[A Psalm] of David. Judge me, O Hashem, for I have walked in my integrity, and I have trusted in Hashem without wavering.
verse value 2136
Insights
Verse structure: 10 words, 44 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·in·Hashem" (וּבַיהֹוָ֥ה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·in·Hashem" (וּבַיהֹוָ֥ה), "I·will·slip" (אֶמְעָֽד). The root יהוה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "not" (root לא, 174x in Psalms); "of·David" (root דוד, 89x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·walked', dividing the verse into phrases of 6 and 4 words. Full calculation: לְדָוִ֨ד [of·David] (44) + שׇׁפְטֵ֤נִי [judge·me] (449) + יְהֹוָ֗ה [Hashem] (26) + כִּֽי־אֲ֭נִי [for·I] (91) + בְּתֻמִּ֣י [in·my·integrity] (452) + הָלַ֑כְתִּי [I·have·walked] (465) + וּבַיהֹוָ֥ה [and·in·Hashem] (34) + בָּ֝טַ֗חְתִּי [I·have·trusted] (429) + לֹ֣א [not] (31) + אֶמְעָֽד [I·will·slip] (115) = 2136.
Rashi
"Judge me" — And elsewhere (143:2) he says, “You shall not enter judgment [with Your servant].” Said David: When You judge the wicked, judge me, for compared to the wicked, I am a righteous man, but when You judge the righteous, do not bring me into judgment.
Ibn Ezra
"[A Psalm] of David. Judge me" — Rabbi Moshe said: the meaning of "judge me" is "take up my cause and render judgment for me against my enemies." The correct view in my opinion is that its meaning is "take judgment from me if my heart has turned away from following You"; therefore [it continues] "for I [walk] in my integrity," like [the phrase] "you shall be wholehearted (tamim tihyeh)" (Deuteronomy 18:13). "And I have trusted in Hashem" — that He will help me so that my heart be whole; therefore [it says] "I shall not waver."
Radak
"Of David. Judge me, Hashem"; "judge me" — see whether my heart is upright toward You, and "judge me" according to my heart. "For I have walked in my integrity, and I have trusted in Hashem without wavering" — that is to say, in the integrity of my heart, and with all that I possessed, I trusted in Hashem; therefore it is not fitting that I should waver. And in the Midrash (Shocher Tov, reversing the order of the two parts of the statement): one verse says "judge me," and another verse says (Psalms 143:2): "and enter not into judgment with Your servant" — [how can this be]? David said before the Holy One, blessed be He: When You judge the wicked, "judge me"; when You judge the righteous, "enter not into judgment with Your servant"!
Metzudat David
"Judge me" — to take up my case against those who hate me. "I shall not slip" — therefore it is fitting that I should not slip.
Metzudat Zion
"I ... waver" — an expression of slipping and being dislodged from a place.
Malbim
"Of David" — In this prayer he mentions that he is not of the class of hypocrites who are full of evil in secret and flatter openly, doing the deed of Zimri and seeking the reward of Pinchas, for his heart is faithful to his God and his deeds are without blemish; he is pure both in deed and in thought. Therefore he asks that what befalls the hypocrites not befall him, whether in the well-being of the soul or in the success of worldly life. "Judge me, Hashem" — meaning: You will make known what my judgment and my situation are, and You know that I am righteous, both in deed — "for I have walked in my integrity" — and in conscience and faith of heart, for "in Hashem" "I have trusted" with a strong trust, "so that I shall not stumble" from Him at any time.
Examine me, O Hashem, and try me; test my reins and my heart.
verse value 1602
Insights
Verse structure: 7 words, 33 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 1602 is divisible by 18, the value of chai ('life'). The shortest word is "Hashem" (יְהֹוָ֣ה, 4 letters) and the longest is "my·kidneys" (כִלְיוֹתַ֣י, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·test·me" (וְנַסֵּ֑נִי), "refine" (צׇרְפָ֖ה). The root צרף appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·my·heart" (root לב, 74x in Psalms). First appearance of the root נסה ("and·test·me") in Psalms. The etnachta (major mid-verse pause) falls on 'and·test·me', dividing the verse into phrases of 3 and 4 words.
Ibn Ezra
"Examine me" — it is known that Hashem knows hidden things, and behold, the sense is: that You will know my heart, like one who assays (bochen) silver.
Radak
"Examine me, Hashem, and try me" — and according to what You find in my heart, judge me; "test [tzerufah — the letter vav here is extra] my reins and my heart" — You will find them like pure silver. And it says "my reins," because they are the ones that give counsel (Babylonian Talmud, Berakhot 61a); and it says "my heart," because it is the one that understands and possesses thoughts (ibid.); and it wrote "tzerufah" [refined/tested] with regard to every single thought, that it be without any dross. "And according to my thoughts, judge me" — for even though my deeds are not always good, my heart is upright at all times. And regarding the deeds it said: "and enter not into judgment with Your servant."
Metzudat David
"Examine me" — to know my thoughts.
Malbim
"Examine me" — Corresponding to the deeds that are done in integrity, he says, "Examine me, Hashem, and try me," for deeds that are not done in integrity — meaning, that a person does not do them for the sake of the good itself but rather because of external motives such as pride, flattery, and the like — will not stand up under the test, for if he finds it advantageous to abandon those deeds he will abandon them. Not so the deeds done in integrity, as it says, "for I have walked in my integrity" — they are refined silver, and no dross will be found in them when they are tested in the crucible. And corresponding to what he said, "in Hashem I have trusted," which is the trust of the heart, he says, "test my reins and my heart."
For Your mercy is before my eyes; and I have walked in Your truth.
verse value 1688
Insights
Verse structure: 5 words, 27 letters. The shortest word is "before" (לְנֶ֣גֶד, 4 letters) and the longest is "and·I·have·walked" (וְ֝הִתְהַלַּ֗כְתִּי, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·have·walked" (וְ֝הִתְהַלַּ֗כְתִּי). 5 unique roots are used. Frequent roots: "for·Your·mercy" (root חסד, 125x in Psalms); "and·I·have·walked" (root הלך, 68x in Psalms); "my·eyes" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'my·eyes', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּֽי־חַ֭סְדְּךָ [for·Your·mercy] (122) + לְנֶ֣גֶד [before] (87) + עֵינָ֑י [my·eyes] (140) + וְ֝הִתְהַלַּ֗כְתִּי [and·I·have·walked] (876) + בַּאֲמִתֶּֽךָ [in·Your·truth] (463) = 1688.
Ibn Ezra
"For" — as if I see Your mercy continually before my eyes. "And I have walked" — [an expression of] habituation, in the manner of "and Enoch walked [with God]" (Genesis 5:22). "In Your truth" — in the way of truth.
Radak
"For Your mercy is before my eyes" — therefore my heart has not turned away from following You, for Your mercy is always before my eyes; therefore "and I have walked in Your truth" — like (Genesis 6:9): "Noah walked with God," meaning that he walked in the ways of God in truth and with an upright heart.
Metzudat David
"Before my eyes" — to contemplate them, and therefore I walk in Your truth.
Malbim
"For" — He explains the means by which he was upright in his deeds. First: "For Your mercy is before my eyes" — that he would always place before his eyes the acts of kindness Hashem performed with him, and through this he served Him out of a sense of gratitude and out of dependence on Him to continue to attain His kindnesses. Second: "and I have walked in Your truth" — through recognizing the truths of Hashem's greatness and His exaltedness, which is a higher level — that he served Him out of awe of His majesty.
I have not sat with men of falsehood; neither will I go in with dissemblers.
verse value 2017
Insights
Verse structure: 6 words, 30 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "with·men·of·falsehood" (עִם־מְתֵי־שָׁ֑וְא, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·I·have·sat" (לֹֽא־יָ֭שַׁבְתִּי), "with·men·of·falsehood" (עִם־מְתֵי־שָׁ֑וְא), "who·hide·themselves" (נַ֝עֲלָמִ֗ים). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "and·with" (root עם, 135x in Psalms); "I·will·go·in" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'with·men·of·falsehood', dividing the verse into phrases of 2 and 4 words. Full calculation: לֹֽא־יָ֭שַׁבְתִּי [not·I·have·sat] (753) + עִם־מְתֵי־שָׁ֑וְא [with·men·of·falsehood] (867) + וְעִ֥ם [and·with] (116) + נַ֝עֲלָמִ֗ים [who·hide·themselves] (240) + לֹ֣א [not] (31) + אָבֽוֹא [I·will·go·in] (10) = 2017.
Rashi
"and...with hypocrites" — who go into hidden places to do their deeds in the dark. "neither did I go" — I am not accustomed to come and enter their assembly.
Ibn Ezra
"I have not [sat] with men of falsehood" — the opposite of the way of truth. "Dissemblers" (ne'elamim) — from the root of "and a thing is hidden (ve-ne'lam davar)" (Leviticus 4:13), [referring to] those who do improper things in secret. And some say: from the root "elem" (youth), [meaning] one who loves mockery and scorn.
Radak
"I have not sat with men of falsehood" — so that I would not learn from their deeds and their evil words. "and with dissemblers" — who commit sin in secret and are hidden from people. Therefore it says: "I will not go in" — I did not enter with them into their place of concealment. And it further repeats the matter in different words, saying:
Metzudat David
"I have not sat" — so that I would not learn from their deeds. "And with the hidden ones" — those who commit transgressions in a hidden and concealed place.
Metzudat Zion
"Men" — people, as in "a few men" (literally "men of number") (Genesis 34).
Malbim
"I have not" — He also removed from before him the things that prevent perfection: "I have not sat with men of falsehood" — who incite and lead people astray from the service of Hashem through arguments of heresy — and also "with dissemblers" — who are people attached to the desires of this world and worldly pleasure — "neither will I go in," so that I not learn from their deeds.
I hate the gathering of evil doers, and will not sit with the wicked.
verse value 2326
Insights
Verse structure: 6 words, 26 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·with·wicked" (וְעִם־רְ֝שָׁעִ֗ים, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·with·wicked" (וְעִם־רְ֝שָׁעִ֗ים), "I·will·sit" (אֵשֵֽׁב). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "and·with·wicked" (root רשע, 87x in Psalms); "I·will·sit" (root ישב, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'evildoers', dividing the verse into phrases of 3 and 3 words. Full calculation: שָׂ֭נֵאתִי [I·hate] (761) + קְהַ֣ל [assembly·of] (135) + מְרֵעִ֑ים [evildoers] (360) + וְעִם־רְ֝שָׁעִ֗ים [and·with·wicked] (736) + לֹ֣א [not] (31) + אֵשֵֽׁב [I·will·sit] (303) = 2326.
Ibn Ezra
"I hate" — he mentioned "walking" (in "and I have walked" [v. 3]), then "sitting" ("I have not sat" [v. 4]), then "entering" ("I will not go in" [v. 4]). And the correct view in my opinion is that the meaning of "I will not go in" is "I will not enter into their council," and he mentions it a second time, "and with the wicked I will not sit" [v. 5], because "men of falsehood" refers to sin in speech, while "the wicked" refers to sin in deed.
Radak
"I hate the gathering of evil doers, and will not sit with the wicked" — I hate the wicked, [that is,] joining with them and sitting with them; rather, my dwelling is in the house of my God, and there I go always.
Malbim
"I hate" — And this matter became second nature within my soul, to the point that I hate evildoers; and also "I hate the gathering of evildoers" — even if a great assembly and a large people agree to do evil, I hate them — to the point that I am confident "that with the wicked I will not sit," ever, even in the future, for sitting with the wicked is against my nature.
I will wash my hands in innocency; so I will compass Your altar, O Hashem,
verse value 1207
Insights
Verse structure: 6 words, 30 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "my·palms" (כַּפָּ֑י, 3 letters) and the longest is "Your·altar" (אֶת־מִזְבַּחֲךָ֣, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·wash" (אֶרְחַ֣ץ), "and·let·me·go·around" (וַאֲסֹבְבָ֖ה), "Your·altar" (אֶת־מִזְבַּחֲךָ֣). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·let·me·go·around" (root סבב, 21x in Psalms). First appearance of the root רחץ ("I·will·wash") in Psalms. First appearance of the root מזבח ("Your·altar") in Psalms. The etnachta (major mid-verse pause) falls on 'my·palms', dividing the verse into phrases of 3 and 3 words. Full calculation: אֶרְחַ֣ץ [I·will·wash] (299) + בְּנִקָּי֣וֹן [in·innocence] (218) + כַּפָּ֑י [my·palms] (110) + וַאֲסֹבְבָ֖ה [and·let·me·go·around] (76) + אֶת־מִזְבַּחֲךָ֣ [Your·altar] (478) + יְהֹוָֽה [Hashem] (26) = 1207.
Rashi
"with cleanliness" — For there is no robbery [involved] in my fulfillment of the commandments.
Ibn Ezra
"I will wash" — the meaning of "in innocence" is that he has not violated a single one of the negative commandments (mitzvot lo ta'aseh); and then "I will compass Your altar" with burnt offerings.
Radak
"I will wash my hands in innocency; so I will compass Your altar, Hashem" — and when "I wash my hands in innocency," then "I will compass Your altar, Hashem," to offer together with my burnt offerings. Not like the wicked who bring burnt offerings with their hands, while their hands are full of blood; but I "will wash my hands in innocency," so that there be no iniquity in my hand when I come to offer burnt offerings.
Metzudat David
"I will wash" — that is to say, first I will cleanse myself of the defilement of sin, and after this I will go around Your altar, to offer upon it to Hashem, for without cleanliness the offering is not accepted with favor.
Malbim
"I will wash" — I do not wash my hands with water the way [priests] wash their hands from the laver when they need to go up to the altar; rather, "in innocence I will wash my hands" — in that I am clean of all sin and blemish, and this, through the washing of the soul, is my washing. And I will not go up to the altar to offer sin-offerings and guilt-offerings, but rather "and I will go around Your altar," in order to:
That I may make the voice of thanksgiving to be heard, and tell of all Your wondrous works.
verse value 2016
Insights
Verse structure: 5 words, 27 letters. Verse gematria: 2016 is divisible by 18, the value of chai ('life'). The shortest word is "to·proclaim" (לַ֭שְׁמִעַ, 4 letters) and the longest is "all·Your·wondrous·works" (כׇּל־נִפְלְאוֹתֶֽיךָ, 10 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·to·tell" (וּ֝לְסַפֵּ֗ר). 5 unique roots are used. Frequent roots: "to·proclaim" (root שמע, 76x in Psalms); "with·the·voice·of" (root קול, 55x in Psalms); "and·to·tell" (root ספר, 38x in Psalms). First appearance of the root תודה ("thanksgiving") in Psalms. The etnachta (major mid-verse pause) falls on 'thanksgiving', dividing the verse into phrases of 3 and 2 words. Full calculation: לַ֭שְׁמִעַ [to·proclaim] (440) + בְּק֣וֹל [with·the·voice·of] (138) + תּוֹדָ֑ה [thanksgiving] (415) + וּ֝לְסַפֵּ֗ר [and·to·tell] (376) + כׇּל־נִפְלְאוֹתֶֽיךָ [all·Your·wondrous·works] (647) = 2016.
Rashi
"To proclaim" — Heb. לַשְׁמִעַ, like לְהַשְׁמִיעַ. "all Your wonders" — This refers to Hallel, which contains mention of the past, mention of Gog and Magog, mention of the Messianic era, and mention of the future.
Ibn Ezra
"Lashmi'a" (to make heard) — like "lehashmi'a"; and similarly "lashmid me'uzaneha" — "to destroy her strongholds" (Isaiah 23:11). "And Your wondrous works" — is the object of both "to make heard (lashmi'a)" and "to tell (u-lesaper)."
Radak
"That I may make the voice of thanksgiving to be heard, and tell of all Your wondrous works" — "lishmoa" [to make heard] is like "lehashmia"; and similarly (Isaiah 23:11): "lashmid ma'uzneha" is like "lehashmid" [to destroy]. It means: I will come to the house of Your altars to make heard there, before the assembly of the holy, thanksgiving in a loud voice. That is, that he give thanks before them for the kindnesses that God did for him and delivered him from all trouble, "and tell of all" the "wondrous works" that He did with him in his times of trouble.
Metzudat David
"To make heard" — to make heard to mankind, with a voice of thanksgiving.
Malbim
"make the voice of thanksgiving heard" — for the good things and the kindnesses — "and to tell of all Your wondrous works" — for the essence of the thanksgiving is that I am able to tell of Your wondrous works, for through this people will see the greatness of Hashem.
Hashem, I love the habitation of Your house, and the place where Your glory dwells.
verse value 1696
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְֽהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְֽהֹוָ֗ה, 4 letters) and the longest is "I·love" (אָ֭הַבְתִּי, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·place·of" (וּ֝מְק֗וֹם). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "Your·glory" (root כבוד, 52x in Psalms); "Your·house" (root בית, 48x in Psalms). First appearance of the root מעון ("dwelling·of") in Psalms. First appearance of the root משכן ("dwelling-place·of") in Psalms. The etnachta (major mid-verse pause) falls on 'Your·house', dividing the verse into phrases of 4 and 3 words. Full calculation: יְֽהֹוָ֗ה [Hashem] (26) + אָ֭הַבְתִּי [I·love] (418) + מְע֣וֹן [dwelling·of] (166) + בֵּיתֶ֑ךָ [Your·house] (432) + וּ֝מְק֗וֹם [and·place·of] (192) + מִשְׁכַּ֥ן [dwelling-place·of] (410) + כְּבוֹדֶֽךָ [Your·glory] (52) = 1696.
