A Psalm of David, for the Leader. A song of thanksgiving for the king's strength and salvation, celebrating the victory and blessing Hashem grants to His anointed.
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 3 words, 14 letters. The shortest word is "of·David" (לְדָוִֽד, 4 letters) and the longest is "for·the·leader" (לַמְנַצֵּ֗חַ, 5 letters). 3 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: לַמְנַצֵּ֗חַ [for·the·leader] (218) + מִזְמ֥וֹר [a·psalm] (293) + לְדָוִֽד [of·David] (44) = 555.
Radak
"For the Leader. A Psalm of David" — this psalm too is said concerning David; but some say (the author of the Targum, Shocher Tov, and others) that it is said concerning the Messiah King. If it concerns David, the meaning of "of David" is: concerning David, as we explained above (20:1): one of the singers said it about him through the Holy Spirit. And if it concerns the Messiah King, "of David" is to be taken according to its plain sense, for the psalm belongs to David, who said it through the Holy Spirit concerning the Messiah his son, and the enemies are Gog and Magog and his camp, who will besiege Jerusalem. Or "of David" may refer to the Messiah himself, for he is called David, as in (Ezekiel 37:25): "And David My servant shall be their prince forever." The Christians interpret it as referring to Jesus; and you shall answer them regarding every single verse. "O Hashem, in Your strength the king rejoices" — behold, that without the father's strength there would be no strength for the son, and if he is weak, he is not God. Likewise, "You have given him his heart's desire, for You meet him" — all his affairs are dependent on another. And it says: "He asked life of You" — if this refers to the flesh, he did not live long; and if it refers to the divinity, what did [God] give him? Did he not already possess it? And it says: "His glory is great through Your salvation" — but without "Your salvation" his glory would not be "great"; if so, he is not God; and if it refers to the flesh, he was nothing but lowly and despised. "For the king trusts in Hashem" — if it refers to divinity there is no need for him to trust in another, nor does he need "the mercy of the Most High so that he not be shaken"; and if it refers to the flesh, indeed he was shaken [nimot] — and they hung him on a stake [mot]! And so it is with all the words of this psalm.
Malbim
"For the leader" — In this psalm he recounts David's successes from the day he was anointed king, and how Hashem promised him that the kingship would be an inheritance for his sons, and how afterward he was victorious over his enemies and measured Moab with two lines for putting to death; and the first two verses are an introduction to the psalm, as the word "Selah" indicates about this.
O Hashem, in Your strength the king rejoices; and in Your salvation how greatly does he exult!
verse value 1573
Insights
Verse structure: 7 words, 35 letters. Notable word values: "Hashem" (יְֽהֹוָ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 1573 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "greatly" (מְאֹֽד, 3 letters) and the longest is "and·in·Your·salvation" (וּ֝בִישׁ֥וּעָתְךָ֗, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "rejoices·king" (יִשְׂמַח־מֶ֑לֶךְ), "and·in·Your·salvation" (וּ֝בִישׁ֥וּעָתְךָ֗), "how·he·exults" (מַה־יָּ֥גֶל). The root גיל appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "rejoices·king" (root שמח, 55x in Psalms); "and·in·Your·salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'rejoices·king', dividing the verse into phrases of 3 and 4 words.
Rashi
"may the king rejoice with Your strength" — Our Rabbis (Mid. Ps. 21:1) interpreted it as referring to the King Messiah, but the matter may correctly be interpreted further as referring to David himself, in order to refute the sectarians, who became bold because of it.
Ibn Ezra
"For the Leader." "Hashem, in Your strength the king rejoices" — Hashem, in the strength that You gave him he rejoices, and likewise "in Your salvation."
Radak
"O Hashem, in Your strength the king rejoices" — the ayin of "be-uzcha" [in Your strength] is vocalized with a kamatz chatuf [a shortened kamatz, pronounced as a short 'o']. "In Your strength" — that You give to him. And likewise — "and in Your salvation" — "how greatly he exults" — "yagil" is written with a yod, like "yagid davar" [he tells a thing] (Ecclesiastes 10:20); and the gimel has a segol because the accent falls on the penultimate syllable [mil'eil], on the stable yod [yod ha-eitan].
Metzudat David
"in Your strength" — in the strength given by You to the anointed king, behold he rejoices in it. "and in Your salvation" — the matter is repeated in different words.
Malbim
"Hashem, in Your strength" — Behold, no king rejoices over the strength of another king, but "in Your strength the king rejoices." Likewise, a king does not exult if he is saved by another king, for that indicates a weakness of his own strength, but "in Your salvation how greatly does he exult."
You have given him his heart's desire, and the request of his lips You have not withheld. Selah
verse value 4126
Insights
Verse structure: 8 words, 32 letters. Notable word values: "to·him" (לּ֑וֹ) = 36, double chai. The shortest word is "to·him" (לּ֑וֹ, 2 letters) and the longest is "not·You·have·withheld" (בַּל־מָנַ֥עְתָּ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·desire·of" (וַאֲרֶ֥שֶׁת), "his·lips" (שְׂ֝פָתָ֗יו), "not·You·have·withheld" (בַּל־מָנַ֥עְתָּ). 8 unique roots are used. Frequent roots: "You·have·given" (root נתן, 95x in Psalms); "his·heart" (root לב, 74x in Psalms); "Selah" (root סלה, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 4 and 4 words. Full calculation: תַּאֲוַ֣ת [desire·of] (807) + לִ֭בּוֹ [his·heart] (38) + נָתַ֣תָּה [You·have·given] (855) + לּ֑וֹ [to·him] (36) + וַאֲרֶ֥שֶׁת [and·desire·of] (907) + שְׂ֝פָתָ֗יו [his·lips] (796) + בַּל־מָנַ֥עְתָּ [not·You·have·withheld] (592) + סֶּֽלָה [Selah] (95) = 4126.
Rashi
"and the speech of" — Heb. וארשת, an expression of speech, which has no similar word. Menachem (p. 167), however, brought a [word] similar to it (Ezra 3:7): “by the authorization (כרשיון) of Cyrus, king of Persia.”
Ibn Ezra
"Desire" — what is in his heart. "And the request" [va-areshet] — what he speaks with his mouth; and the alef is extra, as with the alef of "va-ezro'akha" ["and your arm"]; and similar to it is "[ke-]rishyon melekh Paras" ["the license of the king of Persia"] (cf. Ezra 3:7).
Radak
"You have given him his heart's desire" — "You have given him" [natata lo] is like "You will give him" [titen lo], the past tense used in place of the future; and likewise — "and the request of his lips You have not withheld. Selah" — for such is the practice in words of prophecy in many places, as we have written (Psalms 3:5). "And the request [arshet] of his lips" is like "the utterance of my lips" [mivta sfatai], and it has no cognate elsewhere in Scripture.
Metzudat David
"his heart's desire" — what he desires in his heart You will give him, even though he did not ask for it; and it is stated in the past tense, as is the way of prophecy in many places, because in the prophetic vision the matter appears as though it had already occurred. "and the request" — and all the more so, that You will not withhold from him what he asks with his mouth.
Metzudat Zion
"Va'areshet" [the request/utterance] — an expression of speech and utterance; it has no parallel elsewhere in Scripture, but [it appears] in the Rosh Hashanah liturgical poem (piyyut), "the utterance of our lips" (areshet sefateinu).
Malbim
"The desire" — Salvation brought about through a human being does not come according to the desire of a person's heart, for he is ashamed to ask for everything that is in his heart; but You "have given him his heart's desire." And he adds that also "the request of his lips You have not withheld" — everything that he utters with his lips comes about of itself, for nature obeys him, as though You need not give him anything at all except that You not restrain the nature that listens to his voice.
For You meet him with choicest blessings; You set a crown of fine gold on his head.
verse value 3688
Insights
Verse structure: 7 words, 31 letters. The shortest word is "fine·gold" (פָּֽז, 2 letters) and the longest is "for·You·meet·him" (כִּֽי־תְ֭קַדְּמֶנּוּ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·You·meet·him" (כִּֽי־תְ֭קַדְּמֶנּוּ), "on·his·head" (לְ֝רֹאשׁ֗וֹ), "fine·gold" (פָּֽז). 7 unique roots are used. Frequent roots: "good" (root טוב, 63x in Psalms); "on·his·head" (root ראש, 33x in Psalms); "You·set" (root שית, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'good', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּֽי־תְ֭קַדְּמֶנּוּ [for·You·meet·him] (630) + בִּרְכ֣וֹת [blessings·of] (628) + ט֑וֹב [good] (17) + תָּשִׁ֥ית [You·set] (1110) + לְ֝רֹאשׁ֗וֹ [on·his·head] (537) + עֲטֶ֣רֶת [crown·of] (679) + פָּֽז [fine·gold] (87) = 3688.
Rashi
"For You have preceded him with the blessings of the good man" — Before I asked You, You preceded me with Your blessing through Nathan the prophet (in II Sam. 7:12f.): “then I will raise up your seed...and I will establish the throne of his kingdom forever.” "You have placed a gold crown on his head" — (As in II Sam. 12:30): “And he took the crown of Malkam...and it was [set] upon David’s head.”
Ibn Ezra
"For" — the tav of "tekademenu" ["You meet him"] is directed to Hashem in the second person, and the verb takes two objects; that is to say, the king is the one who is preceded by the blessings. "A crown" — gold, with fine gold and precious stones around it, for such is the custom of kings. And it is possible that the tav of "tekademenu" is feminine, on account of "berakhot" ["blessings," a feminine plural noun], in the manner of "banot tza'adah alei shur" ["branches run over the wall"] (Genesis 49:22).
Radak
"For You meet him with choicest blessings" — "blessings" of every good thing, like "the blessings of the breasts and womb" (Genesis 49:25); "the blessing of the deep" (ibid.). It means: all the blessings will come before him and be given to him. "You set a crown of fine gold on his head" — that You establish his kingship in honor and greatness.
Metzudat David
"For You meet him" — You give him good blessings before he asks for them. "a crown of fine gold" — meaning, great honor.
Metzudat Zion
"Tashit" ("You set") — [meaning] You place. "Lerosho" ("on his head") — [meaning] "berosho" [on his head].
Malbim
"For" — he begins to recount David's successes. The first was that Hashem anointed him king through Samuel. He says: at the time "You meet him with choicest blessings" — this was the first blessing that came before him, when it had not occurred to him at all to desire this; this blessing was the foundation for all his successes, for then "You set a crown of fine gold on his head," which remained on his head permanently.
Cross-references: Exodus 10:1; II Samuel 7:12; II Samuel 12:30
He asked life of You, You gave it to him; even length of days for ever and ever.
verse value 1937
Insights
Verse structure: 9 words, 30 letters. Notable word values: "to·him" (לּ֑וֹ) = 36, double chai. Verse gematria: 1937 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·him" (לּ֑וֹ, 2 letters) and the longest is "life" (חַיִּ֤ים, 4 letters). Words sharing gematria 100: from·You, days. 9 unique roots are used. Frequent roots: "forever" (root עולם, 144x in Psalms); "days" (root יום, 121x in Psalms); "You·gave" (root נתן, 95x in Psalms). First appearance of the root ארך ("length·of") in Psalms. The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 5 and 4 words. Full calculation: חַיִּ֤ים [life] (68) + שָׁאַ֣ל [he·asked] (331) + מִ֭מְּךָ [from·You] (100) + נָתַ֣תָּה [You·gave] (855) + לּ֑וֹ [to·him] (36) + אֹ֥רֶךְ [length·of] (221) + יָ֝מִ֗ים [days] (100) + עוֹלָ֥ם [forever] (146) + וָעֶֽד [and·ever] (80) = 1937.
Rashi
"He asked You for life" — As I fled outside the Holy Land from before Saul, I would pray, “May I walk before the Lord in the lands of the living” (below 116:9). "You gave it to him" — For You restored me to the land of Israel. "length of days" — to his kingdom, for You said, “and I will establish the throne of your (sic) kingdom forever” (II Sam. 7:13).
Ibn Ezra
"Life" — a noun that is always in the plural form, words that are never separated [into the singular], like "ne'urim" ["youth"], "betulim" ["virginity"], "zekunim" ["old age"], "milu'im" ["ordination-offerings"]. "Length of days for ever and ever" — "olam" at minimum means two generations.
Radak
"He asked life of You, You gave it to him" — that You would lengthen his days in this world; "even length of days for ever and ever" — the life of the World to Come.
Metzudat David
"He asked life" — our Sages, of blessed memory, said: when Messiah son of David sees that Messiah son of Joseph has been killed, he will then ask for life, and Hashem will assure it to him.
Malbim
"Life" — Afterward Saul wanted to kill him, and "he asked life of You" — that he not die by Saul's hand — "and You gave it to him." Afterward he asked You for "length of days," that his days be prolonged, and this too You gave him, "forever and ever," that his days be prolonged always.
His glory is great through Your salvation; Honor and majesty You lay upon him.
verse value 1946
Insights
Verse structure: 7 words, 31 letters. The shortest word is "splendour" (ה֥וֹד, 3 letters) and the longest is "in·Your·salvation" (בִּישׁוּעָתֶ֑ךָ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·lay" (תְּשַׁוֶּ֥ה). 7 unique roots are used. Frequent roots: "upon·him" (root על, 120x in Psalms); "his·glory" (root כבוד, 52x in Psalms); "in·Your·salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Your·salvation', dividing the verse into phrases of 3 and 4 words. Full calculation: גָּד֣וֹל [great] (43) + כְּ֭בוֹדוֹ [his·glory] (38) + בִּישׁוּעָתֶ֑ךָ [in·Your·salvation] (808) + ה֥וֹד [splendour] (15) + וְ֝הָדָ֗ר [and·majesty] (215) + תְּשַׁוֶּ֥ה [You·lay] (711) + עָלָֽיו [upon·him] (116) = 1946.
Rashi
"You place" — Heb. תשוה Menachem (p. 171) interpreted: תשוה, תשים, and תשית have the same meaning.
Ibn Ezra
"Great" — everyone who is saved will forever add honor. "Honor and majesty You lay" [tashveh] — like "tashit" ["You place"].
Radak
"His glory is great through Your salvation" — for when You save him from his enemies, "his glory" will be great in the eyes of the nations. "Honor and majesty You lay upon him" — through "Your salvation," for the whole world will honor him and grant him majesty when they see that the salvation comes to him from You.
Metzudat David
"through Your salvation" — through Your salvation his glory will be made great.
Metzudat Zion
"Tashveh" ("You lay") — [meaning] You place.
Malbim
"Great" — After Saul died, "his glory became great through Your salvation," for all Israel anointed him and he succeeded in his wars, until "You lay honor and majesty upon him" — the honor that You gave him befit him, meaning it was suited and appropriate to him according to his deeds.
For You make him most blessed for ever; You make him glad with joy in Your presence.
verse value 3222
Insights
Verse structure: 6 words, 32 letters. Verse gematria: 3222 is divisible by 18, the value of chai ('life'). The shortest word is "forever" (לָעַ֑ד, 3 letters) and the longest is "for·You·make·him" (כִּֽי־תְשִׁיתֵ֣הוּ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·You·make·him" (כִּֽי־תְשִׁיתֵ֣הוּ), "You·make·him·glad" (תְּחַדֵּ֥הוּ). 6 unique roots are used. Frequent roots: "with·Your·face" (root פנים, 131x in Psalms); "forever" (root עד, 50x in Psalms); "for·You·make·him" (root שית, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'forever', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־תְשִׁיתֵ֣הוּ [for·You·make·him] (1151) + בְרָכ֣וֹת [blessings] (628) + לָעַ֑ד [forever] (104) + תְּחַדֵּ֥הוּ [You·make·him·glad] (423) + בְ֝שִׂמְחָ֗ה [with·joy] (355) + אֶת־פָּנֶֽיךָ [with·Your·face] (561) = 3222.
Rashi
"You shall make him happy" — Heb. תחדהו, an expression of חדוה, joy. "before You" — in Paradise. Our Rabbis, who interpreted it as referring to the King Messiah, brought proof on that matter (from Dan. 7: 13): “and came to the Ancient of days and brought him near before Him.” Scripture also states (in Jer. 30:21): “and I will bring him near, and he shall approach Me.”
Ibn Ezra
"For" — Hashem said to Abraham, "and you shall be a blessing" (Genesis 12:2), and the psalmist says: "blessed for ever" — he and his seed, forever. "You make him glad" [techadehu] — from the root of "chedvah" ["joy"].
Radak
"For You make him most blessed for ever" — "blessings," like "and you shall be a blessing" (Genesis 12:2). And it says "for ever," for even after his death people will be blessed by him, as in "By you shall Israel bless, saying: 'God make you as Ephraim and as Manasseh'" (Genesis 48:20). Or the meaning of "for ever" refers to his offspring, for just as people will be blessed by him, so they will be blessed by his offspring, as it was said to Abraham: "and all the nations of the earth shall bless themselves by your seed" (Genesis 22:18). "You make him glad" [techadehu] — [meaning] You gladden him, from "and Jethro rejoiced [va-yichad]" (Exodus 18:9). And as for its saying — "with joy" after "You make him glad," this is to intensify the joy, like "and slaughtered a slaughter" (Genesis 43:16); "and commits a trespass" (Leviticus 5:21); "let them be utterly ashamed" (Isaiah 42:17); "and David fasted a fast" (2 Samuel 12:16); and others like them. "with Your presence" [et panecha] — when You shine "Your face" upon him, this is the great joy that will be his. He will not rejoice in the abundance of his wealth or the abundance of his gold and silver, but rather in "Your face," which You turn toward him, as in "and I will turn toward you" (Leviticus 26:9), and You will shine "Your face" upon him. And the turning of God's face and the light of His face are the success that He grants a person in all that he does.
Metzudat David
"For You make him" — You make him forever a blessing, for everyone will bless themselves by him, saying, "May he be like him." "You gladden him" — You gladden him with the joy of seeing Your presence.
Metzudat Zion
"Techadehu" ("You make him glad") — from the language of "chedvah" [joy] and gladness, as in "and Jethro rejoiced" (vayichad Yitro) (Exodus 18).
Malbim
"For You make him" — Afterward he wanted to build the House [the Temple], and a promise came to him through Nathan the prophet that the kingship would never depart from his house, as it says, "and I will raise up your seed... and My kindness I will not take from him... and your house and your kingdom shall be made sure forever," and then King David came and sat before Hashem and said, "You, Hashem God, and Your words shall be true... and by Your blessing shall the house of Your servant be blessed forever" (2 Samuel 7:29). And so it says, "at the time that You make him" to be "blessed forever," then "You make him glad with joy" at the time that he is "in Your presence" — that is, at the time that he sits before Hashem — for then he said in his joy, "for the king trusts in Hashem," as it says, "and Your words shall be true," and that he trusts "in the kindness of the Most High," and this kindness "shall not be moved," as I explained (there, and further below in Psalm 89) that David's throne was established upon the kindness of Hashem, and kindness is a thing that never ceases; see there.
For the king trusts in Hashem, indeed, in the mercy of the Most High; he shall not be moved.
verse value 515
Insights
Verse structure: 6 words, 30 letters. The shortest word is "trusts" (בֹּטֵ֣חַ, 3 letters) and the longest is "for·the·king" (כִּֽי־הַ֭מֶּלֶךְ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·the·king" (כִּֽי־הַ֭מֶּלֶךְ), "and·in·mercy·of" (וּבְחֶ֥סֶד), "not·he·shall·totter" (בַּל־יִמּֽוֹט). 6 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "and·in·mercy·of" (root חסד, 125x in Psalms); "for·the·king" (root מלך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־הַ֭מֶּלֶךְ [for·the·king] (125) + בֹּטֵ֣חַ [trusts] (19) + בַּיהֹוָ֑ה [in·Hashem] (28) + וּבְחֶ֥סֶד [and·in·mercy·of] (80) + עֶ֝לְי֗וֹן [the·Most·High] (166) + בַּל־יִמּֽוֹט [not·he·shall·totter] (97) = 515.
Rashi
"that he should not falter" — And he trusts in the loving-kindness of the Most High that he should not falter.
Ibn Ezra
"For" — the sense is that he has no trust in his own might, but only in Hashem and in His mercy; and he mentions "the Most High" corresponding to "he shall not be moved."
Radak
"For the king trusts in Hashem" — for he has no trust or joy except in You; and not in a great multitude. "And in the mercy of the Most High" — he has trust, for He is "Most High" over all, and it is in His power to save or to benefit whomever He wishes, whether with much or with little. "He shall not be moved" — therefore he "trusts" that he shall not "be moved." And it says "and in the mercy," because everything good that He does for His creatures is, all of it, mercy from Him.
Metzudat David
"For, etc." — because his trust will be in Hashem, therefore he shall not be moved.
Your hand shall be equal to all your enemies; Your right hand shall overtake those who hate you.
verse value 1730
Insights
Verse structure: 6 words, 29 letters. The shortest word is "your·hand" (יָ֭דְךָ, 3 letters) and the longest is "to·all·your·enemies" (לְכׇל־אֹיְבֶ֑יךָ, 8 letters). Words sharing gematria 531: shall·find, shall·find. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·all·your·enemies" (לְכׇל־אֹיְבֶ֑יךָ), "those·who·hate·you" (שֹׂנְאֶֽיךָ). The root מצא appears 2 times in this verse. 5 unique roots are used. Frequent roots: "your·hand" (root יד, 78x in Psalms); "to·all·your·enemies" (root איב, 71x in Psalms); "your·right·hand" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'to·all·your·enemies', dividing the verse into phrases of 3 and 3 words. Full calculation: תִּמְצָ֣א [shall·find] (531) + יָ֭דְךָ [your·hand] (34) + לְכׇל־אֹיְבֶ֑יךָ [to·all·your·enemies] (123) + יְ֝מִֽינְךָ֗ [your·right·hand] (130) + תִּמְצָ֥א [shall·find] (531) + שֹׂנְאֶֽיךָ [those·who·hate·you] (381) = 1730.
Rashi
"Your hand shall suffice for all Your enemies" — All the smiting of Your hand that You have to bring, bring upon Your enemies.
Ibn Ezra
"Shall find" [timtza] — this is the great kindness that Hashem says to David: "your hand shall find," and this is the left hand, and likewise "her hand reached for the tent-pin" (Judges 5:26). And the sense of "timtza" — in the manner of "and I will distress them, that they may be caught" (Jeremiah 10:18) — those whom the slingers [target]. And the sense is: they will not be able to flee, to break away, or to escape.
Radak
"Your hand shall be equal to all your enemies" — your hand shall suffice for you, so that you will not need another helper, like "his hands shall be sufficient for him" (Deuteronomy 33:7). It says that his hand and his right hand will suffice him. And since it had preceded with "For the king trusts in Hashem," it now says, addressing the king: since you have trusted in Hashem, your hands shall be equal to all your enemies! And it repeats the matter, saying: "Your right hand shall overtake those who hate you" — this is like "to those who hate you." And the lamed of "to all your enemies" stands in place of two [i.e., it does double duty, covering the next clause as well]; and there are many such cases. And this "timtza" [as used in "shall overtake those who hate you"] means: shall suffice, like "will it suffice for them" (Numbers 11:22). Or "shall overtake those who hate you" is a different sense, without the lamed being elided; in that case the meaning of "timtza" would be its plain sense [to find/reach]. And it says "Your right hand shall overtake those who hate you," meaning: they will have no strength or ability to escape from your hand.
Metzudat David
"shall be equal [lit. shall find]" — the blow of your hand shall suffice against all your enemies. "your right hand shall overtake [lit. shall find]" — meaning, it shall reach them, and they will not be able to escape.
Metzudat Zion
"Timtza" ("shall be equal to") — [meaning] shall suffice, as in "and [if it] suffices for them" (u'matza lahem) (Numbers 11).
Malbim
"Your hand shall reach" — After this vision, David fought great wars with the Philistines, Moab, Aram, and the children of Ammon, and he measured Moab with two lines for putting to death (there). About this it says: at the time that Your left hand "shall reach Your enemy, and Your right hand shall reach those who hate You," then at that time "You shall make them" [as though they are] in Your hand like "a fiery furnace," prepared "for the time of Your presence" and Your wrath — for just as a furnace is heated so as to be ready for the time of baking (Hosea 7), so the furnace into which You put them is ready for the time of Your presence; for then "He shall swallow them up in His wrath, and the fire shall consume them" — and not only will He destroy them, but also "their fruit" — that is, their deeds and possessions — "You shall destroy from the earth, and their seed from among the children of men" — and this is because "they intended evil against You," meaning they wished to actually commit evil against You; and in any case, "they devised a scheme, [but] were not able [to carry it out]" — even though they were unable to actually do the evil, they devised for it a scheme and a deep plan to do evil against You, and were prepared to do so.
You shall make them as a fiery furnace in the time of your anger; Hashem shall swallow them up in His wrath, and the fire shall devour them.
verse value 3858
Insights
Verse structure: 10 words, 41 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "fire" (אֵשׁ֮, 2 letters) and the longest is "you·shall·make·them" (תְּשִׁיתֵ֤מוֹ, 6 letters). Words sharing gematria 301: fire, fire. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·a·furnace·of" (כְּתַנּ֥וּר), "He·shall·swallow·them" (יְבַלְּעֵ֑ם), "and·shall·devour·them" (וְֽתֹאכְלֵ֥ם). The root אש appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "your·face" (root פנים, 131x in Psalms); "in·His·wrath" (root אף, 40x in Psalms). First appearance of the root בלע ("He·shall·swallow·them") in Psalms. The etnachta (major mid-verse pause) falls on 'He·shall·swallow·them', dividing the verse into phrases of 8 and 2 words. Full calculation: תְּשִׁיתֵ֤מוֹ [you·shall·make·them] (1156) + כְּתַנּ֥וּר [like·a·furnace·of] (676) + אֵשׁ֮ [fire] (301) + לְעֵ֢ת [at·the·time·of] (500) + פָּ֫נֶ֥יךָ [your·face] (160) + יְ֭הֹוָה [Hashem] (26) + בְּאַפּ֣וֹ [in·His·wrath] (89) + יְבַלְּעֵ֑ם [He·shall·swallow·them] (152) + וְֽתֹאכְלֵ֥ם [and·shall·devour·them] (497) + אֵֽשׁ [fire] (301) = 3858.
Rashi
"at the time of Your anger" — Heb. פניך, at the time of Your fury. "destroy them with His wrath" — This is a prayer.
Ibn Ezra
"You shall make them," "Your presence" [panekha] — Your anger; as in "the face of Hashem has scattered them" (Lamentations 4:16); and [compare] "and her countenance was no longer downcast" (1 Samuel 1:18). And some say that the kaf of "ke-tanur esh" ["as a fiery furnace"] is equivalent to a bet ["in a fiery furnace"], in the way that "ba-chatzi laylah" ["at midnight"] (Exodus 12:29) and "ka-chatzot ha-laylah" ["about midnight"] (Exodus 11:4) [are used interchangeably].
Radak
"You shall make them as a fiery furnace" — like a "furnace" that has within it "fire" and wood; the fire consumes the wood — so shall you make them, "in the time of your anger" — "in the time" of your anger against them, so that they shall all be consumed and become "as a fiery furnace" whose contents have been consumed. And in this manner: "make them like the whirling dust, like stubble before the wind; as fire burns the forest, and as flame sets the mountains ablaze" (Psalms 83:14-15) — which does not mean that they themselves will become fire to burn others, but rather that they shall be like the fire that goes out in a forest: just as it consumes and burns up all the trees of the forest, so shall they be consumed. And likewise, "a fire-pan among wood" (Zechariah 12:6). And "your countenance" is like "and her countenance was no more sad" (1 Samuel 1:18); "the face of Hashem has divided them" (Lamentations 4:16); and their meaning is: anger. "Hashem shall swallow them up in His wrath" — you will be able to make them "as a fiery furnace," for Hashem is with you, so that He "shall swallow them up," "and the fire shall devour them."
Metzudat David
"You shall make them" — the fire shall burn upon them continually, as in a furnace. "in the time of Your anger [lit. Your presence]" — at the time of Your anger, then He shall swallow them up in His wrath, and the fire shall devour them.
Metzudat Zion
"Teshitemo" ("You shall make them") — [meaning] You shall place them. "Yevala'em" ("shall swallow them up") — from the language of "beli'ah" [swallowing] and destruction.
Their fruit you shall destroy from the earth, and their seed from among the children of men.
verse value 1544
Insights
Verse structure: 6 words, 25 letters. The shortest word is "man" (אָדָֽם, 3 letters) and the longest is "their·fruit" (פִּ֭רְיָמוֹ, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·fruit" (פִּ֭רְיָמוֹ). 6 unique roots are used. Frequent roots: "from·the·earth" (root ארץ, 157x in Psalms); "man" (root אדם, 67x in Psalms); "from·the·sons·of" (root בן, 62x in Psalms). The etnachta (major mid-verse pause) falls on 'you·shall·destroy', dividing the verse into phrases of 3 and 3 words. Full calculation: פִּ֭רְיָמוֹ [their·fruit] (336) + מֵאֶ֣רֶץ [from·the·earth] (331) + תְּאַבֵּ֑ד [you·shall·destroy] (407) + וְ֝זַרְעָ֗ם [and·their·seed] (323) + מִבְּנֵ֥י [from·the·sons·of] (102) + אָדָֽם [man] (45) = 1544.
Rashi
"You shall destroy their fruit from the earth" — He prays to the Holy One, blessed be He, that He destroy the descendants of the wicked Esau.
Ibn Ezra
"Their fruit you shall destroy" [perimo] — the tav of "te'abbed" ["you shall destroy"] is directed to David, or to the Messiah, in the second person; for after it, it is written, "for they intended" [ki natu]. The word "natu" ["they intended"] is transitive, and its object is "ra'ah" ["evil"].
Radak
"Their fruit you shall destroy from the earth, and their seed from among the children of men" — so that no memory of them shall remain.
Metzudat David
"their fruit" — their children. "and their seed" — the matter is repeated in different words.
For they intended evil against you, They imagined a device, with which they shall not prevail.
verse value 1012
Insights
Verse structure: 6 words, 27 letters. The shortest word is "evil" (רָעָ֑ה, 3 letters) and the longest is "not·they·shall·be·able" (בַּל־יוּכָֽלוּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·they·intended" (כִּי־נָט֣וּ), "purpose" (מְ֝זִמָּ֗ה), "not·they·shall·be·able" (בַּל־יוּכָֽלוּ). 6 unique roots are used. Frequent roots: "against·you" (root על, 120x in Psalms); "for·they·intended" (root נטה, 28x in Psalms); "evil" (root רעה, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּי־נָט֣וּ [for·they·intended] (95) + עָלֶ֣יךָ [against·you] (130) + רָעָ֑ה [evil] (275) + חָֽשְׁב֥וּ [they·devised] (316) + מְ֝זִמָּ֗ה [purpose] (92) + בַּל־יוּכָֽלוּ [not·they·shall·be·able] (104) = 1012.
Rashi
"For they have directed evil against You" — [This was said] regarding the wicked Titus, who said that he had killed Him. "that they cannot" — execute.
Ibn Ezra
"A device" [mezimmah] — devised in potential, but they will not be able to bring it into actual execution.
Radak
"For they intended evil against you, they imagined a device, with which they shall not prevail" — this shall be their recompense, since "they intended...against you" to do "evil," had the power been in their hands; and "they imagined a device" which "they shall not" be able "to prevail" in bringing to actual deed, for they were coming to make war "against you" and to do you "evil."
Metzudat David
"For they intended" — because they inclined to do evil to their king, as it is said, "...take their stand ... against Hashem and against His anointed" (above, Psalm 2). "they imagined a device" — they think up plans that they are unable to carry out.
For you shall make them turn their back, You shall make ready with your bowstrings against the face of them.
verse value 3039
Insights
Verse structure: 6 words, 30 letters. The shortest word is "for" (כִּ֭י, 2 letters) and the longest is "with·your·bowstrings" (בְּ֝מֵֽיתָרֶ֗יךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "with·your·bowstrings" (בְּ֝מֵֽיתָרֶ֗יךָ), "you·shall·aim" (תְּכוֹנֵ֥ן), "against·their·faces" (עַל־פְּנֵיהֶֽם). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "against·their·faces" (root פנים, 131x in Psalms); "you·shall·aim" (root כון, 52x in Psalms). First appearance of the root שכם ("shoulder") in Psalms. The etnachta (major mid-verse pause) falls on 'shoulder', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּ֭י [for] (30) + תְּשִׁיתֵ֣מוֹ [you·shall·make·them] (1156) + שֶׁ֑כֶם [shoulder] (360) + בְּ֝מֵֽיתָרֶ֗יךָ [with·your·bowstrings] (682) + תְּכוֹנֵ֥ן [you·shall·aim] (526) + עַל־פְּנֵיהֶֽם [against·their·faces] (285) = 3039.
Rashi
"For You shall place them as a portion" — For You shall place them as a portion, that Israel will divide their money, as it is stated (in Isa. 23:18): “And her commerce and her hire shall be...” "with Your bowstrings You shall set toward their faces" — With the strings of Your bows, You shall aim Your arrows at their faces.
Ibn Ezra
"For" — because the atnach falls on "shekhem" ["the back"], it is one word, and the sense is that they are joined together, in the manner of "and I will distress them, that they may be caught" (Jeremiah 10:18). And the word "tekhonen" ["you shall make ready"] is an elliptical expression, for the sense is: "you shall aim the bow with arrows."
Radak
"For you shall make them turn their back" — "for" is the reason for what it said: "they shall not prevail." How will they "not prevail"? "For" you will make them all into a single part [i.e., turn them all to face one direction], so that they will have no strength to engage with you, but they will all be on one side, and you against them. "with your bowstrings" "You shall make ready" your arrows "with your bowstrings," and shoot them "against their faces" — this is like "they have made ready their arrow upon the string" (Psalms 11:2); and likewise, "with your bowstrings you shall make ready" your arrows. This follows a terse style, for such is the practice of Scripture where the sense is [otherwise] understood.
Metzudat David
"For You shall make them" — for because of this, You shall set them apart to stand separated on one side, to be a target for the arrow. "with Your bowstrings" — with the cord of the bow You shall aim the arrows to shoot at them.
Metzudat Zion
"Shechem" [back/shoulder] — [meaning] a portion, as in "one portion" (shechem echad) (Genesis 48). "Bemeitarecha" ("with your bowstrings") — this is the cord of the bow, as in "upon the string" (al yeter) (above, Psalm 11).
Malbim
"For You shall set them as a portion" — therefore he measured Moab with two lines for putting to death, as though this was done by Hashem, who divided them into portions — one portion to live and two to die. "And with Your bowstrings" — which are the lines with which he measured them — with these "You shall make ready against their faces," for he passed the measuring lines over their faces and so measured them.
Be exalted, O Hashem, in Your strength; so we will sing and praise Your power.
verse value 1880
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "be·exalted" (ר֣וּמָה, 4 letters) and the longest is "and·let·us·praise" (וּֽ֝נְזַמְּרָ֗ה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·us·sing" (נָשִׁ֥ירָה), "and·let·us·praise" (וּֽ֝נְזַמְּרָ֗ה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "let·us·sing" (root שיר, 68x in Psalms); "be·exalted" (root רום, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Your·strength', dividing the verse into phrases of 3 and 3 words. Full calculation: ר֣וּמָה [be·exalted] (251) + יְהֹוָ֣ה [Hashem] (26) + בְּעֻזֶּ֑ךָ [in·Your·strength] (99) + נָשִׁ֥ירָה [let·us·sing] (565) + וּֽ֝נְזַמְּרָ֗ה [and·let·us·praise] (308) + גְּבוּרָתֶֽךָ [Your·power] (631) = 1880.
Rashi
"Exalt Yourself, O Lord, with Your strength" — over those who rise up [against You], and let us sing and chant.
Ibn Ezra
"Be exalted" — he returns to give thanks to Hashem at the end of the psalm, for all of this will happen to the enemy, in the end, through the strength of Hashem — just as he began: "Hashem, in Your strength the king rejoices."
Radak
"Be exalted, Hashem, in Your strength" — the ayin is vocalized with a kubbutz, [the vowel formed by] a gathering of the lips. All Israel will say: "Be exalted, Hashem," over the enemies, "in Your strength," for the strength and the might are Yours, not ours! "so we will sing and praise Your power" — and "in Your strength" and "in Your might," which You give to us, "we will sing and praise" You, and give thanks to You, for everything is from You.
Metzudat David
"in Your strength" — according to the greatness of Your power, You shall raise Yourself up to take vengeance upon Your enemies, and then, "we will sing, etc."
Malbim
"Be exalted" — Since he opened with "Hashem, in Your strength the king rejoices," he now asks "that Hashem be exalted in His strength," to take vengeance on the nations, and thereby "we will sing and praise Your might."
Radak
Malbim