A Psalm of David, composed after his deliverance before Abimelech. An alphabetic psalm of thanksgiving, teaching that Hashem is near to the brokenhearted and delivers those who fear Him.
Tap any Hebrew word to reveal its root, value, and meanings.
[A Psalm] of David; when he changed his demeanor before Abimelech, who drove him away, and he departed.
verse value 2203
Insights
Verse structure: 7 words, 37 letters. The shortest word is "of·David" (לְדָוִ֗ד, 4 letters) and the longest is "and·he·drove·him·out" (וַ֝יְגָרְשֵׁ֗הוּ, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·he·changed" (בְּשַׁנּוֹת֣וֹ), "his·taste" (אֶת־טַ֭עְמוֹ), "Abimelech" (אֲבִימֶ֑לֶךְ). 7 unique roots are used. Frequent roots: "before" (root פנים, 131x in Psalms); "of·David" (root דוד, 89x in Psalms); "and·he·went" (root הלך, 68x in Psalms). First appearance of the root טעם ("his·taste") in Psalms. First appearance of the root גרש ("and·he·drove·him·out") in Psalms. The etnachta (major mid-verse pause) falls on 'Abimelech', dividing the verse into phrases of 5 and 2 words. Full calculation: לְדָוִ֗ד [of·David] (44) + בְּשַׁנּוֹת֣וֹ [when·he·changed] (764) + אֶת־טַ֭עְמוֹ [his·taste] (526) + לִפְנֵ֣י [before] (170) + אֲבִימֶ֑לֶךְ [Abimelech] (103) + וַ֝יְגָרְשֵׁ֗הוּ [and·he·drove·him·out] (530) + וַיֵּלַֽךְ [and·he·went] (66) = 2203.
Rashi
"when he disguised his sanity" — as the matter that is stated (in I Sam. 21:14): “And he changed his speech before their eyes, etc. And he scribbled upon the doors of the gates.” That he disguised his speech and his sanity and feigned madness and let his saliva run down upon his beard. "before Abimelech" — All Philistine kings were called thus, and all Egyptian kings [were called] Pharaoh. Although his name was Achish, he was called Abimelech. The Midrash Aggadah explains that he was as righteous as Abimelech (mentioned in the Torah in relation to Sarah), for he did not want to kill him although his men said to him, “Is this not David, the king of the land?” As is stated in Midrash Psalms (34:1).
Ibn Ezra
'Of David, when he changed his ta'am' — his ta'am [discernment] is his heart, his intellect, and his knowledge, as in: 'those who restore discernment' (Proverbs 26:16); and Achish had two names, and there are many like him.
Radak
"Of David; when he changed his demeanor before Abimelech" — "Abimelech" is Achish, king of Gath, and he had two names. Or, "Abimelech" was a title for every king of the Philistines, for so we find it [used] in the days of Abraham and in the days of Isaac. "And he drove him away, and he departed" — He was in great danger, and he "changed" his "demeanor" — whose meaning is: his mind and his speech, as in (Jonah 3:7): "By the decree (mi-ta'am) of the king" — so that he would make himself appear a stranger to them. Or, because when they saw him, seeing that he was mad and behaved like a madman, they would pay no heed to him or to his might, and would not put him to death. And once Achish drove him away and said (I Samuel 21:16): "Shall this one come into my house?" he gave thanks to God, who had delivered him, and composed this psalm. And it is [arranged] alphabetically at the beginnings of the verses, except for the letter vav, which comes in the middle of a verse. And in the midrash (Shocher Tov, with some variation): "Out of the abundance of joy that David rejoiced in his deliverance, he composed this song in alphabetical order."
Metzudat David
"When he changed his demeanor" — at the time when he altered his speech, speaking without sense. "Before Abimelech" — for he feared him, lest he kill him, as it is written (in I Samuel); therefore he spoke madness and foolishness, so that Abimelech would think he was not David. "Who drove him away" — and because of this Abimelech commanded that he be driven away, and he went on his way and was saved from his hand.
Metzudat Zion
"His demeanor" — an expression of the speech of wisdom, as in 'and takes away the sense of the elders' (Job 12). "Abimelech" — this is Achish, who is called Abimelech because it is a general title for all the kings of the Philistines, just as the name Pharaoh is a general title for all the kings of Egypt.
Malbim
"Of David" — In this psalm he explains how the individual providence of Hashem hovers over the righteous and cleaves to them, to guard them and deliver them from every mishap, and in particular how He is near to hear prayer; and he teaches the world the fear of Hashem and its nature. For the fact that Abimelech drove him away, and did not heed his servants' voice urging him to kill him, was itself an instance of individual providence.
I will bless Hashem at all times; His praise shall continually be in my mouth.
verse value 2564
Insights
Verse structure: 6 words, 28 letters. The shortest word is "in·my·mouth" (בְּפִֽי, 3 letters) and the longest is "Hashem" (אֶת־יְהֹוָ֣ה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·bless" (אֲבָרְכָ֣ה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·all·time" (root כל, 82x in Psalms); "I·will·bless" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'in·all·time', dividing the verse into phrases of 3 and 3 words. Full calculation: אֲבָרְכָ֣ה [I·will·bless] (228) + אֶת־יְהֹוָ֣ה [Hashem] (427) + בְּכׇל־עֵ֑ת [in·all·time] (522) + תָּ֝מִ֗יד [continually] (454) + תְּֽהִלָּת֥וֹ [His·praise] (841) + בְּפִֽי [in·my·mouth] (92) = 2564.
Ibn Ezra
'I will bless' — at all times, whether he was in a broad place [of relief], or in distress, or in his [right] discernment, or when he changed it.
Radak
"I will bless Hashem at all times; His praise shall continually be in my mouth" — For "continually" He performs miracles for me, and I am obligated to "bless" Him and to "praise" Him "continually, at all times." And in the midrash (ibid.): What is [the meaning of] "continually"? This is what Scripture says (Ecclesiastes 3:11): "He has made everything beautiful in its time" — even folly is beautiful in its time; hence: "Of David; when he changed his demeanor before Abimelech." He made himself out to be a madman and altered his "demeanor," and wrote on the doors: "Achish, king of Gath, owes me a hundred myriads (i.e., a million) of gold pieces."
Malbim
"I will bless Hashem at all times" — that is, whether in a good time or a bad time, I will bless Hashem, for I believe that the bad is ultimately for the sake of the good, since "His praise shall continually be in my mouth" — that I praise Him always for His providence, His goodness, and His mercy. And if so, it is impossible that a bad time should occur by chance; and since it comes by providence, it is certainly for the good, for it is impossible that He should do evil, since that would be against His praise.
My soul shall glory in Hashem; The humble shall hear of it, and be glad.
verse value 2305
Insights
Verse structure: 6 words, 30 letters. The shortest word is "my·soul" (נַפְשִׁ֑י, 4 letters) and the longest is "and·shall·rejoice" (וְיִשְׂמָֽחוּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·glory" (תִּתְהַלֵּ֣ל). 6 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "shall·glory" (root הלל, 94x in Psalms). The etnachta (major mid-verse pause) falls on 'my·soul', dividing the verse into phrases of 3 and 3 words. Full calculation: בַּ֭יהֹוָה [in·Hashem] (28) + תִּתְהַלֵּ֣ל [shall·glory] (865) + נַפְשִׁ֑י [my·soul] (440) + יִשְׁמְע֖וּ [shall·hear] (426) + עֲנָוִ֣ים [humble] (176) + וְיִשְׂמָֽחוּ [and·shall·rejoice] (370) = 2305.
Rashi
"My soul boasts of the Lord" — I boast, and praise myself that I have a patron like this to save me and protect me. "I will boast." — Se porvantera in French. "may the humble hear" — the wonders that He did for me. Through my praise, they will understand it and rejoice.
Ibn Ezra
'In Hashem' — in Him I glory, until the humble hear my praise and rejoice.
Radak
"My soul shall glory in Hashem" — not in another savior, for I have no savior besides Him; and it was He who put it into the heart of "Abimelech" to drive me away, and he did not investigate further concerning me. "The humble shall hear thereof, and be glad" — "the humble," when they "hear" of his deliverance, "will rejoice," but not the arrogant, who were enemies of David.
Metzudat David
"In Hashem" — in Hashem's salvation my soul shall glory, and when the humble hear of my salvation, they too shall rejoice.
Malbim
"In Hashem" — and not only that, but "my soul shall glory in Hashem," for I take pride that I have a Father in heaven who loves me and watches over me, and that my soul is a part of Him, emanated from Him. And nevertheless, "the humble shall hear of it, and be glad," so that this glorying and pride should not be reckoned to me as haughtiness — on the contrary, the humble will rejoice over this. For even though all self-praise and pride are hated by humility, this particular pride — that a person glories in Hashem — humility agrees with, as it is written, "and his heart was lifted up in the ways of Hashem." And this is the point at which humility and pride gather together in the soul and become one; for this pride, that a person prides himself in saying that Hashem is his stronghold and watches over him always, is itself humility. For by this he strips off his material garments, and the soul is lifted up toward God until it is nullified and becomes as nothing in its own eyes; the flesh and its powers become like dust and ashes, as Abraham our father, peace be upon him, said: "Behold, I have taken it upon myself to speak to Hashem, though I am dust and ashes." And this humility comes about through the soul's cleaving to, and its self-nullification before, its supernal root, the Infinite and Unbounded.
O magnify Hashem with me, And let us exalt His name together.
verse value 1231
Insights
Verse structure: 6 words, 26 letters. The shortest word is "with·me" (אִתִּ֑י, 3 letters) and the longest is "and·let·us·exalt" (וּנְרוֹמְמָ֖ה, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·let·us·exalt" (וּנְרוֹמְמָ֖ה). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "His·name" (root שם, 119x in Psalms); "and·let·us·exalt" (root רום, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'with·me', dividing the verse into phrases of 3 and 3 words. Full calculation: גַּדְּל֣וּ [magnify] (43) + לַיהֹוָ֣ה [to·Hashem] (56) + אִתִּ֑י [with·me] (411) + וּנְרוֹמְמָ֖ה [and·let·us·exalt] (347) + שְׁמ֣וֹ [His·name] (346) + יַחְדָּֽו [together] (28) = 1231.
Ibn Ezra
'Magnify' — as if he speaks with them and asks them to help him magnify Hashem's name.
Radak
"O magnify Hashem with me, and let us exalt His name together" — He speaks to the humble: "Magnify Hashem with me" for the salvation with which He saved me, and let "us," I and you "together, exalt His name."
Metzudat David
"Magnify" — tell of His greatness together with me. "Together" — and I along with you.
Malbim
"Magnify" — There is a difference between the terms gadol ("great") and ram ("exalted"). A thing that is ram ("exalted") cannot be grasped at all by any person, like the height of the heavens; but a thing that is gadol ("great"), like a pillar standing on the earth whose top reaches the sky, can be grasped by every person according to his own height. Now, the nations thought of Hashem as something exalted, that cannot be grasped at all, and that does not watch over them, as it is written, "Hashem is high above all nations, His glory is above the heavens." But Israel thinks of Him as something great, that each person attains according to his own worth, and that His providence extends to each one according to his deeds, as it is written, "Great is Hashem in Zion, and He is high above all peoples." Now, in Himself, Hashem is in the category of exalted, for reason dictates that One who is high above the high ones would not lower Himself to watch over a lowly creature such as man. But experience nonetheless teaches us that He is in the category of great, and that His providence extends over all His creatures, and especially over those who fear Hashem and think upon His name, so that He cleaves to them always. This is evident from the fact that He hears the prayer of the righteous and delivers them from every trouble — and this is a matter visible to the eye. This is what he means: "magnify Hashem with me" — you must necessarily agree with me, from what is visible in His conduct, that He is in the category of great, even though "let us exalt His name together" — for I agree with you that His name, in its true essence, is exalted above all comprehension and all conception. Nevertheless, we are compelled to acknowledge that He is in the category of great, from what is visible to the eye, for "I sought Hashem, and He answered me" — and from this it is evident that He watches over me. And not only did He deliver me from the trouble for which I prayed, but "He delivered me from all my fears" — for after He answered me regarding this trouble, He looked down in His mercy to deliver me from all my fears in general, in the manner of one whose kindness is complete, that the kindness should be in the utmost perfection.
I sought Hashem, and He answered me, And delivered me from all my fears.
verse value 2483
Insights
Verse structure: 5 words, 33 letters. Verse gematria: 2483 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "I·sought" (דָּרַ֣שְׁתִּי, 5 letters) and the longest is "and·from·all·my·fears" (וּמִכׇּל־מְ֝גוּרוֹתַ֗י, 11 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·from·all·my·fears" (וּמִכׇּל־מְ֝גוּרוֹתַ֗י). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·from·all·my·fears" (root כל, 82x in Psalms); "and·He·answered·me" (root ענה, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'and·He·answered·me', dividing the verse into phrases of 3 and 2 words. Full calculation: דָּרַ֣שְׁתִּי [I·sought] (914) + אֶת־יְהֹוָ֣ה [Hashem] (427) + וְעָנָ֑נִי [and·He·answered·me] (186) + וּמִכׇּל־מְ֝גוּרוֹתַ֗י [and·from·all·my·fears] (761) + הִצִּילָֽנִי [He·delivered·me] (195) = 2483.
Rashi
"my terrors" — Heb. מגורותי, an expression of fear, as (in Num. 22:3): “and Moab became terrified (ויגר) .”
Ibn Ezra
'I sought' — he tells them that he sought Hashem in his distress, and He answered him.
Radak
"I sought Hashem, and He answered me" — for while he was in their hands, it was in his heart to "seek Hashem" and to plead before Him in his heart that He deliver him from their hand. "And delivered me from all my fears" — from this one, and from the "fear" of Saul, who sent [men] to his house to kill him, and cast the spear at him several times in order to kill him.
They looked to Him, and were radiant; And their faces shall never be abashed.
verse value 872
Insights
Verse structure: 5 words, 27 letters. The shortest word is "to·Him" (אֵלָ֣יו, 4 letters) and the longest is "let·them·not·be·ashamed" (אַל־יֶחְפָּֽרוּ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·looked" (הִבִּ֣יטוּ), "and·were·radiant" (וְנָהָ֑רוּ), "and·their·faces" (וּ֝פְנֵיהֶ֗ם). 5 unique roots are used. Frequent roots: "and·their·faces" (root פנים, 131x in Psalms); "to·Him" (root אל, 112x in Psalms). First appearance of the root נהר ("and·were·radiant") in Psalms. The etnachta (major mid-verse pause) falls on 'and·were·radiant', dividing the verse into phrases of 3 and 2 words. Full calculation: הִבִּ֣יטוּ [they·looked] (32) + אֵלָ֣יו [to·Him] (47) + וְנָהָ֑רוּ [and·were·radiant] (267) + וּ֝פְנֵיהֶ֗ם [and·their·faces] (191) + אַל־יֶחְפָּֽרוּ [let·them·not·be·ashamed] (335) = 872.
Rashi
"They looked to Him" — All those who looked to Him out of their trouble. "and they became radiant" — Their faces shone. "be ashamed" — Heb. יחפרו, they will be ashamed, as (in Isa. 24:23): “And the moon shall be ashamed (וחפרה) and the sun shall be abashed.”
Ibn Ezra
'They looked' — the sense of 'to Him' is this: he mentions afterward, 'this poor man cried' (34:7); and similarly: 'I see it, but not now' (Numbers 24:17), which is in the manner of 'a star shall step forth from Jacob' [ibid.]. 'and were radiant' [ve-nahru] — their faces shone, the opposite of 'they shall not be ashamed' [al yechparu]; from the same root as 'the tunnels' [ha-menharot] (Judges 6:2); and in the Targum: 'and light dwells with Him' (Daniel 2:22). And some say: it is from the same root as 'and they shall flow to it' [ve-naharu eilav] (Isaiah 2:2) — from the root 'river' [nahar].
Radak
"They looked to Him, and were radiant" — this is a past-tense form used in place of a future tense, and there are many such cases. He says: all people who are in distress will look to Him and become radiant. "Venaharu" ("were radiant") is like (Jeremiah 31:12): "and they shall flow to the goodness of Hashem," whose sense is going in a rush, like a river; just as a person runs to a tower of strength to take refuge in it, so they will look to Hashem and run to Him, and they will not be ashamed in their trust. And this is: "And their faces shall never be abashed" — they shall not be ashamed, for they will see that "this poor man cried, and Hashem heard." "Yechperu" ("shall be abashed") has the sense of shame, as in (Isaiah 24:23): "and the moon shall be confounded." And it says "their faces," because shame is visible in the face, as it says (ibid. 29:22): "nor shall his face now grow pale." Some commentators (the author of the Targum, Rashi, and Ibn Ezra) explain that "venaharu" has the sense of light, from "nor let light shine upon it" (Job 3:4); their intent is: those who need His help "looked to Him," "and their faces shone," meaning that they were saved.
Metzudat David
"They looked to Him" — to trust in Him. "And were radiant" — and light and salvation shall come to you. "Shall never be abashed" — for one who asks for something and is not given it becomes ashamed and disgraced.
Metzudat Zion
"And were radiant" — an expression of illumination, as in 'let no brightness shine upon it' (ibid. 2). "Shall never be abashed" — an expression of shame.
Malbim
"They looked" — Now, those who look to obtain help from something other than Hashem look either upward or downward. I mean, that they seek help through natural causes — the constellations and the celestial order, of which the sun is chief over them all — and then their eyes grow dim from constantly gazing at the sun, which dims the eyes; or they look downward to obtain help from other men, and then their faces blush with shame. But "those who looked to Him" did not have their eyes dimmed, for "they were radiant" from His bright light, and they were not ashamed, for "their faces shall never be abashed."
This poor man cried, and Hashem heard, And saved him out of all his troubles.
verse value 2090
Insights
Verse structure: 7 words, 32 letters. The shortest word is "this" (זֶ֤ה, 2 letters) and the longest is "and·from·all·his·troubles" (וּמִכׇּל־צָ֝רוֹתָ֗יו, 10 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cried" (קָ֭רָא), "and·from·all·his·troubles" (וּמִכׇּל־צָ֝רוֹתָ֗יו), "He·saved·him" (הוֹשִׁיעֽוֹ). 7 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 688x in Psalms); "heard" (root שמע, 76x in Psalms); "He·saved·him" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'heard', dividing the verse into phrases of 5 and 2 words. Full calculation: זֶ֤ה [this] (12) + עָנִ֣י [poor] (130) + קָ֭רָא [cried] (301) + וַיהֹוָ֣ה [and·Hashem] (32) + שָׁמֵ֑עַ [heard] (410) + וּמִכׇּל־צָ֝רוֹתָ֗יו [and·from·all·his·troubles] (808) + הוֹשִׁיעֽוֹ [He·saved·him] (397) = 2090.
Ibn Ezra
'This ... heard' — [it is] past tense, like 'as he loved' [ka'asher ahev], because it stands at the atnach [the major cantillation pause].
Radak
"This poor man cried, and Hashem heard, and saved him out of all his troubles" — he says this about himself, as we have explained.
Metzudat David
"This poor man cried" — when the one who cries out is poor and humble, then Hashem hears him.
Malbim
"This" — meaning, those who looked to Him will not be ashamed, for they will say: behold, "this poor man cried, and Hashem heard" — did not a single poor man cry out to Him? And although he was poor and alone, nevertheless Hashem heard him, and not only did He save him from the trouble over which he cried, but "He saved him out of all his troubles." And if so, from this one may reason a fortiori (kal va-chomer), that "the angel of Hashem encamps around those who fear Him" — meaning that those who fear Him have no need to cry out at all from trouble, for the angel of Hashem, His messenger, stands always around them like an armed camp, "and rescues them" — He makes them into troops equipped with weapons, for it appears as a camp of angels, armed for battle, standing around them to guard them from all harm. (And this alludes to the men who joined him afterward, when he fled from Achish to the cave of Adullam (1 Samuel 22:1), who were with him in great numbers, fearers of Hashem and men armed for war.)
The angel of Hashem encamps round about those who fear Him, And delivers them.
verse value 695
Insights
Verse structure: 5 words, 27 letters. The shortest word is "encamps" (חֹנֶ֤ה, 3 letters) and the longest is "the·angel·of·Hashem" (מַלְאַךְ־יְהֹוָ֓ה, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "encamps" (חֹנֶ֤ה), "the·angel·of·Hashem" (מַלְאַךְ־יְהֹוָ֓ה), "and·delivers·them" (וַֽיְחַלְּצֵֽם). 5 unique roots are used. Frequent roots: "to·those·who·fear·Him" (root ירא, 77x in Psalms). First appearance of the root מלאך ("the·angel·of·Hashem") in Psalms. Full calculation: חֹנֶ֤ה [encamps] (63) + מַלְאַךְ־יְהֹוָ֓ה [the·angel·of·Hashem] (117) + סָ֘בִ֤יב [around] (74) + לִירֵאָ֗יו [to·those·who·fear·Him] (257) + וַֽיְחַלְּצֵֽם [and·delivers·them] (184) = 695.
Ibn Ezra
'Encamps' — because the servants of Achish surrounded him, and Hashem sent an angel to save him, in the manner of: 'He shall send His angel before you' (Genesis 24:7). And the sense of 'round about' — is that the word 'angel' is a collective/generic term, like: 'and I had oxen and donkeys' (Genesis 32:6). And behold, the sense is many angels, as is written concerning Elisha (2 Kings 6:17); and even though they are not seen with the physical eye, they are known in the heart in truth.
Radak
"The angel of Hashem encamps round about those who fear Him, and delivers them" — when the enemies encamp around them to harm them, "the angel of Hashem encamps round about them," and they have no power to touch them, "and delivers them." The sense of "angel" is like Daniel's statement: "my God sent His angel and shut the lions' mouths" (Daniel 6:23); and likewise it says (Isaiah 63:9): "and the angel of His presence saved them"; "the angel who redeemed me from all harm" (Genesis 48:16).
Metzudat David
"And delivers them" — He brings them out through the agency of the Omnipresent.
O consider and see that Hashem is good; Happy is the man who takes refuge in Him.
verse value 1223
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "taste" (טַעֲמ֣וּ, 4 letters) and the longest is "takes·refuge·in·Him" (יֶחֱסֶה־בּֽוֹ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "taste" (טַעֲמ֣וּ), "takes·refuge·in·Him" (יֶחֱסֶה־בּֽוֹ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "happy·is" (root אשר, 101x in Psalms); "and·see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: טַעֲמ֣וּ [taste] (125) + וּ֭רְאוּ [and·see] (213) + כִּֽי־ט֣וֹב [that·is·good] (47) + יְהֹוָ֑ה [Hashem] (26) + אַֽשְׁרֵ֥י [happy·is] (511) + הַ֝גֶּ֗בֶר [the·man] (210) + יֶחֱסֶה־בּֽוֹ [takes·refuge·in·Him] (91) = 1223.
Rashi
"Comprehend and see that the Lord is good" — Comprehend His word.
Ibn Ezra
'Taste' [ta'amu] — from the same root as 'his ta'am' [34:1]; this is the perception of the heart. 'and see' — the perception of the eye.
Radak
"Consider" (ta'amu) — the knowledge and examination of the intellect is called ta'am ("taste"); and likewise (Proverbs 31:18): "she perceives that her merchandise is good" [same root]. Just as a person tastes food and examines it for himself — whether it is bitter, sweet, salty, or bland. "And see" — this too refers to seeing with the mind's eye, or seeing with the physical eye, so that "you shall see" with your own eyes. "That Hashem is good" — for His goodness reaches those who take refuge in Him, and you shall recognize and know that "Happy is the man who takes refuge in Him."
Metzudat Zion
"O consider" — the knowledge of the intellect and its discernment is likewise so called, as in 'she perceives that her merchandise is good' (Proverbs 31:18).
Malbim
"Taste" — he states a further difference between the salvation of Hashem and natural forms of salvation, or salvation wrought by human beings: from the latter one attains only the pleasant and the beneficial, but not the good itself. But Hashem — besides being pleasant, which is perceived by the sense of taste, which is why it says "taste" — and beneficial, which is perceived by the sense of sight, which is why it says "and see" — He is also good. So that even through taste and sight, "taste and see that Hashem is good," to the point that "happy is the man who takes refuge in Him" — for through this he attains also a spiritual happiness of the soul from the very act of taking refuge, apart from the benefit that he finds from that refuge.
O fear Hashem, you His holy ones; For there is no want to those who fear Him.
verse value 1726
Insights
Verse structure: 6 words, 31 letters. The shortest word is "fear" (יְר֣אוּ, 4 letters) and the longest is "Hashem" (אֶת־יְהֹוָ֣ה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "His·holy·ones" (קְדֹשָׁ֑יו), "need" (מַ֝חְס֗וֹר). The root ירא appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "fear" (root ירא, 77x in Psalms); "for·there·is·no" (root אין, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'His·holy·ones', dividing the verse into phrases of 3 and 3 words. Full calculation: יְר֣אוּ [fear] (217) + אֶת־יְהֹוָ֣ה [Hashem] (427) + קְדֹשָׁ֑יו [His·holy·ones] (420) + כִּי־אֵ֥ין [for·there·is·no] (91) + מַ֝חְס֗וֹר [need] (314) + לִירֵאָֽיו [to·those·who·fear·Him] (257) = 1726.
Rashi
"Fear" — Heb. יראו. Be afraid, the imperative form.
Ibn Ezra
'Fear' [yer'u] — Rabbi Moshe said: it should properly have been vocalized 'yiru,' like 'kir'u,' but it comes differently so that it would not be confused with [the form] 'tzadikim yir'u.' And the sense of 'His holy ones' is: those who forsake the desires of the world and its affairs. And the sense of 'fear' is that you should not worry that harm, or even want, will come to them — even from their own [limited] strength.
Radak
"Fear Hashem, you His holy ones" — [in] "yiru" ("fear") the alef is silent; had it been pronounced, it would follow the pattern of shimru, zichru ("guard," "remember"); and in order to distinguish it from "yir'u" ("they shall see"), from the root ra'ah ("to see"), they left the alef silent. And "His holy ones" are those who restrain themselves from excessive desire, like the nazirite who abstains from wine and is called "holy," as it says of him (Numbers 6:8): "he is holy to Hashem." And he says: you are the holy ones of the Most High, who make do for yourselves with little of this world, and pursue nothing but [what is needed for] sustenance — do not fear that your sustenance will be lacking. "Fear Hashem" alone, and He will provide you this necessity. "For there is no want to those who fear Him" — he says this because he was an exile among the Philistines, and had no one there who knew him or recognized him to give him bread to eat; yet because he feared Hashem, his sustenance was not lacking.
Metzudat Zion
"O fear" — [meaning] be afraid.
Malbim
"Fear Hashem, you His holy ones" — accordingly, it is a commandment for the holy ones of Hashem that they fear Hashem. Now the idolaters who consecrated themselves to the vanities of idol-worship would sanctify themselves through ascetic practices, separating themselves from settled society; but their fear was not fear of Hashem, only fear of vanities and fear for themselves lest harm befall them. But you, His holy ones, fear only Hashem. Now the ascetics among the idolaters suffered want in two respects: either a voluntary want, in that they separated themselves from all the pleasures of the world, or a necessary want, in that because they did not attend to their needs, want overtook them, until they had to eat the roots of broom-bushes, as is known. But those who fear Hashem — what is asked of them is only that they keep the commandments of the Torah, not that they flee from settled society, and they have no voluntary want, "for those who fear Him have no want," since the Torah did not command that a person deprive himself of good things. Nor do they have a necessary want, for "young lions," at the time when they "grow poor and hungry" — if they lack the tools for hunting, they will not find their food, and likewise human beings, if they grow poor of their possessions, will go hungry — but "those who seek Hashem" (though they "grow poor") "shall not lack any good thing." Those who seek Hashem, even at a time when they grow poor, shall not lack any good thing, for Hashem provides their sustenance.
The young lions do lack, and suffer hunger; But those who seek Hashem want not any good thing.
verse value 2078
Insights
Verse structure: 7 words, 35 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "lack" (רָשׁ֣וּ, 3 letters) and the longest is "shall·not·lack" (לֹא־יַחְסְר֥וּ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "lack" (רָשׁ֣וּ), "and·hunger" (וְרָעֵ֑בוּ), "shall·not·lack" (לֹא־יַחְסְר֥וּ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "all·good" (root טוב, 63x in Psalms); "and·seekers·of" (root דרש, 24x in Psalms). The etnachta (major mid-verse pause) falls on 'and·hunger', dividing the verse into phrases of 3 and 4 words. Full calculation: כְּ֭פִירִים [young·lions] (360) + רָשׁ֣וּ [lack] (506) + וְרָעֵ֑בוּ [and·hunger] (284) + וְדֹרְשֵׁ֥י [and·seekers·of] (520) + יְ֝הֹוָ֗ה [Hashem] (26) + לֹא־יַחְסְר֥וּ [shall·not·lack] (315) + כׇל־טֽוֹב [all·good] (67) = 2078.
Rashi
"suffer want" — Heb. רשו, an expression of poverty. "no good" — Heb. כל טוב, nient bon, any good, as (in Exod. 12:16): “any work (כל-מלאכה).”
Ibn Ezra
'Young lions' [kefirim] — some say: [it refers to] those who deny the [divine] principle [i.e., heretics]. But what is correct in my eyes is that they are people who resemble young lions in preying [for food] due to the abundance of what they eat; behold, they have become poor and hungry. 'and those who seek Hashem' — [means] that they seek bread from Hashem alone. And some say: that when the men of Achish seized him, they starved him, and while he stood before Achish he was hungry, and Hashem in His kindness helped him, in the manner of Elijah.
Radak
"The young lions do lack, and suffer hunger; but those who seek Hashem want not any good thing" — for you shall see that the young lions, which have the strength to seek their prey, sometimes "lack and suffer hunger," and their strength does not avail them. And likewise it says (Job 4:11): "The old lion perishes for lack of prey, and the whelps of the lioness are scattered"; but "those who seek Hashem want not any good thing."
Metzudat David
"Young lions" — meaning, the great and the wealthy.
Metzudat Zion
"Do lack" — from the language of 'poor' and 'needy.'
Come, you children, hearken to me; I will teach you the fear of Hashem.
verse value 1386
Insights
Verse structure: 5 words, 27 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. Verse gematria: 1386 is divisible by 18, the value of chai ('life'). The shortest word is "the·fear·of" (יִֽרְאַ֥ת, 4 letters) and the longest is "come·children" (לְֽכוּ־בָ֭נִים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "come·children" (לְֽכוּ־בָ֭נִים), "listen·to·me" (שִׁמְעוּ־לִ֑י), "I·will·teach·you" (אֲלַמֶּדְכֶֽם). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "the·fear·of" (root ירא, 77x in Psalms); "listen·to·me" (root שמע, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'listen·to·me', dividing the verse into phrases of 2 and 3 words. Full calculation: לְֽכוּ־בָ֭נִים [come·children] (158) + שִׁמְעוּ־לִ֑י [listen·to·me] (456) + יִֽרְאַ֥ת [the·fear·of] (611) + יְ֝הֹוָ֗ה [Hashem] (26) + אֲלַמֶּדְכֶֽם [I·will·teach·you] (135) = 1386.
Ibn Ezra
'Come' — he mentions 'children,' because they need instruction.
Radak
"Come, you children, hearken to me" — the language of "going" is sometimes used to denote the urging on of an action, not that actual going is meant, as in "Come now, let me test you with mirth" (Ecclesiastes 2:1); "Come, and let us devise devices against Jeremiah" (Jeremiah 18:18); "Come now, and let us reason together" (Isaiah 1:18), and similar cases; and likewise: "Come, you children, hearken to me." And the meaning of "children": those who hear and keep my instruction and teaching; and similarly "the sons of the prophets" (2 Kings 2:3, and everywhere) means: the disciples of the prophets. "I will teach you the fear of Hashem" — because he mentioned "round about those who fear Him" and "there is no want to those who fear Him," he says: whoever wishes to be among those who fear Him, I will teach him fear. And he further says:
Metzudat Zion
"Come" — it is an expression of exhortation, as in 'and now come, let us kill him' (Genesis 37:20); yet is it not he who comes to them?
Malbim
"Come, children" — among the idolaters mentioned above, holiness and fear were something reserved only for their elders and priests. Not so the fear of Hashem — even young children may attain it: "Come, listen to me, I will teach you the fear of Hashem," for the fear of Hashem is attainable by every soul.
Who is the man who desires life, and loves days, That he may see good in them?
verse value 1379
Insights
Verse structure: 7 words, 29 letters. The shortest word is "loves" (אֹהֵ֥ב, 3 letters) and the longest is "who?·the·man" (מִֽי־הָ֭אִישׁ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who?·the·man" (מִֽי־הָ֭אִישׁ). 7 unique roots are used. Frequent roots: "days" (root יום, 121x in Psalms); "to·see" (root ראה, 100x in Psalms); "good" (root טוב, 63x in Psalms). The etnachta (major mid-verse pause) falls on 'life', dividing the verse into phrases of 3 and 4 words. Full calculation: מִֽי־הָ֭אִישׁ [who?·the·man] (366) + הֶחָפֵ֣ץ [who·desires] (183) + חַיִּ֑ים [life] (68) + אֹהֵ֥ב [loves] (8) + יָ֝מִ֗ים [days] (100) + לִרְא֥וֹת [to·see] (637) + טֽוֹב [good] (17) = 1379.
Ibn Ezra
'Who' — the desire of everyone is to live many years; therefore, [the phrase] 'loves days' [i.e., loves long life] is like [the idiomatic construct in] 'men of stature' [or] 'men of heart.' And behold, the sense [of 'days'] is specific days, as in 'the days of so-and-so, who lived so many.'
Radak
"Who is the man who desires life, and loves days, that he may see good in them?" — that is to say: whoever desires "life" and "days" in which he may "see" "good," let him heed "the fear of Hashem" that I will teach him. And "the life" and "the days" of "the good" pertain both to this world and to the world to come. And what is this "fear"?
Metzudat David
"Who desires life" — the life of the World to Come. "And loves days" — meaning, loves the days of this world in order to increase good deeds, so as to see the true good in the World to Come.
Malbim
"Who is the man" — the ascetics of the idolaters separated themselves from the world, either because they despised life, or because they despised the good of the world and chose to live lives of suffering. But I will teach the fear of Hashem also to "the man who desires life," and also to the man "who loves days, to see good" — that he may live, together with the fear of Hashem, a life of success and good. For the fear of Hashem does not demand of a person that he separate entirely from settled society; it demands only this:
Keep your tongue from evil, And your lips from speaking guile.
verse value 2403
Insights
Verse structure: 6 words, 25 letters. The shortest word is "guard" (נְצֹ֣ר, 3 letters) and the longest is "and·your·lips" (וּ֝שְׂפָתֶ֗יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·your·lips" (וּ֝שְׂפָתֶ֗יךָ). 6 unique roots are used. Frequent roots: "from·speaking" (root דבר, 133x in Psalms); "from·evil" (root רע, 53x in Psalms); "your·tongue" (root לשון, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'from·evil', dividing the verse into phrases of 3 and 3 words. Full calculation: נְצֹ֣ר [guard] (340) + לְשׁוֹנְךָ֣ [your·tongue] (406) + מֵרָ֑ע [from·evil] (310) + וּ֝שְׂפָתֶ֗יךָ [and·your·lips] (816) + מִדַּבֵּ֥ר [from·speaking] (246) + מִרְמָֽה [deceit] (285) = 2403.
Ibn Ezra
'Keep' — he says to the holy ones [that they should have] fear in the heart, for their stature is [already] high, [so they need] to guard themselves in speech and in deed.
Radak
"Keep your tongue from evil" — that you should not speak evil of people; and included in this are false testimony, cursing one's father and mother, cursing a judge and the king, and all the more so, blaspheming the Name. "And your lips from speaking guile" — that you should not speak one thing with your mouth while [thinking] another in your heart. And these are "lips of guile": one who deceives his fellow, speaking good things to him while plotting evil against him in his heart, as Scripture says (Jeremiah 9:7): "With his mouth he speaks peace to his neighbor, but inwardly he sets an ambush for him." This is a prohibition that applies to the heart, like (Leviticus 19:17): "You shall not hate your brother in your heart." And it says (Proverbs 3:29): "Do not devise evil against your neighbor, seeing he dwells securely with you."
Malbim
"Keep your tongue from evil" — that he not speak slander (lashon hara) with his tongue, "and your lips from speaking guile" — and here too it does not ask that he flee from settled society, but only "turn from evil and do good" — that you be found among people, where there is the possibility of doing both evil and good, and you turn from evil and do good; whereas in the wilderness you could not do good, nor is there any possibility there of turning from evil, since no evil is found there. Accordingly, "seek peace" — meaning the peace of civil society — not that you should seek peace by fleeing from people, but rather "pursue it" — that you be found among people, and although they are prone to strife and quarrel, you shall pursue peace. (This also alludes, in contrast, to Doeg, who was detained before Hashem and who spread slander about the city of the priests.)
Depart from evil, and do good; Seek peace, and pursue it.
verse value 2053
Insights
Verse structure: 6 words, 26 letters. The shortest word is "turn·aside" (ס֣וּר, 3 letters) and the longest is "and·do·good" (וַעֲשֵׂה־ט֑וֹב, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·pursue·it" (וְרׇדְפֵֽהוּ). 6 unique roots are used. Frequent roots: "and·do·good" (root עשה, 109x in Psalms); "from·evil" (root רע, 53x in Psalms); "peace" (root שלום, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'and·do·good', dividing the verse into phrases of 3 and 3 words. Full calculation: ס֣וּר [turn·aside] (266) + מֵ֭רָע [from·evil] (310) + וַעֲשֵׂה־ט֑וֹב [and·do·good] (398) + בַּקֵּ֖שׁ [seek] (402) + שָׁל֣וֹם [peace] (376) + וְרׇדְפֵֽהוּ [and·pursue·it] (301) = 2053.
Rashi
"seek peace" — in your place. "and pursue it" — elsewhere.
Ibn Ezra
'Depart from evil' — a negative commandment; and 'do good' — a positive commandment. 'Seek peace' — for it is not the way of children to seek dominance and to overpower one another.
Radak
"Depart from evil" — his intent is to say: turn away from doing evil; and included in this are all the negative commandments that involve action. "And do good" — this includes all the positive commandments that involve action. "Seek peace" — with the mouth. "And pursue it" — with the heart. And this is "the fear of Hashem" that I have taught you; like a servant who fears his master, performs his commandments, and is careful not to transgress his word in anything he commands him.
Metzudat David
"Seek peace" — your pursuit shall be to make peace between a man and his brother. "And pursue it" — meaning, you shall diligently seek after peace.
The eyes of Hashem are toward the righteous, And His ears are open to their cry.
verse value 1378
Insights
Verse structure: 5 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. Verse gematria: 1378 is divisible by 26, the value of the divine name Hashem. The shortest word is "the·eyes·of" (עֵינֵ֣י, 4 letters) and the longest is "toward·the·righteous" (אֶל־צַדִּיקִ֑ים, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "toward·the·righteous" (אֶל־צַדִּיקִ֑ים), "and·His·ears" (וְ֝אׇזְנָ֗יו), "to·their·cry" (אֶל־שַׁוְעָתָֽם). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "the·eyes·of" (root עין, 64x in Psalms); "toward·the·righteous" (root צדיק, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'toward·the·righteous', dividing the verse into phrases of 3 and 2 words. Full calculation: עֵינֵ֣י [the·eyes·of] (140) + יְ֭הֹוָה [Hashem] (26) + אֶל־צַדִּיקִ֑ים [toward·the·righteous] (285) + וְ֝אׇזְנָ֗יו [and·His·ears] (80) + אֶל־שַׁוְעָתָֽם [to·their·cry] (847) = 1378.
Ibn Ezra
'The eyes' — he mentions 'the eyes' and 'the ears,' the hidden and the revealed.
Radak
"The eyes of Hashem are toward the righteous" — whoever holds to these ways is called "one who fears Hashem" and "righteous." And what is his reward from God? That God's protection cleaves to him and saves him in all his ways. And this is "the eyes of Hashem are toward the righteous." And if some misfortune should befall him, he will call out to Him, and He will hear his cry and save him from his distress, and this is: "And His ears are open to their cry."
Malbim
"The eyes of Hashem are toward the righteous" — meaning that He personally watches over them to see what they lack, and nonetheless "His ears are open to their cry" — for sometimes they cry out over an evil that seems so to them according to their own understanding, even though it is not truly evil, and even in this case He fulfills their cry.
The face of Hashem is against those who do evil, To cut off the remembrance of them from the earth.
verse value 2081
Insights
Verse structure: 7 words, 27 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "evil" (רָ֑ע, 2 letters) and the longest is "to·cut·off" (לְהַכְרִ֖ית, 6 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "from·the·earth" (root ארץ, 157x in Psalms); "the·face·of" (root פנים, 131x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 4 and 3 words. Full calculation: פְּנֵ֣י [the·face·of] (140) + יְ֭הֹוָה [Hashem] (26) + בְּעֹ֣שֵׂי [against·doers·of] (382) + רָ֑ע [evil] (270) + לְהַכְרִ֖ית [to·cut·off] (665) + מֵאֶ֣רֶץ [from·the·earth] (331) + זִכְרָֽם [their·remembrance] (267) = 2081.
Rashi
"The face of the Lord" — His angry face, les ires in Old French, ire, as (in Lev. 20:5): “And I will direct My face, etc.” So did Menachem (p. 143) associate it.
Ibn Ezra
'The face' — [refers to] the burning of anger that is seen in the face, as in: 'and her face was no longer the same' (1 Samuel 1:18).
Radak
"The face of Hashem is against those who do evil" — toward the righteous, His eyes and His protection are for good; but toward those who do evil, His face is [set against them] "To cut off the remembrance of them from the earth" — like (Leviticus 20:3): "And I will set My face against that man, and will cut him off."
Metzudat Zion
"The face" — it is an expression of anger, as in 'I will set My face' (Leviticus 20:3); this is because anger is seen in the face.
Malbim
"The face" — and also "the face of Hashem," meaning His providence for evil, "is against those who do evil, to cut off from the earth" the remembrance of the righteous, for He also punishes the wicked who wish to harm them (this too alludes to Doeg). And not only that, but if "they cried out" from trouble, then "Hashem heard," and not only does He save them from that particular trouble over which they cried, but "He saved them from all their troubles."
They cried, and Hashem heard, And delivered them out of all their troubles.
verse value 1715
Insights
Verse structure: 5 words, 26 letters. The shortest word is "heard" (שָׁמֵ֑עַ, 3 letters) and the longest is "and·from·all·their·troubles" (וּמִכׇּל־צָ֝רוֹתָ֗ם, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cried" (צָ֭עֲקוּ), "and·from·all·their·troubles" (וּמִכׇּל־צָ֝רוֹתָ֗ם), "He·delivered·them" (הִצִּילָֽם). 5 unique roots are used. Frequent roots: "and·Hashem" (root יהוה, 688x in Psalms); "heard" (root שמע, 76x in Psalms); "He·delivered·them" (root נצל, 44x in Psalms). First appearance of the root צעק ("cried") in Psalms. The etnachta (major mid-verse pause) falls on 'heard', dividing the verse into phrases of 3 and 2 words. Full calculation: צָ֭עֲקוּ [cried] (266) + וַיהֹוָ֣ה [and·Hashem] (32) + שָׁמֵ֑עַ [heard] (410) + וּמִכׇּל־צָ֝רוֹתָ֗ם [and·from·all·their·troubles] (832) + הִצִּילָֽם [He·delivered·them] (175) = 1715.
Rashi
"They cry out" — i.e., the righteous, and the Lord hearkens.
Ibn Ezra
'They cried' — when they returned from their wickedness. And some say: that this verse refers back to the outcry of the righteous. But what is correct is as I have said, and the proof is near at hand.
Radak
"They cried, and Hashem heard, and delivered them out of all their troubles" — its sense is that [the subject] refers to "the righteous" mentioned [earlier], not to "those who do evil" that is adjacent to it. And likewise: "And also to your maidservant you shall do the same" (Deuteronomy 15:17); "and if he does not do these three things for her" (Exodus 21:11).
Metzudat David
"They cried, and Hashem" — but when they cry out in prayer and return to Hashem, then He hears them and delivers them from their troubles.
Hashem is near to those who are of a broken heart, And saves such as are of a contrite spirit.
verse value 2010
Insights
Verse structure: 5 words, 31 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "near" (קָר֣וֹב, 4 letters) and the longest is "and·those·crushed·of·spirit" (וְֽאֶת־דַּכְּאֵי־ר֥וּחַ, 10 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·those·broken·of·heart" (לְנִשְׁבְּרֵי־לֵ֑ב), "and·those·crushed·of·spirit" (וְֽאֶת־דַּכְּאֵי־ר֥וּחַ). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "saves" (root ישע, 75x in Psalms); "to·those·broken·of·heart" (root שבר, 26x in Psalms). First appearance of the root דכא ("and·those·crushed·of·spirit") in Psalms. The etnachta (major mid-verse pause) falls on 'to·those·broken·of·heart', dividing the verse into phrases of 3 and 2 words. Full calculation: קָר֣וֹב [near] (308) + יְ֭הֹוָה [Hashem] (26) + לְנִשְׁבְּרֵי־לֵ֑ב [to·those·broken·of·heart] (624) + וְֽאֶת־דַּכְּאֵי־ר֥וּחַ [and·those·crushed·of·spirit] (656) + יוֹשִֽׁיעַ [saves] (396) = 2010.
Ibn Ezra
'To the brokenhearted' — they are those who have turned back from their evil way.
Radak
"Hashem is near to the brokenhearted" — to hear their cry and their prayer. "And saves such as are of a contrite spirit" — this repeats the same idea in different words.
Metzudat David
"To those who are of a broken heart" — one who humbles himself and turns back from his deeds.
Metzudat Zion
"Of a broken heart" — an expression of being crushed and broken.
Malbim
"Near" — Hashem also stands near "to the brokenhearted," through their troubles, "and the crushed in spirit" — those whose inner spirit is crushed by inner distress or by their own sins — "He saves."
Many are the ills of the righteous, But Hashem delivers him out of them all.
verse value 1846
Insights
Verse structure: 6 words, 27 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. Verse gematria: 1846 is divisible by 26, the value of the divine name Hashem. The shortest word is "many" (רַ֭בּוֹת, 4 letters) and the longest is "He·delivers·him" (יַצִּילֶ֥נּוּ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·from·all·of·them" (וּ֝מִכֻּלָּ֗ם), "He·delivers·him" (יַצִּילֶ֥נּוּ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·from·all·of·them" (root כל, 82x in Psalms); "many" (root רב, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'just', dividing the verse into phrases of 3 and 3 words. Full calculation: רַ֭בּוֹת [many] (608) + רָע֣וֹת [ills·of] (676) + צַדִּ֑יק [just] (204) + וּ֝מִכֻּלָּ֗ם [and·from·all·of·them] (136) + יַצִּילֶ֥נּוּ [He·delivers·him] (196) + יְהֹוָֽה [Hashem] (26) = 1846.
Rashi
"Many evils befall the righteous" — Many evils and terrors befall him, and he is saved from all of them.
Ibn Ezra
'Many' — the sense is: if you see a righteous person upon whom evils have come, let him not despair, for Hashem will deliver him from them all.
Radak
"Many are the ills of the righteous" — for many times God tests the righteous man for his own good, and to show his righteousness to people, that his heart will not falter and he will not turn from the way of truth because of trouble. "But Hashem delivers him out of them all" — so that he will not stumble through any of them, as it says (Proverbs 24:16): "For a righteous man falls seven times, and rises up again; but the wicked stumble under adversity."
Metzudat David
"Many are the ills" — and even if many ills come upon the righteous man, his hope is not lost, for Hashem delivers him from them all.
Malbim
"Many are the ills of the righteous" — illnesses whose root lies in a defect in one of the fundamental organs of the body have no cure, for then all the visible pains are really only one, whose common root is the principal organ on which the soul depends, which has become impaired. But the ills that come upon the exterior of the body, even though they are many — for instance, when the skin is afflicted in several places — are not dangerous. This is what is meant by "many are the ills of the righteous, but Hashem saves him out of them all," since "He keeps all his bones" — which are the pillars of the body — "not one of them is broken": the many ills are not dangerous. But "the death of the wicked is evil" — a single one, for his evil is essential, affecting his principal organ, and it is this that causes his death. And there is a further difference between them: "for the enemies of the righteous shall be held guilty" — meaning that beyond dying, they remain guilty, so that even their soul is cut off from the world to come; but "Hashem redeems the soul of His servants, and they shall not be held guilty" — for even though suffering may come upon their body, they will not be held guilty in their soul.
He keeps all his bones; Not one of them is broken.
verse value 2309
Insights
Verse structure: 6 words, 26 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "all·his·bones" (כׇּל־עַצְמוֹתָ֑יו, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·his·bones" (כׇּל־עַצְמוֹתָ֑יו), "from·them" (מֵ֝הֵ֗נָּה). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "keeps" (root שמר, 73x in Psalms); "is·broken" (root שבר, 26x in Psalms). First appearance of the root הנה ("from·them") in Psalms. The etnachta (major mid-verse pause) falls on 'all·his·bones', dividing the verse into phrases of 2 and 4 words. Full calculation: שֹׁמֵ֥ר [keeps] (540) + כׇּל־עַצְמוֹתָ֑יו [all·his·bones] (672) + אַחַ֥ת [one] (409) + מֵ֝הֵ֗נָּה [from·them] (100) + לֹ֣א [not] (31) + נִשְׁבָּֽרָה [is·broken] (557) = 2309.
Rashi
"He guards" — The Holy One, blessed be He, [guards] all his bones.
Ibn Ezra
"He keeps" — the meaning is that even to his limbs no great harm shall come. He mentioned the bones because they are the foundations of the body.
Radak
"He keeps all his bones; not one of them is broken" — for the "bones" are what sustain the body and are its foundation. "Nishberah" (is broken) here is accented mil'eil (on the penultimate syllable), and it is a nifal past-tense verb form; "ruach nishbarah" (a broken spirit) (Psalms 51:19) is accented mil'ra (on the final syllable), and it is a nifal used as a stative, adjectival form (describing a state, not narrating a past act).
Metzudat Zion
"Of them" — equivalent to 'mehen,' [meaning] 'of them.'
Evil shall kill the wicked; And those who hate the righteous shall be held guilty.
verse value 3019
Insights
Verse structure: 6 words, 25 letters. The shortest word is "wicked" (רָשָׁ֣ע, 3 letters) and the longest is "shall·kill" (תְּמוֹתֵ֣ת, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·kill" (תְּמוֹתֵ֣ת), "and·haters·of" (וְשֹׂנְאֵ֖י). 6 unique roots are used. Frequent roots: "wicked" (root רשע, 87x in Psalms); "just" (root צדיק, 52x in Psalms); "and·haters·of" (root שנא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 3 and 3 words. Full calculation: תְּמוֹתֵ֣ת [shall·kill] (1246) + רָשָׁ֣ע [wicked] (570) + רָעָ֑ה [evil] (275) + וְשֹׂנְאֵ֖י [and·haters·of] (367) + צַדִּ֣יק [just] (204) + יֶאְשָֽׁמוּ [shall·be·guilty] (357) = 3019.
Rashi
"Evil will kill the wicked" — The evil that the wicked man does will kill him. "will kill" — Heb. תמותת, [equivalent to] תמית.
Ibn Ezra
"Shall kill" — a single evil immediately kills the wicked, corresponding to the many evils [that befall] the righteous.
Radak
"Evil shall kill the wicked" — the evil that the wicked man plans to do to the righteous, that same evil will kill him, as it says (Psalms 7:16): "He has fallen into the pit which he made." "And those who hate the righteous shall be held guilty" — "ye'ashamu" (shall be held guilty): the alef has only a sheva under it, and it is read with a light vowel [a vocal sheva]. Its meaning derives from "shemamah" (desolation); and similarly (Hosea 14:1): "Shomron shall bear her guilt (te'esham)." "Asham" (guilt) and "shamem" (desolate) express the same idea.
Metzudat David
"Evil shall kill, etc." — the evil that the wicked man does is what kills him; meaning, the sin itself becomes his accuser.
Metzudat Zion
"Shall be held guilty" — from the language of desolation, as in 'the flocks of sheep are made desolate' (Joel 1:18).
Hashem redeems the soul of His servants; And none of those who take refuge in Him shall be desolate.
verse value 1212
Insights
Verse structure: 8 words, 32 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "in·Him" (בּֽוֹ, 2 letters) and the longest is "all·who·take·refuge" (כׇּֽל־הַחֹסִ֥ים, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·who·take·refuge" (כׇּֽל־הַחֹסִ֥ים). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·not" (root לא, 174x in Psalms); "the·soul·of" (root נפש, 143x in Psalms). The etnachta (major mid-verse pause) falls on 'His·servants', dividing the verse into phrases of 4 and 4 words. Full calculation: פֹּדֶ֣ה [redeems] (89) + יְ֭הֹוָה [Hashem] (26) + נֶ֣פֶשׁ [the·soul·of] (430) + עֲבָדָ֑יו [His·servants] (92) + וְלֹ֥א [and·not] (37) + יֶ֝אְשְׁמ֗וּ [shall·be·desolate] (357) + כׇּֽל־הַחֹסִ֥ים [all·who·take·refuge] (173) + בּֽוֹ [in·Him] (8) = 1212.
Rashi
"shall not be accounted guilty" — They will not regret saying, “We are guilty, because we took shelter in You.” Repontiront in Old French, se repentiront: they repent.
Ibn Ezra
"Redeems," and "shall not be desolate" — like "and those who hate the righteous shall be held guilty," and similarly: "Samaria shall bear her guilt."
Radak
"Hashem redeems the soul of His servants" — the wicked plan evil against them, and God redeems them from their hand. It says "soul" because the wicked plan to take their souls. "And none of those who take refuge in Him shall be desolate" — the wicked "shall be held guilty," but not all who take refuge in Him. In "ye'ashamu" [note: in our version the alef has no sheva] the alef has a sheva and the shin has a sheva; the first is silent (nach) and the second is vocal (na).
Metzudat David
"Redeems" — through the reward for good deeds, He redeems him from trouble.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim