[A Psalm] of David. To You, O Hashem, do I lift up my soul.
verse value 873
Insights
Verse structure: 5 words, 19 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "I·lift" (אֶשָּֽׂא, 3 letters) and the longest is "of·David" (לְדָוִ֡ד, 4 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "to·You" (root אל, 112x in Psalms). Full calculation: לְדָוִ֡ד [of·David] (44) + אֵלֶ֥יךָ [to·You] (61) + יְ֝הֹוָ֗ה [Hashem] (26) + נַפְשִׁ֥י [my·soul] (440) + אֶשָּֽׂא [I·lift] (302) = 873.
Rashi
"I will lift up my soul" — I will direct my heart.
Ibn Ezra
"Of David. To You, O Hashem, do I lift up my soul" — Rabbi Moshe said that the meaning of "I lift up my soul" is in the manner of a gift, like [the phrase] "and he sent portions." But what seems correct to me is that it is like [the phrase] "and to Him he lifts up his soul," and to no other.
Radak
"Of David" — This psalm is composed as an alphabetical acrostic; there are others like it in the book. In some, one letter [of the alphabet] appears at the head of each verse; in some, two verses share one letter; and in some, a single verse contains two letters. We do not know why this varies between these psalms and the others, except perhaps that it came to him spontaneously, by mouth, through the holy spirit. It appears that every psalm composed as an alphabetical acrostic was made so on account of its greatness and the honored matters spoken within it. Now, this psalm has no bet at the head of a verse, nor a vav, nor a kof; but it has resh twice. Some say that the bet is [present in] the word "bekha" ("in You"), which is adjacent to "Elohai" ("my God") (verse 2); and likewise the vav is in "lamdeni" ("teach me") (verse 5); but this is not truly known. And the midrash (Shocher Tov, with some addition) [states]: "bekha" — twenty-two letters. Now, the explanation: "To You, O Hashem, do I lift up my soul" — [spoken] in the manner of supplication, like "let us lift up our heart with our hands" (Lamentations 3:41). Some commentators (Rabbi Moshe HaKohen Gikatilla and others) [explain it] in the manner of a gift, like "and he lifted up portions from before him to them" (Genesis 43:34). And in the midrash (Shocher Tov, with variations): like "and unto it he lifts up his soul" (Deuteronomy 24:15) — like a hired worker who hopes for his wage, so do I hope for Your goodness and Your kindness. Another interpretation: "my soul do I lift up" — this is what is meant by what is said (Psalms 31:6), "Into Your hand I entrust my spirit; You have redeemed me, Hashem, God of truth." When a person sleeps, he entrusts his spirit to the Holy One, blessed be He — but perhaps he will rise in the morning and not find it? Behold, it is written: "Hashem, God of truth." Rabbi Alexandri said: Ordinarily, a person deposits something with his fellow when it is new and gets it back worn out, but the Holy One, blessed be He, is not so — a person toils at his labor all day, and by evening his soul is weary and worn, and he sleeps and delivers his soul to the Holy One, blessed be He, and in the morning it returns to his body new and refreshed, as it is written (Lamentations 3:23), "They are new every morning; great is Your faithfulness." Rabbi Simon said in the name of Rabbi Shimon: From the fact that You renew us every single morning, we know that great is Your faithfulness regarding the resurrection of the dead. (Note: It appears that a correct text lay before our author, unlike the printed Shocher Tov, which contains a jumbling of material, some of it drawn from Midrash Eichah Rabbati.)
Metzudat David
"My soul I lift up" — I will hand over my soul to You, as a portion.
Metzudat Zion
"Do I lift up" — an expression of a gift or present, as in "and he sent portions to them from before him" (Genesis 44).
Malbim
"Of David. To You, Hashem, do I lift up my soul" — This verse is the pivot and foundation of the psalm. In it he says that just as an archer sets up for himself a mark toward which he shoots at the target, so has he set Hashem as the sign and target for all his wishes and desires, both physical and spiritual. And he says specifically, "to You, Hashem, do I lift up my soul" — You are the chief object of my aim, no other thing; for in all my affairs, You are the ultimate goal of my quest, and all my desires are only means by which to reach this goal.
O my God, in You have I trusted, let me not be ashamed; Let not my enemies triumph over me.
verse value 1148
Insights
Verse structure: 7 words, 32 letters. The shortest word is "in·You" (בְּךָ֣, 2 letters) and the longest is "not·let·me·be·ashamed" (אַל־אֵב֑וֹשָׁה, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·let·them·rejoice" (אַל־יַעַלְצ֖וּ). 7 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "my·enemies" (root איב, 71x in Psalms); "to·me" (root לי, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'not·let·me·be·ashamed', dividing the verse into phrases of 4 and 3 words. Full calculation: אֱֽלֹהַ֗י [my·God] (46) + בְּךָ֣ [in·You] (22) + בָ֭טַחְתִּי [I·have·trusted] (429) + אַל־אֵב֑וֹשָׁה [not·let·me·be·ashamed] (345) + אַל־יַעַלְצ֖וּ [not·let·them·rejoice] (237) + אוֹיְבַ֣י [my·enemies] (29) + לִֽי [to·me] (40) = 1148.
Ibn Ezra
"My God" — it is possible that the letter bet in "be-kha" ["in You"] stands in place of a vav, just as in "u-lamdeni" ["and teach me"] a vav stands in place of a bet; or perhaps this is simply how it is found. And behold, [since] "I have trusted in You," I am not deserving that I should be ashamed.
Radak
"O my God, in You have I trusted" — and not in another; therefore my supplication is before You: "Let me not be ashamed" — that is, that I shall not be ashamed. For if You do not grant me my request, then I have shame in my trust; and so it says (Job 6:20), "They were ashamed, for they had trusted"; "in You they trusted and were not ashamed" (Psalms 22:6). But if You grant me my request — since I trusted in You that You would grant it to me — I shall not be ashamed. "Let not my enemies triumph over me" — that is, let my enemies not triumph over me.
Metzudat David
"In You have I trusted" — Since I have trusted in You, I know that I shall not be ashamed, and my enemies shall not rejoice over my downfall.
Malbim
"My God" — (regarding his physical needs) — Behold, in all my affairs "I have trusted in You," and therefore I ask, "let me not be ashamed" — as if the goal of his request were not the attainment of [his physical] needs but rather the attainment of the trust itself, that he should not be shamed over his trust in Hashem at a time when it should prove for him a deceptive source. And for the sake of this goal I ask, "let not my enemies triumph over me," for through that a desecration of Hashem's name would result.
Indeed, none that wait for You shall be ashamed; They shall be ashamed that deal treacherously without cause.
verse value 1316
Insights
Verse structure: 7 words, 29 letters. The shortest word is "also" (גַּ֣ם, 2 letters) and the longest is "the·treacherous" (הַבּוֹגְדִ֥ים, 7 letters). Words sharing gematria 318: shall·be·ashamed, shall·be·ashamed. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·who·wait·for·You" (כׇּל־קֹ֭וֶיךָ), "the·treacherous" (הַבּוֹגְדִ֥ים). The root בוש appears 2 times in this verse. 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "shall·be·ashamed" (root בוש, 36x in Psalms). First appearance of the root קוה ("all·who·wait·for·You") in Psalms. The etnachta (major mid-verse pause) falls on 'shall·be·ashamed', dividing the verse into phrases of 4 and 3 words. Full calculation: גַּ֣ם [also] (43) + כׇּל־קֹ֭וֶיךָ [all·who·wait·for·You] (186) + לֹ֣א [not] (31) + יֵבֹ֑שׁוּ [shall·be·ashamed] (318) + יֵ֝בֹ֗שׁוּ [shall·be·ashamed] (318) + הַבּוֹגְדִ֥ים [the·treacherous] (70) + רֵיקָֽם [vainly] (350) = 1316.
Rashi
"those who betray [to the extent of] destitution" — Robbers and impounders, who leave the poor destitute of their property, as (above 7:5): “and I stripped my adversary into emptiness (ריקם).”
Ibn Ezra
"Indeed" — the truth, and what is fitting, is that the treacherous should be ashamed. "Without cause" [reikam] is like "chinam" [for nothing], and the mem is an added letter.
Radak
"Indeed, none that wait for You shall be ashamed" — I am not asking only for myself, that I not be ashamed, but also on behalf of all who fear Your name and wait for You. "They shall be ashamed that deal treacherously without cause" — but those men who deal "treacherously" with me and with those who fear You, "without cause" and for nothing, those shall "be ashamed" of their expectation, for their expectation and trust is not in You. And in the midrash (Shocher Tov): "none that wait for You" — these are Israel. David said: At the time that I stand in prayer before You, I pray on behalf of myself and on behalf of Your people Israel. Let my prayer not be loathsome before You, for the eyes of all Israel are fixed upon me, and my eyes are fixed upon You; if You hear my prayer, it is as though You heard theirs.
Metzudat David
"Indeed" — Then all who hope for You will also not be ashamed before the mockers, for they will see that there is hope. "The treacherous" — but those who deal treacherously with their companions for no cause, they will be ashamed.
Metzudat Zion
"Without cause" — for nothing; and likewise, "and I will strip my foes without cause" (above, 7).
Malbim
"Indeed" — by this it will follow "that indeed none that wait for You shall be ashamed" — which would not be so if my trust were not fulfilled; and likewise through this, "they shall be ashamed that deal treacherously without cause." Accordingly, my goal is not the attainment of the thing that was promised, but rather the upholding of the trust itself, so that the glory of Hashem's name may be magnified.
Verse structure: 5 words, 28 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְ֭הֹוָה, 4 letters) and the longest is "make·known·to·me" (הוֹדִיעֵ֑נִי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "your·paths" (אֹ֖רְחוֹתֶ֣יךָ). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "make·known·to·me" (root ידע, 95x in Psalms); "your·ways" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'make·known·to·me', dividing the verse into phrases of 3 and 2 words. Full calculation: דְּרָכֶ֣יךָ [your·ways] (254) + יְ֭הֹוָה [Hashem] (26) + הוֹדִיעֵ֑נִי [make·known·to·me] (155) + אֹ֖רְחוֹתֶ֣יךָ [your·paths] (645) + לַמְּדֵֽנִי [teach·me] (134) = 1214.
Ibn Ezra
"Your ways" — these are the ways of Hashem, and the natural order that He created by way of wisdom. "And Your paths" — [these are given] by the hand of the prophet, and they are the paths that You commanded.
Radak
"Show me Your ways, O Hashem; teach me Your paths" — this repeats the same matter in different words. The explanation of "teach me" is: that You teach me until I know. And the explanation of "show me Your ways, Hashem" is like what Moses our teacher, peace be upon him, requested (Exodus 33:13), "Show me now Your way, that I may know You" — for when he knows His ways, he knows Him. And the explanation of the matter is: that He grant him understanding of all existing things, so that he grasps their nature and how they are interconnected with one another, and knows His governance of them in general and in particular. And just as Moses our teacher, peace be upon him, also asked (ibid. 18), "Show me now Your glory," so too David asked, and said:
Malbim
"Your ways" — (regarding his spiritual needs) — I ask to know Your ways. A "derech" (way) is that which is fixed for the many, the great highway, while "orchot" (paths) are those that branch off from the great highway to the sides. The great highways require only being made known, while the individual paths require study, because they are numerous and not so readily discernible. Applied to the metaphor: "make me know Your ways" refers to the general ways by which You conduct Your world, such as mercy and grace, slowness to anger and abundant kindness — make these known to me so that I may conduct myself by them, as it is written, "and you shall walk in His ways" (Deuteronomy 28:9) — "just as He is compassionate..." and so on. And "teach me Your paths" refers to the particulars that branch off from the great way — how Hashem conducts Himself in particular times, particular places, and with individual people — and likewise, to know how a person should conduct himself in particular times and matters, in which he may sometimes depart from the general way, such as to act harshly toward the wicked, or to act proudly and boldly against them, and the like — for this requires study.
Guide me in Your truth, and teach me; For You are the God of my salvation; For You do I wait all the day.
verse value 2838
Insights
Verse structure: 9 words, 46 letters. Verse gematria: 2838 is divisible by 86, the value of Elohim. The shortest word is "God·of" (אֱלֹהֵ֣י, 4 letters) and the longest is "guide·me" (הַדְרִ֘יכֵ֤נִי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You" (אוֹתְךָ֥). 9 unique roots are used. Frequent roots: "God·of" (root אלהים, 347x in Psalms); "all·the·day" (root יום, 121x in Psalms); "for·You" (root אתה, 115x in Psalms). The etnachta (major mid-verse pause) falls on 'my·salvation', dividing the verse into phrases of 6 and 3 words. Full calculation: הַדְרִ֘יכֵ֤נִי [guide·me] (299) + בַאֲמִתֶּ֨ךָ [in·Your·truth] (463) + וְֽלַמְּדֵ֗נִי [and·teach·me] (140) + כִּֽי־אַ֭תָּה [for·You] (436) + אֱלֹהֵ֣י [God·of] (46) + יִשְׁעִ֑י [my·salvation] (390) + אוֹתְךָ֥ [You] (427) + קִ֝וִּ֗יתִי [I·have·waited] (526) + כׇּל־הַיּֽוֹם [all·the·day] (111) = 2838.
Rashi
"Direct me" — Heb. הדריבני, adreza moy in Old French. "I hope for You all day long" — That is this world, which is day for the nations of the world and night for Israel.
Ibn Ezra
"Guide me" — this verse is significant, and the meaning is that he asks that Hashem help him in the way of truth, until he becomes accustomed to it; and this is the meaning of "and teach me" — like [one who is] "accustomed to the wilderness," [or] like "a calf that is not trained." And the meaning of "the God of my salvation" is that He should save him from anything that would prevent him from walking in the way of truth, for I have no one to hope in but You.
Radak
"Guide me in Your truth" — that is, the truth of His existence. In the first request he said "show me," which refers to a wisdom that a person is able to know — namely, the wisdom of nature; and from it a person comes to know the Creator, for it is like a ladder to the knowledge of the wisdom of the Divine, and from it a person knows the Creator to the extent that one who is [still embodied] in a body is able to know. But the truth of His existence, as the soul [alone] would grasp it, one cannot know while still in a body, as it says (ibid. 20), "for man shall not see Me and live." Therefore he said, "guide me in Your truth" — like a person who guides a youth to walk little by little, until he grows accustomed and walks on his own. And likewise is the explanation of "and teach me" — accustom me, like "guide me"; and so too (Jeremiah 31:18), "like a calf not trained"; (ibid. 2:24), "accustomed to the wilderness" — their meaning is: habituation. "For You are the God of my salvation" — that You will save me from the troubles of this world, and grant me a heart to acquire the World to Come, which is the knowledge of the truth. "For You do I wait all the day" — like (Psalms 16:8), "I have set Hashem before me always." And the explanation of "I wait all the day" is like "all the days"; and so (Psalms 37:26), "all the day he is gracious and lends"; and so (ibid. 72:15), "all the day they shall bless him."
Metzudat David
"Guide me" — That is to say, teach me to know the truth of Your way, since You are my Savior and I wait for You; therefore teach me Your way, and I will walk in it, and I will be worthy of salvation.
Metzudat Zion
"Guide me" — from the term denoting "way, path."
Malbim
"Guide me" — After he asked that [Hashem] make known to him the conduct of [His] attributes, he asks that He make known to him the truths hidden from human intellect, which cannot be attained except through prophecy, from "the secret of Hashem [given] to those who fear Him." These truths are divided into practical and theoretical: such as the attainment of matters of divinity and His ways, through the theoretical intellect, and knowledge of the Torah, its statutes and its commandments, through the practical intellect. Regarding the practical he says, "guide me in Your truth," and regarding the theoretical he says, "and teach me." And he explains the reason for his request: "for You are the God of my salvation" — the One who saves me in all my needs, both bodily and spiritual. And here too he says that he does not intend by this his own benefit, to attain thereby some honor or the like, but rather, "for You I wait all the day" — for You are the goal of my hope, and all the other things I request are only means by which to attain You and to serve You, which is the goal of my hope, as it is said, "to You, Hashem, do I lift up my soul."
Remember, O Hashem, Your compassions and Your mercies; For they have been from of old.
verse value 905
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֖י, 2 letters) and the longest is "remember·Your·compassions" (זְכֹר־רַחֲמֶ֣יךָ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "remember·Your·compassions" (זְכֹר־רַחֲמֶ֣יךָ), "and·Your·mercies" (וַחֲסָדֶ֑יךָ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "from·of·old" (root עולם, 144x in Psalms). The etnachta (major mid-verse pause) falls on 'and·Your·mercies', dividing the verse into phrases of 3 and 3 words. Full calculation: זְכֹר־רַחֲמֶ֣יךָ [remember·Your·compassions] (505) + יְ֭הֹוָה [Hashem] (26) + וַחֲסָדֶ֑יךָ [and·Your·mercies] (108) + כִּ֖י [for] (30) + מֵעוֹלָ֣ם [from·of·old] (186) + הֵֽמָּה [they] (50) = 905.
Rashi
"for they have been since time immemorial" — Since the days of Adam, to whom You said, (Gen. 2: 17), “for on the day that you eat from it you must die,” but You gave him Your day, which is a thousand years.
Ibn Ezra
"Remember" — He asks for His compassion and mercy, that He not repay him according to his former deeds, which had prevented him until now from truly understanding the ways of Hashem; therefore after this comes "my sins and my transgressions" — a "transgression" (pesha) is when the transgressor goes out from under authority, and this is attested with regard to every matter of transgression. And concerning the phrase "according to Your mercy" (ke-chasdekha) — because You are the source of mercy and the wellspring of goodness, therefore after it comes the word "good" (tov); and the patach vowel of the letter bet in "in the way" (ba-derekh) indicates that it is the way of Hashem specifically, just as he began, "Your ways, Hashem, make known to me" (Psalm 25:4); and behold, He teaches sinners which is the right way, and guides the humble in His way and habituates them to it, until it becomes for them a statute and an ordinance.
Radak
"Remember" [this] for me now — "Your compassions, O Hashem, and Your mercies" — which have always been with me; and this is [explained by what follows]: "For they have been from of old" — that is to say, at the time of my formation, Your compassions and Your mercies were with me in my mother's womb, and continued as I grew after my birth. And since You raised me and brought me until now, it is fitting for You to have compassion on me, for I am the work of Your hands, as Job said (10:9), "Remember, I pray, that You made me as clay." "Your" former "mercies" — "remember" them for me; but "the sins of my youth, do not remember."
Metzudat David
"They" — [referring to] Your mercies and Your compassions.
Malbim
"Remember" — He comes with an argument that at the beginning of man's creation, Hashem watched over him with the utmost compassion and kindness, without his having deserved it, for one who does not yet exist has not yet served Hashem. And all the good that Hashem bestowed upon man at the very start of his creation was an unearned kindness, without any prior deed or act on the part of the created being. Therefore it is fitting that You continue this kindness of Yours without interruption, even though I am not worthy of it by my own deeds. And he says "Your mercies" — corresponding to His having perfected all the limbs of his body with the utmost compassion, in every single limb; and "Your kindnesses" — corresponding to the powers of intellect and understanding, which come from kindness, so that he might attain his greatness. This corresponds to the two requests he made — concerning matters of the body and concerning matters of the soul. And all these "have been from of old" — meaning, from the time of creation.
Remember not the sins of my youth, nor my transgressions; According to Your mercy remember me, For Your goodness' sake, O Hashem.
verse value 2922
Insights
Verse structure: 9 words, 46 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "for·the·sake·of" (לְמַ֖עַן, 4 letters) and the longest is "remember·me·You" (זְכׇר־לִי־אַ֑תָּה, 8 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "sins·of" (חַטֹּ֤אות), "my·youth" (נְעוּרַ֨י), "and·my·transgressions" (וּפְשָׁעַ֗י). The root זכר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "according·to·Your·mercy" (root חסד, 125x in Psalms); "do·not·remember" (root זכר, 64x in Psalms). First appearance of the root חטאה ("sins·of") in Psalms. First appearance of the root נעור ("my·youth") in Psalms. The etnachta (major mid-verse pause) falls on 'remember·me·You', dividing the verse into phrases of 6 and 3 words. Full calculation: חַטֹּ֤אות [sins·of] (424) + נְעוּרַ֨י [my·youth] (336) + וּפְשָׁעַ֗י [and·my·transgressions] (466) + אַל־תִּ֫זְכֹּ֥ר [do·not·remember] (658) + כְּחַסְדְּךָ֥ [according·to·Your·mercy] (112) + זְכׇר־לִי־אַ֑תָּה [remember·me·You] (673) + לְמַ֖עַן [for·the·sake·of] (190) + טוּבְךָ֣ [Your·goodness] (37) + יְהֹוָֽה [Hashem] (26) = 2922.
Rashi
"what is worthy of Your kindness, You remember for me" — What is deserving of Your kindness remember for me. These are the good deeds on my record.
Radak
"The sins of my youth and my transgressions, do not remember" — the explanation is: those [wrongs] that occur in the days of youth are called "sins," because a person's understanding is not yet complete, and there is no "transgression" there, for "transgression" is rebellion. But when a person acts deliberately, having reached the age of twenty years and above, when he has full understanding, he is called a "transgressor," for he recognizes and knows and yet violates the commandment — behold, he is rebelling against the Master who commanded it. "According to Your mercy remember me" — he prayed concerning all of them, that God should remember him for neither this nor that, but rather that He "remember" for him "His mercies" and recompense him "according to His mercy" and not according to [strict] justice. "For Your goodness' sake, O Hashem" — not for my sake, but "for Your goodness'" sake and Your kindness, for You are good and forgiving.
Metzudat David
"According to Your mercy, etc." — You, Hashem, according to the measure of Your mercy, remember — that is to say, remember my good deeds, which bring about the attribute of mercy. "For Your goodness' sake" — Act for the sake of the attribute of Your goodness.
Malbim
"The sins" — However, I request that at the time You remember the kindnesses and mercies You performed for me, "do not remember," by contrast, "the sins of my youth and my transgressions" — for I was ungrateful and sinned, so that the sin would then loom large in proportion to the kindness, and it would follow that because of my sin the kindness and mercy would cease from me. And the structure of the verse is: "according to Your kindness" (which) "You shall remember for me — You" (meaning, the kindness that You performed) — "do not remember the sins of my youth and my transgressions" that I committed — weighing one against the other. "For Your goodness' sake, Hashem" — it is fitting that You remember the good and not the bad.
Good and upright is Hashem; Therefore does He instruct sinners in the way.
verse value 1244
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֑ה, 4 letters) and the longest is "good·and·upright" (טוֹב־וְיָשָׁ֥ר, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "good·and·upright" (טוֹב־וְיָשָׁ֥ר), "He·instructs" (יוֹרֶ֖ה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·the·way" (root דרך, 70x in Psalms); "good·and·upright" (root טוב, 63x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 2 and 4 words. Full calculation: טוֹב־וְיָשָׁ֥ר [good·and·upright] (533) + יְהֹוָ֑ה [Hashem] (26) + עַל־כֵּ֤ן [therefore] (170) + יוֹרֶ֖ה [He·instructs] (221) + חַטָּאִ֣ים [sinners] (68) + בַּדָּֽרֶךְ [in·the·way] (226) = 1244.
Rashi
"The Lord is good and upright" — and wishes to exonerate His creatures. "therefore, He leads sinners on the road" — of repentance. Another explanation: He leads sinners, meaning murderers [who flee to the cities of refuge], as it is said (in Deut. 19:3): “You shall prepare for yourself the road, etc.” Refuge, refuge,” was written at the crossroads, etc., as is stated in Makkoth, chapter 2 (10b).
Radak
"Good and upright is Hashem; therefore does He instruct sinners in the way" — Because He is good and upright, He does not reject sinners; rather, if they wish to repent, He accepts them and instructs them in the upright way. And the interpretation of "in the way" [ba-derekh], with the bet vocalized with a patach, is: the known way — namely, the way of repentance. And it has been known to mankind since the beginning of time, for God taught the way of repentance to Cain the sinner, saying to him: "If you do well, shall it not be lifted up?" (Genesis 4:7).
Metzudat David
"Good and upright is Hashem" — He desires to do good to all; therefore He instructs sinners and warns them to walk in the right way.
Metzudat Zion
"Does He instruct" — He teaches.
Malbim
"Good and upright is Hashem" — for insofar as He is good, "He instructs sinners in the way," meaning that those who sinned through inadvertence, He shows them the way; and insofar as He is upright —
He guides the humble in justice; And He teaches the humble His way.
verse value 1337
Insights
Verse structure: 6 words, 28 letters. The shortest word is "He·guides" (יַדְרֵ֣ךְ, 4 letters) and the longest is "humble" (עֲ֭נָוִים, 5 letters). Words sharing gematria 176: humble, humble. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·He·teaches" (וִילַמֵּ֖ד). The root דרך appears 2 times in this verse. 4 unique roots are used. Frequent roots: "He·guides" (root דרך, 70x in Psalms); "in·the·justice" (root משפט, 65x in Psalms); "and·He·teaches" (root למד, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·justice', dividing the verse into phrases of 3 and 3 words. Full calculation: יַדְרֵ֣ךְ [He·guides] (234) + עֲ֭נָוִים [humble] (176) + בַּמִּשְׁפָּ֑ט [in·the·justice] (431) + וִילַמֵּ֖ד [and·He·teaches] (90) + עֲנָוִ֣ים [humble] (176) + דַּרְכּֽוֹ [His·way] (230) = 1337.
Radak
"He guides the humble in justice" — those who submit and turn back from their sin, He guides them in justice; He opens for them the way of repentance and prepares their heart to know the judgments of God and His ways; and this is what he goes on to say: "And He teaches the humble His way" — this is a repetition of the same idea in different words. And the sense of "in justice" [ba-mishpat], with the bet vocalized with a patach, is that it is known through His Torah. And the sage Rabbi Solomon ibn Gabirol (The family name of this sage — poet, philosopher, and kabbalist — was apparently Gabirol, that is, Yivrol [see the manuscript kept here, catalogued Add. 379, folio 82b]; and he is Avicebron [see the manuscript kept here, catalogued Mm. 6.32.3, folio 11b]. The discovery of the great sage, light of the eyes and light of our eyes, Rabbi Solomon Munk — may he rest in peace upon his resting place! — in his book Mélanges [p. 152], needed only confirmation; for in the manuscript last mentioned we read, and there it is stated explicitly: "Avicebron, meaning ibn Gabirol, in his book called Mekor Chayim." And this manuscript was written in the fifteenth century of the common era.) explained (Tikkun Middot ha-Nefesh 1:3): 'The humble attain the will of the Creator through the quality of shame, and they attain the abiding world (the pleasantness), and they learn His way (His ways), as it is said: "He guides the humble in justice, and He teaches the humble His way."'
Metzudat David
"He guides" — He guides the humble to hold fast to their ways with the first justice/rule, and not to turn away from it, and He further teaches them to hold to the ways of Hashem, as our Sages, of blessed memory, said: "Just as He is merciful, etc." [so should you be].
Metzudat Zion
"He guides" — from the term denoting "way, path."
Malbim
"He guides the humble" — these are people who know the way, but there are impediments that hinder them from doing what is proper, such as the pursuit of life's necessities and other causes; He assists them so that they walk on the path of "justice," that is, the proper path. Also, "He teaches the humble His way" — the special way, from the secret of Hashem given to those who fear Him.
All the paths of Hashem are mercy and truth To such as keep His covenant and His testimonies.
verse value 2704
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. Verse gematria: 2704 = 52². The shortest word is "mercy" (חֶ֣סֶד, 3 letters) and the longest is "all·the·paths·of" (כׇּל־אׇרְח֣וֹת, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·the·paths·of" (כׇּל־אׇרְח֣וֹת), "to·those·who·keep" (לְנֹצְרֵ֥י), "and·His·testimonies" (וְעֵדֹתָֽיו). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "mercy" (root חסד, 125x in Psalms); "and·truth" (root אמת, 32x in Psalms). First appearance of the root ברית ("His·covenant") in Psalms. The etnachta (major mid-verse pause) falls on 'and·truth', dividing the verse into phrases of 4 and 3 words. Full calculation: כׇּל־אׇרְח֣וֹת [all·the·paths·of] (665) + יְ֭הֹוָה [Hashem] (26) + חֶ֣סֶד [mercy] (72) + וֶאֱמֶ֑ת [and·truth] (447) + לְנֹצְרֵ֥י [to·those·who·keep] (380) + בְ֝רִית֗וֹ [His·covenant] (618) + וְעֵדֹתָֽיו [and·His·testimonies] (496) = 2704.
Ibn Ezra
"All the paths of Hashem" — first "mercy" (chesed), and after it "truth" (emet). "To such as keep His covenant" — in the manner of, "He keeps (notzer) mercy for thousands" (Exodus 34:7).
Radak
"All the paths of Hashem" — that is, all His ways. "Are mercy and truth" — and they are all the ways which He commanded in His Torah to walk in, namely mercy and truth, with no crookedness or perversity in them. "To such as keep His covenant and His testimonies" — not to those who pervert what is right, for they are unable to recognize the truth. And so it says (Hosea 14:10): "For the ways of Hashem are right, and the just walk in them, but transgressors stumble in them." And the great sage, our Rabbi Moshe [Maimonides], of blessed memory, interpreted this verse (Guide of the Perplexed 3:12:3) in reference to the governance of the world. He said: the eminent sages already knew the wisdom of this reality and understood it, just as David, peace be upon him, made clear when he said, "All the paths of Hashem are mercy and truth to such as keep His covenant and His testimonies" — meaning that those who kept the nature of existence and the commandments of the Torah, and knew their purpose, had the aspect of mercy and truth in everything made clear to them, and therefore they made it their purpose. And this is what he meant by them: that inasmuch as they are human — which is [defined by] apprehension — because of the body's necessities they will seek its essential needs: bread to eat and a garment to wear, without excess.
Metzudat David
"To those who keep" — To repay [His] mercies to those who keep His covenant and His testimonies.
Malbim
"All the paths" — And even though you will sometimes find that Hashem does not conduct His governance by this general way, but rather follows a particular path, separate from the general way — as when there is a righteous man to whom evil happens, or a wicked man to whom good happens — even so, "the paths of Hashem are mercy and truth," for sometimes they stem from mercy, as when the misfortunes of the righteous come to atone for a minor sin they committed and to increase their reward in the World to Come; and sometimes they stem from truth, from the attribute of justice, namely to extend life even to the wicked man until his measure of sin is full, so as to destroy him in the World to Come. And all this is known "to those who keep His covenant and His testimonies" — they know that these paths are mercy and truth.
For Your name's sake, O Hashem, Pardon my iniquity, for it is great.
verse value 1490
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "for·the·sake·of·Your·name" (לְמַֽעַן־שִׁמְךָ֥, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·You·shall·forgive" (וְֽסָלַחְתָּ֥), "to·my·iniquity" (לַ֝עֲוֺנִ֗י), "great·it" (רַב־הֽוּא). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "great·it" (root רב, 67x in Psalms). First appearance of the root סלח ("and·You·shall·forgive") in Psalms. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 2 and 4 words. Full calculation: לְמַֽעַן־שִׁמְךָ֥ [for·the·sake·of·Your·name] (550) + יְהֹוָ֑ה [Hashem] (26) + וְֽסָלַחְתָּ֥ [and·You·shall·forgive] (504) + לַ֝עֲוֺנִ֗י [to·my·iniquity] (166) + כִּ֣י [for] (30) + רַב־הֽוּא [great·it] (214) = 1490.
Rashi
"For Your name’s sake" — [For the sake of Your] great [name], forgive my iniquity... "for it is great" — For it is fitting for a great One to forgive great iniquity.
Ibn Ezra
"For Your name's sake"... "for it is great" — even though it is great, in the manner of "for it is a stiff-necked people," "for I have sinned against You." And some say: [it means] "so that I may make known Your name." But the correct view is that it becomes known that Your name is "One who pardons."
Radak
"For Your name's sake, Hashem" — for Your name is known as good and forgiving. "Pardon my iniquity" — the specific iniquity that is greater than all the other iniquities he committed, namely the iniquity of Bathsheba. He said: even though I have already asked You for pardon and forgiveness for my sin and transgression, for that particular iniquity I repeat to You my request for pardon, "For it is great."
Metzudat David
"For Your name's sake, Hashem" — which indicates [attests to] mercy. "For it is great" — even though my iniquity is great and abundant.
Malbim
"For" (he returns to the prayer) — in addition to what he requested, "do not remember the sins of my youth and my transgressions," he adds a further request: "For Your name's sake, Hashem — for it is great — and forgive my iniquity," that You should forgive the iniquity completely, and not only the transgression, but also the iniquity, which is more severe than it. And this You should do for Your name's sake, for You are full of mercy and forgive iniquities.
What man is he who fears Hashem? Him will He instruct in the way that He should choose.
verse value 1333
Insights
Verse structure: 7 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "who·fears" (יְרֵ֣א, 3 letters) and the longest is "He·instructs·him" (י֝וֹרֶ֗נּוּ, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who?·this" (מִי־זֶ֣ה), "He·instructs·him" (י֝וֹרֶ֗נּוּ), "He·should·choose" (יִבְחָֽר). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "who·fears" (root ירא, 77x in Psalms); "in·a·way" (root דרך, 70x in Psalms). First appearance of the root בחר ("He·should·choose") in Psalms. The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: מִי־זֶ֣ה [who?·this] (62) + הָ֭אִישׁ [the·man] (316) + יְרֵ֣א [who·fears] (211) + יְהֹוָ֑ה [Hashem] (26) + י֝וֹרֶ֗נּוּ [He·instructs·him] (272) + בְּדֶ֣רֶךְ [in·a·way] (226) + יִבְחָֽר [He·should·choose] (220) = 1333.
Rashi
"Who is this man who fears the Lord?" — The Holy One, blessed be He, will guide him on the road that he chooses; that is the good road.
Ibn Ezra
"What man is he" — this refers to the honored/distinguished person, as in "be strong and be a man (ish)" (I Kings 2:2). And the sense is: that the fear of Hashem will bring him to the way that He will choose.
Radak
"What man is he who fears Hashem?" — whoever wishes to be one who fears Hashem should prepare his heart, "Him will He instruct in the way that He should choose" — for God will help him and instruct him in the way that God chooses for a person to walk in, and that is the good way. And there are those who interpret (Rabbi Abraham ibn Ezra) that it is the person who chooses.
Metzudat David
"Who is [the man]" — Whoever fears Hashem and chooses the good, then Hashem teaches him to walk in the way he has chosen, as our Sages, of blessed memory, said: "One who comes to purify himself is helped [from Above]."
Malbim
"Who is this" — After he completed his prayer that Hashem show him favor both in his physical needs and in his spiritual needs, he says that for those who truly fear Hashem there is yet another path, superior to the path he has been praying about until now — namely, that they utterly despise the affairs of this world and seek only the happiness of the spiritual soul. And so he says: "Who is the man who fears Hashem" in truth — Hashem "will instruct him in the way" he "should choose," namely, that "his soul shall abide in good" — his primary effort will be directed toward the happiness of his divine soul, which shall abide in goodness and the reward of the World to Come; and he will desire nothing from this world except the perpetuation of the species, "that his offspring shall inherit the land" — that his children will succeed by his merit, while he himself is content with a mere kav of carobs from one Sabbath eve to the next.
His soul shall abide in prosperity; And his seed shall inherit the land.
verse value 2045
Insights
Verse structure: 6 words, 24 letters. The shortest word is "land" (אָֽרֶץ, 3 letters) and the longest is "and·his·seed" (וְ֝זַרְע֗וֹ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·abide" (תָּלִ֑ין), "shall·inherit" (יִ֣ירַשׁ). 6 unique roots are used. Frequent roots: "land" (root ארץ, 157x in Psalms); "his·soul" (root נפש, 143x in Psalms); "in·goodness" (root טוב, 63x in Psalms). First appearance of the root לין ("shall·abide") in Psalms. First appearance of the root ירש ("shall·inherit") in Psalms. The etnachta (major mid-verse pause) falls on 'shall·abide', dividing the verse into phrases of 3 and 3 words. Full calculation: נַ֭פְשׁוֹ [his·soul] (436) + בְּט֣וֹב [in·goodness] (19) + תָּלִ֑ין [shall·abide] (490) + וְ֝זַרְע֗וֹ [and·his·seed] (289) + יִ֣ירַשׁ [shall·inherit] (520) + אָֽרֶץ [land] (291) = 2045.
Rashi
"His soul shall abide in prosperity" — When he abides in the grave, his soul shall abide in prosperity.
Ibn Ezra
"His soul" — the meaning of "nefesh" is as in "for the life (nefesh) of all flesh, its blood is in its life (nafsho)" (Leviticus 17:14); and it is this [nefesh] that dies when the soul (neshamah) departs. And the meaning of "shall abide" (talin) — like "shall lie down" (tishkav); and the sense is that until the day of his death he will be in this world in goodness. And some say: that this alludes to the life of his soul, that it will be in goodness.
Radak
"His soul shall abide in prosperity" — if he holds fast to the way in which he is instructed, "his soul shall abide in prosperity" at his death. And this is the essential reward of a person. "And his seed shall inherit the land" — for the sake of his righteousness and uprightness, God will bless his children and his seed after him, on his account.
Metzudat David
"Shall abide" — When he dies and lies in the grave, his soul shall rest in goodness, and by his merit his seed shall prosper and inherit the land.
The counsel of Hashem is with those who fear Him; And His covenant, to make them know it.
verse value 1142
Insights
Verse structure: 5 words, 26 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "counsel·of" (ס֣וֹד, 3 letters) and the longest is "to·make·known·to·them" (לְהוֹדִיעָֽם, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·His·covenant" (וּ֝בְרִית֗וֹ). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "to·make·known·to·them" (root ידע, 95x in Psalms); "to·those·who·fear·Him" (root ירא, 77x in Psalms). First appearance of the root סוד ("counsel·of") in Psalms. The etnachta (major mid-verse pause) falls on 'to·those·who·fear·Him', dividing the verse into phrases of 3 and 2 words. Full calculation: ס֣וֹד [counsel·of] (70) + יְ֭הֹוָה [Hashem] (26) + לִירֵאָ֑יו [to·those·who·fear·Him] (257) + וּ֝בְרִית֗וֹ [and·His·covenant] (624) + לְהוֹדִיעָֽם [to·make·known·to·them] (165) = 1142.
Ibn Ezra
"The counsel" (sod) — the secrets/counsels of God are not revealed except to those who fear Him, and indeed [this applies] even after his soul abides [in prosperity]; and he says "to those who fear Him," just as he began, "one who fears Hashem" [v. 12].
Radak
"The counsel of Hashem is with those who fear Him" — the counsel of Hashem He will not reveal except to those who fear Him; for those who occupy themselves with wisdom, if they are not fearers of God and complete in His commandments, He will not reveal to them the counsel of God. "And His covenant, to make them know it" — [that is,] to make them know His covenant, that He has revealed to them His counsel. And the covenant is that which He forges with the soul, to give it understanding and to gather it to His glory when it separates from the body. And thus it is called a covenant when He said to Moses our teacher, peace be upon him (Exodus 34:10): "Behold, I make a covenant; before all your people I will do marvels." And the covenant is that He graced him with the light of the intellect, and his soul cleaved to the higher realms. And He said to him, "before all your people," meaning: this that I have done with you is a spiritual sign that no person will recognize in you except yourself, but another, physical sign I will make with you before all your people, namely the shining of the light of his face. And from the physical sign they will recognize and know that I have graced you with a spiritual sign.
Metzudat David
"To those who fear Him" — He reveals [it] to those who fear Him. "And His covenant" — the Torah, which was given by covenant, He will reveal to them, to make it known to them.
Malbim
"The counsel" — He explains, corresponding to what he said, "his soul shall abide in good": he says that this matter of the eternity of the soul and its delight in the World to Come is "the counsel of Hashem given to those who fear Him" — they know the secret of the soul and its nature, and that a single moment of serenity in the World to Come is better than all the life of this world. And corresponding to what he said, "his offspring shall inherit the land," he explains, "and His covenant, to make it known to them" — that concerning this Hashem makes His covenant known to those who fear Him, just as He made a covenant with the Patriarchs that their children would inherit the land, and with David, that the kingship would not cease from his offspring.
My eyes are ever toward Hashem; For He will bring forth my feet out of the net.
verse value 1993
Insights
Verse structure: 7 words, 32 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "He·will·bring·out" (הֽוּא־יוֹצִ֖יא, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "He·will·bring·out" (הֽוּא־יוֹצִ֖יא). 7 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "my·eyes" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 3 and 4 words. Full calculation: עֵינַ֣י [my·eyes] (140) + תָּ֭מִיד [continually] (454) + אֶל־יְהֹוָ֑ה [to·Hashem] (57) + כִּ֤י [for] (30) + הֽוּא־יוֹצִ֖יא [He·will·bring·out] (129) + מֵרֶ֣שֶׁת [from·the·net] (940) + רַגְלָֽי [my·feet] (243) = 1993.
Ibn Ezra
"My eyes" — the correct view in my opinion is: that the meaning of "out of the net, my feet" is the desire of the evil inclination, and the soul is caught in the net of desire; and this is by way of a parable. And if Hashem does not help him, it is not in his power to escape from wickedness; therefore [it says] "He will bring [my feet] forth."
Radak
"My eyes are ever toward Hashem" — for He is my gaze, and to Him I lift my eyes, and not for the help of another. "For He will bring forth my feet out of the net" — its meaning is: out of the net of iniquities, or out of the net of enemies, referring to their scheme, for they think to ensnare me. And concerning the enemies from the nations of the world, he speaks of them as the enemies of Israel, as he says at the end of the psalm. And up to this point he has spoken of the needs of the soul; and now he will speak of the needs of the body, that He should save him from his enemies, as he spoke of them at the beginning of the psalm (verse 2), "let not my enemies triumph over me" — for these too are among the needs of the soul, for if the enemies trouble him in their warfare, he will have no leisure for the needs of the soul.
Metzudat David
"For He, etc." — and therefore my eyes are toward Him, to trust in Him, for there is hope.
Malbim
"My eyes" — Therefore I too have chosen this path and have abandoned all the affairs of this world; only "my eyes" are lifted "always toward Hashem," toward the supernal, spiritual world. And even though I know that because my eyes are lifted upward I may easily fall into the net spread for my feet, nevertheless I will not cease from this devotion in order to watch the ground, for I know that even if my feet enter into the net, "He will bring my feet out of the net."
Turn to me, and be gracious to me; For I am solitary and afflicted.
verse value 559
Insights
Verse structure: 5 words, 24 letters. Verse gematria: 559 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "I" (אָֽנִי, 3 letters) and the longest is "turn·to·me" (פְּנֵֽה־אֵלַ֥י, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·solitary" (כִּֽי־יָחִ֖יד). 5 unique roots are used. Frequent roots: "I" (root אני, 64x in Psalms); "and·be·gracious·to·me" (root חנן, 32x in Psalms); "and·afflicted" (root עני, 32x in Psalms). First appearance of the root פנה ("turn·to·me") in Psalms. The etnachta (major mid-verse pause) falls on 'and·be·gracious·to·me', dividing the verse into phrases of 2 and 3 words. Full calculation: פְּנֵֽה־אֵלַ֥י [turn·to·me] (176) + וְחׇנֵּ֑נִי [and·be·gracious·to·me] (124) + כִּֽי־יָחִ֖יד [for·solitary] (62) + וְעָנִ֣י [and·afflicted] (136) + אָֽנִי [I] (61) = 559.
Rashi
"for I am alone and poor" — and the eyes of the public are directed toward me, and compared to them, I am a single person. Therefore, turn to me and be gracious to me because my prayer is necessary for the salvation of all Israel.
Ibn Ezra
"Turn" — for the soul is solitary (yechidah), and so too the heart. And the meaning of "afflicted" (ani) — on account of lack/deficiency, such as [the lack of strength] to stand against desire.
Radak
"Turn to me, and be gracious to me; for I am solitary and afflicted" — even though I am a king and have a great people, "I am solitary and afflicted," for I do not trust in a great army but in Your might alone. And "afflicted" [ani] means humbled, as in (Job 36:15): "He delivers the afflicted by his affliction." That is to say: even though I am a king, I do not exalt myself in my kingship, but I am lowly and humbled. And in the midrash (Shocher Tov, with slight variation): was David [really] solitary? Is it not written (I Chronicles 2:15): "Ozem the sixth, David the seventh"? And likewise, was David [really] afflicted? Is it not written (ibid. 22:14): "Now, behold, in my straits I have prepared for the house of Hashem a hundred thousand talents of gold"? Rather, David said before the Holy One, blessed be He: Master of the universe, since You have made me king over Your children, and their eyes are dependent on me, and they all need me; and since they are many, while my eyes are dependent on You alone — I am solitary compared to them; therefore he said, "I am solitary and afflicted."
Metzudat David
"For I am solitary" — that is to say, I have no friend or companion, for they have all risen up against me.
Metzudat Zion
"And afflicted" — he means to say humbled.
Malbim
"Turn to me" — Since he pictures himself in a state of asceticism and devotion, he pictures himself as separated from the entire world — from his neighbors and companions and household, and from his wealth and possessions alike — and he requests, "Turn to me, and be gracious to me, for I am solitary and afflicted," for I have nothing at all in this world.
The troubles of my heart are enlarged; O bring me out of my distresses.
verse value 1835
Insights
Verse structure: 5 words, 29 letters. The shortest word is "troubles·of" (צָר֣וֹת, 4 letters) and the longest is "from·my·distresses" (מִ֝מְּצוּקוֹתַ֗י, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·grown·wide" (הִרְחִ֑יבוּ), "from·my·distresses" (מִ֝מְּצוּקוֹתַ֗י), "bring·me·out" (הוֹצִיאֵֽנִי). 5 unique roots are used. Frequent roots: "bring·me·out" (root יצא, 35x in Psalms); "my·heart" (root לבב, 32x in Psalms). First appearance of the root מצוקה ("from·my·distresses") in Psalms. The etnachta (major mid-verse pause) falls on 'have·grown·wide', dividing the verse into phrases of 3 and 2 words. Full calculation: צָר֣וֹת [troubles·of] (696) + לְבָבִ֣י [my·heart] (44) + הִרְחִ֑יבוּ [have·grown·wide] (231) + מִ֝מְּצוּקוֹתַ֗י [from·my·distresses] (692) + הוֹצִיאֵֽנִי [bring·me·out] (172) = 1835.
Ibn Ezra
"The troubles of my heart" — this is the intellect that is planted in the heart, therefore it is called by its name; and "enlarged" (hirchivu) is an intransitive verb. And the sense is: that they [the troubles] are many. And some say: that "my heart" (levavi) is the object [of the verb], but this is far-fetched, because after it comes "from my distresses."
Radak
"The troubles of my heart are enlarged" — "the troubles have widened" their dwelling place "in my heart," that is to say, they are many. And in saying that "the troubles have widened," this is a figure of eloquence. Therefore I cry out to You, "Bring me out of my distresses" — that You should bring me out of my distresses, in which I am caught; for if my heart is caught in distresses and troubles, my heart will not be free for Your service.
Metzudat David
"The troubles of my heart" — the troubles that are in my heart keep expanding and growing; therefore I ask: bring me out of my distresses.
Metzudat Zion
"My distresses" — from the term denoting distress and trouble.
Malbim
"The troubles of my heart" — Even regarding the troubles that befall me in the world, I pay no heed; on the contrary, they "have enlarged" my heart, and I rejoice over them. Only this do I request: "bring me out of my distresses" — for distress is an inner distress of the soul; from this bring me out, for it would keep me from the service of Hashem. But regarding external trouble, I pay no heed, for I regard the affairs of this world as utterly vain.
See my affliction and my travail; And forgive all my sins.
verse value 1323
Insights
Verse structure: 5 words, 24 letters. The shortest word is "see" (רְאֵ֣ה, 3 letters) and the longest is "to·all·my·sins" (לְכׇל־חַטֹּאותָֽי, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·my·toil" (וַעֲמָלִ֑י), "and·lift·up" (וְ֝שָׂ֗א), "to·all·my·sins" (לְכׇל־חַטֹּאותָֽי). 5 unique roots are used. Frequent roots: "see" (root ראה, 100x in Psalms); "and·lift·up" (root נשא, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'and·my·toil', dividing the verse into phrases of 3 and 2 words. Full calculation: רְאֵ֣ה [see] (206) + עׇ֭נְיִי [my·affliction] (140) + וַעֲמָלִ֑י [and·my·toil] (156) + וְ֝שָׂ֗א [and·lift·up] (307) + לְכׇל־חַטֹּאותָֽי [to·all·my·sins] (514) = 1323.
Rashi
"See my affliction and my toil" — and through them, forgive all my sins.
Ibn Ezra
"See my affliction" — [understood] from "my affliction and my great toil," [namely,] to restrain myself from desire. "And forgive all my sins" — that have already passed.
Radak
"Consider my affliction" — as I explained (verse 16). "and my travail" — that I labor in wars. "and forgive all my sins" — that my affliction should be atonement for my sin, for my labor is for a commandment, in that I fight on behalf of Israel.
Metzudat Zion
"And forgive" — an expression of pardon and forgiveness.
Malbim
"See" — for the affliction and toil that befall me in the world will serve me as atonement for sin, and concerning this he requests, "see my affliction and forgive all my sins." This is a second thing I request (verses 19-20): "see my enemies, for they are many; keep my soul, and deliver me" — lest they cause my soul to sin. And this is a further request: "let me not be ashamed, for I have taken refuge in You" — for that would result in a desecration of Hashem's name, as he said at the beginning, "In You I trust; let me not be ashamed."
Consider how many are my enemies, And the cruel hatred with which they hate me.
verse value 1749
Insights
Verse structure: 5 words, 26 letters. The shortest word is "violence" (חָמָ֣ס, 3 letters) and the longest is "see·my·enemies" (רְאֵֽה־אֹיְבַ֥י, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "see·my·enemies" (רְאֵֽה־אֹיְבַ֥י), "for·they·are·many" (כִּי־רָ֑בּוּ), "and·hatred·of" (וְשִׂנְאַ֖ת). 5 unique roots are used. Frequent roots: "see·my·enemies" (root ראה, 100x in Psalms); "they·hate·me" (root שנא, 42x in Psalms). First appearance of the root שנאה ("and·hatred·of") in Psalms. The etnachta (major mid-verse pause) falls on 'for·they·are·many', dividing the verse into phrases of 2 and 3 words. Full calculation: רְאֵֽה־אֹיְבַ֥י [see·my·enemies] (229) + כִּי־רָ֑בּוּ [for·they·are·many] (238) + וְשִׂנְאַ֖ת [and·hatred·of] (757) + חָמָ֣ס [violence] (108) + שְׂנֵאֽוּנִי [they·hate·me] (417) = 1749.
Rashi
"and they hate me with unjust hatred" — Heb. חמס, unlawful.
Ibn Ezra
"Consider" — and furthermore, that I fear my enemies without cause, who hate me and would be the cause that I not learn Your ways.
Radak
"Consider my enemies, for they are many"; "consider my enemies" — the Philistines, Edom, Ammon, Moab, and Aram. "and they hate me with cruel hatred" — for I did them no harm, yet they make war on me. And in the Midrash (Shocher Tov, with some variation): If Esau hates Jacob because he took the blessing from him, what did he do to the Berbers? What did he do to the Philistines? What did he do to the men of Gath? Hence: "and they hate me with cruel hatred."
Metzudat David
"And cruel hatred" — that is to say, they hate me as though I were a man of violence.
O keep my soul, and deliver me; Let me not be ashamed, for I have taken refuge in You.
verse value 2066
Insights
Verse structure: 6 words, 30 letters. The shortest word is "in·You" (בָֽךְ, 2 letters) and the longest is "and·deliver·me" (וְהַצִּילֵ֑נִי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·let·me·be·ashamed" (אַל־אֵ֝ב֗וֹשׁ). 6 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "keep" (root שמר, 73x in Psalms); "and·deliver·me" (root נצל, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'and·deliver·me', dividing the verse into phrases of 3 and 3 words. Full calculation: שׇׁמְרָ֣ה [keep] (545) + נַ֭פְשִׁי [my·soul] (440) + וְהַצִּילֵ֑נִי [and·deliver·me] (201) + אַל־אֵ֝ב֗וֹשׁ [not·let·me·be·ashamed] (340) + כִּֽי־חָסִ֥יתִי [for·I·have·taken·refuge] (518) + בָֽךְ [in·You] (22) = 2066.
Ibn Ezra
"Keep [my soul]"... "let me not be ashamed" — regarding that which I hope for, to be a servant of Hashem.
Radak
"Keep my soul, and deliver me; let me not be ashamed, for I have taken refuge in You" — "deliver me" from their hand, for they lie in wait for my soul, because they have not succeeded against Israel since I began to reign.
Let integrity and uprightness preserve me, Because I wait for You.
verse value 1898
Insights
Verse structure: 4 words, 20 letters. Verse gematria: 1898 is divisible by 26, the value of the divine name Hashem. The shortest word is "because" (כִּ֝֗י, 2 letters) and the longest is "integrity·and·uprightness" (תֹּם־וָיֹ֥שֶׁר, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "integrity·and·uprightness" (תֹּם־וָיֹ֥שֶׁר), "I·have·waited·for·You" (קִוִּיתִֽיךָ). 4 unique roots are used. Frequent roots: "because" (root כי, 216x in Psalms); "integrity·and·uprightness" (root ישר, 30x in Psalms); "let·them·preserve·me" (root נצר, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'let·them·preserve·me', dividing the verse into phrases of 2 and 2 words. Full calculation: תֹּם־וָיֹ֥שֶׁר [integrity·and·uprightness] (956) + יִצְּר֑וּנִי [let·them·preserve·me] (366) + כִּ֝֗י [because] (30) + קִוִּיתִֽיךָ [I·have·waited·for·You] (546) = 1898.
Rashi
"shall guard me" — Heb. יצרוני, shall watch me.
Ibn Ezra
"Integrity" (tom) — the integrity of his heart and the uprightness of his deeds will preserve him from walking in a crooked way. It is also correct that they will preserve him from his enemies, therefore after it comes "redeem" [v. 22]; and just as he prayed that Hashem preserve him and that his enemies not rule over him, so too may He redeem all of Israel.
Radak
"Let integrity and uprightness preserve me, because I wait for You" — for my people are the innocent and the upright, though among them too are corruption and violence. And the innocent and the upright shall preserve me from their harm, for in all my troubles I have hoped in You.
Metzudat David
"Integrity and uprightness" — the deeds of integrity and uprightness that I have done, they will argue in my merit, that I be preserved. "For I wait for You" — since I wait for You, it is therefore fitting that I be preserved, together with the merit of the deeds of integrity and uprightness.
Malbim
"Integrity" — However, I ask that You preserve me from my enemies not by war and great might, but rather let "integrity and uprightness" preserve me, through my having "waited for You" — that my integrity and my uprightness shall guard me.
Verse structure: 5 words, 24 letters. Notable word values: "God" (אֱ֭לֹהִים) = 86, equal to Elohim. The shortest word is "redeem" (פְּדֵ֣ה, 3 letters) and the longest is "Israel" (אֶת־יִשְׂרָאֵ֑ל, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "his·troubles" (צָרוֹתָֽיו). 5 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "from·all" (root כל, 82x in Psalms); "Israel" (root ישראל, 61x in Psalms). First appearance of the root פדה ("redeem") in Psalms. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 3 and 2 words. Full calculation: פְּדֵ֣ה [redeem] (89) + אֱ֭לֹהִים [God] (86) + אֶת־יִשְׂרָאֵ֑ל [Israel] (942) + מִ֝כֹּ֗ל [from·all] (90) + צָרוֹתָֽיו [his·troubles] (712) = 1919.
Radak
"Redeem, God" — whether in my life or in my death, behold I pray that You redeem "Israel from all his troubles."
Metzudat David
"Redeem, etc." — as if to say: I do not pray for myself alone, but for all of Israel.
Malbim
"Redeem" — In contrast to what he said, that he regards the affairs of this world as vain and does not pay attention to pray about his troubles, since the troubles have enlarged his heart, he says: nevertheless, on behalf of the community I ask, "Redeem, O God, Israel out of all his troubles" — for not all people are at this level, to give up entirely on the affairs of the world and not feel troubles and affliction.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim