A Psalm of praise, of David. Known as Ashrei, this psalm exalts Hashem's greatness and compassion, praising Him as sustainer of all creation and the deliverer who is near to all who call upon Him in truth.
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[A Psalm of] praise; of David. I will extol You, my God, O King; And I will bless Your name for ever and ever.
verse value 1788
Insights
Verse structure: 9 words, 40 letters. The shortest word is "Your·name" (שִׁ֝מְךָ֗, 3 letters) and the longest is "I·will·extol·You" (אֲרוֹמִמְךָ֣, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·bless" (וַאֲבָרְכָ֥ה). 9 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "Your·name" (root שם, 119x in Psalms); "of·David" (root דוד, 89x in Psalms). The etnachta (major mid-verse pause) falls on 'the·king', dividing the verse into phrases of 5 and 4 words. Full calculation: תְּהִלָּ֗ה [praise] (440) + לְדָ֫וִ֥ד [of·David] (44) + אֲרוֹמִמְךָ֣ [I·will·extol·You] (307) + אֱלוֹהַ֣י [my·God] (52) + הַמֶּ֑לֶךְ [the·king] (95) + וַאֲבָרְכָ֥ה [and·I·will·bless] (234) + שִׁ֝מְךָ֗ [Your·name] (360) + לְעוֹלָ֥ם [for·ever] (176) + וָעֶֽד [and·ever] (80) = 1788.
Ibn Ezra
"A psalm of praise, of David. I will extol You" — in speech and in the belief of the heart. And he mentioned "the King" — for He is truly the King, and this is the foundation of this whole psalm of praise. "And I will bless Your name" — to add to [my praise of] Your exaltedness. And the sense is that I will speak of how exalted You are.
Radak
"Praise" — These six psalms, until the end of the book, are all praise of God, may He be blessed, and His glorification. Therefore he begins them and concludes them with "praise," on account of the greatness of the praise. In this psalm, the beginning of the first verse is "praise" and the beginning of the last verse is "praise," and the [other] five [psalms have] "Hallelujah" at the beginning and at the end — all this on account of the greatness of the praise. And when will God's praise be great? At the ingathering of the exiles, when the whole nation will see the wonders that He will perform for Israel. Therefore he mentioned in these [psalms] the ingathering of the exiles and the building of Jerusalem. This psalm is a praise of God, may He be blessed; therefore he composed it as an alphabetical acrostic, but he did not include the letter nun, and we do not know why. Our Rabbis of blessed memory expounded that it is because it contains the downfall of the enemies of Israel, as it is written, "She has fallen, she shall no more rise" [which begins with the letter nun]. And one who contemplates this psalm will see in it the wonders of the Creator and His judgments upon His creatures. Therefore our Rabbis of blessed memory said: "Whoever recites 'A Praise of David' every day is assured that he is a child of the World to Come" — but they did not say this of one who merely recites it, but only of one who says it with his mouth, his heart, and his tongue [together]. "I will extol You" — With my heart and my tongue, [proclaiming] that You are truly the King, and all kings and rulers, lower and upper, are under Your dominion, and You are exalted above them. And one who recognizes His exaltedness will say "my God" — but He is the God of all flesh and the God of gods. "For ever and ever" — [Modifies] "Your name," which endures for ever and ever. Or its meaning is: "I will bless it for ever and ever," that is, all the days of my life. Or its meaning is: "I will extol You" — in this world, "and I will bless Your name" — in the world to come, which is called "forever and ever." And he said first "I will extol You" and afterward said "Your name," to make known that He is His name and His name is He — and it is the Name that is written but is not read as it is written, for the other [names] are descriptive titles. And he repeats the matter, and says:
Metzudat David
"A Psalm of praise, of David" — Since in this psalm there is no petition or request at all, but only praises of the Omnipresent, therefore it says "A psalm of praise, of David," for it contains nothing but praise and lauding. "I will extol You" — I will recount Your exaltedness.
Malbim
"I will extol You, my God, O King" — Hashem is hidden in Himself and revealed through His actions, and the extolling is from the aspect by which He is exalted and hidden from comprehension; and he says that You, my God, in Yourself, are exalted above all blessing and praise. However, "I will bless Your name" — from the aspect of Your name, which is the renown by which You became known through Your governance — from this aspect I will bless You. And the definition of the blessing with which one blesses Hashem is the flow and the good that descends from Hashem to His world through the righteousness of those below; You are the source of the blessing and the good. And he describes Him as a king hidden in his glory, exalted above all his officers and servants, and nevertheless blessing and good go forth from him to all his people, and thereby his name becomes known and blessed.
Every day will I bless You; And I will praise Your name for ever and ever.
verse value 1044
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 1044 is divisible by 18, the value of chai ('life'). The shortest word is "Your·name" (שִׁ֝מְךָ֗, 3 letters) and the longest is "in·every·day" (בְּכׇל־י֥וֹם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·praise" (וַאֲהַלְלָ֥ה). 6 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "in·every·day" (root יום, 121x in Psalms); "Your·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·bless·You', dividing the verse into phrases of 2 and 4 words. Full calculation: בְּכׇל־י֥וֹם [in·every·day] (108) + אֲבָרְכֶ֑ךָּ [I·will·bless·You] (243) + וַאֲהַלְלָ֥ה [and·I·will·praise] (77) + שִׁ֝מְךָ֗ [Your·name] (360) + לְעוֹלָ֥ם [for·ever] (176) + וָעֶֽד [and·ever] (80) = 1044.
Ibn Ezra
"Every day" — day after day I will bless Your name, until I become one of those who praise continually, for their rank is greater than that of those who [merely] bless.
Radak
"Every day will I bless You" — In this world. "And I will praise Your name for ever and ever" — In the world to come.
Metzudat David
"Every day" — meaning, as is fitting, each day according to the nature of what occurs.
Malbim
"Every day will I bless You" — meaning, this blessing is continual and renewed every day, for He renews the work of creation every day and sends down a new blessing; and therefore, "I will praise Your name forever and ever" — for praise cannot be conceived of Him in Himself, for to Him silence is praise; rather, it is conceived only from the aspect of the blessing that flows from Him, through which His praise becomes known. And since the blessing is continually renewed, so the praise will continue forever and ever.
Great is Hashem, and highly to be praised; And His greatness is unsearchable.
verse value 1073
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "greatly" (מְאֹ֑ד, 3 letters) and the longest is "and·to·His·greatness" (וְ֝לִגְדֻלָּת֗וֹ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·to·His·greatness" (וְ֝לִגְדֻלָּת֗וֹ), "search" (חֵֽקֶר). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·praised" (root הלל, 94x in Psalms); "nothing" (root אין, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'greatly', dividing the verse into phrases of 4 and 3 words. Full calculation: גָּ֘ד֤וֹל [great] (43) + יְהֹוָ֣ה [Hashem] (26) + וּמְהֻלָּ֣ל [and·praised] (111) + מְאֹ֑ד [greatly] (45) + וְ֝לִגְדֻלָּת֗וֹ [and·to·His·greatness] (479) + אֵ֣ין [nothing] (61) + חֵֽקֶר [search] (308) = 1073.
Ibn Ezra
"Great" — because he had mentioned "and I will praise Your name," he now mentions that Hashem is greater than the one who praises Him; therefore [he adds]: "and greatly to be praised," more than the one who praises Him. And because he said that He is great, he then mentions that "His greatness is unsearchable" — for every king other than Him, his greatness has a beginning and an end, but His greatness is not so.
Radak
"Great is Hashem" — Even if I say, "I will magnify Him and praise Him," He is [still] great and praised beyond all the praises given Him, to such a degree that: "His greatness is unsearchable" — Man cannot attain it through much searching, for it has no limit; rather, man praises Him according to his own [limited] understanding.
Metzudat David
"And highly to be praised" — more than He is actually praised, for there is no fathoming to know His greatness and to praise Him as He truly is.
Malbim
"Great is Hashem" — greatness, with respect to Hashem, indicates that He is the beginning of all causes and the end of all things caused, for everything is from Him, and therefore He is "highly to be praised." And nevertheless, "His greatness is unsearchable" — no investigation suffices to know His greatness in Himself, and the more we go on investigating His greatness, we come to know that we do not know — to the point that the philosophers said that the attributes and praises [of God] are negations, not affirmations, and only...
One generation shall laud Your works to another, And shall declare Your mighty acts.
verse value 1890
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 1890 is divisible by 18, the value of chai ('life'). The shortest word is "generation" (דּ֣וֹר, 3 letters) and the longest is "and·Your·mighty·acts" (וּגְב֖וּרֹתֶ֣יךָ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·laud" (יְשַׁבַּ֣ח), "and·Your·mighty·acts" (וּגְב֖וּרֹתֶ֣יךָ), "shall·declare" (יַגִּֽידוּ). The root דור appears 2 times in this verse. 5 unique roots are used. Frequent roots: "generation" (root דור, 58x in Psalms); "shall·declare" (root נגד, 55x in Psalms); "Your·works" (root מעשה, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·works', dividing the verse into phrases of 4 and 2 words. Full calculation: דּ֣וֹר [generation] (210) + לְ֭דוֹר [to·generation] (240) + יְשַׁבַּ֣ח [shall·laud] (320) + מַעֲשֶׂ֑יךָ [Your·works] (440) + וּגְב֖וּרֹתֶ֣יךָ [and·Your·mighty·acts] (647) + יַגִּֽידוּ [shall·declare] (33) = 1890.
Rashi
"Generation to generation will praise Your works" — And I, too, shall speak of the majesty of the glory of Your splendor.
Ibn Ezra
"Generation" — now he explains the sense of "and greatly to be praised": for the generation that has passed will recount to the generation to come Your awesome deeds; the two generations shall tell of them. And the sense of "and Your might" — for among the praises of a king is that he be mighty.
Radak
"One generation to another" — Even if the lives of human beings were long, they would not be able to attain [His praise fully] in all their days — how much more so since their days are short. But what have they to do, given the shortness of their days? "For one generation goes and another generation comes" — this generation that is departing tells, before it goes, to the next generation the awesome deeds that they saw in their days and the mighty acts that they saw in their lifetime, so that the coming generation will praise Him for what happened in the past which they themselves did not see, but which was told to them — in addition to what they will [themselves] see in their own days.
Metzudat David
"One generation to another" — this generation shall praise Your works to the generation coming after it. "And shall declare Your mighty acts" — the matter is repeated in different words.
Malbim
"One generation shall laud Your works to another" — since we cannot grasp His greatness in Himself, they will laud only Your works, for it is only through them that You are recognized. And there is a difference between "praise" [shevach] and "praise" [tehillah]: the definition of shevach is that the thing improves, becomes better than it was before; meaning that as generation after generation adds to its examination of the works of Hashem and the secrets of nature, they will discern in them wisdom and wonders that had been hidden from those before them, and they will laud His works, which increase in goodness and wisdom beyond what they had been until now — to the point that every generation to come will see that the previous generation did not understand the work of Hashem properly. "And shall declare Your mighty acts" — beyond lauding the works of nature fixed from the six days of creation, they will also tell of Your mighty acts, what You do with might against the courses of nature, at the time when You wish to overpower Your enemies.
The glorious splendor of Your majesty, And Your wondrous works, will I rehearse.
verse value 1413
Insights
Verse structure: 6 words, 28 letters. The shortest word is "splendor·of" (הֲ֭דַר, 3 letters) and the longest is "Your·wonders" (נִפְלְאֹתֶ֣יךָ, 7 letters). 6 unique roots are used. Frequent roots: "and·words·of" (root דבר, 133x in Psalms); "glory·of" (root כבוד, 52x in Psalms); "Your·wonders" (root פלא, 38x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·majesty', dividing the verse into phrases of 3 and 3 words. Full calculation: הֲ֭דַר [splendor·of] (209) + כְּב֣וֹד [glory·of] (32) + הוֹדֶ֑ךָ [Your·majesty] (35) + וְדִבְרֵ֖י [and·words·of] (222) + נִפְלְאֹתֶ֣יךָ [Your·wonders] (591) + אָשִֽׂיחָה [I·will·rehearse] (324) = 1413.
Ibn Ezra
"The splendor" — the generations shall tell of Your visible mighty acts, but I will speak of it with my heart. "The glorious splendor of Your majesty" — the essentials of the glory of Your visible mighty acts, as well as the words of Your wonders, which the generations do not understand.
Radak
"Splendor" — just as I do, in that I tell of them to the people of the world. "The glorious splendor of Your majesty" — its meaning is: the beauty of the glory is Your might, for it is through His might and His wonders that He is glorified, as it is said, "and I will be glorified through Pharaoh" (Exodus 14:4). "And Your wondrous works" — that You performed with me; and they too shall do likewise: whenever they receive kindness from God, they shall speak of it and tell it to the multitude.
Metzudat Zion
"I will rehearse" (אשיחה) — related to the words "conversation" (שיחה) and "speech" (דבור).
Malbim
"The glorious splendor" — in contrast to what was said, that the people of each generation will attain an understanding that ascends and improves at all times regarding Your natural works, and will tell a new account of Your mighty acts (for the definition of haggadah is one who tells something new), he says: but I, between "the glorious splendor of Your majesty" of nature, and "Your wondrous works" that are above nature, "will rehearse" — for the definition of sichah [discoursing] applies to things a person is so accustomed to that they are like conversation to him, which is speech that issues from a person without intention, just as one converses with himself about ordinary matters without paying attention at all — for I am accustomed to them, and to me they are like habitual conversation, not like the telling of something new. And there is a difference between hod [majesty] and hadar [splendor]: hod is more internal than hadar. And at the creation of the world it is said, "majesty and splendor have You donned" — [meaning] the outer laws of nature, visible and recognizable, are the hadar [splendor] visible to the eye, and beneath them lies the awesome hod [majesty], the inner reality of things and hidden lights. And I will rehearse in the hadar of the glory of hod — meaning, in the nature of things that appears to the eye in holy splendor.
And men shall speak of the might of Your tremendous acts; And I will tell of Your greatness.
verse value 2378
Insights
Verse structure: 6 words, 37 letters. The shortest word is "and·might·of" (וֶעֱז֣וּז, 5 letters) and the longest is "Your·tremendous·acts" (נֽוֹרְאֹתֶ֣יךָ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·might·of" (וֶעֱז֣וּז), "Your·tremendous·acts" (נֽוֹרְאֹתֶ֣יךָ), "and·Your·greatness" (וּגְדֻלָּתְךָ֥). 5 unique roots are used. Frequent roots: "shall·speak" (root אמר, 111x in Psalms); "Your·tremendous·acts" (root ירא, 77x in Psalms); "I·will·recount·it" (root ספר, 38x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·speak', dividing the verse into phrases of 3 and 3 words.
Rashi
"And the strength of Your awesome deeds they will tell" — And I, too, shall recite Your greatness.
Ibn Ezra
"And the might" — these generations shall tell of the awesome things You did before their eyes, such as the signs of Egypt and the other awesome wonders; but I shall tell them of Your greatness, which is the greatness of Your glory — perhaps they will understand. And the sense of "Your awesome deeds" is that it is fitting for a king to be feared.
Radak
"And the might" — just as I will recount Your greatness, so too they shall speak of the might of Your awesome deeds. Now, "Your greatness" is written with the yod of plurality — "gedulotecha," i.e., "Your greatnesses" — indicating that they are many/numerous with respect to the one who receives them, but it is read in the singular — "gedulatcha," i.e., "Your greatness" — because before Him, may He be blessed, they are all one. And these terms mentioned in this psalm — greatness, might, deeds, splendor, glory, goodness, righteousness, kingship, wonders, awesome acts — are ten in number, for a known reason; but it is not that each one applies strictly to the place where it is mentioned — rather, each one's meaning applies equally in the place of its fellow; it is only that he divided their portion among different names, one from another.
Metzudat David
"And the might, etc." — meaning, just as I recount Your greatness, so all shall speak of the strength of Your awesome deeds.
Metzudat Zion
"And the tremendous acts" (ועזוז) — related to the words "strength" (עוז) and "power" (חוזק).
Malbim
"And the might" — he states a further difference between my understanding and the understanding of most of the common people: that they "shall speak of the might of Your tremendous acts" — that is, the trials and wonders that You performed to punish those who rebelled against You, such as the plagues You brought upon the Egyptians, and the assembly of Korah, and the like — for them this is the might of the tremendous acts, whereby they will fear Your punishment, as though You are fearsome in punishing. But I, "will tell of Your greatness" — I tell of this not out of fear, judgment, and dread, but out of [a sense of] greatness; for the tremendous acts that He performed are from the aspect of His greatness, and their root is in the attribute of kindness and greatness, to do good to those who love His name, and thereby...
They shall utter the fame of Your great goodness, And shall sing of Your righteousness.
verse value 1500
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1500 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "fame·of" (זֵ֣כֶר, 3 letters) and the longest is "great·Your·goodness" (רַב־טוּבְךָ֣, 6 letters). 5 unique roots are used. Frequent roots: "fame·of" (root זכר, 64x in Psalms); "great·Your·goodness" (root טוב, 63x in Psalms); "and·Your·righteousness" (root צדקה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·utter', dividing the verse into phrases of 3 and 2 words. Full calculation: זֵ֣כֶר [fame·of] (227) + רַב־טוּבְךָ֣ [great·Your·goodness] (239) + יַבִּ֑יעוּ [shall·utter] (98) + וְצִדְקָתְךָ֥ [and·Your·righteousness] (620) + יְרַנֵּֽנוּ [shall·sing] (316) = 1500.
Rashi
"Of the remembrance of Your abundant goodness they will speak" — i.e., one generation to another generation. "and they will speak of Your might" — to each other, saying, “It is good for us to make known to the children of men His mighty deeds and the glory of the majesty of the kingdom of the Holy One, blessed be He.” (I found.)
Ibn Ezra
"The mention" — and if a [human] king were good, everyone would utter his goodness; hence [the text] speaks of "the abundance of Your goodness." And the sense of "Your abundant goodness" is like "by Your great arm," which means "by Your arm that is great." "And they shall sing of Your righteousness" — it is also fitting that a king be one who does righteousness. And the word "they shall sing" means: in public. And this is what they say: ["Gracious" — to save the one who cries out to Him. "And compassionate" — to keep His servant from stumbling.]
Radak
"The fame of Your great goodness" — "rav" (great) here is a noun, not an adjective, as if it said, "the greatness of Your goodness." "shall utter" [yabi'u] — meaning, they shall speak, as in "my lips shall utter" (Psalm 119:171). "and shall sing of Your righteousness" — they shall proclaim them in a loud voice before other people.
Metzudat David
"Your great goodness" — the abundance of Your goodness. "And Your righteousness" — they shall sing joyously of the remembrance of Your righteousness.
Metzudat Zion
"They shall utter" (יביעו) — [meaning] they shall speak, as in "day unto day utters speech" (יום ליום יביע אומר) (above, Psalm 19).
Malbim
"They shall utter the fame of Your great goodness" — they shall pay heed to the remembrance of Your great goodness, that You act with goodness; for the awesome deeds are on the side of beneficence, not on the side of harm. "And shall sing of Your righteousness" — and then they shall sing with joyous song of Your righteousness. And it has been explained by us that the definition of "righteousness" (tzedakah) as used of Hashem refers to the deeds that He performs not with regard to the standard of strict justice according to the merit of human beings, but rather out of supreme righteousness — meaning, that they recognize that everything is done with abundant goodness in accordance with the measure of righteousness, on the side of—
Hashem is gracious, and full of compassion; Slow to anger, and of great mercy.
verse value 867
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "long·of" (אֶ֥רֶךְ, 3 letters) and the longest is "and·great·mercy" (וּגְדׇל־חָֽסֶד, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·great·mercy" (וּגְדׇל־חָֽסֶד). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "anger" (root אף, 40x in Psalms); "and·great·mercy" (root גדל, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: חַנּ֣וּן [gracious] (114) + וְרַח֣וּם [and·compassionate] (260) + יְהֹוָ֑ה [Hashem] (26) + אֶ֥רֶךְ [long·of] (221) + אַ֝פַּ֗יִם [anger] (131) + וּגְדׇל־חָֽסֶד [and·great·mercy] (115) = 867.
Ibn Ezra
"Gracious" — to save the one who cries out to Him. "And compassionate" — to keep His servant from stumbling.
Radak
"Gracious and compassionate" — these are the attributes — namely, the goodness and righteousness that come from Him — which they shall utter and sing of; for He is gracious (chanun), in that He is gracious to His creatures and gives them what they need, and compassionate (rachum), in that He has compassion and pity on them and protects them from harm and from the mishaps of the world. "Slow to anger" — in that He prolongs His anger toward the wicked and does not punish them at once. "and of great mercy" — the dalet [of "gedal"] has a chataf-kamatz; he means that He is great in kindness, in that He magnifies His kindness toward people beyond what they deserve to receive. "Hashem is good to all" — even to the various kinds of beasts, cattle, and birds He is good and merciful; and so it is fitting for a person to walk in these ways of His, and one should not destroy life except out of necessity, or to protect himself from their harm. And so we find that our holy Rabbi warned his maidservant not to sweep away the little weasels with the sweepings of the house, but rather to leave them to dwell among the crevices of the house; he told her, "and His mercies are upon all His works" is what is written.
Metzudat David
"Gracious" — one who gives a gift freely. "Slow to anger" — He does not hasten to anger. "And of great mercy" — He performs great acts of kindness.
Malbim
"Hashem is gracious, and full of compassion" — and all His deeds are on the side of graciousness and compassion. And even when He punishes the wicked, He is "slow to anger" — He does not punish immediately — "and of great mercy" — if they repent and return to Him.
Hashem is good to all; And His tender mercies are over all His works.
verse value 969
Insights
Verse structure: 4 words, 25 letters. The shortest word is "to·all" (לַכֹּ֑ל, 3 letters) and the longest is "over·all·His·works" (עַל־כׇּל־מַעֲשָֽׂיו, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "good·is·Hashem" (טוֹב־יְהֹוָ֥ה), "and·His·mercies" (וְ֝רַחֲמָ֗יו), "over·all·His·works" (עַל־כׇּל־מַעֲשָֽׂיו). 4 unique roots are used. Frequent roots: "good·is·Hashem" (root יהוה, 688x in Psalms); "to·all" (root כל, 82x in Psalms); "over·all·His·works" (root מעשה, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'to·all', dividing the verse into phrases of 2 and 2 words. Full calculation: טוֹב־יְהֹוָ֥ה [good·is·Hashem] (43) + לַכֹּ֑ל [to·all] (80) + וְ֝רַחֲמָ֗יו [and·His·mercies] (270) + עַל־כׇּל־מַעֲשָֽׂיו [over·all·His·works] (576) = 969.
Ibn Ezra
"Good" — no [human] king can be good except to a few people, but Hashem alone is good to all. Also, a king cannot show compassion except to his beloved servants, but Hashem alone — His compassion is upon all His works.
Metzudat David
"To all" — to the wicked and to the good. "Over all His works" — over all the creatures that are in the world.
Malbim
"Hashem is good to all" — Hashem is not like a mortal of flesh and blood, who is good to his own servants but jealous, vengeful, and hateful toward those who rebel against him; for Hashem is good to all, even to the wicked, and devises plans to bring them back in repentance. "And His tender mercies are over all His works" — He does not desire the destruction of His creatures, and devises plans so that none cast away from Him remain cast away.
All Your works shall praise You, O Hashem; And Your saints shall bless You.
verse value 943
Insights
Verse structure: 5 words, 30 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 "all·Your·works" (כׇּל־מַעֲשֶׂ֑יךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·Your·works" (כׇּל־מַעֲשֶׂ֑יךָ), "shall·bless·You" (יְבָרְכֽוּכָה). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "shall·bless·You" (root ברך, 76x in Psalms); "shall·praise·You" (root ידה, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'all·Your·works', dividing the verse into phrases of 3 and 2 words. Full calculation: יוֹד֣וּךָ [shall·praise·You] (46) + יְ֭הֹוָה [Hashem] (26) + כׇּל־מַעֲשֶׂ֑יךָ [all·Your·works] (490) + וַ֝חֲסִידֶ֗יךָ [and·Your·faithful·ones] (118) + יְבָרְכֽוּכָה [shall·bless·You] (263) = 943.
Ibn Ezra
"[All Your works] shall thank You" — behold, all Your works give thanks to You, for so You are; and Your pious ones will go on giving thanks to You.
Radak
"shall praise You" [yoducha] — even the kinds of living creatures that have no intellect: since the perfection of Your creation is in them, and the provision of their food, the person who contemplates them praises You on their account, and so it is as if they themselves praise You. "and Your pious ones shall bless You" — note the spelling with a quiescent heh [the word is written "yevarechuchah," with a final heh, rather than the usual form]. He is explaining: and who are these who give thanks — the pious ones (chasidim)? For they contemplate Your works continually, and so they bless You continually; for at every moment, upon seeing the ever-renewing wonders among the creatures, and the perfection found in animal and plant life, they bless You. And so our Sages, of blessed memory, instituted a blessing for every single thing according to its nature, as they said, "one who sees such-and-such recites such-and-such [blessing]." And he said "Your pious ones," because every use of the term chesed denotes an extra measure of a thing; and those who contemplate the works of God, may He be blessed, continually, and bless Him continually at every moment of contemplation — they are the pious ones.
Metzudat David
"All Your works" — meaning, from every deed of Hashem comes to Him thanks and praise. "Shall bless You" (yevarechucha) — meaning, they shall bless You.
Malbim
"All Your works shall praise You, Hashem" — for He made every deed in the utmost goodness and perfection, and watches over them to give them life and sustain them, and there is no evil in existence on the part of Hashem who created them. "And Your saints shall bless You" — those who conduct themselves with piety and do everything beyond the letter of the law, they draw down from You an abundance of blessing and great goodness, for this is the definition of the "blessing" that is given to Hashem.
They shall speak of the glory of Your kingdom, And talk of Your might;
verse value 1664
Insights
Verse structure: 5 words, 27 letters. Verse gematria: 1664 is divisible by 26, the value of the divine name Hashem. The shortest word is "glory·of" (כְּב֣וֹד, 4 letters) and the longest is "and·Your·might" (וּגְבוּרָתְךָ֥, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·Your·might" (וּגְבוּרָתְךָ֥). 5 unique roots are used. Frequent roots: "shall·talk" (root דבר, 133x in Psalms); "shall·speak" (root אמר, 111x in Psalms); "glory·of" (root כבוד, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·speak', dividing the verse into phrases of 3 and 2 words. Full calculation: כְּב֣וֹד [glory·of] (32) + מַלְכוּתְךָ֣ [Your·kingdom] (516) + יֹאמֵ֑רוּ [shall·speak] (257) + וּגְבוּרָתְךָ֥ [and·Your·might] (637) + יְדַבֵּֽרוּ [shall·talk] (222) = 1664.
Ibn Ezra
"Glory" — and what is the blessing of Your pious ones? That they teach the glory of Your kingdom to those who do not know You.
Radak
"Glory" — in those blessings they shall mention the glory of Your kingdom and Your might, for You are King over all and Creator of all, and by Your might and Your power comes the existence of all creatures.
Malbim
"They shall speak of the glory of Your kingdom" — these pious ones shall always speak of the glory of Your kingdom, which is the recounting of His fixed works according to the natural order that He established from the earliest beginnings — that is "the glory of His kingdom," for through this He conducts Himself like a king who governs according to the laws of his kingdom. And also "they shall talk of Your might" — which is what Hashem does through signs and wonders, overturning nature — these are His mighty acts, and these they shall speak of at length, for that is the meaning of "speech" (dibbur).
To make known to the sons of men His mighty acts, And the glory of the majesty of His kingdom.
verse value 1643
Insights
Verse structure: 7 words, 35 letters. The shortest word is "majesty·of" (הֲדַ֣ר, 3 letters) and the longest is "His·mighty·acts" (גְּבוּרֹתָ֑יו, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "His·mighty·acts" (גְּבוּרֹתָ֑יו), "His·kingdom" (מַלְכוּתֽוֹ). 7 unique roots are used. Frequent roots: "to·make·known" (root ידע, 95x in Psalms); "the·man" (root אדם, 67x in Psalms); "to·sons·of" (root בן, 62x in Psalms). The etnachta (major mid-verse pause) falls on 'His·mighty·acts', dividing the verse into phrases of 4 and 3 words. Full calculation: לְהוֹדִ֤יעַ [to·make·known] (125) + לִבְנֵ֣י [to·sons·of] (92) + הָ֭אָדָם [the·man] (50) + גְּבוּרֹתָ֑יו [His·mighty·acts] (627) + וּ֝כְב֗וֹד [and·glory·of] (38) + הֲדַ֣ר [majesty·of] (209) + מַלְכוּתֽוֹ [His·kingdom] (502) = 1643.
Ibn Ezra
"To make known to the sons of man" — who are small. The vav of "His mighty acts" refers back to "the glory of Your kingdom" — that is what they shall speak of. And there is no difficulty in how he joined "the glory of the splendor of His kingdom" to "the glory of Your kingdom" [shifting from second to third person] — for there is a parallel to this, such as "until the king of the kingdom of Persia"; and our predecessors instituted in the prayer [the words]: "and may He establish His kingdom"; and likewise the verse: "and His kingdom rules over all."
Radak
"To make known" — and just as they bless and give thanks among themselves, so too they must make known to the sons of men Your might — to those who do not know and do not recognize His mighty acts and the glory of His kingdom.
Metzudat David
"To make known" — the intent of their speech will be to publicize to the sons of man the mighty acts of Hashem, etc.
Malbim
"To make known" — its measure [i.e., the verse should be read]: "They shall speak of the glory of Your kingdom — to make known to the sons of men the glory of the majesty of His kingdom; and they shall talk of Your might — to make known to the sons of men His mighty acts." That is to say, what they say of the glory of His kingdom is not because it is within a person's power to recount the might of Hashem and His praise — for who can utter the mighty acts of Hashem? — and it is impossible to grasp anything at all of His kingship and His might. Rather, they do this only in order to make known to the sons of men His mighty acts — meaning, they do not tell of the mighty acts as they are in the essence of the Divine, for that is beyond all comprehension, but only according to the grasp of human beings: both with regard to His mighty acts, which is what He does contrary to nature, and with regard to the glory of the majesty of His kingdom, in the order of nature that He arranged, which is the great host over which He reigns (for the creation of the world was so that He would be called a King, as is known). But Hashem in Himself cannot be described according to what is told of Him — not through the governance of His world according to nature, which is called His kingship — for—
Your kingdom is a kingdom for all ages, And Your dominion endures throughout all generations.
verse value 2560
Insights
Verse structure: 6 words, 34 letters. The shortest word is "and·generation" (וָדֹֽר, 3 letters) and the longest is "all·ages" (כׇּל־עֹלָמִ֑ים, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "kingdom·of" (מַלְכ֥וּת), "all·ages" (כׇּל־עֹלָמִ֑ים), "and·Your·dominion" (וּ֝מֶֽמְשַׁלְתְּךָ֗). The root דור appears 2 times in this verse. 5 unique roots are used. Frequent roots: "all·ages" (root עולם, 144x in Psalms); "in·every·generation" (root דור, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'all·ages', dividing the verse into phrases of 3 and 3 words. Full calculation: מַֽלְכוּתְךָ֗ [Your·kingdom] (516) + מַלְכ֥וּת [kingdom·of] (496) + כׇּל־עֹלָמִ֑ים [all·ages] (240) + וּ֝מֶֽמְשַׁלְתְּךָ֗ [and·Your·dominion] (836) + בְּכׇל־דּ֥וֹר [in·every·generation] (262) + וָדֹֽר [and·generation] (210) = 2560.
Ibn Ezra
"Your kingdom" — every [other] kingdom comes to an end, but the kingdom of Hashem stands forever.
Radak
"Your kingdom" — is not like the kingdom of a human being, which comes to an end, whether during his lifetime or at his death; but the kingdom of God, may He be blessed, has no end, for His kingdom is the kingdom of all worlds, of all times; and the matter is repeated in different words.
Metzudat David
"For all ages" — over all the worlds, in every generation, Your dominion stands throughout all the days of the generations.
Malbim
"Your kingdom is a kingdom for all ages" — that You reign over countless worlds, and in all of them You established Your kingdom and Your fixed governance, and this we cannot grasp, because of their being without end in number. Nor [can we grasp] His governance as it appears through wonders and the overturning of nature, which is called His "dominion" (memshalah), for a ruler (moshel) rules by force — unlike a king, who rules by the consent and choice of the people. "For Your dominion is throughout all generations" — for the wonders are renewed in every generation according to that generation, and who can recount them, since they change according to the deeds of each generation.
Hashem upholds all that fall, And raises up all those that are bowed down.
verse value 967
Insights
Verse structure: 5 words, 32 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "upholds" (סוֹמֵ֣ךְ, 4 letters) and the longest is "all·who·are·bowed·down" (לְכׇל־הַכְּפוּפִֽים, 10 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·who·fall" (לְכׇל־הַנֹּפְלִ֑ים), "and·raises·up" (וְ֝זוֹקֵ֗ף), "all·who·are·bowed·down" (לְכׇל־הַכְּפוּפִֽים). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "all·who·fall" (root נפל, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'all·who·fall', dividing the verse into phrases of 3 and 2 words. Full calculation: סוֹמֵ֣ךְ [upholds] (126) + יְ֭הֹוָה [Hashem] (26) + לְכׇל־הַנֹּפְלִ֑ים [all·who·fall] (295) + וְ֝זוֹקֵ֗ף [and·raises·up] (199) + לְכׇל־הַכְּפוּפִֽים [all·who·are·bowed·down] (321) = 967.
Rashi
"supports" — (The “nun” is missing from the “aleph-beth” because David saw in it a serious downfall [Amos 5:2]: “The virgin of Israel has fallen and shall not continue to rise.” And he returned and supported her with the holy spirit: The Lord supports all those who fall.)
Ibn Ezra
"Upholds" — every [human] king humbles one and raises another; he supports one and lets another fall, for he cannot support and raise everyone. But Hashem alone upholds all.
Radak
"Hashem upholds all who fall" — and the bowed down, that is, the destitute poor; through His mercy upon them He supports and raises them up.
Metzudat David
"Upholds, etc." — so that they should not reach [i.e., fall to] the ground. "All those who are bowed down" — those whose stature has already been bent down to the ground.
Metzudat Zion
"And raises up" (וזוקף) — an expression of lifting up. "Those who are bowed down" (הכפופים) — an expression of bending down low, as in "Hashem raises up those who are bowed down" (ה' זוקף כפופים) (below, Psalm 146).
Malbim
"[Hashem] upholds" — yet in the place of His greatness is found His humility, for His providence extends also to the lowly and the downtrodden, in that He is "the One who upholds all who fall" from their standing, through the workings of fate and their evil fortune — Hashem supports them so that they do not fall, and changes their fortune for the good. "And raises up all who are bowed down" — those who are humble and bow themselves down, He raises them up so that they walk with an upright bearing — meaning, He lifts them and exalts them.
The eyes of all wait for You, And You give them their food in due season.
verse value 2732
Insights
Verse structure: 7 words, 36 letters. The shortest word is "to·You" (אֵלֶ֣יךָ, 4 letters) and the longest is "giving·to·them" (נֽוֹתֵן־לָהֶ֖ם, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "eyes·of·all" (עֵֽינֵי־כֹ֭ל), "giving·to·them" (נֽוֹתֵן־לָהֶ֖ם), "their·food" (אֶת־אׇכְלָ֣ם). 7 unique roots are used. Frequent roots: "and·You" (root אתה, 115x in Psalms); "to·You" (root אל, 112x in Psalms); "giving·to·them" (root נתן, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·wait', dividing the verse into phrases of 3 and 4 words. Full calculation: עֵֽינֵי־כֹ֭ל [eyes·of·all] (190) + אֵלֶ֣יךָ [to·You] (61) + יְשַׂבֵּ֑רוּ [shall·wait] (518) + וְאַתָּ֤ה [and·You] (412) + נֽוֹתֵן־לָהֶ֖ם [giving·to·them] (581) + אֶת־אׇכְלָ֣ם [their·food] (492) + בְּעִתּֽוֹ [in·its·time] (478) = 2732.
Ibn Ezra
"The eyes" — the people of a king's provinces sustain the king, but Hashem alone sustains everyone, giving to each of them their food in its due time.
Radak
"The eyes of all wait for You" — and so he says, "all of them wait for You," for all the creatures of the lower world — the living beings — You created them and created their food; for there are those that eat grass, those that eat seed, and those that eat other living creatures, each according to its kind; and all of their eyes are turned toward You and hope in You, and You give them their food, and this comes about through the chain of causes. And it says "in its due season" — in the singular, for each and every species has a known time at which its food comes to it. And it says "wait for You" — for even though they have no intellect, they wait, according to their nature, for their allotted portion given to them; but we, who know that the hope is toward You — know that You are the Giver and the Provider.
Metzudat David
"Wait for You" — to fill their sufficient need [i.e., to satisfy their want]. "In due season" — to each one at the time he needs it.
Metzudat Zion
"Wait" (ישברו) — an expression of hope, as in "they all wait for You" (כולם אליך ישברון) (above, Psalm 104).
Malbim
"The eyes..." — and also His providence extends to sustaining His creatures: "The eyes of all wait for You, and You give them their food in its time" — that is, at the time of eating. And this occurs in two ways, as it is written (above, Psalm 104): "You give to them, they gather it; You open Your hand, they are satisfied with good" — for sometimes He gives to them sparingly, and "they gather it," and sometimes He opens His hand and gives to them abundantly, until "they are satisfied with good," with an extra measure of satisfaction. And it states, on the one hand, "and You give them their food," which is a giving in a limited measure, and only "in its time," at the time of eating, does He give to it according to what is needed to sustain the living creature, and no more. However, at times—
You open Your hand, And satisfy every living thing with favor.
verse value 1801
Insights
Verse structure: 5 words, 24 letters. The shortest word is "opens" (פּוֹתֵ֥חַ, 4 letters) and the longest is "and·satisfies" (וּמַשְׂבִּ֖יעַ, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "opens" (פּוֹתֵ֥חַ), "Your·hand" (אֶת־יָדֶ֑ךָ), "and·satisfies" (וּמַשְׂבִּ֖יעַ). 5 unique roots are used. Frequent roots: "every·living·thing" (root כל, 82x in Psalms); "Your·hand" (root יד, 78x in Psalms); "and·satisfies" (root שבע, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·hand', dividing the verse into phrases of 2 and 3 words. Full calculation: פּוֹתֵ֥חַ [opens] (494) + אֶת־יָדֶ֑ךָ [Your·hand] (435) + וּמַשְׂבִּ֖יעַ [and·satisfies] (428) + לְכׇל־חַ֣י [every·living·thing] (98) + רָצֽוֹן [pleasure] (346) = 1801.
Rashi
"and satisfy every living thing [with] its desire" — With a sufficiency to sustain him, He satisfies his goodness, his will, and his blessing. "desire" — Heb. רצון, apayement in Old French, propitiation.
Ibn Ezra
"Opens" — the [word] "and You," written in the verse above, serves here as well; thus it is: "and You open Your hand"; and likewise: "for the God of my father was my help." And the sense of "favor" — that which suffices for them.
Radak
"You open [Your hand]" — that You give them their food abundantly, so that each one is satisfied according to its desire.
Metzudat David
"Open" — You open Your hand and satisfy every living thing according to its will and its desire.
Malbim
"You open Your hand" — this is what is meant by "You open Your hand, they are satisfied with good." And the meaning of the verse is: "The [divine] will opens Your hand and satisfies every living thing" — designating the "will" (ratzon) as an abstract entity in itself, such that it is the will that opens the hands of Hashem, in that through the will His hands are opened to give and to bestow with open hands full of goodness, and then it satisfies every living thing with an extra measure of satisfaction. And this occurs at "a time of favor," for then the will causes the opening of the hands with abundant good and satisfaction.
Hashem is righteous in all His ways, And gracious in all His works.
verse value 1088
Insights
Verse structure: 5 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "just" (צַדִּ֣יק, 4 letters) and the longest is "in·all·His·ways" (בְּכׇל־דְּרָכָ֑יו, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·all·His·ways" (בְּכׇל־דְּרָכָ֑יו), "and·faithful" (וְ֝חָסִ֗יד), "in·all·His·works" (בְּכׇל־מַעֲשָֽׂיו). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·all·His·ways" (root דרך, 70x in Psalms); "just" (root צדיק, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'in·all·His·ways', dividing the verse into phrases of 3 and 2 words. Full calculation: צַדִּ֣יק [just] (204) + יְ֭הֹוָה [Hashem] (26) + בְּכׇל־דְּרָכָ֑יו [in·all·His·ways] (292) + וְ֝חָסִ֗יד [and·faithful] (88) + בְּכׇל־מַעֲשָֽׂיו [in·all·His·works] (478) = 1088.
Ibn Ezra
"Righteous" — should one argue: why does He feed one [creature] wheat and another barley? The answer is: because He knows what is good for them, since He created them and knows their nature — just as a physician instructs each person to eat what is good for him. Moreover: whatever Hashem gives is given by way of kindness, for it is not an obligation upon Him; therefore [the verse continues]: "and gracious."
Radak
"Righteous" — for in justice and uprightness He gives food to each one; and even though one living creature preys upon another and eats it — like the cat upon the mouse, and the lion, the bear, and the leopard, and the other beasts that eat other beasts, and likewise the birds of prey that prey upon other birds — all of this is justice from Him, for even to the predatory beasts and birds He also gives their food during their lifetime. It is only that, when their end comes to die, He has decreed in advance that their death shall sometimes be for the benefit of other living creatures, and sometimes He decrees that it dies its own natural death. "and gracious in all His works" — He provides for them what He is not obligated to give, and what they are not worthy to receive; rather, His kindness prevails over them.
Metzudat David
"Righteous" — He gives charity to one who has no merits.
Malbim
"Hashem is righteous in all His ways" — the ways of [His] governance are in righteousness, for although there is a righteous person to whom things go badly, and a wicked person to whom things go well, nevertheless He is righteous in His ways, and everything is done in justice: to repay the righteous person for a light sin, and the wicked person for a light merit that he performed, in this world — so that the essential reward of each will be preserved for the World to Come. "And gracious in all His works" — everything that He made and created in His world, He made out of kindness (chesed), as it is written, "For I said, the world shall be built with kindness," for out of His kindness He made every creature, and made it in the utmost perfection and goodness — all on account of kindness.
Hashem is nigh to all those who call upon Him, To all that call upon Him in truth.
verse value 2077
Insights
Verse structure: 7 words, 32 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "to·all" (לְכֹ֤ל, 3 letters) and the longest is "to·all·who·call·upon·Him" (לְכׇל־קֹרְאָ֑יו, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·all·who·call·upon·Him" (לְכׇל־קֹרְאָ֑יו), "call·upon·Him" (יִקְרָאֻ֣הוּ). The root קרא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "who" (root אשר, 101x in Psalms); "to·all" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'to·all·who·call·upon·Him', dividing the verse into phrases of 3 and 4 words. Full calculation: קָר֣וֹב [near] (308) + יְ֭הֹוָה [Hashem] (26) + לְכׇל־קֹרְאָ֑יו [to·all·who·call·upon·Him] (397) + לְכֹ֤ל [to·all] (80) + אֲשֶׁ֖ר [who] (501) + יִקְרָאֻ֣הוּ [call·upon·Him] (322) + בֶאֱמֶֽת [in·truth] (443) = 2077.
Ibn Ezra
"Near" — if a king is far away, he cannot save those who call to him; but Hashem is always near — yet only to those who call upon Him in truth, and not to one who calls upon Him merely to test Him, or who is not worthy of being saved.
Radak
"Hashem is near to all who call upon Him" — of whatever nation he may be, provided that he calls upon Him in truth, that is, that his mouth and his heart are equal.
Metzudat David
"In truth" — meaning, in the heart, that his mouth and his heart should be equal, and the heart should not belie the utterance of his mouth.
Malbim
"Near" — He brings further proof of [divine] providence from the fact that He is "near to all who call upon Him" in prayer — but only if "they call upon Him in truth," without a double heart. And although He hears all who call upon Him, nevertheless there are gradations in the quality of the fulfillment of their requests, between those who serve out of love and those who serve out of fear, in two respects. "First" — for—
He will fulfill the desire of those who fear Him; He also will hear their cry, and will save them.
verse value 3043
Insights
Verse structure: 5 words, 32 letters. The shortest word is "He·will·do" (יַעֲשֶׂ֑ה, 4 letters) and the longest is "desire·of·those·who·fear·Him" (רְצוֹן־יְרֵאָ֥יו, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "desire·of·those·who·fear·Him" (רְצוֹן־יְרֵאָ֥יו), "and·their·cry" (וְֽאֶת־שַׁוְעָתָ֥ם). 5 unique roots are used. Frequent roots: "He·will·do" (root עשה, 109x in Psalms); "He·will·hear" (root שמע, 76x in Psalms); "and·He·will·save·them" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'He·will·do', dividing the verse into phrases of 2 and 3 words. Full calculation: רְצוֹן־יְרֵאָ֥יו [desire·of·those·who·fear·Him] (573) + יַעֲשֶׂ֑ה [He·will·do] (385) + וְֽאֶת־שַׁוְעָתָ֥ם [and·their·cry] (1223) + יִ֝שְׁמַ֗ע [He·will·hear] (420) + וְיוֹשִׁיעֵֽם [and·He·will·save·them] (442) = 3043.
Ibn Ezra
"Desire" — one who fears a king is satisfied so long as the king does him no harm, but Hashem fulfills the desire of those who fear Him.
Radak
"The desire of those who fear Him" — they call upon Him in truth, and He fulfills their desire in what they request of Him, and He hears their cry and saves them from distress that comes upon them in the world, or that comes upon them as atonement for their sins.
Metzudat Zion
"Their cry" (שועתם) — [meaning] their outcry.
Malbim
(19-20) "He will fulfill the desire of those who fear Him, and will hear their cry" — and then "He will save them" — but only after they have cried out for salvation. However, "Hashem preserves all who love Him" — those who serve out of love, He preserves them always, so that trouble does not come upon them at all, and they have no need to cry out. This is the second [point]: that for those who serve out of fear, if they cry out from distress, against the wicked who come to harm them, then He will only "save them" — but He will not destroy or take vengeance upon their enemies. But for those who serve out of love, even "the wicked" who sought to harm them, "He will destroy" — for according to the degree of [one's] service and closeness to God, so is the degree of [His] providence.
Hashem preserves all those who love Him; But all the wicked will He destroy.
verse value 2493
Insights
Verse structure: 6 words, 33 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "and" (וְאֵ֖ת, 3 letters) and the longest is "all·who·love·Him" (אֶת־כׇּל־אֹהֲבָ֑יו, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·who·love·Him" (אֶת־כׇּל־אֹהֲבָ֑יו), "all·the·wicked" (כׇּל־הָרְשָׁעִ֣ים), "He·will·destroy" (יַשְׁמִֽיד). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "all·the·wicked" (root רשע, 87x in Psalms); "keeps" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'all·who·love·Him', dividing the verse into phrases of 3 and 3 words. Full calculation: שׁוֹמֵ֣ר [keeps] (546) + יְ֭הֹוָה [Hashem] (26) + אֶת־כׇּל־אֹהֲבָ֑יו [all·who·love·Him] (475) + וְאֵ֖ת [and] (407) + כׇּל־הָרְשָׁעִ֣ים [all·the·wicked] (675) + יַשְׁמִֽיד [He·will·destroy] (364) = 2493.
Ibn Ezra
"Preserves" — if trouble comes upon those who fear Him, He saves them; but those who love Him, He guards so that no evil befalls them at all. "But all the wicked will He destroy" — in the end, for their end is destruction; whereas an [earthly] king cannot destroy the wicked of his land, for he may fear that they will conspire against him, or he may not recognize them, since he does not know hidden things. And the psalmist concludes as he began.
Radak
"Hashem preserves all who love Him" — these are superior to those who fear Him, for they loved Him not in hope of reward and not out of fear of punishment, but with a pure love; and He preserves them so that no trouble ever comes upon them — and so shall all of Israel be in the time to come. And then, "and all the wicked He will destroy" — so that no wicked person remains forever, as it says, "and all the arrogant, and all who do wickedness, shall be as stubble; and the day that comes shall set them ablaze..." (Malachi 3:19).
My mouth shall speak the praise of Hashem; And let all flesh bless His holy name for ever and ever.
verse value 2963
Insights
Verse structure: 9 words, 38 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "name·of" (שֵׁ֥ם, 2 letters) and the longest is "shall·speak·my·mouth" (יְֽדַבֶּ֫ר־פִּ֥י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "praise·of" (תְּהִלַּ֥ת), "shall·speak·my·mouth" (יְֽדַבֶּ֫ר־פִּ֥י), "and·let·bless" (וִיבָרֵ֣ךְ). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·ever" (root עולם, 144x in Psalms); "shall·speak·my·mouth" (root דבר, 133x in Psalms). Full calculation: תְּהִלַּ֥ת [praise·of] (835) + יְהֹוָ֗ה [Hashem] (26) + יְֽדַבֶּ֫ר־פִּ֥י [shall·speak·my·mouth] (306) + וִיבָרֵ֣ךְ [and·let·bless] (238) + כׇּל־בָּ֭שָׂר [all·flesh] (552) + שֵׁ֥ם [name·of] (340) + קׇדְשׁ֗וֹ [His·holiness] (410) + לְעוֹלָ֥ם [for·ever] (176) + וָעֶֽד [and·ever] (80) = 2963.
Rashi
"My mouth will speak the praise of the Lord" — and also all flesh will bless His holy name forever and ever.
Ibn Ezra
"The praise of" — "and let all flesh bless" — for it is fitting to bless, in the manner of "she was the mother of all living" (Genesis 3:20).
Radak
"My mouth shall speak the praise of Hashem" — and then "my mouth shall speak the praise of Hashem," for I shall live again among the dead who will be revived, and then "all flesh shall bless His holy name" — I mean to say, all human beings alone, and not the other, lower living creatures; and so too, [when it says] "for she was the mother of all living" (Genesis 3:20), it is speaking [of humankind alone].
Metzudat David
"And let all flesh bless" — meaning, let all flesh too bless, etc., like me.
Malbim
'Praise' — the sense of the verse is: 'The praise of Hashem my mouth shall speak, for ever and ever,' for the praise of Hashem has no end, and therefore my mouth shall speak forever and not be silent, since there is no end to His praise. Likewise, 'let all flesh bless His holy name' — even though flesh cannot attain the praise of Hashem Himself, it will bless His name, which is the renown made known from Him through the blessing that is received from Him, as it is written above (Psalm 103:1), 'Bless Hashem, O my soul, and all that is within me, bless His holy name,' as I explained there.
Ibn Ezra
Radak
Metzudat David
Malbim