For the Leader; a Psalm of David. A plea for deliverance from violent men and slanderers, with trust that Hashem will uphold the cause of the poor and the righteous.
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 3 words, 14 letters. The shortest word is "of·David" (לְדָוִֽד, 4 letters) and the longest is "for·the·leader" (לַמְנַצֵּ֗חַ, 5 letters). 3 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: לַמְנַצֵּ֗חַ [for·the·leader] (218) + מִזְמ֥וֹר [a·psalm] (293) + לְדָוִֽד [of·David] (44) = 555.
Radak
"For the Leader" — David composed this psalm concerning Doeg and the Ziphites, who were informing on him to Saul.
Malbim
"For the leader" — this [psalm] was composed at the time when the Ziphites revealed to Saul, "Behold, David is hiding among us," and Saul pursued after him: "And Saul went on the one side of the mountain... and David made haste to get away for fear of Saul; for Saul and his men surrounded David and his men to seize them" (I Samuel 23:26).
Deliver me, O Hashem, from the evil man; Preserve me from the violent man;
verse value 1878
Insights
Verse structure: 7 words, 30 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "evil" (רָ֑ע, 2 letters) and the longest is "preserve·me" (תִּנְצְרֵֽנִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "deliver·me" (חַלְּצֵ֣נִי). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "from·man" (root אדם, 67x in Psalms); "evil" (root רע, 53x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 4 and 3 words. Full calculation: חַלְּצֵ֣נִי [deliver·me] (188) + יְ֭הֹוָה [Hashem] (26) + מֵאָדָ֣ם [from·man] (85) + רָ֑ע [evil] (270) + מֵאִ֖ישׁ [from·man·of] (351) + חֲמָסִ֣ים [violence] (158) + תִּנְצְרֵֽנִי [preserve·me] (800) = 1878.
Ibn Ezra
["For the leader. A psalm of David" —] "Deliver me, O Hashem, from the evil man [chaltzeni Hashem me-adam ra]" — David composed this psalm before he became king, in the days of Saul, for he was afraid of people who would slander him to Saul. And so he says, "ish lashon" (a man of the tongue, i.e., a slanderer). And the word "tintzereni" ("preserve me") — comes in its full form, like 've-khol atzevekhem tingosu' ("and you shall exact all your labors," Isaiah 58:3).
Radak
"Deliver me, Hashem" — so that their evil words should not harm me; and the verse repeats the matter in different words.
Metzudat David
"From the evil man" — from the hand of an evil man. "From the violent man" — from a man who commits acts of violence.
Metzudat Zion
"Deliver me" [חלצני] — an expression of "taking out" (הוצאה) and "drawing out" (שליפה).
Malbim
(2-3) "Deliver me" — there are two kinds of pursuers: 1) those who seek only to do harm, without any benefit to themselves — these are the ones who informed against him in secret; and the phrases are parallel: "deliver me, Hashem, from the evil man," "who have devised evils in [their] heart." 2) those who seek to do him violence for their own benefit — these fought against him openly; and so it says, "preserve me from the man of violence," (who) "every day stir up wars."
Who devise evil things in their heart; Every day they stir up wars.
verse value 2382
Insights
Verse structure: 7 words, 30 letters. The shortest word is "who" (אֲשֶׁ֤ר, 3 letters) and the longest is "wars" (מִלְחָמֽוֹת, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·day" (כׇּל־י֝֗וֹם). 7 unique roots are used. Frequent roots: "all·day" (root יום, 121x in Psalms); "who" (root אשר, 101x in Psalms); "in·heart" (root לב, 74x in Psalms). The etnachta (major mid-verse pause) falls on 'in·heart', dividing the verse into phrases of 4 and 3 words. Full calculation: אֲשֶׁ֤ר [who] (501) + חָשְׁב֣וּ [devised] (316) + רָע֣וֹת [evil·things] (676) + בְּלֵ֑ב [in·heart] (34) + כׇּל־י֝֗וֹם [all·day] (106) + יָג֥וּרוּ [stir·up] (225) + מִלְחָמֽוֹת [wars] (524) = 2382.
Rashi
"every day they gather to wage war" — There will be wars in their dwellings and in their settlements.
Ibn Ezra
"Who [asher]": "they stir up [yaguru]" — means: they gather, like 'yaguru yitzponu' ("they gather, they hoard," Psalm 56:7). And some say that it is like 'al titgar bam' ("do not contend with them," Deuteronomy 2:19), and that these are two distinct roots.
Radak
"Who devise" — evil thoughts in the heart, which they then speak with their mouth. And [as for] "every day they stir up wars" — [the word] "yaguru" means "gathers them," as in "he gathers it in his net."
Metzudat David
"They stir up" — they gather wars against me.
Metzudat Zion
"They stir up" [יגורו] — an expression of "gathering," like "he gathers it in his net" [יגורהו בחרמו] (Habakkuk 1).
They have sharpened their tongue like a serpent; Vipers' venom is under their lips. Selah
verse value 3841
Insights
Verse structure: 8 words, 35 letters. The shortest word is "venom·of" (חֲמַ֥ת, 3 letters) and the longest is "like·a·serpent" (כְּֽמוֹ־נָ֫חָ֥שׁ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·a·serpent" (כְּֽמוֹ־נָ֫חָ֥שׁ), "asp" (עַכְשׁ֑וּב). 8 unique roots are used. Frequent roots: "Selah" (root סלה, 70x in Psalms); "their·tongue" (root לשון, 33x in Psalms); "their·lips" (root שפה, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'asp', dividing the verse into phrases of 5 and 3 words. Full calculation: שָׁ֥נְנ֣וּ [sharpened] (406) + לְשׁוֹנָם֮ [their·tongue] (426) + כְּֽמוֹ־נָ֫חָ֥שׁ [like·a·serpent] (424) + חֲמַ֥ת [venom·of] (448) + עַכְשׁ֑וּב [asp] (398) + תַּ֖חַת [under·part·of] (808) + שְׂפָתֵ֣ימוֹ [their·lips] (836) + סֶֽלָה [Selah] (95) = 3841.
Rashi
"the venom of a spider" — Heb. חמתעכשוב. חמת is an expression of venom, as (Deut. 32:33): “the venom of (חמת) dragons is their wine,” for if you interpret it as an expression of wrath, does an expression of wrath fit with wine? Rather, it is an expression of venom, venimos in Old French. Similarly, here the term venom relates to “under the lips.” "a spider" — Heb. עכשוב, a spider, araignee in French.
Ibn Ezra
"They have sharpened their tongue [shannenu leshonam]" — for it bites, like a snake; 'akhshuv' (viper) is the name of an evil, biting creature. "Selah" — in truth.
Radak
"They have sharpened" — like "a sharpened arrow," which means honed, pointed; so too they have sharpened their tongue to speak evil things, like a serpent that sharpens its tongue when it comes to bite. "Vipers' venom" — "chemah" is the venom that the serpent injects, and "akhshuv" is a species of serpent, exceedingly harsh and evil. "Is under their lips" — for when a person becomes enraged and speaks in wrath, spittle comes out of his mouth and gathers under his lips, and he likens it to the venom that the serpent injects. And after recounting their evil deeds, he prayed to God, blessed be He, to guard him, for they intended to trip up his steps into the hand of Saul.
Metzudat David
"They have sharpened their tongue" — they have sharpened their tongue and prepared it to speak slander (lashon hara), like a serpent that sharpens its tongue when it comes to bite. "Vipers' venom" — the venom of a viper is perpetually beneath their lips; that is to say, they never cease speaking slander.
Metzudat Zion
"They have sharpened" [שננו] — "they have made sharp" (חדדו). "Venom" [חמת] — "poison," like "the venom of crawling things of the dust" [חמת זוחלי עפר] (Deuteronomy 32:24). "Adder" [עכשוב] — it is a species of asp (פתן) and serpent (נחש).
Malbim
"They have sharpened" — corresponding to the first [type], it says, "they have sharpened their tongue like a serpent," for the serpent does not bite for its own benefit, but only from its nature to do harm, and its bite is with its tongue, which is internal, [set] behind the lips; so too they speak evil in secret and not for their own benefit. And corresponding to the second [type], it says, "the venom of the viper is under their lips," for the viper's venom is exposed beneath the lips, which is external relative to the tongue; so too they stir up wars openly. And likewise the viper bites for its own benefit, to suck the blood of a person; so too they fight for the sake of violence, for their own benefit. "Selah" — the conclusion of the section.
Keep me, O Hashem, from the hands of the wicked; Preserve me from the violent man; Who have purposed to make my steps slip.
verse value 4034
Insights
Verse structure: 11 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "wicked" (רָשָׁ֗ע, 3 letters) and the longest is "preserve·me" (תִּנְצְרֵ֑נִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·push" (לִדְח֥וֹת). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "who" (root אשר, 101x in Psalms); "wicked" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'preserve·me', dividing the verse into phrases of 7 and 4 words. Full calculation: שׇׁמְרֵ֤נִי [keep·me] (600) + יְהֹוָ֨ה [Hashem] (26) + מִ֘ידֵ֤י [from·hands·of] (64) + רָשָׁ֗ע [wicked] (570) + מֵאִ֣ישׁ [from·man·of] (351) + חֲמָסִ֣ים [violence] (158) + תִּנְצְרֵ֑נִי [preserve·me] (800) + אֲשֶׁ֥ר [who] (501) + חָ֝שְׁב֗וּ [devised] (316) + לִדְח֥וֹת [to·push] (448) + פְּעָמָֽי [my·steps] (200) = 4034.
Ibn Ezra
"Keep me [shomreni]" — he returns to explain the meaning of "keep me," and explains: "who have purposed to make my steps slip [asher chashvu lidchot pe'amai]," like 've-et raglai mi-dechi' ("and my feet from stumbling," Psalm 116:8).
Metzudat David
"Who have purposed" — they devise plans so that my feet would be thrust from stumbling to stumbling, as I flee from Saul.
Metzudat Zion
"My steps" [פעמי] — "my feet," so called because one walks with them, like "the feet of the poor" [פעמי דלים] (Isaiah 26).
Malbim
"Keep me" — (Part 2) — after speaking in general terms, he now moves on to the matter for which he petitions: 1) "keep me from the hands of the wicked man," who does harm in secret, not for his own benefit but out of his wickedness; 2) "preserve me from the man of violence," who does evil openly for the sake of gain, as above. These are the company of the Ziphites, who did harm through slander in secret, not for their own benefit but out of their wickedness; and Saul, who did him harm for his own benefit, for the sake of gain in the matter of the kingship. "Who" — these two "have purposed to trip up my steps," into the trap that they prepared for me.
The proud have hid a snare for me, and cords; They have spread a net by the wayside; They have set gins for me. Selah
verse value 3387
Insights
Verse structure: 10 words, 45 letters. The shortest word is "bird·trap" (פַּ֡ח, 2 letters) and the longest is "hid·proud·ones" (טָ֥מְנֽוּ־גֵאִ֨ים, 8 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "hid·proud·ones" (טָ֥מְנֽוּ־גֵאִ֨ים), "and·cords" (וַחֲבָלִ֗ים), "spread" (פָּ֣רְשׂוּ). 10 unique roots are used. Frequent roots: "Selah" (root סלה, 70x in Psalms); "to·me" (root לי, 68x in Psalms); "set·for·me" (root שית, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'beside·a·path', dividing the verse into phrases of 7 and 3 words. Full calculation: טָ֥מְנֽוּ־גֵאִ֨ים [hid·proud·ones] (159) + פַּ֡ח [bird·trap] (88) + לִ֗י [to·me] (40) + וַחֲבָלִ֗ים [and·cords] (96) + פָּ֣רְשׂוּ [spread] (586) + רֶ֭שֶׁת [net] (900) + לְיַד־מַעְגָּ֑ל [beside·a·path] (187) + מֹקְשִׁ֖ים [snares] (490) + שָׁתוּ־לִ֣י [set·for·me] (746) + סֶֽלָה [Selah] (95) = 3387.
Rashi
"and [with] ropes they spread a net" — It is customary to tie a long rope to the end of a net, and when the hunter sees the birds resting under the net, he draws the rope, and the net falls on the birds. "beside [my] path" — Beside my paths and my steps. "beside" — Heb. ליד, like (II Sam. 14:30): “See, Joab’s field is near mine (ידי).”
Ibn Ezra
"They have hidden [tamnu]": "by the wayside [le-yad]" — means: a place, like 've-yad tihyeh lekha' ("and you shall have a place," Deuteronomy 23:13) — namely, the circuit of the place that is straight and always trodden.
Radak
'They have hidden' — [meaning] that which they spoke of, but did not hand over to the king. 'By the side of the track' — the place of my circuit and my tread, as it is said: 'and see his place, where his foot would be, who has seen him there' (I Samuel 23:22).
Metzudat David
"They have hidden" — they hid the net against me so that I would not be on guard and would be caught in it. "And cords" — also the cords of the trap that are made to close the mouth of the trap — these too they hid, so that I would not notice at all; that is to say, they concealed their plan to catch me exceedingly well. "They have spread a net by the wayside" — in the place of my paths and my footsteps they spread the net so that I would fall into it, as it is stated: "and see his place where his foot shall be" (I Samuel 23). "They have set gins for me. Selah" — meaning, without ceasing; even if they did not succeed the first time, they returned again to lie in ambush.
Metzudat Zion
"And cords" [וחבלים] — "the cords of the snare." "By" [ליד] — "at the place of." "The wayside" [מעגל] — "a path and a road," like "He leads me in paths of righteousness" [ינחני במעגלי צדק] (above, Psalm 23).
Malbim
"They have hidden" — he explains that they wish to trip up his steps toward "the snare and cords which they have hidden for me" — that when I come to the place of the snare, they will pull the cords to trap me. And fearing lest I go by the circuit — which is the roundabout road — and not go by the place of the snare, therefore "they have spread a net by the side of the path," to trap me there with the net; and also "they have set traps for me," so that when I fall into the snare I will break [my limbs] at once and die by the trap. "Selah" — the conclusion of the second section.
I have said to Hashem: 'You are my God'; Give ear, O Hashem, to the voice of my supplications.
verse value 1918
Insights
Verse structure: 8 words, 35 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "my·God" (אֵ֣לִי, 3 letters) and the longest is "give·ear" (הַאֲזִ֥ינָה, 6 letters). The root יהוה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "You" (root אתה, 115x in Psalms); "my·God" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'You', dividing the verse into phrases of 4 and 4 words. Full calculation: אָמַ֣רְתִּי [I·have·said] (651) + לַ֭יהֹוָה [to·Hashem] (56) + אֵ֣לִי [my·God] (41) + אָ֑תָּה [You] (406) + הַאֲזִ֥ינָה [give·ear] (78) + יְ֝הֹוָ֗ה [Hashem] (26) + ק֣וֹל [the·voice·of] (136) + תַּחֲנוּנָֽי [my·supplications] (524) = 1918.
Ibn Ezra
"I have said [amarti]" — it is not in the power of my hand to escape from them or to stand against them; only in You, and You alone, is my God.
Radak
'I have said' — When I would hear that they were lying in ambush for me in every place, I said to Hashem my God: You are my strength and my hope; I have no strength to escape from their hand unless You help me.
Metzudat David
"I have said" — therefore I said in prayer: have You not always been my God and my strength? Give ear now also to the voice of my supplications.
Malbim
"I have said" — (Part 3) — I trust on account of two things: 1) because "I have said to Hashem, You are my God," and He is my savior always; 2) because of prayer — that Hashem answers all who call upon Him, even those whom He has not saved continually — and so it says, "give ear, Hashem, to the voice of my supplications."
O Hashem the Lord, the strength of my salvation, Who have screened my head in the day of battle,
verse value 2498
Insights
Verse structure: 8 words, 32 letters. Notable word values: "Hashem" (יֱהֹוִ֣ה) = 26, the value of the divine name Hashem. The shortest word is "strength·of" (עֹ֣ז, 2 letters) and the longest is "my·salvation" (יְשׁוּעָתִ֑י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·screened" (סַכֹּ֥תָה), "over·my·head" (לְ֝רֹאשִׁ֗י), "weapons" (נָֽשֶׁק). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·day·of" (root יום, 121x in Psalms); "Lord" (root אדון, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'my·salvation', dividing the verse into phrases of 4 and 4 words. Full calculation: יֱהֹוִ֣ה [Hashem] (26) + אֲ֭דֹנָי [Lord] (65) + עֹ֣ז [strength·of] (77) + יְשׁוּעָתִ֑י [my·salvation] (796) + סַכֹּ֥תָה [You·have·screened] (485) + לְ֝רֹאשִׁ֗י [over·my·head] (541) + בְּי֣וֹם [in·day·of] (58) + נָֽשֶׁק [weapons] (450) = 2498.
Ibn Ezra
"Hashem, You have screened [sakota]" — meaning that it screens his head like a helmet, so that an arrow does not harm him. And behold, the meaning of "You have screened" is: the helmet of salvation for my head; therefore it says, "the strength of my salvation."
Radak
'You have screened my head in the day of battle' — On the day that men bearing weapons came against me with spear and arrows, You sheltered my head with kindness — that is, You were a helmet of salvation for my head. 'Sakkotah' ['You have screened'] is a past-tense form used in place of the future, and there are many examples like it.
Metzudat David
"You have screened" — always You have covered over my head at the time they came upon me with weapons of war, that is, instruments of battle.
Metzudat Zion
"You have screened" [סכותה] — from the language of "covering" (סכך) and "covering" (כסוי). "Battle" [נשק] — [refers to] weapons of war (כלי נשק), and its meaning is instruments of war (כלי זיין).
Grant not, O Hashem, the desires of the wicked; Further not his evil device, so that they exalt themselves. Selah
verse value 2605
Insights
Verse structure: 8 words, 34 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "wicked" (רָשָׁ֑ע, 3 letters) and the longest is "not·give" (אַל־תִּתֵּ֣ן, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "desires·of" (מַאֲוַיֵּ֣י), "not·further" (אַל־תָּ֝פֵ֗ק). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "not·give" (root נתן, 95x in Psalms); "wicked" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 4 and 4 words. Full calculation: אַל־תִּתֵּ֣ן [not·give] (881) + יְ֭הֹוָה [Hashem] (26) + מַאֲוַיֵּ֣י [desires·of] (67) + רָשָׁ֑ע [wicked] (570) + זְמָמ֥וֹ [his·plan] (93) + אַל־תָּ֝פֵ֗ק [not·further] (611) + יָר֥וּמוּ [exalt·themselves] (262) + סֶֽלָה [Selah] (95) = 2605.
Rashi
"the desires of the wicked" — The wicked Esau. "for they are constantly haughty" — Heb. ירומו סלה, because they are arrogant always. Our Rabbis, however (Gen. Rabbah 75:9) explained זממוֹ as an expression of a bit that muzzles the camel, and it is a mishnaic expression. "do not take out" — Heb. אל תפק, Do not take it out of his jaws.
Ibn Ezra
"Not [al]" — the word 'al' in 'al tafek' (do not grant) serves in place of a different word. And so also: 'zemamo al tafek' (do not grant his scheme), 'al yarumu selah' (let them not exalt themselves, selah) — this, and the like of it. Or, 'tafek' (grant) may be construed together with 'rosh' (head), with 'yarumu' (they exalt themselves, plural) standing in place of 'yarum' (singular). And Rabbi Moshe said that 'rashei' (heads) refers to what befalls me from those who surround me — the mischief of their own lips shall cover them — the meaning being that they boast that they will seize me with snares.
Radak
'Grant not, O Hashem, the desires of the wicked' — He means: do not grant him his desire, for his desire is to trap me. 'Further not his evil device' — do not bring his scheme out into the light. 'That they exalt themselves. Selah' — for if their scheme were to succeed, they would exalt themselves and lift up their head — he and his companions. 'Tafek' — [means] bring forth, as in 'and obtains favor from Hashem' (Proverbs 8:35).
Metzudat David
"Grant not" — therefore now too, do not fulfill the desire of the wicked man who wishes to see my downfall. "Further not his device" — do not bring his plan into action, and forever let his thoughts remain beyond his reach, so that he can never attain them.
Metzudat Zion
"The desires of" [מאויי] — from the language of "desire" (תאוה) and "longing" (חשק). "His device" [זממו] — "his plan," like "as he had devised" [כאשר זמם] (Deuteronomy 18). "Further/attain" [תפק] — an expression of "bringing forth," like "and obtains favor from Hashem" [ויפק רצון מה'] (Proverbs 9).
Malbim
"Grant not, Hashem, the desires of the wicked" — and likewise "further not his device" and his plans, which he desires in his heart, and schemes counsels and stratagems, "so that they exalt themselves" — that is to say, David walked on one side of the mountain and Saul on the other side of the mountain, and in this situation he [Saul] could not reach him, for the mountain separated between them; and Saul wanted his men to climb up to the top of the mountain, and from there to shoot arrows at David's men, so that he [David] would be forced to move away from the mountain. Concerning this he prayed that this scheme of his not be realized. "Selah" — the section is concluded.
As for the head of those who compass me about, Let the mischief of their own lips cover them.
verse value 1877
Insights
Verse structure: 6 words, 28 letters. The shortest word is "head·of" (רֹ֥אשׁ, 3 letters) and the longest is "their·lips" (שְׂפָתֵ֣ימוֹ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·surrounders" (מְסִבָּ֑י), "let·it·cover·them" (יְכַסֵּֽימוֹ). 5 unique roots are used. Frequent roots: "head·of" (root ראש, 33x in Psalms); "their·lips" (root שפה, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'my·surrounders', dividing the verse into phrases of 2 and 4 words.
Rashi
"The numbers of those who surround me" — Armies of the number of the troops of Esau who plan to surround me, may the lies of their lips cover them. (I found.)
Radak
'The head of those who surround me' — Since he had mentioned a single wicked man, namely Doeg, as we explained in the introduction to the psalm, he says 'the head of those who surround me' — meaning this wicked man, who is the head of those who surround me to trap me. 'The mischief of their own lips' — the falsehood that he and his companions speak about me — 'shall cover them': that very falsehood shall cover them and cause them to fall.
Metzudat David
"As for the head of those who compass me about" — the chief of those who surround me to catch me, namely Doeg the Edomite. "The mischief of their lips" — the falsehood that he and his faction speak about me — this falsehood shall cover them; that is to say, what they intend to do to me shall come upon them.
Malbim
"The head" — (Part 4) — "the head of those who surround me" now to capture me (as it says, "And Saul and his men were surrounding David") — "let the mischief of their own lips cover them," so that the sin of the slander comes down upon their own heads.
Let burning coals fall upon them; Let them be cast into the fire, Into deep pits, that they rise not up again.
verse value 1742
Insights
Verse structure: 8 words, 41 letters. Verse gematria: 1742 is divisible by 26, the value of the divine name Hashem. The shortest word is "in·the·fire" (בָּאֵ֥שׁ, 3 letters) and the longest is "in·deep·pits" (בְּ֝מַהֲמֹר֗וֹת, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cast·them·down" (יַפִּלֵ֑ם), "in·deep·pits" (בְּ֝מַהֲמֹר֗וֹת), "not·arise" (בַּל־יָקֽוּמוּ). The root מוט appears 2 times in this verse. 7 unique roots are used. Frequent roots: "upon·them" (root על, 120x in Psalms); "not·arise" (root קום, 52x in Psalms); "cast·them·down" (root נפל, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'cast·them·down', dividing the verse into phrases of 6 and 2 words.
Rashi
"descend" — May the coals descend on them. Let them lie upon them until they sink and become extinguished by themselves. The body will thus disintegrate and disappear. "He will cast them into fire" — He Who casts and avenges [will cast them] into the fire of Gehinnom. "in wars" — He will cast them so that they will no longer rise. "in wars" — Heb. במהמרות, in wars and strife, an expression of (Deut. 9: 4): “You have been rebellious (ממרים).”
Ibn Ezra
"Let them be moved [yimotu]": "burning coals [gecholim]" — from the heavens, like 'gecholim ba'aru mimmenu' ("coals blazed forth from it," Psalm 18:9), "hail and coals of fire" (Psalm 18:13). "Let them be cast into the fire [ba-esh yapilem]" — it is the stone, [i.e., a substance], that kills by its vapor, and all the more so by contact with its actual body. "Into deep pits [be-mahamorot]" — a low place, so that they may not rise up again; and it has no cognate in our language.
Radak
'Yimmotu' [let coals be cast down] — coals shall be tipped down upon them from the heavens; that is, the anger of Hashem, and His fury, shall cast them down with fire — because of 'the mischief of their lips' that he mentioned. 'Into deep pits' — He shall cast them into deep pits, so that they may not rise up from them.
Metzudat David
"Let burning coals fall" — the coals shall incline themselves to fall upon them. "Let them be cast into the fire" — the mischief mentioned shall cast them into fire and into deep pits, so that they will not be able to rise up again.
Metzudat Zion
"Let them be cast down" [ימוטו] — from the language of "tottering" (נטיה). "Into deep pits" [במהמורות] — like "and into deep pits" [ובמהמורות], its meaning being "deep pits" (שוחות עמוקות); and in the words of our sages, "At first they used to bury her in deep pits, etc." (Jerusalem Talmud, Moed Katan, chapter 3).
Malbim
"Let fall" — until, [because of] their lips, "burning coals fall upon them," and they themselves "are cast into the fire," and they will not be able to escape the danger, for "they fall into deep pits" from which they cannot rise; and the pits will be full of fire, so that coals fall upon them from above.
A slanderer shall not be established in the earth; The violent and evil man shall be hunted with thrust upon thrust.
verse value 2525
Insights
Verse structure: 8 words, 37 letters. The shortest word is "evil" (רָ֑ע, 2 letters) and the longest is "not·be·established" (בַּל־יִכּ֢וֹן, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·be·established" (בַּל־יִכּ֢וֹן), "man·of·violence" (אִישׁ־חָמָ֥ס), "shall·hunt·him" (יְ֝צוּדֶ֗נּוּ). The root איש appears 2 times in this verse. 7 unique roots are used. Frequent roots: "in·the·earth" (root ארץ, 157x in Psalms); "evil" (root רע, 53x in Psalms); "not·be·established" (root כון, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 6 and 2 words. Full calculation: אִ֥ישׁ [man·of] (311) + לָשׁוֹן֮ [tongue] (386) + בַּל־יִכּ֢וֹן [not·be·established] (118) + בָּ֫אָ֥רֶץ [in·the·earth] (293) + אִישׁ־חָמָ֥ס [man·of·violence] (419) + רָ֑ע [evil] (270) + יְ֝צוּדֶ֗נּוּ [shall·hunt·him] (166) + לְמַדְחֵפֹֽת [with·thrusts] (562) = 2525.
Rashi
"A slanderer" — Esau, who would trap with his mouth. "will trap him" — The evil that he does will trap him.
Ibn Ezra
"A man [ish]" — deeds befit him such that he will not be established in the land. And the meaning of "established" is: he will not dwell in settled habitation. "Shall hunt him [yetzudenu]" — he shall hunt his own soul with thrust upon thrust, so that the men of his own land will drive him out.
Radak
'A man of tongue' — this is Doeg, who is the master of the tongue. 'Shall not be established in the earth' — meaning he shall not be firm and exalted in the land, but shall come to a state of lowliness. 'The violent and evil man shall be hunted with thrust upon thrust' — the evil that he does shall hunt him down until it casts him into thrust upon thrust, so that he is thrust from one evil into another.
Metzudat David
"A slanderer" — it is fitting that the man who is a master of slander (lashon hara) not be established in the land upon his stand and foundation. "Evil" — the evil that he does shall hunt him down, until he is driven from one evil to another.
Malbim
"A man of tongue" — he adds that the master of slander "shall not be established in the land" — he will not be able to endure in the land, and will flee to the mountaintops; and from there the man of violence — "evil shall hunt him with thrust upon thrust." He describes evil as an abstract entity, and calls it by the name "man of violence." The evil, which is [called] "man of violence," will be the hunter who hunts the slanderer from every mountain and hill where he is found, and will thrust him from the high mountain into the deep pits full of fire.
I know that Hashem will maintain the cause of the poor, And the right of the needy.
verse value 2155
Insights
Verse structure: 8 words, 35 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "cause·of" (דִּ֣ין, 3 letters) and the longest is "that·will·do" (כִּֽי־יַעֲשֶׂ֣ה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·will·do" (כִּֽי־יַעֲשֶׂ֣ה), "needy" (אֶבְיֹנִֽים). The root ידע appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "that·will·do" (root עשה, 109x in Psalms); "I·know" (root ידע, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'poor', dividing the verse into phrases of 6 and 2 words.
Rashi
"I know" — that ultimately the Lord will perform the judgment of a poor man, and He will avenge the vengeance of His servants.
Ibn Ezra
"I know [yadati]" — meaning: then I shall know. And the word "ya'aseh" (will maintain) — is used in place of another word, [meaning]: He will execute justice for the needy.
Radak
'Yada'ti' ['I know'] — there is a Ketiv and a Qere: the Ketiv is 'yada'ta' ['You know']. The meaning of the Ketiv, addressed to God, is: You know the schemes of the wicked man against me — render judgment for me against him. The meaning of the Qere, 'yada'ti,' is: I know that Hashem will render justice for the poor and judgment for the needy; so too He will render my justice and my judgment, and avenge me against the wicked man.
Metzudat David
"I know" — Indeed I know that the outcome of the matter will be that Hashem executes justice for the poor man, to avenge his cause.
Malbim
"I know that Hashem will maintain the cause of the poor" — that is, David — "and the right of the needy" — that is, his men.
Surely the righteous shall give thanks to Your name; The upright shall dwell in Your presence.
verse value 2130
Insights
Verse structure: 7 words, 31 letters. Notable word values: "give·thanks" (יוֹד֣וּ) = 26, the value of the divine name Hashem. The shortest word is "indeed" (אַ֣ךְ, 2 letters) and the longest is "just" (צַ֭דִּיקִים, 6 letters). 7 unique roots are used. Frequent roots: "with·Your·face" (root פנים, 131x in Psalms); "to·your·name" (root שם, 119x in Psalms); "give·thanks" (root ידה, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'to·your·name', dividing the verse into phrases of 4 and 3 words. Full calculation: אַ֣ךְ [indeed] (21) + צַ֭דִּיקִים [just] (254) + יוֹד֣וּ [give·thanks] (26) + לִשְׁמֶ֑ךָ [to·your·name] (390) + יֵשְׁב֥וּ [shall·dwell] (318) + יְ֝שָׁרִ֗ים [upright] (560) + אֶת־פָּנֶֽיךָ [with·Your·face] (561) = 2130.
Rashi
"But" — May he hasten and do it so that the righteous will thank His name.
Ibn Ezra
"Surely [akh]" — the sense of 'akh' is to exclude the wicked; and the upright will continually dwell in Your presence — in the house of prayer.
Radak
'Surely the righteous' — when You execute judgment upon the wicked, the righteous will give praise and thanks to Your name; and he says 'surely' — meaning, they will thank You, and not the wicked. 'The upright shall dwell in Your presence' — they shall dwell continually in Your presence, to seek You and to know Your ways.
Metzudat David
"Surely the righteous" — The righteous alone will give thanks to Your name, and the upright will dwell before You to praise You; but not so these wicked ones, for they will go to destruction and will not invoke the name of Hashem.
Metzudat Zion
"Your presence" [את פניך] — "before You" (לפניך).
Malbim
"Surely the righteous shall give thanks to Your name; and the upright" — who are on a higher level than the righteous — they attain You Yourself, not Your name alone — "shall dwell in Your presence" — like those close to the king who sit before him and see him himself; so too they attain Your divinity and Your greatness itself, and Your individual providence.
Radak
Malbim