Ibn Ezra
"Hashem, I love the habitation of Your house" — corresponding to [i.e., in contrast to] "I have not sat with men of falsehood" [v. 4]. And the meaning of "Your house" — that there the righteous who serve Your name in truth [dwell], for there they sit continually. Rabbi Moshe said: that the meaning of "gather not [my soul]" [v. 9] is that he prays that his end not be like their end. But the correct view in my opinion is that no situation should arise in which he would be joined with sinners all his days, and how much more so with men of blood, who are worse than sinners.
Radak
"Hashem, I love the habitation of Your house" — "the gathering of evildoers I hate," but "the habitation of Your house I love"; and this is the house in which the Ark was, and there were the Levites and the priests, prophets, the pious, and the holy ones who ministered to God, such as Asaph and his brethren. "and the place where Your glory dwells" — for in the place where the Ark was, there the glory rested upon the prophets and the men of the holy spirit.
Metzudat David
"I love the habitation of Your house" — to come into it and to praise You.
Metzudat Zion
"Habitation" — a dwelling place. "Is gathered" — an expression of death.
Malbim
"Hashem" — I do not come to the sanctuary of Hashem out of habit, but rather because "I love the habitation of Your house," out of inner love and desire, because there is "the place where Your glory dwells." Therefore I ask, "do not gather my soul with sinners" — that my spiritual soul not be gathered to Sheol like the soul of sinners — and likewise do not gather "my life with men of blood," who will die before their time, for that is what is fitting for them, because "in whose hands is depravity" — for with their left hand they engage in depravity and do the deed of Zimri, yet despite all this, "their right hand is full of bribery" — they hold bribery from the good deeds that they do openly in hypocrisy, as if by this they were giving You a bribe so that You would judge them with the judgment of the righteous, seeking the reward of Pinchas. But "as for me, I walk in my integrity" — for I am not a flatterer, but rather as my mouth is, so is my heart; therefore I have no need to give You a bribe, but only that You "redeem" me "and be gracious to me." And because "my foot stands on level ground," and I have not turned from uprightness onto a crooked path, therefore "in the assemblies I will bless Hashem" for His good deeds and kindnesses toward me.
Gather not my soul with sinners, nor my life with men of blood;
verse value 1789
Insights
Verse structure: 6 words, 31 letters. The shortest word is "my·life" (חַיָּֽי, 3 letters) and the longest is "with·sinners" (עִם־חַטָּאִ֣ים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·not·gather" (אַל־תֶּאֱסֹ֣ף), "with·sinners" (עִם־חַטָּאִ֣ים), "and·with·men·of" (וְעִם־אַנְשֵׁ֖י). 6 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "my·life" (root חי, 43x in Psalms); "and·with·men·of" (root איש, 39x in Psalms). First appearance of the root אסף ("do·not·gather") in Psalms. The etnachta (major mid-verse pause) falls on 'my·soul', dividing the verse into phrases of 3 and 3 words. Full calculation: אַל־תֶּאֱסֹ֣ף [do·not·gather] (572) + עִם־חַטָּאִ֣ים [with·sinners] (178) + נַפְשִׁ֑י [my·soul] (440) + וְעִם־אַנְשֵׁ֖י [and·with·men·of] (477) + דָמִ֣ים [blood] (94) + חַיָּֽי [my·life] (28) = 1789.
Radak
"Gather not my soul with sinners, nor my life with men of blood" — and since I have chosen the company of the righteous, "gather not my soul with sinners" — that is, that I not die the death of "sinners" and "men of blood," for their soul is like water spilled on the ground, which cannot be gathered up (II Samuel 14:14), while my soul will be gathered to Your glory when I die.
Metzudat David
"With sinners" — like the death of sinners, and similar to them in an evil matter.
In whose hands is craftiness, and their right hand is full of bribes.
verse value 1168
Insights
Verse structure: 5 words, 25 letters. The shortest word is "craftiness" (זִמָּ֑ה, 3 letters) and the longest is "in·whose·hands" (אֲשֶׁר־בִּידֵיהֶ֥ם, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·whose·hands" (אֲשֶׁר־בִּידֵיהֶ֥ם), "bribes" (שֹּֽׁחַד). 5 unique roots are used. Frequent roots: "in·whose·hands" (root יד, 78x in Psalms); "and·their·right·hand" (root ימין, 43x in Psalms); "is·full" (root מלא, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'craftiness', dividing the verse into phrases of 2 and 3 words. Full calculation: אֲשֶׁר־בִּידֵיהֶ֥ם [in·whose·hands] (572) + זִמָּ֑ה [craftiness] (52) + וִ֝ימִינָ֗ם [and·their·right·hand] (156) + מָ֣לְאָה [is·full] (76) + שֹּֽׁחַד [bribes] (312) = 1168.
Rashi
"plots" — Heb. זמה. Every זמה in Scripture is an expression of a plan, some for good and some for evil.
Ibn Ezra
"In whose" — that they have the power to devise plans and contrive schemes to take bribes and money. And some say: all their scheming is "in their hand," and likewise "their right hand," and the sense is doubled [for emphasis].
Radak
"In whose hands is craftiness" — like (Hosea 6:9): "for they have committed zimah [lewdness]." It denotes an abomination and an evil deed, such as the killing and striking that they do "with their hands." And likewise the bribe that they take, as it says: "and their right hand is full of bribes" — and it is also possible to explain "in their hands" as "in their possession," like (Numbers 21:26): "and took all his land out of his hand"; (Genesis 24:10): "and all the goods of his master were in his hand" — meaning: in their possession is wealth gathered through robbery and wrongdoing, and this is in practice, and this is "zimah."
Metzudat David
"In whose hands is craftiness" — and therefore they deserve to die in an evil manner.
But as for me, I will walk in my integrity; Redeem me, and be gracious to me.
verse value 838
Insights
Verse structure: 5 words, 20 letters. The shortest word is "I·will·walk" (אֵלֵ֗ךְ, 3 letters) and the longest is "and·be·gracious·to·me" (וְחׇנֵּֽנִי, 5 letters). 5 unique roots are used. Frequent roots: "I·will·walk" (root הלך, 68x in Psalms); "and·I" (root אני, 64x in Psalms); "and·be·gracious·to·me" (root חנן, 32x in Psalms). Full calculation: וַ֭אֲנִי [and·I] (67) + בְּתֻמִּ֥י [in·my·integrity] (452) + אֵלֵ֗ךְ [I·will·walk] (51) + פְּדֵ֣נִי [redeem·me] (144) + וְחׇנֵּֽנִי [and·be·gracious·to·me] (124) = 838.
Ibn Ezra
"But as for me, in my integrity" — without scheming; and the sense is that he first mentions, "in my integrity I have walked" until now, and so I will [continue to] walk; and You will redeem me from their schemes.
Radak
"But as for me, I will walk in my integrity" — that I will not occupy myself with matters of deceit, neither in thought nor in deed. "Redeem me" — from troubles "and be gracious to me" — from Your goodness, according to how You see the integrity of my heart; and then I will give thanks to Your name and say:
Metzudat David
"But as for me" — but I, behold, walk in my integrity; therefore redeem me from the death of sinners.
My foot stands in an even place; in the congregations I will bless Hashem.
verse value 1396
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "my·foot" (רַ֭גְלִי, 4 letters) and the longest is "in·congregations" (בְּ֝מַקְהֵלִ֗ים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "stands" (עָמְדָ֣ה), "in·an·even·place" (בְמִישׁ֑וֹר), "in·congregations" (בְּ֝מַקְהֵלִ֗ים). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "I·will·bless" (root ברך, 76x in Psalms); "stands" (root עמד, 36x in Psalms). First appearance of the root מישור ("in·an·even·place") in Psalms. The etnachta (major mid-verse pause) falls on 'in·an·even·place', dividing the verse into phrases of 3 and 3 words. Full calculation: רַ֭גְלִי [my·foot] (243) + עָמְדָ֣ה [stands] (119) + בְמִישׁ֑וֹר [in·an·even·place] (558) + בְּ֝מַקְהֵלִ֗ים [in·congregations] (227) + אֲבָרֵ֥ךְ [I·will·bless] (223) + יְהֹוָֽה [Hashem] (26) = 1396.
Rashi
"My foot stood on a straight path" — Heb. במישור, on a straight path.
Ibn Ezra
"My foot" — the meaning of "in my integrity" is "the integrity of my heart." And the meaning of "my foot" — to walk in a straight path. And the correct view in my opinion is: that You will redeem me, and I will thank You in the assemblies, and my foot will stand before them.
Radak
"My foot stands in an even place" — that is to say, my foot has not turned aside; therefore "in the congregations I will bless Hashem."
Metzudat David
"My foot" — behold, my foot stands in the straight way, and in a great congregation I will bless Hashem, and I am not like them, to be similar to them.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim