) = 2227.
Ibn Ezra
'This' — I remembered, for Your word has quickened me many times, and this is my comfort in the time of my affliction.
Radak
"In my affliction" — when I was in exile, I had no life, for I was as good as dead from grief, had it not been for Your word and Your promise, which quickened me.
Metzudat David
"This" — that promise comforts me in the time of my affliction. "For Your word" — which You spoke, to save me, revives my spirit, and I will grieve no more.
Malbim
(Sayings) — "This is my comfort in my affliction" — and although I am afflicted (he said this while fleeing from Absalom), I am comforted by this promise, "for Your word has quickened me" — that my remaining alive, not having fallen into Absalom's hand, was through Your word and Your promise.
The proud have had me greatly in derision; yet I have not turned aside from Your law.
verse value 1951
Insights
Verse structure: 6 words, 28 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "have·mocked·me" (הֱלִיצֻ֣נִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·mocked·me" (הֱלִיצֻ֣נִי). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "from·Your·law" (root תורה, 36x in Psalms); "to·the·utmost" (root מאד, 35x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·utmost', dividing the verse into phrases of 3 and 3 words. Full calculation: זֵ֭דִים [arrogant] (61) + הֱלִיצֻ֣נִי [have·mocked·me] (195) + עַד־מְאֹ֑ד [to·the·utmost] (119) + מִ֝תּ֥וֹרָתְךָ֗ [from·Your·law] (1066) + לֹ֣א [not] (31) + נָטִֽיתִי [I·have·turned·aside] (479) = 1951.
Ibn Ezra
'The proud' — even though the proud have mocked me, scoffed at me — like 'lo negaanukha' ['we did not touch you'] [meaning] 'we touched you' (cf. Genesis 26:29).
Radak
"They have mocked me exceedingly" — they spoke against me and mocked me for being occupied always with the Torah, and despite all this, I have not turned aside from Your law.
Metzudat David
"They have mocked me greatly" — Although the arrogant mock me exceedingly because I am always occupied with the Torah, nevertheless I have not turned aside from Your law, and I pay them no heed.
Metzudat Zion
"Had me in derision" — from the language of letz (scoffer).
Malbim
(Torah) — "The proud" — and although "the proud have had me greatly in derision," with much mockery, nevertheless "I have not turned aside from Your law" — as when Shimei called me "man of blood" and "man of Belial."
I have remembered Your ordinances which are of old, O Hashem, and have comforted myself.
verse value 1813
Insights
Verse structure: 5 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֗ה, 4 letters) and the longest is "Your·ordinances" (מִשְׁפָּטֶ֖יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·comforted·myself" (וָאֶתְנֶחָֽם). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "from·eternity" (root עולם, 144x in Psalms); "Your·ordinances" (root משפט, 65x in Psalms). Full calculation: זָ֘כַ֤רְתִּי [I·have·remembered] (637) + מִשְׁפָּטֶ֖יךָ [Your·ordinances] (459) + מֵעוֹלָ֥ם [from·eternity] (186) + יְהֹוָ֗ה [Hashem] (26) + וָאֶתְנֶחָֽם [and·I·comforted·myself] (505) = 1813.
Rashi
"Your judgments of old" — that You bring sufferings and You repent of your anger and forgive. Therefore, I was consoled.
Ibn Ezra
'I have remembered' — the judgments that You performed against the arrogant like them [i.e., of old].
Radak
"I have remembered" — when I am in my affliction, I remember Your ordinances that You brought upon good men in years past, and afterward You would bring upon them much good; and by this I am comforted, for I know that if You have now brought Your judgments upon me, You will yet bring good upon me as well.
Metzudat David
"Your ordinances" — which have been carried out from of old against wicked men. "And I comforted myself" — with this I am comforted over my worry about the mockery of the arrogant, for I know that they will receive their due reward.
Malbim
(Ordinances) — "I have remembered" — nevertheless, "I have remembered Your ordinances of old, Hashem," that You conduct everything with justice, "and I have comforted myself" also over this — as it is written, "It may be that Hashem will look on my affliction, and that Hashem will repay me good for his cursing this day."
Burning indignation has taken hold upon me, because of the wicked who forsake Your law.
verse value 2443
Insights
Verse structure: 5 words, 26 letters. The shortest word is "who·forsake" (עֹ֝זְבֵ֗י, 4 letters) and the longest is "has·seized·me" (אֲ֭חָזַתְנִי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "burning·indignation" (זַלְעָפָ֣ה), "has·seized·me" (אֲ֭חָזַתְנִי), "who·forsake" (עֹ֝זְבֵ֗י). 5 unique roots are used. Frequent roots: "from·the·wicked" (root רשע, 87x in Psalms); "Your·law" (root תורה, 36x in Psalms); "who·forsake" (root עזב, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·wicked', dividing the verse into phrases of 3 and 2 words. Full calculation: זַלְעָפָ֣ה [burning·indignation] (192) + אֲ֭חָזַתְנִי [has·seized·me] (476) + מֵרְשָׁעִ֑ים [from·the·wicked] (660) + עֹ֝זְבֵ֗י [who·forsake] (89) + תּוֹרָתֶֽךָ [Your·law] (1026) = 2443.
Ibn Ezra
'Burning horror' — from 'a wind of horror' (Psalm 11:6); I feared how the wicked forsake Your law.
Radak
"Zal'afah (burning indignation)" — trembling has seized me because of the wicked, who transgress Your law — what will be their end? And my whole body trembles when I see their prosperity.
Metzudat David
"Burning indignation" — Although trembling has seized me because of the wicked men who forsake the Torah, for they have all risen up against me.
Metzudat Zion
"Burning indignation" — an expression of terror and trembling, as in 'and a wind of terror' (above, Psalm 11).
Malbim
(Torah) — "Burning indignation" — only that burning indignation seized me when I remembered Your ordinances "because of the wicked who forsake Your law," for I knew that the judgment [against them] is exceedingly bitter and evil, and their punishment great.
Your statutes have been my songs in the house of my pilgrimage.
verse value 1525
Insights
Verse structure: 5 words, 23 letters. The shortest word is "Your·statutes" (חֻקֶּ֗יךָ, 4 letters) and the longest is "songs" (זְ֭מִרוֹת, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "songs" (זְ֭מִרוֹת), "have·been·mine" (הָיוּ־לִ֥י), "my·pilgrimage" (מְגוּרָֽי). 5 unique roots are used. Frequent roots: "have·been·mine" (root היה, 97x in Psalms); "in·the·house·of" (root בית, 48x in Psalms); "Your·statutes" (root חק, 29x in Psalms). Full calculation: זְ֭מִרוֹת [songs] (653) + הָיוּ־לִ֥י [have·been·mine] (61) + חֻקֶּ֗יךָ [Your·statutes] (138) + בְּבֵ֣ית [in·the·house·of] (414) + מְגוּרָֽי [my·pilgrimage] (259) = 1525.
Ibn Ezra
'Songs' — a person, in the house of his sojourning, is [ordinarily] forlorn, and the opposite of that is songs.
Radak
"My sojournings" — in the places where I was exiled and wandered, under the sorrow that I had because of the wicked, when I remembered Your statutes, they were songs to me, and I would delight myself in them.
Metzudat David
"Songs" — Nevertheless, in all the places where I sojourned, Your statutes were accounted to me like song and melody; that is to say, I studied them with joy of heart, in the manner of one who sings.
Malbim
(Statutes) — "Songs" — and although I was a stranger, driven from my place, nevertheless I learned Your statutes with songs and with joy — even the statutes whose reason is not known, I learned with joy.
I have remembered Your name, O Hashem, in the night, and have observed Your law.
verse value 2678
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 2678 is divisible by 26, the value of the divine name Hashem. The shortest word is "Your·name" (שִׁמְךָ֣, 3 letters) and the longest is "and·I·have·kept" (וָ֝אֶשְׁמְרָ֗ה, 6 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "Your·name" (root שם, 119x in Psalms); "and·I·have·kept" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 2 words. Full calculation: זָ֘כַ֤רְתִּי [I·have·remembered] (637) + בַלַּ֣יְלָה [in·the·night] (77) + שִׁמְךָ֣ [Your·name] (360) + יְהֹוָ֑ה [Hashem] (26) + וָ֝אֶשְׁמְרָ֗ה [and·I·have·kept] (552) + תּוֹרָתֶֽךָ [Your·law] (1026) = 2678.
Rashi
"At night I remembered" — At a time of distress and darkness.
Ibn Ezra
'I have remembered' — the greatness of Your name, and I have observed Your law by day.
Radak
"I have remembered" — when I am alone at night, away from my sleep, I remember Your name and Your oneness and reflect upon it; and I know that guarding oneself from transgression is a great ladder by which to ascend to the knowledge of Your name; therefore, "and I have observed Your law."
Metzudat David
"I remembered in the night" — at the time when my thoughts were free, I remembered Your name, which indicates dominion; and therefore I trusted in it, and I observed Your Torah, and I did not turn aside to worry over being saved from wicked men.
Malbim
(Torah) — "I have remembered [Your name], Hashem, in the night" — this is as it is written, "I laid me down and slept; I awoke," for on that night he was in danger through the counsel of Ahithophel, but Hashem confounded his counsel, and so he was saved; and I remembered on that night that this came about through "Your name, Hashem" — through Your attribute of mercy — "and I have observed Your law" — for I knew that this was by the merit of the Torah, since [Torah], even at a time one is not engaged in it, protects and rescues. And this is [the meaning of] (Precepts) "this" — that is, I knew "that this came to me" through "I have kept Your precepts" — for the precepts arouse [remembrance of] the wonders and of individual providence (as above, verse 27 and verse 40).
Verse structure: 5 words, 21 letters. The shortest word is "that" (כִּ֖י, 2 letters) and the longest is "has·been·mine" (הָיְתָה־לִּ֑י, 6 letters). 5 unique roots are used. Frequent roots: "that" (root כי, 216x in Psalms); "has·been·mine" (root היה, 97x in Psalms); "I·have·kept" (root נצר, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'has·been·mine', dividing the verse into phrases of 2 and 3 words. Full calculation: זֹ֥את [this] (408) + הָיְתָה־לִּ֑י [has·been·mine] (460) + כִּ֖י [that] (30) + פִקֻּדֶ֣יךָ [Your·precepts] (214) + נָצָֽרְתִּי [I·have·kept] (750) = 1862.
Rashi
"This came to me" — A crown that fits me [was given] to me as a testimony and to my children who are fit to reign, as a reward for my having kept Your precepts. So did the Sages of Israel explain it. I found this:
Ibn Ezra
'This' — the good fortune that has been mine throughout my generations.
Radak
"This" — the knowledge and the [divine] providence were a gift to me from You, because I have kept Your precepts, as they have said: "the reward of a commandment is a commandment."
Metzudat David
"This" — that is to say, this greatness that I now possess came to me because I kept Your precepts.
Heth. My portion is Hashem, I have said that I would observe Your words.
verse value 1631
Insights
Verse structure: 5 words, 22 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "my·portion" (חֶלְקִ֖י, 4 letters) and the longest is "I·have·said" (אָמַ֗רְתִּי, 5 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "Your·words" (root דבר, 133x in Psalms); "I·have·said" (root אמר, 111x in Psalms). Full calculation: חֶלְקִ֖י [my·portion] (148) + יְהֹוָ֥ה [Hashem] (26) + אָמַ֗רְתִּי [I·have·said] (651) + לִשְׁמֹ֥ר [to·keep] (570) + דְּבָרֶֽיךָ [Your·words] (236) = 1631.
Rashi
"to keep Your words" — the fulfillment of your words, with which You gave me hope, in that You are my portion.
Ibn Ezra
'My portion' — this I said to the many: perhaps they will observe Your words.
Radak
"My portion" — when others chose for their portion wealth and the pleasure of this world, I said, "my portion is Hashem," and I have nothing but to keep Your words.
Metzudat David
"My portion is Hashem" — I said to everyone: Hashem is my portion, and in Him I believe, and He is my savior — so that all who hear will also observe Your words.
Malbim
(Words) — "My portion" — for at the time when each person chooses his portion — this one in wealth, that one in an inheritance of field and vineyard — I "said, my portion is Hashem"; I did not choose for my portion anything of worldly matters, but rather chose Hashem as my portion (in the manner of: "you shall have no inheritance... I am your portion and your inheritance") — and that means "to observe Your words," that I chose to observe Your words and Your commandments.
I have entreated Your favor with my whole heart; be gracious to me according to Your word.
verse value 1501
Insights
Verse structure: 5 words, 24 letters. The shortest word is "Your·face" (פָנֶ֣יךָ, 4 letters) and the longest is "like·Your·word" (כְּאִמְרָתֶֽךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·entreated" (חִלִּ֣יתִי). 5 unique roots are used. Frequent roots: "Your·face" (root פנים, 131x in Psalms); "in·all·heart" (root כל, 82x in Psalms); "be·gracious·to·me" (root חנן, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'in·all·heart', dividing the verse into phrases of 3 and 2 words. Full calculation: חִלִּ֣יתִי [I·have·entreated] (458) + פָנֶ֣יךָ [Your·face] (160) + בְכׇל־לֵ֑ב [in·all·heart] (84) + חׇ֝נֵּ֗נִי [be·gracious·to·me] (118) + כְּאִמְרָתֶֽךָ [like·Your·word] (681) = 1501.
Rashi
"I entreated You" — Heb. חליתי, from the expression of (Lam. 3:24): “‘The Lord is my portion,’ says my soul; ‘therefore, I will hope (אוחיל) to Him.’”
Ibn Ezra
'I have entreated', 'according to Your word' — 'and I will be gracious to whom I will be gracious' (Exodus 33:19).
Radak
"According to Your word" — as You said, "and I will be gracious to whom I will be gracious."
Metzudat David
"According to Your word" — through Nathan the prophet.
Metzudat Zion
"I have entreated" — an expression of entreaty, as in 'and Moses entreated' (Exodus 32).
Malbim
(Sayings) — "I entreated" — and concerning this, "I entreated Your favor with my whole heart" — I asked of You nothing of worldly matters, only Your face, Hashem, do I seek; and therefore, "be gracious to me according to Your word," which You promised, to be the portion of my lot and my cup.
I considered my ways, and turned my feet to Your testimonies.
verse value 2056
Insights
Verse structure: 5 words, 26 letters. The shortest word is "my·ways" (דְרָכָ֑י, 4 letters) and the longest is "to·Your·testimonies" (אֶל־עֵדֹתֶֽיךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·turned" (וָאָשִׁ֥יבָה), "to·Your·testimonies" (אֶל־עֵדֹתֶֽיךָ). 5 unique roots are used. Frequent roots: "and·I·turned" (root שוב, 72x in Psalms); "my·ways" (root דרך, 70x in Psalms); "my·feet" (root רגל, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'my·ways', dividing the verse into phrases of 2 and 3 words. Full calculation: חִשַּׁ֥בְתִּי [I·considered] (720) + דְרָכָ֑י [my·ways] (234) + וָאָשִׁ֥יבָה [and·I·turned] (324) + רַ֝גְלַ֗י [my·feet] (243) + אֶל־עֵדֹתֶֽיךָ [to·Your·testimonies] (535) = 2056.
Rashi
"I considered my ways" — The loss of a commandment as compared to its gain, and the gain of a transgression as compared to its loss. Therefore, “I returned my feet to Your testimonies,” because I saw that it [Your way] is the best of all of them.
Ibn Ezra
'I considered' — when I consider that this is the way I should go, I turn my feet back to the way of Your testimonies.
Radak
"I considered" — the reward of a transgression against its loss, and I saw that its loss is great; "and I turned my feet to Your testimonies." Or, the interpretation is: I considered the ways of the world, and I could not find a way as good as the way of Your testimonies; therefore I turned away from the ways of the world and walked in the way of Your testimonies.
Metzudat David
"I considered my ways" — when I consider which way I should go, I turn my feet back to the way of Your testimonies.
Malbim
(Testimonies) — "I considered" — he explains that nothing hinders him from the service of Hashem, not even his necessary needs; for even at the time "I considered my ways" — to seek my needs, my livelihood, and the like — "I turned my feet" from those ways "to Your testimonies." And he specifically uses "Your testimonies" here, because from the testimonies he learned that there is no need to exert effort to seek food, sustenance, and other needs, for in the wilderness they found all their needs through Hashem without any exertion.
I made haste, and delayed not, to observe Your commandments.
verse value 2796
Insights
Verse structure: 5 words, 25 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "I·delayed" (הִתְמַהְמָ֑הְתִּי, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·made·haste" (חַ֭שְׁתִּי), "I·delayed" (הִתְמַהְמָ֑הְתִּי). 5 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "to·keep" (root שמר, 73x in Psalms); "Your·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'I·delayed', dividing the verse into phrases of 3 and 2 words. Full calculation: חַ֭שְׁתִּי [I·made·haste] (718) + וְלֹ֣א [and·not] (37) + הִתְמַהְמָ֑הְתִּי [I·delayed] (905) + לִ֝שְׁמֹ֗ר [to·keep] (570) + מִצְוֺתֶֽיךָ [Your·commandments] (566) = 2796.
Ibn Ezra
'I made haste' — the diligent are quick to perform the commandments.
Radak
"I made haste" — I was swift and diligent in the commandments, and I was not lazy regarding them.
Metzudat David
"I made haste" — with great speed, and not with delay, I go to observe Your commandments.
Metzudat Zion
"I made haste" — an expression of swiftness, as in 'let him make speed, let him hasten his work' (Isaiah 5:19). "And delayed not" — an expression of tarrying, as in 'though it tarry, wait for it' (Habakkuk 2:3).
Malbim
(Commandments) — "I made haste" — and laziness and love of rest did not hold me back, for I hastened with diligence "and did not delay to observe Your commandments" — that I performed the commandment immediately upon its coming into my hand, as is said, "A commandment that comes into your hand, do not let it become leavened" [i.e., do not delay in performing it] — and I acted with diligence, even though performing the commandments involves great effort.
The bands of the wicked have enclosed me; but I have not forgotten Your law.
verse value 2605
Insights
Verse structure: 6 words, 26 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "wicked" (רְשָׁעִ֣ים, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·enclosed·me" (עִוְּדֻ֑נִי). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "wicked" (root רשע, 87x in Psalms); "your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'have·enclosed·me', dividing the verse into phrases of 3 and 3 words. Full calculation: חֶבְלֵ֣י [cords·of] (50) + רְשָׁעִ֣ים [wicked] (620) + עִוְּדֻ֑נִי [have·enclosed·me] (140) + תּ֥֝וֹרָתְךָ֗ [your·law] (1026) + לֹ֣א [not] (31) + שָׁכָֽחְתִּי [I·have·forgotten] (738) = 2605.
Rashi
"Bands of wicked men robbed me" — Heb. עודני. Bands of wicked men plundered me, like (Gen. 49: 27): “in the morning he will eat plunder (עד).” In this manner, Menachem (p. 131) associated it. It may also be interpreted as an expression of עוֹד, more, i.e., increased and outnumbered me.
Ibn Ezra
'The cords of', 'have surrounded me' — [this word] has no parallel [elsewhere in Scripture], and one who says it derives from the pattern of 'yo'khal ad' has no [valid] sense; rather, its meaning is as though it said: 'if cords have seized me' — like the cords of the wicked, which are fitting to come upon them [the wicked themselves].
Radak
"Ivvedduni" — "they have plundered me," from [the language of] "he shall devour the prey" — that is to say, as if they plundered my soul through the abundance of cords that they placed upon me; and despite all this, I have not forgotten Your law.
Metzudat David
"The bands of the wicked" — bands of wicked men have plundered me, and despite all this distress, I have not forgotten Your Torah.
Metzudat Zion
"The bands" — an expression of a group or company, as in 'a band of prophets' (I Samuel 10). "Have enclosed me" — an expression of plunder and prey, as in 'in the morning he devours the prey' (Genesis 41).
Malbim
(Torah) — "The bands" — and the wickedness of men did not restrain me, for although "the bands of the wicked have enclosed me," making me prey to both of them — and this hinders one from study and engagement with the Torah, which requires a clear and settled mind — nevertheless "I have not forgotten Your law."
At midnight I will rise to give thanks to You because of Your righteous ordinances.
verse value 1980
Insights
Verse structure: 7 words, 31 letters. Verse gematria: 1980 is divisible by 18, the value of chai ('life'). The shortest word is "to·You" (לָ֑ךְ, 2 letters) and the longest is "middle·of·night" (חֲצֽוֹת־לַ֗יְלָה, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "middle·of·night" (חֲצֽוֹת־לַ֗יְלָה). 7 unique roots are used. Frequent roots: "because·of" (root על, 120x in Psalms); "to·give·thanks" (root ידה, 68x in Psalms); "judgments·of" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'to·You', dividing the verse into phrases of 4 and 3 words. Full calculation: חֲצֽוֹת־לַ֗יְלָה [middle·of·night] (579) + אָ֭קוּם [I·will·rise] (147) + לְהוֹד֣וֹת [to·give·thanks] (451) + לָ֑ךְ [to·You] (50) + עַ֝֗ל [because·of] (100) + מִשְׁפְּטֵ֥י [judgments·of] (439) + צִדְקֶֽךָ [your·righteousness] (214) = 1980.
Ibn Ezra
'At midnight', 'because of Your righteous ordinances' — [executed] against the wicked.
Radak
"At midnight" — I will awaken from my sleep and rise from my bed to give thanks to You for the ordinances that You gave me, for they are righteous; and I connect this matter to the psalms in which I give thanks to You when I arise.
Metzudat David
"Because of Your righteous ordinances" — because of the righteous judgment that You executed against the wicked who hate my soul.
Malbim
(Ordinances) — "At midnight" — even sleep, which is needed for rest at night, did not hold me back, for "I rise" continually "at midnight to give thanks to You because of Your righteous ordinances" — he depicts the night, [noting] that at that time Hashem executes judgment upon the wicked, as it is written, "and He overturns [them] in the night, so that they are crushed," and "at midnight Hashem struck down every firstborn" — and I rose to give thanks that Your judgments are done in righteousness.
I am a companion of all those who fear You, and of those who observe Your precepts.
verse value 1895
Insights
Verse structure: 6 words, 29 letters. The shortest word is "companion" (חָבֵ֣ר, 3 letters) and the longest is "to·all·who" (לְכׇל־אֲשֶׁ֣ר, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "companion" (חָבֵ֣ר), "to·all·who" (לְכׇל־אֲשֶׁ֣ר), "fear·You" (יְרֵא֑וּךָ). 6 unique roots are used. Frequent roots: "to·all·who" (root כל, 82x in Psalms); "fear·You" (root ירא, 77x in Psalms); "and·to·who·keep" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'fear·You', dividing the verse into phrases of 4 and 2 words. Full calculation: חָבֵ֣ר [companion] (210) + אָ֭נִי [I] (61) + לְכׇל־אֲשֶׁ֣ר [to·all·who] (581) + יְרֵא֑וּךָ [fear·You] (237) + וּ֝לְשֹׁמְרֵ֗י [and·to·who·keep] (586) + פִּקּוּדֶֽיךָ [your·precepts] (220) = 1895.
Ibn Ezra
'A companion of', 'those who fear You' — who fear [transgressing] the prohibitive commandments.
Radak
"I am a companion" — the wicked I hate, but those who fear You and observe Your precepts I love, until I have become to them a companion and a friend.
Metzudat David
"I am a companion" — a friend and fellow to all who fear You.
Malbim
(Precepts) 'I am a companion' — It was not enough that I performed the commandments individually; I also formed group after group, so that the merit would increase according to the multitude of those performing them. And I became 'a companion to all who fear You and to those who keep Your precepts' — for in every group formed for a commandment, I joined together with them.
The earth, O Hashem, is full of Your mercy; teach me Your statutes.
verse value 762
Insights
Verse structure: 6 words, 25 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "your·mercy" (חַסְדְּךָ֣, 4 letters) and the longest is "teach·me" (לַמְּדֵֽנִי, 5 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "the·earth" (root ארץ, 157x in Psalms); "your·mercy" (root חסד, 125x in Psalms). Full calculation: חַסְדְּךָ֣ [your·mercy] (92) + יְ֭הֹוָה [Hashem] (26) + מָלְאָ֥ה [is·full] (76) + הָאָ֗רֶץ [the·earth] (296) + חֻקֶּ֥יךָ [your·statutes] (138) + לַמְּדֵֽנִי [teach·me] (134) = 762.
Ibn Ezra
'Your mercy' — behold, the earth is full of Your mercy, and the mercy that You will do with me is: 'teach me Your statutes.'
Radak
"Your mercy" — For all created beings exist through the mercy that You show them, and the mercy that You show me is that You give me a heart to understand them.
Metzudat David
"Teach me Your statutes" — that is to say, of all the kindnesses, do with me this kindness, that You teach me Your statutes.
Malbim
(Statutes) 'Your mercy' — to the point that 'Your mercy,' O Hashem, 'fills' the earth now — for just as the earth has become filled with the pious and the men of good deeds, so have You continued to pour forth Your mercy. Therefore I ask, 'teach me Your statutes,' so that by the merit of all this I may merit to learn the reason for the statutes.
Teth. You have dealt well with Your servant, O Hashem, according to Your word.
verse value 1275
Insights
Verse structure: 5 words, 22 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "good" (ט֭וֹב, 3 letters) and the longest is "with·your·servant" (עִֽם־עַבְדְּךָ֑, 6 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "according·to·your·word" (root דבר, 133x in Psalms); "you·have·done" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'with·your·servant', dividing the verse into phrases of 3 and 2 words. Full calculation: ט֭וֹב [good] (17) + עָשִׂ֣יתָ [you·have·done] (780) + עִֽם־עַבְדְּךָ֑ [with·your·servant] (206) + יְ֝הֹוָ֗ה [Hashem] (26) + כִּדְבָרֶֽךָ [according·to·your·word] (246) = 1275.
Ibn Ezra
'Good', 'Your servant' — connected with 'Hashem': 'according to Your good word.'
Radak
"You have dealt well with Your servant" — The dalet [in עבדך] carries a shva at the atnach, contrary to normal usage. "Your word" — its accent is joined with "You have dealt well." "Hashem" — this is a vocative, that is to say: what You promised me, You have done for me, Hashem.
Metzudat David
"Good" — from of old, You have dealt well with Your servant. "O Hashem, according to Your word" — You, Hashem, have indeed done according to Your word that You promised me, and not a single word has fallen to the ground unfulfilled.
Malbim
(Words) 'You have dealt well' — After he had asked that Hashem fulfill His words and His promise, he now says that indeed 'You have dealt well with Your servant, O Hashem, according to Your word' and according to Your promise. Therefore I ask, (Commandments) 'teach me good judgment and knowledge' — that You do this good thing for me as well: to teach me all the particulars of the commandments and their laws — this is 'knowledge' — and also that I attain the reasons for the commandments — this is 'good judgment.' And he apologizes, as if to say: do not think that I ask for 'good judgment' because I do not believe in a commandment whose reason I do not know — 'for I have believed in Your commandments,' meaning that I believe even without knowing its reason. Rather, what I ask to know — 'good judgment and knowledge' — is because (Sayings) 'before I would answer, saying I erred inadvertently' — for if I did not know all the particulars of the commandments and their reasons, I could easily transgress a commandment inadvertently, without knowledge, and I would need to answer for myself and apologize, saying that I had erred inadvertently. Therefore I ask that before I must answer for myself, saying I erred inadvertently, You teach me good judgment and knowledge. And nevertheless, do not think that once I know the reasons for the commandments I will cease to perform them for the sake of Hashem's command and do them only because reason obligates it — therefore he says, 'and even now I have kept Your word' — I keep the commandment only because 'it is Your word,' not because of my own reasoning.
Teach me good discernment and knowledge; for I have believed in Your commandments.
verse value 1854
Insights
Verse structure: 7 words, 30 letters. Verse gematria: 1854 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "in·your·commandments" (בְמִצְוֺתֶ֣יךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "taste" (טַ֣עַם), "and·knowledge" (וָדַ֣עַת). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "goodness·of" (root טוב, 63x in Psalms); "teach·me" (root למד, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'teach·me', dividing the verse into phrases of 4 and 3 words. Full calculation: ט֤וּב [goodness·of] (17) + טַ֣עַם [taste] (119) + וָדַ֣עַת [and·knowledge] (480) + לַמְּדֵ֑נִי [teach·me] (134) + כִּ֖י [for] (30) + בְמִצְוֺתֶ֣יךָ [in·your·commandments] (568) + הֶאֱמָֽנְתִּי [I·have·believed] (506) = 1854.
Ibn Ezra
'Good' — this is the good that I now request.
Radak
"Good discernment" — that I may taste [understand] the Torah and the commandments, and they will teach me. "For I have believed" — in them, that You commanded them, and that they are the judgments of Your righteousness.
Metzudat David
"Good discernment" — the good that is in the reasons of the Torah, and the knowledge that is in them — teach me; that is to say, just as You have done good to me in the matter of salvation and mercy, so do this for me as well. "For I have believed in Your commandments" — I believe in Your commandments, that You commanded them, and therefore I desire to know their good reason.
Before I was afflicted, I did err; But now I observe Your word.
verse value 2834
Insights
Verse structure: 7 words, 27 letters. Verse gematria: 2834 is divisible by 26, the value of the divine name Hashem. The shortest word is "before" (טֶ֣רֶם, 3 letters) and the longest is "your·word" (אִמְרָתְךָ֥, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "before" (טֶ֣רֶם), "I·was·afflicted" (אֶ֭עֱנֶה), "erred" (שֹׁגֵ֑ג). 7 unique roots are used. Frequent roots: "I·have·kept" (root שמר, 73x in Psalms); "I" (root אני, 64x in Psalms); "I·was·afflicted" (root ענה, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'erred', dividing the verse into phrases of 4 and 3 words. Full calculation: טֶ֣רֶם [before] (249) + אֶ֭עֱנֶה [I·was·afflicted] (126) + אֲנִ֣י [I] (61) + שֹׁגֵ֑ג [erred] (306) + וְ֝עַתָּ֗ה [but·now] (481) + אִמְרָתְךָ֥ [your·word] (661) + שָׁמָֽרְתִּי [I·have·kept] (950) = 2834.
Rashi
"Before I recited" — to You about Your commandments, before I uttered them in the study halls, I erred in them and sinned. But now that I have recited them, I kept your Torah, for study teaches me to turn away from sin: therefore, I beg of You, “Teach me the best of reason and knowledge.” "I recited" — Heb. אענה, an expression of studying and reciting in the study hall, like (verse 172): “My tongue will utter (תען) Your word.” Similarly (Mal. 2:12): “From the man who commits it, the Lord shall cut off one of acuity or erudition (ועונה) from the tents of Jacob.” An ingenious one among the sages, and one who can answer among the students.
Ibn Ezra
'Before' — there is no need to explain [further], for I erred inadvertently in the days that passed, [as is clear] from the word 'and now.'
Radak
"I was afflicted" [אענה] — like "and Job answered" and "you shall answer and say," that is to say: before I occupied myself with study I would sometimes err in observing the commandments, but after I returned to occupy myself with study, I kept Your word.
Metzudat David
"Before I was afflicted" — before I afflicted myself with the study of the Torah, which saps one's strength, I erred unwittingly in the fulfillment of the commandments, for I did not know them in their truth; but now, after I have learned all the words of the Torah, I have kept Your word, and I will err no more.
Metzudat Zion
"I was afflicted" — from the language of affliction.
You are good, and do good; Teach me Your statutes.
verse value 762
Insights
Verse structure: 4 words, 20 letters. The shortest word is "your·statutes" (חֻקֶּֽיךָ, 4 letters) and the longest is "good·are·You" (טוֹב־אַתָּ֥ה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "good·are·You" (טוֹב־אַתָּ֥ה), "and·do·good" (וּמֵטִ֗יב). 4 unique roots are used. Frequent roots: "good·are·You" (root טוב, 63x in Psalms); "your·statutes" (root חק, 29x in Psalms); "teach·me" (root למד, 27x in Psalms). Full calculation: טוֹב־אַתָּ֥ה [good·are·You] (423) + וּמֵטִ֗יב [and·do·good] (67) + לַמְּדֵ֥נִי [teach·me] (134) + חֻקֶּֽיךָ [your·statutes] (138) = 762.
Ibn Ezra
'You are good' — good without being asked, and doing good to whoever asks.
Radak
"You are good, and do good" — You are good, and the good comes to me from You; and You do good to me in that You teach me Your statutes.
Metzudat David
"You are good" — even without a request for good. "And do good" — to one who requests good. "Teach me" — that is to say, and this is what I request: teach me Your statutes, to know the secrets of the Torah.
Malbim
(Statutes) 'You are good' — And he asks for even more than this: that You also teach me Your statutes, which have no apparent reason, so that I may attain their reason as well. And this I ask by virtue of the abundant goodness You bestow, inasmuch as Hashem is good and does great good.
The proud have forged a lie against me; But I with my whole heart will keep Your precepts.
verse value 1552
Insights
Verse structure: 8 words, 31 letters. The shortest word is "against·me" (עָלַ֣י, 3 letters) and the longest is "your·precepts" (פִּקּוּדֶֽיךָ, 6 letters). Words sharing gematria 61: arrogant, I. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·have·smeared" (טָפְל֬וּ), "I·will·keep" (אֶצֹּ֬ר). 8 unique roots are used. Frequent roots: "against·me" (root על, 120x in Psalms); "with·all·heart" (root כל, 82x in Psalms); "I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'arrogant', dividing the verse into phrases of 4 and 4 words. Full calculation: טָפְל֬וּ [they·have·smeared] (125) + עָלַ֣י [against·me] (110) + שֶׁ֣קֶר [lie] (600) + זֵדִ֑ים [arrogant] (61) + אֲ֝נִ֗י [I] (61) + בְּכׇל־לֵ֤ב [with·all·heart] (84) + אֶצֹּ֬ר [I·will·keep] (291) + פִּקּוּדֶֽיךָ [your·precepts] (220) = 1552.
Rashi
"Willful sinners have heaped false accusations upon me" — Heb. טפלו, they joined upon me, and similarly (Job 14:17): “and You have attached Yourself (ותטפל) to my iniquity.”
Ibn Ezra
'Have smeared' — like 'and You have smeared upon my iniquity' (Job 14:17) — a thing that I did not do.
Radak
"The proud have forged" — meaning "attached" — "a lie against me" — that is to say that his inside is not like his outside, but You know that I guard Your precepts with a whole heart.
Metzudat David
"Have forged" — the arrogant have joined together a lie against me; that is to say, they have hung upon me a false charge, saying that my inside is not like my outside, and that my deeds are deceitful; but it is not so, for with my whole heart I keep Your precepts, and as my outside is, so is my inside.
Metzudat Zion
"Have forged" — an expression of attaching, as in 'and You fasten up my iniquity' (Job 14:17).
Malbim
(Precepts) 'They have forged' — He explains further the reason why he needs to know the reasons for the commandments: because of the proud who dispute the Torah and the commandments. They are of two kinds. There are those 'who have forged a lie against me' — who deny the Torah and the commandments by means of lies they invent from their own hearts. And against this, 'I with all my heart will keep Your precepts' — for the precepts are a remembrance of the deeds Hashem performed in ancient days, the miracles and the wonders, and this testifies to the truth against the falsehood of the proud.
Their heart is gross like fat; But I delight in Your law.
verse value 2758
Insights
Verse structure: 6 words, 24 letters. The shortest word is "is·gross" (טָפַ֣שׁ, 3 letters) and the longest is "I·delight" (שִׁעֲשָֽׁעְתִּי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·gross" (טָפַ֣שׁ), "like·the·fat" (כַּחֵ֣לֶב), "I·delight" (שִׁעֲשָֽׁעְתִּי). 6 unique roots are used. Frequent roots: "their·heart" (root לב, 74x in Psalms); "I" (root אני, 64x in Psalms); "your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'their·heart', dividing the verse into phrases of 3 and 3 words. Full calculation: טָפַ֣שׁ [is·gross] (389) + כַּחֵ֣לֶב [like·the·fat] (60) + לִבָּ֑ם [their·heart] (72) + אֲ֝נִ֗י [I] (61) + תּוֹרָתְךָ֥ [your·law] (1026) + שִׁעֲשָֽׁעְתִּי [I·delight] (1150) = 2758.
Ibn Ezra
'Gross [like fat]' — has no parallel [elsewhere]. And the sense of 'I delight' is like when Wisdom praised herself: 'and my delight was with the sons of man' (Proverbs 8:31).
Radak
"Their heart is gross like fat" [טפש] — their heart has grown fat, so that they cannot understand Your Torah; but I have delighted in Your Torah, understanding them. "Your law" [תורתך] — as if written "in Your law."
Metzudat David
"Gross" — their heart has become fat like tallow, for they delight in the pleasures of this world; but as for me, Your Torah is my delight, though it further saps my strength.
Metzudat Zion
"Gross" (tafash) — an expression of fatness, for "Make the heart of this people fat" (Isaiah 6:10) is translated [in the Targum] as "tafash liba" (the heart grew gross); and from this a fool is called "tafesh."
Malbim
(Torah) 'Gross' — And there are others 'whose heart is gross like fat' from excessive richness, who pursue the desire for food and grow brazen regarding the commandments because of their great desire, so that because of this, grossness and folly overpower them. And against this, 'I have delighted in Your Torah' — for the Torah opens the heart to understand and gain insight, and weakens the power of desire; therefore it is called tushiyah, for it saps (mateshet) the strength of the body and its desires.
It is good for me that I have been afflicted, In order that I might learn Your statutes.
verse value 1030
Insights
Verse structure: 5 words, 24 letters. The shortest word is "in·order·that" (לְ֝מַ֗עַן, 4 letters) and the longest is "that·I·have·been·afflicted" (כִי־עֻנֵּ֑יתִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·I·have·been·afflicted" (כִי־עֻנֵּ֑יתִי), "I·may·learn" (אֶלְמַ֥ד). 5 unique roots are used. Frequent roots: "good·for·me" (root טוב, 63x in Psalms); "that·I·have·been·afflicted" (root ענה, 56x in Psalms); "in·order·that" (root מען, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'that·I·have·been·afflicted', dividing the verse into phrases of 2 and 3 words. Full calculation: טֽוֹב־לִ֥י [good·for·me] (57) + כִי־עֻנֵּ֑יתִי [that·I·have·been·afflicted] (570) + לְ֝מַ֗עַן [in·order·that] (190) + אֶלְמַ֥ד [I·may·learn] (75) + חֻקֶּֽיךָ [your·statutes] (138) = 1030.
Rashi
"It is good for me that I was afflicted" — That I was chastised and afflicted in order that I repent of the evil way and keep Your statutes. In other commentaries I found the following: "It is good for me that I was afflicted, etc." — It appeared good to me when I suffered privations in order to learn Your statutes, when I learned the Torah in pain.
Ibn Ezra
'Good' — if afflictions have come upon me such that they lead me to learn Your statutes, then it is good for me.
Radak
"It is good" — when I was afflicting myself and toiling in order to learn Your statutes, I consider that affliction a great good for me.
Metzudat David
"It is good for me" — it is good in my eyes that I afflicted myself with the study of the Torah, which saps one's strength, so that I might learn the content and depth of Your statutes, for this seeming evil is in fact a good.
Malbim
(Statutes) 'Good' — And even though the Torah saps one's strength, 'it is good for me that I have been afflicted,' in order that through this 'I may learn Your statutes' — for it is impossible to attain the secrets of the Torah except for one who deadens himself over it. And in saying 'I have been afflicted,' this includes both affliction of the body and affliction through the loss of money and possessions. And regarding the affliction of possessions, he explains further: (Torah) 'good for me is the Torah of Your mouth' — I choose rather to attain the Torah of Your mouth, which is the reasons for the statutes, which can be known only from Your mouth, for from His mouth come knowledge and understanding; and this is better for me than 'thousands of gold and silver.'
The law of Your mouth is better to me Than thousands of gold and silver.
verse value 1514
Insights
Verse structure: 5 words, 24 letters. The shortest word is "gold" (זָהָ֥ב, 3 letters) and the longest is "law·of·your·mouth" (תוֹרַת־פִּ֑יךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "law·of·your·mouth" (תוֹרַת־פִּ֑יךָ), "than·thousands·of" (מֵ֝אַלְפֵ֗י), "and·silver" (וָכָֽסֶף). 5 unique roots are used. Frequent roots: "good·for·me" (root טוב, 63x in Psalms); "law·of·your·mouth" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'law·of·your·mouth', dividing the verse into phrases of 2 and 3 words. Full calculation: טֽוֹב־לִ֥י [good·for·me] (57) + תוֹרַת־פִּ֑יךָ [law·of·your·mouth] (1116) + מֵ֝אַלְפֵ֗י [than·thousands·of] (161) + זָהָ֥ב [gold] (14) + וָכָֽסֶף [and·silver] (166) = 1514.
Ibn Ezra
'Good' — since it is a person's custom to afflict himself in order to acquire wealth, therefore [he says]: 'more than thousands of gold and silver.'
Radak
"Better" [טוב] — for the law of Your mouth is better to me than thousands [of gold and silver], and so on.
Metzudat David
"It is good for me" — the Torah is better in my eyes than thousands, etc.; as if to say: if many increase toil and afflict themselves to acquire wealth, how much more should one afflict oneself for the acquisition of Torah.
Yod. Your hands have made me and fashioned me; Give me understanding, that I may learn Your commandments.
verse value 1467
Insights
Verse structure: 6 words, 36 letters. Notable word values: "and·let·me·learn" (וְאֶלְמְדָ֥ה) = 86, equal to Elohim. The shortest word is "your·hands" (יָדֶ֣יךָ, 4 letters) and the longest is "and·fashioned·me" (וַֽיְכוֹנְנ֑וּנִי, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·made·me" (עָ֭שׂוּנִי), "and·fashioned·me" (וַֽיְכוֹנְנ֑וּנִי), "and·let·me·learn" (וְאֶלְמְדָ֥ה). 6 unique roots are used. Frequent roots: "have·made·me" (root עשה, 109x in Psalms); "your·hands" (root יד, 78x in Psalms); "and·fashioned·me" (root כון, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'and·fashioned·me', dividing the verse into phrases of 3 and 3 words. Full calculation: יָדֶ֣יךָ [your·hands] (44) + עָ֭שׂוּנִי [have·made·me] (436) + וַֽיְכוֹנְנ֑וּנִי [and·fashioned·me] (208) + הֲ֝בִינֵ֗נִי [give·me·understanding] (127) + וְאֶלְמְדָ֥ה [and·let·me·learn] (86) + מִצְוֺתֶֽיךָ [your·commandments] (566) = 1467.
Ibn Ezra
'Your hands have made me' — [meaning] fashioned me; and He hastened to make it, and established me to receive understanding.
Radak
"Your hands have made me" — [this refers to] the workmanship and the constitution involved in the perfecting of the limbs in the creation of man: first, to acquire wisdom by virtue of his upright stature, unlike other living creatures; and in the activity of the intellect within him, through the mediation of the organs — in the heart, which is king of the organs, and in the brain, which is its officer; and in the faculty of speech, through the mediation of the instruments prepared for it — the emission of sound from the lungs and the articulation of speech by the tongue, the lips, the teeth, the palate, and the other assisting faculties. And since You made them with a constitution specially suited for understanding and intelligence, help me with understanding — give me understanding, and I will learn Your commandments.
Metzudat David
"And fashioned me" — that is to say, they made me a vessel ready to receive understanding; therefore give me understanding, that I may learn.
Malbim
(Commandments) 'Your hands have made me and fashioned me; give me understanding' — In relation to his earlier request that Hashem teach him good judgment and knowledge of the commandments, he now says that Hashem should give him understanding of how He made him and fashioned him, and through this, 'I will learn Your commandments.' For the body of man — its structure, its limbs, its sinews, and their connection with the powers of the soul — is calibrated to correspond to the commandments of the Torah, for the Torah and its commandments, and the structure and order of man, are arranged one opposite the other. As our Sages said, the two hundred forty-eight limbs and the three hundred sixty-five sinews correspond to the two hundred forty-eight positive commandments and the three hundred sixty-five negative commandments, and each limb has one commandment specifically assigned to it, as the ancients said. And if he understands the structure of his body in all its particulars, and how Hashem made it and fashioned it, he will learn from this to know the secrets of the commandments, which are calibrated to the measure of his body, his soul, and their arrangement.
Those who fear You shall see me and be glad, because I have hope in Your word.
verse value 1632
Insights
Verse structure: 6 words, 29 letters. The shortest word is "because" (כִּ֖י, 2 letters) and the longest is "will·see·me" (יִרְא֣וּנִי, 6 letters). 6 unique roots are used. Frequent roots: "because" (root כי, 216x in Psalms); "in·your·word" (root דבר, 133x in Psalms); "will·see·me" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'and·be·glad', dividing the verse into phrases of 3 and 3 words. Full calculation: יְ֭רֵאֶיךָ [those·who·fear·You] (241) + יִרְא֣וּנִי [will·see·me] (277) + וְיִשְׂמָ֑חוּ [and·be·glad] (370) + כִּ֖י [because] (30) + לִדְבָרְךָ֣ [in·your·word] (256) + יִחָֽלְתִּי [I·hope] (458) = 1632.
Rashi
"Those who fear You will see me" — in prosperity and rejoice, because what was bestowed upon me will be bestowed upon them, for I am among those who fear You, and I hoped for Your word.
Ibn Ezra
'Those who fear You will see me' — for I have learned Your commandments. And the sense of 'for I hope in Your word' is that whatever You decree upon me, I desire it, even if You afflict me; therefore —
Radak
"Those who fear You" — those who learn from me will see him understanding and discerning in every matter, and will rejoice that You have granted the hope I placed in Your word and in Your help.
Metzudat David
"Shall see me" — in the greatness in which I now stand, they too will rejoice, for it came to me because I hoped in Your words; and indeed they too are among those who hope in Hashem and are destined for greatness.
Metzudat Zion
"I have hoped" — [meaning] I have waited [with hope].
Malbim
(Words) 'Those who fear You' — He had already asked that Hashem perform a sign for good with him, so that his mockers and enemies would not exalt themselves over him. And now he asks this a second time, for a different reason: so that 'those who fear Hashem will be glad' at this, after 'I have hoped in Your word,' as it says: 'Remember the word to Your servant, on which You have made me hope.' For if they see that evils have befallen me, they will grieve; but if they see that Your promise has been fulfilled, they will rejoice in Hashem and glory in Him.
I know, O Hashem, that Your judgments are righteous, and that in faithfulness You have afflicted me.
verse value 1901
Insights
Verse structure: 6 words, 32 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְ֭הֹוָה, 4 letters) and the longest is "your·judgments" (מִשְׁפָּטֶ֑יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·righteous" (כִּי־צֶ֣דֶק). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "I·know" (root ידע, 95x in Psalms); "your·judgments" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'your·judgments', dividing the verse into phrases of 4 and 2 words. Full calculation: יָדַ֣עְתִּי [I·know] (494) + יְ֭הֹוָה [Hashem] (26) + כִּי־צֶ֣דֶק [that·righteous] (224) + מִשְׁפָּטֶ֑יךָ [your·judgments] (459) + וֶ֝אֱמוּנָ֗ה [and·faithfulness] (108) + עִנִּיתָֽנִי [You·have·afflicted·me] (590) = 1901.
Rashi
"in faith You afflicted me" — With justice, You afflicted me.
Ibn Ezra
'I know', 'You have afflicted me' — many times.
Radak
"I know" — this I have understood and known from Your Torah, that Your judgments are righteous; and when I take it to heart how much You have afflicted me, I know that You have afflicted me in faithfulness, for You are a faithful God, and there is no injustice [in You]. "and in faithfulness" [ואמונה] — as if written "in faithfulness."
Metzudat David
"Your judgments are righteous" — the judgments that You executed upon me are righteous. "And in faithfulness" — and in faithfulness You afflicted me with affliction of soul.
Malbim
(Judgments) 'I know, Hashem' — meaning, I myself do not need this sign; for although many evils and troubles have befallen me, I know that they came as a righteous judgment for my sins, and I am not at all in doubt regarding Hashem's promise, inasmuch as 'I know that Your judgments are righteous' in what You have inflicted on me as punishment, and I also know 'that in faithfulness You have afflicted me' — that the very fact that You afflicted me was so that You could confirm Your promise; for You afflicted me in order to purge my sin and to bring me back in repentance, as it is written: 'that if he does iniquity, I will chasten him with the rod of men... but My mercy I will not take away from him, nor will I be false to My faithfulness.' All this I know for myself; but nevertheless, I ask, (Sayings) 'let Your mercy comfort me' — do this out of mercy, to comfort me for the troubles I have suffered, 'according to Your word to Your servant,' so that all will recognize that You have fulfilled Your word, and 'those who fear You will rejoice,' as it is written: 'perform for me a sign for good... for You, Hashem, have helped me and comforted me.'
Let, I pray You, Your lovingkindness be ready to comfort me, According to Your promise to Your servant.
verse value 1163
Insights
Verse structure: 5 words, 26 letters. The shortest word is "your·lovingkindness" (חַסְדְּךָ֣, 4 letters) and the longest is "to·comfort·me" (לְנַחֲמֵ֑נִי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·it·be·please" (יְהִי־נָ֣א), "to·comfort·me" (לְנַחֲמֵ֑נִי). 5 unique roots are used. Frequent roots: "your·lovingkindness" (root חסד, 125x in Psalms); "let·it·be·please" (root היה, 97x in Psalms); "to·your·servant" (root עבד, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'to·comfort·me', dividing the verse into phrases of 3 and 2 words. Full calculation: יְהִי־נָ֣א [let·it·be·please] (76) + חַסְדְּךָ֣ [your·lovingkindness] (92) + לְנַחֲמֵ֑נִי [to·comfort·me] (188) + כְּאִמְרָתְךָ֥ [according·to·your·word] (681) + לְעַבְדֶּֽךָ [to·your·servant] (126) = 1163.
Ibn Ezra
'Let ... be', 'to comfort me' — that You not afflict me with many afflictions, as You have promised me, for I fear that I will die; therefore, what follows —
Radak
"To comfort me" — on account of my having been afflicted. "According to Your promise" [כאמרתך] — as You promised me.
Metzudat David
"Let, I pray" — now let Your kindness be upon me to comfort me, as You spoke concerning Your servants through Nathan the prophet.
Let Your tender mercies come to me, that I may live; for Your law is my delight.
verse value 2193
Insights
Verse structure: 5 words, 28 letters. The shortest word is "your·mercies" (רַחֲמֶ֣יךָ, 5 letters) and the longest is "for·your·law" (כִּי־ת֥֝וֹרָתְךָ֗, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·them·come·to·me" (יְבֹא֣וּנִי). 5 unique roots are used. Frequent roots: "let·them·come·to·me" (root בוא, 79x in Psalms); "for·your·law" (root תורה, 36x in Psalms); "and·I·may·live" (root חיה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·may·live', dividing the verse into phrases of 3 and 2 words. Full calculation: יְבֹא֣וּנִי [let·them·come·to·me] (79) + רַחֲמֶ֣יךָ [your·mercies] (278) + וְאֶחְיֶ֑ה [and·I·may·live] (30) + כִּי־ת֥֝וֹרָתְךָ֗ [for·your·law] (1056) + שַׁעֲשֻׁעָֽי [my·delight] (750) = 2193.
Ibn Ezra
'Let Your mercies come to me' — because I have no delight except in Your law.
Radak
"Let Your tender mercies come to me" — let Your mercies come to me so that I may live, in order to keep Your Torah, for it is my delight.
Metzudat David
"For Your law is my delight" — and I am worthy of mercy.
Malbim
(Torah) 'Let Your mercies come to me, that I may live' — Regarding the comfort for the evil he suffered, he asked by virtue of Hashem's kindness (chesed); but regarding that he should live, this he asks by virtue of the attribute of compassion (rachamim). Since 'Your Torah is my delight,' and the Torah saps one's strength, I ask that I may live through Your compassion, and moreover, because the words of Torah are life to those who find them.
Let the proud be put to shame, for they have distorted my cause with falsehood; but I will meditate in Your precepts.
verse value 2153
Insights
Verse structure: 7 words, 33 letters. The shortest word is "I" (אֲ֝נִ֗י, 3 letters) and the longest is "in·your·precepts" (בְּפִקּוּדֶֽיךָ, 7 letters). Words sharing gematria 61: arrogant, I. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·wronged·me" (עִוְּת֑וּנִי), "I·will·meditate" (אָשִׂ֥יחַ). 7 unique roots are used. Frequent roots: "I" (root אני, 64x in Psalms); "let·them·be·ashamed" (root בוש, 36x in Psalms); "I·will·meditate" (root שיח, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'have·wronged·me', dividing the verse into phrases of 4 and 3 words. Full calculation: יֵבֹ֣שׁוּ [let·them·be·ashamed] (318) + זֵ֭דִים [arrogant] (61) + כִּי־שֶׁ֣קֶר [for·lie] (630) + עִוְּת֑וּנִי [have·wronged·me] (542) + אֲ֝נִ֗י [I] (61) + אָשִׂ֥יחַ [I·will·meditate] (319) + בְּפִקּוּדֶֽיךָ [in·your·precepts] (222) = 2153.
Rashi
"for they condemned me falsely" — For no reason they condemned me. (I found:) I say that this deals with the embarrassment [of David] when they would say to him, “If one is intimate with a married woman, with what [method] is his death penalty?” when he [David] had not sinned.
Ibn Ezra
'Let them be ashamed' — for they wished to pervert me from the straight way and were unable, for I meditate in Your precepts.
Radak
"Let the proud be put to shame" — for they wrongfully condemned me and slandered me. "But I" — will meditate in Your precepts; all my meditation is in Your precepts, and they, who testify falsely against me, will be ashamed of their words.
Metzudat David
"For they have wronged me with falsehood" — with falsehood they hang upon me a sin that is not so, for I meditate on Your precepts, and engagement with the Torah surely saves one from sin.
Metzudat Zion
"They have distorted me" — from the language of "avon" (crookedness, iniquity).
Malbim
(Precepts) 'Let the proud be put to shame' — And in relation to what was said, 'the proud have forged a lie against me,' he says that the proud will be put to shame for having 'distorted my cause with falsehood' (the 'distortion' is a distortion of the mind — they wished to distort me through falsehood and bend my heart toward heresy), 'for I will meditate in Your precepts' — for through the precepts their falsehood becomes known, as was said above: 'the proud have forged a lie against me; I with all my heart will keep Your precepts.'
Let those who fear You return to me, and those who know Your testimonies.
verse value 1305
Insights
Verse structure: 6 words, 27 letters. The shortest word is "to·me" (לִ֣י, 2 letters) and the longest is "let·them·return" (יָשׁ֣וּבוּ, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·who·know" (וְ֝יֹדְעֵ֗י). The root ידע appears 2 times in this verse. 5 unique roots are used. Frequent roots: "and·who·know" (root ידע, 95x in Psalms); "those·who·fear·You" (root ירא, 77x in Psalms); "let·them·return" (root שוב, 72x in Psalms). The etnachta (major mid-verse pause) falls on 'those·who·fear·You', dividing the verse into phrases of 3 and 3 words.
Rashi
"May those who fear You...return to me" — For the Sanhedrin separated from him when he became a mezora because of that iniquity [with Bath-sheba]. Even if she was divorced, whoever puts his eyes on her, anyone who touches her, will not be guiltless.
Ibn Ezra
'Let them return', 'those who fear You' — the opposite of the arrogant.
Radak
"Let those who fear You return to me" — when they see that the strangers [i.e. the wicked] are put to shame, they will return to me, to bring me good tidings and to strengthen me in my faith. And our Rabbis, of blessed memory, expounded that the Sanhedrin had separated from him [David] when he sinned in the matter of Bathsheba; therefore he prayed to God, blessed be He: "Let those who fear You return to me."
Metzudat David
"Let them return" — when the arrogant are put to shame and depart, those who fear You, who turned away from me at the time the arrogant came to provoke, will return to me.
Malbim
(Testimony) — 'They shall return' — Although the proud do not return to see the light of life, for 'all who enter her do not return' — 'Let those who fear You and know Your testimonies return to me,' for the precepts are a remembrance of the testimonies to which they point, and they will return to faith and to the observance of the precepts.
Let my heart be undivided in Your statutes, in order that I may not be put to shame.
verse value 1227
Insights
Verse structure: 6 words, 25 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "let·my·heart·be" (יְהִי־לִבִּ֣י, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·my·heart·be" (יְהִי־לִבִּ֣י). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "let·my·heart·be" (root היה, 97x in Psalms); "I·may·be·ashamed" (root בוש, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'in·your·statutes', dividing the verse into phrases of 3 and 3 words. Full calculation: יְהִי־לִבִּ֣י [let·my·heart·be] (67) + תָמִ֣ים [complete] (490) + בְּחֻקֶּ֑יךָ [in·your·statutes] (140) + לְ֝מַ֗עַן [in·order·that] (190) + לֹ֣א [not] (31) + אֵבֽוֹשׁ [I·may·be·ashamed] (309) = 1227.
Ibn Ezra
'Let ... be' — because he mentioned above 'let the arrogant be ashamed,' he prays that Hashem help him, that his heart be blameless, and that he not be ashamed like the arrogant.
Radak
"Let my heart be" — the strangers will be ashamed, but I will not be ashamed; help me so that my heart may be wholehearted and complete in Your statutes — in this I will not be ashamed.
Metzudat David
"Undivided" — with proper intent, for its own sake. "So that I may not be ashamed" — when God, who knows what is hidden, calls to account.
Malbim
(Statutes) — 'Let my heart be undivided in Your statutes' — For although I may discourse on the precepts that have a reason, there is still doubt in the heart concerning the statutes whose reason is unknown; and if one's heart is not undivided in complete faith, he is ashamed to observe the statutes that idolaters object to. But when my heart is undivided, 'I will not be ashamed' to observe them.
Kaph. My soul pines for Your salvation; in Your word I hope.
verse value 2835
Insights
Verse structure: 5 words, 25 letters. The shortest word is "pines" (כָּלְתָ֣ה, 4 letters) and the longest is "for·your·salvation" (לִתְשׁוּעָתְךָ֣, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·your·salvation" (לִתְשׁוּעָתְךָ֣). 5 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "in·your·word" (root דבר, 133x in Psalms); "pines" (root כלה, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'my·soul', dividing the verse into phrases of 3 and 2 words. Full calculation: כָּלְתָ֣ה [pines] (455) + לִתְשׁוּעָתְךָ֣ [for·your·salvation] (1226) + נַפְשִׁ֑י [my·soul] (440) + לִדְבָרְךָ֥ [in·your·word] (256) + יִחָֽלְתִּי [I·hope] (458) = 2835.
Rashi
"pines" — Heb. כלתה, desires.
Ibn Ezra
'My soul pines for Your salvation' — as a sign and testimony that he fears his enemies.
Radak
"Pines" [כלתה] — it longs for You, that You save me from the hand of those who seek my life. "For Your word" [לדברך] — and for Your promise.
Metzudat David
"Pines" — my soul longs for Your salvation, for I hope in Your word, which You promised concerning salvation.
Metzudat Zion
"It pines" — an expression of longing and desire, as in "My soul longs, indeed, it pines" (above, Psalm 84:3).
Malbim
(Words) — 'It pines' — My soul pines and longs for Your salvation, and also, 'I hope in Your word' — that Your promise which You promised me will be fulfilled. And although I long for salvation, nevertheless —
My eyes fail for Your word, Saying: 'When will You comfort me?'
verse value 2166
Insights
Verse structure: 6 words, 26 letters. The shortest word is "fail" (כָּל֣וּ, 3 letters) and the longest is "for·your·word" (לְאִמְרָתֶ֑ךָ, 6 letters). 6 unique roots are used. Frequent roots: "saying" (root אמר, 111x in Psalms); "my·eyes" (root עין, 64x in Psalms); "fail" (root כלה, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'for·your·word', dividing the verse into phrases of 3 and 3 words. Full calculation: כָּל֣וּ [fail] (56) + עֵ֭ינַי [my·eyes] (140) + לְאִמְרָתֶ֑ךָ [for·your·word] (691) + לֵ֝אמֹ֗ר [saying] (271) + מָתַ֥י [when] (450) + תְּֽנַחֲמֵֽנִי [will·You·comfort·me] (558) = 2166.
Rashi
"My eyes pine" — Heb. כלו, lit. fail. My eyes look constantly until they fail.
Ibn Ezra
'They fail' — he mentioned first the hidden [faculty], which is the soul, and afterward the visible one, which is the eye. And the sense of 'for Your word' is: 'Your decree.'
Radak
"My eyes fail" — from my great longing for Your help; and since the eyes watch [in hope] for people who might help, he said, by way of metaphor, also regarding the help of God, blessed be He: "my eyes fail" — they grow spent from their great watching. "For Your word" [לאמרתך] — for Your promise. "Saying: when will You comfort me" — from the affliction I was in.
Metzudat David
"My eyes fail" — my eyes watch, and they fail on account of the delay of the fulfillment of Your promise. "Saying" — for I say, when will You comfort me?
Metzudat Zion
"My eyes fail" — one who longs for something and it is delayed in coming is called, in biblical language, "a failing of the eyes," as in "and your eyes shall look, and fail [with longing]" etc. (Deuteronomy 28:32).
Malbim
(Sayings) — 'My eyes fail for Your word' — My eyes fail, and the matter has still not been fulfilled, and I say, 'When will You comfort me?' — for behold, much time has passed and I have still not been saved.
For I have become like a wine-skin in the smoke; yet I do not forget Your statutes.
verse value 1774
Insights
Verse structure: 6 words, 28 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "for·I·have·become" (כִּֽי־הָ֭יִיתִי, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·I·have·become" (כִּֽי־הָ֭יִיתִי), "like·a·wineskin" (כְּנֹ֣אד), "in·smoke" (בְּקִיט֑וֹר). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "for·I·have·become" (root היה, 97x in Psalms); "I·have·forgotten" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'in·smoke', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־הָ֭יִיתִי [for·I·have·become] (465) + כְּנֹ֣אד [like·a·wineskin] (75) + בְּקִיט֑וֹר [in·smoke] (327) + חֻ֝קֶּ֗יךָ [your·statutes] (138) + לֹ֣א [not] (31) + שָׁכָֽחְתִּי [I·have·forgotten] (738) = 1774.
Rashi
"like a wineskin in smoke" — Like a flask of skin that dries in smoke.
Ibn Ezra
'For', 'like a wineskin in the smoke' — [meaning] in smoke, by way of a metaphor; and the thing being compared is the skin of his flesh, for it has become dry.
Radak
"For I have become like a wineskin in the smoke" — he compared the skin of his flesh to a wineskin in smoke, which is dried out; and nevertheless, I have not forgotten Your statutes.
Metzudat David
"For I have become" — although I have become gaunt and weakened, like a wineskin hung in smoke and dried out by it, despite all this I have not forgotten Your statutes.
Metzudat Zion
"Like a wineskin" — the name of a vessel in which wine is put. "In the smoke" — an expression of smoke and vapor, as in "like the smoke of a furnace" (Genesis 19:28).
Malbim
(Statutes) — 'For I have not forgotten Your statutes' — And I am worthy that You should save me, on account of the merit of observing the statutes. For although I have become like a wineskin in smoke — for a wineskin filled with water or air remains moist, but one filled with smoke will dry out — so too has the moisture of my body dried up from the abundance of troubles — nevertheless, 'Your statutes I have not forgotten,' even though, being in constant distress, it would have been easy to forget the statutes that have no reason. And he used the image of a wineskin in smoke because dryness causes forgetfulness, and nevertheless I have not forgotten.
How many are the days of Your servant? When will You execute judgment on those who persecute me?
verse value 2171
Insights
Verse structure: 6 words, 26 letters. Verse gematria: 2171 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "how·many" (כַּמָּ֥ה, 3 letters) and the longest is "days·of·your·servant" (יְמֵֽי־עַבְדֶּ֑ךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "days·of·your·servant" (יְמֵֽי־עַבְדֶּ֑ךָ), "will·You·execute" (תַּעֲשֶׂ֖ה), "on·those·who·pursue·me" (בְרֹדְפַ֣י). 6 unique roots are used. Frequent roots: "days·of·your·servant" (root יום, 121x in Psalms); "will·You·execute" (root עשה, 109x in Psalms); "judgment" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'days·of·your·servant', dividing the verse into phrases of 2 and 4 words. Full calculation: כַּמָּ֥ה [how·many] (65) + יְמֵֽי־עַבְדֶּ֑ךָ [days·of·your·servant] (156) + מָתַ֬י [when] (450) + תַּעֲשֶׂ֖ה [will·You·execute] (775) + בְרֹדְפַ֣י [on·those·who·pursue·me] (296) + מִשְׁפָּֽט [judgment] (429) = 2171.
Rashi
"When will You execute" — that I might see it in my days.
Ibn Ezra
'How many' — and [he expresses] fear that he will die before he is avenged of his enemies.
Radak
"How many are the days" — he feared that he would die before he would see judgment [executed] upon them.
Metzudat David
"How many" — that is to say, are they so numerous? So when, then, will You execute judgment on my pursuers? For lest I die and not see the vengeance.
Malbim
(Judgments) — 'How many' — And if from the standpoint of judgment: 'When will You execute judgment on those who persecute me?' — for is it not fitting that You execute judgment while I am still alive? 'And how many are the days' of Your servant — are not the days of my life short?
The proud have dug pits for me, which is not according to Your law.
verse value 2629
Insights
Verse structure: 6 words, 25 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "according·to·your·law" (כְתוֹרָתֶֽךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·dug·for·me" (כָּרוּ־לִ֣י), "pits" (שִׁיח֑וֹת), "according·to·your·law" (כְתוֹרָתֶֽךָ). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "which" (root אשר, 101x in Psalms); "according·to·your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'pits', dividing the verse into phrases of 3 and 3 words. Full calculation: כָּרוּ־לִ֣י [have·dug·for·me] (266) + זֵדִ֣ים [arrogant] (61) + שִׁיח֑וֹת [pits] (724) + אֲ֝שֶׁ֗ר [which] (501) + לֹ֣א [not] (31) + כְתוֹרָתֶֽךָ [according·to·your·law] (1046) = 2629.
Rashi
"Willful sinners have dug pits for me" — Those who come to disqualify me do not do so according to the Torah.
Ibn Ezra
'They have dug' — connected to the verse above, for he fears the pits/schemes. 'Which is not according to Your law' — for You commanded that innocent blood not be shed.
Radak
"Have dug" [כרו] — the counselors of Saul or of Absalom [gave] evil counsel, like a deep pit, which is not according to Your law, which said, "and innocent blood shall not be shed." "Pits" [שיחות] — the shin has a hirik.
Metzudat David
"Have dug for me" — the arrogant have dug pits for me, that I should fall into them; that is to say, they devised evil plans against me. "Which is not according to Your law" — for the Torah says, "You shall love your neighbor as yourself" (Leviticus 19).
Metzudat Zion
"They have dug" — [meaning] they dug. "Pits" — [meaning] pits, as in "they have dug a pit before me" (above, Psalm 56).
Malbim
(Torah) — 'They have dug' — Is it not the proud, who dispute the Torah with a high hand, who 'have dug pits for me'? Because they say, 'which is not according to Your law' — that the matters are not as they are written in Your Torah, for they dispute them. (And it may be said that he was alluding to what they sought to use to disqualify him from the congregation — that they did not expound, 'an Ammonite, but not an Ammonite woman' — which is against the Torah.)
All Your commandments are faithful; they persecute me for nothing; help me.
verse value 2005
Insights
Verse structure: 5 words, 27 letters. The shortest word is "lie" (שֶׁ֖קֶר, 3 letters) and the longest is "all·your·commandments" (כׇּל־מִצְוֺתֶ֥יךָ, 8 letters). 5 unique roots are used. Frequent roots: "all·your·commandments" (root מצוה, 26x in Psalms); "help·me" (root עזר, 26x in Psalms); "faithfulness" (root אמונה, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'faithfulness', dividing the verse into phrases of 2 and 3 words. Full calculation: כׇּל־מִצְוֺתֶ֥יךָ [all·your·commandments] (616) + אֱמוּנָ֑ה [faithfulness] (102) + שֶׁ֖קֶר [lie] (600) + רְדָפ֣וּנִי [they·have·pursued·me] (350) + עׇזְרֵֽנִי [help·me] (337) = 2005.
Rashi
"All Your commandments are faithful" — A Moabite and not a Moabitess; but they pursue [me] to prohibit me [from entering the congregation of the Lord]. "they pursued me in vain" — My enemies pursued me in vain.
Ibn Ezra
'All' — behold, Your commandments are meant to be performed in faithfulness, while they pursue falsehood; help me against them.
Radak
"All" — he said: You commanded concerning the weak that they not be oppressed, and that You execute judgment for them, as You wrote, "He executes justice for the stranger, the orphan, and the widow"; if so, help me against those who pursue me with falsehood and for nothing.
Metzudat David
"All Your commandments are faithful" — all the commandments are indeed meant to establish faithfulness for the sake of the commandment itself, yet they have pursued me to lie about me; that is to say, even though they say that I am a man of great iniquity and transgression, the essence of their intent is not for the sake of Hashem's commandment, to eradicate evil, but only to lie about me; therefore help me to overcome them still further.
Malbim
(Commandments) — 'All' — And if from the standpoint of the commandments: behold, in truth, 'all Your commandments are faithful' — that one must believe, and this is the foundation of the commandments: that one believe in the commandment and its details, and not investigate them or hold opinions about them, but rather perform them in faith. And they say that this is 'a lie' — what I say, that 'all Your commandments are faithful' — because they investigate and philosophize about the matters of the commandments, and thereby transgress them; and by this, 'they persecute me' for my view that one must believe and not investigate or hold opinions about them. Therefore, 'help me' — for they persecute me on account of my observing the commandments in faith.
They had almost consumed me upon earth; but as for me, I forsook not Your precepts.
verse value 1349
Insights
Verse structure: 6 words, 29 letters. The shortest word is "almost" (כִּ֭מְעַט, 4 letters) and the longest is "not·I·have·forsaken" (לֹא־עָזַ֥בְתִּי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·consumed·me" (כִּלּ֣וּנִי), "not·I·have·forsaken" (לֹא־עָזַ֥בְתִּי). 6 unique roots are used. Frequent roots: "in·the·earth" (root ארץ, 157x in Psalms); "but·I" (root אני, 64x in Psalms); "have·consumed·me" (root כלה, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·earth', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּ֭מְעַט [almost] (139) + כִּלּ֣וּנִי [have·consumed·me] (116) + בָאָ֑רֶץ [in·the·earth] (293) + וַ֝אֲנִ֗י [but·I] (67) + לֹא־עָזַ֥בְתִּי [not·I·have·forsaken] (520) + פִקֻּדֶֽיךָ [your·precepts] (214) = 1349.
Rashi
"They almost destroyed me" — I was on the earth as nothing, but I stood with my strength. Likewise (verse 95): “Concerning me, the wicked hoped to destroy me” from entering the congregation, and so (above 116:16): “You loosed my thongs.”
Ibn Ezra
'Almost' — a short time.
Radak
"Almost" [כמעט] — as he said, "for there is but a step between me and death," that he was in danger, close to death. "But I have not forsaken Your precepts" — when it was in my power to kill them, I refrained on account of Your commandments, for You warned against murder; and even though they deserved [death] for pursuing me without cause, I did not abandon my cause to You, as You wrote, "for I will not acquit the wicked."
Metzudat David
"Almost" — within a short span of time they would have consumed me from the earth; that is to say, the matter was very close. "But as for me, I did not forsake Your precepts" — that is to say, although many times I was close to death at their hand, and their blood was at times within my power, nevertheless I did not forsake Your precepts, and I refrained from laying a hand upon them.
Malbim
(Precepts) — 'Almost' — And if from the standpoint of the precepts: is it not on account of this that 'they had almost consumed me upon the earth,' because 'I did not forsake Your precepts'? For they wish to abolish them, and hatred toward me has increased on account of my observing them.
Quicken me after Your lovingkindness, and I will observe the testimony of Your mouth.
verse value 1332
Insights
Verse structure: 5 words, 22 letters. Verse gematria: 1332 is divisible by 18, the value of chai ('life'). The shortest word is "your·mouth" (פִּֽיךָ, 3 letters) and the longest is "and·I·will·keep" (וְ֝אֶשְׁמְרָ֗ה, 6 letters). 5 unique roots are used. Frequent roots: "according·to·your·lovingkindness" (root חסד, 125x in Psalms); "and·I·will·keep" (root שמר, 73x in Psalms); "your·mouth" (root פה, 46x in Psalms). The etnachta (major mid-verse pause) falls on 'quicken·me', dividing the verse into phrases of 2 and 3 words. Full calculation: כְּחַסְדְּךָ֥ [according·to·your·lovingkindness] (112) + חַיֵּ֑נִי [quicken·me] (78) + וְ֝אֶשְׁמְרָ֗ה [and·I·will·keep] (552) + עֵד֥וּת [testimony·of] (480) + פִּֽיךָ [your·mouth] (110) = 1332.
Ibn Ezra
'According to Your lovingkindness' — which has been with me until this day.
Radak
"According to Your lovingkindness" — which was with him many times; I ask further that You keep me alive until I see vengeance upon my pursuers; and I, while I live, will keep the testimony of Your mouth, whereas they, while they live, transgress Your Torah.
Metzudat David
"According to Your lovingkindness" — even if I have no merit of my own. "And I will observe, etc." — and not for the sake of the pleasure of this world.
Malbim
(Testimony) — 'According to Your lovingkindness' — Therefore, quicken me according to Your lovingkindness, so that 'I may observe the testimony of Your mouth' — for by observing the precepts, one fulfills the testimonies that testify to Hashem's miracles, His wonders, and His providence, according to the testimony that the Torah bore regarding the exodus from Egypt and all the signs He performed for them in the wilderness, upon which the precepts were founded.
Lamed. Forever, O Hashem, Your word stands fast in heaven.
verse value 962
Insights
Verse structure: 5 words, 21 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 962 is divisible by 26, the value of the divine name Hashem. The shortest word is "stands" (נִצָּ֥ב, 3 letters) and the longest is "forever" (לְעוֹלָ֥ם, 5 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "forever" (root עולם, 144x in Psalms); "your·word" (root דבר, 133x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 2 and 3 words. Full calculation: לְעוֹלָ֥ם [forever] (176) + יְהֹוָ֑ה [Hashem] (26) + דְּ֝בָרְךָ֗ [your·word] (226) + נִצָּ֥ב [stands] (142) + בַּשָּׁמָֽיִם [in·the·heavens] (392) = 962.
Ibn Ezra
'Forever', 'Your word stands fast' — Your decrees stand firm in the heavens.
Radak
"Forever, Your word" — that which You commanded, "Let the heavens be," and they came into being; and that will stands firm forever. For the heavens and their host do not come to an end from generation to generation; and so too on earth — even though the host of the earth does not [permanently] endure — and this is the meaning of "to all generations," like "a generation goes and a generation comes" — nevertheless, on earth, "Your faithfulness," which is the sustaining of the world, is established so that it stands firm. "Forever" — the particulars perish, but the general categories endure.
Metzudat David
"Forever, Hashem" — You, Hashem, forever Your word stands firm in the heavens; that is to say, even if the arrangement of the heavens and their constellations indicate [something] for evil or for good, behold, the decree of Your word stands firm in the heavens and nullifies their indication.
Malbim
'Forever' — That is to say, both the upper world and the lower world that You created are sustained by Your word, although they differ: the upper world persists as individuals, while the creatures of the lower world persist through their species. Now, 'in the heavens' — which persist as individuals — 'Your word stands forever': the utterance by which You said there should be heavens and there should be luminaries. This utterance stands there forever, unchanging, and it is the life-force and sustenance of the heavens; for if the power of this utterance were removed from them, they would return to formlessness and void.
Your faithfulness is to all generations; You have established the earth, and it stands.
verse value 2298
Insights
Verse structure: 6 words, 25 letters. The shortest word is "to·generation" (לְדֹ֣ר, 3 letters) and the longest is "your·faithfulness" (אֱמוּנָתֶ֑ךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·it·stands" (וַֽתַּעֲמֹֽד). The root דור appears 2 times in this verse. 5 unique roots are used. Frequent roots: "earth" (root ארץ, 157x in Psalms); "to·generation" (root דור, 58x in Psalms); "you·have·established" (root כון, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'your·faithfulness', dividing the verse into phrases of 3 and 3 words. Full calculation: לְדֹ֣ר [to·generation] (234) + וָ֭דֹר [and·generation] (210) + אֱמוּנָתֶ֑ךָ [your·faithfulness] (517) + כּוֹנַ֥נְתָּֽ [you·have·established] (526) + אֶ֝֗רֶץ [earth] (291) + וַֽתַּעֲמֹֽד [and·it·stands] (520) = 2298.
Ibn Ezra
'To generation' — there is a deep secret here, for he mentioned above that His word — and they, the dwellers of heaven — stand forever, and the general dwellers of the earth stand firm; therefore [he says]: 'to generation and generation.' The sense of 'and it stands' is that the point of the earth is the [central] point of the uppermost sphere, according to conclusive proofs.
Metzudat David
"Your faithfulness" — the faithfulness and fulfillment of Your promise is for all generations, even though the arrangement of the heavens indicates change. "You have established the earth" — is it not that You established the earth, and it stands by Your word? Who, then, can prevent Your hand from doing with it as You please?
Malbim
'Your faithfulness is to all generations; You have established the earth' — And also the earth, which does not endure forever — for the offspring of the earth come into being and perish, which is alluded to in the words 'to all generations,' that being the time that is divided among generations that pass away and are renewed — nevertheless, there, 'Your faithfulness stands firm,' which is the promise that the species will not cease, as it is written: 'yielding fruit after its kind,' 'every living creature after its kind,' 'be fruitful and multiply' — that He commanded that they be fruitful and multiply and that the species remain in existence. And through this faithfulness, 'You have established the earth, and it stands.'
They stand this day according to Your ordinances; for all things are Your servants.
verse value 861
Insights
Verse structure: 6 words, 25 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "to·Your·judgments" (לְֽ֭מִשְׁפָּטֶיךָ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·Your·judgments" (לְֽ֭מִשְׁפָּטֶיךָ). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "the·day" (root יום, 121x in Psalms); "the·whole" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'the·day', dividing the verse into phrases of 3 and 3 words. Full calculation: לְֽ֭מִשְׁפָּטֶיךָ [to·Your·judgments] (489) + עָמְד֣וּ [stood] (120) + הַיּ֑וֹם [the·day] (61) + כִּ֖י [for] (30) + הַכֹּ֣ל [the·whole] (55) + עֲבָדֶֽיךָ [Your·servants] (106) = 861.
Ibn Ezra
'According to Your ordinances' — he mentioned heaven and earth, and they stand like servants to carry out Your ordinances, in the manner of 'I call to them; let them stand together' (Isaiah 48:13).
Radak
"According to Your ordinances" — to carry out Your ordinances and Your decree; to this day they stand, for all things are Your servants.
Metzudat David
"They stand this day according to Your ordinances" — that is to say, every single day the arrangement of the heavens and their constellations stand to carry out Your judgments according to the decree, and even when their indication would be the opposite, [it makes no difference,] for they are all Your servants and are subjugated to the decree of the Omnipresent.
Malbim
(Judgments) — 'For Your ordinances' — In response to what he said above, 'When will You execute judgment on those who persecute me?' — he says: is there anyone who can restrain Your hand from executing judgment at once? For the heavens and the earth, which exist through Your word and Your faithfulness, 'stand' ready, prepared 'for Your ordinances' — that whatever You decree in judgment, they will do and fulfill according to Your decree. And so You have no need to prolong the time until tomorrow, for they stand ready, prepared for Your ordinances 'today,' and You are able to execute judgment on those who persecute me today, 'for all things are Your servants,' standing ready to carry out Your command — so why should You delay the judgment for a later time?
Unless Your law had been my delight, I should then have perished in my affliction.
verse value 2419
Insights
Verse structure: 6 words, 26 letters. The shortest word is "then" (אָ֝֗ז, 2 letters) and the longest is "Your·law" (ת֭וֹרָתְךָ, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·perished" (אָבַ֥דְתִּי). 6 unique roots are used. Frequent roots: "Your·law" (root תורה, 36x in Psalms); "in·my·affliction" (root עני, 32x in Psalms); "I·have·perished" (root אבד, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'my·delight', dividing the verse into phrases of 3 and 3 words. Full calculation: לוּלֵ֣י [unless] (76) + ת֭וֹרָתְךָ [Your·law] (1026) + שַׁעֲשֻׁעָ֑י [my·delight] (750) + אָ֝֗ז [then] (8) + אָבַ֥דְתִּי [I·have·perished] (417) + בְעׇנְיִֽי [in·my·affliction] (142) = 2419.
Ibn Ezra
'Unless' — corresponding to 'generation and generation' — unless You had helped me through Your law, I would then have perished, in the manner of 'behold, those who are far from You shall perish' (Psalm 73:27), as I have explained elsewhere.
Radak
"Unless Your law" — this being so: just as Your word stands firm in heaven and on earth, so too Your word and Your promise stand firm; as in, "for I nearly perished in my affliction, because of my pursuers, unless Your law had been my delight" — and they comforted me, and I did not perish from the grief of my heart.
Metzudat David
"Unless Your law had been my delight" — had occupying myself with Your law not made me joyful, I would then have perished because of the greatness of my affliction. It is as if to say: does not [toil in] the Torah sap one's strength? How then would it add vigor to one caught in the bonds of affliction — a thing that nature itself gives no reason to expect? It must therefore be the word of a King who has dominion over nature and the governance of the world.
Malbim
(Torah) — 'Unless' — In response to what he said above, that the proud have dug pits for me, which is not according to Your law, concerning this he says: 'Unless Your law had been my delight, I should then have perished in my affliction' — for they were trying to exclude me from entering the congregation of Israel; only because I delighted in Your Torah was I able to answer them according to the Torah, and also because the merit of the Torah shielded me — as it is said: 'Let Your compassion come to me, that I may live; for Your law is my delight.'
I will never forget Your precepts; for with them You have quickened me.
verse value 1316
Insights
Verse structure: 6 words, 27 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "not·I·shall·forget" (לֹא־אֶשְׁכַּ֣ח, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·I·shall·forget" (לֹא־אֶשְׁכַּ֣ח). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms); "not·I·shall·forget" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·precepts', dividing the verse into phrases of 3 and 3 words. Full calculation: לְ֭עוֹלָם [forever] (176) + לֹא־אֶשְׁכַּ֣ח [not·I·shall·forget] (360) + פִּקּוּדֶ֑יךָ [Your·precepts] (220) + כִּ֥י [for] (30) + בָ֝֗ם [in·them] (42) + חִיִּיתָֽנִי [You·have·quickened·me] (488) = 1316.
Ibn Ezra
'Never' — what I mentioned with the word 'I would have perished' has become clear, for corresponding to it, You have given me eternal life.
Radak
"Forever ... You have quickened me" — as he said [in the preceding verse], "then I would have perished" — behold, they [Your precepts] were with me, and I did not die of grief.
Metzudat David
"For with them" — because of my keeping of [Your] precepts, You have given me life.
I am Yours, save me; for I have sought Your precepts.
verse value 1726
Insights
Verse structure: 5 words, 25 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "save·me" (הוֹשִׁיעֵ֑נִי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·You·I" (לְֽךָ־אֲ֭נִי). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "save·me" (root ישע, 75x in Psalms); "to·You·I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'save·me', dividing the verse into phrases of 2 and 3 words. Full calculation: לְֽךָ־אֲ֭נִי [to·You·I] (111) + הוֹשִׁיעֵ֑נִי [save·me] (451) + כִּ֖י [for] (30) + פִקּוּדֶ֣יךָ [Your·precepts] (220) + דָרָֽשְׁתִּי [I·have·sought] (914) = 1726.
Ibn Ezra
'I am Yours,' 'I have sought' — [I sought] Your precepts as a sign, a sign that I am Yours.
Radak
"I am Yours" — Your servant, for I have no occupation but with Your Torah, and I have sought Your precepts all my days; therefore save me, as a man saves his servant.
Metzudat David
"I am Yours" — my eyes are fixed upon You to save me, for I have sought to keep Your precepts.
Malbim
(Precepts) — 'I am Yours' — And in response to what he said above, that he had almost been consumed and destroyed for observing the precepts, he pleads: since I am Yours — for the hatred against me is for the sake of the honor of Your name and Your precepts — therefore, 'save me, for I have sought Your precepts.' And on account of this — (Testimony) (Testimony) — 'the wicked have waited for me to destroy me,' but 'I consider Your testimonies' — for the precepts are the deeds performed in order to contemplate, through them, the testimonies concerning the renewal of the world, providence, and all the pillars of faith that come from the narratives of the Torah, which are called 'testimony.' And he also means to say that after I have considered Your testimonies, I have seen that You always save the righteous from the hand of the wicked who rise up against them, and so too will You save me.
The wicked have waited for me to destroy me; but I will consider Your testimonies.
verse value 1882
Insights
Verse structure: 6 words, 27 letters. The shortest word is "to·me" (לִ֤י, 2 letters) and the longest is "to·destroy·me" (לְאַבְּדֵ֑נִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·destroy·me" (לְאַבְּדֵ֑נִי). 6 unique roots are used. Frequent roots: "wicked" (root רשע, 87x in Psalms); "to·me" (root לי, 68x in Psalms); "I·understand" (root בין, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'to·destroy·me', dividing the verse into phrases of 4 and 2 words. Full calculation: לִ֤י [to·me] (40) + קִוּ֣וּ [waited] (112) + רְשָׁעִ֣ים [wicked] (620) + לְאַבְּדֵ֑נִי [to·destroy·me] (97) + עֵ֝דֹתֶ֗יךָ [Your·testimonies] (504) + אֶתְבּוֹנָֽן [I·understand] (509) = 1882.
Ibn Ezra
'To me' — the sense continues from 'to destroy me,' [namely] from my life. Nevertheless I will continue to contemplate Your testimonies, for at every moment the secrets of Your testimonies are revealed to me, even though they have no end. That is why what follows is: 'to every purpose.'
Radak
"Have waited for me" — this is the reason for what he said, "save me," for I am in need of salvation, because the wicked have waited for me, to destroy me from the world; but I contemplate Your testimonies and occupy myself with them, and forget their strife.
Metzudat David
"Have waited for me" — the wicked wait in hope of destroying me from the World to Come, for they harass me so that I will not gain understanding in the Torah; but nevertheless I will contemplate Your testimonies in the depth of their meanings.
Metzudat Zion
"They have waited" — from the language of "tikvah" (hope).
I have seen an end to every purpose; but Your commandment is exceeding broad.
verse value 2162
Insights
Verse structure: 6 words, 26 letters. The shortest word is "end" (קֵ֑ץ, 2 letters) and the longest is "to·every·purpose" (לְֽכׇל־תִּ֭כְלָה, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·every·purpose" (לְֽכׇל־תִּ֭כְלָה), "end" (קֵ֑ץ), "broad" (רְחָבָ֖ה). 6 unique roots are used. Frequent roots: "I·have·seen" (root ראה, 100x in Psalms); "exceedingly" (root מאד, 35x in Psalms); "Your·commandment" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'end', dividing the verse into phrases of 3 and 3 words. Full calculation: לְֽכׇל־תִּ֭כְלָה [to·every·purpose] (535) + רָאִ֣יתִי [I·have·seen] (621) + קֵ֑ץ [end] (190) + רְחָבָ֖ה [broad] (215) + מִצְוָתְךָ֣ [Your·commandment] (556) + מְאֹֽד [exceedingly] (45) = 2162.
Rashi
"or every finite thing, etc." — to search them and to debate about them. "Of every finite thing" — To every conclusion of a thing there is an end and a boundary, but Your commandments have no end or boundary to their conclusion.
Ibn Ezra
'To every purpose' — [the word] 'qetz' in our language sometimes means 'beginning' and sometimes 'end,' as in: 'on its two ends,' 'from the edge of the border of Egypt,' 'at the end of seven years you shall make a release,' 'at the end of seven years you shall let go.' And Rabbi Moshe said: that 'tikhlah' is from the same derivation as 'vekhal bashalish' (he measured [the dust of the earth] with a third), like [the word] 'midah' (a measure), on the pattern of 'mitgeret yadekha.'
Radak
"To all perfection" — regarding the completion of things I have seen an end, that is to say, I have seen and recognized part of their scope. But "Your commandment is exceedingly broad" — and has no end; and although the commandments have a [fixed] end and a known number, the branches issuing from them are boundlessly broad. They further explained this regarding the commandments of the heart, which are without end, whereas the commandments of the body have an end. And he said "Your commandment" in the singular, in a general sense.
Metzudat David
"To every purpose there is an end" — for everything that has an end, I have seen its end with the eye of the intellect; but Your commandment is exceedingly broad, and it is not in my power to reach the ultimate end of its mystery. This proves that it certainly has no end, for if it had one, I would have perceived the end with the eye of the intellect, just as I have perceived it with respect to everything that has an end.
Malbim
(Commandments) "To every purpose" — and in contrast to what he said, "All Your commandments are faithful; they persecuted me with falsehood," where they persecuted him by saying that what David says — that all the commandments are [an expression of] faithfulness — is false, he answers: "To every purpose I have seen a limit; but Your commandment is exceedingly broad." That is to say, with regard to all things in the world, if one wishes to attain the purpose, there must first be an end — meaning that the thing must be completed — for the purpose can only come at the completion of the deed. Just as dwelling in a house or sitting on a throne, which is the purpose, can only occur once the house and the throne are finished. But Your commandment, since it is exceedingly broad and it is impossible to reach an end of it — for the commandments are numerous without end — nevertheless the purpose is attained through it, for each commandment is a purpose in itself, and also the pursuit of the commandments is itself a purpose, for the essential purpose of the commandment is the faith by which one believes in Hashem and heeds His commandments, and it is a source of pleasure before Him that He commanded, and [thereby] His will was done.
Mem. O how I love Your law! It is my meditation all the day.
verse value 2344
Insights
Verse structure: 5 words, 26 letters. The shortest word is "it" (הִ֣יא, 3 letters) and the longest is "how·I·love" (מָה־אָהַ֥בְתִּי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "how·I·love" (מָה־אָהַ֥בְתִּי), "my·meditation" (שִׂיחָתִֽי). 5 unique roots are used. Frequent roots: "all·the·day" (root יום, 121x in Psalms); "how·I·love" (root אהב, 40x in Psalms); "Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·law', dividing the verse into phrases of 2 and 3 words. Full calculation: מָה־אָהַ֥בְתִּי [how·I·love] (463) + תוֹרָתֶ֑ךָ [Your·law] (1026) + כׇּל־הַ֝יּ֗וֹם [all·the·day] (111) + הִ֣יא [it] (16) + שִׂיחָתִֽי [my·meditation] (728) = 2344.
Ibn Ezra
'How' — I love a thing that is my meditation.
Radak
"How I love [it]." — I loved it so much that all day it is my meditation.
Metzudat David
"O how I love" — how greatly I have loved the Torah, to the point that all day it is the utterance of my mouth.
Malbim
(Torah) "O how I love Your law" — he has already said several times that the Torah is a delight to him, but one can delight in a cherished thing not out of love. Therefore he says that his delight in the Torah stems from his love for it, to the point "that it is my meditation all the day" — meaning that even the speech that occurs without his conscious intent, as well as [what would otherwise be] idle conversation, is only about the Torah.
Your commandments make me wiser than my enemies: For they are ever with me.
verse value 1409
Insights
Verse structure: 6 words, 28 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "make·me·wise" (תְּחַכְּמֵ֣נִי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "make·me·wise" (תְּחַכְּמֵ֣נִי), "it·is·mine" (הִיא־לִֽי). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms); "from·my·enemies" (root איב, 71x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·commandments', dividing the verse into phrases of 3 and 3 words. Full calculation: מֵֽ֭אֹיְבַי [from·my·enemies] (63) + תְּחַכְּמֵ֣נִי [make·me·wise] (528) + מִצְוֺתֶ֑ךָ [Your·commandments] (556) + כִּ֖י [for] (30) + לְעוֹלָ֣ם [forever] (176) + הִיא־לִֽי [it·is·mine] (56) = 1409.
Rashi
"Each of Your commandments makes me wiser than my enemies" — Concerning Doeg and Ahithophel they [the Rabbis] said that their final conclusions did not agree with adopted practice. The secret of the Torah is in my hands forever, for I gained understanding from all my teachers; I learned a little from this one and I learned a little from that one (after I learned from my distinguished teacher).
Ibn Ezra
'Your commandments make me wiser than my enemies' — [through] each one of Your commandments, in the manner of: 'its branches run over the wall' — more than my enemies.
Radak
"From my enemies." — My lord my father, of blessed memory, explained "from my enemies" according to its plain sense: from them Your commandments make me wise and teach me, when I see that they are unable to remove Your law from my mouth, for Your law is a covenant of salt, as it is said: "For it is ever mine." — I make myself wise, for this is Your will and desire, and for this You created me.
Metzudat David
"Than my enemies" — Your commandments make me wise, wiser than my wicked haters, for it is with me forever — meaning, I occupy myself with it continually, and this is what makes me wise.
Malbim
(Commandments) "Than my enemies" — Your commandment gives my heart wisdom in how to be saved from my enemies, for it stands by me forever to counsel me. And the figurative meaning is that it teaches him knowledge of how to be wise against the enemies of the soul, namely the desire and the [evil] inclination, which are man's true enemies. For the commandment stands by me forever, and through it I shall endure eternally, and it will accompany me in my labor in the World to Come, while all other matters pass away and cease to be.
I have more understanding than all my teachers; For Your testimonies are my meditation.
verse value 1882
Insights
Verse structure: 6 words, 28 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "from·all·my·teachers" (מִכׇּל־מְלַמְּדַ֥י, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·all·my·teachers" (מִכׇּל־מְלַמְּדַ֥י), "I·have·insight" (הִשְׂכַּ֑לְתִּי). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "to·me" (root לי, 68x in Psalms); "from·all·my·teachers" (root למד, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·insight', dividing the verse into phrases of 2 and 4 words. Full calculation: מִכׇּל־מְלַמְּדַ֥י [from·all·my·teachers] (214) + הִשְׂכַּ֑לְתִּי [I·have·insight] (765) + כִּ֥י [for] (30) + עֵ֝דְוֺתֶ֗יךָ [Your·testimonies] (510) + שִׂ֣יחָה [meditation] (323) + לִֽי [to·me] (40) = 1882.
Rashi
"are my conversation" — All my conversation was about them.
Ibn Ezra
'More than all' — I have gained more understanding than all my teachers, because all my meditation is Your Torah, and it teaches me more than my teachers taught me.
Radak
"More than all my teachers." — From all of them I learned and took discipline, and from them I gained insight into the good way, and they taught me that Your testimonies should be my meditation.
Metzudat David
"I have more understanding" — from all of them I received understanding, for through all of them my speech was in Your testimonies, and through this I understood one thing from another.
Malbim
(Testimonies) "Than all" — likewise the testimony teaches him such that he grows wiser "than all his teachers," for whatever man investigates in divine matters by human reason alone, he cannot attain the truth; but through the testimony of the Torah he is informed how Hashem created the world, and of all the events that occurred through the cycles of the generations, and all the foundations of faith — knowledge, providence, reward and punishment, and the like — all of it is made known through the testimony.
I understand more than my elders, because I have kept Your precepts.
verse value 1756
Insights
Verse structure: 5 words, 25 letters. The shortest word is "because" (כִּ֖י, 2 letters) and the longest is "than·elders" (מִזְּקֵנִ֥ים, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "than·elders" (מִזְּקֵנִ֥ים). 5 unique roots are used. Frequent roots: "because" (root כי, 216x in Psalms); "I·understand" (root בין, 29x in Psalms); "I·have·kept" (root נצר, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'I·understand', dividing the verse into phrases of 2 and 3 words. Full calculation: מִזְּקֵנִ֥ים [than·elders] (247) + אֶתְבּוֹנָ֑ן [I·understand] (509) + כִּ֖י [because] (30) + פִקּוּדֶ֣יךָ [Your·precepts] (220) + נָצָֽרְתִּי [I·have·kept] (750) = 1756.
Ibn Ezra
'I understand more than the elders' — more than the elders, because I have kept Your precepts — from my youth.
Radak
"More than the elders." — This repeats the same idea in different words. Or: he means that "those who teach" [in the previous verse] are [associated with] the way of reason, while "elders" are [associated with] the words of tradition — "for I have kept Your precepts," meaning that at first, from my youth, I kept the precepts by the way of tradition, and afterward, when I had gained understanding, I kept them by the way of reason.
Metzudat David
"I understand more than my elders" — I will possess more understanding than the elders, because I kept Your precepts, and all my study is in order to do and fulfill [them]; and therefore I give my heart all the more to contemplate them, so as to carry out the matter properly.
Malbim
(Precepts) "Than the elders" — even the elders, who have experienced the events of history and examined the ancient times, do not attain clear knowledge of all things through their experience alone. But I, through "the precepts that I have kept, understand more than they," for the precepts arouse [awareness] of the deeds of Hashem in ancient days, and by performing them in practice they become engraved in his soul more deeply than the deeds [merely witnessed] impressed themselves upon the elders, and he attains clearer knowledge of the deeds of Hashem than they do.
I have refrained my feet from every evil way, in order that I might observe Your word.
verse value 2230
Insights
Verse structure: 7 words, 29 letters. The shortest word is "evil" (רָ֭ע, 2 letters) and the longest is "from·every·way" (מִכׇּל־אֹ֣רַח, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·every·way" (מִכׇּל־אֹ֣רַח), "I·have·restrained" (כָּלִ֣אתִי). 7 unique roots are used. Frequent roots: "Your·word" (root דבר, 133x in Psalms); "I·may·keep" (root שמר, 73x in Psalms); "evil" (root רע, 53x in Psalms). The etnachta (major mid-verse pause) falls on 'my·feet', dividing the verse into phrases of 4 and 3 words. Full calculation: מִכׇּל־אֹ֣רַח [from·every·way] (299) + רָ֭ע [evil] (270) + כָּלִ֣אתִי [I·have·restrained] (461) + רַגְלָ֑י [my·feet] (243) + לְ֝מַ֗עַן [so·that] (190) + אֶשְׁמֹ֥ר [I·may·keep] (541) + דְּבָרֶֽךָ [Your·word] (226) = 2230.
Rashi
"I restrained my feet" — Heb. כלאתי, I restrained, as (I Sam. 25:33): “who have restrained me (כלתני) this day from coming into bloodshed.”
Ibn Ezra
'From every' — I have not restrained my feet out of fear of harm that might come to me, but only in order to keep the words of Your mouth.
Radak
"From every." — I have withheld my feet from every evil path, not because I feared other people, nor so that evil would not come to me on account of that deed, but rather in order to keep Your word.
Metzudat David
"I have refrained" — I have kept my feet from walking in an evil way, and not out of fear of people, but only in order that I might keep Your word, which You warned concerning.
Metzudat Zion
"I have restrained" — [meaning] I withheld, as in "and the rain was restrained" (Genesis 8:2).
Malbim
(Words) "From every evil way [orach]" — an orach ["path"] is smaller than a derech ["way"], meaning that not only did I not walk in the evil derech that is well-trodden by the many, but I also refrained my feet even from a private evil orach, "in order that I might observe Your word." This also alludes to the story of Rabbi Chiya and Rabbi Yonatan, and he did not walk to the entrance of harlots in order to receive a reward, but rather kept himself away from the path altogether so as not to transgress the word of Hashem.
I have not turned aside from Your ordinances; For You have instructed me.
verse value 2307
Insights
Verse structure: 4 words, 24 letters. The shortest word is "for·You" (כִּי־אַ֝תָּ֗ה, 5 letters) and the longest is "from·Your·judgments" (מִמִּשְׁפָּטֶ֥יךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·Your·judgments" (מִמִּשְׁפָּטֶ֥יךָ), "not·I·have·turned·aside" (לֹא־סָ֑רְתִּי), "You·have·taught·me" (הוֹרֵתָֽנִי). 4 unique roots are used. Frequent roots: "for·You" (root אתה, 115x in Psalms); "from·Your·judgments" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'not·I·have·turned·aside', dividing the verse into phrases of 2 and 2 words. Full calculation: מִמִּשְׁפָּטֶ֥יךָ [from·Your·judgments] (499) + לֹא־סָ֑רְתִּי [not·I·have·turned·aside] (701) + כִּי־אַ֝תָּ֗ה [for·You] (436) + הוֹרֵתָֽנִי [You·have·taught·me] (671) = 2307.
Ibn Ezra
'From Your ordinances' — the meaning is: You have instructed me, so that I have not turned aside.
Radak
"You have instructed me." — By the way of reason, meaning: I knew them through reason; they became fixed in my heart and my will, and I did not turn away from them. Or he explains "You have instructed me" as "You have helped me" in keeping them, meaning: You instructed me in that You opened their way before me.
Metzudat David
"I have not turned aside" — meaning, I judged a true judgment, for You taught me so that I would not stumble in the matter.
Metzudat Zion
"You have instructed me" — an expression of teaching.
Malbim
(Ordinances) "From Your ordinances" — although the ordinances are rational laws, and man may sometimes think that he can judge according to his own reason in a different manner, nevertheless "I have not turned aside from Your ordinances" to judge except according to the law of the Torah, "for You have instructed me" — and who can improve upon the wisdom of God and His instruction?
How sweet are Your words to my palate! Indeed, sweeter than honey to my mouth!
verse value 1456
Insights
Verse structure: 5 words, 23 letters. Verse gematria: 1456 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·my·mouth" (לְפִֽי, 3 letters) and the longest is "how·sweet" (מַה־נִּמְלְצ֣וּ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "how·sweet" (מַה־נִּמְלְצ֣וּ). 5 unique roots are used. Frequent roots: "to·my·mouth" (root פה, 46x in Psalms); "Your·word" (root אמרה, 22x in Psalms). Full calculation: מַה־נִּמְלְצ֣וּ [how·sweet] (261) + לְ֭חִכִּי [to·my·palate] (68) + אִמְרָתֶ֗ךָ [Your·word] (661) + מִדְּבַ֥שׁ [from·honey] (346) + לְפִֽי [to·my·mouth] (120) = 1456.
Ibn Ezra
'How sweet' — [this is] an unusual word, and its meaning is 'they are sweet,' for it is not from the derivation of 'meilitz' (mediator) or 'melitzah' (eloquent speech); for 'meilitz' is like 'meiqim,' and the mem is not part of the root; likewise 'melitzah' is like 'merivah,' and the mem is not part of the root. Therefore 'nimletzu' is an unusual word, for it is like 'niftechu' ('they were opened'), 'nishmeru' ('they were kept'), 'nidberu' ('they spoke with one another'), and the mem of 'nimletzu' is part of the root, like one of these: 'patach,' 'shamar' — for after the nun of the nifal [form] no letter can come except one from the root, the first letter of the verb. Therefore 'nimletzu' is an unusual word, and so it should be interpreted like 'they are sweet,' with the sense doubled, as is the rule. This is how the sage — may he live — explained it to me; and the word 'than my delicacies' is omitted, since it is virtually understood [from the verb].
Radak
"How sweet." — How sweet, sweeter than honey. And "melitzah" (eloquent speech) is the substance of an utterance; therefore he compared the words of the Torah to honey, for its words are sweet, spoken in the finest language and expression. He said "nimletzu" (they are sweet) in general terms about the words of the Torah, but said "imratekha" (Your word) in the singular, because each one of the sayings of Hashem is sweet.
Metzudat David
"How sweet" — how greatly Your sayings were regarded by my palate as words of eloquent poetry, and they are sweeter to me than the sweetness of honey to my mouth.
Metzudat Zion
"They are sweet" — from the language of "melitzah" (eloquent, poetic speech). "To my palate" — from the language of "chekh" (palate).
Malbim
(Sayings) "How sweet [are Your words] to my palate" — when I taste Your saying with my palate, which is the faculty of intellectual discernment, I find there precious eloquence and sublime speech, for beneath the narratives of the Torah are found profound expressions and great matters, so that they are "as honey to my mouth."
From Your precepts I get understanding; Therefore I hate every false way.
verse value 2559
Insights
Verse structure: 6 words, 30 letters. The shortest word is "lie" (שָֽׁקֶר, 3 letters) and the longest is "from·Your·precepts" (מִפִּקּוּדֶ֥יךָ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·Your·precepts" (מִפִּקּוּדֶ֥יךָ). 6 unique roots are used. Frequent roots: "I·hate" (root שנא, 42x in Psalms); "therefore" (root כן, 36x in Psalms); "I·understand" (root בין, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'I·understand', dividing the verse into phrases of 2 and 4 words. Full calculation: מִפִּקּוּדֶ֥יךָ [from·Your·precepts] (260) + אֶתְבּוֹנָ֑ן [I·understand] (509) + עַל־כֵּ֝֗ן [therefore] (170) + שָׂנֵ֤אתִי [I·hate] (761) + כׇּל־אֹ֬רַח [every·way] (259) + שָֽׁקֶר [lie] (600) = 2559.
Ibn Ezra
'From Your precepts' — when I contemplate the secret of the precepts planted in the heart, they turn me away from the path of falsehood.
Radak
"From Your precepts I gain understanding." — And from them I gain understanding, for they are planted according to the way of reason; and a thing that reason itself would reject, quite apart from its being a commandment upon us, a person must hate in every case — therefore he said, "I hate every path of falsehood."
Metzudat David
"From Your precepts I get understanding" — because I gain understanding from Your precepts, therefore I hate the way of falsehood; and as our Sages, of blessed memory, said: the light within it [the Torah] returns [a person] to the good [path].
Malbim
(Precepts) "From Your precepts" — he has already explained that the precepts stand against false beliefs, as it is written, "The arrogant have smeared me with falsehood; but I will keep Your precepts with my whole heart," and likewise he said, "Let the arrogant be ashamed, for they have wronged me with falsehood; I will meditate on Your precepts." He states that they stand not only against the way of falsehood, which is open, manifest falsehood — for by contemplating the precepts, through which the true beliefs regarding providence, reward and punishment, and the fundamentals of the Torah become known to him — therefore "I also hate every false path [orach]," the orach being a private and lesser [errant course] than a derech ["way"]. That is to say, through this he is guarded even from a small error in one of the branches and details of the [articles of] faith.
Nun. Your word is a lamp to my feet, And a light to my path.
verse value 1864
Insights
Verse structure: 4 words, 22 letters. The shortest word is "Your·word" (דְבָרֶ֑ךָ, 4 letters) and the longest is "a·lamp·to·my·foot" (נֵר־לְרַגְלִ֥י, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "a·lamp·to·my·foot" (נֵר־לְרַגְלִ֥י), "to·my·path" (לִנְתִיבָתִֽי). 4 unique roots are used. Frequent roots: "Your·word" (root דבר, 133x in Psalms); "and·a·light" (root אור, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·word', dividing the verse into phrases of 2 and 2 words. Full calculation: נֵר־לְרַגְלִ֥י [a·lamp·to·my·foot] (523) + דְבָרֶ֑ךָ [Your·word] (226) + וְ֝א֗וֹר [and·a·light] (213) + לִנְתִיבָתִֽי [to·my·path] (902) = 1864.
Rashi
"Your words are a lamp for my foot" — When I come to promulgate a decision of law, I look in the Torah and it separates me from [transgressing] the prohibition, like a lamp which saves a man from [falling into] the pits.
Ibn Ezra
'A lamp' — like: by its light I walk through darkness without stumbling; and the referent [of the metaphor] is the glory that shines like a lamp.
Radak
"A lamp to my feet." — Like one who walks in darkness: if he has a lamp before him, he will not stumble on his way. So too Your words are like a lamp before me, and they light my way so that I do not sin.
Metzudat David
"A lamp to my feet" — just as a lamp protects one in the darkness of night from every obstacle, so that the foot not strike against it, so Your word protects me from every stumbling-block of sin. "And a light, etc." — the matter is repeated using synonymous words.
Metzudat Zion
"To my path" — an expression of a trail and a highway.
Malbim
(Words) "A lamp" — one who walks on a road needs a great light that illuminates from afar so that it shows him the path on which he is to walk, and he also needs a small lamp to light his way near his feet so that he does not walk upon thorns and stumbling-stones. So too Your word is "a lamp to my feet" so that I not stumble while walking in the way of Hashem over one of the obstacles — such as studying [Torah] in order to provoke [others], or having one's heart swell with pride over [halakhic] rulings, and the like — and it is also a great light to show him the path so that he not stray onto the ways of death.
I have sworn, and have confirmed it, To observe Your righteous ordinances.
verse value 2217
Insights
Verse structure: 5 words, 25 letters. The shortest word is "to·keep" (לִ֝שְׁמֹ֗ר, 4 letters) and the longest is "I·have·sworn" (נִשְׁבַּ֥עְתִּי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·confirmed·it" (וָאֲקַיֵּ֑מָה). 5 unique roots are used. Frequent roots: "to·keep" (root שמר, 73x in Psalms); "the·judgments·of" (root משפט, 65x in Psalms); "and·I·confirmed·it" (root קום, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·confirmed·it', dividing the verse into phrases of 2 and 3 words. Full calculation: נִשְׁבַּ֥עְתִּי [I·have·sworn] (832) + וָאֲקַיֵּ֑מָה [and·I·confirmed·it] (162) + לִ֝שְׁמֹ֗ר [to·keep] (570) + מִשְׁפְּטֵ֥י [the·judgments·of] (439) + צִדְקֶֽךָ [Your·righteousness] (214) = 2217.
Ibn Ezra
'I have sworn' — like: 'every tongue shall swear.' And some say: [this refers] to the covenant of Moses: 'and with him who is not here' — then it was potential, and now it is actual.
Radak
"I have sworn." — To spur myself on to fulfill "the ordinances of Your righteousness," meaning that they are ordinances that are just.
Metzudat David
"I have sworn, etc." — meaning, in order to spur myself on, I swore to keep [Your righteous ordinances], etc. — I fulfilled the oath.
Malbim
(Ordinances) "I have sworn" — behold, I have taken it upon myself by oath, and I will also fulfill my oath, "to observe Your righteous ordinances," to judge the people with righteous judgment according to the ordinances of the Torah. However, two obstacles stand before me: first, a lack of strength and ability to establish the judgment properly, and regarding this he says, (Words) "I am afflicted very much," which refers to humbling and the weakening of strength, and I request, "Hashem, give me life according to Your word" — grant me vitality, strength, and might to establish judgment; second, a lack of knowledge, and regarding this I ask [further]:
I am afflicted very much; Quicken me, O Hashem, according to Your word.
verse value 1059
Insights
Verse structure: 5 words, 24 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְ֝הֹוָ֗ה, 4 letters) and the longest is "I·am·afflicted" (נַעֲנֵ֥יתִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·am·afflicted" (נַעֲנֵ֥יתִי). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "according·to·Your·word" (root דבר, 133x in Psalms); "I·am·afflicted" (root ענה, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'very·much', dividing the verse into phrases of 2 and 3 words. Full calculation: נַעֲנֵ֥יתִי [I·am·afflicted] (590) + עַד־מְאֹ֑ד [very·much] (119) + יְ֝הֹוָ֗ה [Hashem] (26) + חַיֵּ֥נִי [quicken·me] (78) + כִדְבָרֶֽךָ [according·to·Your·word] (246) = 1059.
Rashi
"I have been... humbled" — Heb. נעניתי, I have been made poor and humble, like (Exod. 10): “to humble Yourself from before Me”; (Hos. 5:5), “And the pride of Israel shall be humbled before them,” which Jonathan renders: וימאךְ. And a poor man is accounted as dead. Therefore, revive me according to Your words. "I have been...humbled" — Heb. נעניתי. This is a sickness that deranges the mind, and it is called עֲוִית convulsion, in the language of the Mishnah (Chul. 60b).
Ibn Ezra
'I am afflicted' — if trouble has come upon me and I am afflicted with torments, 'quicken me according to Your word' — [as in]: 'which a man shall do and live by them.'
Radak
"I am afflicted" — I am [suffering] under harsh afflictions. "Very much." — For I am close to death. "Quicken me according to Your word." — According to Your promise which You promised me. And some explain it as referring to Your word which You spoke, "which if a man do, he shall live by them," and I keep the ordinances of Your righteousness.
Metzudat David
"I am afflicted" — I have become exceedingly subdued; therefore give me life according to Your word, which You spoke concerning me through Nathan the prophet.
Metzudat Zion
"I am afflicted" — an expression of subjugation, as in "to humble [oneself] before" (Exodus 14).
Accept, I beseech You, the freewill-offerings of my mouth, O Hashem, And teach me Your ordinances.
verse value 1523
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "my·mouth" (פִּ֭י, 2 letters) and the longest is "and·Your·judgments" (וּֽמִשְׁפָּטֶ֥יךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "accept·please" (רְצֵה־נָ֣א), "and·Your·judgments" (וּֽמִשְׁפָּטֶ֥יךָ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·Your·judgments" (root משפט, 65x in Psalms); "my·mouth" (root פה, 46x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 2 words. Full calculation: נִדְב֣וֹת [the·freewill-offerings·of] (462) + פִּ֭י [my·mouth] (90) + רְצֵה־נָ֣א [accept·please] (346) + יְהֹוָ֑ה [Hashem] (26) + וּֽמִשְׁפָּטֶ֥יךָ [and·Your·judgments] (465) + לַמְּדֵֽנִי [teach·me] (134) = 1523.
Rashi
"The freewill offering of my mouth" — Words of appeasement that my mouth offers You. Every נדבה, is an expression of appeasement.
Ibn Ezra
'The freewill offerings' — the meaning is to increase prayer, [hoping] that perhaps You will train me in Your ordinances.
Radak
"The freewill offerings of my mouth." — The prayers and praises that I speak before You in a generous spirit — may they be acceptable before You. "And teach me Your ordinances." — For most of my prayer concerns them.
Metzudat David
"The freewill-offerings of my mouth" — please accept with favor what my mouth offers willingly, receive it with goodwill, and teach me Your ordinances.
Malbim
(Ordinances) "Accept, I beseech You, the freewill-offerings of my mouth, O Hashem" — what I have offered freely with my mouth through the oath to observe judgment, may it be acceptable before You, so that by the merit of this, "teach me Your ordinances," that I may know how to judge Your people, to discern between good and evil.
My soul is continually in my hand; yet I have not forgotten Your law.
verse value 2807
Insights
Verse structure: 6 words, 25 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·Your·law" (וְ֝ת֥וֹרָתְךָ֗, 6 letters). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "my·soul" (root נפש, 143x in Psalms); "and·Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'continually', dividing the verse into phrases of 3 and 3 words. Full calculation: נַפְשִׁ֣י [my·soul] (440) + בְכַפִּ֣י [in·my·palm] (112) + תָמִ֑יד [continually] (454) + וְ֝ת֥וֹרָתְךָ֗ [and·Your·law] (1032) + לֹ֣א [not] (31) + שָׁכָֽחְתִּי [I·have·forgotten] (738) = 2807.
Rashi
"My soul is constantly in my hand" — I have very often been in serious danger, close to death, but nonetheless, I have not forgotten Your Torah (following the pattern of “Whoever has a headache should engage in the Torah”).
Ibn Ezra
'My soul' — I am in a dangerous place, like: 'and put his life in his hand.'
Radak
"My soul" — even though I am always in danger, as though my soul were in the palm of my hand, nevertheless I have not forgotten Your law.
Metzudat David
"My soul is continually in my hand" — even though my soul is always in danger, like one who holds something in his palm, which is liable to fall if he opens his palm, nevertheless I have not forgotten Your law amid the troubles of danger.
Malbim
(Torah) "My soul is continually in my hand" — although I am always in danger from the wars, which is detrimental to [Torah] study, nevertheless "Your law I have not forgotten," and I engage in it constantly; and so he said above, "The cords of the wicked have surrounded me," etc.
The wicked have laid a snare for me; yet I went not astray from Your precepts.
verse value 2441
Insights
Verse structure: 7 words, 28 letters. The shortest word is "snare" (פַּ֣ח, 2 letters) and the longest is "and·from·Your·precepts" (וּ֝מִפִּקּוּדֶ֗יךָ, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·from·Your·precepts" (וּ֝מִפִּקּוּדֶ֗יךָ). 7 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "have·laid" (root נתן, 95x in Psalms); "wicked" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 4 and 3 words. Full calculation: נָתְנ֬וּ [have·laid] (506) + רְשָׁעִ֣ים [wicked] (620) + פַּ֣ח [snare] (88) + לִ֑י [to·me] (40) + וּ֝מִפִּקּוּדֶ֗יךָ [and·from·Your·precepts] (266) + לֹ֣א [not] (31) + תָעִֽיתִי [I·have·strayed] (890) = 2441.
Ibn Ezra
'They have laid' — [this] clarifies the matter of the danger.
Radak
"They have laid a snare." — On the roads, on my account, to trap me; and nevertheless I have not strayed from Your precepts.
Metzudat David
"Have laid" — even though they laid a snare in my path, nevertheless I did not stray from the way of Your precepts in order to take vengeance upon them.
Metzudat Zion
"A snare" — a net that traps. "I went astray" — one who turns away from the straight path and walks another path is called "one who strays" (to'eh).
Malbim
(Precepts) "The wicked have laid a snare for me" — they wished to turn me away from the straight path by means of a snare that they prepared in my way, but "from Your precepts I strayed not," for the precepts mark out the way for him, since embedded in the performance of the precepts is the remembrance of the way of compassion, kindness, mercy, and the like, and through these actions the ways of the heart are set right, and it becomes impossible for him to be caught in the snare — as he said, "From Your precepts I gain understanding; therefore I hate every false path."
Your testimonies I have taken as a heritage forever; for they are the rejoicing of my heart.
verse value 1962
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 1962 is divisible by 18, the value of chai ('life'). The shortest word is "my·heart" (לִבִּ֣י, 3 letters) and the longest is "Your·testimonies" (עֵדְוֺתֶ֣יךָ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·inherited" (נָחַ֣לְתִּי), "for·the·gladness·of" (כִּֽי־שְׂשׂ֖וֹן). 6 unique roots are used. Frequent roots: "forever" (root עולם, 144x in Psalms); "my·heart" (root לב, 74x in Psalms); "they" (root הם, 69x in Psalms). The etnachta (major mid-verse pause) falls on 'forever', dividing the verse into phrases of 3 and 3 words. Full calculation: נָחַ֣לְתִּי [I·have·inherited] (498) + עֵדְוֺתֶ֣יךָ [Your·testimonies] (510) + לְעוֹלָ֑ם [forever] (176) + כִּֽי־שְׂשׂ֖וֹן [for·the·gladness·of] (686) + לִבִּ֣י [my·heart] (42) + הֵֽמָּה [they] (50) = 1962.
Ibn Ezra
'I have taken as a heritage' — the meaning is: it is my heritage, in which I rejoice. 'And Your testimonies' — they are the wonders that You performed, which my ancestors handed down, and I rejoice as if I myself had been a witness in those days.
Radak
"I have taken as a heritage" — Your testimonies; they are like an inheritance to me, meaning that I hold fast to them the way a person holds fast to his inheritance forever, in that I do not depart from them for a single hour, but rather hold on to them. "For they are the rejoicing" — of my heart, they are; like "the precepts of Hashem are right, rejoicing the heart," and there I explained the matter well.
Metzudat David
"I have taken as a heritage" — I hold fast to the Torah forever, and it is an inheritance for me, for the commandments are those in which my heart rejoices.
Malbim
(Testimony) "I have taken as a heritage" — and also the testimonies, which are the narratives in the Torah that testify to Hashem's ways, from which the precepts (pikkudim) grow, are for me a heritage that has become an eternal possession within my soul, since they are the rejoicing of my heart — for I rejoice when I see in them Hashem's ways, His uprightness and goodness, His providence and compassion toward those who fear Him. [illegible] (Statutes) "I have inclined my heart" — and also the statutes, which have no apparent reason and are far from being readily accepted by the heart — "I have inclined my heart" until it became ready for them, to perform them out of the heart's desire, to the point that the heel of my foot walks upon them "forever," out of great habituation to them.
I have inclined my heart to perform Your statutes, forever, at every step.
verse value 1813
Insights
Verse structure: 6 words, 25 letters. The shortest word is "my·heart" (לִ֭בִּי, 3 letters) and the longest is "I·have·inclined" (נָטִ֣יתִי, 5 letters). 6 unique roots are used. Frequent roots: "forever" (root עולם, 144x in Psalms); "to·do" (root עשה, 109x in Psalms); "my·heart" (root לב, 74x in Psalms). Full calculation: נָטִ֣יתִי [I·have·inclined] (479) + לִ֭בִּי [my·heart] (42) + לַעֲשׂ֥וֹת [to·do] (806) + חֻקֶּ֗יךָ [Your·statutes] (138) + לְעוֹלָ֥ם [forever] (176) + עֵֽקֶב [end] (172) = 1813.
Rashi
"forever on their paths" — On their paths and their roads.
Ibn Ezra
'I have inclined' — a transitive verb. 'Forever, eqev' — [meaning] that they [Your statutes] stand forever, or that their reward and recompense is forever.
Radak
"I have inclined" — my heart; if it was inclining toward the affairs of the world, I turned it to perform Your statutes, meaning that all my will and thought should be to perform Your statutes. "Forever," "to the end" (ekev) — I will perform them forever, until the end of my days, as we explained regarding "and I will keep it to the end."
Metzudat David
"I have inclined my heart" — away from the pleasures of this world. "Forever, at every step" — until the end, until the end of my days; the word is doubled with synonymous terms, and likewise "the dust of the earth" (Daniel 12).
Metzudat Zion
"To the end" (ikev) — an expression of "end," like the heel (akev), which is the extremity of the body.
Samekh. I hate those who are of a double mind; but Your law I love.
verse value 2471
Insights
Verse structure: 4 words, 21 letters. The shortest word is "ambivalent" (סֵעֲפִ֥ים, 5 letters) and the longest is "and·Your·law" (וְֽתוֹרָתְךָ֥, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "ambivalent" (סֵעֲפִ֥ים). 4 unique roots are used. Frequent roots: "I·hate" (root שנא, 42x in Psalms); "I·love" (root אהב, 40x in Psalms); "and·Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'I·hate', dividing the verse into phrases of 2 and 2 words. Full calculation: סֵעֲפִ֥ים [ambivalent] (260) + שָׂנֵ֑אתִי [I·hate] (761) + וְֽתוֹרָתְךָ֥ [and·Your·law] (1032) + אָהָֽבְתִּי [I·love] (418) = 2471.
Rashi
"I hate those who harbor iniquitous thoughts" — Those who think thoughts of iniquity, like (Job 20: 2): “Therefore, my thoughts (סעפי) answer me”; (I Kings 18:21), “between two ideas (הסעפים).” When you read סְעִפִים, it concerns the thought, but when you read סֵעֲפִים, the language refers to those who think it.
Ibn Ezra
'Those of a divided mind' — an adjective, [meaning] like 'those who have [divided] thoughts,' as in: 'therefore my thoughts answer me'; or from the derivation of 'one who lops off a bough,' in which case the adjective would be transitive, like: 'and I praised the dead' — and the meaning is 'those who destroy.'
Radak
"Se'appim" (those of a divided mind) — some explained it as an adjective, like "those possessed of evil thoughts," but in my opinion it is a noun and not an adjective, and its meaning is: all other thoughts I hate, but Your law I love, and all my thoughts are upon it.
Metzudat David
"Those who are of a double mind" — every wavering thought I hate, but Your law I love, and all my thoughts are in it.
Metzudat Zion
"Those of a double mind" (se'appim) — an expression of thought, as in "between two opinions" (I Kings 18:21).
Malbim
(Torah) "Those of a double mind" — corresponding to what was said above, "Oh how I love Your law; it is my meditation all the day," meaning that he converses about nothing except matters of Torah — he adds here that he does not even think any thought except the thought of Torah, for through his love of it, all his thought and his branching thoughts (se'ifim) are in it, and he hates to let a thought of anything else arise in his heart.
You are my covert and my shield; in Your word I hope.
verse value 1899
Insights
Verse structure: 5 words, 22 letters. The shortest word is "You" (אָ֑תָּה, 3 letters) and the longest is "and·my·shield" (וּמָגִנִּ֣י, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·hiding-place" (סִתְרִ֣י). 5 unique roots are used. Frequent roots: "to·Your·word" (root דבר, 133x in Psalms); "You" (root אתה, 115x in Psalms); "my·hiding-place" (root סתר, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'You', dividing the verse into phrases of 3 and 2 words. Full calculation: סִתְרִ֣י [my·hiding-place] (670) + וּמָגִנִּ֣י [and·my·shield] (109) + אָ֑תָּה [You] (406) + לִדְבָרְךָ֥ [to·Your·word] (256) + יִחָֽלְתִּי [I·hope] (458) = 1899.
Ibn Ezra
'You are my hiding place and my shield' — so that they may not destroy me.
Radak
"My hiding place" — so that those who plot to harm me will not harm me. "In Your word" — that is, in Your promise I have hoped, and You will save me from them. Or he explains "in Your word" as "in Your law," for one who keeps it, evil will not come upon him.
Metzudat David
"My covert" — You are for me a hiding place and a shield, for I hope in Your word, which You have promised me concerning this.
Malbim
(Words) "You are my hiding place and my shield" — that is to say, I am not afraid of the evildoers, for You are my hiding place, hiding me from before them so that they cannot see me, and even if they draw near to me, You are a shield for me against them. And besides this, "I hope in Your word," for You have promised to guard me and to save me; and so I am not afraid of danger to my body — rather, I say:
Depart from me, you evildoers; that I may keep the commandments of my God.
verse value 1656
Insights
Verse structure: 5 words, 26 letters. Verse gematria: 1656 is divisible by 18, the value of chai ('life'). The shortest word is "the·commandments·of" (מִצְוֺ֥ת, 4 letters) and the longest is "turn·aside·from·me" (סוּרוּ־מִמֶּ֥נִּי, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "turn·aside·from·me" (סוּרוּ־מִמֶּ֥נִּי). 5 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "the·commandments·of" (root מצוה, 26x in Psalms); "and·I·will·keep" (root נצר, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'evildoers', dividing the verse into phrases of 2 and 3 words. Full calculation: סוּרוּ־מִמֶּ֥נִּי [turn·aside·from·me] (412) + מְרֵעִ֑ים [evildoers] (360) + וְ֝אֶצְּרָ֗ה [and·I·will·keep] (302) + מִצְוֺ֥ת [the·commandments·of] (536) + אֱלֹהָֽי [my·God] (46) = 1656.
Ibn Ezra
'Depart' — this he says to the double-minded.
Radak
"Depart" — do not trouble me, and leave me be, that I may keep the commandments of my God.
Metzudat David
"Depart, etc." — meaning, do not incite me to evil, for I desire to keep the commandments of my God.
Metzudat Zion
"Evildoers" — [meaning] wicked ones.
Malbim
(Commandments) "Depart from me, evildoers, that I may keep the commandments of my God" — for at the time that you fight against me, even though Hashem is a shield for me, you would cause me to cease from keeping the commandments, because I am occupied with the battle; and I fear the nullification of Torah and commandments.
Uphold me according to Your word, that I may live; and put me not to shame in my hope.
verse value 2252
Insights
Verse structure: 5 words, 30 letters. The shortest word is "support·me" (סׇמְכֵ֣נִי, 5 letters) and the longest is "and·do·not·shame·me" (וְאַל־תְּ֝בִישֵׁ֗נִי, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "support·me" (סׇמְכֵ֣נִי), "and·do·not·shame·me" (וְאַל־תְּ֝בִישֵׁ֗נִי), "in·my·hope" (מִשִּׂבְרִֽי). 5 unique roots are used. Frequent roots: "and·do·not·shame·me" (root בוש, 36x in Psalms); "and·I·shall·live" (root חיה, 32x in Psalms); "according·to·Your·word" (root אמרה, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·shall·live', dividing the verse into phrases of 3 and 2 words. Full calculation: סׇמְכֵ֣נִי [support·me] (180) + כְאִמְרָתְךָ֣ [according·to·Your·word] (681) + וְאֶחְיֶ֑ה [and·I·shall·live] (30) + וְאַל־תְּ֝בִישֵׁ֗נִי [and·do·not·shame·me] (809) + מִשִּׂבְרִֽי [in·my·hope] (552) = 2252.
Ibn Ezra
'Uphold me' — '[the statutes] which a man shall do and live by them'; therefore: 'that I may live.'
Radak
"Uphold me according to Your word." — That which You promised me. "That I may live." — And not die at the hand of evildoers. "And put me not to shame in my hope." — For I have hoped in You that You would save me from them. Or he explains ["according to Your word" as referring to] what You said, "which if a man do, he shall live by them," and I do them; and by fulfilling my hope, [You show] that the evildoers will not have power over me.
Metzudat David
"Uphold me" — support me with Your promise that I shall live, and do not put me to shame regarding my hope; for one who hopes for something and is denied it is considered to be put to shame.
Metzudat Zion
"My hope" (sivri) — an expression of expectation and hope, as in "hope in Hashem" (below, Psalm 146:5).
Malbim
(Sayings) "Uphold me" — therefore I request, "Uphold me according to Your word, that I may live" — apart from the fact that I will live, "and put me not to shame in my hope," for my hope is to perform commandments and good deeds, and not to live a life of idleness, for that would not be counted by me as life, and I would be shamed in my hope and my expectation.
Support me, and I shall be saved; and I will occupy myself with Your statutes continually.
verse value 1558
Insights
Verse structure: 5 words, 25 letters. The shortest word is "continually" (תָמִֽיד, 4 letters) and the longest is "and·I·shall·be·saved" (וְאִוָּשֵׁ֑עָה, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "support·me" (סְעָדֵ֥נִי), "and·I·shall·be·saved" (וְאִוָּשֵׁ֑עָה), "and·I·will·gaze·on" (וְאֶשְׁעָ֖ה). 5 unique roots are used. Frequent roots: "and·I·shall·be·saved" (root ישע, 75x in Psalms); "in·Your·statutes" (root חק, 29x in Psalms); "continually" (root תמיד, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·shall·be·saved', dividing the verse into phrases of 2 and 3 words. Full calculation: סְעָדֵ֥נִי [support·me] (194) + וְאִוָּשֵׁ֑עָה [and·I·shall·be·saved] (388) + וְאֶשְׁעָ֖ה [and·I·will·gaze·on] (382) + בְחֻקֶּ֣יךָ [in·Your·statutes] (140) + תָמִֽיד [continually] (454) = 1558.
Rashi
"and I shall constantly engage in Your statutes" — Heb. ואשעה, and I shall engage, like (Exod. 5: 9): “and let them not engage (ישעו) in useless things.” Another explanation: [It is] an expression of telling and reciting, as we translate (Deut. 28:37): “and a recitation (ולשועין).”
Ibn Ezra
'Support me, and I shall be delivered' — Targum renders [it] 'I will recount.' But what seems correct to me is that it is from the derivation of sha'ashu'im (delights), and the word is doubled, like 'tisgasgi'; and the ayin should properly have had a small patach [segol], but perhaps it was changed to a qamatz because of the guttural letter.
Radak
"Support me." — For if You uphold me and save me from their hand, there will be nothing left to trouble me. "And I will occupy myself [with]." — The Targum renders it "ve'esapper ve'eshtei" (I will tell and converse), with the qamatz under the ayin standing in place of a segol. Or it belongs with "Your law is my delight," for that word too has the root sha'ah (shin-ayin-heh), only that its first and second root letters were doubled.
Metzudat David
"Support me" — when You support me, I will certainly be saved, and I will always recount Your statutes, for the hindering troubles will depart from me.
Metzudat Zion
"And I will occupy myself" (ve'esh'ah) — an expression of "recounting," for "and he told" is translated [in the Targum] as "ve-ishtaei"; and likewise "that we may talk together and look at one another" (Isaiah 41:23).
Malbim
(Statutes) "Support me" — for support (se'ad) is greater than uphold (semikhah) — "and I shall be saved" completely, in such a way "that I may occupy myself with Your statutes continually," through my not being occupied with battle — and not only with the commandments, but also with the statutes that have no apparent reason; and the statutes also include the ways of the Oral Torah and the teachings (midrashot) of the Sages, in which I shall occupy myself, to study them continually.
You have made light of all those who err from Your statutes; for their deceit is vain.
verse value 2807
Insights
Verse structure: 5 words, 27 letters. The shortest word is "You·have·made·light·of" (סָ֭לִיתָ, 4 letters) and the longest is "all·who·err" (כׇּל־שׁוֹגִ֣ים, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·made·light·of" (סָ֭לִיתָ), "all·who·err" (כׇּל־שׁוֹגִ֣ים), "from·Your·statutes" (מֵחֻקֶּ֑יךָ). 5 unique roots are used. Frequent roots: "You·have·made·light·of" (root סלה, 70x in Psalms); "from·Your·statutes" (root חק, 29x in Psalms); "for·lie" (root שקר, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'from·Your·statutes', dividing the verse into phrases of 3 and 2 words. Full calculation: סָ֭לִיתָ [You·have·made·light·of] (500) + כׇּל־שׁוֹגִ֣ים [all·who·err] (409) + מֵחֻקֶּ֑יךָ [from·Your·statutes] (178) + כִּי־שֶׁ֝֗קֶר [for·lie] (630) + תַּרְמִיתָֽם [their·deceit] (1090) = 2807.
Rashi
"You trampled" — Heb. סלית, You trampled; You made them a thing trampled on, like (Lam. 1: 15): “The Lord trampled (סלה) all my mighty men.”
Ibn Ezra
'You have made light of' — from the light [qal] construction, similar to the heavy [causative] form in: 'He has trodden underfoot all my mighty men.' And the meaning is: 'support me, that I may live,' for I have seen that You have rejected the wicked who spoke with deceit, claiming that they were only erring.
Radak
"Salita" (You have trampled). — Like "salah kol abirai" ("He has trodden down all my mighty men") — a term of treading and trampling; and it is used in the past tense in place of the future. He speaks by way of entreaty: "May You trample all who stray from Your statutes, for their way is proven false." And he adds: "Those who err." — For when people see their punishment, they will say that they had strayed [from the right path].
Metzudat David
"You have made light of" — You have trampled all those who err from doing Your statutes; meaning, even though they might claim it was an unwitting error. "For their deceit is vain" — for You know that their scheming is false and was not done unwittingly, for they are willful [transgressors].
Metzudat Zion
"You have made light of" (salita) — an expression of trampling, as in "You have trampled all my mighty ones." "Those who err" (shogim) — from the language of "shegagah" (inadvertent error). "Their deceit" — an expression of cunning, as in "and the deceit of their heart" (Jeremiah 14:14).
Malbim
(Statutes) "You have trodden down" (i.e., trampled) "all who err from Your statutes" — (the definition of error is a mistake in reasoning) — that is to say, they do not fulfill Your statutes because they err in their reasoning, so that through their own opinion they conclude there is no need to perform the statutes (or that through their reasoning they deny the teachings of the Oral Torah), for "their deceit is falsehood": this deception by which they deceive through their investigations and their opinions is false.
You put away all the wicked of the earth like dross; therefore I love Your testimonies.
verse value 2763
Insights
Verse structure: 6 words, 30 letters. The shortest word is "therefore" (לָ֝כֵ֗ן, 3 letters) and the longest is "all·the·wicked·of·the·earth" (כׇל־רִשְׁעֵי־אָ֑רֶץ, 9 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "dross" (סִגִ֗ים). 6 unique roots are used. Frequent roots: "all·the·wicked·of·the·earth" (root רשע, 87x in Psalms); "I·love" (root אהב, 40x in Psalms); "therefore" (root כן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'all·the·wicked·of·the·earth', dividing the verse into phrases of 3 and 3 words. Full calculation: סִגִ֗ים [dross] (113) + הִשְׁבַּ֥תָּ [You·have·put·away] (707) + כׇל־רִשְׁעֵי־אָ֑רֶץ [all·the·wicked·of·the·earth] (921) + לָ֝כֵ֗ן [therefore] (100) + אָהַ֥בְתִּי [I·love] (418) + עֵדֹתֶֽיךָ [Your·testimonies] (504) = 2763.
Ibn Ezra
'Dross' — the letter kaf [of comparison] is missing [i.e., it should be understood as 'like dross']; [this refers to] all the wicked of the earth in ancient times, as is written in Your testimonies.
Radak
"Dross." — How many times have I seen You execute vengeance on the wicked; they are the dross, as You said, "and I will purge away your dross as with lye." And they are the ones mentioned [above], "for their deceit is falsehood" — for they deceive the world, and they are always worse than the openly wicked, because a person guards himself against those, but from these no one guards himself; yet You bring them to light and cause them to cease from the world. And in saying "all," it is not to be taken precisely, like "and all the earth came to Egypt." "Therefore I love Your testimonies." — For they cleanse a person of all dross, and they teach that a person should be whole, his inside like his outside; therefore I love them and cling to them.
Metzudat David
"Like dross" — just as dross is burned away in the refiner's crucible, so have You caused all the wicked to cease from the world; therefore, upon seeing their downfall, I have loved Your testimonies.
Metzudat Zion
"Dross" (sigim) — like "sigim," which is the refuse of silver. "You put away" — an expression of nullification/removal.
Malbim
(Testimony) "You have removed like dross" — the wicked, "all the wicked of the earth," are comparable to dross, which must be extracted from the silver; so too "You have removed" them, like one who destroys the dross by means of the refining fire. "Therefore" — because You destroy the wicked, "I have loved Your testimonies," for they testify that Hashem executes judgment upon the wicked and returns to refine and purify the silver. And so likewise, (Judgments) "my flesh bristles from fear of You," for because You root out the wicked, fear of You falls upon all flesh, "and I am afraid of Your judgments" — they shall fear because of the dread of Hashem and His judgments.
My flesh shudders for fear of You; And I am afraid of Your judgments.
verse value 2090
Insights
Verse structure: 5 words, 25 letters. The shortest word is "shudders" (סָמַ֣ר, 3 letters) and the longest is "and·from·Your·judgments" (וּֽמִמִּשְׁפָּטֶ֥יךָ, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shudders" (סָמַ֣ר), "from·fear·of·You" (מִפַּחְדְּךָ֣), "and·from·Your·judgments" (וּֽמִמִּשְׁפָּטֶ֥יךָ). 5 unique roots are used. Frequent roots: "I·fear" (root ירא, 77x in Psalms); "and·from·Your·judgments" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'my·flesh', dividing the verse into phrases of 3 and 2 words. Full calculation: סָמַ֣ר [shudders] (300) + מִפַּחְדְּךָ֣ [from·fear·of·You] (152) + בְשָׂרִ֑י [my·flesh] (512) + וּֽמִמִּשְׁפָּטֶ֥יךָ [and·from·Your·judgments] (505) + יָרֵֽאתִי [I·fear] (621) = 2090.
Rashi
"bristles" — Heb. סמר, like (Job 4:15): “it made the hair of my flesh stand on end (מסמר),” as a person whose hair stands on end, harizer in Old French, se herisser in modern French, to bristle. "and I dread Your judgments" — The retribution for Your decrees.
Ibn Ezra
'Shudders' — when I recall the judgments You have executed against the wicked of the earth, then fear seizes me, and I am afraid to transgress Your word.
Radak
"Shudders." — For those wicked do not fear You, and say, "Hashem does not see us," but I fear You, so that my flesh shudders from fear of You. "And [I fear] Your judgments." — That You will judge me according to my deeds; therefore I am careful not to transgress Your commandments, for I fear You, lest You punish me, since I know that You see me and know my deeds. And the meaning of "shudders" is that when a person is greatly frightened, his hairs stand up like nails (masmerim).
Metzudat David
"Shudders" — for my flesh has become rigid, standing up like a nail, from great fear of You, and I am afraid of [Your] judgment; and therefore I have loved Your testimonies.
Metzudat Zion
"Shudders" (samar) — from the language of "masmer" (nail) and "yated" (peg), and its meaning is "stiffening/bristling"; likewise "the hair of my flesh stood up [bristled]" (Job 4:15).
Ayin. I have done justice and righteousness; Leave me not to my oppressors.
verse value 2489
Insights
Verse structure: 5 words, 26 letters. The shortest word is "judgment" (מִשְׁפָּ֣ט, 4 letters) and the longest is "not·leave·me" (בַּל־תַּ֝נִּיחֵ֗נִי, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·leave·me" (בַּל־תַּ֝נִּיחֵ֗נִי), "to·my·oppressors" (לְעֹשְׁקָֽי). 5 unique roots are used. Frequent roots: "I·have·done" (root עשה, 109x in Psalms); "judgment" (root משפט, 65x in Psalms); "and·justice" (root צדק, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'and·justice', dividing the verse into phrases of 3 and 2 words. Full calculation: עָ֭שִׂיתִי [I·have·done] (790) + מִשְׁפָּ֣ט [judgment] (429) + וָצֶ֑דֶק [and·justice] (200) + בַּל־תַּ֝נִּיחֵ֗נִי [not·leave·me] (560) + לְעֹשְׁקָֽי [to·my·oppressors] (510) = 2489.
Ibn Ezra
'I have done' — I was not an oppressor, but rather a doer of justice; and You, do not abandon me to my oppressors.
Radak
"I have done justice and righteousness." — And I have not oppressed anyone; You too, do not leave me in their hand.
Metzudat David
"Leave me not" — do not abandon me to be given over into the hand of my oppressors.
Metzudat Zion
"To my oppressors" — from the language of "oshek" (oppression) and "gezel" (robbery).
Malbim
(Judgment) "I have done justice and righteousness" — and it is Hashem's way to repay measure for measure; therefore, "leave me not to my oppressors," for You too must do justice for me against my oppressors.
Be surety for Your servant for good; Let not the proud oppress me.
verse value 1047
Insights
Verse structure: 5 words, 23 letters. The shortest word is "be·surety" (עֲרֹ֣ב, 3 letters) and the longest is "not·let·them·oppress·me" (אַֽל־יַעַשְׁקֻ֥נִי, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·good" (לְט֑וֹב), "not·let·them·oppress·me" (אַֽל־יַעַשְׁקֻ֥נִי). 5 unique roots are used. Frequent roots: "for·good" (root טוב, 63x in Psalms); "Your·servant" (root עבד, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'for·good', dividing the verse into phrases of 3 and 2 words. Full calculation: עֲרֹ֣ב [be·surety] (272) + עַבְדְּךָ֣ [Your·servant] (96) + לְט֑וֹב [for·good] (47) + אַֽל־יַעַשְׁקֻ֥נִי [not·let·them·oppress·me] (571) + זֵדִֽים [arrogant] (61) = 1047.
Rashi
"Be surety" — Heb. ערב, garantis in French, to vouch for. Be a guarantor for me against the evil (i.e., be a guarantor that I keep Your precepts).
Ibn Ezra
'Be surety' — in the manner of: 'I will be surety for him' — a figure of speech, [meaning] that it should go well for him.
Radak
"Be surety [for]." — Like "ve'arvah la-Hashem" ("and it shall be pleasing to Hashem"), but this one is a transitive verb, meaning: make Your servant good and worthy of good, so that the arrogant do not oppress me.
Metzudat David
"Be surety" — do good and make Your servant fit for good, so that the willful [sinners] will not oppress me.
Metzudat Zion
"Be surety" (arov) — an expression of sweetness, as in "your voice is sweet" (Song of Songs 2:14); meaning: do good and make [it] fitting; and likewise "Hashem, I am oppressed, be surety for me" (Isaiah 38:14).
Malbim
"Be surety" — he poetically represents it as though the good that is prepared for him is seeking a guarantee, so that it will not fall into the hands of strangers through oppression, and so that it will remain in his possession. Therefore, "You shall be the guarantor for the good," that You will assure me that it will remain in my possession, "and let not the arrogant oppress me," for then it will be sought from Your hand, and You will be obligated to restore what was taken, because You have stood surety for it.
My eyes fail for Your salvation, and for Your righteous word.
verse value 1923
Insights
Verse structure: 5 words, 24 letters. The shortest word is "have·failed" (כָּל֣וּ, 3 letters) and the longest is "for·Your·salvation" (לִישׁוּעָתֶ֑ךָ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·for·the·utterance·of" (וּלְאִמְרַ֥ת). 5 unique roots are used. Frequent roots: "my·eyes" (root עין, 64x in Psalms); "Your·justice" (root צדק, 49x in Psalms); "for·Your·salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'for·Your·salvation', dividing the verse into phrases of 3 and 2 words. Full calculation: עֵ֭ינַי [my·eyes] (140) + כָּל֣וּ [have·failed] (56) + לִישׁוּעָתֶ֑ךָ [for·Your·salvation] (836) + וּלְאִמְרַ֥ת [and·for·the·utterance·of] (677) + צִדְקֶֽךָ [Your·justice] (214) = 1923.
Rashi
"and for the word of Your righteousness" — The promise that You promised me.
Ibn Ezra
'My eyes,' 'for Your salvation' — [fail, waiting] from the hand of the oppressors, and for Your decrees, which are just, to execute judgment upon them.
Radak
"My eyes fail for Your salvation." — That You would save me from the arrogant so that they do not oppress me; meaning: I did not hope for salvation from any person, but for Your salvation and for the word of Your righteousness, that You would fulfill the word which You promised me through the prophet.
Metzudat David
"My eyes fail" — my eyes watch for Your salvation and for the fulfillment of Your righteous word, and they fail because it is slow in coming.
Metzudat Zion
"My eyes fail" — a longing that is delayed [in being fulfilled] is called "a failing of the eyes."
Malbim
(Sayings) "My eyes fail" — that is, I wait with failing eyes (this indicates a waiting of long duration, from its very beginning and continuing on) — both for Your salvation itself, and also "for Your righteous word," for indeed I have from You concerning this a statement and a promise, as it is said, "My soul fails for Your salvation; I hope in Your word."
Deal with Your servant according to Your mercy, and teach me Your statutes.
verse value 971
Insights
Verse structure: 5 words, 24 letters. The shortest word is "do" (עֲשֵׂ֖ה, 3 letters) and the longest is "with·Your·servant" (עִם־עַבְדְּךָ֥, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·Your·statutes" (וְחֻקֶּ֥יךָ). 5 unique roots are used. Frequent roots: "as·Your·lovingkindness" (root חסד, 125x in Psalms); "do" (root עשה, 109x in Psalms); "with·Your·servant" (root עבד, 61x in Psalms). Full calculation: עֲשֵׂ֖ה [do] (375) + עִם־עַבְדְּךָ֥ [with·Your·servant] (206) + כְחַסְדֶּ֗ךָ [as·Your·lovingkindness] (112) + וְחֻקֶּ֥יךָ [and·Your·statutes] (144) + לַמְּדֵֽנִי [teach·me] (134) = 971.
Ibn Ezra
'Deal ... according to Your mercy' — until [this] day.
Radak
"Deal" — Just as Your mercy has been with me many times, so deal with me now as well; and since strangers will not trouble me, I will be able to occupy myself with Your statutes, so that You will help me understand them and teach them to me.
Metzudat David
"According to Your mercy" — and not according to my deeds. "And teach me Your statutes" — meaning, this is the kindness You should do with me.
Malbim
(Statutes) "Deal with Your servant according to Your mercy, and teach me Your statutes" — although in teaching the statutes, which are hidden matters and secrets of the King of the world, You are not obligated by strict justice, do this for me out of mercy.
I am Your servant, give me understanding, that I may know Your testimonies.
verse value 874
Insights
Verse structure: 4 words, 23 letters. Notable word values: "and·let·me·know" (וְ֝אֵדְעָ֗ה) = 86, equal to Elohim. The shortest word is "and·let·me·know" (וְ֝אֵדְעָ֗ה, 5 letters) and the longest is "Your·servant·am·I" (עַבְדְּךָ־אָ֥נִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "Your·servant·am·I" (עַבְדְּךָ־אָ֥נִי), "and·let·me·know" (וְ֝אֵדְעָ֗ה). 4 unique roots are used. Frequent roots: "and·let·me·know" (root ידע, 95x in Psalms); "Your·servant·am·I" (root עבד, 61x in Psalms); "give·me·understanding" (root בין, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'give·me·understanding', dividing the verse into phrases of 2 and 2 words. Full calculation: עַבְדְּךָ־אָ֥נִי [Your·servant·am·I] (157) + הֲבִינֵ֑נִי [give·me·understanding] (127) + וְ֝אֵדְעָ֗ה [and·let·me·know] (86) + עֵדֹתֶֽיךָ [Your·testimonies] (504) = 874.
Ibn Ezra
'Your servant' — the reward for my service is that You give me understanding.
Radak
"I am Your servant" — with a kamatz under the aleph. He says: I desire learning only for the sake of serving You; therefore, give me understanding, that I may know their essence and their reason.
Metzudat David
"I am Your servant" — meaning, my desire is to serve You; therefore give me understanding, etc., so that I may serve You.
Malbim
(Testimony) "I am Your servant, give me understanding, that I may know Your testimonies" — but that You give me understanding of Your testimonies until I know them with clear knowledge — for this, mercy is not needed, for this You are obligated to do since I am Your servant: the master must explain to his servant his open conduct, so that the servant may know his conduct and his way.
It is time for Hashem to work; They have made void Your law.
verse value 2649
Insights
Verse structure: 5 words, 21 letters. The shortest word is "time" (עֵ֭ת, 2 letters) and the longest is "to·do" (לַעֲשׂ֣וֹת, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·broken" (הֵ֝פֵ֗רוּ). 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "to·do" (root עשה, 109x in Psalms); "Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: עֵ֭ת [time] (470) + לַעֲשׂ֣וֹת [to·do] (806) + לַיהֹוָ֑ה [to·Hashem] (56) + הֵ֝פֵ֗רוּ [have·broken] (291) + תּוֹרָתֶֽךָ [Your·law] (1026) = 2649.
Rashi
"A time to do for the Lord, etc." — This goes back to the verse preceding it: Enable me to understand, and I shall know Your testimonies, to know a time to do for Your name. What should they do, those who made Your Torah void, to find good will and forgiveness, and that You should be found by them, and I will do so for every transgression that I have committed. Our Rabbis, however, derived from it [from this verse] that we may transgress the words of the Torah in order to make a fence and a wall [a safeguard] for Israel, e.g. Gideon and Elijah on Mount Carmel, who sacrificed on high places (Ber. 63a). I saw [it] further expounded upon in the Aggadah (Yerushalmi Ber. 9:4, Mid. Sam 1:1) as meaning: A person who is idle and leisurely, who devotes [only occasional] times to his Torah, makes void the covenant, for an idle person must toil in the Torah all hours of the day.
Ibn Ezra
'It is time' — all my desire is that You give me understanding, and that I know Your testimonies — the opposite of my oppressors, who violated Your law in their old age, or in the time of their trouble and their need of You. And some say: that it is 'a time and season for Hashem,' because they have violated Your commandments.
Radak
"It is time" — that is, there is an appointed time for Hashem to exact vengeance, since they have made void Your law. Even though at this time You are patient with the wicked, a time will come when You will punish them; this is the time of the redemption, as is written in the prophecy of Malachi. And one may also explain "it is time to act for Hashem" in connection with what he said, "I am Your servant, give me understanding" — he means: I need You to help me with the knowledge of Your testimonies, so that I may be strengthened by them, for this time and this era in which I find myself is a time when a person must strengthen himself to act for Hashem through the Torah, because this generation has made void Your law; therefore whoever belongs to Hashem must strengthen himself very much in the Torah, so that it not be entirely nullified.
Metzudat David
"It is time to act" — there is a set time for Hashem to execute judgment upon the wicked who have annulled Your Torah.
Malbim
(Torah) "It is time" — this refers back to the previous verse, "give me understanding, that I may know Your testimonies," and continues, "that I may know the time for Hashem to act," meaning that I shall know the testimonies that testify how You have conducted Yourself from of old in the governance of reward and punishment, and from this I shall know the time appointed for Hashem to execute vengeance and punishment upon those who "have made void Your law" — for by necessity there is for this a time fixed by the supreme wisdom, that there is a time to act and a time not to act but rather to prolong His patience; and through my knowing Your testimonies and understanding them, I shall understand when is the time to execute vengeance upon those who nullify the Torah and the faith.
Therefore I love Your commandments Above gold, indeed, above fine gold.
verse value 1341
Insights
Verse structure: 5 words, 23 letters. The shortest word is "therefore" (עַל־כֵּ֭ן, 4 letters) and the longest is "Your·commandments" (מִצְוֺתֶ֑יךָ, 6 letters). 5 unique roots are used. Frequent roots: "I·have·loved" (root אהב, 40x in Psalms); "therefore" (root כן, 36x in Psalms); "Your·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·commandments', dividing the verse into phrases of 3 and 2 words. Full calculation: עַל־כֵּ֭ן [therefore] (170) + אָהַ֣בְתִּי [I·have·loved] (418) + מִצְוֺתֶ֑יךָ [Your·commandments] (566) + מִזָּהָ֥ב [from·gold] (54) + וּמִפָּֽז [and·from·fine·gold] (133) = 1341.
Rashi
"Because I loved" — Heb. על-כן. Because I loved Your commandments, it is fitting that You teach me a time of good will, and what I should do for You that You should accept me. There are many [instances of] על-כן that are to be interpreted as “because”; e.g., (Gen. 33:10): “because (כי על-כן) I have seen your face”; (Num. 10:33). “because (כי על-כן) you know our encampment”; (Isa. 15: 7), “Because of (כי על-כן) the many things they did.”
Ibn Ezra
'Therefore' — connected to the verse 'I am Your servant, give me understanding,' and I do not desire a reward of gold or fine gold.
Radak
"Therefore" — because I see that they have made void Your law and pursue unjust gain, and all their business and preoccupation is to acquire wealth, I love Your commandments — to learn them and perform them and occupy myself with them — more than the gold and fine gold that they occupy themselves in acquiring.
Metzudat David
"Therefore, etc." — therefore, because I know that the time of judgment will come, therefore I have loved [Your commandments], etc.
Metzudat Zion
"And than fine gold" (u-mipaz) — that is the fine gold.
Malbim
(Commandments) "Therefore" — inasmuch as I know that there is a time when You will come into judgment over everything hidden, "I love Your commandments," inasmuch as I know that there is providence and reward and punishment; and I love them more "than gold, indeed than fine gold," which is what is ordinarily useful, for gold and fine gold will not avail to save from Your punishment, as it is said, "Riches profit not in the day of wrath, but righteousness delivers from death."
Therefore I esteem all [Your] precepts concerning all things to be right; Every false way I hate.
verse value 3010
Insights
Verse structure: 7 words, 31 letters. Verse gematria: 3010 is divisible by 86, the value of Elohim. The shortest word is "all" (כֹ֣ל, 2 letters) and the longest is "all·precepts·of" (כׇּל־פִּקּ֣וּדֵי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·precepts·of" (כׇּל־פִּקּ֣וּדֵי), "I·have·esteemed·right" (יִשָּׁ֑רְתִּי). 7 unique roots are used. Frequent roots: "all" (root כל, 82x in Psalms); "I·have·hated" (root שנא, 42x in Psalms); "therefore" (root כן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·esteemed·right', dividing the verse into phrases of 4 and 3 words. Full calculation: עַל־כֵּ֤ן [therefore] (170) + כׇּל־פִּקּ֣וּדֵי [all·precepts·of] (250) + כֹ֣ל [all] (50) + יִשָּׁ֑רְתִּי [I·have·esteemed·right] (920) + כׇּל־אֹ֖רַח [all·way·of] (259) + שֶׁ֣קֶר [lie] (600) + שָׂנֵֽאתִי [I·have·hated] (761) = 3010.
Rashi
"Because I considered all precepts of all things upright" — All precepts, everything that You commanded in your Torah. "I considered upright" — Heb. ישרתי. They were upright in my eyes, and I said about them that they are upright. Because of this, I deserve that You forgive me and favor me.
Ibn Ezra
'Therefore ... I esteem right' — the yod stands in place of an alef, in the sense of 'the daughters have called me blessed,' and likewise 'tityameru' is from the derivation of 'all workers of iniquity boast themselves.' And the meaning of 'all Your precepts' — for all the precepts encompass every person of understanding, and this word occurs in the manner of: 'all my firstborn, all.'
Radak
"Therefore" — its meaning is like its counterpart [in the previous verse]. "And all" — "all," which he says twice, means to say all the precepts written in the Torah, and also those not written [explicitly], such as "and this was the practice in Israel" and similar things practiced in Israel as statute and law — all of them are upright, for they are matters that have reason, and the intellect points to them, and they are upright; and I regard them as upright in the eyes of those who despise them and say that they are not just laws — but their own laws and their ways, which are a false path, I hate.
Metzudat David
"Therefore, etc." — because of the time of judgment, I say that all the precepts, all of them, are upright, and I hate every false way.
Metzudat Zion
"I esteem right" (yisharti) — from the language of "yashar" (upright, straight).
Malbim
(Precepts) "Therefore" — inasmuch as I know from Your testimonies that there is reward and punishment, "all Your precepts concerning all things I esteem right" — the precepts (pikkudim), which are the commandments that come to serve as a reminder of these testimonies, are all upright in my eyes, for uprightness lies in understanding: I understand them in a straight way, namely that they are upright and true. "And every false way I hate," for it has already been explained that the precepts direct one toward truth, the opposite of falsehood, as was stated at verses 69, 78, and 104.
Pe. Your testimonies are wonderful; Therefore my soul keeps them.
verse value 2417
Insights
Verse structure: 5 words, 24 letters. The shortest word is "therefore" (עַל־כֵּ֝֗ן, 4 letters) and the longest is "Your·testimonies" (עֵדְוֺתֶ֑יךָ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "wonders" (פְּלָא֥וֹת), "keeps·them" (נְצָרָ֥תַם). 5 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "wonders" (root פלא, 38x in Psalms); "therefore" (root כן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·testimonies', dividing the verse into phrases of 2 and 3 words. Full calculation: פְּלָא֥וֹת [wonders] (517) + עֵדְוֺתֶ֑יךָ [Your·testimonies] (510) + עַל־כֵּ֝֗ן [therefore] (170) + נְצָרָ֥תַם [keeps·them] (780) + נַפְשִֽׁי [my·soul] (440) = 2417.
Rashi
"Your testimonies are hidden" — They are covered, and your testimonies are hidden from the sons of men. There are easy commandments for which He gave a large reward, such as sending away the nest. "therefore, my soul kept them" — All of them, because it is not known which is better.
Ibn Ezra
'Wonderful' — they are [perceived] by the eye, [evident] to every soul. 'Therefore my soul keeps them' — it alone [does so].
Radak
"Wonderful" — from the same root as "if a matter is too wonderful for you," meaning that there are hidden things in them; therefore my understanding soul keeps them, meaning it has fixed its attention on them greatly, in order to understand them; or it kept them so as to perform them, because it understood them and knew their benefit, for one who does not understand a commandment will not keep it properly. Now, one might ask: is it not said, "For this commandment which I command you today is not too wonderful [for you]" — meaning that the commandments are not stated in the manner of allegories, such that it would be too wonderful for you to understand how to grasp them, for the matter is near to you, in your mouth, so shall you understand it and so shall you do it, for there is no allegory in the commandments. Rather, what David meant by "Your testimonies are wonderful" refers to the essential reasons of the commandments and their rationale, and how the intellect concedes to them, or to which of the many branches that stem from them a person may arrive, for they have many ramifications.
Metzudat David
"Your testimonies are wonderful" — the commandments are concealed, and the giving of their reward is not known; therefore my soul keeps them all, for who knows which one is fitting to receive abundant reward for?
Metzudat Zion
"Wonderful" (pela'ot) — hidden and concealed, as in "seeing it is hidden/wonderful" (Judges 13:18).
Malbim
(Testimony) "Wonderful" — in the portion of testimony found in the Torah there are wonderful things, meaning matters that are wondrous and concealed; for beyond the revealed narratives, which are all true according to their plain sense, there are within them secrets and hidden things — such as the matter of the Garden of Eden and the rivers, the serpent, the Nephilim, and the kings who reigned in the land of Edom, and the like. "Therefore my soul keeps them," for a wondrous and concealed matter requires netzirah (keeping), which is extra vigilant safekeeping.
The opening of Your words gives light; it gives understanding to the simple.
verse value 1587
Insights
Verse structure: 5 words, 21 letters. The shortest word is "the·opening·of" (פֵּ֖תַח, 3 letters) and the longest is "Your·words" (דְּבָרֶ֥יךָ, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·simple" (פְּתָיִֽים). 5 unique roots are used. Frequent roots: "Your·words" (root דבר, 133x in Psalms); "gives·light" (root אור, 30x in Psalms); "gives·understanding" (root בין, 29x in Psalms). Full calculation: פֵּ֖תַח [the·opening·of] (488) + דְּבָרֶ֥יךָ [Your·words] (236) + יָאִ֗יר [gives·light] (221) + מֵבִ֥ין [gives·understanding] (102) + פְּתָיִֽים [the·simple] (540) = 1587.
Rashi
"The commencement of Your words enlightens" — The beginning of your words enlightened the heart of Israel, that You understated the simple, by Your statement (Exod. 20:2): “I am...Who took you out.” You let them know the favor that You did for them—that You acquired them from the house of bondageto know that You are their Master, and they should accept Your kingdom upon themselves. (Exod. 20:3): “You shall not have another god, etc.” and afterwards You made Your decrees (Cf. Mechilta ad loc.). Another explanation: "The commencement of Your words enlightens" — The beginning of Your words in the Creation was (Gen. 1:3): “Let there be light.” "You make the simple understand" — From there, everyone will understand and will commence with words of Torah. Tanchuma (Vayakhel 6).
Ibn Ezra
'The opening' — like: 'the opening of the mouth.' 'Gives light' — to the reader, so that he may see the truth.
Radak
"The opening" — the opening of Your words gives light to the eyes of those who are blind of heart, for when a person begins to contemplate them and sets his heart upon them, it will give light to his eyes and he will continue to contemplate further. And so that a person should not say, "since they are wondrous, I cannot understand them, and I will leave them as they are," he says that one should begin to contemplate them, and the words will open up for him the way of understanding, for the opening of the words will give him light, for He is the God who gives understanding to the simple, meaning, who grants understanding to the simple.
Metzudat David
"The opening of Your words" — The opening of Your words illuminates the eyes of the heart; that is, when a person begins to contemplate the Torah, his eyes are illuminated and he gains more understanding at all times. "It gives understanding" — It gives understanding to the simple.
Metzudat Zion
"The simple" (petayim) — [meaning] fools.
Malbim
(Words) — "The opening of Your words gives light" — and nevertheless, they are not like the fables of the ancient nations, whose externals are vanities and fabricated tales, with no benefit in them at all; for even the plain sense of the narratives — that is, "the opening" by which one enters into "Your words" — likewise "gives light," and one learns from it faith, ethics, and proper conduct, until it "gives understanding to the simple" — for even the simple person, who does not understand words of wisdom, will understand ethics and knowledge from the narratives of the Torah.
I opened wide my mouth, and panted; For I longed for Your commandments.
verse value 2292
Insights
Verse structure: 5 words, 27 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "my·mouth·I·have·opened·wide" (פִּֽי־פָ֭עַרְתִּי, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·mouth·I·have·opened·wide" (פִּֽי־פָ֭עַרְתִּי), "and·I·panted" (וָאֶשְׁאָ֑פָה), "for·Your·commandments" (לְמִצְוֺתֶ֣יךָ). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "for·Your·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·panted', dividing the verse into phrases of 2 and 3 words. Full calculation: פִּֽי־פָ֭עַרְתִּי [my·mouth·I·have·opened·wide] (850) + וָאֶשְׁאָ֑פָה [and·I·panted] (393) + כִּ֖י [for] (30) + לְמִצְוֺתֶ֣יךָ [for·Your·commandments] (596) + יָאָֽבְתִּי [I·have·longed] (423) = 2292.
Rashi
"and panted" — Heb. ואשאפה, an expression of swallowing, as (Jer. 2:24): “snuffs up (שאפה) the wind.”
Ibn Ezra
'My mouth' — for just as You opened Your mouth to speak, I opened my mouth, like one who longs to receive Your word. And the word 'I longed' [ya'avti] — it has no parallel in Scripture.
Radak
"My mouth" — by way of a metaphor he says: out of the great desire that I desired for Your commandments, I opened my mouth wide toward them and panted for them; and the expression "panting" refers to the drawing of air into the mouth, like one who is very hungry and craves food — when food is brought to him out of great desire, he opens his mouth wide toward the food before it reaches him, and thus he pants before [reaching] the food. And the word "ya'avti" ["I longed"] is unique in Scripture, and its meaning is like "ta'avti" [I desired].
Metzudat David
"I opened wide my mouth" — I opened my mouth and longed to draw the commandments into my throat, for I very much desire them.
Metzudat Zion
"I opened wide" (pa'arti) — an expression of opening, as in "and she has opened her mouth wide" (Isaiah 5:14). "And I panted" (va'esh'afah) — its meaning is drawing [something] toward the throat, as in "she snuffed up the wind" (Jeremiah 2:24). "I longed" (ya'avti) — like "ta'avti" (I desired), and it is an expression of longing.
Malbim
(Commandments) — "I opened wide my mouth, and panted" — the Torah is compared to bread and water, without which a person cannot live, for they are the sustenance of the body; so too the commandments are the sustenance of the soul. And David says that, for him, the commandments are like the air: bread and water a person can live without for some days, but air one cannot live without even for a moment. "And I open my mouth continually and gasp" for this spiritual air — meaning, at every moment I perform a commandment, "for I longed for Your commandments," this being the gasping for the life of my spirit.
Turn toward me, and be gracious to me, As is Your wont to do to those who love Your name.
verse value 1157
Insights
Verse structure: 5 words, 24 letters. Verse gematria: 1157 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "Your·name" (שְׁמֶֽךָ, 3 letters) and the longest is "turn·to·me" (פְּנֵה־אֵלַ֥י, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·judgment" (כְּ֝מִשְׁפָּ֗ט). 5 unique roots are used. Frequent roots: "Your·name" (root שם, 119x in Psalms); "as·judgment" (root משפט, 65x in Psalms); "to·those·who·love" (root אהב, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'and·be·gracious·to·me', dividing the verse into phrases of 2 and 3 words. Full calculation: פְּנֵה־אֵלַ֥י [turn·to·me] (176) + וְחׇנֵּ֑נִי [and·be·gracious·to·me] (124) + כְּ֝מִשְׁפָּ֗ט [as·judgment] (449) + לְאֹהֲבֵ֥י [to·those·who·love] (48) + שְׁמֶֽךָ [Your·name] (360) = 1157.
Ibn Ezra
'Turn ... and be gracious to me' — like: 'as God has graciously given,' as is the practice of those who love [Your name].
Radak
"As is Your wont" — like "according to the manner of daughters shall be done for her," whose meaning is statute and custom. He says: just as it is Your statute and Your custom to turn toward those who love Your name, so do to me.
Metzudat David
"As is Your wont" — As is fitting, to show grace to one who loves Your name.
Malbim
(Judgments) — "Turn toward me, and be gracious to me, As is Your wont to do to those who love Your name" — "judgment" (mishpat) is that which comes from strict law, while "grace" (chaninah) is a free gift. Over those who love His name, Hashem watches with wondrous providence, and "the feet of His pious ones He guards," and no iniquity befalls the righteous — this is on the side of judgment and strict law, for one who loves Hashem will be loved. And he asks that even though he is not on that level, and this is not owed to him on the side of judgment, He should do for him, on the side of grace, what He does for those who love His name on the side of judgment. And he explains with what He shall be gracious to him: (Sayings) — "let my footsteps be established in Your word" — that the word of Hashem and His commands should guard his steps, so that his footsteps be established against stumbling on the path of the soul; "and let no iniquity have dominion over me," for he will be preserved through providence, and He will guard his feet from being caught.
Order my footsteps by Your word; And let not any iniquity have dominion over me.
verse value 1833
Insights
Verse structure: 5 words, 27 letters. Verse gematria: 1833 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "direct" (הָכֵ֣ן, 3 letters) and the longest is "and·let·not·have·dominion·over·me" (וְֽאַל־תַּשְׁלֶט־בִּ֥י, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "direct" (הָכֵ֣ן), "and·let·not·have·dominion·over·me" (וְֽאַל־תַּשְׁלֶט־בִּ֥י), "all·iniquity" (כׇל־אָֽוֶן). 5 unique roots are used. Frequent roots: "direct" (root כון, 52x in Psalms); "all·iniquity" (root און, 28x in Psalms); "in·Your·utterance" (root אמרה, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Your·utterance', dividing the verse into phrases of 3 and 2 words. Full calculation: פְּ֭עָמַי [my·footsteps] (200) + הָכֵ֣ן [direct] (75) + בְּאִמְרָתֶ֑ךָ [in·Your·utterance] (663) + וְֽאַל־תַּשְׁלֶט־בִּ֥י [and·let·not·have·dominion·over·me] (788) + כׇל־אָֽוֶן [all·iniquity] (107) = 1833.
Ibn Ezra
'My steps' — he prays to set his deeds right, that he may keep the positive commandments, and that no causes rule over him leading him to transgress the negative commandments. And Rabbi Moshe said: 'let no iniquity have dominion over me,' like [the phrase]: 'but I am prayer.'
Radak
"My footsteps" — that You accustom me and guide me in the positive commandments, and do not give the evil inclination power to rule over me, so that I transgress a negative commandment; this is [the meaning of] "and let not any iniquity have dominion over me." And he says "any" to mean even a minor transgression.
Metzudat David
"My footsteps" — Establish my steps to walk in Your word. "And let not... have dominion" — Do not give strength into the hand of iniquity to dominate me, drawing me after it.
Metzudat Zion
"My footsteps" — an expression of stepping and walking. "Iniquity" (aven) — an expression for a thing that has no substance, that is, sins and iniquities.
Redeem me from the oppression of man, And I will observe Your precepts.
verse value 1471
Insights
Verse structure: 5 words, 23 letters. The shortest word is "man" (אָדָ֑ם, 3 letters) and the longest is "and·I·will·keep" (וְ֝אֶשְׁמְרָ֗ה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·oppression·of" (מֵעֹ֣שֶׁק). 5 unique roots are used. Frequent roots: "and·I·will·keep" (root שמר, 73x in Psalms); "man" (root אדם, 67x in Psalms); "Your·precepts" (root פקוד, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 3 and 2 words. Full calculation: פְּ֭דֵנִי [redeem·me] (144) + מֵעֹ֣שֶׁק [from·oppression·of] (510) + אָדָ֑ם [man] (45) + וְ֝אֶשְׁמְרָ֗ה [and·I·will·keep] (552) + פִּקּוּדֶֽיךָ [Your·precepts] (220) = 1471.
Rashi
"Redeem me from the oppression of man" — From the evil inclination, which oppresses the people (from the good path—Parshandatha). In other commentaries I found: "Redeem me from the oppression of man" — Redeem me so that no man oppress me.
Ibn Ezra
'Redeem me' — from a person who would oppress me.
Radak
"Redeem me" — so that no person will oppress me or trouble me, and thereby I will keep Your precepts, for I will have the leisure to keep them.
Metzudat David
"From the oppression of man" — From the oppressions of man. "And I will observe" — for I will have no hindering causes.
Malbim
(Precepts) — "Redeem me" — he adds that He should also redeem him from the oppression that comes by way of man, which is the evil of beings with free choice; and through this, "and I will observe Your precepts," for the precepts serve to recall how Hashem always redeemed Israel by force from the hand of their oppressors.
Make Your face to shine upon Your servant; And teach me Your statutes.
verse value 1143
Insights
Verse structure: 5 words, 24 letters. The shortest word is "shine" (הָאֵ֣ר, 3 letters) and the longest is "and·teach·me" (וְ֝לַמְּדֵ֗נִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·Your·servant" (בְּעַבְדֶּ֑ךָ). 5 unique roots are used. Frequent roots: "Your·face" (root פנים, 131x in Psalms); "upon·Your·servant" (root עבד, 61x in Psalms); "shine" (root אור, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·Your·servant', dividing the verse into phrases of 3 and 2 words. Full calculation: פָּ֭נֶיךָ [Your·face] (160) + הָאֵ֣ר [shine] (206) + בְּעַבְדֶּ֑ךָ [upon·Your·servant] (98) + וְ֝לַמְּדֵ֗נִי [and·teach·me] (140) + אֶת־חֻקֶּֽיךָ [Your·statutes] (539) = 1143.
Ibn Ezra
'Your face' — [meaning] favor, like: 'in the light of a king's face is life.'
Radak
"Make [Your face] shine" — upon Your servant, as in "may Hashem make His face shine upon you"; and "the light of Your face" is Your favor.
Metzudat David
"Make Your face to shine" — That is, show me a shining, smiling face; this is an expression of favor and affection, spoken in the manner in which one person makes a request of his fellow.
Malbim
(Statutes) — "Make Your face to shine upon Your servant" — there is a difference between "let His face shine" with the preposition el ("to/toward") and "let His face shine" with the preposition bet ("in/upon" — as used here). The connection with the letter bet indicates that the shining of the face of Hashem and the revelation of His Presence will occur within his inner, intellectual soul, so that through this "You will teach me Your statutes," for he will gain wisdom and understanding within his soul, until he understands even the statutes, which are hidden and wondrous — for he will grasp them through the light of the face of Hashem and His holy spirit.
My eyes run down with rivers of water, Because they observe not Your law.
verse value 2276
Insights
Verse structure: 6 words, 28 letters. The shortest word is "because" (עַ֝֗ל, 2 letters) and the longest is "channels·of·water" (פַּלְגֵי־מַ֭יִם, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "channels·of·water" (פַּלְגֵי־מַ֭יִם), "have·not·kept" (לֹא־שָׁמְר֥וּ). 6 unique roots are used. Frequent roots: "because" (root על, 120x in Psalms); "have·not·kept" (root שמר, 73x in Psalms); "my·eyes" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'my·eyes', dividing the verse into phrases of 3 and 3 words. Full calculation: פַּלְגֵי־מַ֭יִם [channels·of·water] (213) + יָרְד֣וּ [run·down] (220) + עֵינָ֑י [my·eyes] (140) + עַ֝֗ל [because] (100) + לֹא־שָׁמְר֥וּ [have·not·kept] (577) + תוֹרָתֶֽךָ [Your·law] (1026) = 2276.
Ibn Ezra
'Streams' — connected to the matter of man's oppression: they seek to oppress me, so that I might not keep Your precepts, and I am anxious and weep because they have not kept Your law — for I know that their end is evil. And some say: that 'they kept' is a figure of speech concerning the eyes, in the manner of: 'and after your eyes.'
Radak
"Rivers" — he was weeping over the sins he had committed and was troubled about them, and he speaks of the guarding of the eyes, for the eyes are the ones that go astray, and the sinner strays after his eyes. And he said —
Metzudat David
"Rivers of water, etc." — He was troubled over the sins, and said: my eyes shed tears like a stream, because they did not keep the Torah, and walked according to what seemed right in their own eyes.
Metzudat Zion
"Rivers of water" (palgei mayim) — [meaning] channels of water, called so because their way is to divide and split apart, going this way and that.
Malbim
(Torah) — "Rivers" — and although I bear the sin concerning Bathsheba, in that I strayed after my eyes, already "my eyes run down with rivers of water, because they observe not Your law," and I have already returned in repentance, and it has been forgiven me.
Tzade. Righteous are You, O Hashem, And upright are Your judgments.
verse value 1611
Insights
Verse structure: 5 words, 21 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "You" (אַתָּ֣ה, 3 letters) and the longest is "Your·judgments" (מִשְׁפָּטֶֽיךָ, 6 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "You" (root אתה, 115x in Psalms); "Your·judgments" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: צַדִּ֣יק [just] (204) + אַתָּ֣ה [You] (406) + יְהֹוָ֑ה [Hashem] (26) + וְ֝יָשָׁ֗ר [and·upright] (516) + מִשְׁפָּטֶֽיךָ [Your·judgments] (459) = 1611.
Ibn Ezra
'Righteous ... and upright' — each one of Your judgments.
Radak
"Upright" — each one of Your judgments is upright; or its meaning is that Your judgments are in an upright way.
Metzudat David
"And upright are Your judgments" — Each one of Your judgments is upright.
Malbim
(Judgments) — "Righteous are You, O Hashem" — that is, all the judgments of Hashem are done in righteousness, according to strict law, paying the righteous their reward and the wicked their punishment. And nevertheless, do not be astonished when you see that He delays payment of the righteous person's reward and hastens payment of the wicked person's punishment, for this is on account of the fact that "Your judgments are upright" — for on the side of uprightness it is better to delay the righteous person's reward for the eternal world, where the reward is eternal, and to pay the wicked in this world, so as to cause him to lose the world to come — as was already explained above, in Psalm 73.
You have commanded Your testimonies in righteousness and exceeding faithfulness.
verse value 1357
Insights
Verse structure: 5 words, 21 letters. The shortest word is "the·justice·of" (צֶ֣דֶק, 3 letters) and the longest is "and·faithfulness" (וֶאֱמוּנָ֥ה, 6 letters). 5 unique roots are used. Frequent roots: "the·justice·of" (root צדק, 49x in Psalms); "exceedingly" (root מאד, 35x in Psalms); "Your·testimonies" (root עדה, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·testimonies', dividing the verse into phrases of 3 and 2 words. Full calculation: צִ֭וִּיתָ [You·have·commanded] (506) + צֶ֣דֶק [the·justice·of] (194) + עֵדֹתֶ֑יךָ [Your·testimonies] (504) + וֶאֱמוּנָ֥ה [and·faithfulness] (108) + מְאֹֽד [exceedingly] (45) = 1357.
Ibn Ezra
'You have commanded' — the fathers, to occupy themselves with Your testimonies.
Radak
"You have commanded" — meaning, You have shown us great love in that You commanded us Your testimonies, which are righteousness and exceeding faithfulness.
Metzudat David
"You have commanded, etc." — That is, Your testimonies, which You commanded, are exceedingly righteous and faithful.
Malbim
(Testimony) — "You have commanded Your testimonies in righteousness" — and this is made clear by "Your testimonies," which are the portion of testimony within the Torah that testifies how He punished the wicked according to righteousness, and watched over the righteous — as all the narratives of the Torah that testify to this matter attest. And all of them are built upon "faithfulness" — that You are faithful to give each one what is due him. And even though for the present one sees the wicked prosper, one must believe firmly that Hashem is faithful to give each one his reward and his punishment, as it is said: "all His ways are justice, a God of faithfulness," and it goes on to explain: "just and right is He" — "just" corresponding to "all His ways are justice," and "right" corresponding to "a God of faithfulness." And so too here it is written, "Righteous are You, Hashem, and upright are Your judgments," and it explains — corresponding to "righteous": "You have commanded Your testimonies in righteousness"; and corresponding to "upright" it explains: "and exceeding faithfulness."
My zeal has undone me, because my adversaries have forgotten Your words.
verse value 2451
Insights
Verse structure: 5 words, 25 letters. The shortest word is "my·adversaries" (צָרָֽי, 3 letters) and the longest is "has·consumed·me" (צִמְּתַ֥תְנִי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "has·consumed·me" (צִמְּתַ֥תְנִי), "my·zeal" (קִנְאָתִ֑י), "because·they·have·forgotten" (כִּֽי־שָׁכְח֖וּ). 5 unique roots are used. Frequent roots: "Your·words" (root דבר, 133x in Psalms); "because·they·have·forgotten" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'my·zeal', dividing the verse into phrases of 2 and 3 words. Full calculation: צִמְּתַ֥תְנִי [has·consumed·me] (990) + קִנְאָתִ֑י [my·zeal] (561) + כִּֽי־שָׁכְח֖וּ [because·they·have·forgotten] (364) + דְבָרֶ֣יךָ [Your·words] (236) + צָרָֽי [my·adversaries] (300) = 2451.
Rashi
"My zeal incenses me" — Heb. קנאתי. The zeal with which I am zealous for Your name against those who forget Your words, cuts me and incenses me against them.
Ibn Ezra
'Has undone me' — [it] almost destroyed me, like: 'and his heart died within him.'
Radak
"Has undone me" — my zeal has almost consumed me: when I see my adversaries who have forgotten Your words, as if they were never commanded concerning them, and I see them prospering, I am very envious of them.
Metzudat David
"Has undone me" — Anger has cut me off, for my adversaries have forgotten Your words, and this thing angers me.
Metzudat Zion
"Has undone me" (tzimmatatni) — an expression of cutting off, as in "Hashem will cut them off" (above, Psalm 94:23). "My zeal" (kin'ati) — an expression of anger, as in "they have angered Me with a no-god" (Deuteronomy 32:21).
Malbim
(Words) — "Has undone me" — but nevertheless, "my zeal has undone me," in that I am zealous over the desecration of the honor of the Name, for because You prolong [the days of] the wicked, through this "my adversaries have forgotten Your words," for through this they say that there is no providence and no reward or punishment.
Your word is tried to the uttermost, and Your servant loves it.
verse value 1202
Insights
Verse structure: 5 words, 22 letters. Notable word values: "loves·it" (אֲהֵבָֽהּ) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "exceedingly" (מְאֹ֗ד, 3 letters) and the longest is "is·refined" (צְרוּפָ֖ה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "loves·it" (אֲהֵבָֽהּ). 5 unique roots are used. Frequent roots: "and·Your·servant" (root עבד, 61x in Psalms); "loves·it" (root אהב, 40x in Psalms); "exceedingly" (root מאד, 35x in Psalms). Full calculation: צְרוּפָ֖ה [is·refined] (381) + אִמְרָתְךָ֥ [Your·utterance] (661) + מְאֹ֗ד [exceedingly] (45) + וְֽעַבְדְּךָ֥ [and·Your·servant] (102) + אֲהֵבָֽהּ [loves·it] (13) = 1202.
Ibn Ezra
'Refined' — why do they forget Your word? [It is] pure, and there is no dross in it, for all of it is refined, without doubt.
Radak
"Tried" — for it is without any dross whatsoever. "And Your servant loves it" — and remembers it always, whereas they have forgotten it, and it is despised in their eyes, because I occupy myself with Your Torah.
Metzudat David
"Tried to the uttermost" — Your word is refined of dross and error; therefore Your servant loves it.
Metzudat Zion
"Is refined" (tzerufah) — an expression of clarity and purity without dross, borrowed from the language of "the refining of silver."
Malbim
(Sayings) — "Tried" — meaning, nothing prevents me from keeping Your word, neither on its own account — for "Your word" is "tried to the uttermost," so that there is in it no dross or impurity, and the sayings of Hashem are pure sayings — nor on my account, for "Your servant loves it," in that I cling to it with love, not out of hope of reward, for that would not always stand firm in its righteousness. And the proof that I have acted out of love is that (Precepts) — "small" — although "I am small and despised," and have no honor at all from performing the commandments, nevertheless "I have not forgotten Your precepts," for I perform them out of love, not for the sake of honor.
I am small and despised; yet I have not forgotten Your precepts.
verse value 1504
Insights
Verse structure: 6 words, 25 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·despised" (וְנִבְזֶ֑ה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·despised" (וְנִבְזֶ֑ה). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "I·have·forgotten" (root שכח, 34x in Psalms); "Your·precepts" (root פקוד, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'and·despised', dividing the verse into phrases of 3 and 3 words. Full calculation: צָעִ֣יר [little] (370) + אָנֹכִ֣י [I] (81) + וְנִבְזֶ֑ה [and·despised] (70) + פִּ֝קֻּדֶ֗יךָ [Your·precepts] (214) + לֹ֣א [not] (31) + שָׁכָֽחְתִּי [I·have·forgotten] (738) = 1504.
Rashi
"I am young and despised" — As it is stated (I Sam. 17:14): “And David was the youngest.” I am despised to the extent that I humble myself beside those who engage in the Torah, to learn, for I have not forgotten Your precepts; [nor have I refrained] from searching and debating with them about Your righteousness that is within them [the precepts], which is righteousness and truth to eternity; and even though troubles have befallen me, they were my occupation. And forever enable me to understand their righteousness and I shall live by them (Deut. 30:20): “for it [the Torah] is your life and the length of your days.”
Ibn Ezra
'Small' — in the eyes of my adversaries, like: 'but I am a worm, and no man.'
Radak
"I have not forgotten Your precepts" — unlike them, who have forgotten [them].
Metzudat David
"Small" — That is, although, because I keep the commandments, my enemies regard me as small and despised, nevertheless I have not forgotten Your precepts, and I pay them no heed.
Metzudat Zion
"Small" (tza'ir) — its meaning is small and lowly.
Your righteousness is an everlasting righteousness, and Your law is truth.
verse value 2457
Insights
Verse structure: 5 words, 22 letters. Verse gematria: 2457 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "justice" (צֶ֣דֶק, 3 letters) and the longest is "and·Your·law" (וְֽתוֹרָתְךָ֥, 6 letters). 5 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "justice" (root צדק, 49x in Psalms); "and·Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'for·ever', dividing the verse into phrases of 3 and 2 words. Full calculation: צִדְקָתְךָ֣ [Your·justice] (614) + צֶ֣דֶק [justice] (194) + לְעוֹלָ֑ם [for·ever] (176) + וְֽתוֹרָתְךָ֥ [and·Your·law] (1032) + אֱמֶֽת [truth] (441) = 2457.
Ibn Ezra
'Your righteousness' — the meaning is: how could I forget Your precepts, when Your righteousness does not change; likewise Your law is always one/constant.
Radak
"Your righteousness" — which is with the world is a righteousness that endures forever. "And Your law is truth" — for all its commandments are true, and the survival of the world depends on the upright laws by which people maintain [proper relations] with one another; also, the promises of the Torah that are made to whoever fulfills it are true and will not fail.
Metzudat David
"Your righteousness" — That is, I said: is not the righteousness that You do for those who remember Your precepts enduring forever? And furthermore, is not Your Torah truth in itself? How then could I forget it because of the scorn of the enemy?
Malbim
(Torah) — "Your righteousness" — the term tzedakah (righteousness) used with regard to Hashem refers to deeds that He performs on account of the supernal righteousness, without regard to the deeds of human beings and their merit. This mode of conduct too, which is close to lovingkindness (chesed), is also "an everlasting righteousness," for Hashem conducts Himself this way, when there is need, toward the world as a whole — as with the Patriarchs, the kings of the house of David, and the community of Israel as a whole — at a time when He sees, in His wisdom, that this is necessary for the repair and perfection of the world; and this too is part of the attribute of righteousness as applied to the governance of the world as a whole. "And Your law is truth" — for this is already found in the Torah, in the account of the conduct of the generations from beginning to end, that the sun of righteousness shone upon them to bring the whole to completion — as at the Exodus from Egypt and at the giving of the Torah, when Hashem conducted Himself according to righteousness in even greater measure, this being, in that instance, a stage in the course toward perfection for the whole of creation.
Trouble and anguish have overtaken me; yet Your commandments are my delight.
verse value 2045
Insights
Verse structure: 4 words, 24 letters. The shortest word is "my·delight" (שַׁעֲשֻׁעָֽי, 5 letters) and the longest is "trouble·and·anguish" (צַר־וּמָצ֥וֹק, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "trouble·and·anguish" (צַר־וּמָצ֥וֹק). 4 unique roots are used. Frequent roots: "Your·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'have·found·me', dividing the verse into phrases of 2 and 2 words. Full calculation: צַר־וּמָצ֥וֹק [trouble·and·anguish] (532) + מְצָא֑וּנִי [have·found·me] (197) + מִ֝צְוֺתֶ֗יךָ [Your·commandments] (566) + שַׁעֲשֻׁעָֽי [my·delight] (750) = 2045.
Ibn Ezra
'Trouble ... my delight' — as against the trouble of the heart.
Radak
"Trouble and anguish" — at the time when troubles found me, Your commandments, which are my delight, comfort me from the troubles when I occupy myself with them.
Metzudat David
"Trouble" — Therefore, even though trouble and distress found me, I did not abandon Your commandments; they are my delight, and in them I rejoice.
Metzudat Zion
"And anguish" (u-matzok) — from the language of "tzukah" (distress) and "tzarah" (trouble).
Malbim
(Commandments) — "Trouble and anguish" — although trouble (tzar), which is external distress, and anguish (matzok), which is the inner anguish of the soul, have overtaken me — against the inner anguish, "Your commandments are my delight," for through the delight of Your commandments I drive away the anguish of the soul and its inner grief; and against the external trouble, I know that (Testimony) — "Your testimonies are righteous forever" — for the testimony that the Torah testified in its narratives, that You will rescue the righteous from their distress, is righteous forever and always holds true. But I ask, "give me understanding, that I may live" — that You give me understanding of these testimonies, that I may understand the ways in which You punish the wicked and save the righteous, for many times there is confusion regarding the hidden workings of this conduct, in that one sees the wicked prospering and the righteous afflicted with suffering.
Your testimonies are righteous forever; give me understanding, and I shall live.
verse value 1037
Insights
Verse structure: 5 words, 25 letters. The shortest word is "the·justice·of" (צֶ֖דֶק, 3 letters) and the longest is "Your·testimonies" (עֵדְוֺתֶ֥יךָ, 6 letters). 5 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "the·justice·of" (root צדק, 49x in Psalms); "and·I·shall·live" (root חיה, 32x in Psalms). Full calculation: צֶ֖דֶק [the·justice·of] (194) + עֵדְוֺתֶ֥יךָ [Your·testimonies] (510) + לְעוֹלָ֗ם [for·ever] (176) + הֲבִינֵ֥נִי [give·me·understanding] (127) + וְאֶחְיֶֽה [and·I·shall·live] (30) = 1037.
Ibn Ezra
'Righteous' — the vav of 'Your testimonies' is like the vav of 'I was not at ease,' and both stand in place of a heh, for the letters yud-heh-vav-alef are interchangeable. And the meaning of 'give me understanding, righteous forever, and I shall live' — 'forever,' [stated] once, serves in place of two [i.e., applies to both clauses].
Radak
"Forever; give me understanding" — [give me understanding] of them. "And I shall live" — by them, in the world to come; and the word "forever," mentioned [once], stands in place of [being said] twice.
Metzudat David
"Your testimonies are righteous" — Your testimonies, spoken in righteousness, endure forever, for righteousness is never annulled. Therefore give me understanding, and I shall live — through the life of the World to Come, forever — just as they endure forever.
Qoph. I have called with my whole heart; answer me, O Hashem; I will keep Your statutes.
verse value 1435
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "answer·me" (עֲנֵ֥נִי, 4 letters) and the longest is "I·have·called" (קָרָ֣אתִי, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·keep" (אֶצֹּֽרָה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "with·all·heart" (root כל, 82x in Psalms); "I·have·called" (root קרא, 56x in Psalms). Full calculation: קָרָ֣אתִי [I·have·called] (711) + בְכׇל־לֵ֭ב [with·all·heart] (84) + עֲנֵ֥נִי [answer·me] (180) + יְהֹוָ֗ה [Hashem] (26) + חֻקֶּ֥יךָ [Your·statutes] (138) + אֶצֹּֽרָה [I·will·keep] (296) = 1435.
Ibn Ezra
'I have called' — for such is Your statute, that the one who calls upon You should call with the whole heart.
Radak
"I have called" — when I am in trouble, I call to You with my whole heart, for I know that there is no one who answers and saves besides You; therefore answer me, and let me not die at the hand of my enemies, so that I may keep Your statutes — meaning, I ask for life for no other reason than to keep Your statutes.
Metzudat David
"I have called" — That is, is not my calling meant to merit my keeping Your statutes? It is therefore fitting that You answer me.
Malbim
(Statutes) — "I have called" — The ancients already explained the verse, "that shall hear these statutes, and say: Surely this great nation is a wise and understanding people... For what great nation is there that has God so near to it, as Hashem our God is, whenever we call upon Him?" For when they see that it is a special quality of the statutes that through them Hashem hears the prayer of Israel and answers them when they call upon Him, thereby they will say that there is great wisdom in these statutes. For the statutes of the Torah correspond to the statutes of the world, and by their keeping the statutes of the Torah, He will maintain for them, correspondingly, the statutes of the world as well, as it says, "If you walk in My statutes... then I will give your rains in their season." And so it says, "I have called with my whole heart" — "answer me, Hashem," since "I will keep Your statutes" — and this obligates Him to hear my prayer, for that is the special quality of the statutes.
I have called You, save me, and I will observe Your testimonies.
verse value 2238
Insights
Verse structure: 4 words, 24 letters. The shortest word is "Your·testimonies" (עֵדֹתֶֽיךָ, 5 letters) and the longest is "save·me" (הוֹשִׁיעֵ֑נִי, 7 letters). 4 unique roots are used. Frequent roots: "save·me" (root ישע, 75x in Psalms); "and·I·will·keep" (root שמר, 73x in Psalms); "I·have·called·You" (root קרא, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'save·me', dividing the verse into phrases of 2 and 2 words. Full calculation: קְרָאתִ֥יךָ [I·have·called·You] (731) + הוֹשִׁיעֵ֑נִי [save·me] (451) + וְ֝אֶשְׁמְרָ֗ה [and·I·will·keep] (552) + עֵדֹתֶֽיךָ [Your·testimonies] (504) = 2238.
Rashi
"and I shall keep" — (The acronym of, עֵדְוֹתֶיךָ is דמה בן פֶרֶץ ; the “vav” is vowelized with a “holam,” but in the other instances, it is עֵדֹתֶיךָ ; the “daleth” is vowelized with a “holam.”)
Ibn Ezra
'I have called You' — that You may save me, so that I may keep Your testimonies.
Radak
"I have called You" — he repeats the matter in different words in order to strengthen the request.
Metzudat David
"And I will observe" — for I will be free of the harassment of the enemy.
Malbim
(Testimonies) — "I have called You" — I too call You for salvation against the adversary, for the statutes concerning a being of free choice do not depend on the statutes of the world. And from this as well, "save me, and I will observe Your testimonies," for it is here that the testimony of the Torah is of avail, as above at verses 88, 95, 119, and 144.
I rose early at dawn, and cried; I hoped in Your word.
verse value 2354
Insights
Verse structure: 6 words, 31 letters. The shortest word is "in·the·twilight" (בַ֭נֶּשֶׁף, 4 letters) and the longest is "and·cried·out" (וָאֲשַׁוֵּ֑עָה, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·rose·early" (קִדַּ֣מְתִּי), "in·the·twilight" (בַ֭נֶּשֶׁף), "and·cried·out" (וָאֲשַׁוֵּ֑עָה). 5 unique roots are used. Frequent roots: "in·Your·word" (root דבר, 133x in Psalms); "I·rose·early" (root קדם, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'and·cried·out', dividing the verse into phrases of 3 and 3 words.
Ibn Ezra
'I rose early' — before people arise at dawn, I hoped in Your word, that You would save the one who cries out to You.
Radak
"I rose early" — while it was still night, I rose earlier than anyone who gets up to pray at night. "I hoped in Your word" — that You promised me; or the meaning is "in Your word" that is written in the Torah, "For what great nation is there that has a god so near to it, as Hashem our God is whenever we call upon Him" — therefore I hoped that You would hear my cry.
Metzudat David
"I rose early at dawn" — I rose before all men to stand at the break of dawn, and cried out to You in prayer, for I yearn and hope to fulfill Your word, and I pray concerning them.
Metzudat Zion
"At twilight" (ba-nesheph) — [meaning] at night, as in "the twilight of my desire" (Isaiah 21:4). "And I cried" (va'ashav'ah) — [meaning] and I cried out.
Malbim
(Words) — "I rose early" — Also in the time of trouble, "I rose early," in the twilight, which is a metaphor for the beginning of the trouble, which corresponds to the beginning of the night. "And cried" — for salvation; "for I hoped in Your word" — for You promised me, through Nathan the prophet, that You would save me from the adversary.
My eyes forestalled the night-watches, that I might meditate in Your word.
verse value 2248
Insights
Verse structure: 5 words, 24 letters. The shortest word is "have·forestalled" (קִדְּמ֣וּ, 4 letters) and the longest is "night·watches" (אַשְׁמֻר֑וֹת, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "night·watches" (אַשְׁמֻר֑וֹת), "to·meditate" (לָ֝שִׂ֗יחַ). 5 unique roots are used. Frequent roots: "my·eyes" (root עין, 64x in Psalms); "to·meditate" (root שיח, 24x in Psalms); "have·forestalled" (root קדם, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'night·watches', dividing the verse into phrases of 3 and 2 words. Full calculation: קִדְּמ֣וּ [have·forestalled] (150) + עֵ֭ינַי [my·eyes] (140) + אַשְׁמֻר֑וֹת [night·watches] (947) + לָ֝שִׂ֗יחַ [to·meditate] (348) + בְּאִמְרָתֶֽךָ [in·Your·utterance] (663) = 2248.
Rashi
"watches" — Half the night, two watches, and according to one who says that the night consists of three watches, David would rise from bed at the first third of the night and engage in Torah until midnight, as it is said: “to speak of Your word.” From midnight on, he would engage in songs and praises, as it is said (verse 62): “At midnight, I rise to give thanks to You.”
Ibn Ezra
"My eyes forestalled" — Before every watch, so that I might meditate on Your word, [as] written in the Torah, that You repaid the wicked according to their wickedness and saved the righteous.
Radak
"Night-watches" — an "ashmurah" is a period of wakefulness at night, and there are three of them in the night. David says that his eyes were awake at night before anyone else, for he slept only during the first portion of the night, and for the remaining two portions of the night he stayed awake to converse and meditate on the word of God; and he did this many times, during the season when the nights are long. And the period of wakefulness is called "ashmurah" [watch], like "watchman, what of the night," which is called "watchman" because he stays awake all night.
Metzudat David
"My eyes forestalled" — My eyes opened early, out of the slumber of sleep, two watches before the light of day. "That I might meditate" — to engage in Torah study.
Metzudat Zion
"Night-watches" (ashmurot) — a portion of the divisions of the night is called "ashmurah" (watch), as in "and it came to pass in the morning watch" (Exodus 14:24).
Malbim
(Sayings) — "My eyes forestalled" — And on that same night, "my eyes forestalled" the beginning of the second watch, "to meditate in Your word" — meaning that insofar as the salvation is delayed by one watch of the night, I already arise a second time to meditate on Your word and Your promise, and to inquire why You did not save me at once. Therefore I request (Ordinances): "hear my voice" — first, "according to Your lovingkindness," from the aspect of lovingkindness; second, "quicken me according to Your ordinance," from the aspect of justice and judgment, whether from the aspect of merits or from the aspect of the judgment of the promise.
Hear my voice according to Your lovingkindness; Quicken me, O Hashem, as You are wont.
verse value 1246
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "my·voice" (ק֭וֹלִי, 4 letters) and the longest is "as·Your·judgment" (כְּֽמִשְׁפָּטֶ֥ךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·Your·judgment" (כְּֽמִשְׁפָּטֶ֥ךָ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "as·Your·lovingkindness" (root חסד, 125x in Psalms); "hear" (root שמע, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'as·Your·lovingkindness', dividing the verse into phrases of 3 and 3 words. Full calculation: ק֭וֹלִי [my·voice] (146) + שִׁמְעָ֣ה [hear] (415) + כְחַסְדֶּ֑ךָ [as·Your·lovingkindness] (112) + יְ֝הֹוָ֗ה [Hashem] (26) + כְּֽמִשְׁפָּטֶ֥ךָ [as·Your·judgment] (469) + חַיֵּֽנִי [revive·me] (78) = 1246.
Ibn Ezra
"Hear my voice" — According to Your kindness toward me and Your good ways.
Radak
"According to Your lovingkindness" — He does this [repeats this plea] many times. "as You are wont" — According to Your good customs, by which You deal with Your pious ones — so give me life, quicken me.
Metzudat David
"As You are wont" — According to Your custom of doing kindness.
They draw near who follow after wickedness; they are far from Your law.
verse value 2034
Insights
Verse structure: 5 words, 21 letters. Verse gematria: 2034 is divisible by 18, the value of chai ('life'). The shortest word is "wickedness" (זִמָּ֑ה, 3 letters) and the longest is "from·Your·law" (מִתּוֹרָתְךָ֥, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "are·far" (רָחָֽקוּ). 5 unique roots are used. Frequent roots: "have·drawn·near" (root קרב, 37x in Psalms); "from·Your·law" (root תורה, 36x in Psalms); "pursuers·of" (root רדף, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'wickedness', dividing the verse into phrases of 3 and 2 words. Full calculation: קָ֭רְבוּ [have·drawn·near] (308) + רֹדְפֵ֣י [pursuers·of] (294) + זִמָּ֑ה [wickedness] (52) + מִתּוֹרָתְךָ֥ [from·Your·law] (1066) + רָחָֽקוּ [are·far] (314) = 2034.
Rashi
"Pursuers of lewdness have drawn near" — a counsel of sins. They follow the counsel of their sins and distance themselves from your Torah to draw near to the counsel of their evil.
Ibn Ezra
"They draw near" — These are the pursuers of lewdness, who are far from the knowledge of Your law, in which is written the punishment of Adam, Cain, the generation of the Flood, [the builders of] the Tower, and Pharaoh. To speak of "drawing near" in reference to those who are far away is a highly esteemed device in poetry.
Radak
"They draw near" — They are near and cling to wickedness, to the point that they pursued after it, and they are far from Your law, for the two paths are opposites; they were not near to the Torah, but only pursuers of wickedness. "and wickedness" — This refers to abomination and evil deeds.
Metzudat David
"They draw near, etc." — That is, those who pursue wickedness draw near to wickedness and attain it, but from Your Torah they are far, for they did not pursue it.
Metzudat Zion
"Wickedness" (zimmah) — an expression for a repugnant thing and an evil deed, as in "it is depravity" (Leviticus 20:14).
Malbim
(Law) — "They draw near who follow after wickedness" — meaning, even though the wicked have nothing that unites and joins them, for they are divided in their desires and their deeds — each one choosing a different wickedness, as it says, "The soul of the wicked desires evil; his neighbor finds no favor in his eyes" — the thing that binds them and draws them near to one another is that "they are far from Your law." For in this they have closeness to one another, in that they all deny the Torah and distance themselves from it, even though in the particulars of their deeds they are divided from one another.
You are near, O Hashem; and all Your commandments are truth.
verse value 1803
Insights
Verse structure: 5 words, 23 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "You" (אַתָּ֣ה, 3 letters) and the longest is "and·all·Your·commandments" (וְֽכׇל־מִצְוֺתֶ֥יךָ, 9 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·all·Your·commandments" (וְֽכׇל־מִצְוֺתֶ֥יךָ). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "You" (root אתה, 115x in Psalms); "truth" (root אמת, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: קָר֣וֹב [near] (308) + אַתָּ֣ה [You] (406) + יְהֹוָ֑ה [Hashem] (26) + וְֽכׇל־מִצְוֺתֶ֥יךָ [and·all·Your·commandments] (622) + אֱמֶֽת [truth] (441) = 1803.
Rashi
"You are near" — to these faraway people, who distance themselves from Your Torah, if they repent of their way.
Ibn Ezra
"You are near" — nearer than anything near, and all Your commandments are truth. Then the pursuers of lewdness will be put to shame, for whoever keeps Your commandments is delivered.
Radak
"Near" — They are far from You and from Your law, but You are near to all who call upon You. "and all Your commandments are truth" — And they distanced themselves from them, for they did not know them and did not consider them to be true.
Metzudat David
"You are near, O Hashem" — to all who call upon You. "And all Your commandments are truth" — That is, truth accompanies the commandments, for they themselves will pay the reward, and they are trustworthy in this matter.
Malbim
(Commandments) — "You are near, Hashem" — You are not far from the world, as is the opinion of the wicked, who say that Hashem is far from the world and does not watch over the deeds of mankind, and therefore they deny the possibility that Hashem would command commandments to mankind. But since You are near to the world, therefore "all Your commandments are truth," for You did command them Your commandments.
Of old I have known from Your testimonies that You have founded them forever.
verse value 1902
Insights
Verse structure: 6 words, 26 letters. The shortest word is "that" (כִּ֖י, 2 letters) and the longest is "from·Your·testimonies" (מֵעֵדֹתֶ֑יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·Your·testimonies" (מֵעֵדֹתֶ֑יךָ). 6 unique roots are used. Frequent roots: "that" (root כי, 216x in Psalms); "for·ever" (root עולם, 144x in Psalms); "I·have·known" (root ידע, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'from·Your·testimonies', dividing the verse into phrases of 3 and 3 words. Full calculation: קֶ֣דֶם [of·old] (144) + יָ֭דַעְתִּי [I·have·known] (494) + מֵעֵדֹתֶ֑יךָ [from·Your·testimonies] (544) + כִּ֖י [that] (30) + לְעוֹלָ֣ם [for·ever] (176) + יְסַדְתָּֽם [You·have·founded·them] (514) = 1902.
Rashi
"From before, I knew from Your testimonies" — Before the thing came about, I knew it from Your testimonies. Before they inherited the land, You commanded them about the first fruits, heave offerings, and tithes, and before You gave them rest from their enemies, You commanded them (Deut. 25:19): “And it will be, when the Lord Your God gives you rest, etc.” to appoint a king, to annihilate Amalek, and to build the Temple. "to the world" — For You established Your testimonies concerning all things destined to be until the end of the world.
Ibn Ezra
"Of old" — Before the pursuers of lewdness draw near to me, I knew that Your testimonies have a foundation of truth.
Radak
"Of old" — At first, what I knew and what I understood from Your testimonies. "that You have founded them forever" — For You made them a foundation and an established basis forever; for at the beginning of one's study of them, a person sees in them the betterment of the world, and when a person deepens his study of them, he proceeds from them to weighty matters and sees that they are a ladder for ascending to the knowledge of the Divine, which is more honored than anything. And I, at the beginning of my own study, saw in them this honored quality. It is also possible to explain "that You have founded them forever" to mean that the commandments have no fixed time [i.e., are not limited to any particular season], and this is what I understood from them at the outset, for I see them built upon the way of righteousness and uprightness — and how could there be a limited time for them, since righteousness is forever?
Metzudat David
"Of old" — That is, from the very beginning of all knowledge, I understood from Your testimonies that You founded them forever, and they will never be annulled; for seeing that they are all righteous and upright, I said: how then could righteousness ever be annulled?
Malbim
(Testimonies) — "Of old" — this I have known from Your testimonies, from of old, that You are near and watch over the world; for this is told in the testimony of the Torah, how You watched over them and gave them Torah and commandments in the testimony of the Torah. And you should not say that this was only in the days of old, for the patriarchs and the early generations, and that afterward You withdrew from the world — for "You have founded these testimonies forever," meaning that what was in the days of old, You established, so that it shall be forever.
Resh. O see my affliction, and rescue me; For I do not forget Your law.
verse value 2365
Insights
Verse structure: 5 words, 27 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "see·my·affliction" (רְאֵה־עׇנְיִ֥י, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "see·my·affliction" (רְאֵה־עׇנְיִ֥י), "and·rescue·me" (וְחַלְּצֵ֑נִי). 5 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "see·my·affliction" (root ראה, 100x in Psalms); "for·Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'and·rescue·me', dividing the verse into phrases of 2 and 3 words. Full calculation: רְאֵה־עׇנְיִ֥י [see·my·affliction] (346) + וְחַלְּצֵ֑נִי [and·rescue·me] (194) + כִּי־ת֥֝וֹרָתְךָ֗ [for·Your·law] (1056) + לֹ֣א [not] (31) + שָׁכָֽחְתִּי [I·have·forgotten] (738) = 2365.
Ibn Ezra
"O see" — that they afflict him; therefore he said, "and rescue me."
Radak
"O see" — For despite all my affliction, I have not forgotten Your law.
Metzudat David
"And rescue me" — Take me out of my affliction. "For I do not forget Your law, etc." — Therefore it is fitting that You take me out of my affliction.
Metzudat Zion
"And rescue me" (ve-chaltzeni) — an expression of taking out and drawing out, as in "the removal (chalitzah) of the shoe" (Deuteronomy 25).
Malbim
(Law) — "O see my affliction, and rescue me" — for even with the affliction, I have not forgotten Your law; and whoever fulfills the Torah out of poverty will, in the end, fulfill it out of wealth.
Plead my cause, and redeem me; Quicken me according to Your word.
verse value 1308
Insights
Verse structure: 5 words, 24 letters. The shortest word is "contend" (רִיבָ֣ה, 4 letters) and the longest is "and·redeem·me" (וּגְאָלֵ֑נִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·redeem·me" (וּגְאָלֵ֑נִי). The root ריב appears 2 times in this verse. 4 unique roots are used. Frequent roots: "quicken·me" (root חיה, 32x in Psalms); "to·Your·word" (root אמרה, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'and·redeem·me', dividing the verse into phrases of 3 and 2 words. Full calculation: רִיבָ֣ה [contend] (217) + רִ֭יבִי [my·cause] (222) + וּגְאָלֵ֑נִי [and·redeem·me] (100) + לְאִמְרָתְךָ֥ [to·Your·word] (691) + חַיֵּֽנִי [quicken·me] (78) = 1308.
Ibn Ezra
"Plead [my cause]" — The lamed of "according to Your word" (לאמרתך) means "for the sake of Your word," like [the lamed in] "say of me" (אמרי לי).
Radak
"according to Your word" — For the sake of Your word, that is to say, I seek life only in order to keep Your word, not for the pleasure of the world.
Metzudat David
"Plead my cause" — You will contend with my enemies regarding the grievance that I have to dispute. "Quicken me according to Your word" — In order to fulfill Your word, and not for the pleasures of this world.
Malbim
(Sayings) — "Plead" — and as for what concerns the harm done by mankind, "plead my cause, and redeem me" from their hand, in that they wish to kill me; "quicken me according to Your word" — that You do this for the sake of Your word, which You promised me through a prophet, that I would reign.
Salvation is far from the wicked; For they seek not Your statutes.
verse value 2074
Insights
Verse structure: 6 words, 27 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "from·the·wicked" (מֵרְשָׁעִ֣ים, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "salvation" (יְשׁוּעָ֑ה), "for·Your·statutes" (כִּי־חֻ֝קֶּ֗יךָ). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "from·the·wicked" (root רשע, 87x in Psalms); "salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'salvation', dividing the verse into phrases of 3 and 3 words. Full calculation: רָח֣וֹק [far] (314) + מֵרְשָׁעִ֣ים [from·the·wicked] (660) + יְשׁוּעָ֑ה [salvation] (391) + כִּי־חֻ֝קֶּ֗יךָ [for·Your·statutes] (168) + לֹ֣א [not] (31) + דָרָֽשׁוּ [sought] (510) = 2074.
Ibn Ezra
"Salvation is far from the wicked" — the day of salvation [is far from them], because they have not sought Your statutes; but I will not be like them, for I have not forgotten Your law.
Radak
"Far" — He speaks as one who hopes, [as if to say:] salvation is near to me, for I have sought Your statutes; but those who go astray, when they are in distress, salvation is far from them, for they have not sought Your statutes, and they have no merit by which to emerge from their distress. And he says "far," meaning that the matter of salvation is far [from them].
Metzudat David
"For they seek not Your statutes" — And they are not worthy of salvation; therefore it is far from them.
Malbim
(Statutes) — "Far" — the wicked, even though they hold fast to the rational commandments, nevertheless "salvation is far from them," since "they have not sought Your statutes" — for they observe only rational laws, not the statutes whose reason is unknown; and how then would they be saved with the salvation of the soul?
Great are Your compassions, O Hashem; Quicken me as You are wont.
verse value 1113
Insights
Verse structure: 5 words, 24 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "many" (רַבִּ֥ים, 4 letters) and the longest is "like·Your·ordinances" (כְּֽמִשְׁפָּטֶ֥יךָ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·Your·ordinances" (כְּֽמִשְׁפָּטֶ֥יךָ). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "many" (root רב, 67x in Psalms); "like·Your·ordinances" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: רַחֲמֶ֖יךָ [Your·compassions] (278) + רַבִּ֥ים [many] (252) + יְהֹוָ֑ה [Hashem] (26) + כְּֽמִשְׁפָּטֶ֥יךָ [like·Your·ordinances] (479) + חַיֵּֽנִי [quicken·me] (78) = 1113.
Ibn Ezra
"Your compassions" — Though I am alone and my pursuers are many, may Your compassions surround me, according to Your ordinances for those who keep Your words.
Radak
"Your compassions" — Since his pursuers were many, as he says shortly afterward, he says "Your compassions are many," meaning many in proportion to them. "as You are wont" — According to Your good customs.
Metzudat David
"As You are wont" — According to Your custom of having mercy on creatures.
Malbim
(Ordinances) — "Great are Your compassions" — beyond what he requested, "quicken me according to Your word," he said: since Your compassions, Hashem, are great, it is also fitting "that You quicken me according to Your ordinances," from the aspect of justice and judgment, according to my merit.
Many are my persecutors and my adversaries; Yet I have not turned aside from Your testimonies.
verse value 1912
Insights
Verse structure: 6 words, 26 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "from·Your·testimonies" (מֵ֝עֵדְוֺתֶ֗יךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·my·adversaries" (וְצָרָ֑י), "from·Your·testimonies" (מֵ֝עֵדְוֺתֶ֗יךָ). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "many" (root רב, 67x in Psalms); "I·have·turned·aside" (root נטה, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'and·my·adversaries', dividing the verse into phrases of 3 and 3 words. Full calculation: רַ֭בִּים [many] (252) + רֹדְפַ֣י [my·pursuers] (294) + וְצָרָ֑י [and·my·adversaries] (306) + מֵ֝עֵדְוֺתֶ֗יךָ [from·Your·testimonies] (550) + לֹ֣א [not] (31) + נָטִֽיתִי [I·have·turned·aside] (479) = 1912.
Ibn Ezra
"Many" — I did not turn aside, I alone [though many pursue me]; rather, it is they who have turned aside. Now, "I have not turned aside" (נטיתי) is an intransitive verb, like "I have turned aside" (סרתי); and if it were transitive, "my heart" would be the implied [missing] object.
Radak
"Many are my persecutors" — And despite all this, I have not turned aside from Your testimonies, for I did not seek their harm as they sought my harm. "and from Your testimonies" — This is [the commandment]: "You shall not take vengeance, nor bear any grudge."
Metzudat David
"Yet I have not turned aside" — Although my troubles from the pursuing enemies have multiplied.
Malbim
(Testimonies) — "Many" — for "my persecutors and my adversaries are many," and the cause of their persecuting me is that "I have not turned aside from Your testimonies," and because of this they are adversaries to me. For (Sayings): "I beheld the treacherous, and was disgusted," because "they did not keep Your word," and because of this they are adversaries to me and pursue me. And so (Precepts): "see" from this, "that I love Your precepts," to the point that I quarrel with whoever transgresses them. And so, "quicken me according to Your lovingkindness" — beyond the judgment that he requested, do also with me lovingkindness, for "with the loyal, You deal loyally." And this — quarreling with them and giving up my life for the sanctification of Hashem — is from the aspect of piety, as it is stated in Berakhot, page 20, concerning Rav Yehuda, that they gave up their lives for the sanctification of Hashem.
I beheld those who were faithless, and strove with them; Because they observed not Your word.
verse value 2955
Insights
Verse structure: 7 words, 32 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·I·loathed" (וָאֶתְקוֹטָ֑טָה, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "faithless·ones" (בֹ֭גְדִים), "and·I·loathed" (וָאֶתְקוֹטָ֑טָה). 7 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "because" (root אשר, 101x in Psalms); "I·have·seen" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·loathed', dividing the verse into phrases of 3 and 4 words. Full calculation: רָאִ֣יתִי [I·have·seen] (621) + בֹ֭גְדִים [faithless·ones] (59) + וָאֶתְקוֹטָ֑טָה [and·I·loathed] (536) + אֲשֶׁ֥ר [because] (501) + אִ֝מְרָתְךָ֗ [Your·word] (661) + לֹ֣א [not] (31) + שָׁמָֽרוּ [they·kept] (546) = 2955.
Ibn Ezra
"I beheld... and strove" — "and strove" (ואתקוטטה) is of the same grammatical form as "my soul loathed" (נקטה נפשי).
Radak
"and strove" — From the same root as "quarrel" (ketatah), as it appears in the words of our Sages, of blessed memory. He says: I quarreled with them more over their not keeping Your word than I quarreled with them over their doing evil to me. And my father, of blessed memory, explained it [differently]: I saw them prospering and became disgusted with my life — similar in meaning to the expression "nikte'ah bechayai" (my soul loathed my life).
Metzudat David
"And strove with them" — I used to quarrel with them because they did not keep the Torah.
Metzudat Zion
"And I strove" (va'etkotatah) — an expression of strife, as in "I loathed [that] generation" (above, Psalm 95:10).
O see how I love Your precepts; Quicken me, O Hashem, according to Your lovingkindness.
verse value 1090
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "see" (רְ֭אֵה, 3 letters) and the longest is "that·Your·precepts" (כִּי־פִקּוּדֶ֣יךָ, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·Your·precepts" (כִּי־פִקּוּדֶ֣יךָ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "like·Your·lovingkindness" (root חסד, 125x in Psalms); "see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·loved', dividing the verse into phrases of 3 and 3 words. Full calculation: רְ֭אֵה [see] (206) + כִּי־פִקּוּדֶ֣יךָ [that·Your·precepts] (250) + אָהָ֑בְתִּי [I·have·loved] (418) + יְ֝הֹוָ֗ה [Hashem] (26) + כְּֽחַסְדְּךָ֥ [like·Your·lovingkindness] (112) + חַיֵּֽנִי [quicken·me] (78) = 1090.
Ibn Ezra
"O see" — corresponds to "I beheld" [in the previous verse]. "and be gracious to me" — corresponds to "and I strove" [in the previous verse].
Radak
"O see" — How much I have loved them [Your precepts], for I quarrel with the wicked for Your sake and not for my own sake; therefore, deal with me according to Your lovingkindness — quicken me, and do not give me over into their hand.
Metzudat David
"O see how I love" — I love them and desire to fulfill them; and even if I have not fulfilled all of them, nevertheless quicken me according to Your kindness, since it has ever been Your way to join a good intention to the deed.
The beginning of Your word is truth; And all Your righteous ordinance endures forever.
verse value 2043
Insights
Verse structure: 5 words, 26 letters. The shortest word is "truth" (אֱמֶ֑ת, 3 letters) and the longest is "the·beginning·of·Your·word" (רֹאשׁ־דְּבָרְךָ֥, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·beginning·of·Your·word" (רֹאשׁ־דְּבָרְךָ֥), "and·for·ever" (וּ֝לְעוֹלָ֗ם), "all·ordinance·of" (כׇּל־מִשְׁפַּ֥ט). 5 unique roots are used. Frequent roots: "and·for·ever" (root עולם, 144x in Psalms); "all·ordinance·of" (root משפט, 65x in Psalms); "Your·righteousness" (root צדק, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'truth', dividing the verse into phrases of 2 and 3 words. Full calculation: רֹאשׁ־דְּבָרְךָ֥ [the·beginning·of·Your·word] (727) + אֱמֶ֑ת [truth] (441) + וּ֝לְעוֹלָ֗ם [and·for·ever] (182) + כׇּל־מִשְׁפַּ֥ט [all·ordinance·of] (479) + צִדְקֶֽךָ [Your·righteousness] (214) = 2043.
Rashi
"The beginning of Your word is true" — And the end of Your word is not true? Rather, the end of Your word proves that the beginning of Your word is true. For, when the nations heard, “I am the Lord your God,” and “You shall not have [another god],” and “You shall not take, etc.,” they said, “Everything is for His benefit and for His glory.” As soon as they heard, “Honor, etc.; You shall not murder; You shall not commit adultery,” they admitted [that they had erred] about the beginning of Your word, that it is true.
Ibn Ezra
"The beginning [of Your word]" — the first utterance that You commanded me is truth. And Rabbi Yeshua said: it alludes to the utterance "I am [Hashem your God]" (אנכי) at Mount Sinai.
Radak
"The beginning" — From the beginning of the world and forever, that is to say, throughout all the days of the world Your word and Your ordinance have been truth and righteousness; so it was and so it will be. "and all Your righteous ordinance endures forever" — Your ordinances, which are done in righteousness. Or its meaning is: first, what You commanded us is the truth, and it is [the knowledge of] Your oneness, as You said, "I am Hashem your God," and so You commanded us concerning all Your righteous ordinances, that we keep them forever — they have no fixed time. Or its meaning is: since You commanded us first to understand Your oneness, it is upon us to keep forever all Your righteous ordinance, for they are like a ladder for ascending to the knowledge of Your oneness.
Metzudat David
"The beginning of Your word" — The beginning of Your word, which You spoke at Mount Sinai, "I am Hashem your God" — is truth. "And forever, etc." — And therefore all Your righteous ordinances shall stand forever and never be annulled at any time, since the One who commanded is Hashem, the God who exists forever.
Malbim
(Ordinances) — "The beginning of Your word is truth" — There is a difference between the foundational principles of the Torah and the foundations that a person derives through human reason. The foundations that one derives through reason, even if he intends toward the truth, will not arrive at the truth immediately, for inquiry will also examine the side of falsehood. For example, when one inquires into the existence of Hashem, into the creation of the world out of nothing, he will also examine the other side — whether there is a God or not, whether the world is created or eternal. But the foundational principles that Hashem placed in His Torah, He placed only the side of truth — such as "In the beginning God created" — He made known that God exists and that He created something from nothing. And so it says, "the beginning of Your word is truth." And likewise it is said in the Midrash (Genesis Rabbah, chapter 1): "In the beginning God created" — this is as it is written, "the beginning of Your word is truth" (and this hints at the fact that the final letters spell "emet," truth). "And all Your righteous ordinances endure forever" — the portion of ordinance that is founded by Hashem is not like the laws that men legislate, which are always changing according to the time and according to the opinions of men; rather, Your righteous ordinance stands firm forever, and it is true in every time and in every case.
Shin. Princes have persecuted me without a cause; But my heart stands in awe of Your words.
verse value 1686
Insights
Verse structure: 7 words, 32 letters. The shortest word is "without·cause" (חִנָּ֑ם, 3 letters) and the longest is "they·have·pursued·me" (רְדָפ֣וּנִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·from·Your·word" (וּ֝מִדְּבָרְךָ֗). 6 unique roots are used. Frequent roots: "and·from·Your·word" (root דבר, 133x in Psalms); "my·heart" (root לב, 74x in Psalms); "they·have·pursued·me" (root רדף, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'without·cause', dividing the verse into phrases of 3 and 4 words.
Ibn Ezra
"Princes" — they are those who lord over others; and I was not afraid of them, but only of Your word.
Radak
"Princes" — The princes of Israel, [who were] with Saul or with Absalom. "but of Your words" — My heart is more afraid that I might transgress even one of Your commandments than of my fear of them. Or its meaning is: they pursued me and intended to draw me away from Your law, as when it was said to me, "go, serve other gods"; yet I, at every moment, my heart stands in awe of Your word, [fearing] that I might fall into their hand — on account of Your word, where You said to me, "Behold, I will raise up evil against you out of your own house."
Metzudat David
"Princes, etc." — Although the princes persecuted me without cause, for no wrong of mine, and it was within my power to take revenge, nevertheless my heart feared Your word, and I did not lay a hand upon them.
Malbim
(Words) — "Princes have persecuted me without a cause" — and nevertheless, even though they have persecuted me, I do not fear them (and this too is included in the word "without a cause" — that they accomplish nothing by their persecution) — since "my heart stands in awe of Your words." And the great fear that I have of Your word banishes from my heart the small fear, just as a person will not fear a bee when a lion stands before him, for the great fear of the lion nullifies the small fear of the bee's sting. And the sage has already said, "I was ashamed, out of fear of God, to fear any other." And he also means that through fearing Hashem, He will guard him from flesh and blood, so that it will not be able to do him harm.
I rejoice at Your word, As one who finds great spoil.
verse value 2161
Insights
Verse structure: 6 words, 23 letters. The shortest word is "rejoicing" (שָׂ֣שׂ, 2 letters) and the longest is "at·Your·word" (עַל־אִמְרָתֶ֑ךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "rejoicing" (שָׂ֣שׂ), "at·Your·word" (עַל־אִמְרָתֶ֑ךָ), "like·one·who·finds" (כְּ֝מוֹצֵ֗א). 6 unique roots are used. Frequent roots: "great" (root רב, 67x in Psalms); "at·Your·word" (root אמרה, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'at·Your·word', dividing the verse into phrases of 3 and 3 words. Full calculation: שָׂ֣שׂ [rejoicing] (600) + אָ֭נֹכִי [I] (81) + עַל־אִמְרָתֶ֑ךָ [at·Your·word] (761) + כְּ֝מוֹצֵ֗א [like·one·who·finds] (157) + שָׁלָ֥ל [spoil] (360) + רָֽב [great] (202) = 2161.
Rashi
"I rejoice over Your word" — Over Your promise that You promised me. Another explanation: Over one of Your enigmatic statements, when I understand it. Our Rabbis, however, interpreted it as referring to circumcision, for [when] David was in the bathhouse and saw himself without zizith, without tefillin, and without Torah, he said, “Woe is to me, for I am naked of all commandments.” As soon as he thought of the circumcision, he rejoiced and said when he emerged (from the bathhouse), “I rejoice over Your word.” [This refers to] circumcision, which was first given with a saying (אמירה), and not with speaking (דיבור), as it is said (Gen. 17:9): “And God said (ויאמר) to Abraham, ‘And you shall keep My covenant.’”
Ibn Ezra
"I rejoice" — connected to the verse above: I was not afraid of the princes and did not worry, but rather rejoiced in Your word, as if I had defeated the princes and taken their spoil.
Radak
"I rejoice" — I rejoice and am glad over Your word when I understand it, like a person who finds great spoil.
Metzudat David
"At Your word" — At the fulfillment of Your word. "As one who finds" — Like a person who finds great spoil.
(Sayings) "I rejoice" — Thus, in my view, no joy over anything else in the world can be conceived, for "I rejoice at Your word, as one who finds great spoil," which is the greatest joy of all. And so, this great joy also nullifies the lesser joy.
Verse structure: 5 words, 24 letters. Verse gematria: 3289 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "lie" (שֶׁ֣קֶר, 3 letters) and the longest is "and·I·abhor" (וַאֲתַעֵ֑בָה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·abhor" (וַאֲתַעֵ֑בָה). 5 unique roots are used. Frequent roots: "I·have·hated" (root שנא, 42x in Psalms); "I·have·loved" (root אהב, 40x in Psalms); "Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·abhor', dividing the verse into phrases of 3 and 2 words. Full calculation: שֶׁ֣קֶר [lie] (600) + שָׂ֭נֵאתִי [I·have·hated] (761) + וַאֲתַעֵ֑בָה [and·I·abhor] (484) + תּוֹרָתְךָ֥ [Your·law] (1026) + אָהָֽבְתִּי [I·have·loved] (418) = 3289.
Ibn Ezra
"falsehood" — [refers to] a negative commandment. "Your law I love" — [refers to] a positive commandment.
Radak
"Your law I love" — For it is the opposite of falsehood, and I have hated falsehood and loved truth.
Metzudat David
"Your law" — Because I loved Your Torah, and it warns against falsehood.
Metzudat Zion
"And abhor" (va'et'avah) — from the language of "to'ev" (abomination).
Malbim
(Law) "Falsehood" — Since I have loved Your law, which is entirely truth, it is impossible for me to also love falsehood, for one who loves a thing hates what opposes it, and falsehood is the opposite of truth. Therefore, "I hate and abhor" it.
Seven times a day I praise You, because of Your righteous ordinances.
verse value 1678
Insights
Verse structure: 6 words, 24 letters. The shortest word is "because·of" (עַ֝֗ל, 2 letters) and the longest is "I·have·praised·You" (הִלַּלְתִּ֑יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·praised·You" (הִלַּלְתִּ֑יךָ). 6 unique roots are used. Frequent roots: "in·the·day" (root יום, 121x in Psalms); "because·of" (root על, 120x in Psalms); "I·have·praised·You" (root הלל, 94x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·praised·You', dividing the verse into phrases of 3 and 3 words. Full calculation: שֶׁ֣בַע [seven] (372) + בַּ֭יּוֹם [in·the·day] (58) + הִלַּלְתִּ֑יךָ [I·have·praised·You] (495) + עַ֝֗ל [because·of] (100) + מִשְׁפְּטֵ֥י [ordinances·of] (439) + צִדְקֶֽךָ [Your·righteousness] (214) = 1678.
Rashi
"Seven times a day" — In the morning, twice before the reading of “Shema” and once after it, and in the evening, twice before it and twice after it. "for Your righteous judgments" — For the reading of the Shema, which consists of words of Torah.
Ibn Ezra
"Seven [times]" — [means] many; a term that recurs, like "the week" (השבוע). "Your righteous ordinances" — [as in] "princes have persecuted me without cause."
Radak
"Seven times a day" — Many times, for "seven" is not exact [i.e., not meant literally]. "because of Your righteous ordinances" — Which are upright and righteous; I have praised You for them many times each day, every time I recall them.
Metzudat David
"Seven times" — That is, many times; likewise, "Seven times the righteous falls and rises" (Proverbs 24:16). "Because of Your righteous ordinances" — Because of the righteous ordinances which You gave us.
Malbim
(Ordinances) "Seven times a day I praise You" — the three prayers of the day and the four prayers of the night: three during the three watches, and one at midnight. And each time, "I praise You for Your righteous ordinances" — for how You execute righteous judgment in the world.
Great peace have those who love Your law; And there is no stumbling for them.
verse value 2191
Insights
Verse structure: 6 words, 28 letters. The shortest word is "great" (רָ֭ב, 2 letters) and the longest is "and·there·is·none·for·them" (וְאֵֽין־לָ֥מוֹ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·there·is·none·for·them" (וְאֵֽין־לָ֥מוֹ), "stumbling·block" (מִכְשֽׁוֹל). 6 unique roots are used. Frequent roots: "great" (root רב, 67x in Psalms); "and·there·is·none·for·them" (root אין, 67x in Psalms); "to·those·who·love" (root אהב, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·law', dividing the verse into phrases of 4 and 2 words. Full calculation: שָׁל֣וֹם [peace] (376) + רָ֭ב [great] (202) + לְאֹהֲבֵ֣י [to·those·who·love] (48) + תוֹרָתֶ֑ךָ [Your·law] (1026) + וְאֵֽין־לָ֥מוֹ [and·there·is·none·for·them] (143) + מִכְשֽׁוֹל [stumbling·block] (396) = 2191.
Ibn Ezra
"Great peace have those who love Your law" — and he is one of them: "Your law I love." "and there is no stumbling for them" — as with the princes [mentioned above].
Radak
"Great peace" — For those who love the Torah will never stumble, since their way is an upright way, and they will forever be at peace, for they are content with the little they attain of this world and do not worry over every happenstance; and so they have great peace.
Metzudat David
"[Great peace] have those who love Your law" — It shall belong to those who love Your Torah. "And there is no [stumbling] for them" — No stumbling block will come upon them.
Malbim
(Law) "Great peace have those who love Your law" — Our Sages have already explained (Sotah 20) that the Torah protects and rescues: it protects from harm and rescues from the evil inclination. Hence it says, "Great peace have those who love Your law" — meaning peace from every misfortune, "and there is no stumbling for them" — meaning that no sin comes to their hand. And nevertheless, (Commandments) "I have hoped for Your salvation, Hashem, and have done Your commandments" — even though the commandment does not rescue from the evil inclination, "I have hoped for Your salvation" means that You will save me also in the merit of the commandment, as it is said: a man's [evil] inclination overpowers him every day, and were it not that the Holy One, blessed be He, helps him, he could not withstand it.
I have hoped for Your salvation, O Hashem, And have done Your commandments.
verse value 3136
Insights
Verse structure: 5 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 3136 = 56². The shortest word is "Hashem" (יְהֹוָ֑ה, 4 letters) and the longest is "for·Your·salvation" (לִישׁוּעָתְךָ֣, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·hoped" (שִׂבַּ֣רְתִּי), "and·Your·commandments" (וּֽמִצְוֺתֶ֥יךָ). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "I·have·done" (root עשה, 109x in Psalms); "for·Your·salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: שִׂבַּ֣רְתִּי [I·have·hoped] (912) + לִישׁוּעָתְךָ֣ [for·Your·salvation] (836) + יְהֹוָ֑ה [Hashem] (26) + וּֽמִצְוֺתֶ֥יךָ [and·Your·commandments] (572) + עָשִֽׂיתִי [I·have·done] (790) = 3136.
Ibn Ezra
"I have hoped" — for Your salvation.
Radak
"I have hoped" — For the salvation of the soul. "and have done Your commandments" — Not in hope of reward, but I did them because they were Your commandment to me, knowing that Your salvation would be mine, and for it I have hoped.
Metzudat David
"I have hoped" — That is, the troubles caused by the enemy did not distract me, for I hoped for Your salvation and performed Your commandments, and my hands did not slacken from them because of the distraction of trouble.
Metzudat Zion
"I have hoped" (sibbarti) — an expression of hope, as in "hope in Hashem" (below, Psalm 146:5).
My soul has observed Your testimonies; And I love them exceedingly.
verse value 1588
Insights
Verse structure: 5 words, 21 letters. The shortest word is "exceedingly" (מְאֹֽד, 3 letters) and the longest is "Your·testimonies" (עֵדֹתֶ֑יךָ, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·loved·them" (וָאֹהֲבֵ֥ם). 5 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "has·kept" (root שמר, 73x in Psalms); "and·I·loved·them" (root אהב, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·testimonies', dividing the verse into phrases of 3 and 2 words. Full calculation: שָֽׁמְרָ֣ה [has·kept] (545) + נַ֭פְשִׁי [my·soul] (440) + עֵדֹתֶ֑יךָ [Your·testimonies] (504) + וָאֹהֲבֵ֥ם [and·I·loved·them] (54) + מְאֹֽד [exceedingly] (45) = 1588.
Ibn Ezra
"has observed" — he mentioned "commandments," as I have explained. He also mentioned "testimonies" alone, and "precepts" and "testimonies" together.
Radak
"has observed" — My soul, which contemplated them, and out of this, I love them exceedingly.
Metzudat David
"And I love them exceedingly" — That is, I kept the commandments out of love, and not merely out of fear of punishment.
Malbim
(Testimony) "My soul has observed Your testimonies" — the narratives of the Torah, which testify to [divine] providence and reward and punishment: "my soul has observed" them and "loved them exceedingly." And through this, (Precepts) "I have observed Your precepts and Your testimonies" — meaning the commandments, which are called "precepts" because they awaken the memory of Your testimony, like the Sabbath and the festivals, which serve as a remembrance of the testimony of creation and the wonders [God performed]. For I see that "all my ways are before You," and You watch over all my ways with individual providence.
I have observed Your precepts and Your testimonies; For all my ways are before You.
verse value 2071
Insights
Verse structure: 6 words, 29 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "Your·precepts" (פִ֭קּוּדֶיךָ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·Your·testimonies" (וְעֵדֹתֶ֑יךָ), "all·my·ways" (כׇל־דְּרָכַ֣י). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "I·have·kept" (root שמר, 73x in Psalms); "all·my·ways" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'and·Your·testimonies', dividing the verse into phrases of 3 and 3 words. Full calculation: שָׁמַ֣רְתִּי [I·have·kept] (950) + פִ֭קּוּדֶיךָ [Your·precepts] (220) + וְעֵדֹתֶ֑יךָ [and·Your·testimonies] (510) + כִּ֖י [for] (30) + כׇל־דְּרָכַ֣י [all·my·ways] (284) + נֶגְדֶּֽךָ [before·You] (77) = 2071.
Rashi
"for all my ways are before You" — You know all my ways.
Ibn Ezra
"I have observed" — the meaning is: I am obligated to keep them, for You see all that is in my heart and all my deeds.
Radak
"for all my ways are before You" — Similar to "In all your ways know Him," and our Sages, of blessed memory, said, "Let all your deeds be for the sake of Heaven." And the reason is: they [Your precepts and testimonies] taught me that all my ways should be before You.
Metzudat David
"For all my ways are before You" — That is, I know that all my ways are before You, for You observe everything.
Tav. Let my cry come near before You, O Hashem; Give me understanding according to Your word.
verse value 1951
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "let·it·come·near" (תִּקְרַ֤ב, 4 letters) and the longest is "give·me·understanding" (הֲבִינֵֽנִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·it·come·near" (תִּקְרַ֤ב). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "like·Your·word" (root דבר, 133x in Psalms); "before·You" (root פנים, 131x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 2 words. Full calculation: תִּקְרַ֤ב [let·it·come·near] (702) + רִנָּתִ֣י [my·cry] (660) + לְפָנֶ֣יךָ [before·You] (190) + יְהֹוָ֑ה [Hashem] (26) + כִּדְבָרְךָ֥ [like·Your·word] (246) + הֲבִינֵֽנִי [give·me·understanding] (127) = 1951.
Rashi
"according to Your word, enable me to understand" — the words of Your Torah; according to their law and in the order in which they stand.
Ibn Ezra
"Let... come near" — by way of metaphor, on account of the distance of the heavens from the earth, he said, "let my cry come near" — [meaning] a loud voice, like "and the cry passed through" (ותעבור הרנה).
Radak
"Let my cry come near" — My cry; and what is my cry? "Give me understanding according to Your word" — that You give me understanding and discernment to act according to Your words.
Metzudat David
"Let... come near" — Let my prayer come near to You; and the prayer is that You give me understanding of the Torah according to Your word — that is, according to the true intent of Your word.
Malbim
(Words) "Let my cry come near before You" — the song of praise precedes prayer and supplication, for one first sings and recites psalms, and only afterward prays. He asks that at the moment the song of praise draws near and he begins reciting the verses of praise (pesukei dezimra), immediately, "according to Your word, give me understanding" — that I may understand what I am praying.
Let my supplication come before You; deliver me according to Your word.
verse value 2343
Insights
Verse structure: 5 words, 26 letters. The shortest word is "let·it·come" (תָּב֣וֹא, 4 letters) and the longest is "like·Your·word" (כְּ֝אִמְרָתְךָ֗, 6 letters). 5 unique roots are used. Frequent roots: "before·You" (root פנים, 131x in Psalms); "let·it·come" (root בוא, 79x in Psalms); "deliver·me" (root נצל, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'before·You', dividing the verse into phrases of 3 and 2 words. Full calculation: תָּב֣וֹא [let·it·come] (409) + תְחִנָּתִ֣י [my·supplication] (868) + לְפָנֶ֑יךָ [before·You] (190) + כְּ֝אִמְרָתְךָ֗ [like·Your·word] (681) + הַצִּילֵֽנִי [deliver·me] (195) = 2343.
Ibn Ezra
"Let my supplication come" — in my distress, like [the phrase] "when he made supplication to us" (בהתחננו אלינו); therefore [he says], "deliver me."
Radak
"deliver me according to Your word" — This deliverance is not the deliverance of the body from distress, but the deliverance of the soul from the stumbling-block of sin, for neither in this verse nor in what precedes it is an enemy mentioned. And he says "according to Your word" — now in what place in the Torah is this matter mentioned, that the Holy One, blessed be He, guards and helps a person against sin? This is alluded to in the verse, "that His fear may be before you, that you sin not." For even though He gave a person free choice, if a person is upright, God helps him along the good way; therefore He showed Israel the standing at Mount Sinai, which was for them a great key to open their hearts to the good way and to keep them from sin. And this too is alluded to in the verse, "Who would give that they had such a heart as this, to fear Me and keep My charge." Therefore David said, "deliver me according to Your word."
Metzudat David
"According to Your word" — As You promised me through Nathan the prophet.
Malbim
(Sayings) "Let it come" — and afterward the supplication will come, and be accepted, and "You will deliver me according to Your word" and Your promise.
Let my lips utter praise: Because You teach me Your statutes.
verse value 2459
Insights
Verse structure: 6 words, 25 letters. The shortest word is "because" (כִּ֖י, 2 letters) and the longest is "You·teach·me" (תְלַמְּדֵ֣נִי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·them·utter" (תַּבַּ֣עְנָה), "You·teach·me" (תְלַמְּדֵ֣נִי). 6 unique roots are used. Frequent roots: "because" (root כי, 216x in Psalms); "praise" (root תהלה, 30x in Psalms); "Your·statutes" (root חק, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'praise', dividing the verse into phrases of 3 and 3 words. Full calculation: תַּבַּ֣עְנָה [let·them·utter] (527) + שְׂפָתַ֣י [my·lips] (790) + תְּהִלָּ֑ה [praise] (440) + כִּ֖י [because] (30) + תְלַמְּדֵ֣נִי [You·teach·me] (534) + חֻקֶּֽיךָ [Your·statutes] (138) = 2459.
Rashi
"will utter" — will speak.
Ibn Ezra
"Let... utter" — [conditioned on] "if You deliver me"; but the correct [reading] is "if You teach me Your statutes."
Radak
"utter" — This is an expression of speech, and for the continuousness of the speech he uses this term, like a wellspring that flows without ceasing. And he says: when You teach me Your statutes, I will praise You always with my understanding.
Metzudat David
"Because You teach me" — When You teach me Your statutes, then my lips will utter praise.
Metzudat Zion
"Utter" (tabbe'nah) — an expression of speech, as in "utters speech" (above, Psalm 19:3).
Malbim
(Statutes) "Let [my lips] utter" — he has already prayed six times, saying, "teach me Your statutes," and now, at the conclusion of his prayer — being assured that Hashem has fulfilled his request — he gives praise for having taught him the statutes. This is the seventh prayer (as it says, "Seven times a day I praise You"), being assured that Hashem has accepted his prayer, and he gives praise for this.
Let my tongue sing of Your word; For all Your commandments are righteousness.
verse value 2417
Insights
Verse structure: 6 words, 26 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "all·Your·commandments" (כׇל־מִצְוֺתֶ֣יךָ, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·it·sing" (תַּ֣עַן). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "let·it·sing" (root ענה, 56x in Psalms); "justice" (root צדק, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·word', dividing the verse into phrases of 3 and 3 words. Full calculation: תַּ֣עַן [let·it·sing] (520) + לְ֭שׁוֹנִי [my·tongue] (396) + אִמְרָתֶ֑ךָ [Your·word] (661) + כִּ֖י [for] (30) + כׇל־מִצְוֺתֶ֣יךָ [all·Your·commandments] (616) + צֶּֽדֶק [justice] (194) = 2417.
Rashi
"My tongue will proclaim" — Heb. תען. Every [expression of] עַנִיָה is an expression of a loud voice, and the “father” of them all is (Deut. 27:14): “And the Levites shall proclaim (וענו) and say [to all Israel with a loud voice].”
Ibn Ezra
"Let... sing" — I will teach Your word to the children of men, so that they will know that all Your commandments are righteousness.
Radak
"sing" — This is an expression of speech. He says: when I speak Your word, I tell it to others and teach it to them, for all Your commandments are righteousness. But the Master of the Masorah explained it as an expression of praise, meaning: "my tongue will praise Your word, for it is entirely righteousness"; and he stated in the Masorah that the word te'an occurs three times in the sense of praise, with the mnemonic sign: Miriam, "my tongue is that of a fool."
Metzudat David
"Let [my tongue] sing" — With raised voice my tongue shall speak Your word, for they are righteous words, and it is fitting to speak them with great publicity and a loud voice.
Metzudat Zion
"Sing" (ta'an) — an expression of raising the voice, as in "and the Levites shall respond... with a loud voice" (Deuteronomy 27:14).
Malbim
(Commandments) "Let my tongue sing" — "lip" (safah) denotes simple speech, while "tongue" (lashon) denotes elevated, rational discourse. After "my lips utter praise," then "my tongue shall sing of Your word," and I shall attain, through the paths of understanding, the reasons for the commandments. For after You teach me the statutes, whose reasons are not made known, I shall understand with my own understanding the reasons for the commandments, and I shall be able to say that "all Your commandments are righteousness." And in contrast to what was said earlier, "all Your commandments are faithfulness" [i.e., accepted on faith], he now recognizes the reasons for all the commandments — that they are righteous and comprehensible through the intellect, not through faith alone.
Let Your hand be ready to help me; For I have chosen Your precepts.
verse value 1686
Insights
Verse structure: 5 words, 25 letters. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "let·Your·hand·be" (תְּהִי־יָדְךָ֥, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·help·me" (לְעׇזְרֵ֑נִי). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "let·Your·hand·be" (root היה, 97x in Psalms); "to·help·me" (root עזר, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'to·help·me', dividing the verse into phrases of 2 and 3 words. Full calculation: תְּהִי־יָדְךָ֥ [let·Your·hand·be] (449) + לְעׇזְרֵ֑נִי [to·help·me] (367) + כִּ֖י [for] (30) + פִקּוּדֶ֣יךָ [Your·precepts] (220) + בָחָֽרְתִּי [I·have·chosen] (620) = 1686.
Ibn Ezra
"Let [Your hand] be... to help me" — this teaches, as he has stated, that every instance of "the hand of Hashem" (יד ה') is always used pejoratively when it appears with the letter bet; but here there is no letter bet.
Radak
"Let ... be" — Since I have chosen Your precepts, help me with them.
Metzudat David
"Let Your hand be" — Let Your hand be ready to help me.
Malbim
(Precepts) "Let Your hand be" — it has already been explained that through the precepts, one awakens [the memory of] the wonders and the way of individual providence. Accordingly, You will not help me through intermediaries and agents, but rather, "let Your hand be ready to help me" — by Your own hand, without intermediary, "for I have chosen Your precepts."
I have longed for Your salvation, O Hashem; And Your law is my delight.
verse value 3457
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 "for·Your·salvation" (לִישׁוּעָתְךָ֣, 7 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·Your·salvation" (root ישועה, 44x in Psalms); "and·Your·law" (root תורה, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: תָּאַ֣בְתִּי [I·have·longed] (813) + לִישׁוּעָתְךָ֣ [for·Your·salvation] (836) + יְהֹוָ֑ה [Hashem] (26) + וְ֝ת֥וֹרָתְךָ֗ [and·Your·law] (1032) + שַׁעֲשֻׁעָֽי [my·delight] (750) = 3457.
Ibn Ezra
"I have longed" — [meaning] I have almost perished, in the manner of "my soul longs, and also faints" (נכספה וגם כלתה נפשי).
Radak
"for Your salvation" — This is the salvation of the soul in the World to Come; therefore Your law is my delight, for it will bring me to salvation.
Metzudat David
"I have longed" — I long and yearn for Your salvation, and then Your Torah will be my delight, for I will not be distracted by the harassment of the enemy.
Metzudat Zion
"I have longed" (ta'avti) — an expression of desire.
Malbim
(Law) "I have longed" — the reason I have longed for Your salvation is so that, through it, "Your law" may be "my delight," and I not be kept from Torah study by [my] suffering.
Let my soul live, and it shall praise You; And let Your ordinances help me.
verse value 2151
Insights
Verse structure: 4 words, 25 letters. The shortest word is "and·it·shall·praise·You" (וּֽתְהַלְלֶ֑ךָּ, 6 letters) and the longest is "let·my·soul·live" (תְּֽחִי־נַ֭פְשִׁי, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·my·soul·live" (תְּֽחִי־נַ֭פְשִׁי), "and·it·shall·praise·You" (וּֽתְהַלְלֶ֑ךָּ), "let·them·help·me" (יַעְזְרֻֽנִי). 4 unique roots are used. Frequent roots: "and·it·shall·praise·You" (root הלל, 94x in Psalms); "and·Your·ordinance" (root משפט, 65x in Psalms); "let·my·soul·live" (root חיה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'and·it·shall·praise·You', dividing the verse into phrases of 2 and 2 words. Full calculation: תְּֽחִי־נַ֭פְשִׁי [let·my·soul·live] (858) + וּֽתְהַלְלֶ֑ךָּ [and·it·shall·praise·You] (491) + וּֽמִשְׁפָּטֶ֥ךָ [and·Your·ordinance] (455) + יַעְזְרֻֽנִי [let·them·help·me] (347) = 2151.
Ibn Ezra
"Let [my soul] live... and Your ordinances" — [that You execute] against my enemies will help me to praise You.
Radak
"Let my soul live" — In this world I ask for life so that I may praise You, that is, so that I may know the truth of Your divinity — and that is the praise. "and let Your ordinances help me" — In this, for they are like a ladder to ascend to the knowledge of God, may He be blessed.
Metzudat David
"And it shall praise You" — So that it may praise You, not for the pleasures of this world. "And Your ordinances" — The judgments which You render against my enemies will help me be freed from their hand, and I will then be free to praise You.
Malbim
(Ordinances) "Let my soul live," so that "it shall praise You" — this is my purpose in living: that I may be able to praise You, for "the dead do not praise Yah." And through this, "Your ordinances shall help me" — the help shall come by way of judgment and justice, since I strive to praise Hashem.
I have gone astray like a lost sheep; seek Your servant; For I have not forgotten Your commandments.
verse value 3085
Insights
Verse structure: 9 words, 33 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "Your·commandments" (מִ֝צְוֺתֶ֗יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·a·sheep" (כְּשֶׂ֣ה). 9 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "not" (root לא, 174x in Psalms); "Your·servant" (root עבד, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·servant', dividing the verse into phrases of 5 and 4 words. Full calculation: תָּעִ֗יתִי [I·have·strayed] (890) + כְּשֶׂ֣ה [like·a·sheep] (325) + אֹ֭בֵד [lost] (7) + בַּקֵּ֣שׁ [seek] (402) + עַבְדֶּ֑ךָ [Your·servant] (96) + כִּ֥י [for] (30) + מִ֝צְוֺתֶ֗יךָ [Your·commandments] (566) + לֹ֣א [not] (31) + שָׁכָֽחְתִּי [I·have·forgotten] (738) = 3085.
Ibn Ezra
"I have gone astray" — the meaning connects to "let my soul live," for I am like a lost sheep that relies upon its shepherd. And the meaning of "for I have not forgotten Your commandments" is: even though I was like a lost sheep, Your commandments were not lost to me.
Radak
"I have gone astray" — Behold, I have gone astray with regard to that knowledge, for I have not yet attained it, and I am like the lost sheep that does not know how to return to the place where it lies down; so too my soul does not yet know how to return to its foundation. And just as a faithful shepherd seeks the lost sheep until he finds it and returns it to its owner, so may You seek Your servant until You return him to his foundation, which is the foundation of the soul. And the request is that You help me in that knowledge; for just as I have not forgotten Your commandments, so may You help me and not forget me.
Metzudat David
"I have gone astray like a lost sheep" — That is, just as a sheep, when it is lost from the flock, does not know how to return until the shepherd seeks it, so I go astray in my understanding, and I do not know on my own the full content of the proper way; therefore, seek Your servant, and see the way in which he should go, for I have not forgotten Your commandments — and one who comes to purify himself is indeed aided from Heaven.
Malbim
(Commandments) "I have gone astray" — and even if "I have gone astray like a lost sheep" — one that has forgotten its fold, and wanders, having no pasture — You will be the shepherd who seeks out His scattered sheep. That is to say: since I am pursued by Saul, wandering outside the Land [of Israel], You will seek me out and return me to the Land of Israel. For even though I have forgotten my fold and the place of pasture, I have not forgotten Your commandments — I have not transgressed Your commandments, and I have not forgotten [them].
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim