A psalm of praise opening with Hallelujah, celebrating Hashem's rebuilding of Jerusalem and ingathering of Israel's exiles, His care for all creation, and His gift of His word and law to Israel alone.
Tap any Hebrew word to reveal its root, value, and meanings.
Hallelujah; For it is good to sing praises to our God; For it is pleasant, and praise is comely.
verse value 1189
Insights
Verse structure: 7 words, 35 letters. Notable word values: "praise·Hashem" (הַ֥לְלוּ־יָ֨הּ) = 86, equal to Elohim. The shortest word is "to·sing" (זַמְּרָ֣ה, 4 letters) and the longest is "praise·Hashem" (הַ֥לְלוּ־יָ֨הּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·it·is·pleasant" (כִּי־נָ֝עִ֗ים). 7 unique roots are used. Frequent roots: "our·God" (root אלהים, 347x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms); "for·it·is·good" (root טוב, 63x in Psalms). The etnachta (major mid-verse pause) falls on 'our·God', dividing the verse into phrases of 4 and 3 words. Full calculation: הַ֥לְלוּ־יָ֨הּ [praise·Hashem] (86) + כִּי־ט֭וֹב [for·it·is·good] (47) + זַמְּרָ֣ה [to·sing] (252) + אֱלֹהֵ֑ינוּ [our·God] (102) + כִּי־נָ֝עִ֗ים [for·it·is·pleasant] (200) + נָאוָ֥ה [comely] (62) + תְהִלָּֽה [praise] (440) = 1189.
Rashi
"For it is good to sing" — For it is good to sing to Him.
Ibn Ezra
"Hallelujah" — these are the words of the psalmist by way of prophecy; he praises Hashem upon seeing in a vision that Hashem will build Jerusalem and gather the scattered of Israel. And the word "zimrah" (song) is a verbal noun, like "le-yasserah etchem" ("to chastise you") (Leviticus 26:18), where the extra heh serves for the sake of the word that follows — as in "for it is good to sing praises to our God, for it is pleasant, and praise is comely." [The word] "comely" (na'avah) is from the same root as "ta'avah" (desire), as I have explained, for the word is built in the passive [nif'al] form, like "and all that is made in a pan" (Leviticus 7:9).
Radak
"Comely" — the alef is quiescent (a resting letter), and its meaning is the same as na'eh, "fitting."
Metzudat David
"For it is good" — for He is good. "Sing praises, our God" — sing praises to our God. "For it is pleasant, etc." — because it is pleasant, therefore praise is fitting for Him.
Metzudat Zion
"Comely" (נאוה) — related to the words "fitting" (נאה) and "beautiful" (יפה), as in "praise is comely for the upright" (לישרים נאוה תהלה) (above, Psalm 33).
Malbim
'For it is good' — after he had concluded the matter of Hashem's providence toward Zion, he devoted to this a separate psalm, and said: 'to sing praises to our God is good, and praise is pleasant and comely.' We have already explained that the name 'our God,' used with the possessive, indicates the bond that Hashem has with Israel, and the particular providence by which Hashem has distinguished them. And it has already been explained that 'singing praises' [zemer] is a higher degree than 'praise' [tehillah], for zemer applies to goods that are exceedingly abundant. Therefore he said that singing praises to our God, in respect of His particular, miraculous providence, 'is good' — for 'the good' is the true good found in the very essence of the thing — while 'praise,' in respect of ordinary goods, 'is pleasant and comely,' in respect of the beauty, worth, and order found in an orderly governance.
Hashem does build up Jerusalem, He gathers together the dispersed of Israel;
verse value 1428
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "builder·of" (בּוֹנֵ֣ה, 4 letters) and the longest is "Jerusalem" (יְרוּשָׁלִַ֣ם, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "builder·of" (בּוֹנֵ֣ה), "dispersed·of" (נִדְחֵ֖י), "gathers" (יְכַנֵּֽס). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "Israel" (root ישראל, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: בּוֹנֵ֣ה [builder·of] (63) + יְרוּשָׁלִַ֣ם [Jerusalem] (586) + יְהֹוָ֑ה [Hashem] (26) + נִדְחֵ֖י [dispersed·of] (72) + יִשְׂרָאֵ֣ל [Israel] (541) + יְכַנֵּֽס [gathers] (140) = 1428.
Ibn Ezra
"Builds," "gathers" (yekhannes) — like "Go, gather all the Jews" (Esther 4:16).
Radak
And then "Hashem builds" Jerusalem, and gathers in the dispersed of Israel to their land.
Metzudat David
"Builds" — He is the One who will in the future build Jerusalem, and He will gather into it Israel, those cast out to the end of the earth.
Metzudat Zion
"He gathers together" (יכנס) — related to the words "bringing in" (הכנסה) and "gathering" (אסיפה), as in "and the covering too narrow when he gathers himself up" (והמסכה צרה כהתכנס) (Isaiah 58).
Malbim
'Hashem builds up Jerusalem' — he explains that the singing of praise and the praise of which he speaks is on account of the fact that Hashem Himself builds up Jerusalem: that through His particular providence He occupies Himself with its building, that it should be the city of God, the holy dwelling-place of the Most High; and He Himself will 'gather' into it 'the dispersed of Israel,' those scattered to the four corners of the earth. (Or he speaks of the gathering of the tribes and their joining together in it, as it is written, 'Jerusalem, that is built as a city that is joined together,' as I explained there.)
Who heals the broken in heart, And binds up their wounds.
verse value 1860
Insights
Verse structure: 5 words, 24 letters. The shortest word is "heart" (לֵ֑ב, 2 letters) and the longest is "to·their·wounds" (לְעַצְּבוֹתָֽם, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·broken·of" (לִשְׁב֣וּרֵי), "and·binds" (וּ֝מְחַבֵּ֗שׁ), "to·their·wounds" (לְעַצְּבוֹתָֽם). 5 unique roots are used. Frequent roots: "heart" (root לב, 74x in Psalms); "to·broken·of" (root שבר, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'heart', dividing the verse into phrases of 3 and 2 words. Full calculation: הָ֭רֹפֵא [the·one·who·heals] (286) + לִשְׁב֣וּרֵי [to·broken·of] (548) + לֵ֑ב [heart] (32) + וּ֝מְחַבֵּ֗שׁ [and·binds] (356) + לְעַצְּבוֹתָֽם [to·their·wounds] (638) = 1860.
Ibn Ezra
"Who heals the brokenhearted" — these are the mourners of Zion. "And binds up" — like "they have not been pressed out, nor bound up" (Isaiah 1:6). Rabbi Yitzchak the Sefaradi said that [the word] "their wounds" is like the Ishmaelite [i.e., Arabic] language, and similarly "Your hands have fashioned me" (Job 10:8). But in my opinion, it is like "touches them" — that the one who touches [them feels] great pain on their account.
Radak
"The broken in heart" — like Israel, who are broken in heart and grieved in exile. "Their wounds" — [written] with a dagesh in the tzadi, for the elegance of the reading. Now, all the sages of astronomy have agreed that the number of the stars is one thousand and forty-eight — if so, what is it?
Metzudat David
"Who heals" — He heals the one whose heart is broken from excess of grief. "And binds up" — He makes a bandage for their sorrow, meaning, He removes the sorrow.
Metzudat Zion
"And binds up" (ומחבש) — an expression of tying a bandage over a wound, as in "and will bind up that which is broken" (ולנשברת תחבש) (Ezekiel 34).
Malbim
'Who heals the broken-hearted' — [meaning] Israel, whose heart is broken over their distress; 'and binds up their sorrows' — that is, the sorrow that is in the heart, for in place of sorrow they shall be filled with joy and gladness.
He counts the number of the stars; He gives them all their names.
verse value 1786
Insights
Verse structure: 6 words, 27 letters. The shortest word is "counts" (מוֹנֶ֣ה, 4 letters) and the longest is "to·the·stars" (לַכּוֹכָבִ֑ים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "counts" (מוֹנֶ֣ה), "to·the·stars" (לַכּוֹכָבִ֑ים), "to·all·of·them" (לְ֝כֻלָּ֗ם). 6 unique roots are used. Frequent roots: "names" (root שם, 119x in Psalms); "to·all·of·them" (root כל, 82x in Psalms); "calls" (root קרא, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·stars', dividing the verse into phrases of 3 and 3 words. Full calculation: מוֹנֶ֣ה [counts] (101) + מִ֭סְפָּר [number] (380) + לַכּוֹכָבִ֑ים [to·the·stars] (128) + לְ֝כֻלָּ֗ם [to·all·of·them] (120) + שֵׁמ֥וֹת [names] (746) + יִקְרָֽא [calls] (311) = 1786.
Ibn Ezra
"He counts" — since he mentioned the scattered of Israel, who are dispersed throughout the whole earth, he mentioned corresponding to this: "He counts the number of the stars," for the stars are scattered across the uppermost sphere, and He knows them all. Now there is a difference between "minyan" (tally) and "mispar" (number): "mispar" refers to the individual [items], while "moneh mispar" (counting a number) refers to the totality, [and] is close to the root of "minyan." "He gives them all their names" — the meaning is like "not one is missing" (Isaiah 40:26), and this is true and correct.
Radak
"He counts the number of the stars" — And Isaiah said: "He who brings out their host by number." And the blessed God said to our father Abraham: "Look now toward the heavens, and count the stars, if you are able to count them." And Bildad the Shuhite said: "Is there any number to His troops?" And the sage, the Nasi, Rabbi Abraham, explained in the name of Rabbi Chiya, that the small stars that do not give light upon the earth are numerous — human beings cannot even see them, all the more so count them or know their number. And those that do not give light upon the earth [were not created] to give light, as it says: "to rule by day and by night" [only those that do]. Also, among the visible stars there is a star that appears to be one, but is actually many; and because of the great height and the great distance between us and it, it appears to be one. But as for all the created stars, no human being has the capacity to know their number; but the Holy One, blessed be He, who knows all hidden things, knows their number, for He created them. "He gives them all their names" — its meaning is that the blessed God created them all in a number known to Him, and to each one of them He gave a name fitting for it, according to the thing for whose sake it was created, for the sake of that thing or for its own sake. For all the stars have power and dominion over the creatures below, each one over a species, giving it power to do its work, as our sages, of blessed memory, said: "There is not a blade of grass below that does not have a constellation above it, striking it and telling it, 'Grow!'"
Metzudat David
"Counts, etc." — meaning, He knows their number, and calls them names, to each one a name fitting for it.
Metzudat Zion
"He counts" (מונה) — related to the word "number" (מנין).
Malbim
'He counts' — as against [the view] that the governance of the idolaters operates through the arrangement of the stars and the orders of nature and the constellations, he says that in the governance of nature, the power, might, and wisdom of Hashem are not as manifest as they are in providential, freely-willed governance. For 'He counts the number of the stars,' and it is impossible to add to or subtract from their number; and likewise, 'He gives names to them all' — each one has a name indicating its own particular power: this one to bestow life, that one wealth, another destruction and ruin, and so forth. Thus they are fixed, both in the quantity of their number and in the quality of their action. But in this...
Great is our Lord, and mighty in power; His understanding is infinite.
verse value 1741
Insights
Verse structure: 6 words, 30 letters. The shortest word is "there·is·no" (אֵ֣ין, 3 letters) and the longest is "our·Lord" (אֲדוֹנֵ֣ינוּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "our·Lord" (אֲדוֹנֵ֣ינוּ), "and·great·of·strength" (וְרַב־כֹּ֑חַ), "to·His·understanding" (לִ֝תְבוּנָת֗וֹ). 6 unique roots are used. Frequent roots: "and·great·of·strength" (root רב, 67x in Psalms); "there·is·no" (root אין, 67x in Psalms); "our·Lord" (root אדון, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'and·great·of·strength', dividing the verse into phrases of 3 and 3 words. Full calculation: גָּד֣וֹל [great] (43) + אֲדוֹנֵ֣ינוּ [our·Lord] (127) + וְרַב־כֹּ֑חַ [and·great·of·strength] (236) + לִ֝תְבוּנָת֗וֹ [to·His·understanding] (894) + אֵ֣ין [there·is·no] (61) + מִסְפָּֽר [number] (380) = 1741.
Ibn Ezra
"Great" — he said "He counts the number of the stars" corresponding to "and His understanding is beyond number."
Radak
"Great is our Lord" — For a king of flesh and blood, who must govern many lands, grows weary governing them all together — those close to him and those far from him. And if he governs those close to him in proper order, he does not do so for those far away, for his strength grows weary in this; and even if he has the strength for it, he will not have the understanding for it. But our Lord governs the entire world with proper governance, for both strength and understanding are His, for He is "great and abundant in strength." And the meaning [of the next phrase] is: "the things in which He has understanding are innumerable" — "number" cannot be predicated of "understanding," for [understanding] belongs to the category of quality, and "number" belongs to the category of quantity; therefore we must interpret it this way — that what is predicated of "understanding" is "unfathomable," and so it also says: "there is no fathoming of His understanding."
Metzudat David
"His understanding" — of the things containing understanding that are present with Him, there is no number, for they are very many.
Malbim
(5-6) "Great is our Lord" — in that He is our Lord and watches over us with individual providence, not through the celestial order. And in this He is "abundant in power," which indicates great capability. And so too in this, "His understanding is beyond number" — His wisdom has no end — in that He "raises up the humble and casts down the wicked" through His individual providence, even though according to the celestial order it would be necessary for some to be humble and low and others to raise up their horn; He overturns the order — in this His power and His wisdom are seen.
Hashem upholds the humble; He brings the wicked down to the ground.
verse value 1781
Insights
Verse structure: 6 words, 30 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 1781 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "Hashem" (יְהֹוָ֑ה, 4 letters) and the longest is "unto·the·ground" (עֲדֵי־אָֽרֶץ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upholds" (מְעוֹדֵ֣ד), "brings·low" (מַשְׁפִּ֖יל), "unto·the·ground" (עֲדֵי־אָֽרֶץ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "unto·the·ground" (root ארץ, 157x in Psalms); "wicked" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: מְעוֹדֵ֣ד [upholds] (124) + עֲנָוִ֣ים [humble] (176) + יְהֹוָ֑ה [Hashem] (26) + מַשְׁפִּ֖יל [brings·low] (460) + רְשָׁעִ֣ים [wicked] (620) + עֲדֵי־אָֽרֶץ [unto·the·ground] (375) = 1781.
Ibn Ezra
"Upholds the humble" — these are the lowly, namely the scattered of Israel. "He brings the wicked down" — these are the kings of the nations who were under the hand of Israel.
Radak
'He upholds' — Even though He is great and mighty in power, He watches over the humble, the lowly, and the weak, and raises them up, and casts the wicked who exalt themselves down to the ground. Yet at this time He does not do this [fully], for sometimes the wicked prosper; but in the future He will do this in a perfect way.
Metzudat Zion
"Upholds" (מעודד) — an expression of raising up and strengthening. "Down to" (עדי) [the ground] — [meaning] "unto" (עד) the ground.
Sing to Hashem with thanksgiving, Sing praises upon the harp to our God;
verse value 1262
Insights
Verse structure: 6 words, 29 letters. The shortest word is "sing" (עֱנ֣וּ, 3 letters) and the longest is "to·our·God" (לֵאלֹהֵ֣ינוּ, 7 letters). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "to·our·God" (root אלהים, 347x in Psalms); "sing" (root ענה, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'with·thanksgiving', dividing the verse into phrases of 3 and 3 words. Full calculation: עֱנ֣וּ [sing] (126) + לַֽיהֹוָ֣ה [to·Hashem] (56) + בְּתוֹדָ֑ה [with·thanksgiving] (417) + זַמְּר֖וּ [sing] (253) + לֵאלֹהֵ֣ינוּ [to·our·God] (132) + בְכִנּֽוֹר [with·a·harp] (278) = 1262.
Ibn Ezra
"Sing" (enu) — these are the words of the psalmist to Israel, like "and you shall respond and say" (Deuteronomy 26:5). And some say: like "the sound of singing" (Exodus 32:18), [and] "and she shall sing there as in the days of her youth" (Hosea 2:17), because of what is written afterward, "upon the harp."
Radak
'Sing' — He is speaking to Israel: sing to Him with your mouth, make music to Him with an instrument, and let the song be a song of thanksgiving, in which you thank God, may He be blessed, for all the good and greatness that He did for you when He brought you out of exile with abundant goodness and abundant honor. This is a great thing on His part, to bring out a small nation from among many nations. And by recounting His mighty deeds, recount the mighty deeds that He continually performs in the world — namely, the rain; and the return from exile is likened to rain, for one hopes for it only from God, may He be blessed. Therefore it says:
Metzudat David
"Sing" — raise your voice to Hashem in thanksgiving for [His] goodness.
Metzudat Zion
"Sing" (ענו) — an expression of raising the voice, as in "and the Levites shall answer... with a loud voice" (וענו הלוים וגו׳ קול רם) (Deuteronomy 27:14).
Malbim
"Sing to Hashem with thanksgiving" — in that He is Hashem, Creator of the world and Guide of the ordered workings of nature, raise a voice of song in thanksgiving for His general goodness. But "to our God" — in the sense that He watches over us with individual, miraculous providence, which is indicated by the name Elohim taken with a possessive suffix — "sing praises with the harp," for song (zemer) is more excellent, and let it be with the harp, for its great importance. And he explains:
Who covers the heaven with clouds, Who prepares rain for the earth, Who makes the mountains to spring with grass.
verse value 2095
Insights
Verse structure: 9 words, 40 letters. The shortest word is "rain" (מָטָ֑ר, 3 letters) and the longest is "the·one·who·makes·grow" (הַמַּצְמִ֖יחַ, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·one·who·covers" (הַֽמְכַסֶּ֬ה), "with·clouds" (בְּעָבִ֗ים), "the·one·who·prepares" (הַמֵּכִ֣ין). 9 unique roots are used. Frequent roots: "for·the·earth" (root ארץ, 157x in Psalms); "heaven" (root שמים, 71x in Psalms); "the·one·who·prepares" (root כון, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'rain', dividing the verse into phrases of 6 and 3 words. Full calculation: הַֽמְכַסֶּ֬ה [the·one·who·covers] (130) + שָׁמַ֨יִם [heaven] (390) + בְּעָבִ֗ים [with·clouds] (124) + הַמֵּכִ֣ין [the·one·who·prepares] (125) + לָאָ֣רֶץ [for·the·earth] (321) + מָטָ֑ר [rain] (249) + הַמַּצְמִ֖יחַ [the·one·who·makes·grow] (193) + הָרִ֣ים [mountains] (255) + חָצִֽיר [grass] (308) = 2095.
Ibn Ezra
"Who covers" — the meaning is that He shows [His] mighty acts at every time, in the manner of "who does great things" (Job 5:9), after which it is written "who gives rain" (Job 5:10). And the meaning of "who covers" is that the substance of the heavens is [normally] of clarity, like "the very sky for purity" (Exodus 24:10). "Who makes the mountains sprout" — for they are dry and firm.
Radak
'Who covers the heaven' — [with clouds that are] bright, swift, and radiant; and when the clouds are in the air, the heavens are covered from the sight of man. 'Who makes the mountains sprout grass' — even the mountains, which are dry and hard [sprout grass] — how much more so the level ground. Or, He mentions mountains because there is no way or means to irrigate them from the rivers.
Metzudat David
"Mountains" — since it is impossible to plow and sow there on account of the height, therefore He causes grass to grow there for the food of beasts.
Metzudat Zion
"With clouds" (בעבים) — [meaning] with clouds (עננים). "Grass" (חציר) — [meaning] grass and herbage (דשא ועשב).
Malbim
"Who covers" — for even in the general governance [of the world] it is seen that everything is from Him, and He watches over all His creatures, in that we see that He is "who covers the heaven with clouds" — for rain is a sign of providence — and through the clouds He "prepares rain for the earth," and through the rain He "makes the mountains to spring with grass."
He gives to the beast his food, And to the young ravens which cry.
verse value 1853
Insights
Verse structure: 7 words, 28 letters. The shortest word is "raven" (עֹ֝רֵ֗ב, 3 letters) and the longest is "to·the·beast" (לִבְהֵמָ֣ה, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "gives" (נוֹתֵ֣ן), "its·bread" (לַחְמָ֑הּ), "cry" (יִקְרָֽאוּ). 7 unique roots are used. Frequent roots: "which" (root אשר, 101x in Psalms); "gives" (root נתן, 95x in Psalms); "to·sons·of" (root בן, 62x in Psalms). The etnachta (major mid-verse pause) falls on 'its·bread', dividing the verse into phrases of 3 and 4 words. Full calculation: נוֹתֵ֣ן [gives] (506) + לִבְהֵמָ֣ה [to·the·beast] (82) + לַחְמָ֑הּ [its·bread] (83) + לִבְנֵ֥י [to·sons·of] (92) + עֹ֝רֵ֗ב [raven] (272) + אֲשֶׁ֣ר [which] (501) + יִקְרָֽאוּ [cry] (317) = 1853.
Rashi
"its food" — Heb. לחמה, lit. its bread. "to the young ravens" — Our Sages explained that he [the raven] is cruel to his offspring, and the Holy One, blessed be He, has pity on them and prepares for them gnats from their excrement, which enter their mouths.
Ibn Ezra
"Gives" — he mentioned the beast, for it has no mind to prepare food for itself. And of the birds he mentioned the young ravens — for the sages of the nations say that their fathers abandon them at their birth.
Radak
'He gives to the cattle their food' — for they have no means to prepare their own food, so He causes grass to grow for them on the mountains as their food. 'To the young ravens' — because they are white when they are born, and their mothers abandon them, thinking they are not their own young, and so do not bring them their prey. They cry out to Him, as if calling upon God for their food, and the Holy One, blessed be He, provides gnats for them, and they eat them. Thus He helps the weak, who have no ability of their own; and so He did for Israel, who were cast off in exile, powerless.
Metzudat David
"Its food" — the grass of the mountains. "To the young ravens, etc." — He gives food to the young ravens which cry out for lack of food; and this is because, in their youth, they are white, and their parents think they are not their own offspring, on account of the change in the appearance of their feathers, and so do not concern themselves to feed them; and the Holy One, blessed be He, provides for them gnats out of their own excrement, and they eat them.
Malbim
(9-10) "Gives" — and through "the grass He gives" also "to the beast its food," so that His providence extends even to the beast; and also "to the young ravens" He gives their food, "which cry — He does not delight in the strength of the horse." These young ravens cry out and proclaim, saying, that Hashem does not delight in the strength of the horse — meaning, that to obtain prey one does not need strength and effort, for it comes from Hashem, since He sustains even weak creatures like the young ravens. Now there is one who obtains his prey through war, by plundering spoil from an enemy, as our Sages, of blessed memory, said, that they said to David, "Your people Israel need sustenance," and he said to them, "Go and raid with a troop" — and for war one needs a horse readied for the day of battle. And there is one who obtains his prey by going on distant roads, as it is written, "from afar she brings her food," and for that one needs legs and feet to go from place to place. And about this the young ravens cry out and proclaim that Hashem does not desire this, for whoever hopes in Him will find his prey in his own house, without horse, chariot, or war — just as He provides food for the young ravens.
He delights not in the strength of the horse; He takes no pleasure in the legs of a man.
verse value 2033
Insights
Verse structure: 7 words, 31 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "not·in·the·legs·of" (לֹא־בְשׁוֹקֵ֖י, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·in·the·legs·of" (לֹא־בְשׁוֹקֵ֖י), "is·pleased·with" (יִרְצֶֽה). 7 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "the·man" (root איש, 39x in Psalms); "delights" (root חפץ, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'delights', dividing the verse into phrases of 4 and 3 words. Full calculation: לֹ֤א [not] (31) + בִגְבוּרַ֣ת [in·the·strength·of] (613) + הַסּ֣וּס [the·horse] (131) + יֶחְפָּ֑ץ [delights] (188) + לֹא־בְשׁוֹקֵ֖י [not·in·the·legs·of] (449) + הָאִ֣ישׁ [the·man] (316) + יִרְצֶֽה [is·pleased·with] (305) = 2033.
Rashi
"He does not desire the might of the horse" — [i.e.,] the Holy One, blessed be He. "nor does He take pleasure in the legs of man" — nor does He want the swiftness of the running of the legs of man.
Ibn Ezra
"Not" — the meaning is that Hashem does not desire strength, but rather fear of Him, like "Do you give the horse might?" (Job 39:19). And the meaning of "in the legs" is the rider.
Radak
'Not' — its meaning is that He does not desire a man who trusts in the strength of the horse, and likewise one who relies [on his legs] to flee from battle.
Metzudat David
"Not in the strength" — He does not desire one who places his trust in the strength of the horse to run and pursue in war. "Not in the legs" — He does not favor one who trusts in the strength of his legs to run on foot.
Metzudat Zion
"The legs" (בשוקי) — [meaning] the leg of a man (שוק הרגל).
Hashem takes pleasure in those who fear Him, In those who wait for His mercy.
verse value 1607
Insights
Verse structure: 5 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "takes·pleasure·in" (רוֹצֶ֣ה, 4 letters) and the longest is "those·who·wait" (אֶת־הַֽמְיַחֲלִ֥ים, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "takes·pleasure·in" (רוֹצֶ֣ה), "those·who·fear·Him" (אֶת־יְרֵאָ֑יו), "those·who·wait" (אֶת־הַֽמְיַחֲלִ֥ים). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·His·mercy" (root חסד, 125x in Psalms); "those·who·fear·Him" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'those·who·fear·Him', dividing the verse into phrases of 3 and 2 words. Full calculation: רוֹצֶ֣ה [takes·pleasure·in] (301) + יְ֭הֹוָה [Hashem] (26) + אֶת־יְרֵאָ֑יו [those·who·fear·Him] (628) + אֶת־הַֽמְיַחֲלִ֥ים [those·who·wait] (544) + לְחַסְדּֽוֹ [for·His·mercy] (108) = 1607.
Ibn Ezra
"Takes pleasure" — the meaning is that Hashem gives bread to all flesh, and not on account of their might. And "the young ravens" — as faithful witnesses.
Radak
'Takes pleasure' — rather, in what does He take pleasure? In those who fear Him, who wait for His kindness and do not trust in the strength of the horse nor in the strength of man.
Metzudat David
"Takes pleasure" — rather, Hashem takes pleasure in those who fear Him; and he returns and explains that these are the ones who wait for His mercy, and do not trust in themselves, in the strength of the leg or the might of the horse; for whoever trusts in these removes the fear of Hashem from before him.
Metzudat Zion
"Those who wait" (המיחלים) — [meaning] those who hope (המקוים).
Malbim
"Takes pleasure" — rather, "Hashem takes pleasure in those who fear Him," who make no effort at all, but rather "wait for His mercy," for He provides their prey out of His great kindness.
Glorify Hashem, O Jerusalem; Praise your God, O Zion.
verse value 1630
Insights
Verse structure: 6 words, 29 letters. The shortest word is "praise" (שַׁבְּחִ֣י, 4 letters) and the longest is "Jerusalem" (יְ֭רוּשָׁלִַם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "praise" (שַׁבְּחִ֣י). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "your·God" (root אלהים, 347x in Psalms); "praise" (root הלל, 94x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: שַׁבְּחִ֣י [praise] (320) + יְ֭רוּשָׁלִַם [Jerusalem] (586) + אֶת־יְהֹוָ֑ה [Hashem] (427) + הַֽלְלִ֖י [praise] (75) + אֱלֹהַ֣יִךְ [your·God] (66) + צִיּֽוֹן [Zion] (156) = 1630.
Ibn Ezra
"Praise" — this refers to the future, for the city will be strong, so that the enemy will fear to come against it. And what is this strength? "He has blessed your children" (Psalm 147:13) — for they are numerous within you.
Radak
'Praise' — for He takes pleasure in you, since you have trusted in Him. He speaks to the people by way of a figure, meaning the inhabitants of Jerusalem; and he repeated the same matter twice in different words.
Metzudat David
"Glorify [Him], O Jerusalem" — [meaning,] the inhabitants of Jerusalem. "O Zion" — you inhabitants of Zion, praise your God.
Malbim
"Praise" — but as for you, "O Jerusalem, glorify Hashem." It has been explained by us that praise (shevach) is that which improves a thing to be better than it was — meaning, you shall magnify the praise of Hashem beyond what it was praised by all the nations. And there is a difference between "Hashem," which denotes His general governance in that He created the world, and "your God" with the possessive suffix, which denotes the attachment that He has to Israel, to perform for them awesome deeds and wonders. And there is a difference between Zion and Jerusalem: in Zion dwelt the wise and the officers, and they praise on account of His wondrous providence; and in Jerusalem dwelt the common people, and they praise on account of His general providence — except that they should praise Hashem to a degree greater than that which the nations attain in this general governance, since even the general governance that is attributed to the Name Havayah [Hashem] will belong to Israel through Hashem's providence.
For He has made strong the bars of your gates; He has blessed your children within you.
verse value 1603
Insights
Verse structure: 6 words, 27 letters. The shortest word is "he·has·blessed" (בֵּרַ֖ךְ, 3 letters) and the longest is "for·he·has·strengthened" (כִּֽי־חִ֭זַּק, 5 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·he·has·strengthened" (כִּֽי־חִ֭זַּק), "bars·of" (בְּרִיחֵ֣י), "your·gates" (שְׁעָרָ֑יִךְ). 6 unique roots are used. Frequent roots: "he·has·blessed" (root ברך, 76x in Psalms); "your·sons" (root בן, 62x in Psalms); "in·your·midst" (root קרב, 37x in Psalms). The etnachta (major mid-verse pause) falls on 'your·gates', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־חִ֭זַּק [for·he·has·strengthened] (145) + בְּרִיחֵ֣י [bars·of] (230) + שְׁעָרָ֑יִךְ [your·gates] (600) + בֵּרַ֖ךְ [he·has·blessed] (222) + בָּנַ֣יִךְ [your·sons] (82) + בְּקִרְבֵּֽךְ [in·your·midst] (324) = 1603.
Radak
'For He has made strong' — so that you should never fear that an enemy will come upon you, for God guards her as though her bars were strong. 'He has blessed your children within you' — that they should be blessed in the fruit of their womb and in the work of their hands, within the city and outside it.
Metzudat David
"For He has made strong" — and the enemy will no longer be able to conquer it. "He has blessed" — He has blessed the children who are within you, meaning, that the children should be numerous and should prevail over the enemy.
Metzudat Zion
"The bars" (בריחי) — like a staff that is placed across the width of the gate in order to close it.
Malbim
"For He has made strong the bars of your gates" — so that the enemy cannot draw near to you; and also "He has blessed your children within you" — meaning, that you will not need the strength of the horse for war, since there will be no one to fight against you; nor the legs of a man to seek food in distant places, for your children will find blessing even while they remain within you. And he explains, corresponding to what was said, "for He has made strong the bars of your gates":
He makes your borders peace; He gives you in plenty the fat of wheat.
verse value 1301
Insights
Verse structure: 5 words, 25 letters. The shortest word is "fat" (חֵ֥לֶב, 3 letters) and the longest is "the·one·who·sets·your·border" (הַשָּׂם־גְּבוּלֵ֥ךְ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·one·who·sets·your·border" (הַשָּׂם־גְּבוּלֵ֥ךְ), "wheat" (חִ֝טִּ֗ים), "satisfies·you" (יַשְׂבִּיעֵֽךְ). 5 unique roots are used. Frequent roots: "satisfies·you" (root שבע, 40x in Psalms); "peace" (root שלום, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'peace', dividing the verse into phrases of 2 and 3 words. Full calculation: הַשָּׂם־גְּבוּלֵ֥ךְ [the·one·who·sets·your·border] (406) + שָׁל֑וֹם [peace] (376) + חֵ֥לֶב [fat] (40) + חִ֝טִּ֗ים [wheat] (67) + יַשְׂבִּיעֵֽךְ [satisfies·you] (412) = 1301.
Rashi
"the best of the wheat" — Heb. חלב, lit. fat. The best, fat wheat kernels.
Ibn Ezra
"Who sets [your border in peace]" — the meaning is that you shall lie down securely, in great abundance.
Radak
'He makes your border peace' — and likewise you shall be blessed outside [the city], with peace and with the fruit of your land. 'The fat of wheat' — the best and choicest of the wheat.
Metzudat David
"He makes your border" — within your border He has placed peace, for war will not come upon you. "The fat, etc." — and the enemy will not eat them.
Metzudat Zion
"The fat" (חלב) — [meaning] the best/choicest, as in "and eat the fat of the land" (ואכלו את חלב הארץ) (Genesis 45:18).
Malbim
"He makes your border peace" — so that no enemy will enter your gates; and corresponding to what was said, "He has blessed your children within you," he says, "He gives you in plenty the fat of wheat."
He sends out His commandment upon earth; His word runs very swiftly.
verse value 2123
Insights
Verse structure: 6 words, 26 letters. The shortest word is "earth" (אָ֑רֶץ, 3 letters) and the longest is "unto·haste" (עַד־מְ֝הֵרָ֗ה, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·one·who·sends" (הַשֹּׁלֵ֣חַ), "His·word" (אִמְרָת֣וֹ), "unto·haste" (עַד־מְ֝הֵרָ֗ה). 6 unique roots are used. Frequent roots: "earth" (root ארץ, 157x in Psalms); "His·word" (root דבר, 133x in Psalms); "the·one·who·sends" (root שלח, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'earth', dividing the verse into phrases of 3 and 3 words. Full calculation: הַשֹּׁלֵ֣חַ [the·one·who·sends] (343) + אִמְרָת֣וֹ [His·word] (647) + אָ֑רֶץ [earth] (291) + עַד־מְ֝הֵרָ֗ה [unto·haste] (324) + יָר֥וּץ [runs] (306) + דְּבָרֽוֹ [His·word] (212) = 2123.
Ibn Ezra
"Who sends" — since he mentioned "the fat of wheat," he then mentioned its cause, namely that His speech is His decree. "His word runs swiftly" — the expression is a doubling, or in the manner of "and I will command the clouds not to rain upon it" (Isaiah 5:6) — thus He commanded [it] to rain.
Radak
'His commandment to the earth' — this is the rain, which comes by His command and His word swiftly, like a servant who runs quickly to do the will of his master; and His speech is His will. He mentions here the matter of the rain and the snow because they are the cause of the blessing of the earth's produce and of abundance.
Metzudat David
"His word" — that is the rain, which comes at the utterance of His mouth. "Very swiftly" — when He sends it, it runs swiftly to carry out its mission.
Metzudat Zion
"Runs" (ירוץ) — an expression of swiftness of movement.
Malbim
"Who sends" — and even if at times He "sends out His commandment upon earth" to decree upon you some evil decree, the days of the evil will not be prolonged, for "His word runs very swiftly" — immediately another word runs to reverse the evil pronouncement and annul the decree. And he explains this by way of a parable …
He gives snow like wool; He scatters the hoar-frost like ashes.
verse value 2092
Insights
Verse structure: 6 words, 23 letters. The shortest word is "snow" (שֶׁ֣לֶג, 3 letters) and the longest is "the·one·who·gives" (הַנֹּתֵ֣ן, 4 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·one·who·gives" (הַנֹּתֵ֣ן), "like·the·wool" (כַּצָּ֑מֶר), "hoarfrost" (כְּ֝פ֗וֹר). 6 unique roots are used. Frequent roots: "the·one·who·gives" (root נתן, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'like·the·wool', dividing the verse into phrases of 3 and 3 words. Full calculation: הַנֹּתֵ֣ן [the·one·who·gives] (505) + שֶׁ֣לֶג [snow] (333) + כַּצָּ֑מֶר [like·the·wool] (350) + כְּ֝פ֗וֹר [hoarfrost] (306) + כָּאֵ֥פֶר [like·the·ashes] (301) + יְפַזֵּֽר [scatters] (297) = 2092.
Rashi
"hoarfrost" — Heb. כפור, jelede in Old French.
Ibn Ezra
"Who gives" — in its [proper] time; for when there is abundance [of snow] in the days of winter, then there will be "the fat of wheat" in the days of summer.
Radak
'He gives snow like wool' — Snow, which is white like white wool, is compared by Him to wool, even though it surpasses wool in whiteness, because He could not compare it, in whiteness, to anything [whiter] among the things on earth. 'Frost' — this is what descends at dawn in the days of cold, and he compared it to ashes, which are not as white as snow.
Metzudat David
"Like wool" — white like wool; and although wool is less white than it [snow], nevertheless He compared it to wool, because there is nothing on earth whiter than wool to compare it to; and likewise, "and His voice was like the sound of many waters" (Ezekiel 43:2), and there are many like it. "Frost" — that which falls from the heavens at dawn in the time of cold, scattered over the face of the earth like scattered ash; and since the frost is not as white as the snow, He therefore likened it to ash.
Metzudat Zion
"Hoar-frost" (כפור) — like snow that falls at dawn in the days of cold; and so, "and the frost of heaven, who has engendered it?" (וכפור שמים מי ילדו) (Job 38:29).
Malbim
(16-17) "He gives snow like wool" — he compares the word that He sent for evil to the image of the snow, the frost, and the ice, which freeze the water; so too the attribute of judgment (middat ha-din) freezes the waters of kindness and holds back the flow that streams from the springs of salvation. Meaning: "if He sends out His commandment upon earth," and with this word He "gives snow like wool, and scatters the hoar-frost like ashes, and even casts forth His ice like crumbs, so that before His cold who can stand" — and no one can stand before the evil — nevertheless, "His word runs very swiftly," for.
He casts forth His ice like crumbs; Who can stand before His cold?
verse value 2314
Insights
Verse structure: 7 words, 28 letters. Verse gematria: 2314 is divisible by 26, the value of the divine name Hashem. The shortest word is "who?" (מִ֣י, 2 letters) and the longest is "casts" (מַשְׁלִ֣יךְ, 5 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "casts" (מַשְׁלִ֣יךְ), "His·ice" (קַֽרְח֣וֹ), "like·crumbs" (כְפִתִּ֑ים). 7 unique roots are used. Frequent roots: "before" (root פנים, 131x in Psalms); "can·stand" (root עמד, 36x in Psalms); "who?" (root מי, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'like·crumbs', dividing the verse into phrases of 3 and 4 words. Full calculation: מַשְׁלִ֣יךְ [casts] (400) + קַֽרְח֣וֹ [His·ice] (314) + כְפִתִּ֑ים [like·crumbs] (550) + לִפְנֵ֥י [before] (170) + קָ֝רָת֗וֹ [His·cold] (706) + מִ֣י [who?] (50) + יַעֲמֹֽד [can·stand] (124) = 2314.
Rashi
"He hurls His ice like crumbs" — The water congeals and becomes crumbs. [According to] Midrash Aggadah: "like crumbs" — Everything [is] according to the burden of the people: the poor man—according to his lack of clothing, He is lenient with him. "who can stand" — that he should not become chilled from His cold?
Ibn Ezra
"Casts forth His ice" — like the fearsome ice.
Radak
'Like crumbs' — Ice is like frost, except that it is stronger than frost and produces great cold; therefore, together with the ice, he mentions its cold. And the meaning of 'like crumbs' is like a thing broken into pieces, for so it [ice] comes down in pieces — gathered chunks of ice. 'Before His cold' — He says 'His cold' with a possessive suffix, attributing it to God, may He be blessed, for everything is His word and His command; nothing happens by chance. And just as the rain — He sends it down in His mercy for the need of His creatures, and sometimes as punishment for sins, as a flooding rain — so too the need for snow and frost is for the need of the seeds and the trees. But when it is very strong — that is, the ice — it comes as judgment, for it kills and dries up the seeds and the blossoms of the trees; and so too hail, even though it is not mentioned [here]. And it is necessary, in giving thanks to God, to mention these things, which are constant for the people of the world, for they are the mighty deeds and wonders of God. Therefore, when it said, 'Sing to Hashem, sing praises to our God,' it meant that they should remember in song and in music these His constant mighty deeds. And it says, 'Who can stand before His cold?' — or its meaning is that because of the cold, people are prevented from leaving their houses and doing their work.
Metzudat David
"Casts forth His ice like crumbs" — meaning, He congeals the entire surface of the water, as if He had cast a piece of ice to cover the whole width and length of the water. "Before His cold" — before the cold that comes in its might, who can hold out, unless he warms himself with things that give warmth?
Metzudat Zion
"His ice" (קרחו) — this is the crust that congeals and solidifies on the surface of the water in the days of cold; and so, "out of whose womb came the ice?" (מבטן מי יצא הקרח) (ibid., Job 38). "Crumbs" (כפתים) — an expression of pieces, as in "you shall break it in pieces" (פתות אותה פתים) (Leviticus 2:6). "His cold" (קרתו) — related to the words "cold" (קור) and "chill" (צנה).
He sends forth His word, and melts them; He causes His wind to blow, and the waters flow.
verse value 1391
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 1391 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "makes·blow" (יַשֵּׁ֥ב, 3 letters) and the longest is "flow·waters" (יִזְּלוּ־מָֽיִם, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·melts·them" (וְיַמְסֵ֑ם), "flow·waters" (יִזְּלוּ־מָֽיִם). 6 unique roots are used. Frequent roots: "His·word" (root דבר, 133x in Psalms); "sends" (root שלח, 33x in Psalms); "His·wind" (root רוח, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'and·melts·them', dividing the verse into phrases of 3 and 3 words. Full calculation: יִשְׁלַ֣ח [sends] (348) + דְּבָר֣וֹ [His·word] (212) + וְיַמְסֵ֑ם [and·melts·them] (156) + יַשֵּׁ֥ב [makes·blow] (312) + ר֝וּח֗וֹ [His·wind] (220) + יִזְּלוּ־מָֽיִם [flow·waters] (143) = 1391.
Rashi
"He sends His word and melts them" — those crumbs. "He blows His wind" — The west wind, to get rid of the ice, and water runs.
Ibn Ezra
"He sends," "and melts them" — the snow, the frost, and the ice. And "He causes His wind to blow" is from the heavy, augmented [hif'il] construction, from the pattern of "the wind of Hashem blows upon it" (cf. Isaiah 40:7), which is from the light [qal] construction.
Radak
'His word' — the heat of the sun, or the rain, which warms the snow, the frost, and the ice. And it says, 'He causes His wind to blow, and the waters flow' — for the waters [arise] through the blowing of the wind from the direction of the sea; the rain comes and melts these. Or its meaning is: His wind blows upon them and the waters flow, for the wind scatters them, and since they are not gathered together, they dissolve and melt and become water.
Metzudat David
"He sends forth His word" — meaning, He sends the rain or the heat of the sun, and they melt the snow and the frost and the ice; and when His wind blows, they melt and flow as water.
Metzudat Zion
"And melts them" (וימסם) — related to the words "melting" (המסה) and "dissolving" (המגה). "He causes [His wind] to blow" (ישב) — related to the words "blowing" (נשיבה) and "breathing" (הפחה), as in "because the breath of Hashem blows upon it" (כי רוח ה׳ נשבה בו) (Isaiah 40:7). "They flow" (יזלו) — related to the words "flowing" (הזלה) and "dripping" (נטיפה).
Malbim
"He sends forth His word, and melts them" — meaning, He reverses the decree and annuls it, and the flow descends as it did before; "He causes His wind to blow, and the waters flow" in abundant flow and are not frozen — meaning, He annuls the evil.
He declares His word to Jacob, His statutes and His ordinances to Israel.
verse value 1627
Insights
Verse structure: 6 words, 30 letters. The shortest word is "declares" (מַגִּ֣יד, 4 letters) and the longest is "and·His·ordinances" (וּ֝מִשְׁפָּטָ֗יו, 7 letters). Words sharing gematria 212: His·word, to·Jacob. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·His·ordinances" (וּ֝מִשְׁפָּטָ֗יו). 6 unique roots are used. Frequent roots: "His·word" (root דבר, 133x in Psalms); "and·His·ordinances" (root משפט, 65x in Psalms); "to·Israel" (root ישראל, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Jacob', dividing the verse into phrases of 3 and 3 words. Full calculation: מַגִּ֣יד [declares] (57) + דְּבָרָ֣ו [His·word] (212) + לְיַעֲקֹ֑ב [to·Jacob] (212) + חֻקָּ֥יו [His·statutes] (124) + וּ֝מִשְׁפָּטָ֗יו [and·His·ordinances] (451) + לְיִשְׂרָאֵֽל [to·Israel] (571) = 1627.
Ibn Ezra
"He declares His word" — the meaning is: He declared His words, which are the commandments, to Jacob. And likewise the meaning of "His statutes and His ordinances" — for they are the cause of the rain falling in its season, as it is written in the portion, "And it shall come to pass, if you diligently hearken to My commandments... that I will give the rain of your land in its season" (Deuteronomy 11:13-14).
Radak
'He declares' — and when you recount the might of God, tell how He revealed Himself to you in His glory and declared to you His words, His statutes, and His ordinances; for that assembly was a great event, the like of which had never been.
Metzudat David
"Declares, etc." — this refers back to the word "praise" that he said at the beginning of the passage, meaning: praise Hashem, for He declares the words of the Torah to Jacob. "His statutes, etc." — he repeats the matter in different words.
Malbim
"He declares" — and this will be through the fact that "He declares His word to Jacob," making known to them through the prophets the decree that He intends to decree upon them, and they repent in teshuvah and thereby annul the evil; "and to Israel," who are the great ones of the nation, "He declares His statutes and His ordinances," and they walk in the statutes of the Torah, and He relents concerning the evil.
He has not dealt so with any nation; And as for His ordinances, they have not known them. Hallelujah.
verse value 1308
Insights
Verse structure: 6 words, 33 letters. Notable word values: "praise·Hashem" (הַֽלְלוּ־יָֽהּ) = 86, equal to Elohim. The shortest word is "thus" (כֵ֨ן, 2 letters) and the longest is "and·ordinances" (וּמִשְׁפָּטִ֥ים, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·every·nation" (לְכׇל־גּ֗וֹי), "not·they·have·known·them" (בַּל־יְדָע֗וּם). 6 unique roots are used. Frequent roots: "not·he·has·done" (root עשה, 109x in Psalms); "not·they·have·known·them" (root ידע, 95x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms). Full calculation: לֹ֘א־עָ֤שָׂה [not·he·has·done] (406) + כֵ֨ן [thus] (70) + לְכׇל־גּ֗וֹי [to·every·nation] (99) + וּמִשְׁפָּטִ֥ים [and·ordinances] (485) + בַּל־יְדָע֗וּם [not·they·have·known·them] (162) + הַֽלְלוּ־יָֽהּ [praise·Hashem] (86) = 1308.
Ibn Ezra
"He has not [dealt so]" — the meaning is that He gave His Torah only to His people alone, whom He set apart to be for Him a treasured people. And the psalmist concludes as he began.
Radak
'He has not done so' — as it is written, 'Has a people ever heard the voice of God…' etc. 'And as for His ordinances' — they do not know them: the ordinances that He gave them, none but they know, as it is written, 'For what great nation is there that has statutes…' etc.
Metzudat David
"He has not dealt so" — [with any other nation,] to give them the words of the Torah; and He did not make known to them the ordinances, but to Israel alone. "Hallelujah" — therefore, praise Yah.
Metzudat Zion
"Not" (בל) — its meaning is like "לא" (not/no).
Malbim
"He has not dealt so with any nation" — and therefore they are given over to the celestial order, in that not only did He not make known to them His statutes, but also "His ordinances they have not known" — for even the rational laws (nimusim sikhliyim) they did not receive from Hashem, and therefore they walk by ordinances by which they do not live.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim