A Song of Ascents. Hashem, remember to David All his affliction;
verse value 2347
Insights
Verse structure: 6 words, 30 letters. The shortest word is "a·song" (שִׁ֗יר, 3 letters) and the longest is "remember·O·Hashem" (זְכוֹר־יְהֹוָ֥ה, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "remember·O·Hashem" (זְכוֹר־יְהֹוָ֥ה), "all·his·affliction" (כׇּל־עֻנּוֹתֽוֹ). 6 unique roots are used. Frequent roots: "remember·O·Hashem" (root יהוה, 688x in Psalms); "to·David" (root דוד, 89x in Psalms); "a·song" (root שיר, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'to·David', dividing the verse into phrases of 4 and 2 words.
Rashi
"A song of ascents. Remember, O Lord, onto David all his affliction" — The affliction of his soul, how he worked and toiled to find a place for You.
Ibn Ezra
'A Song of Ascents' — it is possible that David composed this song when he covered himself in sackcloth, he and the elders of Israel, when the plague was among the people, and he could not find a place to offer a sacrifice on behalf of Israel, for the place of the Tabernacle was far away. 'Remember' ... 'his affliction' [unnoto] — from the root of 'affliction' [inui], and it is a noun of the passive conjugation [lit. the binyan whose agent is not named].
Radak
"A Song" — David said this psalm at the time he built the altar on the threshing floor of Aravnah the Jebusite, at the word of Gad the prophet, and offered upon it burnt offerings and peace offerings, and called out to Hashem, and He answered him with fire from heaven; and he said, "This is the House of God, and this is the altar for Israel forever." And until that day the site of the Temple had not been known. Now Nathan the prophet had already told him that he would not build the House, but rather his son Solomon; yet because David had devoted his strength and ability to preparing for the building of the House, and had been answered [by Hashem] at the chosen place, he made a request of Hashem, saying: "Remember, Hashem, for David, all his affliction" — since I did not merit to build it, let the intention be counted as the deed, and remember for me what I afflicted myself for its sake — that I deprived my eyes of sleep out of my great preoccupation with it; I vowed and swore that I would not rest until I built it, and I found no contentment in my house or in my dwelling, so long as the House of Hashem had not been built.
Metzudat David
"Hashem, remember for David" — he prayed for himself, that Hashem would remember for him the affliction of his soul, which he took pains to endure in seeking to find the place where the Temple would be built.
Malbim
"A Song of Ascents" — this song was composed specifically for the time when they brought the Ark into the Holy of Holies, and it is divided into three parts. (Part One) At the time when they went and carried the Ark on the way, the psalmist says, "Hashem, remember to David all his affliction" — for he gave his soul over this, as is written (II Samuel 7).
How he swore to Hashem, And vowed to the Mighty One of Jacob:
verse value 1658
Insights
Verse structure: 6 words, 24 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "to·Hashem" (לַֽיהֹוָ֑ה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "vowed" (נָ֝דַ֗ר). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "that" (root אשר, 101x in Psalms); "swore" (root שבע, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: אֲשֶׁ֣ר [that] (501) + נִ֭שְׁבַּע [swore] (422) + לַֽיהֹוָ֑ה [to·Hashem] (56) + נָ֝דַ֗ר [vowed] (254) + לַאֲבִ֥יר [to·the·Mighty·One·of] (243) + יַעֲקֹֽב [Jacob] (182) = 1658.
Ibn Ezra
'How' [asher] — [i.e.,] then he swore. And the sense of 'to the Mighty One of Jacob' — because Jacob vowed a vow and fulfilled his vow in the place of which he said, 'this shall be the House of God' (Genesis 28:22).
Radak
"Which he swore" — This repeats the matter in different words. And he says, "to the Mighty One of Jacob" — meaning, to the One whom [Jacob] called his "Mighty One," as it says, "by the hands of the Mighty One of Jacob" (Genesis 49:24), because He helped him in all his troubles and was his strength and his might, and showed him that even the angel could not overcome him, how much more so mere men; therefore Jacob called Him "Mighty One," and David likewise says "to the Mighty One of Jacob." And the reason he mentions Jacob in this matter is that Jacob saw in a dream the site of the Temple — it is the ladder that he saw, about which he said, "How awesome is this place; this is none other than the House of God, and this is the gate of heaven" (Genesis 28:17) — referring to the Temple. He did not say this about Beth-El, where he was lying, but rather, because there the dreamer saw and honored the place, and set up there a pillar, and made there an altar and a house of prayer upon his return from Haran, he said of it, "it shall be a House of God" — meaning, a house of prayer to God — since he saw at that chosen place [where] the Temple would be built. And the essence of the dream was that he saw the Temple, and he said, "and this is the gate of heaven," referring to the Temple, for it is directly aligned opposite the Throne of Glory. And although our father Jacob saw the site of the Temple in a dream, it is possible that he did not know it while awake; and if he did know it, he did not reveal it, because the blessed God did not wish the place to become known until David['s time]. Therefore David mentions Jacob in this matter and says, "he vowed to the Mighty One of Jacob," because it was to him that the blessed God first showed it. And although there is a hint in this regarding our father Abraham, who was commanded to offer up his son Isaac as a burnt offering at that [same] place, nevertheless it has not been made clear whether our father Abraham knew that that place would be the chosen place for the Temple for [all] generations.
Metzudat David
"To the Mighty One of Jacob" — to the strength and might of Jacob, that is, the Omnipresent, blessed be He; and it is attributed to Jacob because he was the first of those who made vows.
Metzudat Zion
"To the Mighty One" — an expression of strength, as in "He draws away the mighty by His power" (Job 24).
Malbim
(Verses 2-4) "How he swore to Hashem" — the oath and the vow were: that "if I come into the tent of my house," or "if I go up onto the couch of my bed," then he vows, "if I give sleep to my eyes" — that is, that in the tent of his house he would not sleep at all, though he might not [even] go up onto a couch to lie upon it; and in the bedding that surrounded the tent, there he forbade himself to sleep upon the couch designated for regular sleep. That is to say: "if I give sleep to my eyes" — regular sleep — and even "a slumber" — a light one — "to my eyelids," whether at the time "when I come into my house," or at the time "when I go up onto the couch," in the bedding that surrounds the house. He was permitted to sleep only in the bedding of the house, not on the couch designated for lying down, and this prohibition would continue.
‘Surely I will not come into the tent of my house, Nor go up into the bed that is spread for me;
verse value 1508
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 1508 is divisible by 26, the value of the divine name Hashem. The shortest word is "in·the·tent·of" (בְּאֹ֣הֶל, 4 letters) and the longest is "if·I·will·go·up" (אִם־אֶ֝עֱלֶ֗ה, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·I·will·come" (אִם־אָ֭בֹא), "if·I·will·go·up" (אִם־אֶ֝עֱלֶ֗ה), "my·bed" (יְצוּעָֽי). 6 unique roots are used. Frequent roots: "if·I·will·come" (root בוא, 79x in Psalms); "my·house" (root בית, 48x in Psalms); "if·I·will·go·up" (root עלה, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'my·house', dividing the verse into phrases of 3 and 3 words. Full calculation: אִם־אָ֭בֹא [if·I·will·come] (45) + בְּאֹ֣הֶל [in·the·tent·of] (38) + בֵּיתִ֑י [my·house] (422) + אִם־אֶ֝עֱלֶ֗ה [if·I·will·go·up] (147) + עַל־עֶ֥רֶשׂ [upon·the·couch·of] (670) + יְצוּעָֽי [my·bed] (186) = 1508.
Ibn Ezra
'Surely I will not' — a vow that he would not come into his house in Jerusalem, nor go up onto the couch that is spread for him.
Radak
"Surely I will not come into the tent of my house" — As he said to Nathan the prophet: "Behold, I dwell in a house of cedar, while the Ark of God dwells within a curtain" (II Samuel 7:2). And as for what it says— "If I will come" — "if I will go up" — [both phrases follow] a form of hyperbole, meaning that dwelling in his house, and resting upon the bed spread for him, would not be pleasant to him, until he found a place for Hashem. "The couch that is spread for me" [eres yetzu'ai] — an "eres" is a bed that has "yetzu'ai," that is, bedding and spreads fit for a king; that is [the meaning of] "yetzu'ai."
Metzudat David
"Surely I will not come" — this is an expression of an oath, and he cut himself off and did not say [the rest], etc. "Into the tent of my house" — into the tent prepared as the dwelling fit for a king. "The bed that is spread for me" — the bed made up as befits me.
Metzudat Zion
"Bed" — a bedstead, as in "his bedstead was a bedstead of iron" (Deuteronomy 3:11). "That is spread for me" — from the language of bed-linens, as in "you defiled my couch" (Genesis 49).
I will not give sleep to my eyes, Nor slumber to my eyelids;
verse value 2253
Insights
Verse structure: 5 words, 24 letters. The shortest word is "sleep" (שְׁנַ֣ת, 3 letters) and the longest is "to·my·eyelids" (לְֽעַפְעַפַּ֥י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·I·will·give" (אִם־אֶתֵּ֣ן), "to·my·eyelids" (לְֽעַפְעַפַּ֥י), "slumber" (תְּנוּמָֽה). 5 unique roots are used. Frequent roots: "if·I·will·give" (root נתן, 95x in Psalms); "to·my·eyes" (root עין, 64x in Psalms); "sleep" (root שנה, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'to·my·eyes', dividing the verse into phrases of 3 and 2 words. Full calculation: אִם־אֶתֵּ֣ן [if·I·will·give] (492) + שְׁנַ֣ת [sleep] (750) + לְעֵינָ֑י [to·my·eyes] (170) + לְֽעַפְעַפַּ֥י [to·my·eyelids] (340) + תְּנוּמָֽה [slumber] (501) = 2253.
Ibn Ezra
'I will not [give]' — with all his strength. And the correct [view] is that this is the sleep of noontime; and I have already mentioned my opinion regarding the word 'sheynah' [sleep], that it is [vocalized] with a kamatz, like the word 'ozi ve-zimrat Yah' [my strength and song is Hashem] (Exodus 15:2).
Radak
"I will not give sleep to my eyes" — He means regular, fixed sleep. "Nor slumber to my eyelids" — This repeats the matter in different words.
Metzudat David
"I will not give sleep" — meaning, sleeping for pleasure beyond what is necessary to sustain the soul; and this too is an expression of an oath, etc. "To my eyelids" — the matter is repeated from what was already said.
Metzudat Zion
"To my eyelids" — it is the pupil of the eye. "Slumber" — it is a light sleep.
Until I find out a place for Hashem, A dwelling-place for the Mighty One of Jacob.'
verse value 1689
Insights
Verse structure: 6 words, 30 letters. The shortest word is "a·place" (מָ֭קוֹם, 4 letters) and the longest is "until·I·find" (עַד־אֶמְצָ֣א, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "until·I·find" (עַד־אֶמְצָ֣א), "a·place" (מָ֭קוֹם). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "Jacob" (root יעקב, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: עַד־אֶמְצָ֣א [until·I·find] (206) + מָ֭קוֹם [a·place] (186) + לַיהֹוָ֑ה [to·Hashem] (56) + מִ֝שְׁכָּנ֗וֹת [dwelling-place] (816) + לַאֲבִ֥יר [to·the·Mighty·One·of] (243) + יַעֲקֹֽב [Jacob] (182) = 1689.
Rashi
"Until I find a place" — Until it will be known where the place of His sanctuary will be. (I found this.)
Ibn Ezra
'Until I find' — we know that the whole earth belongs to Hashem, all of it; only there are honored places that are more honored [than others]; therefore: 'and this is the gate of heaven' (Genesis 28:17).
Radak
"Dwelling-place" [mishkanot, plural] — for there would be three houses [structures].
Metzudat David
"Until I find" — until I know where the place prepared for the Temple is.
Malbim
"Until I find a place for Hashem" — (1) that he would find the place where the Temple would be built, as it is written, "the place that Hashem shall choose out of all your tribes" — and at first they did not know where the chosen place was. (2) "A dwelling-place for the Mighty One of Jacob" — that after he found the place, the Temple would be built there, where Hashem would dwell permanently. And since it was to Jacob that it was revealed in a dream that Hashem would dwell on earth in a specific place, and he said, "This is none other than the house of God," therefore it says "for the Mighty One of Jacob." And likewise, just as Jacob there vowed a vow and said, "And this stone shall be God's house," therefore it says "which he vowed to the Mighty One of Jacob."
Lo, we heard of it as being in Ephrath; We found it in the field of the wood.
verse value 2007
Insights
Verse structure: 4 words, 28 letters. The shortest word is "in·Ephrathah" (בְאֶפְרָ֑תָה, 6 letters) and the longest is "behold·we·heard·it" (הִנֵּֽה־שְׁמַעֲנ֥וּהָ, 9 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "behold·we·heard·it" (הִנֵּֽה־שְׁמַעֲנ֥וּהָ), "in·Ephrathah" (בְאֶפְרָ֑תָה), "we·found·it" (מְ֝צָאנ֗וּהָ). 4 unique roots are used. Frequent roots: "behold·we·heard·it" (root שמע, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Ephrathah', dividing the verse into phrases of 2 and 2 words. Full calculation: הִנֵּֽה־שְׁמַעֲנ֥וּהָ [behold·we·heard·it] (531) + בְאֶפְרָ֑תָה [in·Ephrathah] (688) + מְ֝צָאנ֗וּהָ [we·found·it] (192) + בִּשְׂדֵי־יָֽעַר [in·the·field·of·the·forest] (596) = 2007.
Rashi
"we heard it" — The tidings. "in Ephrath" — In the most esteemed and superior place, like (I Sam. 1:1): “the son of Toku, the son of Zuph, an Ephrathite,” an important person, a palace dweller. Another explanation: "We heard it in Ephrath" — In the Book of Joshua (ch. 15), who came from Ephraim. In all the boundaries he says, “And the border went up...and the border circled,” but here he says, “And the border went up by the valley of the son of Hinnon... Jerusalem.” Jerusalem is [therefore] found to be higher than all the lands, and it is fit for the Temple, as it is said (Deut. 17:8): “and you shall arise and ascend to the place, etc.” This teaches [us] that the Temple is higher than the whole land of Israel. So it is expounded upon in tractate Zevahim (54b). "we found it in the fields of the forest" — In the boundary of Benjamin, who was likened to a beast of the forest, as it is said (Gen. 49:27): “Benjamin is a devouring wolf.”
Ibn Ezra
'Behold' — Rabbi Moshe said: we heard of it through David, who was from Ephrathah. But the correct [view] in my eyes is: that in days gone by, people would say [things] that we had heard from the mouths of the prophets — that the chosen place is near Beth-lehem Ephrathah, only the [exact] place was not known, whether east of Beth-lehem, or west of it, or to its north, or to its south; and it is known that to this day there are only about three parasangs between Jerusalem and Beth-lehem. 'In the field of the wood' — for there [was] the threshing floor of Aravnah the Jebusite.
Radak
"Lo" — David says: we did not know this place until today; rather, we only heard of it in Ephrath, for it was destined to become the chosen place for the Temple for [all] generations — for Shiloh, Nob, and Gibeon are not [chosen] for [all] generations. We would only hear from the mouths of elders that the chosen place would yet be revealed, and now we have found it in the field, in the threshing floor of Aravnah the Jebusite. And he calls it "the wood" [ya'ar], because there were forest trees there. And he says "in Ephrath" because David was born there, and grew up there, and heard this matter there. And as for what he says, "we found it," "we heard of it" — [these verbs are] in the feminine, meaning the Divine Presence (the Shechinah), for he had [just] mentioned "His dwelling-places," and there he found it/her, as it is said, "and He answered him with fire from heaven."
Metzudat David
"Lo, we heard of it in Ephrathah" — while I was still in Ephrath, my birthplace — for it is Bethlehem, as it says, "on the way to Ephrath, which is Bethlehem" (Genesis 48:7) — he says that already back then we heard that there was destined to be a chosen place for the Temple, but I did not know where its place was. "We found it in the field of the wood" — now, behold, I found the place in the fields of the wood — that is, the threshing floor of Aravnah the Jebusite — and there were also trees of the forest there, for it is the place on which Isaac was bound; and regarding the ram offered in his stead it says, "caught in the thicket by its horns" (Genesis 22) — that it was caught in the branches of the trees of the forest.
Malbim
"Lo" — meaning, the finding of the place: we first heard of it "in Ephrath," for the Tabernacle of Shiloh stood in the territory of Ephraim, but that was not the permanent place. "We found it" afterward "in the field of the wood" — that is, at the threshing floor of Aravnah, around which was the forest of Lebanon, as it is written, "Open your doors, O Lebanon."
Cross-references: Genesis 49:27; I Samuel 7:1; I Chronicles 13:5
Let us go into His dwelling-place; Let us worship at His footstool. .
verse value 2023
Insights
Verse structure: 5 words, 29 letters. The shortest word is "to·the·footstool·of" (לַהֲדֹ֥ם, 4 letters) and the longest is "to·His·dwelling-place" (לְמִשְׁכְּנוֹתָ֑יו, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·us·enter" (נָב֥וֹאָה), "to·His·dwelling-place" (לְמִשְׁכְּנוֹתָ֑יו). 5 unique roots are used. Frequent roots: "let·us·enter" (root בוא, 79x in Psalms); "His·feet" (root רגל, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'to·His·dwelling-place', dividing the verse into phrases of 2 and 3 words. Full calculation: נָב֥וֹאָה [let·us·enter] (64) + לְמִשְׁכְּנוֹתָ֑יו [to·His·dwelling-place] (862) + נִ֝שְׁתַּחֲוֶ֗ה [let·us·bow·down] (769) + לַהֲדֹ֥ם [to·the·footstool·of] (79) + רַגְלָֽיו [His·feet] (249) = 2023.
Rashi
"Let us come" — there to His Tabernacles.
Ibn Ezra
'Let us go' [navo'ah] — we have seen that there David built an altar to Hashem, and he atoned for the children of Israel, and Hashem answered him with fire from heaven; and there he said: 'this is the House of God.'
Radak
"Let us go into His dwelling-place" — Since we have found the chosen place, let us go from this day forward to this place, which is His dwelling-place. "And [let us worship at] His footstool" — This is truly so, for it is directly aligned opposite the Throne of Glory.
Metzudat David
"Let us go" — now, since we know the place, let us go to His dwelling-place. "At His footstool" — the Temple is called "the footstool of Hashem," and he speaks by way of parable, as if His seat were in the heavens above and His feet come down to rest at the Temple.
Metzudat Zion
"His footstool" — it is the stool set under a person's feet when he is sitting, as in "a footstool for your feet" (above, Psalm 110).
Malbim
"Let us go" — and after we found the place (as is written in I Chronicles 21:28, and there, 22:1), from now on, "let us go into His dwelling-place" — to be built by Solomon — "and there let us worship at His footstool," as it is written, "and the earth is My footstool," for the ultimate expression of His influence is the Temple, as it is written, "and His skirts filled the Temple" — as I explained there.
Arise, O Hashem, to Your resting-place; You, and the ark of Your strength.
verse value 1497
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "You" (אַ֝תָּ֗ה, 3 letters) and the longest is "to·Your·resting-place" (לִמְנוּחָתֶ֑ךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·Your·resting-place" (לִמְנוּחָתֶ֑ךָ), "and·the·ark·of" (וַאֲר֥וֹן). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "You" (root אתה, 115x in Psalms); "arise" (root קום, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Your·resting-place', dividing the verse into phrases of 3 and 3 words. Full calculation: קוּמָ֣ה [arise] (151) + יְ֭הֹוָה [Hashem] (26) + לִמְנוּחָתֶ֑ךָ [to·Your·resting-place] (554) + אַ֝תָּ֗ה [You] (406) + וַאֲר֥וֹן [and·the·ark·of] (263) + עֻזֶּֽךָ [Your·strength] (97) = 1497.
Ibn Ezra
'Arise' — by way of metaphor: arise and go to the place where You shall rest.
Radak
'Arise, O Hashem' — These three verses were also said by Solomon at the dedication of the Temple. He spoke it by way of a parable: 'Arise to Your resting place' — meaning, from the other places where the Tabernacle had been, to this place, which is the house of Your eternal resting place. 'You' — He means the manifestation of glory that appeared at the dedication of the Temple, after they brought the ark into this Holy of Holies — that is, 'and the ark of Your strength.'
Metzudat David
"Arise, O Hashem" — therefore arise, and cause Your Divine Presence to dwell in the place of rest; for until now it had been moving from tent to tent and from tabernacle [to tabernacle], etc., but that place shall be a place of rest, fixed forever. "You, and the ark of Your strength" — Your Divine Presence shall dwell there together with the ark, through which You showed everyone Your strength and the power of Your arm against the Philistines, at the time they took it captive, as is written in [the Book of] Samuel I.
Malbim
"Arise" — (Part Two) The bearers of the Ark reached the site of the Temple, and he says to Hashem, "Arise, to Your resting-place" — for there He will dwell permanently, and His providential governance will be constant, which is depicted by "rest." "You, and the ark of Your strength" — that they should bring the Ark into the Holy of Holies. And likewise it says in Chronicles, "Arise, Hashem, to Your resting-place."
Cross-references: Psalms 78:61; Psalms 105:4; I Chronicles 16:11
Let Your priests be clothed with righteousness; And let Your saints shout for joy.
verse value 1081
Insights
Verse structure: 4 words, 25 letters. The shortest word is "Your·priests" (כֹּהֲנֶ֥יךָ, 5 letters) and the longest is "let·them·wear·righteousness" (יִלְבְּשׁוּ־צֶ֑דֶק, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "Your·priests" (כֹּהֲנֶ֥יךָ), "let·them·wear·righteousness" (יִלְבְּשׁוּ־צֶ֑דֶק). 4 unique roots are used. Frequent roots: "and·Your·faithful·ones" (root חסיד, 25x in Psalms); "let·them·shout·for·joy" (root רנן, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'let·them·wear·righteousness', dividing the verse into phrases of 2 and 2 words. Full calculation: כֹּהֲנֶ֥יךָ [Your·priests] (105) + יִלְבְּשׁוּ־צֶ֑דֶק [let·them·wear·righteousness] (542) + וַחֲסִידֶ֥יךָ [and·Your·faithful·ones] (118) + יְרַנֵּֽנוּ [let·them·shout·for·joy] (316) = 1081.
Ibn Ezra
'Your priests' — they are the sons of Aaron. 'And Your saints' — they are the Levites, the singers. And the sense of saying of the priests 'garments of righteousness' is that they teach the Torah and are the judges of Israel.
Radak
'Your priests' — in their service. 'Be clothed with righteousness' — the priestly garments, which are garments of righteousness. 'And let Your saints shout for joy' — the Levites will sing and make music before You, for the sake of David, to whom You appeared in this place in the fire of Your glory, and to whom You revealed this chosen place. For his sake, may You make this place eternal, never to be nullified — for I have prayed to You concerning this place. And whatever my son Solomon prays concerning it, do not turn away his face in this, so that our prayer may be accepted before You. And these verses, just as David said them, Solomon said them at the height of his prayer.
Metzudat David
"Let Your priests be clothed with righteousness" — the priestly garments are called "garments of righteousness," because they atone for and vindicate sinners. "And let Your saints shout for joy" — the Levites shall sing joyfully in song.
Malbim
"Your priests" — until now the priests had not worn the priestly garments, and now, "let them be clothed with righteousness" — for the imagery of the garments signified righteousness and the good character traits with which the soul is to be clothed, as our Sages said. "And Your saints" — who are the Levites — "let them shout for joy," in a fixed song that they would recite over the sacrifices.
For Your servant David's sake Turn not away the face of Your anointed.
verse value 1641
Insights
Verse structure: 6 words, 25 letters. The shortest word is "David" (דָּוִ֣ד, 3 letters) and the longest is "for·the·sake·of" (בַּ֭עֲבוּר, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·not·turn·away" (אַל־תָּ֝שֵׁ֗ב). 6 unique roots are used. Frequent roots: "the·face·of" (root פנים, 131x in Psalms); "David" (root דוד, 89x in Psalms); "do·not·turn·away" (root שוב, 72x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·servant', dividing the verse into phrases of 3 and 3 words. Full calculation: בַּ֭עֲבוּר [for·the·sake·of] (280) + דָּוִ֣ד [David] (14) + עַבְדֶּ֑ךָ [Your·servant] (96) + אַל־תָּ֝שֵׁ֗ב [do·not·turn·away] (733) + פְּנֵ֣י [the·face·of] (140) + מְשִׁיחֶֽךָ [Your·anointed] (378) = 1641.
Rashi
"turn not away the face of Your anointed" — Solomon, when he comes to place the Ark therein.
Ibn Ezra
'For the sake of' — connects with 'Arise, Hashem' (v. 8). 'Turn not away the face of Your anointed' — that is David; for the sense is doubled, as is customary; it explains the sense of 'for the sake of,' and this connects with 'He swore' (v. 11) — the sense, as I have said, is that nouns have the force of verbs.
Metzudat David
"For [Your servant David's] sake," etc. — he speaks of himself, [saying] "do this for my sake," and he repeated his statement, saying further, do not turn away the face of Your anointed empty-handed, lest his prayer go unheard.
Malbim
"For the sake of" — for the choosing of the Temple as His eternal dwelling-place was for the sake of David and by his merit, as is written (II Samuel 7). And this was: (1) on account of his service, that he served Hashem, and therefore it says, "for Your servant David's sake"; (2) on account of his having been chosen and anointed, as is written in Psalm 89, "I have found David My servant; with My holy oil have I anointed him," and likewise it says in Chronicles, "Turn not away the face of Your anointed; remember the mercies of David Your servant."
Hashem swore to David in truth; He will not turn back from it: 'Of the fruit of your body will I set upon your throne.
verse value 2700
Insights
Verse structure: 9 words, 43 letters. Verse gematria: 2700 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "truth" (אֱמֶת֮, 3 letters) and the longest is "swore·Hashem" (נִשְׁבַּֽע־יְהֹוָ֨ה, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "swore·Hashem" (נִשְׁבַּֽע־יְהֹוָ֨ה), "not·will·return" (לֹא־יָשׁ֢וּב), "from·it" (מִ֫מֶּ֥נָּה). 9 unique roots are used. Frequent roots: "swore·Hashem" (root יהוה, 688x in Psalms); "to·David" (root דוד, 89x in Psalms); "not·will·return" (root שוב, 72x in Psalms). The etnachta (major mid-verse pause) falls on 'your·body', dividing the verse into phrases of 7 and 2 words. Full calculation: נִשְׁבַּֽע־יְהֹוָ֨ה [swore·Hashem] (448) + לְדָוִ֡ד [to·David] (44) + אֱמֶת֮ [truth] (441) + לֹא־יָשׁ֢וּב [not·will·return] (349) + מִ֫מֶּ֥נָּה [from·it] (135) + מִפְּרִ֥י [from·the·fruit·of] (330) + בִטְנְךָ֑ [your·body] (81) + אָ֝שִׁ֗ית [I·will·set] (711) + לְכִסֵּא־לָֽךְ [upon·your·throne] (161) = 2700.
Ibn Ezra
'Hashem swore to David' — an oath from which He shall not turn back.
Radak
'Swore' — His word is an oath, and He spoke it to him through Nathan the prophet: 'And I will raise up your seed that will come out of your body' — this is [the meaning of] 'of the fruit of your body I will set upon your throne.' And it says, 'in truth, He will not turn back from it' — as it says there, 'and your house and your kingdom shall be made sure forever.'
Metzudat David
"Swore," etc., "in truth" — meaning a true oath, from which He will not retract; and the oath is that He promised him, saying, "of the fruit of your body I will set a king to sit upon your throne."
Malbim
"Hashem swore to David" — and he explains that, on account of the choosing of Zion, Hashem swore to David that the kingship would not depart from his seed, as is written (II Samuel 7). And this is like a parable of a king's friend: out of the abundance of his love, the king lodged with him, and he built for him, in his house, a royal sanctuary, built with turrets, until that place found favor in the eyes of the king, to dwell there forever; and he swore to him that he would never abandon that place. Therefore, through the place, [the king] would also lodge with his [the friend's] descendants, and the covenant remained cut with his descendants forever. Thus, the friend was the cause for the place to be chosen, and the place was the cause for the descendants of the king's friend to be chosen forever. And this is what is said here, concerning the choosing of the Temple, that it was "for Your servant David's sake." And afterward it says that, once the Temple had been chosen forever, "Hashem swore to David: of the fruit of your body will I set upon your throne, for Hashem has chosen Zion" — that afterward, through the choosing of Zion, He swore that the kingship would not depart from the house of David. Now, this oath contained two elements: that concerning the seed of David, He swore an absolute oath, without any condition — and this is [the meaning of] "Hashem swore to David in truth; He will not turn back from it: of the fruit of your body will I set upon your throne" — but concerning the seed of his seed, there was a condition, and this is what follows.
If your children keep My covenant And My testimony that I shall teach them, Their children also for ever shall sit upon your throne.'
verse value 2706
Insights
Verse structure: 10 words, 50 letters. Notable word values: "that" (ז֗וֹ) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "that" (ז֗וֹ, 2 letters) and the longest is "if·they·keep" (אִֽם־יִשְׁמְר֬וּ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·they·keep" (אִֽם־יִשְׁמְר֬וּ), "and·My·testimony" (וְעֵדֹתִ֥י), "I·shall·teach·them" (אֲלַ֫מְּדֵ֥ם). 10 unique roots are used. Frequent roots: "if·they·keep" (root שמר, 73x in Psalms); "your·sons" (root בן, 62x in Psalms); "shall·sit" (root ישב, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'forever', dividing the verse into phrases of 8 and 2 words. Full calculation: אִֽם־יִשְׁמְר֬וּ [if·they·keep] (597) + בָנֶ֨יךָ [your·sons] (82) + בְּרִיתִי֮ [My·covenant] (622) + וְעֵדֹתִ֥י [and·My·testimony] (490) + ז֗וֹ [that] (13) + אֲלַ֫מְּדֵ֥ם [I·shall·teach·them] (115) + גַּם־בְּנֵיהֶ֥ם [also·their·sons] (150) + עֲדֵי־עַ֑ד [forever] (158) + יֵ֝שְׁב֗וּ [shall·sit] (318) + לְכִסֵּא־לָֽךְ [upon·your·throne] (161) = 2706.
Rashi
"and this, My testimony, which I shall teach them" — This which I shall teach them.
Ibn Ezra
'If... and My testimony' [ve'edoti] — the cholam [vowel] stands in place of a shuruk, or it is an unusual word, composed of both singular and plural, like: 'and Hashem will make your plagues extraordinary' (Deuteronomy 28:59); and the mem of 'alamdem' [I will teach them] refers back to 'My covenant and My testimony'; and the word 'also' [gam]: 'they shall also sit, their children also.'
Radak
'And My testimony' [ve'edoti] — [written] with a cholam, as with a shuruk. This ['zo'] is [also] with a cholam, like [the word] 'sa'et.' And it says, 'I shall teach them' — but the covenant and the testimony are already written and taught, and there is no future commandment to be taught after the Torah of Moses. Rather, the meaning of 'I shall teach them' is: I will continually arouse them through the prophets, so that they do not forget the Torah.
Metzudat David
"This, which I shall teach them" — which I shall teach them by the hand of the prophets. "Their children also" — of your children, forever, shall sit upon the throne of kingship.
Malbim
"If your children keep My covenant" — then "their children also, forever, shall sit upon your throne." This is conditional upon their keeping the Torah and the commandments (as I explained in my commentary on Kings, in several places).
For Hashem has chosen Zion; He has desired it for His habitation:
verse value 850
Insights
Verse structure: 6 words, 24 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 850 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "for·Him" (לֽוֹ, 2 letters) and the longest is "for·has·chosen" (כִּי־בָחַ֣ר, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·has·chosen" (כִּי־בָחַ֣ר), "has·desired·it" (אִ֝וָּ֗הּ), "for·a·dwelling-place" (לְמוֹשָׁ֥ב). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·Zion" (root ציון, 32x in Psalms); "for·Him" (root לו, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Zion', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּי־בָחַ֣ר [for·has·chosen] (240) + יְהֹוָ֣ה [Hashem] (26) + בְּצִיּ֑וֹן [in·Zion] (158) + אִ֝וָּ֗הּ [has·desired·it] (12) + לְמוֹשָׁ֥ב [for·a·dwelling-place] (378) + לֽוֹ [for·Him] (36) = 850.
Ibn Ezra
"For" — He mentions Zion because it is called the City of David, for [David] rejoiced when it was revealed to him that the mountain of the House of Hashem is Zion.
Radak
'For Hashem has chosen Zion' — David said: Now I know that Hashem has chosen Zion, which I conquered, for in the city of Zion the glory of the Divine Presence was revealed, and God desired it as a dwelling place for Himself. And He said of it, 'This is My resting place forever' — that He would no longer go from place to place, as He had done until now.
Metzudat David
"For Hashem has chosen," etc. — meaning, since Hashem chose Zion, and David indeed took pains and prepared that place, therefore he shall receive as his reward the kingship for himself and his offspring forever.
Metzudat Zion
"He has desired" — [i.e.,] "ivvatiha" (He desired it), from the language of desire and longing, as in "what his soul desires, that He does" (Job 23:13).
Malbim
"For Hashem has chosen Zion" — the choosing of the seed of David was on account of the choosing of Zion, as above. He says that first Hashem chose Zion in the sense of selecting it over other places, and afterward, "there He desired it for His habitation" means that He had a desire for the place itself, apart from the comparative regard [that set it] against other places.
'This is My resting-place for ever; Here will I dwell; for I have desired it.
verse value 1920
Insights
Verse structure: 5 words, 26 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "this·is·My·resting-place" (זֹאת־מְנוּחָתִ֥י, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "this·is·My·resting-place" (זֹאת־מְנוּחָתִ֥י), "here·I·will·sit" (פֹּה־אֵ֝שֵׁ֗ב), "I·have·desired·it" (אִוִּתִֽיהָ). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "here·I·will·sit" (root ישב, 58x in Psalms); "forever" (root עד, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'forever', dividing the verse into phrases of 2 and 3 words. Full calculation: זֹאת־מְנוּחָתִ֥י [this·is·My·resting-place] (922) + עֲדֵי־עַ֑ד [forever] (158) + פֹּה־אֵ֝שֵׁ֗ב [here·I·will·sit] (388) + כִּ֣י [for] (30) + אִוִּתִֽיהָ [I·have·desired·it] (422) = 1920.
Ibn Ezra
"This" — [the text] now speaks in the voice of Hashem Himself.
Metzudat David
"This is My resting-place" — Thus said Hashem: this shall be My resting-place forever, and here will I dwell, for I desire it.
Malbim
"This" — (part three, Hashem's response) — corresponding to what was said, "Arise, Hashem, to Your resting-place," He answers, "This is My resting-place forever," and not like one who rests in a place because he was driven there, such that it could be imagined he would leave this place were he to find another resting-place; rather, "here will I dwell," permanently, "for I have desired it" — out of a desire for the place itself, for its own sake.
I will abundantly bless her provision; I will give her needy bread in plenty.
verse value 1099
Insights
Verse structure: 6 words, 26 letters. The shortest word is "abundantly" (בָּרֵ֣ךְ, 3 letters) and the longest is "her·needy·ones" (אֶ֝בְיוֹנֶ֗יהָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "her·needy·ones" (אֶ֝בְיוֹנֶ֗יהָ), "I·will·satisfy" (אַשְׂבִּ֥יעַֽ). The root ברך appears 2 times in this verse. 5 unique roots are used. Frequent roots: "abundantly" (root ברך, 76x in Psalms); "I·will·satisfy" (root שבע, 40x in Psalms); "her·needy·ones" (root אביון, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·bless', dividing the verse into phrases of 3 and 3 words. Full calculation: צֵ֭ידָהּ [her·provision] (109) + בָּרֵ֣ךְ [abundantly] (222) + אֲבָרֵ֑ךְ [I·will·bless] (223) + אֶ֝בְיוֹנֶ֗יהָ [her·needy·ones] (84) + אַשְׂבִּ֥יעַֽ [I·will·satisfy] (383) + לָֽחֶם [bread] (78) = 1099.
Rashi
"its provision" — its food.
Ibn Ezra
"Her provision" — the land will be pleasant and blessed. As for the reason for mentioning "provision" (tzeidah), it is from the same root as "provision for the journey" (tzedah la-derekh), and this word is used in the sense of "beside, at the corner" (etzel pinah), for blessing will be found in every "side" that passersby carry away from it.
Radak
'Her provision' [tzeidah] — [written] with a mappiq heh; and it is from the same [root] as 'ki-yom mikhram tzeidah,' whose meaning is 'sustenance.' The blessed God says: 'Zion's provision I will bless' — meaning, [I will grant] blessing upon her produce and her fruits more than upon all the rest of the Land of Israel, for the sake of My house that is within her. And perhaps for this reason the Land of Israel is called 'the land of Moriah,' for it became a living land once the glory came to dwell within it. 'Her needy' — even the poor among her, I will satisfy with bread.
Metzudat David
"Her provision" — From that place I will pour forth blessing upon the food of My congregation, and satisfy the needy of My people.
Malbim
"I will abundantly bless her provision" — for from here the blessing and the abundance will go out to the whole land; "and I will satisfy her needy with bread," as it says (I Kings 8), "When the heavens are shut up and there is no rain... if there be famine..." etc.
Her priests also will I clothe with salvation; And her saints shall shout aloud for joy.
verse value 1538
Insights
Verse structure: 6 words, 29 letters. The shortest word is "deliverance" (יֶ֑שַׁע, 3 letters) and the longest is "and·her·faithful·ones" (וַ֝חֲסִידֶ֗יהָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·her·priests" (וְֽ֭כֹהֲנֶיהָ), "and·her·faithful·ones" (וַ֝חֲסִידֶ֗יהָ), "aloud" (רַנֵּ֥ן). The root רנן appears 2 times in this verse. 5 unique roots are used. Frequent roots: "deliverance" (root ישע, 75x in Psalms); "and·her·faithful·ones" (root חסיד, 25x in Psalms); "aloud" (root רנן, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'deliverance', dividing the verse into phrases of 3 and 3 words. Full calculation: וְֽ֭כֹהֲנֶיהָ [and·her·priests] (96) + אַלְבִּ֣ישׁ [I·will·clothe] (343) + יֶ֑שַׁע [deliverance] (380) + וַ֝חֲסִידֶ֗יהָ [and·her·faithful·ones] (103) + רַנֵּ֥ן [aloud] (300) + יְרַנֵּֽנוּ [shall·shout·for·joy] (316) = 1538.
Ibn Ezra
"Her priests" — for they wear priestly garments; perhaps in place of the garments of righteousness He will clothe them in garments of salvation, in the manner of "He has clothed me with garments of salvation" (Isaiah 61:10) — meaning that the salvation will be renowned and will appear upon them like a garment. "Her saints" — they are the Levites.
Radak
'And her priests' — in place of their being clothed, in service to Me, with priestly garments, I will clothe them with garments of salvation, that they may be saved through Me. 'And her saints' — the Levites; in place of their singing and making music to My name, I will satisfy them with goodness, so that they will sing out of a good heart. And he calls the Levites 'saints' [chasidim], as Moses our teacher said, 'to Your saintly man.'
Metzudat David
"I will clothe with salvation" — That is to say, through the wearing of the priestly garments salvation will come, for they [the garments] bring atonement, and deliverance comes through that. "And her pious ones" — The Levites, who will sing joyously in song.
Malbim
"And her priests" — corresponding to what was said, "Your priests shall be clothed with righteousness," in contrast to this, "I will clothe them with salvation." And corresponding to what was said, "and Your saints shall shout for joy," in contrast to this, "her saints shall indeed shout aloud for joy," out of abundant gladness.
There will I make a horn to shoot up to David, There have I ordered a lamp for My anointed.
verse value 2231
Insights
Verse structure: 7 words, 27 letters. The shortest word is "there" (שָׁ֤ם, 2 letters) and the longest is "for·My·anointed" (לִמְשִׁיחִֽי, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·cause·to·sprout" (אַצְמִ֣יחַ), "I·have·ordered" (עָרַ֥כְתִּי), "a·lamp" (נֵ֝֗ר). 7 unique roots are used. Frequent roots: "there" (root שם, 119x in Psalms); "to·David" (root דוד, 89x in Psalms). The etnachta (major mid-verse pause) falls on 'to·David', dividing the verse into phrases of 4 and 3 words. Full calculation: שָׁ֤ם [there] (340) + אַצְמִ֣יחַ [I·will·cause·to·sprout] (149) + קֶ֣רֶן [a·horn] (350) + לְדָוִ֑ד [to·David] (44) + עָרַ֥כְתִּי [I·have·ordered] (700) + נֵ֝֗ר [a·lamp] (250) + לִמְשִׁיחִֽי [for·My·anointed] (398) = 2231.
Ibn Ezra
"There" — spoken by way of prophecy, that the kingdom of David will endure. "I have ordered a lamp" — the meaning is doubled, like "Aaron and his sons shall arrange it" (Exodus 27:21).
Radak
'A horn' — strength and kingship. So [it says]: 'I will cause a horn to sprout for the house of Israel,' and '[He] will raise the horn of His anointed.' And this verse speaks of the future Messiah; therefore it says 'I will cause to sprout,' meaning even though it had dried up. And so it is said of him: 'And I will raise up for David a righteous one.' 'I have ordained a lamp for My anointed' — for the king is like a lamp that gives light to the people.
Metzudat David
"There" — In Zion I will cause a horn of dominion to sprout for David; that is, there his dominion will increase and grow great at all times. "I have ordained a lamp" — there I have ordained a lamp, meaning light and radiance and great dominion.
Metzudat Zion
"A horn" — this word is borrowed [metaphorically] to signify dominion and strength, because horned animals gain strength through their horns when they fight against others. "Have I ordered" — an expression of arranging/preparing.
Malbim
"There" — and corresponding to what was said, "for the sake of David Your servant," it says, "there will I make a horn to sprout for David," which refers to might and strength. And corresponding to what was said, "turn not away the face of Your anointed," it says, "I have ordained a lamp for My anointed," and this corresponds to, and explains, "there will I make a horn to sprout for David."
His enemies will I clothe with shame; But upon himself shall his crown shine.'
verse value 1665
Insights
Verse structure: 6 words, 27 letters. The shortest word is "shame" (בֹּ֑שֶׁת, 3 letters) and the longest is "his·enemies" (א֭וֹיְבָיו, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shame" (בֹּ֑שֶׁת). 6 unique roots are used. Frequent roots: "and·upon·him" (root על, 120x in Psalms); "his·enemies" (root איב, 71x in Psalms). The etnachta (major mid-verse pause) falls on 'shame', dividing the verse into phrases of 3 and 3 words. Full calculation: א֭וֹיְבָיו [his·enemies] (35) + אַלְבִּ֣ישׁ [I·will·clothe] (343) + בֹּ֑שֶׁת [shame] (702) + וְ֝עָלָ֗יו [and·upon·him] (122) + יָצִ֥יץ [shall·shine] (200) + נִזְרֽוֹ [his·crown] (263) = 1665.
Rashi
"will shine" — Heb. יציץ, which shine, like (Ezek. 1:7): “and they sparkled (ונצצים) like the color of burnished copper.”
Ibn Ezra
"His enemies" — He says: I will clothe the enemies of David with shame, the opposite of His clothing the priests who pray on his behalf with salvation. And the word "his crown" refers back to the word [in the previous verse]: "There I have caused a horn to sprout for David." "His crown shall shine" — [the verb] means it will go forth and be seen, similar to "peering through the lattice" (Song of Songs 2:9).
Radak
'His enemies I will clothe with shame' — the opposite of what it said, 'I will clothe with salvation,' which refers to the priests who serve before Hashem and pray on behalf of the king; whereas the enemies of the king I will clothe with shame. 'But upon himself shall his crown shine' — upon the king; his crown that is upon his head will blossom and shine — meaning, his greatness and glory will increase every day. And some explain 'yatzitz' [shall shine] as related to [the word in] 'and you shall make a frontlet of gold.'
Metzudat David
"I will clothe with shame" — They will be wrapped in shame like a garment that wraps the entire body. "But upon him" — Upon David the crown of kingship will shine and glow, meaning his greatness will increase exceedingly.
Metzudat Zion
"Shall shine" — from the language of "netzotzot" (sparks), and its meaning is illumination and radiance, as in "and sparkling like the color of burnished bronze" (Ezekiel 1:7). "His crown" — [meaning] his diadem, as in "the crown" (II Kings 11).
Malbim
"His enemies will I clothe with shame" — for with this horn he shall gore peoples together, unto the ends of the earth. And corresponding to what was said, "I have ordained a lamp for My anointed," it says, "upon himself shall his crown shine" — for kings were anointed in the shape of a crown, and there shall shine upon him the crown — the oil of his God's anointing.
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim