A Psalm of David, for the Leader. A cry of anguish and abandonment that turns, by its end, into a vow of praise and trust in Hashem's deliverance before the assembled congregation.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader; upon Aijeleth ha-Shahar. A Psalm of David.
verse value 1609
Insights
Verse structure: 5 words, 24 letters. The shortest word is "ha-Shahar" (הַשַּׁ֗חַר, 4 letters) and the longest is "upon·Aijeleth" (עַל־אַיֶּ֥לֶת, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·Aijeleth" (עַל־אַיֶּ֥לֶת), "ha-Shahar" (הַשַּׁ֗חַר). 5 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). First appearance of the root שחר ("ha-Shahar") in Psalms. Full calculation: לַ֭מְנַצֵּחַ [for·the·leader] (218) + עַל־אַיֶּ֥לֶת [upon·Aijeleth] (541) + הַשַּׁ֗חַר [ha-Shahar] (513) + מִזְמ֥וֹר [a·psalm] (293) + לְדָוִֽד [of·David] (44) = 1609.
Rashi
"ayeleth hashachar" — The name of a musical instrument. Another explanation: Concerning the nation of Israel, which is a beloved hind (אילת אהבים), who looks forth like the dawn (שחר) (Song 6:10). Our Sages, however, interpreted it as referring to Esther (Mid. Ps. 22:1, Meg. 15b). Menachem (p. 22) interprets אילת as an expression of strength, as (verse 20): “My strength (אילותי), hasten to my assistance.” השחר is an expression of dawn, but Menachem (p. 172) interprets it as an expression of seeking, as (in Prov. 11:27): “He who desires (שֹׁחֵר) good etc.” and as (ibid. 7:15) “to look (לשחר) for you.”
Ibn Ezra
"For the Leader; upon Aijeleth ha-Shahar" — as one perceives the power of the rising of the dawn. And some say that it is the name of a musical instrument; but we know that the yod of "eyaluti" ["my strength"] (Psalm 22:20) — like "ke-gever ein eyal" ["like a man who has no strength"] (Psalm 88:5) — comes without a dagesh; therefore it is unlikely that "ayelet" derives from this root. And what is correct in my view is that this is the opening line of a poem composed in the manner of words of love, like "ayelet ahavim" ["a lovely hind"] (Proverbs 5:19), and this psalm [is named] for the sweetness of its melody.
Radak
"For the Leader; upon Aijeleth ha-Shahar. A Psalm of David" — Some say (Rashi and others) that "Aijeleth ha-Shahar" is a type of musical instrument. And some explain (the author of the Targum, Menachem, and others) that "ayelet" derives from "eyaluti" [my strength], as in "my strength, hasten to my help" (below, verse 20), meaning that this psalm was to be recited with the strength of the rising of the dawn. And some explain that "ayelet" is the name of the morning star; and thus, in the words of our sages, of blessed memory (Jerusalem Talmud, Berakhot 1:1; Yoma 3:2), they call the morning star "ayalta" [Note: And the view of Rabbi Yose the son of Rabbi Bun is a lone opinion, as appears from his words]. And they said (ibid.; Song of Songs Rabbah 6; Esther Rabbah, end of chapter 10; and Shocher Tov, in its place) that this was said concerning Esther, and concerning Israel, who were in exile at that time. And some explain it as referring to David, while he was still fleeing from Saul. But the correct view is that "Aijeleth ha-Shahar" is said concerning the Congregation of Israel, which is in this present exile; and the end of the psalm shall prove this. And it calls her "ayelet [a hind]," just as it likened her, in Song of Songs (2:7; 3:5), to "gazelles" or "hinds of the field." And "ha-Shahar [the dawn]" means beauty and radiance, as it says of her (ibid. 6:10): "Who is this who looks forth like the dawn?" And now she is in darkness, in this present exile, as though she were forgotten and abandoned; and she cries out from the exile:
Metzudat Zion
"Ayelet HaShachar" [the hind of the dawn] — the name of a musical instrument well known to them at that time.
Malbim
"For the leader" — This psalm divides into two parts. Part one (until the end of verse 17) depicts the gloom of anguish and thick darkness, driven away — it depicts the condition of the king or the people at the depths of degradation, forsaken by Hashem, given over to reproach and scorn, despairing of all hope. Part two (from verse 17 to the end) portrays "the hind of the dawn" — the light that rises in the east and illumines the darkness — it signifies the strength of trust, the greatness of [divine] providence, and the miracle. Therefore he called the psalm by the name "Aijeleth ha-Shahar" (the hind of the dawn) — for it is the boundary point between darkness and light, between distress and salvation, despair and trust, weakness and strength.
My God, my God, why have You forsaken me, and are far from my help at the words of my cry?
verse value 2776
Insights
Verse structure: 8 words, 35 letters. The shortest word is "my·God" (אֵלִ֣י, 3 letters) and the longest is "from·my·salvation" (מִֽ֝ישׁוּעָתִ֗י, 7 letters). Words sharing gematria 41: my·God, my·God. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·forsaken·me" (עֲזַבְתָּ֑נִי), "from·my·salvation" (מִֽ֝ישׁוּעָתִ֗י). The root אל appears 2 times in this verse. 7 unique roots are used. Frequent roots: "words·of" (root דבר, 133x in Psalms); "my·God" (root אל, 112x in Psalms); "from·my·salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'You·have·forsaken·me', dividing the verse into phrases of 4 and 4 words. Full calculation: אֵלִ֣י [my·God] (41) + אֵ֭לִי [my·God] (41) + לָמָ֣ה [why] (75) + עֲזַבְתָּ֑נִי [You·have·forsaken·me] (539) + רָח֥וֹק [far] (314) + מִֽ֝ישׁוּעָתִ֗י [from·my·salvation] (836) + דִּבְרֵ֥י [words·of] (216) + שַׁאֲגָתִֽי [my·roaring] (714) = 2776.
Rashi
"why have You forsaken me?" — They are destined to go into exile, and David recited this prayer for the future. "far from my salvation" — and from the words of my moaning.
Ibn Ezra
"My God, my God" — [said] twice, because he was in distress. And the sense of "my God" [before "far from my help"] is on account of "You have forsaken me"; and the word "my God" is elliptically missing there, as if he were saying: "My God, far from my help are the words of my roaring" — like "my roaring [comes] from the groaning of my heart" (Psalm 38:9). And he added "the words of" because he is a human being.
Radak
"My God, my God, why have You forsaken me" — and this is in the singular, [spoken] about the people of Israel together, who are like one man in exile and of one heart. "My God, my God" — the doubling follows the manner of those who call out and cry, like: "Answer me, Hashem, answer me" (1 Kings 18:37); "Abraham, Abraham" (Genesis 22:11); "Moses, Moses" (Exodus 3:4). And it says "my God," meaning: You were my strength and my rock of old — so now why have You forsaken me? "and are far from my help" — and why will You be "far from my help" when You hear "the words of my cry?"
Metzudat David
"My God, my God" — the word is doubled in the manner of those who call out and cry, like "Answer me, Hashem, answer me" (I Kings 18). "far, etc." — meaning, the words of my roaring are to pray about why You are far from my salvation.
Malbim
"My God" — (This part divides into two sections: its beginning is a complaint about being forsaken and about the hiding of [Hashem's] face (verses 2-11), and its end is a prayer to Hashem that He save him (verses 11-17).) You are "my God" — for only You are "my God," none besides You; You have been "my God" forever, and now, "why have You forsaken me"? Why have You forsaken me in such a way that You are "far from my help, and far from the words of my cry"? That is to say, not only have You distanced Yourself from me so that You are not near me to bring about my help in time of need, but You have distanced Yourself even further, so that You cannot even hear the words of my cry, in such a way that You do not know my distress at all. This is the first complaint, about being forsaken and the hiding of [Hashem's] face.
O my God, I call by day, but You answer not; and at night, and there is no surcease for me.
verse value 1223
Insights
Verse structure: 8 words, 33 letters. The shortest word is "to·me" (לִֽי, 2 letters) and the longest is "and·no·silence" (וְֽלֹא־דֻֽמִיָּ֥ה, 7 letters). Words sharing gematria 96: by·day, and·no·silence. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·no·silence" (וְֽלֹא־דֻֽמִיָּ֥ה). The root לא appears 2 times in this verse. 7 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "and·not" (root לא, 174x in Psalms); "by·day" (root יום, 121x in Psalms). The etnachta (major mid-verse pause) falls on 'You·answer', dividing the verse into phrases of 5 and 3 words. Full calculation: אֱֽלֹהַ֗י [my·God] (46) + אֶקְרָ֣א [I·call] (302) + י֭וֹמָם [by·day] (96) + וְלֹ֣א [and·not] (37) + תַעֲנֶ֑ה [You·answer] (525) + וְ֝לַ֗יְלָה [and·at·night] (81) + וְֽלֹא־דֻֽמִיָּ֥ה [and·no·silence] (96) + לִֽי [to·me] (40) = 1223.
Rashi
"I call out by day" — I call out to You every day, and You do not answer.
Ibn Ezra
"My God" — the wonder is: You are my God, so how is it that You do not answer?! And the sense is: for I have no other god besides You; and I do not call out for one moment and then fall silent — rather, "and there is no surcease for me."
Radak
"O my God, I call by day" — during the day, "but You answer not" "and at night" — and at night "I call" "and there is no surcease for me" — from my outcry, yet You do not "answer." And "domiyah [surcease]" is a noun, not an adjective.
Metzudat David
"and at night" — even at night I call out and pray. "and there is no surcease for me" — I will not be silent, for when a person is answered, it is his way to fall silent, but not when he has not yet been answered.
Malbim
"My God" — (second complaint, about His not accepting prayer) — Do I not "call all day," and why "do You not answer"? And I also call "at night," and also "there is no rest for me," for I am not silent for a moment — so why do You not answer? "Yet You are holy, enthroned upon the praises of Israel" — meaning, is it not that "the praises of Israel," with which they have praised You forever, consist in "that You are holy, enthroned"? For they praise You that You are holy — that is, separate from all that is subject to physicality — and that You are enthroned, for enthronement indicates permanence, that You do not change from one time to another. If so, how have You changed now, when You always saved our fathers, and now You do not save? As it says, "our fathers trusted in You, etc." — as if weakness and fatigue had overtaken You, as though You were subject to physicality like the rest — and this is the opposite of holiness; or as if You had changed from what You once were — and this is the opposite of enthronement — the opposite of the praises of Israel and their praise, that You do not tire and do not change. If so, I ask: did not "our fathers trust in You"? And through this they gained two things: first, "they trusted" — for through this they were confident and found rest for their souls from the greatness of their trust; second, "and You delivered them" — for they were truly saved through this. "To You" explains these two benefits that they gained from their trust: first, the result they attained from trust (corresponding to what was said, "and You delivered them") — for "they cried out to You and were delivered," and this result is superior to that of one who trusts in a human being, who will not save at every time, but they were delivered at every time that they cried out — a human being is not always near the one who trusts in him, but You, at every time that they cried out, were at their side to hear their cry. Second, the virtue of trust in itself [corresponding to what was said, "they trusted"] — for "they trusted in You and were not ashamed," for one who trusts in a human being is ashamed of his trust, for he has lowered himself to the level of a fellow human like himself, but their trust in You was, for them, a matter of honor.
Yet You are holy, O You who are enthroned upon the praises of Israel.
verse value 2522
Insights
Verse structure: 5 words, 22 letters. Verse gematria: 2522 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·You" (וְאַתָּ֥ה, 4 letters) and the longest is "praises·of" (תְּהִלּ֥וֹת, 5 letters). 5 unique roots are used. Frequent roots: "and·You" (root אתה, 115x in Psalms); "Israel" (root ישראל, 61x in Psalms); "enthroned" (root ישב, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'holy', dividing the verse into phrases of 2 and 3 words. Full calculation: וְאַתָּ֥ה [and·You] (412) + קָד֑וֹשׁ [holy] (410) + י֝וֹשֵׁ֗ב [enthroned] (318) + תְּהִלּ֥וֹת [praises·of] (841) + יִשְׂרָאֵֽל [Israel] (541) = 2522.
Rashi
"But You are holy" — and You wait to hear the praises of Israel from time immemorial.
Ibn Ezra
"Yet You," "the praises of Israel" — the House where the Ark was, in the manner of "our holy and beautiful house, where our fathers praised You" (Isaiah 64:10) — and all of this is because "yoshev" ["enthroned"] is joined together with "praises." For some say that the sense of "yoshev" is that You stand and are enthroned from of old, forever (selah) — like "shokhen ad" ["He who dwells forever"] (Isaiah 57:15), and like "You, Hashem, are enthroned forever" (Lamentations 5:19); and thus, "You are the praises of Israel," in the manner of "He is your praise, and He is your God" (Deuteronomy 10:21). And some say that You are the One who is found in the midst of the praises, and You are the Holy One who is praised, in the manner of "in your midst is the Holy One" (Hosea 11:9).
Radak
"Yet You are holy, enthroned" — and how can it be that "You...answer not" now, when "You are holy, enthroned" and existing forever? "Yet You" have been, many times, "upon the praises of Israel" — for they used to praise You when You saved them from their troubles, for praise and thanksgiving come by reason of salvation. So how can You not save us now, seeing that "You" exist forever, and Your strength then is Your strength now? "Enthroned" — existing eternally; and likewise, "You, Hashem, are enthroned forever" (Lamentations 5:19).
Metzudat David
"enthroned" — enduring and eternal, like "You, Hashem, are enthroned forever" (Lamentations 5:19); meaning, is Your strength then not the same as Your strength now? And many times You were "the praises of Israel," for they would praise You when You saved them from their distress — why then do You now stay far from my salvation?
In You our fathers did trust; they trusted, and You did deliver them.
verse value 1112
Insights
Verse structure: 5 words, 23 letters. The shortest word is "in·You" (בְּ֭ךָ, 2 letters) and the longest is "and·You·delivered·them" (וַֽתְּפַלְּטֵֽמוֹ, 7 letters). Words sharing gematria 25: trusted, trusted. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "our·fathers" (אֲבֹתֵ֑ינוּ), "and·You·delivered·them" (וַֽתְּפַלְּטֵֽמוֹ). The root בטח appears 2 times in this verse. 4 unique roots are used. Frequent roots: "trusted" (root בטח, 50x in Psalms); "in·You" (root בך, 25x in Psalms). First appearance of the root אב ("our·fathers") in Psalms. The etnachta (major mid-verse pause) falls on 'our·fathers', dividing the verse into phrases of 3 and 2 words. Full calculation: בְּ֭ךָ [in·You] (22) + בָּטְח֣וּ [trusted] (25) + אֲבֹתֵ֑ינוּ [our·fathers] (469) + בָּ֝טְח֗וּ [trusted] (25) + וַֽתְּפַלְּטֵֽמוֹ [and·You·delivered·them] (571) = 1112.
Ibn Ezra
'In You' — they had already trusted in You: when they were without distress they lived securely, and at the time of their distress, because they trusted in You, You delivered them.
Radak
"In You did our fathers trust; they trusted" — for many times "did our fathers trust in You" "and You delivered them" — from their distress, and their trust was not false. And he repeated "they trusted" to reinforce the sense of trust, for they had no trust in anyone else but only "in You"; and likewise
Metzudat David
"they trusted, and You did deliver them" — just as they trusted in You, so You saved them.
To You they cried, and escaped; in You they did trust, and were not ashamed.
verse value 783
Insights
Verse structure: 6 words, 27 letters. The shortest word is "in·You" (בְּךָ֖, 2 letters) and the longest is "and·were·not·ashamed" (וְלֹא־בֽוֹשׁוּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cried" (זָעֲק֣וּ), "and·escaped" (וְנִמְלָ֑טוּ), "and·were·not·ashamed" (וְלֹא־בֽוֹשׁוּ). 6 unique roots are used. Frequent roots: "to·You" (root אל, 112x in Psalms); "trusted" (root בטח, 50x in Psalms); "and·were·not·ashamed" (root בוש, 36x in Psalms). First appearance of the root זעק ("cried") in Psalms. First appearance of the root מלט ("and·escaped") in Psalms. The etnachta (major mid-verse pause) falls on 'and·escaped', dividing the verse into phrases of 3 and 3 words. Full calculation: אֵלֶ֣יךָ [to·You] (61) + זָעֲק֣וּ [cried] (183) + וְנִמְלָ֑טוּ [and·escaped] (141) + בְּךָ֖ [in·You] (22) + בָטְח֣וּ [trusted] (25) + וְלֹא־בֽוֹשׁוּ [and·were·not·ashamed] (351) = 783.
Ibn Ezra
'To You' — they cried out to You alone and did not rely on others; therefore they were not ashamed.
Radak
"To You they cried, and were delivered" — not to other gods. Therefore "in You they trusted, and were not ashamed" — "they were not ashamed" by their calamity.
But I am a worm, and no man; a reproach of men, and despised of the people.
verse value 2215
Insights
Verse structure: 7 words, 30 letters. The shortest word is "people" (עָֽם, 2 letters) and the longest is "and·no·man" (וְלֹא־אִ֑ישׁ, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I" (וְאָנֹכִ֣י), "worm" (תוֹלַ֣עַת), "and·no·man" (וְלֹא־אִ֑ישׁ). 7 unique roots are used. Frequent roots: "people" (root עם, 135x in Psalms); "man" (root אדם, 67x in Psalms); "and·no·man" (root איש, 39x in Psalms). First appearance of the root אנכי ("and·I") in Psalms. The etnachta (major mid-verse pause) falls on 'and·no·man', dividing the verse into phrases of 3 and 4 words. Full calculation: וְאָנֹכִ֣י [and·I] (87) + תוֹלַ֣עַת [worm] (906) + וְלֹא־אִ֑ישׁ [and·no·man] (348) + חֶרְפַּ֥ת [reproach·of] (688) + אָ֝דָ֗ם [man] (45) + וּבְז֥וּי [and·despised·of] (31) + עָֽם [people] (110) = 2215.
Rashi
"But I am a worm" — He refers to all Israel as one man.
Ibn Ezra
'But I' — it is unlikely that a person of understanding would say of himself that he is not a man; rather he speaks with reference to his enemies, meaning that they disgrace him and he is regarded in their eyes as nothing.
Radak
"But I am a worm" — "I" am despised in the eyes of the nations, like "the worm." "and no man" — I am not "a man" in their eyes, but rather "a reproach of men, and despised of the people" — we, in exile.
Metzudat David
"a worm" — my strength is weak like a worm. "a reproach of men" — people revile one another by comparing them to me, for when they revile someone they say to him that he is lowly like me. "and despised of the people" — every people despises another by comparing them to me; and the matter is repeated in different words.
Malbim
"But I" — with me, the matter is turned upside down with a great change: for besides not attaining the goal of trust — since You do not save — the trust itself has become a great disgrace to me. For "I," in myself, am "a worm, and not a man" — that is, regarding the superiority a man has over a worm, I am not a man, only a worm; but regarding the deficiency a man has compared to a worm, I have "the reproach of men" — they reproach me as though I were a man, not a worm (for one does not trouble to reproach a worm). And more than this: regarding reproach, I am not in their eyes like a single man, for I am "despised of the people" — they treat me with contempt as though I were an entire people, regarding me, in respect of reproach, as a great assembly — to the point that "all who see me mock me," like one who mocks a great nation fallen from its rank. And it is not mere mockery, as toward something unimportant, for they also "open the lip" as toward something important and great, and they say in their mockery, "let him roll it to Hashem" — as though this worm, crushed and writhing "in his pains" as worms do, "rolls himself onto Hashem, that He deliver him" — and concerning this they say, "let Him rescue him, since He delights in him" — let us see whether He will rescue him; let Him rescue him now, since He delights in him! So they say in mockery.
All those who see me laugh me to scorn; they shoot out the lip, they shake the head:
verse value 1769
Insights
Verse structure: 7 words, 30 letters. The shortest word is "to·me" (לִ֑י, 2 letters) and the longest is "shoot·out" (יַפְטִ֥ירוּ, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·who·see·me" (כׇּל־רֹ֭אַי), "mock" (יַלְעִ֣גוּ), "shoot·out" (יַפְטִ֥ירוּ). 7 unique roots are used. Frequent roots: "all·who·see·me" (root ראה, 100x in Psalms); "to·me" (root לי, 68x in Psalms); "head" (root ראש, 33x in Psalms). First appearance of the root נוע ("shake") in Psalms. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 3 and 4 words. Full calculation: כׇּל־רֹ֭אַי [all·who·see·me] (261) + יַלְעִ֣גוּ [mock] (119) + לִ֑י [to·me] (40) + יַפְטִ֥ירוּ [shoot·out] (315) + בְ֝שָׂפָ֗ה [with·the·lip] (387) + יָנִ֥יעוּ [shake] (146) + רֹֽאשׁ [head] (501) = 1769.
Rashi
"they will open" — Heb. יפטירו, they open, as (in Exod. 13:12, 13): “all that open (פטר) the womb,...and firstling (ופטר) of a donkey.” [Also] (in Prov. 17: 14): “like letting out (פוטר) water.”
Ibn Ezra
'All' — expressions of mockery are always construed with the letter lamed. 'They shoot out the lip' — meaning, they open [their mouths], like 'peter rechem' ('that which opens the womb,' Exodus 13:2); and the bet [in 'b'safah'] is for stylistic elegance, as in 'lachamu b'lachmi.' It is also possible that a word is missing [i.e., the phrase is elliptical].
Radak
"All those who see me laugh me to scorn" — so it is with Israel, for all who "see them" "laugh" at them, "they shoot out the lip" — "and they shoot out" against them "with the lip" words of mockery and disgrace. "they shake the head" — "and they shake the head" at them. "Yaftiru" (they shoot out): they send forth words with the lip, from the same root as "letteth out water" (Proverbs 17:14). And "sending forth" applies to water, as in "who sends forth springs" (Psalms 104:10); and "sending forth" applies also to words, as in "you send forth your mouth for evil" (ibid. 50:19); and so too the Targum of "and the men were sent away" (Genesis 44:3) renders: "ve-guvraya itpatru."
Metzudat David
"They open wide" — They open their lips to mock me, and shake their head, in the manner of one who jeers.
Metzudat Zion
"Yaftiru" ("they shoot out") — an expression of opening, as in "one who lets out water" (poter mayim) (Proverbs 17).
'Let him commit himself to Hashem! let Him rescue him; let Him deliver him, seeing He delights in him.'
verse value 597
Insights
Verse structure: 5 words, 27 letters. The shortest word is "commit" (גֹּ֣ל, 2 letters) and the longest is "for·He·delights·in·him" (כִּ֘י־חָ֥פֵֽץ־בּֽוֹ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·Him·rescue·him" (יְפַלְּטֵ֑הוּ), "let·Him·deliver·him" (יַ֝צִּילֵ֗הוּ), "for·He·delights·in·him" (כִּ֘י־חָ֥פֵֽץ־בּֽוֹ). 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "let·Him·deliver·him" (root נצל, 44x in Psalms); "for·He·delights·in·him" (root חפץ, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'let·Him·rescue·him', dividing the verse into phrases of 3 and 2 words. Full calculation: גֹּ֣ל [commit] (33) + אֶל־יְהֹוָ֣ה [to·Hashem] (57) + יְפַלְּטֵ֑הוּ [let·Him·rescue·him] (140) + יַ֝צִּילֵ֗הוּ [let·Him·deliver·him] (151) + כִּ֘י־חָ֥פֵֽץ־בּֽוֹ [for·He·delights·in·him] (216) = 597.
Rashi
"One should cast his trust upon the Lord" — Heb. גֹּל like לגל, lit. to roll. A person should roll his burden and his load upon His Creator so that He rescue him.
Ibn Ezra
'Commit [himself]' — this is a noun of description shaped like a verb, on the pattern of 'lechem chum' [warm bread]; for one who 'rolls' his affairs onto Hashem, in the manner of: 'Commit your way to Hashem' (Psalm 37:5). 'Let Him deliver him, for He delights in him' — [the subject is] Hashem. For the one who says [that the phrase means] 'the one who commits himself delights in Hashem' has erred; rather, Scripture states it with Hashem as the subject, as in: 'if Hashem delights in us' (Numbers 14:8) — and there are many such constructions.
Radak
"Let him commit himself to Hashem!" — "gal" is an adjective, on the pattern of "warm" in "warm bread" (I Samuel 21:7); compare "a stronghold to the blameless is the way of Hashem" (Proverbs 10:29). And its meaning: whoever directs his ways, his requests, and his prayers "to Hashem." "let Him rescue him; let Him deliver him, seeing He delights in him" — "for Hashem delights in him" and hears his prayer, like "if Hashem delight in us" (Numbers 14:8). Or its meaning is: "for [the man] delights" in God, as in "because he has set his love upon Me, therefore I will deliver him" (Psalms 91:14). That is to say: this we have seen and heard many times — that whoever directs his ways and his prayer to God, "He will deliver him." If so, why do You not save us, seeing that our eyes are toward You?
Metzudat David
"Let him commit himself" — But one who rolls and turns his trust onto Hashem, it is He who rescues him. "For He delights in him" — In one who trusts in Him as is fitting.
For You are He who took me out of the womb; You made me trust when I was upon my mother's breasts.
verse value 1102
Insights
Verse structure: 6 words, 26 letters. The shortest word is "who·drew·me·out" (גֹחִ֣י, 3 letters) and the longest is "making·me·trust" (מַ֝בְטִיחִ֗י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·drew·me·out" (גֹחִ֣י), "making·me·trust" (מַ֝בְטִיחִ֗י), "upon·the·breasts·of" (עַל־שְׁדֵ֥י). 6 unique roots are used. Frequent roots: "for·You" (root אתה, 115x in Psalms); "making·me·trust" (root בטח, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·belly', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־אַתָּ֣ה [for·You] (436) + גֹחִ֣י [who·drew·me·out] (21) + מִבָּ֑טֶן [from·the·belly] (101) + מַ֝בְטִיחִ֗י [making·me·trust] (79) + עַל־שְׁדֵ֥י [upon·the·breasts·of] (414) + אִמִּֽי [my·mother] (51) = 1102.
Rashi
"drew me" — Heb. גחי, who took me out and drew me out, as (in Job 40:23): “he will draw (יגיח) the Jordan into his mouth.” "You made me secure on my mother’s breast" — You prepared breasts for a person, upon which to rely for sustenance.
Ibn Ezra
'For You are He who drew me out [gochi]' — this is a verb, or a noun of description, like 'gozi,' from the same root as 'va-tegach binhorotayich' ('you burst forth in your rivers,' Ezekiel 32:2), meaning 'the One who brought me out.' He mentions this because the one who commits himself to Hashem, He will save him — for behold, He is the One who drew me out of the womb, at a time when we had neither knowledge nor strength.
Radak
"For You are He who took me out of the womb; You made me trust when I was upon my mother's breasts" — "gochi" (took me out) means "the one who brought me out," as in "you burst forth in your rivers" (Ezekiel 32:2). He is saying: How can You not save us, when we give thanks to You, and know and recognize that the strength is from You, and You are the Helper and the Begetter and the One who makes the infant "trust" "upon" the "breasts" of its "mother" — for it has no sustenance except through others — and You make it "trust" that it will grow little by little, and gain strength and habit, until it seeks its own sustenance by itself. And a person grows in wondrous wisdom from the "breasts" of "the mother" until he is grown; and all this is by the intention of a Deviser and the guidance of a Guide, and not as the words of those who say that everything happens by nature and by chance, without the intention of a Deviser or the guidance of a Guide. And we are the people who give thanks to You.
Metzudat David
"You drew me from the womb" — my coming forth from my mother's womb. "You made me trust" — By You I was made secure, to rely upon my mother's breasts, to be nourished by her milk.
Metzudat Zion
"Gochi" ("who took me out") — an expression of drawing out and pulling forth, as in "and I will draw you out through your rivers" (vetagach binharotecha) (Ezekiel 32).
Malbim
"For You" — and from where does this mockery come to me? It comes to me because "You are He who drew me forth from the womb," and You were always my savior, but now You have abandoned me — and therefore everyone pays attention to me, to reproach me on this account, in a way that they would not reproach another nation upon which the light of Hashem had never shone. In his poetic figure, he likens the nation to a single individual, and likens the nation's birth — which is its being brought out of Egypt — to Hashem being the one who gave birth, who brought it forth from the womb. Hence he says, "For You drew me forth from the womb" — and You provided me with a nurse to nurse me, for You "made me trust upon my mother's breasts."
Upon You I have been cast from my birth; You are my God from my mother's womb.
verse value 1782
Insights
Verse structure: 7 words, 27 letters. Verse gematria: 1782 is divisible by 18, the value of chai ('life'). The shortest word is "my·mother" (אִ֝מִּ֗י, 3 letters) and the longest is "I·have·been·cast" (הׇשְׁלַ֣כְתִּי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·been·cast" (הׇשְׁלַ֣כְתִּי). 7 unique roots are used. Frequent roots: "upon·You" (root על, 120x in Psalms); "You" (root אתה, 115x in Psalms); "my·God" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·womb', dividing the verse into phrases of 3 and 4 words. Full calculation: עָ֭לֶיךָ [upon·You] (130) + הׇשְׁלַ֣כְתִּי [I·have·been·cast] (765) + מֵרָ֑חֶם [from·the·womb] (288) + מִבֶּ֥טֶן [from·the·belly·of] (101) + אִ֝מִּ֗י [my·mother] (51) + אֵ֣לִי [my·God] (41) + אָֽתָּה [You] (406) = 1782.
Rashi
"Upon You, I was cast from birth" — I was cast from birth since You took me out of the womb, as Scripture states (in Isa. 46:3): “who are carried from birth.” From the time the tribes were born, He carried them and led them.
Ibn Ezra
'Upon You' — the meaning is: 'Upon You I was cast,' not upon my mother's breasts, for it was You who caused her to feed me, and, in effect, fed me Yourself, and You are the One who gave me the strength to take nourishment until I grew; therefore he says, 'You are my God.'
Radak
"Upon You I have been cast from my birth" — for You are the One who provides my mother's sustenance, so that she might nourish me and raise me. "I have been cast" — and it is the father and mother who do the casting, for the infant himself has no understanding to cast his burden upon God. And likewise "You are my God from my mother's womb" (a note in the manuscript before us reads it this way) — for it is they [the parents] who give thanks to You on my behalf.
Metzudat David
"From the womb" — From the time I came out of my mother's womb I was cast upon You, to provide me with all my needs. "From the womb, etc." — The matter is repeated in different wording.
Malbim
"Upon You" — and You also were afterward the foster-father and the one who raised me. He likens it, in his parable, to a case where, after he was born, his mother died, so "upon You I was cast from the womb" for You to raise me. And also "from my mother's belly," while I was still in the womb, in the days of gestation, "You are my God" — for even in Egypt You were the one watching over me so that I would not be lost. And because You were always my God and the One who raised me, therefore they now pay attention to me all the more, in that You have abandoned me, to reproach me all the more intensely; and I am considered like a great nation in their eyes on this account — something that would not have been so had Your name never been called upon me.
Be not far from me; for trouble is near; for there is none to help.
verse value 1891
Insights
Verse structure: 6 words, 29 letters. The shortest word is "from·me" (מִ֭מֶּנִּי, 4 letters) and the longest is "do·not·be·far" (אַל־תִּרְחַ֣ק, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·trouble" (כִּי־צָרָ֣ה), "near" (קְרוֹבָ֑ה). 6 unique roots are used. Frequent roots: "for·there·is·no" (root אין, 67x in Psalms); "from·me" (root מן, 59x in Psalms); "helper" (root עזר, 26x in Psalms). First appearance of the root רחק ("do·not·be·far") in Psalms. First appearance of the root קרוב ("near") in Psalms. The etnachta (major mid-verse pause) falls on 'near', dividing the verse into phrases of 4 and 2 words. Full calculation: אַל־תִּרְחַ֣ק [do·not·be·far] (739) + מִ֭מֶּנִּי [from·me] (140) + כִּי־צָרָ֣ה [for·trouble] (325) + קְרוֹבָ֑ה [near] (313) + כִּי־אֵ֥ין [for·there·is·no] (91) + עוֹזֵֽר [helper] (283) = 1891.
Ibn Ezra
'Be not far from me' — it is a matter of poetic elegance in songs to place 'far' together with 'near' [i.e., to juxtapose 'be not far' with 'for trouble is near'].
Radak
"Be not far from me" — and now, in exile, "be not far from me"; since You were near to me "from my mother's womb," as I grew, "be not far from me" in the time of my trouble. "for trouble is near" — and if You draw near, it [the trouble] will be far removed. "for there is none to help" — besides You.
Metzudat David
"Near" — And swiftly, quickly, I am in need of deliverance. "For there is none to help" — There is no helper in the world besides You.
Malbim
"Be not" — now the prayer begins. Therefore I ask, "be not far from me," for a helper might distance himself from the one being helped [in two cases]: (1) if the trouble is distant, and there will be a time when he can return to him when the trouble comes — but here "trouble is near"; (2) he might distance himself if there is another helper he could rely on — but here "there is none to help."
Many bulls have encompassed me; strong bulls of Bashan have beset me round.
verse value 1973
Insights
Verse structure: 6 words, 28 letters. The shortest word is "Bashan" (בָשָׁ֣ן, 3 letters) and the longest is "have·encompassed·me" (סְ֭בָבוּנִי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "Bashan" (בָשָׁ֣ן), "have·surrounded·me" (כִּתְּרֽוּנִי). 6 unique roots are used. Frequent roots: "many" (root רב, 67x in Psalms); "have·encompassed·me" (root סבב, 21x in Psalms). First appearance of the root פר ("bulls") in Psalms. First appearance of the root אביר ("strong·ones·of") in Psalms. The etnachta (major mid-verse pause) falls on 'many', dividing the verse into phrases of 3 and 3 words. Full calculation: סְ֭בָבוּנִי [have·encompassed·me] (130) + פָּרִ֣ים [bulls] (330) + רַבִּ֑ים [many] (252) + אַבִּירֵ֖י [strong·ones·of] (223) + בָשָׁ֣ן [Bashan] (352) + כִּתְּרֽוּנִי [have·surrounded·me] (686) = 1973.
Rashi
"Great bulls" — Mighty kingdoms. "the mighty ones of Bashan" — That too is an expression of the bulls of Bashan, which are fat. "encompassed me" — Heb. כתרוני. They encompassed me like a crown (כתר), which encompasses the head.
Ibn Ezra
'They have encompassed me' — the meaning of 'many' [bulls] is 'from every side.' 'Strong bulls of Bashan' — like calves, in the manner of 'the cows of Bashan' (Amos 4:1). 'They have beset me round [kitruni]' — from 'keter malchut' (a royal crown), which is round.
Radak
"Bulls have encompassed me" — and this is the "trouble" that "is near," for "bulls have encompassed me"; and it is a metaphor for enemies who are fat, powerful, and wicked. And the meaning of "many" is "great in strength." And likewise "strong bulls of Bashan" — "Bashan" is a place in the land of Israel, a place of rich, fertile pasture, and the cattle that graze there are fat and strong. And he likened the powerful wicked to them. And so he said (Amos 4:1), using the metaphor of the "cows of Bashan," about the women who oppress the poor and crush the needy. "have beset me round" — like "have encompassed me," as the crown (keter) encircles the head. And likewise (Judges 20:43): "they encircled Benjamin."
Metzudat David
"They have encompassed me" — They surrounded me like a crown that encircles the head.
Metzudat Zion
"Abirei Bashan" [strong bulls of Bashan] — strong bulls that graze in Bashan, for there the pasture is rich and good.
Malbim
"They have encompassed me" — (first he explains what he said, "for trouble is near") — "many bulls have encompassed me" in quantity, and also "strong bulls of Bashan," powerful in quality, "have crowned me": the encompassing is around his body, and the crowning is around the head — as though the bulls stand around his body while the strong bulls of Bashan stand above and crown his head. And more than this — for "they have also opened their mouths at me," having already opened their mouths to swallow me. And more than this — that they are like "a lion, tearing and roaring": for besides tearing, it also roars, as though the one being torn had done something to it that arouses its wrath. So too they, even as they destroy me, roar as though I were doing them harm, and thereby their wrath grows even greater.
They open wide their mouth against me, as a ravening and a roaring lion.
verse value 1236
Insights
Verse structure: 6 words, 21 letters. The shortest word is "open·wide" (פָּצ֣וּ, 3 letters) and the longest is "their·mouth" (פִּיהֶ֑ם, 4 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "open·wide" (פָּצ֣וּ), "and·roaring" (וְשֹׁאֵֽג). 6 unique roots are used. Frequent roots: "against·me" (root על, 120x in Psalms); "their·mouth" (root פה, 46x in Psalms). First appearance of the root פצה ("open·wide") in Psalms. First appearance of the root שאג ("and·roaring") in Psalms. The etnachta (major mid-verse pause) falls on 'their·mouth', dividing the verse into phrases of 3 and 3 words. Full calculation: פָּצ֣וּ [open·wide] (176) + עָלַ֣י [against·me] (110) + פִּיהֶ֑ם [their·mouth] (135) + אַ֝רְיֵ֗ה [lion] (216) + טֹרֵ֥ף [tearing] (289) + וְשֹׁאֵֽג [and·roaring] (310) = 1236.
Rashi
"a tearing lion" — Nebuchadnezzar.
Ibn Ezra
'They open wide [their mouths]' — meaning, they opened, like 'u-fatzta ha-adamah' ('and the earth opened,' Numbers 16:30); and the letter kaf of comparison is missing before 'aryeh' [lion], in the manner of 'He is a consuming fire' (Deuteronomy 4:24), which is likewise elliptical. And he says this of these bulls, that they tear like a lion and roar.
Radak
"They open wide their mouth against me" — these bulls just mentioned "open wide their mouth against me" and tear at me, even though it is not the way of bulls to tear prey; rather, these bulls are like "a ravening and roaring lion" — "the lion" that "tears and roars." And "lion" lacks the letter kaf of comparison [i.e., it says "a lion" without the word "like"]; and likewise "Judah is a lion's whelp" (Genesis 49:9), "Issachar is a large-boned donkey" (ibid. 14), "Naphtali is a hind let loose" (ibid. 21), and others like them. And the lion's roar, after it has torn its prey, comes from joy and pride, as it is written (Amos 3:4): "Will a lion roar in the forest when he has no prey? Will a young lion give forth his voice from his den unless he has captured something?" So too the enemies: after they kill and plunder us, they rejoice and boast.
Metzudat David
"They open wide" — They opened their mouths to swallow me up. "A lion" — Like a lion that first tears its prey and afterward roars in the joy of its might, so the enemy devours and then raises a voice of joy.
Metzudat Zion
"Patzu" ("they open wide") — [meaning] they opened, as in "my lips have opened" (patzu sefatai) (below, Psalm 66).
I am poured out like water, and all my bones are out of joint; my heart has become like wax; it is melted in my inmost parts.
verse value 3180
Insights
Verse structure: 10 words, 46 letters. The shortest word is "has·become" (הָיָ֣ה, 3 letters) and the longest is "all·my·bones" (כׇּֽל־עַצְמ֫וֹתָ֥י, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·am·poured·out" (נִשְׁפַּכְתִּי֮), "and·are·separated" (וְהִתְפָּֽרְד֗וּ), "is·melted" (נָ֝מֵ֗ס). 10 unique roots are used. Frequent roots: "has·become" (root היה, 97x in Psalms); "my·heart" (root לב, 74x in Psalms); "like·water" (root מים, 38x in Psalms). First appearance of the root שפך ("I·am·poured·out") in Psalms. First appearance of the root פרד ("and·are·separated") in Psalms. The etnachta (major mid-verse pause) falls on 'like·wax', dividing the verse into phrases of 7 and 3 words. Full calculation: כַּמַּ֥יִם [like·water] (110) + נִשְׁפַּכְתִּי֮ [I·am·poured·out] (860) + וְהִתְפָּֽרְד֗וּ [and·are·separated] (701) + כׇּֽל־עַצְמ֫וֹתָ֥י [all·my·bones] (666) + הָיָ֣ה [has·become] (20) + לִ֭בִּי [my·heart] (42) + כַּדּוֹנָ֑ג [like·wax] (83) + נָ֝מֵ֗ס [is·melted] (150) + בְּת֣וֹךְ [in·the·midst·of] (428) + מֵעָֽי [my·inward·parts] (120) = 3180.
Rashi
"like wax" — Wax, which melts from the heat of the fire.
Ibn Ezra
'Like water' — by way of metaphor: out of the abundance of his fear he became like water that cannot be gathered up; so too his limbs were scattered and his bones — the foundations of the body — came apart, and his heart melted within him, as though his mind had left him.
Radak
"I am poured out like water" — from fear of them, "I am poured out like water," by way of metaphor, as if I were melting. "and all my bones are out of joint" — the bones are harder than water; therefore it says of them "they came apart," meaning they were separated from their joints, by which they are bound one to another. And likewise, "our bones are scattered at the mouth of Sheol" (Psalms 141:7). "my heart has become like wax; it is melted" — that is, "the wax," which "melts" easily because of heat. "in my inmost parts" — all the internal organs are called "me'ai" (my inward parts).
Metzudat David
"I am poured out" — The limbs within me are poured out like water, and my bones have come apart. "Like wax" — Which melts from the heat of fire, so has my heart melted within my innards.
Metzudat Zion
"Kadonag" ("like wax") — like wax; and likewise, "as wax melts" (kehemes donag) (below, Psalm 68).
Malbim
"Like water" — (now he explains what he said, "for there is none to help") — that my strength is spent, so that I cannot stand against them: "my flesh is poured out like water" from excessive fear; also "my bones are separated" from one another, knocking one against the other; and also "my heart," which is the root of the whole body, "has become like wax," which "is melted within my innards."
My strength is dried up like a potsherd; and my tongue cleaves to my throat; and You lay me in the dust of death.
verse value 3692
Insights
Verse structure: 8 words, 40 letters. Verse gematria: 3692 is divisible by 26, the value of the divine name Hashem. The shortest word is "is·dried·up" (יָ֘בֵ֤שׁ, 3 letters) and the longest is "and·to·the·dust·of·death" (וְֽלַעֲפַר־מָ֥וֶת, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cleaves" (מֻדְבָּ֣ק), "my·jaws" (מַלְקוֹחָ֑י), "and·to·the·dust·of·death" (וְֽלַעֲפַר־מָ֥וֶת). 8 unique roots are used. Frequent roots: "and·my·tongue" (root לשון, 33x in Psalms). First appearance of the root יבש ("is·dried·up") in Psalms. First appearance of the root חרש ("like·a·potsherd") in Psalms. The etnachta (major mid-verse pause) falls on 'my·jaws', dividing the verse into phrases of 6 and 2 words. Full calculation: יָ֘בֵ֤שׁ [is·dried·up] (312) + כַּחֶ֨רֶשׂ [like·a·potsherd] (528) + כֹּחִ֗י [my·strength] (38) + וּ֭לְשׁוֹנִי [and·my·tongue] (402) + מֻדְבָּ֣ק [cleaves] (146) + מַלְקוֹחָ֑י [my·jaws] (194) + וְֽלַעֲפַר־מָ֥וֶת [and·to·the·dust·of·death] (832) + תִּשְׁפְּתֵֽנִי [You·lay·me] (1240) = 3692.
Rashi
"my palate" — Heb. מלקוחי. This is the palate which is called palayc (palais) in Old French, gaumen in German. When a person is distressed, he has no saliva in his mouth. Menachem, however, interprets מלקוחי as etenayles in Old French (tongs), like (Isa. 6:6): “with tongs (במלקחים) he had taken it.” And the מלקוח is the teeth, which resemble a smith’s tongs. (The quotation from Menachem appears only in the Salonika edition of Rashi printed in 1515.) "and in the dust of death" — To the crushing of death. "You set me down" — Heb. תשפתני You set me down, an expression of setting a pot, as (in Ezek. 24:3, II Kings 4:38): “set on (שפת) the pot.” Menachem (p.179) interprets every expression of שפיתה as an expression of placing.
Ibn Ezra
'Is dried up [yavesh]' — and he cannot speak; therefore one of the Geonim said that 'kochi' ['my strength'] is a transposition of 'chiki' ['my palate']. But in my opinion: since the natural moisture that binds everything together and sustains the body is what he calls by the name 'strength,' it has dried up, as happens to a man grown old in years. 'And my jaws [malkochi]' — from the same root as 'u-malkacheha' ('and its tongs,' Exodus 25:38), even though it is not of exactly the same pattern. 'And to the dust of death' — meaning, to the dust of the sons of death, similar to [the ellipsis in] 'your might in war.' 'And You have laid me [va-toshpiteni]' — like 'shafot ha-sir' ('set on the pot,' Ezekiel 24:3).
Radak
"My strength is dried up like a potsherd" — my lord my father, may his memory be blessed, wrote, based on the words of our Rabbis, may their memory be blessed (Bavli Bava Kamma 3b): "his spittle and his phlegm." And there are those who explained (one of the Geonim, according to the testimony of Ibn Ezra) that it is transposed, like "my palate," meaning: that I am unable to speak, as it says, "and my tongue cleaves to my jaws." And the sage Rabbi Abraham Ibn Ezra explained: "my strength" according to its plain sense, because man's life depends on the generative force that binds everything and sustains the body — the moisture, called by the name "strength." And behold, it "dries up," as happens to an old man advanced in years. "and my tongue cleaves to my throat" — it is missing the letter lamed of usage [the preposition "to"]. And its construction is: "cleaves" "to my jaws" — for "cleaves" (medabak) is vocalized with a kamatz and is not in construct form. And the "jaws" (malkochim) are the gums, above the tongue and below it. And it appears in the same manner in "and their tongue cleaved to the roof of their mouth" (Job 29:10). And they are called "malkochim" because they take the food at the time of chewing. And in the midrash (Shocher Tov): "and my tongue cleaves to my jaws" — that my tongue cleaved to my gullet. Another interpretation: that I have ceased from the two Torahs, the Written Torah and the Oral Torah, as it is said (Proverbs 4:2), "for I give you good instruction; forsake not My Torah" — and his intent is: because of the forced apostasy of the exile. "to the dust of death" — that is to say, I am close to death, as though You were preparing me — and I am prepared — to place me in the grave, which is the "dust" of "death." "You lay me down" — from "the setting of the pot" (II Kings 4:38; Ezekiel 24:3). And in the midrash (Shocher Tov, with a slight change of wording): I am like a hearth set between two roads, and travelers, both coming and going, set their pots upon it.
Metzudat David
"My tongue cleaves to my jaws" — Because of the anguish, the saliva in my mouth is spent, and it is as though my tongue cleaves to the flesh of my mouth. "You lay me" — You set me down to lie in the dust of death, which is the grave.
Metzudat Zion
"Malkochai" [my jaws/palate] — this is what is above and below the tongue, and it is called this because with them one takes hold (lokchim) of food while chewing. "Tishpeteni" ("You lay me") — an expression of arranging, as in "set the pot" (shefot hasir) (Ezekiel 24).
Malbim
"Dried up" — that not only have all my outer and inner limbs been shaken, but even my strength has departed — as though "my strength" and the moisture of my body "have dried up like a potsherd," to the point that it is impossible for me to renew my strength any further. And I am also unable to cry out for salvation, for "my tongue cleaves to my jaws" from excessive fear. And if so, surely "You lay me in the dust of death," for there is no hope at all that I will be saved.
For dogs have encompassed me; a company of evil-doers have enclosed me; like a lion, they are at my hands and my feet.
verse value 1861
Insights
Verse structure: 9 words, 40 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "have·enclosed·me" (הִקִּיפ֑וּנִי, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "dogs" (כְּלָ֫בִ֥ים), "have·enclosed·me" (הִקִּיפ֑וּנִי), "like·a·lion" (כָּ֝אֲרִ֗י). 9 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "my·hands" (root יד, 78x in Psalms); "and·my·feet" (root רגל, 31x in Psalms). First appearance of the root כלב ("dogs") in Psalms. The etnachta (major mid-verse pause) falls on 'have·enclosed·me', dividing the verse into phrases of 6 and 3 words. Full calculation: כִּ֥י [for] (30) + סְבָב֗וּנִי [have·encompassed·me] (130) + כְּלָ֫בִ֥ים [dogs] (102) + עֲדַ֣ת [company·of] (474) + מְ֭רֵעִים [evildoers] (360) + הִקִּיפ֑וּנִי [have·enclosed·me] (261) + כָּ֝אֲרִ֗י [like·a·lion] (231) + יָדַ֥י [my·hands] (24) + וְרַגְלָֽי [and·my·feet] (249) = 1861.
Rashi
"like a lion, my hands and feet" — As though they are crushed in a lion’s mouth, and so did Hezekiah say (in Isa. 38:13): “like a lion, so it would break all my bones.”
Ibn Ezra
'For' — he states that other adversaries and enemies, lesser than the bulls but more provoking, surrounded him, and they are 'the company of evildoers.' And the meaning of 'like a lion' is attached to 'they have surrounded me' — that is, they surrounded him like a lion. 'My hands and my feet' — he mentions 'my hands,' for with them he fights, and 'my feet,' for with them he can flee.
Radak
"For they have encompassed me" — they are the enemies, and I am in their midst, like one who has been surrounded by them. "Dogs" — [creatures] from which one has no way to flee. And the meaning of "for dogs have encompassed me" follows the parable; and the imagery is: "A company of evildoers has encompassed me, like a lion, [at] my hands and feet" — for "they have encompassed me" is like "the lion," which encircles with its tail in the forest, and every animal that sees that circle will not leave it, out of fear and dread of the lion, and they draw in their paws and feet, and the lion finds its prey within its circle. So too are we in exile: within the circle we cannot leave it lest we fall into the hand of the predators, for if we leave the domain of the Ishmaelites we come into the domain of the uncircumcised. And behold, we draw in our hands and feet and stand fearful and terrified before them, for we have no permission to flee with our feet or to fight with our hands; and it is as if our hands and feet were in bronze fetters.
Metzudat David
"Dogs" — They bite like dogs. "Like a lion" — They break my hands and my feet, like a lion that breaks the bones of the prey caught in its mouth.
Metzudat Zion
"Mere'im" [evil-doers] — from the language of "ra" [evil]. "Hikifuni" ("have enclosed me") — [meaning] they surrounded me.
Malbim
"For" — (now the second part begins) — after he has depicted the gloom and darkness of the night, the hind of the dawn flashes in the heart of the psalmist and lights up the night. He gathers strength and says, "even though dogs have encompassed me" — he likens himself to an animal that hunters want to trap: the hunters send the dogs, and around the dogs the hunters themselves stand. He says that even though the dogs have surrounded me, and around the dogs "a band of evildoers has encircled me," despite all this I will not fear them, for "like a lion are my hands and my feet" — my hands and my feet stand against them with strength, like the paws of a lion, which is not terrified by their voice and does not answer to their multitude.
I may count all my bones; they look and gloat over me.
verse value 1323
Insights
Verse structure: 5 words, 26 letters. The shortest word is "they" (הֵ֥מָּה, 3 letters) and the longest is "all·my·bones" (כׇּל־עַצְמוֹתָ֑י, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·may·count" (אֲסַפֵּ֥ר), "they·look" (יַ֝בִּ֗יטוּ), "gloat·over·me" (יִרְאוּ־בִֽי). 5 unique roots are used. Frequent roots: "gloat·over·me" (root ראה, 100x in Psalms); "they" (root הם, 69x in Psalms); "I·may·count" (root ספר, 38x in Psalms). The etnachta (major mid-verse pause) falls on 'all·my·bones', dividing the verse into phrases of 2 and 3 words. Full calculation: אֲסַפֵּ֥ר [I·may·count] (341) + כׇּל־עַצְמוֹתָ֑י [all·my·bones] (666) + הֵ֥מָּה [they] (50) + יַ֝בִּ֗יטוּ [they·look] (37) + יִרְאוּ־בִֽי [gloat·over·me] (229) = 1323.
Rashi
"I tell about all my bones" — The pain of my bones. "They look" — They rejoice at my misfortune.
Ibn Ezra
'I may count' — some say it is used like 'espeirem me-chol yirbun' ('I would count them, they are more numerous than the sand,' Psalm 139:18), and similarly 'mi yesapeir shechakim be-chochmah' ('who can number the clouds by wisdom,' Job 38:37); and the meaning is that he is so gaunt that he has no flesh [so his bones can be counted]. But the correct interpretation, in my opinion, is: since he had just said 'and all my bones came apart,' he now says, 'as I count how many bones have come apart from me, my enemies gloat,' similar to 'to gloat over you.' And it is possible that 'the bones' are a metaphor for his men, who separated from him at the time of his distress in battle.
Radak
"I may count all my bones; they look, they gloat over me" — meaning: if I come to tell my troubles before their great ones, on account of what their lesser ones do to oppress me, "they," the great ones, "will look" at me, and "gloat over me" with an eye of contempt and hatred. And "yiru" [they will look] is like "Do not look at me, that I am swarthy" (Song of Songs 1:6); "to gaze at you" (Ezekiel 25:17) — which is an expression of looking with contempt and mockery. And "my bones" is like "Bring near your case, says Hashem; present your mighty arguments" (Isaiah 41:21). And there are those who explain "my bones" literally, from the root meaning "bone," and explain "I may count" in the sense of "number"; and its meaning: from the greatness of my emaciation I am able to count all my bones, and "they look, they gloat over me" — meaning: at my flesh and my ugly appearance, and they mock me.
Metzudat David
"I can count" — From the extent of my emaciation, my bones protrude to the point that I can count them, and my enemies gaze at me with scorn and vengeful gloating.
Malbim
"I will count" — and I will count before them "all my bones," and my strength and my might; even though they "look and stare at me" with contempt, nonetheless I exert myself against them and boast of my might.
They part my garments among them, and for my vesture they do cast lots.
verse value 1077
Insights
Verse structure: 6 words, 29 letters. The shortest word is "among·them" (לָהֶ֑ם, 3 letters) and the longest is "and·for·my·clothing" (וְעַל־לְ֝בוּשִׁ֗י, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "divide" (יְחַלְּק֣וּ), "my·garments" (בְגָדַ֣י), "and·for·my·clothing" (וְעַל־לְ֝בוּשִׁ֗י). 6 unique roots are used. Frequent roots: "among·them" (root הם, 69x in Psalms); "cast" (root נפל, 30x in Psalms). First appearance of the root בגד ("my·garments") in Psalms. First appearance of the root לבוש ("and·for·my·clothing") in Psalms. The etnachta (major mid-verse pause) falls on 'among·them', dividing the verse into phrases of 3 and 3 words. Full calculation: יְחַלְּק֣וּ [divide] (154) + בְגָדַ֣י [my·garments] (19) + לָהֶ֑ם [among·them] (75) + וְעַל־לְ֝בוּשִׁ֗י [and·for·my·clothing] (454) + יַפִּ֥ילוּ [cast] (136) + גוֹרָֽל [lot] (239) = 1077.
Rashi
"and cast lots for my raiment" — They plunder our property.
Ibn Ezra
'They divide' — according to the thinking and words of the enemies, because the garments were royal garments; had he not been a king, their words would have had no point. And this is a hint.
Radak
"They divide my garments among themselves, and for my clothing they cast lots" — they take our money and the fruits of our labor, until they even divide our garments and clothing, taking them for themselves and casting lots over them.
Metzudat David
"They divide" — They strip [my garments] from me and divide them among themselves. "And for my vesture" — The matter is repeated in different wording.
Malbim
"They part" — even though they have already begun to plunder and despoil me, to the point that "they part my garments among themselves," and even over "my vesture," the special garment that is royal dress, or the important garment that I wear, "they cast lots" as to who shall take it — nonetheless they cannot touch my body itself. For "and You, Hashem, be not far" means that You stand near, ready for salvation; and also "hasten to my help" is the swiftness to save. (And he calls it "eyaluti" [my strength], a wordplay echoing the phrase "ayelet hashachar" [hind of the dawn].)
But You, O Hashem, be not far off; O You my strength, hasten to help me.
verse value 2670
Insights
Verse structure: 6 words, 30 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "and·You" (וְאַתָּ֣ה, 4 letters) and the longest is "do·not·be·far" (אַל־תִּרְחָ֑ק, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·strength" (אֱ֝יָלוּתִ֗י). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·You" (root אתה, 115x in Psalms). First appearance of the root עזרה ("to·my·help") in Psalms. First appearance of the root חוש ("hasten") in Psalms. The etnachta (major mid-verse pause) falls on 'do·not·be·far', dividing the verse into phrases of 3 and 3 words. Full calculation: וְאַתָּ֣ה [and·You] (412) + יְ֭הֹוָה [Hashem] (26) + אַל־תִּרְחָ֑ק [do·not·be·far] (739) + אֱ֝יָלוּתִ֗י [my·strength] (457) + לְעֶזְרָ֥תִי [to·my·help] (717) + חֽוּשָׁה [hasten] (319) = 2670.
Rashi
"my strength" — Heb. אילותי, my strength, as (below 88:5): “I was as a man without strength (איל),” and as (Gen. 31:29): “It is within the power (לאל) of my hand.”
Ibn Ezra
'But You, O Hashem, my strength' — as for calling Hashem 'my strength,' do not let it trouble you how David could call Him this, for Hashem is his strength, his light, his salvation, and his help; and all these [attributes] come first, for his intent was to declare the supreme power that they received.
Radak
"But You, Hashem" — when You see these troubles, "be not far" — for You [are] "my strength" — and my might; and I have trusted in none but You; therefore "hasten to my aid."
Metzudat David
"My strength" — You are my strength; hasten to my aid.
Metzudat Zion
"Eyaluti" [my strength] — an expression of power and might, as in "like a man who has no strength" (kegever ein eyal) (below, Psalm 88).
Deliver my soul from the sword; my only one from the power of the dog.
verse value 1378
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1378 is divisible by 26, the value of the divine name Hashem. The shortest word is "from·the·sword" (מֵחֶ֣רֶב, 4 letters) and the longest is "from·the·hand·of·the·dog" (מִיַּד־כֶּ֝֗לֶב, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·the·hand·of·the·dog" (מִיַּד־כֶּ֝֗לֶב). 5 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "deliver" (root נצל, 44x in Psalms); "from·the·sword" (root חרב, 21x in Psalms). First appearance of the root יחיד ("my·only·one") in Psalms. The etnachta (major mid-verse pause) falls on 'my·soul', dividing the verse into phrases of 3 and 2 words. Full calculation: הַצִּ֣ילָה [deliver] (140) + מֵחֶ֣רֶב [from·the·sword] (250) + נַפְשִׁ֑י [my·soul] (440) + מִיַּד־כֶּ֝֗לֶב [from·the·hand·of·the·dog] (106) + יְחִידָתִֽי [my·only·one] (442) = 1378.
Ibn Ezra
'Deliver [my soul] from the sword' — corresponds to 'the company of evildoers.' 'From the power of the dog' — corresponds to 'for dogs have surrounded me.'
Radak
"Deliver my soul from the sword" — from the sword of exile, that I not perish in exile, "from the power of the dog, my only one" — "dog," "lion," and "wild oxen" are metaphors for the kings of the nations of the world, among whom we are in exile, each one called according to its greatness. And "my only one" is the soul, which is a unique thing dwelling in houses of clay, and there is nothing comparable to it, for the desiring/craving soul is the body.
Metzudat David
"From the hand of the dog" — From Doeg, who bites like a dog.
Metzudat Zion
"My only one" — my soul, which is unique in relation to the parts of the body and its powers; and likewise, "my only one, from the lions" (below, 35).
Malbim
"Deliver my soul from the sword" — from the sword of the hunters; "and from the power of the dog," deliver "my only one" — meaning, the one thing that remains to me after they have plundered everything I had, namely my very life. "Save me" — he depicts it in his poetic figure as though, among the beasts of prey coming to tear him apart, a lion too had come among them and had already seized him in its mouth, and Hashem prepared for him a wild ox, which took him from the lion's mouth and raised him up on its horns; and he, while standing on the horns of the wild ox, with the assembly around him, from there — from the horns of the wild ox — gives thanks and praises Hashem. And so it says, "save me from the lion's mouth" — even though I was in its mouth, You saved me by means of the wild ox; and then, from the horns of the wild ox, where "You answered me" — from that place, "I will declare Your name to my brethren"; from there I will recount the strength of the miracle. Now, regarding thanksgiving for a miracle, it is written: "let them exalt Him in the assembly of the people, and praise Him in the session of elders," and the Sages explained that one must give thanks in the presence of ten, which is "an assembly," and two of them must be scholars, which is "the session of elders" — for the thanksgiving requires publicity, and this is achieved through the assembly of the people and through the one who is exalted; and it requires recognition and reflection, which is achieved through the scholars, and through them he is praised. And here he says, "I will declare Your name to my brethren" — who are the Torah scholars, his brethren (and this adds to "praise Him") — that he will declare His name and the might of His greatness; "and in the midst of the assembly I will praise You" (and this adds to what was said there, "let them exalt Him in the assembly of the people"). And he tells them, saying, "you who fear Hashem, praise Him" — he arranges three groups: "those who fear Hashem, the seed of Jacob, the seed of Israel" (and so the order is arranged elsewhere: "the house of Israel, the house of Aaron, those who fear Hashem" — for Israel is greater than Jacob, since Jacob denotes the common multitude). "Those who fear" Hashem will be the "ones who praise," while the house of Jacob and Israel will be the listeners; and among them there are found two levels: "all the seed of Jacob, honor Him, and stand in awe of Him, all the seed of Israel" — for one who fears Hashem is at a greater level than one who honors Him, since honor is given to Him also on account of His being the First Cause and the Guide of nature, while fear is only the recognition of individual providence, to reward and to punish, and this is attributed to the seed of Israel, who are greater than the seed of Jacob, since the name "Israel" is a name of distinction, denoting their great ones and the servants of Hashem among them.
Save me from the lion's mouth; indeed, from the horns of the wild-oxen You do answer me.
verse value 2083
Insights
Verse structure: 6 words, 30 letters. The shortest word is "from·the·mouth·of" (מִפִּ֣י, 3 letters) and the longest is "save·me" (ה֭וֹשִׁיעֵנִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·from·the·horns·of" (וּמִקַּרְנֵ֖י), "wild·oxen" (רֵמִ֣ים). 6 unique roots are used. Frequent roots: "save·me" (root ישע, 75x in Psalms); "You·answered·me" (root ענה, 56x in Psalms); "wild·oxen" (root רום, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'lion', dividing the verse into phrases of 3 and 3 words. Full calculation: ה֭וֹשִׁיעֵנִי [save·me] (451) + מִפִּ֣י [from·the·mouth·of] (130) + אַרְיֵ֑ה [lion] (216) + וּמִקַּרְנֵ֖י [and·from·the·horns·of] (406) + רֵמִ֣ים [wild·oxen] (290) + עֲנִיתָֽנִי [You·answered·me] (590) = 2083.
Rashi
"Save me from the lion’s mouth" — as You answered me from the horns of the wild oxen. This is the Amorite, “whose height is as the height of the cedar trees” (Amos 2:9); the thirty-one kings.
Ibn Ezra
'Save me' — corresponds to 'the lion that tears and roars.' 'My only one' [yechidati] — because every human soul is singular, dwelling alone with its body, apart from the soul of the whole; and when it separates from its body, it is then gathered back into the whole. 'And from the horns of the wild oxen' — for they are stronger than all other horns. And I have heard people say that the wild ox throws itself down from a high mountain onto its horns, and they do not break; and [the word] 'reimim' is missing an alef [i.e., short for 're'eimim'], like [the ellipsis in] 'birchotz halichai bechemah' ('when my steps were washed with cream,' Job 29:6). 'You answer me' — for You had already shown me kindness [in delivering me] from such distress before. 'And from the horns of' — as if I were upon its horns. And some say that its horns are higher than all other horns, and the proof is: 'and my horn You have exalted like the horn of a wild ox' (Psalm 92:11). 'You answer me' — corresponds to 'I call by day, and You do not answer' (v. 3).
Radak
"Save me from the lion's mouth; from the horns of the wild oxen You have answered me" — for the wild ox gores with its horns, as it says (Deuteronomy 33:17): "with them he shall gore the peoples." And "You have answered me" is like "You will answer me" — and there are many such [instances] in prophetic speech. Or its meaning: many times You have saved me from great troubles, salvation from which is like being carried off the horns of wild oxen; and just as You have brought me out of the other exiles, so "save me" now "from the lion's mouth."
Metzudat David
"You have answered me" — Have You not answered me from of old, to save me? Therefore save me also now.
I will declare Your name to my brethren; in the midst of the congregation I will praise You.
verse value 1404
Insights
Verse structure: 6 words, 24 letters. Notable word values: "I·will·praise·You" (אֲהַלְלֶֽךָּ) = 86, equal to Elohim. Verse gematria: 1404 is divisible by 26, the value of the divine name Hashem. The shortest word is "Your·name" (שִׁמְךָ֣, 3 letters) and the longest is "I·will·declare" (אֲסַפְּרָ֣ה, 5 letters). 6 unique roots are used. Frequent roots: "Your·name" (root שם, 119x in Psalms); "I·will·praise·You" (root הלל, 94x in Psalms); "I·will·declare" (root ספר, 38x in Psalms). First appearance of the root אח ("to·my·brothers") in Psalms. First appearance of the root קהל ("assembly") in Psalms. The etnachta (major mid-verse pause) falls on 'to·my·brothers', dividing the verse into phrases of 3 and 3 words. Full calculation: אֲסַפְּרָ֣ה [I·will·declare] (346) + שִׁמְךָ֣ [Your·name] (360) + לְאֶחָ֑י [to·my·brothers] (49) + בְּת֖וֹךְ [in·the·midst·of] (428) + קָהָ֣ל [assembly] (135) + אֲהַלְלֶֽךָּ [I·will·praise·You] (86) = 1404.
Rashi
"I will tell Your name to my brothers" — when any of my assemblies gathers, and so I will say to them, “You who fear the Lord, praise Him.” This refers to the proselytes, and “all the seed of Jacob.”
Ibn Ezra
'I will declare' — corresponds to 'I may count all my bones' (v. 18). 'To my brethren' — to the men of my inner circle. 'In the midst of the congregation I will praise You' — and this is the praise that he tells them.
Radak
"I will declare Your name to my brethren; in the midst of the congregation I will praise You" — when You save me "from the lion's mouth and from the horns of wild oxen," that is, when You bring me out of exile, then "I will declare Your name to my brethren; in the midst of the congregation I will praise You." And "my brethren" are the children of Edom, among whom we are in exile, and likewise the children of Ishmael and the children of Keturah, for they are all children of Abraham our father. Or its meaning: we who are in exile will recount the miracles and wonders that God performed with us in exile — more than for the ten tribes who were exiled to Halah and Habor, over whom the hand of the nations did not rule as it did over us.
Metzudat David
"I will declare" — Then I will tell of the miracle among the multitude.
'You who fear Hashem, praise Him; all you the seed of Jacob, glorify Him; and stand in awe of Him, all you the seed of Israel.
verse value 2106
Insights
Verse structure: 10 words, 48 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. Verse gematria: 2106 is divisible by 26, the value of the divine name Hashem. The shortest word is "who·fear" (יִרְאֵ֤י, 4 letters) and the longest is "praise·Him" (הַֽלְל֗וּהוּ, 6 letters). Words sharing gematria 327: all·seed·of, all·seed·of. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "glorify·Him" (כַּבְּד֑וּהוּ), "and·stand·in·awe" (וְג֥וּרוּ). The root זרע appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "praise·Him" (root הלל, 94x in Psalms); "who·fear" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'glorify·Him', dividing the verse into phrases of 6 and 4 words. Full calculation: יִרְאֵ֤י [who·fear] (221) + יְהֹוָ֨ה [Hashem] (26) + הַֽלְל֗וּהוּ [praise·Him] (82) + כׇּל־זֶ֣רַע [all·seed·of] (327) + יַעֲקֹ֣ב [Jacob] (182) + כַּבְּד֑וּהוּ [glorify·Him] (43) + וְג֥וּרוּ [and·stand·in·awe] (221) + מִ֝מֶּ֗נּוּ [of·Him] (136) + כׇּל־זֶ֥רַע [all·seed·of] (327) + יִשְׂרָאֵֽל [Israel] (541) = 2106.
Rashi
"and fear" — Heb. וגורו, an expression of fear.
Ibn Ezra
'Those who fear' — the vav of 'praise Him' refers back to 'Your name,' mentioned above, and these 'those who fear Hashem' are from among the nations; therefore the word 'all' does not appear there, unlike in 'all the seed of Jacob.' 'Stand in awe' — said to Israel: that they should all be reverent, and even if their hand prevails in strength over their enemies, they should attribute the strength to Hashem.
Radak
"You who fear Hashem, praise Him; all the seed of Jacob, honor Him" — thus they will say at the time of the deliverance. And the meaning of "those who fear Hashem" is [those] from Israel. And this division is like: "You who fear Hashem, bless Hashem" (Psalms 135:20); "the house of Levi" (ibid.); "the house of Aaron" (ibid. 19); "the house of Israel" (ibid.). And the reason is that each one [is addressed] according to his rank and understanding and according to his closeness to God. And behold, in this verse he mentioned both love and fear/awe, for "honor" is love; and thus "those who fear Hashem" will progress from fear to love. "and stand in awe of Him, all the seed of Israel" — [this is addressed to] those who have not yet attained love. And in the midrash (Shocher Tov [Midrash Tehillim], with a slight variation in wording): Rabbi Yehoshua ben Levi says: "those who fear Hashem" — these are those who fear Heaven; Rabbi Shmuel bar Nachmani says: these are the righteous converts destined to come in the future; and the Sages say: "those who fear Hashem" — these are the priests, "all the seed of Jacob" — these are the Levites, "all the seed of Israel" — [understood] literally.
Metzudat David
"You who fear Hashem" — Thus I will say to them: You who fear Hashem, praise Him.
For He has not despised nor abhorred the lowliness of the poor; neither has He hid His face from him; but when he cried to Him, He heard.'
verse value 3099
Insights
Verse structure: 12 words, 49 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·has·not·hidden" (וְלֹא־הִסְתִּ֣יר, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·despised" (לֹֽא־בָזָ֨ה), "abhorred" (שִׁקַּ֡ץ), "the·affliction·of" (עֱנ֬וּת). 12 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "nor" (root לא, 174x in Psalms); "His·face" (root פנים, 131x in Psalms). The etnachta (major mid-verse pause) falls on 'from·him', dividing the verse into phrases of 9 and 3 words. Full calculation: כִּ֤י [for] (30) + לֹֽא־בָזָ֨ה [not·despised] (45) + וְלֹ֪א [nor] (37) + שִׁקַּ֡ץ [abhorred] (490) + עֱנ֬וּת [the·affliction·of] (526) + עָנִ֗י [the·poor] (130) + וְלֹא־הִסְתִּ֣יר [and·has·not·hidden] (712) + פָּנָ֣יו [His·face] (146) + מִמֶּ֑נּוּ [from·him] (136) + וּֽבְשַׁוְּע֖וֹ [and·when·he·cried] (390) + אֵלָ֣יו [to·Him] (47) + שָׁמֵֽעַ [He·heard] (410) = 3099.
Rashi
"the cry of the poor" — Every [expression of] עניה in Scripture is an expression of a cry. ענות can also be interpreted as an expression of humility, as (in Exod. 10:3): “to humble yourself (לענת),” because he (the poor man) humbles himself and prays before You.
Ibn Ezra
'For'... 'and has not abhorred' — meaning, He distanced Himself [from it] and hated [it]. 'The affliction of' [enut] — from the same root as 'ani' [poor/afflicted]. And some say it is like 'ma'aneh lashon' ('the answer of the tongue,' Proverbs 16:1), on the pattern of 'shevut' [captivity].
Radak
"For He has not despised" — and so they will say when confessing [in thanksgiving], when they go out from exile: when we were in exile, "He did not despise nor abhor" our affliction, that we were "poor." "nor abhorred" — an expression of loathing, as in (Leviticus 11:43): "do not make yourselves detestable." "anut" [affliction] — a noun from the root meaning "poor/afflicted." And there are those who explain (the author of the Targum, Rashi, and others): "anut" [means] the prayer of "the poor one" — what he utters with his mouth, like (Proverbs 16:1): "the answer of the tongue." "nor has He hidden His face from him; but when he cried out to Him, He heard" — [these are] past-tense verbs, on the pattern of "for he desired the daughter of Jacob" (Genesis 34:19).
Metzudat David
"For He has not despised" — Because He has not despised the humiliation of the poor. "But when he cried" — Rather, when he cried out to Hashem, He heard him.
Metzudat Zion
"Abhorred" — an expression of loathing. "The lowliness" — humbling, as in "to humble yourself before" (Exodus 10).
Malbim
"For He has not despised" — that is to say, the affliction and poverty of "the poor one" did not come about because "He despises him," [regarding him] as a thing not worth considering, not worth paying attention to — just as a person pays no attention to cats — or because "He abhors him," on account of some hatred He bears toward him (as it is written, "Is it good for You that You should oppress, that You should despise the labor of Your hands?"); and it is not because He does not attend to everything that happens in this lowly world, for "He has not hidden His face from him," since "when he cried out" to Him for salvation, He "hears."
From You my praise comes in the great congregation; I will pay my vows before those who fear Him.
verse value 2564
Insights
Verse structure: 8 words, 31 letters. The shortest word is "great" (רָ֑ב, 2 letters) and the longest is "my·praise" (תְּֽהִלָּ֫תִ֥י, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·You" (מֵ֥אִתְּךָ֗), "those·who·fear·Him" (יְרֵאָֽיו). 8 unique roots are used. Frequent roots: "those·who·fear·Him" (root ירא, 77x in Psalms); "great" (root רב, 67x in Psalms); "before" (root נגד, 55x in Psalms). First appearance of the root נדר ("my·vows") in Psalms. The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 4 and 4 words. Full calculation: מֵ֥אִתְּךָ֗ [from·You] (461) + תְּֽהִלָּ֫תִ֥י [my·praise] (845) + בְּקָהָ֥ל [in·the·assembly] (137) + רָ֑ב [great] (202) + נְדָרַ֥י [my·vows] (264) + אֲ֝שַׁלֵּ֗ם [I·will·pay] (371) + נֶ֣גֶד [before] (57) + יְרֵאָֽיו [those·who·fear·Him] (227) = 2564.
Ibn Ezra
'From You' — You are the cause and the object of my praise, corresponding to 'and I will praise You' (v. 23).
Radak
"From You comes my praise" — each and every one of Israel will say [this], or all of Israel as one, as indeed these are the words of the psalm: "my praise" — that I shall praise You, "in the great congregation" — of the nations; "from You" it is, for You caused this praise for me, in that You saved me. "my vows" — that I vowed, "I will pay before those who fear Him" — for all the nations will fear Him then, as it says: "All the ends of the earth shall remember and turn back to Hashem."
Metzudat David
"From You, etc." — He means to say: my praising You in the great assembly comes from You, on account of the salvation You performed for me; and therefore the vows I vowed in a time of trouble I will pay before those who fear Him, to publicize the miracle.
Malbim
"From You" — this refers back to what was said [earlier], "in the midst of the congregation I will praise You"; the praise that I offer, I have attained "from You," through Your having shown me Your providence and Your mercy. And after the praise, "I will pay my vows" — that is, the offering of a thanksgiving-sacrifice, which one must bring on account of a miracle, as it is written, "and they shall offer sacrifices of thanksgiving."
Let the humble eat and be satisfied; let them praise Hashem who seek after Him; may your heart be quickened for ever!
verse value 1490
Insights
Verse structure: 9 words, 41 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "may·live" (יְחִ֖י, 3 letters) and the longest is "and·be·satisfied" (וְיִשְׂבָּ֗עוּ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·them·eat" (יֹאכְל֬וּ), "those·who·seek·Him" (דֹּ֣רְשָׁ֑יו), "may·live" (יְחִ֖י). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "let·them·praise" (root הלל, 94x in Psalms); "forever" (root עד, 50x in Psalms). First appearance of the root חיה ("may·live") in Psalms. The etnachta (major mid-verse pause) falls on 'those·who·seek·Him', dividing the verse into phrases of 6 and 3 words. Full calculation: יֹאכְל֬וּ [let·them·eat] (67) + עֲנָוִ֨ים [humble] (176) + וְיִשְׂבָּ֗עוּ [and·be·satisfied] (394) + יְהַֽלְל֣וּ [let·them·praise] (81) + יְ֭הֹוָה [Hashem] (26) + דֹּ֣רְשָׁ֑יו [those·who·seek·Him] (520) + יְחִ֖י [may·live] (28) + לְבַבְכֶ֣ם [your·heart] (94) + לָעַֽד [forever] (104) = 1490.
Rashi
"The humble shall eat" — at the time of our redemption in the days of our Messiah. "your hearts shall live forever" — I will say all this before them.
Ibn Ezra
'Shall eat' — the meaning is that the humble will eat and rejoice and be satisfied out of the abundance of their joy, when they see that Hashem saved the poor man who had no one to help him. 'May your heart live' — this is what one man says to another, in the manner of 'and the spirit of Jacob their father revived' (Genesis 45:27), for his heart had been as though dead.
Radak
"The humble shall eat and be satisfied; those who seek Hashem shall praise Him" — [this refers to] Israel, who are "the humble," for the nations were haughty until the time of Israel's redemption; and likewise Israel are "those who seek Him," for they seek Him during the exile; and when they are redeemed, "they shall eat and be satisfied" from the spoil of their enemies and shall delight, the opposite of what they were in exile; and they will say to them: "may your heart live" — its meaning is along the lines of: "and the spirit of Jacob revived" (Genesis 45:27), the opposite of "and his heart died" (I Samuel 25:37); for the living spirit is in the heart, and when a person is in distress his heart dies, as it says (Psalms 109:22); and when he emerges from distress to relief, his heart shall live. And the meaning of "forever" — for they shall not be exiled again, but shall be in their land, joyful and glad of heart, they and their children, forever.
Metzudat David
"They shall eat" — From my thanksgiving peace-offerings, which I will bring to Hashem. "May [your heart] live" — He means to say: may they rejoice in their hearts forever, for one who is in distress, it is as though his heart has died — as it is said of Nabal the Carmelite, "and his heart died within him" (I Samuel 25).
Malbim
"Let them eat" — this is addressed to the priests who offer the thanksgiving-sacrifice, [namely] that "the humble shall eat" of the flesh of the offering "and be satisfied," and afterward "praise Hashem." And through this, "may your heart live forever" — as if the heart, which is nourished by the flesh of the offering, receives spiritual abundance from that holy food, by which it shall live forever, in everlasting life.
All the ends of the earth shall remember and turn to Hashem; and all the kindreds of the nations shall worship before You.
verse value 2985
Insights
Verse structure: 8 words, 49 letters. The shortest word is "the·nations" (גּוֹיִֽם, 4 letters) and the longest is "all·the·ends·of·the·earth" (כׇּל־אַפְסֵי־אָ֑רֶץ, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·remember" (יִזְכְּר֤וּ), "all·the·clans·of" (כׇּֽל־מִשְׁפְּח֥וֹת). 8 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "before·You" (root פנים, 131x in Psalms); "all·the·clans·of" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'all·the·ends·of·the·earth', dividing the verse into phrases of 4 and 4 words. Full calculation: יִזְכְּר֤וּ [shall·remember] (243) + וְיָשֻׁ֣בוּ [and·turn] (324) + אֶל־יְ֭הֹוָה [to·Hashem] (57) + כׇּל־אַפְסֵי־אָ֑רֶץ [all·the·ends·of·the·earth] (492) + וְיִֽשְׁתַּחֲו֥וּ [and·shall·worship] (736) + לְ֝פָנֶ֗יךָ [before·You] (190) + כׇּֽל־מִשְׁפְּח֥וֹת [all·the·clans·of] (884) + גּוֹיִֽם [the·nations] (59) = 2985.
Rashi
"shall remember and return to the Lord" — The nations shall remember the evil that befell us when they see the good and return to the Lord.
Ibn Ezra
'Shall remember' — the meaning of 'the ends of the earth' is that even though those who hear are at the edge of the earth, they will remember this wonder that Hashem performed and will return to serve Him; and these are not among the humble, therefore it says 'all the families of the nations.'
Radak
'They shall remember' — the nations shall remember the poverty and the lowliness that were upon Israel, and they shall see the great salvation. 'And all the ends of the earth shall turn to Hashem, and shall worship before You' — the prophet is speaking addressing Hashem [directly]. 'All the kindreds of the nations:'
Metzudat David
"They shall remember" — the greatness of Hashem's wonders, and they shall all return to Him.
Metzudat Zion
"The ends" — the extremities.
Malbim
(28-29) "They shall remember" — indeed, even in all the ends of the earth they shall remember this thing that I say to them, and shall turn back to Hashem; and the two statements are parallel: "they shall remember and turn back to Hashem, all the ends of the earth, for the kingship is Hashem's; and all the families of the nations shall bow down before You, for He rules over the nations." For there is a difference between "a king" and "a ruler": a king [reigns] by the consent and choice of the people, because he is worthy of it, whereas a ruler [rules] by a strong hand. Now Hashem is King in and of Himself, for His kingship does not come to Him through the people's choice, but from Himself alone, since He is the Creator of all. Therefore it says "for the kingship is Hashem's" — that it is intrinsic to Him. And this "all the ends of the earth shall remember" — that He is the Creator — "and shall turn back to Hashem." And He is also "ruler over the nations" by a strong hand, through His power to punish them and to lay waste nations and kingdoms; and therefore "all the families of the nations shall bow down before You" — for that bowing down is against their will, out of dread and fear.
For the kingdom is Hashem's; and He is the ruler over the nations.
verse value 629
Insights
Verse structure: 5 words, 22 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "the·kingdom" (הַמְּלוּכָ֑ה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·kingdom" (הַמְּלוּכָ֑ה). 5 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "over·the·nations" (root גוי, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'the·kingdom', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּ֣י [for] (30) + לַ֭יהֹוָה [to·Hashem] (56) + הַמְּלוּכָ֑ה [the·kingdom] (106) + וּ֝מֹשֵׁ֗ל [and·He·rules] (376) + בַּגּוֹיִֽם [over·the·nations] (61) = 629.
Rashi
"For the kingship is the Lord’s" — For they will see that the kingship and the rule has returned to You.
Ibn Ezra
'For' — then they will acknowledge that the kingship belongs to Hashem alone. And this verse, too, is like the construction 'and the prophecy of Oded the prophet' (2 Chronicles 15:8), where the meaning is 'the prophecy that is the prophecy of Oded' — and there are many such constructions — as if it said: 'for the kingship is Hashem's, and Hashem rules over the nations.'
Radak
'For the kingdom is Hashem's' — then all the nations will recognize 'that the kingdom is Hashem's.' 'And He rules over the nations' — then He will be 'ruler over the nations,' as it says (Zechariah 14:9): 'And Hashem shall be king over all the earth.'
Metzudat David
"For the kingdom is Hashem's" — He means to say: all will recognize that the kingdom is Hashem's, and that He rules over all the nations.
All the fat ones of the earth shall eat and worship; all those who go down to the dust shall kneel before Him, even he who cannot keep his soul alive.
verse value 3106
Insights
Verse structure: 10 words, 50 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "all·the·fat·ones·of·the·earth" (כׇּֽל־דִּשְׁנֵי־אֶ֗רֶץ, 9 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·the·fat·ones·of·the·earth" (כׇּֽל־דִּשְׁנֵי־אֶ֗רֶץ), "all·who·go·down·to" (כׇּל־יוֹרְדֵ֣י), "and·his·soul" (וְ֝נַפְשׁ֗וֹ). 10 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "and·his·soul" (root נפש, 143x in Psalms); "before·Him" (root פנים, 131x in Psalms). The etnachta (major mid-verse pause) falls on 'the·dust', dividing the verse into phrases of 7 and 3 words. Full calculation: אָכְל֬וּ [shall·eat] (57) + וַיִּֽשְׁתַּחֲו֨וּ [and·shall·worship] (736) + כׇּֽל־דִּשְׁנֵי־אֶ֗רֶץ [all·the·fat·ones·of·the·earth] (705) + לְפָנָ֣יו [before·Him] (176) + יִ֭כְרְעוּ [shall·kneel] (306) + כׇּל־יוֹרְדֵ֣י [all·who·go·down·to] (280) + עָפָ֑ר [the·dust] (350) + וְ֝נַפְשׁ֗וֹ [and·his·soul] (442) + לֹ֣א [not] (31) + חִיָּֽה [keeps·alive] (23) = 3106.
Rashi
"They shall eat all the best of the earth and prostrate themselves" — Lit. they shall eat and prostrate themselves all the best of the earth. This is a transposed verse. The humble shall eat all the best of the earth and prostrate themselves to the Lord with praise and thanksgiving for the good. דשני means the good, the fat of the earth. [People at] all the ends of the earth will see all this and return to the Lord. "before Him shall...kneel" — Then all the dead of nations [will kneel] from Gehinnom but He will not have mercy upon them to revive their souls from Gehinnom. "his soul" — [The soul] of each one. "He will not quicken" — Lit. He did not quicken. Our Sages (Mid. Ps. 22:32) derived from this verse that the dead, before their death, at the time their soul is taken, see the countenance of the Shechinah.
Ibn Ezra
'They shall eat' — this verse corresponds to 'the humble shall eat and be satisfied' (v. 27), for 'the fat ones of the earth' are those who indulge themselves in this world, eating every rich thing. 'And the fat ones of the earth' — the opposite of 'the humble'; and the meaning is: even if they indulge themselves in this world, in the end, in their final days, they will bow down to the King who gathers in their spirit, and they will have no power to resist; and thus before Him shall all who go down to the dust kneel. 'And he who cannot keep his soul alive' — in the manner of 'the branches run over the wall' (Genesis 49:22), a similarly elliptical construction — for not one of them will be able to keep his own soul alive; and this is a hint that their soul will perish in this world, the opposite of the humble, of whom it is written: 'may your heart live forever' (v. 27).
Radak
'All the fat ones of the earth shall eat and worship; all who go down to the dust shall kneel before Him, even he who could not keep his own soul alive' — My father, my master, of blessed memory, explained this verse in two ways: The nations who turned to Hashem, who were fat and fresh, will be so now as well, for God will accept them in their repentance, and they will 'eat' and 'worship' God and thank Him for all the good. But there are some among the nations whom He will not accept even though they 'kneel before Him' — namely, those who killed Israel, who are the ones 'who go down to the dust,' meaning that they will be in Gehinnom, and God will not let a single one of their souls live, as the prophet said (Joel 4:21): 'and I will avenge their blood, which I had not yet avenged.' For all the evils that they did to Israel can be repaid, as it says (Isaiah 60:17): 'Instead of bronze I will bring gold' — but the blood of a person cannot be repaid; therefore their soul will be given in place of that soul. And this is the correct interpretation. But the sage Rabbi Abraham (Ibn Ezra) explained the whole verse differently. He said: 'the fat ones of the earth' are those who indulge themselves in this world, eating every rich food; and if they indulge themselves in this world, then at the end of their days they will 'bow and kneel' before the angel who gathers in their spirit, and not one of them will be able to keep his own soul alive. This is a hint that their soul will be lost in the World to Come — the opposite of the humble, of whom it is said: 'may your heart live forever.' And when he says 'before the angel who gathers in their spirit,' this is by way of homiletical interpretation; and so they said in the midrash (Babylonian Talmud, Niddah 30b; Shocher Tov, with some change of wording): '"For unto Me every knee shall bow" (Isaiah 45:23) — this refers to the day of death, as it is said: "before Him shall kneel all who go down to the dust."'
Metzudat David
"All the fat ones of the earth" — All the fat and prosperous ones — when they eat, meaning, when good fortune comes to them, they shall bow down to Hashem, for they will recognize that everything comes from His hand. "All who go down to the dust" — All people who are destined to go down into the dust of the grave.
Metzudat Zion
"The fat ones" — from the term denoting fatness and richness.
Malbim
"They shall eat" — behold, "all the fat ones of the earth," whose whole occupation is to fatten their bodies and make them fat like stall-fed calves, they "shall eat" until "they bow down," their stature bent from the great fullness of their belly. But what benefit is it to them that they fatten their bodies, which is destined to become maggots and worms, while they give no food or vitality to their spiritual soul? Indeed, "before Him shall kneel all who go down to the dust, and he who cannot keep his soul alive" — that is, in the end, on the day of death, when they must give judgment and reckoning before Hashem — then those who go down to the dust and did not keep their soul alive shall kneel, [namely] those who did nothing so that their soul would remain alive in everlasting life, and occupied themselves only with the needs of the body, which now goes down to the dust.
A seed shall serve him; It shall be told of the Lord to the next generation.
verse value 1104
Insights
Verse structure: 5 words, 22 letters. The shortest word is "seed" (זֶ֥רַע, 3 letters) and the longest is "shall·serve·him" (יַֽעַבְדֶ֑נּוּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·serve·him" (יַֽעַבְדֶ֑נּוּ). 5 unique roots are used. Frequent roots: "shall·serve·him" (root עבד, 61x in Psalms); "to·the·generation" (root דור, 58x in Psalms); "it·shall·be·told" (root ספר, 38x in Psalms). First appearance of the root אדני ("to·my·Lord") in Psalms. The etnachta (major mid-verse pause) falls on 'shall·serve·him', dividing the verse into phrases of 2 and 3 words. Full calculation: זֶ֥רַע [seed] (277) + יַֽעַבְדֶ֑נּוּ [shall·serve·him] (142) + יְסֻפַּ֖ר [it·shall·be·told] (350) + לַֽאדֹנָ֣י [to·my·Lord] (95) + לַדּֽוֹר [to·the·generation] (240) = 1104.
Rashi
"The seed that worships Him" — The seed of Israel, who constantly worship Him. "it shall be told to the generation concerning the Lord" — Transpose the verse and explain it thus: It shall be told to the last generation in the name of the Lord and in His praise what He did for that seed.
Ibn Ezra
'A seed' — the vav before it, and also the vav of 'will serve Him,' refer back to 'for the kingship is Hashem's' (v. 29). And the meaning is like: 'and the kindness of Hashem is from everlasting to everlasting upon those who fear Him' (Psalm 103:17). And likewise: 'the children of Your servants shall dwell [securely]' (Psalm 102:29) — and the word 'asher' [which] is missing, as in the ellipsis of 'with your heart complete' (1 Kings 8:61) — as if it said: 'a seed which will serve Him' — and they are the children of the humble mentioned above. 'To a generation' — to the coming generation; therefore afterward it says 'they shall come,' in the manner of 'one generation goes, and another generation comes' (Ecclesiastes 1:4).
Radak
'A seed shall serve Him' — but the 'seed' that 'shall serve Him' — they are the 'seed' of Israel, who serve Him always. 'It shall be told of Hashem to the [next] generation' — he [Israel] will be called and 'told of' in the name of 'Hashem,' and it will be said of them: 'the people of Hashem'; for even though the other nations 'shall turn to Hashem,' none will be called 'the people of Hashem' except Israel, and it alone 'shall be told of Hashem' to every generation.
Metzudat David
"A seed shall serve Him" — All people who believe in Him, and who have served Him from of old — them He will keep alive, and they will recount the deeds of Hashem to the generation after them.
Malbim
"A seed that shall serve Him" — these are the righteous who serve Hashem; only this seed "shall be told of Hashem to the generation" — only this seed shall be counted in the number of the generations. For the wicked who did not serve Him are as though they never existed at all, and Hashem will not count them in the number of the generations of the world.
They shall come and shall declare His righteousness To a people that shall be born, that He has done it.
verse value 1293
Insights
Verse structure: 7 words, 27 letters. The shortest word is "that" (כִּ֣י, 2 letters) and the longest is "and·shall·declare" (וְיַגִּ֣ידוּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·shall·be·born" (נ֝וֹלָ֗ד). 7 unique roots are used. Frequent roots: "that" (root כי, 216x in Psalms); "to·a·people" (root עם, 135x in Psalms); "He·has·done" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'His·righteousness', dividing the verse into phrases of 3 and 4 words. Full calculation: יָ֭בֹאוּ [shall·come] (19) + וְיַגִּ֣ידוּ [and·shall·declare] (39) + צִדְקָת֑וֹ [His·righteousness] (600) + לְעַ֥ם [to·a·people] (140) + נ֝וֹלָ֗ד [that·shall·be·born] (90) + כִּ֣י [that] (30) + עָשָֽׂה [He·has·done] (375) = 1293.
Rashi
"They shall come" — The first ones shall come and tell His righteousness to the newborn people, for He performed righteous deeds for them.
Ibn Ezra
"To a people that shall be born" — this is the third generation. The meaning of "His righteousness" is that His righteousness endures forever, even in this world.
Radak
'They shall come and shall declare' — those who go up from the exile, who 'shall come' from 'all the ends of the earth,' 'shall declare' 'His righteousness to a people' that would be — 'born' from them: to their children they shall declare 'His righteousness' 'That He has done it' — that He did for them; for they themselves did not see the deeds of Hashem that He performed with them, but their fathers will tell it to them. Now this psalm — the uncircumcised have interpreted it as referring to Jesus, [saying] that he is recounting all the evils that Israel did to him. Thus the son cries out to the father out of his troubles and says: 'My God, my God, why have You forsaken me,' and so the whole psalm. And they distorted the phrase 'like a lion [are] my hands and my feet,' and read 'ka'ari' as being of the same root as 'when a man digs a pit' (Exodus 21:33) — [taking it to mean] that they drove nails into his hands and his feet when they hanged him. And the verse 'and he would not keep his own soul alive' misled them, and they said: this proves he is a god 'before whom all who go down to the dust shall kneel,' and that he did not wish to keep 'his own soul' alive, because it was on this condition that he came down — to take on flesh, so that they would kill the flesh and thereby save those 'who go down' to Gehinnom; therefore he did not wish to keep 'his own soul' alive, but handed himself over into the hands of those who killed him. Now let their own ears hear what their own mouths are saying! They say that he did not wish to keep 'his own soul' alive and save it from the hand of those who killed him — if so, why was he crying out: 'My God, my God, why have You forsaken me, far from my salvation,' when he did not wish to be saved? Did he forget his own condition? And it says: 'and You do not answer' — did he not wish to be answered? Moreover, if he is a god, he himself could have saved himself. Moreover it says: 'the praise of Israel' — but they are the ones who did evil to him! How then can it say that they are the ones who praise God? Moreover it says: 'in You our fathers trusted' — but if he is as they say, did he have only one father? Furthermore, would a god say of himself that he is 'a worm, and not a man'? And behold it says: 'let him commit himself to Hashem; let Him rescue him, let Him deliver him' — if this refers to the flesh, [Hashem] did not rescue him nor deliver him; and if it refers to the divinity, it had no need of rescue. And it says: 'for You drew me forth from the womb' — but he himself is the one who brings forth from the womb. And it says: 'I will declare Your name to my brothers' — but a god has no brothers. Behold, this is a lie, for the recounting, the praise, and the thanksgiving [in the psalm] come after the deliverance, and he was not delivered. And it says: 'all the seed of Jacob, honor Him ... for He has not despised nor abhorred the affliction of the poor' — yet Israel are the ones who did evil to him, while it was the Father who despised and abhorred his affliction, and hid His face from him, and when he cried out to Him, He did not hear. Behold, all his words are false. And it says: 'all the families of the nations' — yet the Jews and the Ishmaelites do not believe in him.
Metzudat David
"They shall come" — They shall come and declare His righteousness to the people to be born after them. "That He has done it" — that which He did for them.
Malbim
"They shall come" — ("the seed") that "shall come and declare His righteousness" ("shall be told of Hashem") "to a people that shall be born, that He has done it" — only the seed that comes and declares His righteousness shall be told of Hashem, that it was a people born into the world, whom He made, and Hashem shall count it among those born, the work of His hands, who existed in the world. But the fat ones of the earth who go down to the dust and did not keep their soul alive — they are as though they had never been in the world at all.
Rashi
Ibn Ezra
Radak
Metzudat Zion
Malbim