A Psalm of David. An alphabetic psalm of wisdom counseling patience: do not envy evildoers, for the righteous who trust in Hashem will inherit the land.
Tap any Hebrew word to reveal its root, value, and meanings.
[A Psalm] of David. Fret not yourself because of evil-doers, neither be you envious against those who work unrighteousness.
verse value 2520
Insights
Verse structure: 6 words, 30 letters. Verse gematria: 2520 is divisible by 18, the value of chai ('life'). The shortest word is "of·David" (לְדָוִ֨ד, 4 letters) and the longest is "not·fret" (אַל־תִּתְחַ֥ר, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·the·evildoers" (בַּמְּרֵעִ֑ים), "not·envy" (אַל־תְּ֝קַנֵּ֗א). 6 unique roots are used. Frequent roots: "in·doers·of" (root עשה, 109x in Psalms); "of·David" (root דוד, 89x in Psalms). First appearance of the root קנא ("not·envy") in Psalms. The etnachta (major mid-verse pause) falls on 'in·the·evildoers', dividing the verse into phrases of 3 and 3 words. Full calculation: לְדָוִ֨ד [of·David] (44) + אַל־תִּתְחַ֥ר [not·fret] (1039) + בַּמְּרֵעִ֑ים [in·the·evildoers] (362) + אַל־תְּ֝קַנֵּ֗א [not·envy] (582) + בְּעֹשֵׂ֥י [in·doers·of] (382) + עַוְלָֽה [unrighteousness] (111) = 2520.
Rashi
"Do not compete with the evildoers" — He reproves Israel that they should not compete with the success of the evildoers to do as their deeds, as (in Jer. 12:5): “how will you compete (תתחרה) with horses,” to run as they run, a atir in Old French, to compete. "do not envy those who commit injustice" — to commit injustice like them.
Ibn Ezra
"Of David. Fret not" — some say that "titchar" is of the hitpael pattern, from the root of "charon" [anger]. "Because of evildoers" — the meaning is "on account of the evildoers," and it is of the same pattern as: "do not contend with them." And some say it is like: "How can you contend with horses," even though that is from the kal [simple] pattern.
Radak
"[A Psalm] of David. Fret not yourself because of evil-doers" — to all who hear his instruction he says: "Do not fret." And because he had mentioned the thoughts and deeds of the wicked, he says that a person should not be lured after them upon seeing their prosperity, for it will not endure, since their end is for evil. "Fret not yourself" (al titchar) means "do not entangle yourself [with them]." It is on the pattern of tif'al, and its root is tav-chet-reish (see the Sefer HaShorashim [Book of Roots] of our Rabbi [Radak], under the root chet-reish-heh), from the sense of "and how will you compete (titchareh) with horses" (Jeremiah 12:5); but it is not from that same pattern [as the form in Jeremiah]. "Neither be envious against those who work unrighteousness" — when you see them at ease.
Metzudat David
"Fret not" — do not associate with evildoers so as to act as they act. "Against the workers of iniquity" — [do not be envious] of the success of the workers of iniquity.
Metzudat Zion
"Be envious" — an expression of comparing and contending, as in 'and how will you contend with horses' (Jeremiah 12). "Of evil-doers" — of the wicked.
Malbim
"Of David" — He speaks of the merits of one who trusts in Hashem, and the difference between him and one who does not trust. "Fret not yourself" — that is, one who pays attention to the wicked way of the evildoers and to their success will then either feel disgust in his soul at their way and quarrel with them, or envy their success and wish to be like them. Corresponding to the first, he says, "fret not yourself because of evil-doers"; and corresponding to the second, he says, "neither be envious of those who work unrighteousness." And he explains, against "fret not yourself because of evil-doers": "for like grass they shall soon wither" — for grass does not last many days, but dries up before all other plants; so there is no need to fret over them (or to be angered at their success), for they will wither soon regardless. And against "be not envious of those who work unrighteousness": for even at the time when they succeed, their success is not true success, for they are like "the green herb" that withers even while still in its freshness, for there is no substance in it; so too, even while they succeed, it is not true success. "Trust in Hashem" — and then your success will be true success, for several reasons: First, "and do good" — that with your trust you shall do good, not the success of the evildoers who do evil; for a condition of true success is that the one who succeeds know that his deeds are good and that he is worthy of the success. Second, the evildoers must cross seas and rivers to seek out the causes of their success, but you shall "dwell in the land," for He will grant your sustenance in every place. Third, one who does not trust is always afraid lest his bread run short, so he hoards and gathers and does not enjoy it; but you, "feed on faithfulness" — you shall be like a sheep in an open field that grazes and trusts that the mountains will always grow grass and herbage.
For they shall soon wither like the grass, and fade as the green herb.
verse value 1439
Insights
Verse structure: 7 words, 29 letters. Notable word values: "shall·wither" (יִמָּ֑לוּ) = 86, equal to Elohim. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "fade" (יִבּוֹלֽוּן, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·wither" (יִמָּ֑לוּ), "and·like·green·of" (וּכְיֶ֥רֶק), "fade" (יִבּוֹלֽוּן). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms). First appearance of the root חציר ("like·the·grass") in Psalms. First appearance of the root מלל ("shall·wither") in Psalms. The etnachta (major mid-verse pause) falls on 'shall·wither', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֣י [for] (30) + כֶ֭חָצִיר [like·the·grass] (328) + מְהֵרָ֣ה [speedily] (250) + יִמָּ֑לוּ [shall·wither] (86) + וּכְיֶ֥רֶק [and·like·green·of] (336) + דֶּ֝֗שֶׁא [grass] (305) + יִבּוֹלֽוּן [fade] (104) = 1439.
Rashi
"they will be...cut off" — Heb. ימלו, seront tronke in Old French, they will be cut off, an expression of cutting off.
Ibn Ezra
"For" — "chatzir" means green vegetation, as in: "Who makes the mountains grow chatzir [grass]," [and] "the chatzir [leeks] and the onions." "Yimalu" [wither] — is from the geminate verbs [doubled root], even though the lamed lacks a dagesh, like [the form] "he'ezah faneha" [she hardened her face].
Radak
"For they shall soon wither (yimalu) like the grass" — "yimalu" means "they will be cut off"; it is in the kal [simple] form, and its root is nun-mem-lamed, and it is an intransitive verb. Likewise: "his branch withers (yimal)" (Job 18:16). "And fade as the green herb (yerek deshe)" — "yerek" is in construct with "deshe"; likewise: "the green [yerek] of the herb for food" (Genesis 1:30). For cattle do not eat the root-stock of the grass and herb, but only what grows above the ground, which is its green and moist part. That [green part] is what dries up and withers quickly, while the root-stock remains in the ground and sprouts again afterward. So something that perishes quickly is likened to the green part of it, since the root-stock remains for many days.
Metzudat David
"For like grass" — they will not endure in their success, for they will soon be cut down, like this grass that is cut down quickly. "And like the green of the tender growth" — the green of tender growth, which is what sprouts up above upon the ground — the green and moist part of it, which is quick to wither from the root.
Metzudat Zion
"Wither" — an expression of cutting off, as in 'for I will cut them off' (below, Psalm 118). "Fade" — from the language of decay and rot.
Trust in Hashem, and do good; dwell in the land, and cherish faithfulness.
verse value 1489
Insights
Verse structure: 6 words, 30 letters. The shortest word is "trust" (בְּטַ֣ח, 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): "dwell·in·the·land" (שְׁכׇן־אֶ֝֗רֶץ). 6 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "and·do·good" (root עשה, 109x in Psalms); "and·cherish" (root רע, 53x 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: בְּטַ֣ח [trust] (19) + בַּ֭יהֹוָה [in·Hashem] (28) + וַעֲשֵׂה־ט֑וֹב [and·do·good] (398) + שְׁכׇן־אֶ֝֗רֶץ [dwell·in·the·land] (661) + וּרְעֵ֥ה [and·cherish] (281) + אֱמוּנָֽה [faithfulness] (102) = 1489.
Rashi
"Trust in the Lord" — and do not say, “If I do not rob and steal,” or “If I give charity to a poor man, how will I sustain myself?” "and do good" — Then you will dwell in the land for a long time. "and be nourished by faith" — You will eat and be sustained from the reward of [your] faith, that you believed in the Holy One, blessed be He, to rely on Him and do good.
Ibn Ezra
"Trust" — Rabbi Moshe said: the correct [reading] is that it depends on his doing good. "And trust in Hashem" — [this connects to] "cherish faithfulness" and "dwell in the land." And it is possible that the latter is the cause of the former: if you do good you will be secure, and if you cherish faithfulness you will dwell in the land. But in my opinion: since the envy [one feels] toward those who do iniquity is on account of their wealth, in which they trust, therefore he said, "Trust in Hashem," and do not refrain from doing good. "And dwell in the land" — the meaning is: all the days of your life you shall dwell upon the land. "Cherish faithfulness" — like "He who keeps faith" [shomer emunim], for "ro'eh" [cherish/tend] is like "shomer" [keep/guard]. And some say: that the meaning of "and cherish" is that he shall not eat what is stolen or extorted, like the children of iniquity.
Radak
"Trust in Hashem, and do good; dwell in the land, and cherish faithfulness" — its interpretation is inverted: [it means] "do good" and "trust in Hashem"; "and tend faithfully" and "dwell in the land" — for the reward comes after the deed of good. It is also possible to interpret the whole verse in its stated order, [all] concerning the deed of good: in this verse he speaks of the three faculties of a person with respect to good and evil, namely the heart, the hand, and the mouth. "Trust in Hashem" is the service of the heart, that one should trust in Hashem with all his heart and understand that He is the one who helps and the one who causes stumbling — not like "the evildoers who work unrighteousness," who trust only in their wealth and their strength, as he stated earlier in the preceding psalm (verse 2): "there is no fear of God before his eyes." "And do good" is the deed of the hand, that one should give charity and perform the commandments of God. "Dwell in the land, and tend faithfully" — in every place where you dwell you should teach the many to serve Hashem, as Abraham did, of whom it is said (Genesis 13:4): "and there Abram called on the name of Hashem" — he would teach the many the way of Hashem. And one who teaches people is [described as one who] "tends/feeds" them, as it says (Jeremiah 3:15): "and they shall feed [tend] you with knowledge and understanding"; and as it says (Proverbs 10:21): "the lips of the righteous feed [tend] many." This is the essential service of God performed with the mouth. For whatever a person needs for himself in the service of God, may He be blessed, by the mouth — such as the unification of the [Divine] Name, prayers, and praises — its essence is in the heart; and even if he does not utter them with his mouth, he has fulfilled his obligation. But teaching others is not possible except through the mouth. The vav of "ve-ra'ah emunah" ("and tend faithfully") is like the vav of "and Abraham lifted up his eyes" (Genesis 22:4, 13).
Metzudat David
"Trust in Hashem" — therefore do not associate with them, but rather trust in Hashem and do good, and then you will dwell in the land for length of days. "And feed on faithfulness" — you will graze and be nourished by the faithfulness with which you believed in Hashem, and you will not act as the wicked act, to rob and to oppress.
So you shall delight yourself in Hashem; and He shall give you the petitions of your heart.
verse value 1999
Insights
Verse structure: 5 words, 26 letters. The shortest word is "your·heart" (לִבֶּֽךָ, 3 letters) and the longest is "and·delight·yourself" (וְהִתְעַנַּ֥ג, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·delight·yourself" (וְהִתְעַנַּ֥ג), "and·He·shall·give·to·you" (וְיִֽתֶּן־לְ֝ךָ֗), "requests·of" (מִשְׁאֲלֹ֥ת). 5 unique roots are used. Frequent roots: "upon·Hashem" (root יהוה, 688x in Psalms); "and·He·shall·give·to·you" (root נתן, 95x in Psalms); "your·heart" (root לב, 74x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·Hashem', dividing the verse into phrases of 2 and 3 words. Full calculation: וְהִתְעַנַּ֥ג [and·delight·yourself] (534) + עַל־יְהֹוָ֑ה [upon·Hashem] (126) + וְיִֽתֶּן־לְ֝ךָ֗ [and·He·shall·give·to·you] (516) + מִשְׁאֲלֹ֥ת [requests·of] (771) + לִבֶּֽךָ [your·heart] (52) = 1999.
Rashi
"So shall you delight in the Lord" — Enjoy delights by being supported by the Holy One, blessed be He.
Ibn Ezra
"So you shall delight yourself in Hashem" — that you shall seek your needs, like a hired worker who hopes for his wage.
Radak
'You shall delight yourself in Hashem, and He shall give you the petitions of your heart' — If you do what I have commanded you, you will 'delight yourself in Hashem'; that is, you will find delight in Him in all that you desire, and He will 'give you the petitions of your heart.' The imperative form ('delight yourself') is used in place of the future tense, like 'and die on the mountain' (Deuteronomy 32:3), meaning 'you shall die'; and 'lay your nest in the rock' (Numbers 24:21), meaning 'you shall lay.' Or the interpretation of 'delight yourself' is: that you shall rejoice in your service of Hashem and take pleasure in it, and He will fulfill your desire.
Metzudat David
"And delight yourself in Hashem" — you will be delighted with pleasures, relying upon Hashem, and He will give you what your heart requests — that is to say, He will supply your want even in the matter of pleasures.
Malbim
"And delight yourself in Hashem" — that your delight shall be a matter of the soul bound up in Hashem, unlike the evildoers, whose soul shall grieve, for that which restores the soul is far from them. Fifth, the evildoers never find the requests of their heart fulfilled — one who has a hundred seeks two hundred; but for one who trusts in Hashem, "He shall give you the petitions of your heart."
Commit your way to Hashem; trust also in Him, and He will bring it to pass.
verse value 953
Insights
Verse structure: 7 words, 29 letters. Notable word values: "and·He" (וְה֣וּא) = 18, chai, 'life'. The shortest word is "roll" (גּ֣וֹל, 3 letters) and the longest is "upon·Hashem" (עַל־יְהֹוָ֣ה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "roll" (גּ֣וֹל), "and·trust" (וּבְטַ֥ח). 7 unique roots are used. Frequent roots: "upon·Hashem" (root יהוה, 688x in Psalms); "upon·Him" (root על, 120x in Psalms); "will·do" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'your·way', dividing the verse into phrases of 3 and 4 words. Full calculation: גּ֣וֹל [roll] (39) + עַל־יְהֹוָ֣ה [upon·Hashem] (126) + דַּרְכֶּ֑ךָ [your·way] (244) + וּבְטַ֥ח [and·trust] (25) + עָ֝לָ֗יו [upon·Him] (116) + וְה֣וּא [and·He] (18) + יַעֲשֶֽׂה [will·do] (385) = 953.
Rashi
"Commit your way to the Lord" — Commit all your needs to Him.
Ibn Ezra
"Commit" [gol] — is of the same pattern as "sov" [turn about]; along the lines of: "Cast your burden upon Hashem," where "your way" is used like "your need"; and similarly: "A man's heart plans his way."
Radak
'Commit your way to Hashem' — cast all your needs and roll them upon Him. 'Trust also in Him' — and not in another. 'And He will bring it to pass' — for He will act and complete everything.
Metzudat David
"Roll upon Hashem" — roll your need upon Hashem and trust in Him, and He will accomplish your need.
Malbim
"Commit" — Sixth, one who does not trust does not know the means and paths by which he will find his sustenance, and must seek out many ways; but you shall "commit your way to Hashem, and trust in Him, and He will act" — He will also prepare the way by which you will reach your desired destination.
And He will make your righteousness to go forth as the light, and your right as the noonday.
verse value 1379
Insights
Verse structure: 5 words, 26 letters. The shortest word is "like·the·light" (כָא֣וֹר, 4 letters) and the longest is "and·He·shall·bring·forth" (וְהוֹצִ֣יא, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·He·shall·bring·forth" (וְהוֹצִ֣יא), "like·the·light" (כָא֣וֹר), "like·the·noonday" (כַּֽצׇּהֳרָֽיִם). 5 unique roots are used. Frequent roots: "and·your·judgment" (root משפט, 65x in Psalms); "your·righteousness" (root צדק, 49x in Psalms); "and·He·shall·bring·forth" (root יצא, 35x in Psalms). First appearance of the root צהר ("like·the·noonday") in Psalms. The etnachta (major mid-verse pause) falls on 'your·righteousness', dividing the verse into phrases of 3 and 2 words. Full calculation: וְהוֹצִ֣יא [and·He·shall·bring·forth] (118) + כָא֣וֹר [like·the·light] (227) + צִדְקֶ֑ךָ [your·righteousness] (214) + וּ֝מִשְׁפָּטֶ֗ךָ [and·your·judgment] (455) + כַּֽצׇּהֳרָֽיִם [like·the·noonday] (365) = 1379.
Ibn Ezra
"And He will bring forth" — the meaning is that He will accomplish your need and take vengeance openly, like the light; then your righteousness shall be seen.
Radak
'And He will make your righteousness to go forth as the light' — your righteousness will be revealed to the world, just as light is revealed to the world. 'And your right as the noonday' — and further, just as at noon the light is at its strongest, so shall the whole world recognize that all your ways are marked by righteousness and justice.
Metzudat David
"And He will bring forth" — your righteousness will appear like the light, for you will receive [your] reward. "And your right" — that in which you walked in the way of justice, [will shine] like the noonday.
Metzudat Zion
"As the noonday" — from the language of 'window/brightness' and light, and it is the time when the sun stands in the middle of the sky.
Malbim
"And He will bring forth" — Seventh, the evildoers must do their deeds in darkness, for scorn and shame would overtake them on account of the evil of their deeds; but [for the one who trusts,] "Hashem will bring forth your righteousness as the light." Eighth, the evildoers fear the judges of the land, who will execute judgments against them; but for the one who trusts, Hashem will bring forth "your right as the noonday."
Resign yourself to Hashem, and wait patiently for Him; fret not yourself because of him who prospers in his way, because of the man who brings wicked devices to pass.
verse value 3257
Insights
Verse structure: 10 words, 45 letters. Notable word values: "for·Him" (ל֥וֹ) = 36, double chai. The shortest word is "for·Him" (ל֥וֹ, 2 letters) and the longest is "and·wait" (וְהִתְח֢וֹלֵֽ֫ל, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "be·silent" (דּ֤וֹם), "and·wait" (וְהִתְח֢וֹלֵֽ֫ל), "in·one·who·prospers" (בְּמַצְלִ֣יחַ). 10 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "making" (root עשה, 109x in Psalms); "his·way" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'his·way', dividing the verse into phrases of 7 and 3 words. Full calculation: דּ֤וֹם [be·silent] (50) + לַיהֹוָה֮ [to·Hashem] (56) + וְהִתְח֢וֹלֵֽ֫ל [and·wait] (485) + ל֥וֹ [for·Him] (36) + אַל־תִּ֭תְחַר [not·fret] (1039) + בְּמַצְלִ֣יחַ [in·one·who·prospers] (180) + דַּרְכּ֑וֹ [his·way] (230) + בְּ֝אִ֗ישׁ [in·a·man] (313) + עֹשֶׂ֥ה [making] (375) + מְזִמּֽוֹת [devices] (493) = 3257.
Rashi
"Wait for the Lord" — Heb. דום. Wait for His salvation, as (in I Sam. 14:9): “If they say thus to us, ‘Wait (דמו)!’” mentioned regarding Jonathan. Menachem (p. 64), however, associates it as an expression of silence, as (in Lev. 10:3): “and Aaron was silent (וידם).” He likewise interpreted (Lam. 3: 26): “It is good that one should wait quietly (ודומם) in this manner, and Dunash (p. 27) concurs with him. "and hope" — Heb. והתחולל, an expression of hope (תוחלת). "do not compete" — saying, “I will be as wicked as he, and I will prosper as he does.”
Ibn Ezra
"Resign yourself [dom] and wait patiently [hitcholel]" — some say that it is from the root of "tochelet" [hope, expectation]. But others say that it is from the root of "chil," as in a woman in labor (chil ke-yoledah), and this is correct; and the word is doubled, in the manner of "vehitbonen" [consider carefully]. "For Him" — meaning "for His sake," like [the phrase] "Say of me, he is my brother," and bear the pain for His sake; therefore "al titchar" [fret not] is from [the root] "charon" [anger], and the letter bet in "bematzliach" [because of him who prospers] has the sense of "on account of" [the one who prospers]. And according to the interpretation of "titchareh et hasusim" [contend with horses], [the sense is]: bear [it] and be silent before Hashem, and either way, do not mix with strangers.
Radak
'Resign yourself to Hashem' — similar to 'wait for Hashem'; and likewise: 'wait until we reach you' (I Samuel 14:9); and also: 'And wait patiently for Him' [ve-hitcholel] — an expression of waiting (tochelet), from the root ח-י-ל (chayil), like: 'and they waited until ashamed' (Judges 3:25); 'and he waited seven more days' (Genesis 8:10). And some explain it as an expression of writhing, as in 'anguish like a woman in labor' (Psalms 45:7). 'For Him' [lo] — meaning: bear the writhing and the pain for His sake. 'Fret not yourself because of him who prospers in his way, because of the man who brings wicked devices to pass' — if you have trouble and see the wicked man 'prosper in his way' and 'bring' his plans 'to pass,' with things happening for him just as he wishes, do not get involved with him and do not learn from his deeds; rather, 'wait for Hashem,' and He will bring you out of your distress.
Metzudat David
"Resign yourself to Hashem" — hope for Hashem and wait for Him, and walk in wholeheartedness, and do not associate with the wicked person who prospers, nor with a man who carries out a wicked scheme to amass wealth.
Metzudat Zion
"Resign yourself" — [meaning] hope, as in 'to God, be hopeful in silence, O my soul' (below, Psalm 62). "And wait patiently" — from the language of 'expectation' and hope.
Malbim
"Be silent" — He adds to say that even at a time when you do not find sustenance and your provision, nevertheless do not fret; rather, "be still before Hashem and wait patiently for Him" — make yourself one who hopes and waits for Him. "Fret not yourself" even then "because of him who prospers in his way" — that is, there is a wicked man whose way prospers by fortune, and there is one who prospers by devising schemes and deep thoughts and thereby contriving his affairs and needs; do not fret over any of this, but rather "cease from anger" — that even though success is far from you, do not harbor anger over this against Hashem; and also "forsake wrath," which is the inner anger of the heart; "and fret not yourself" in any way, for whatever you fret over will be "only to bring you harm" — for it is better for you to be poor and trusting than to be rich and not trusting, for the end of a matter is better than its beginning, and then the difference will be seen between the evildoers and those who trust in Hashem.
Cease from anger, and forsake wrath; fret not yourself, it tends only to evil-doing.
verse value 1909
Insights
Verse structure: 6 words, 25 letters. The shortest word is "cease" (הֶ֣רֶף, 3 letters) and the longest is "not·fret" (אַל־תִּ֝תְחַ֗ר, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cease" (הֶ֣רֶף), "from·anger" (מֵ֭אַף), "and·forsake" (וַעֲזֹ֣ב). 6 unique roots are used. Frequent roots: "from·anger" (root אף, 40x in Psalms); "and·forsake" (root עזב, 22x in Psalms). First appearance of the root רפה ("cease") in Psalms. First appearance of the root חומה ("wrath") in Psalms. The etnachta (major mid-verse pause) falls on 'wrath', dividing the verse into phrases of 4 and 2 words. Full calculation: הֶ֣רֶף [cease] (285) + מֵ֭אַף [from·anger] (121) + וַעֲזֹ֣ב [and·forsake] (85) + חֵמָ֑ה [wrath] (53) + אַל־תִּ֝תְחַ֗ר [not·fret] (1039) + אַךְ־לְהָרֵֽעַ [only·to·do·evil] (326) = 1909.
Rashi
"Desist from anger" — Desist from being wicked so that anger does not come upon you. "and forsake" — a matter that will bring upon you the wrath of the Holy One, blessed be He.
Ibn Ezra
"Cease from anger" — if he angers you because he is wealthy and you are not like him, let not your anger burn to do him harm; and if [read] according to the interpretation of "al titchareh" [do not contend], [it means]: do not associate with him to show him love and goodness while in your heart you intend only to harm him.
Radak
'Cease from anger' [haraf me-af] — do not be angry at Hashem if your ways do not succeed as you wish, for that is the way of the fool, as it says (Proverbs 19:3): 'The foolishness of man perverts his way, and his heart frets against Hashem.' And as for what it says: 'And forsake wrath' [va-azov cheimah] — this is a repetition of the same idea in different words. The sage Rabbi Solomon ibn Gabirol explained (in Tikkun Middot ha-Nefesh, in the introduction): 'cease from anger' means: give up the trait of anger; 'and forsake wrath' means: regret that this affliction and this trait ever came over you. 'Fret not yourself, it tends only to evil-doing' — do not get involved with the wicked to do evil like the 'evildoers,' merely because you see their success. And the meaning of 'akh' [only] is as if it said: whatever you do, do it; but what I say is: only, do not get involved in evildoing. And likewise (Numbers 14:9): 'Only [akh], do not rebel against Hashem.'
Metzudat David
"Cease from anger" — refrain from joining together with a man of anger. "And forsake" — [forsake] a man of wrath, and do not associate with one whose whole thought is only to do evil.
For evil-doers shall be cut off; but those who wait for Hashem, they shall inherit the land.
verse value 2091
Insights
Verse structure: 6 words, 32 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "they" (הֵ֣מָּה, 3 letters) and the longest is "shall·inherit·the·land" (יִֽירְשׁוּ־אָֽרֶץ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·evildoers" (כִּֽי־מְ֭רֵעִים), "shall·be·cut·off" (יִכָּרֵת֑וּן), "and·those·who·wait·for" (וְקֹוֵ֥י). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "they" (root הם, 69x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·be·cut·off', dividing the verse into phrases of 2 and 4 words. Full calculation: כִּֽי־מְ֭רֵעִים [for·evildoers] (390) + יִכָּרֵת֑וּן [shall·be·cut·off] (686) + וְקֹוֵ֥י [and·those·who·wait·for] (122) + יְ֝הֹוָ֗ה [Hashem] (26) + הֵ֣מָּה [they] (50) + יִֽירְשׁוּ־אָֽרֶץ [shall·inherit·the·land] (817) = 2091.
Rashi
"For evildoers" — whom you now see prospering they will be cut off.
Ibn Ezra
"For" — the meaning is that their offspring shall be cut off. "And those who wait [vekovei]" — the yod stands in place of a vav, and this word is of the kal [simple] pattern.
Radak
'For evil-doers shall be cut off' — do not let the success of the wicked alarm you, 'for they shall be cut off,' and they have no permanence. 'But those who wait for Hashem' — only 'those who wait' for Hashem shall endure after them. 'They shall inherit the land' — similar to the matter: 'he prepares it, but the righteous shall wear it' (Job 27:17). And the word 've-kovei' [those who wait] has the vav vocalized — [the vav] being the medial root letter of the root ק-ו-ה (kavah) — with the yod serving as the sign of the plural. But 've-kovei Hashem yachalifu koach' [but those who wait for Hashem shall renew their strength] (Isaiah 40:31) has the yod vocalized, [the yod] standing in place of the medial root letter, while the vav serves to prolong [the vowel], like the vav in 'shomrei' [its keepers]; and the plural yod has fallen away from the spelling. (See the Sefer ha-Shorashim [Book of Roots] by our Rabbi, ad loc.)
Metzudat David
"For, etc." — in the end of the matter the wicked will be cut off, but those who wait for Hashem will inherit the land for length of days.
Malbim
"For evildoers shall be cut off" — in the end; but "those who wait for Hashem, they shall inherit the land" — they shall inherit the land from the evildoers who are cut off. And do not say that this will happen after a long time, for "yet a little while" — in a short time, "the wicked one" shall be no more — the wicked one shall become nothing. And not this alone, but "you shall look well at his place" — if you look carefully at the time when he is still in his place, he too "is not," for his success is only illusory. But "the humble" are superior to him in these two respects: first, in the permanence of their success in the end, for they "shall inherit the land" in the end; second, that their success will not be illusory (like the wicked man whose heart is full of fear and turmoil), but rather "they shall delight themselves in abundant peace."
And yet a little while, and the wicked is no more; indeed, you shall look well at his place, and he is not.
verse value 2176
Insights
Verse structure: 7 words, 35 letters. Notable word values: "and·yet" (וְע֣וֹד) = 86, equal to Elohim. The shortest word is "a·little" (מְ֭עַט, 3 letters) and the longest is "and·you·shall·consider" (וְהִתְבּוֹנַ֖נְתָּ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·yet" (וְע֣וֹד), "and·you·shall·consider" (וְהִתְבּוֹנַ֖נְתָּ), "upon·his·place" (עַל־מְקוֹמ֣וֹ). The root אין appears 2 times in this verse. 6 unique roots are used. Frequent roots: "wicked" (root רשע, 87x in Psalms); "and·there·is·no" (root אין, 67x in Psalms); "and·you·shall·consider" (root בין, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 4 and 3 words. Full calculation: וְע֣וֹד [and·yet] (86) + מְ֭עַט [a·little] (119) + וְאֵ֣ין [and·there·is·no] (67) + רָשָׁ֑ע [wicked] (570) + וְהִתְבּוֹנַ֖נְתָּ [and·you·shall·consider] (919) + עַל־מְקוֹמ֣וֹ [upon·his·place] (292) + וְאֵינֶֽנּוּ [and·he·is·not] (123) = 2176.
Rashi
"A short while longer" — When you wait a little longer, you will see that the wicked man is not here. "and you shall look at his place" — and you shall look at the place where he was, and he is not there, because he has died and has perished.
Ibn Ezra
"And yet [a little while]" — be silent a little longer, and you shall see with your own eyes the day of the cutting-off of the wicked man mentioned [above].
Radak
'And yet a little while, and the wicked is no more' — you will wait 'a little while' and you will not see 'the wicked.' 'Indeed, you shall look well at his place, and he is not' — when you 'look well at his place, he is not,' meaning that when you look closely to see whether any root or trace of him remains, you will not find any, for it has all vanished.
Metzudat David
"And yet a little while" — even though the wicked person prospers, it will not last for a long time, for when a little more time passes, the wicked one will be no more, and when you look carefully at his place, you will see that he is not [there].
But the humble shall inherit the land, and delight themselves in the abundance of peace.
verse value 2217
Insights
Verse structure: 5 words, 29 letters. The shortest word is "upon·abundance·of" (עַל־רֹ֥ב, 4 letters) and the longest is "shall·inherit·the·land" (יִֽירְשׁוּ־אָ֑רֶץ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·humble" (וַעֲנָוִ֥ים), "and·delight·themselves" (וְ֝הִֽתְעַנְּג֗וּ), "upon·abundance·of" (עַל־רֹ֥ב). 5 unique roots are used. Frequent roots: "upon·abundance·of" (root רב, 67x in Psalms); "peace" (root שלום, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·inherit·the·land', dividing the verse into phrases of 2 and 3 words. Full calculation: וַעֲנָוִ֥ים [and·humble] (182) + יִֽירְשׁוּ־אָ֑רֶץ [shall·inherit·the·land] (817) + וְ֝הִֽתְעַנְּג֗וּ [and·delight·themselves] (540) + עַל־רֹ֥ב [upon·abundance·of] (302) + שָׁלֽוֹם [peace] (376) = 2217.
Ibn Ezra
"But the humble" — the opposite of the wicked. "The abundance of peace" — the meaning is that when the wicked perish, there shall be peace in the land.
Radak
'The humble shall inherit the land' — 'the humble,' who were lowly before the wicked, when the wicked perish, they shall 'inherit the land.' 'And delight themselves in the abundance of peace' — for when the wicked perish, there is 'peace' and joy in the world, as it says (Proverbs 11:10): 'and when the wicked perish there is joyous song.'
Metzudat David
"But the humble" — but the humble will inherit the land for length of days, and they will delight in abundance of peace.
The wicked plots against the righteous, and gnashes at him with his teeth.
verse value 1687
Insights
Verse structure: 6 words, 23 letters. The shortest word is "plots" (זֹמֵ֣ם, 3 letters) and the longest is "to·the·righteous" (לַצַּדִּ֑יק, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "plots" (זֹמֵ֣ם), "and·gnashes" (וְחֹרֵ֖ק). 6 unique roots are used. Frequent roots: "upon·him" (root על, 120x in Psalms); "wicked" (root רשע, 87x in Psalms); "to·the·righteous" (root צדיק, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·righteous', dividing the verse into phrases of 3 and 3 words. Full calculation: זֹמֵ֣ם [plots] (87) + רָ֭שָׁע [wicked] (570) + לַצַּדִּ֑יק [to·the·righteous] (234) + וְחֹרֵ֖ק [and·gnashes] (314) + עָלָ֣יו [upon·him] (116) + שִׁנָּֽיו [his·teeth] (366) = 1687.
Rashi
"and gnashes" — Heb. וחרק, as (in Lam. 2:16): “and gnashed (ויחרקו) their teeth”; e rechineynt in Old French.
Ibn Ezra
"Plots [zomem]" — he tells the righteous man: you must hate the wicked and not associate with him, for he devises evil schemes against you; and if some misfortune should befall you, then he gnashes his teeth over it, growing strong at your expense.
Radak
'Plots' [zamam] — means 'thought' [chashav]: he thought, 'the wicked' — to do evil things 'against the righteous, and gnashes at him with his teeth' — when he sees that he is able to harm him, 'he gnashes his teeth at him,' meaning: when he is able to say to him, 'I have found you!'
Metzudat David
"Plots" — the wicked person thinks evil against the righteous, and in his rage gnashes his teeth at him.
Metzudat Zion
"Plots" — an expression of scheming. "And gnashes" — an expression of grinding the teeth in rage.
Malbim
(verses 12-13) "Plots" — He adds to say: even if you see that "the wicked plots" and devises thoughts to do harm "to the righteous, and gnashes his teeth at him," and Hashem does nothing to him but rather "laughs at him" and shows him a smiling face — even then do not fret, for this is a sign that "He sees that his day will come"; for Hashem sees and knows that this very thing will be the cause of his downfall, and therefore He laughs at him. And he adds to say further, even if you see that (verses 14-15) "the wicked have drawn the sword" — that not only did he plot against the righteous in thought, but he also "drew the sword and bent his bow." And he explains: "they have bent their bow to cast down the poor and needy, and drawn their sword to slaughter those who walk uprightly" — that is, travelers on the road whose money they wish to rob, they will kill with the sword up close, and the poor person who has nothing to rob from, they will kill with an arrow from afar. And this means: even though they have drawn the sword and Hashem laughs at them, it is because He sees that their day will come, for through this, "their sword shall enter their own heart, and their bows shall be broken" — and therefore He laughs at them, knowing that they will fall by the very work of their own hands.
The Lord does laugh at him; for He sees that his day is coming.
verse value 860
Insights
Verse structure: 5 words, 24 letters. Verse gematria: 860 is divisible by 86, the value of Elohim. The shortest word is "Lord" (אֲדֹנָ֥י, 4 letters) and the longest is "laughs·at·him" (יִשְׂחַק־ל֑וֹ, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "laughs·at·him" (יִשְׂחַק־ל֑וֹ), "for·He·sees" (כִּי־רָ֝אָ֗ה), "that·comes" (כִּֽי־יָבֹ֥א). 5 unique roots are used. Frequent roots: "his·day" (root יום, 121x in Psalms); "for·He·sees" (root ראה, 100x in Psalms); "that·comes" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'laughs·at·him', dividing the verse into phrases of 2 and 3 words. Full calculation: אֲדֹנָ֥י [Lord] (65) + יִשְׂחַק־ל֑וֹ [laughs·at·him] (454) + כִּי־רָ֝אָ֗ה [for·He·sees] (236) + כִּֽי־יָבֹ֥א [that·comes] (43) + יוֹמֽוֹ [his·day] (62) = 860.
Ibn Ezra
"Hashem" — and the wicked man does not know that Hashem, who knows future events, laughs at him, [speaking] in a figurative manner.
Radak
'Hashem laughs at him' — for He knows what his end will be. 'For He sees that his day is coming' — for when the wicked exalts himself over the righteous, then his reward and his ruin 'come' upon him.
Metzudat David
"Hashem" — but Hashem laughs at the wicked person, for He sees that the day of his death is coming before he does the evil, and he will not manage to do it.
The wicked have drawn out the sword, and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way;
verse value 3559
Insights
Verse structure: 10 words, 47 letters. The shortest word is "sword" (חֶ֤רֶב, 3 letters) and the longest is "upright·ones·of·way" (יִשְׁרֵי־דָֽרֶךְ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·bow" (קַ֫שְׁתָּ֥ם), "to·slaughter" (לִ֝טְב֗וֹחַ), "upright·ones·of·way" (יִשְׁרֵי־דָֽרֶךְ). 10 unique roots are used. Frequent roots: "wicked" (root רשע, 87x in Psalms); "and·have·trodden" (root דרך, 70x in Psalms); "poor" (root עני, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'and·needy', dividing the verse into phrases of 8 and 2 words. Full calculation: חֶ֤רֶב [sword] (210) + פָּ֥תְח֣וּ [have·opened] (494) + רְשָׁעִים֮ [wicked] (620) + וְדָרְכ֢וּ [and·have·trodden] (236) + קַ֫שְׁתָּ֥ם [their·bow] (840) + לְ֭הַפִּיל [to·cast·down] (155) + עָנִ֣י [poor] (130) + וְאֶבְי֑וֹן [and·needy] (75) + לִ֝טְב֗וֹחַ [to·slaughter] (55) + יִשְׁרֵי־דָֽרֶךְ [upright·ones·of·way] (744) = 3559.
Rashi
"initiated war" — the wicked initiated quarrel and strife without previous provocation.
Ibn Ezra
"The sword" — while it is in its sheath it is closed, therefore [the verse says]: "they have drawn/opened it." And some say that the "opening" of a sword is its sharpening, and similarly: "yet they are drawn [petichot]"; and thus the sword is [wielded] openly while the bow is [used] in concealment.
Radak
'The wicked have drawn out the sword, and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way' — 'have drawn out' [patchu]: some explain (Ibn Ezra, in the name of others) that this is an expression of sharpening and honing, like 'a sharpened sword' (Ezekiel 21:33); 'and they are sharpened' (Psalms 55:22). But it is possible that its meaning is: the drawing of the sword out of its sheath, which is called 'petichah' [an opening/drawing out], just as the release of a prisoner from his confinement is called a kind of 'petichah' [opening], as in: 'he did not open [patach] the house for his prisoners' (Isaiah 14:17); 'he shuts up a man, and there can be no opening [yiftach]' (Job 12:14).
Metzudat David
"They have drawn" — that is to say, they have taken it out of its sheath. "To cast down" — to cast him down dead.
Their sword shall enter into their own heart, and their bows shall be broken.
verse value 2942
Insights
Verse structure: 5 words, 25 letters. The shortest word is "their·sword" (חַ֭רְבָּם, 4 letters) and the longest is "and·their·bows" (וְ֝קַשְּׁתוֹתָ֗ם, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·sword" (חַ֭רְבָּם), "and·their·bows" (וְ֝קַשְּׁתוֹתָ֗ם). 5 unique roots are used. Frequent roots: "shall·enter" (root בוא, 79x in Psalms); "into·their·heart" (root לב, 74x in Psalms); "shall·be·broken" (root שבר, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'into·their·heart', dividing the verse into phrases of 3 and 2 words. Full calculation: חַ֭רְבָּם [their·sword] (250) + תָּב֣וֹא [shall·enter] (409) + בְלִבָּ֑ם [into·their·heart] (74) + וְ֝קַשְּׁתוֹתָ֗ם [and·their·bows] (1252) + תִּשָּׁבַֽרְנָה [shall·be·broken] (957) = 2942.
Ibn Ezra
"Their sword" — the mem of "belibam" [into their heart] refers back to the wicked, for Hashem repays them according to their deeds.
Radak
'Their sword shall enter into their own heart' — the opposite of what they intended, as it likewise says of the wicked (Psalms 7:16): 'and he falls into the pit that he made.' 'And their bows shall be broken' — so that things will not happen for them as they schemed, when they intended to harm the poor and the upright. The singular of 'kashtotam' [their bows] is 'keshet,' on the pattern of 'shevet,' as in 'rabbah keshet' [he became skilled with the bow] (Genesis 21:20), meaning 'skilled with the bow.'
Metzudat David
"Their sword" — but their sword will come into the heart of those wicked ones themselves. "Shall be broken" — so that arrows cannot be shot with them.
Better is a little that the righteous has than the abundance of many wicked.
verse value 1383
Insights
Verse structure: 5 words, 25 letters. The shortest word is "many" (רַבִּֽים, 4 letters) and the longest is "good·is·a·little" (טוֹב־מְ֭עַט, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "good·is·a·little" (טוֹב־מְ֭עַט), "than·abundance·of" (מֵ֝הֲמ֗וֹן). 5 unique roots are used. Frequent roots: "wicked" (root רשע, 87x in Psalms); "many" (root רב, 67x in Psalms); "good·is·a·little" (root טוב, 63x in Psalms). First appearance of the root המון ("than·abundance·of") in Psalms. The etnachta (major mid-verse pause) falls on 'to·the·righteous', dividing the verse into phrases of 2 and 3 words. Full calculation: טוֹב־מְ֭עַט [good·is·a·little] (136) + לַצַּדִּ֑יק [to·the·righteous] (234) + מֵ֝הֲמ֗וֹן [than·abundance·of] (141) + רְשָׁעִ֥ים [wicked] (620) + רַבִּֽים [many] (252) = 1383.
Rashi
"The few of the righteous are better" — The few men who go to the aid of the righteous are better. "than the multitude of many wicked men" — Amraphel and his allies initiated a war in the world for the purpose of capturing Lot and provoking Abraham, but the few who were with Abraham succeeded and wiped out all those armies.
Ibn Ezra
"Better" — a little wealth that the righteous man rejoices in is better than the abundance [hamon] of many; "hamon" means wealth [mamon], as in: "and whoever loves abundance," "surely they are in turmoil in vain [hevel yehemayun]."
Radak
'Better is a little that the righteous has' — for the righteous rejoices with the 'little' he has of this world, and is content with it. 'Than the abundance of many wicked' — but the wicked, when their wealth increases, do not rejoice in it; rather they seek more and are never satisfied, as it says (Proverbs 13:25): 'The righteous eats to the satisfying of his soul, but the belly of the wicked shall want.' Furthermore, an increase of wealth is harmful to the wicked man in his own understanding, for he grows haughty over other people because of it, until they rise up against him and kill him and take all that he has. And the interpretation of 'hamon' [abundance] is like 'mamon' [wealth], as in (Ecclesiastes 5:9): 'and whoever loves wealth [hamon].' Or 'hamon' may mean 'multitude,' corresponding to the 'me'at' [little] mentioned above. According to this interpretation, 'rabbim' [many] would mean 'great,' as in (Jeremiah 41:1): 've-rabbei ha-melekh' [and the great men of the king], whose meaning is 'great ones.' And according to the first interpretation, 'rabbim' [many] would refer to the 'wealth' mentioned — and even though it is grammatically singular, it can still take a plural [modifier], just as we find elsewhere, such as (Esther 9:23): 've-kibel ha-yehudim' [and the Jews accepted]; (Proverbs 28:1): 've-tzadikim ka-kfir yivtach' [but the righteous are as bold as a lion], and others like them — and its meaning here is: 'many possessions.'
Metzudat David
"Better" — the little that the righteous has is better than the great wealth that is in the hands of the wicked.
Metzudat Zion
"Than the abundance" — an expression of abundant wealth. "Of many [wicked]" — great and prominent ones.
Malbim
(16-17) "Better" — and by this you shall see how the little that the righteous has is better than the abundance of the wicked, even though they are many. For behold, you see "that the arms of the wicked shall be broken" — even though he had with him a great army and many helpers against the poor righteous man, nevertheless his arms were broken, and he could not do evil to the righteous one; and the righteous one, even though he had against him only a little strength, rose up against him, "for Hashem upholds the righteous" — and there is no restraint for Hashem to save, whether by many or by few.
For the arms of the wicked shall be broken; but Hashem upholds the righteous.
verse value 2708
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "arms·of" (זְרוֹע֣וֹת, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "arms·of" (זְרוֹע֣וֹת), "and·upholds" (וְסוֹמֵ֖ךְ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "wicked" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·be·broken', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + זְרוֹע֣וֹת [arms·of] (689) + רְ֭שָׁעִים [wicked] (620) + תִּשָּׁבַ֑רְנָה [shall·be·broken] (957) + וְסוֹמֵ֖ךְ [and·upholds] (132) + צַדִּיקִ֣ים [righteous] (254) + יְהֹוָֽה [Hashem] (26) = 2708.
Ibn Ezra
"For" — he mentions the arms, which draw/bend the bows, and mentions that the bows shall be broken so that no harm shall come to the righteous; and he mentions that the arms too [shall be broken] likewise; and "they shall be broken" is the opposite of "upholds."
Radak
"For the arms of the wicked shall be broken, but Hashem upholds the righteous" — so that they will not have the power to harm "the righteous," for God, may He be blessed, "upholds" them so that they do not fall from fear of "the wicked."
Metzudat David
"For the arms" — because the strength of the wicked will be broken and his wealth will not remain in his hand; but as for the righteous, Hashem supports [them], and what is in their hand will endure.
Hashem knows the days of those who are wholehearted; and their inheritance shall be for ever.
verse value 1836
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. Verse gematria: 1836 is divisible by 18, the value of chai ('life'). The shortest word is "days·of" (יְמֵ֣י, 3 letters) and the longest is "and·their·inheritance" (וְ֝נַחֲלָתָ֗ם, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "wholehearted" (תְמִימִ֑ם), "and·their·inheritance" (וְ֝נַחֲלָתָ֗ם). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·ever" (root עולם, 144x in Psalms); "days·of" (root יום, 121x in Psalms). The etnachta (major mid-verse pause) falls on 'wholehearted', dividing the verse into phrases of 4 and 3 words. Full calculation: יוֹדֵ֣עַ [knows] (90) + יְ֭הֹוָה [Hashem] (26) + יְמֵ֣י [days·of] (60) + תְמִימִ֑ם [wholehearted] (530) + וְ֝נַחֲלָתָ֗ם [and·their·inheritance] (534) + לְעוֹלָ֥ם [for·ever] (176) + תִּהְיֶֽה [shall·be] (420) = 1836.
Rashi
"The Lord knows the days of the innocent" — He recognizes the deeds of their days, "and their inheritance" — and the reception of their reward from Him shall be forever.
Ibn Ezra
"Knows" — some say it means that He will lengthen their [days]. But the correct view, in my opinion, is that this follows the pattern of "I will fulfill the number of your days," for Hashem knows every "fulfillment"; and since the years of the wicked are cut short in accordance with their deeds, as in "Why should you die before your time?" — the matter therefore depends on their deeds.
Radak
"Hashem knows the days of those who are wholehearted" — the meaning of "knows" is: He recognizes and watches over them, to lengthen their days, and takes note of them for good. And likewise: "Hashem knows the way of the righteous" (Psalms 1:6), as we have explained [there]. And likewise: "What is man, that You should take note of him?" (Psalms 144:3); "You have known the troubles of my soul" (Psalms 31:8); and others like them, whose meaning is recognition and providence for good. And their good, too, will not cease, but will be forever — and this is [the meaning of]: "and their inheritance shall be forever" — "forever" [means] the World to Come. My father and teacher, may his memory be a blessing, explained the whole verse [as referring] to the World to Come. But the sage Rabbi Abraham Ibn Ezra explained "forever" [as referring] to this world; and he explained "their inheritance" to mean that they will bequeath their good to their children.
Metzudat David
"The days of the wholehearted" — how many years they will live. "And their inheritance" — the little of the good that the Omnipresent has caused them to inherit will be kept safe with them forever, all the days of their lives.
Malbim
"Knows" — he explains further the differences between the one who trusts and the evildoers: that the evildoers shall not live out half their days, but "Hashem knows the days of the wholehearted," and He guards them so that their days will be spent in integrity; and the wicked one will not bequeath his wealth to his children, but "their inheritance shall be forever."
They shall not be ashamed in the time of evil; and in the days of famine they shall be satisfied.
verse value 1880
Insights
Verse structure: 6 words, 27 letters. The shortest word is "in·time·of" (בְּעֵ֣ת, 3 letters) and the longest is "not·shall·be·ashamed" (לֹֽא־יֵ֭בֹשׁוּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "hunger" (רְעָב֣וֹן). 6 unique roots are used. Frequent roots: "and·in·days·of" (root יום, 121x in Psalms); "shall·be·satisfied" (root שבע, 40x in Psalms); "not·shall·be·ashamed" (root בוש, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 3 and 3 words. Full calculation: לֹֽא־יֵ֭בֹשׁוּ [not·shall·be·ashamed] (349) + בְּעֵ֣ת [in·time·of] (472) + רָעָ֑ה [evil] (275) + וּבִימֵ֖י [and·in·days·of] (68) + רְעָב֣וֹן [hunger] (328) + יִשְׂבָּֽעוּ [shall·be·satisfied] (388) = 1880.
Ibn Ezra
"They shall not [be ashamed], in time of evil" — such as pestilence, or death in war, or by famine — his day has not [yet] come, according to the words of David.
Radak
"They shall not be ashamed in the time of evil" — that is, plague, or war, or a wild beast. "and in the days of famine they shall be satisfied" — the word רעבון ("famine") follows the same pattern (mishkal) as פרזון (perazon); and similarly: "and the famine (רעבון) of your houses" (Genesis 42:33).
Metzudat David
"In the time of evil" — for it will not be upon them. "They shall be satisfied" — for Hashem will provide for them what suffices for their needs.
Malbim
"They shall not" — the evildoers will not find shelter in a time of calamity, as in a time of plague and war, but the wholehearted "shall not be ashamed in the time of evil." The evildoers will not find food in a time of famine, but the wholehearted, "in the days of famine shall be satisfied."
For the wicked shall perish, and the enemies of Hashem shall be as the fat of lambs— They shall pass away in smoke, they shall pass away.
verse value 1862
Insights
Verse structure: 10 words, 39 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "wicked" (רְשָׁעִ֨ים, 5 letters). Words sharing gematria 56: pass·away, pass·away. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·preciousness·of" (כִּיקַ֣ר). The root כלה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "wicked" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'lambs', dividing the verse into phrases of 7 and 3 words. Full calculation: כִּ֤י [for] (30) + רְשָׁעִ֨ים [wicked] (620) + יֹאבֵ֗דוּ [shall·perish] (23) + וְאֹיְבֵ֣י [and·enemies·of] (29) + יְ֭הֹוָה [Hashem] (26) + כִּיקַ֣ר [as·preciousness·of] (330) + כָּרִ֑ים [lambs] (270) + כָּל֖וּ [pass·away] (56) + בֶעָשָׁ֣ן [in·the·smoke] (422) + כָּֽלוּ [pass·away] (56) = 1862.
Rashi
"like disappearing light on the plains" — Heb. כיקר כרים, like the light of the morning cloud, which appears at dawn and glistens on the broad plains, which does not last. כרים means a plain, as (in Isa. 30:23): “a wide plain (כר נרחב).” כיקר is an expression of “disappearing light (אור יקרות)” (as in Zech. 14:6). Others interpret כיקר כרים: like the glory of lambs that are fattened for the slaughter.
Ibn Ezra
"For" — the wicked shall perish in days of calamity and famine. "Ki-yekar karim" [as the precious/choice of lambs] — like the fat of the lambs, as in: "with the fat of rams [karim] that are placed in smoke," which are consumed moment after moment. And some say: "ki-yekar karim" means like the grass of the valleys, like a wide meadow [kar nirchav], and similarly: "kikar ha-Yarden" [the plain of the Jordan]; and [the word karim] is a reduplicated form, like "bevavat eino" [the pupil of his eye]. "In smoke" — the meaning is: when the one who kindles the fire burns them. And the first [instance of] "they shall pass away [yichlu]" refers to the precious/choice [lambs], and the second "they shall pass away" refers to the wicked; and the word is stressed mil'el [on the penultimate syllable] because it comes at the end of the verse.
Radak
"For the wicked shall perish" — therefore "the wholehearted" shall not be ashamed. "and the enemies of Hashem shall be as the fat of lambs— They shall pass away in smoke, they shall pass away" — "the fat of lambs" means the precious and best part of the sheep, namely the fat that is offered up on the altar, which is consumed by fire and goes up in smoke — so too "the enemies of Hashem" shall be consumed. And "they shall pass away" is doubled to indicate the extent of the consumption. The first "they shall pass away" is accented on the last syllable (milra), and the second is accented on the second-to-last syllable (mil'el), [as is fitting] for the end of a verse.
Metzudat David
"Like the choice of lambs" — like the choice treatment given to lambs, which they fatten to make them fat, so as to hasten the time of their slaughter — so is the good [given] to the wicked in this world: to drive them toward Gehinnom. "They shall be consumed" — for after death they will perish, and in the smoke of Gehinnom they will be consumed.
Metzudat Zion
"As the fat" — from the language of 'precious.'
Malbim
"For" — corresponding to what he said, that Hashem knows the days of the wholehearted and their inheritance shall be forever, he now says: but "the wicked shall perish," and they shall not complete their days, and their inheritance shall not remain. And corresponding to what he said, "they shall not be ashamed in the time of evil," he now says: but "the enemies of Hashem" shall then be like "the fat of lambs" — like fattened sheep on pastures of grass, which, in the days of famine, a time of calamity, are consumed, wholly consumed, in smoke — as Isaiah stated (ch. 5): "and lambs shall feed as in their pasture" — see there.
The wicked borrows, and pays not; but the righteous deals graciously, and gives.
verse value 1864
Insights
Verse structure: 7 words, 27 letters. The shortest word is "borrows" (לֹוֶ֣ה, 3 letters) and the longest is "and·just" (וְ֝צַדִּ֗יק, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "borrows" (לֹוֶ֣ה), "pays" (יְשַׁלֵּ֑ם), "and·gives" (וְנוֹתֵֽן). 7 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "and·gives" (root נתן, 95x in Psalms); "wicked" (root רשע, 87x in Psalms). First appearance of the root לוה ("borrows") in Psalms. The etnachta (major mid-verse pause) falls on 'pays', dividing the verse into phrases of 4 and 3 words. Full calculation: לֹוֶ֣ה [borrows] (41) + רָ֭שָׁע [wicked] (570) + וְלֹ֣א [and·not] (37) + יְשַׁלֵּ֑ם [pays] (380) + וְ֝צַדִּ֗יק [and·just] (210) + חוֹנֵ֥ן [deals·graciously] (114) + וְנוֹתֵֽן [and·gives] (512) = 1864.
Rashi
"A wicked man borrows and does not pay, but the Righteous is gracious and gives" — The Holy One, blessed be He, Who is the Righteous One of the world, is gracious with His own and gives it to the one who lent what he [the borrower] stole from him.
Ibn Ezra
"Borrows" — at his time of need. "But the righteous deals graciously and gives" — for he shows him favor, along the lines of: "If your enemy is hungry [feed him bread]."
Radak
"The wicked borrows, and pays not" — he recounts the disgraceful traits of "the wicked" person, for what he "borrows he pays not" — and needless to say he does not give from his own. "but the righteous deals graciously, and gives" — "the righteous" person is the opposite: he "deals graciously" with people "and gives" them from his own, and needless to say what he borrows he repays. The meaning of "deals graciously, and gives" is like (Job 19:21): "Have pity on me, have pity on me, O you my friends"; "whom God has graciously favored" (Genesis 33:5). And the giving is doubled in different words to indicate the abundance of the giving that he gives, time after time, in many matters. Or the meaning of "deals graciously" is: has compassion. And he states that the righteous person has these two good traits: compassion and generosity.
Metzudat David
"The wicked borrows" — when his hand cannot find [the means] to rob, he takes by borrowing and does not repay; and the righteous person who lends to him is gracious to him and gives it to him as a gift, so that he [the borrower] will not be punished on its account.
Metzudat Zion
"Deals graciously" — [meaning] shows compassion.
Malbim
"Borrows" — he brings further proof of the difference between the one who trusts and the one who does not trust: that the one who does not trust is not granted mastery by God to enjoy his wealth. Not only does he fail to show grace to the poor, but also "the wicked borrows and does not repay," because he fears lest his money run out. But "the righteous one" — not only does he repay his debts, but he even "deals graciously" by lending to others, and also "gives" charity in the manner of an outright gift. And this is because "those blessed by Him shall inherit the land" — for the righteous one has the blessing of Hashem upon him, and the blessing of Hashem enriches, and adds no sorrow along with it; but the wicked one has the curse of God resting upon him, and "those cursed by Him shall be cut off" in the end, and everything that he has is not truly his.
For such as are blessed of Him shall inherit the land; and those who are cursed of Him shall be cut off.
verse value 1983
Insights
Verse structure: 6 words, 28 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·cursed·by·Him" (וּ֝מְקֻלָּלָ֗יו, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "blessed·by·Him" (מְ֭בֹרָכָיו), "and·cursed·by·Him" (וּ֝מְקֻלָּלָ֗יו). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "land" (root ארץ, 157x in Psalms); "blessed·by·Him" (root ברך, 76x in Psalms). First appearance of the root קלל ("and·cursed·by·Him") in Psalms. The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 4 and 2 words. Full calculation: כִּ֣י [for] (30) + מְ֭בֹרָכָיו [blessed·by·Him] (278) + יִ֣ירְשׁוּ [shall·inherit] (526) + אָ֑רֶץ [land] (291) + וּ֝מְקֻלָּלָ֗יו [and·cursed·by·Him] (222) + יִכָּרֵֽתוּ [shall·be·cut·off] (636) = 1983.
Rashi
"For those blessed by Him" — By the Righteous One of the world, shall inherit the land.
Ibn Ezra
"For" — the meaning of "those blessed by Him" is that the blessing of Hashem enriches.
Radak
"For such as are blessed of Him" — [i.e.,] of God, may He be blessed. Since above he said, "Hashem knows the days of those who are wholehearted," he [now] says: "such as are blessed" of God — that is, the righteous — "shall inherit the land" — since they "deal graciously and give," and their eye is good, God will add to them wealth and honor and will bless them. And "shall inherit the land" means that their success will have permanence, like an inheritance that passes from father to son. "and those who are cursed of Him" — that is, the wicked, whose eye is narrow, and who do not even repay what they "borrow" — "shall be cut off" — their wealth will have no permanence or endurance, for they are "those cursed of Hashem," and their wealth and their good will perish, and they will be cut off from this world and from the World to Come.
Metzudat David
"For those blessed by Him" — for on account of the merit of this deed [gracious lending], He decrees a word and it is fulfilled: those whom He blesses will inherit the land, and those whom He curses will be cut off.
It is of Hashem that a man's goings are established; and He delighted in his way.
verse value 1041
Insights
Verse structure: 5 words, 27 letters. The shortest word is "He·delights" (יֶחְפָּֽץ, 4 letters) and the longest is "steps·of·man" (מִֽצְעֲדֵי־גֶ֥בֶר, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "steps·of·man" (מִֽצְעֲדֵי־גֶ֥בֶר). 5 unique roots are used. Frequent roots: "from·Hashem" (root יהוה, 688x in Psalms); "and·his·way" (root דרך, 70x in Psalms); "are·established" (root כון, 52x in Psalms). Full calculation: מֵ֭יְהֹוָה [from·Hashem] (66) + מִֽצְעֲדֵי־גֶ֥בֶר [steps·of·man] (419) + כּוֹנָ֗נוּ [are·established] (132) + וְדַרְכּ֥וֹ [and·his·way] (236) + יֶחְפָּֽץ [He·delights] (188) = 1041.
Rashi
"a mighty man’s steps" — He who is mighty in the fear of the Holy One, blessed be He; les pas du fort in French, the steps of the strong one. "are established" — Fureut afettetes in French, are prepared for reality.
Ibn Ezra
"Of Hashem" — the meaning of "his steps" [מצעדי] is his movements. "A man" [גבר] — in our language this means one full of knowledge, as in "Go now, you men [הגברים]" (Exodus 10:11); and one who is full of knowledge will be righteous. "And He delights in his way" — Hashem delights in all his ways; and if the letter bet is understood to be missing from it [i.e., if "his way" were read as a direct object rather than "in his way"], then it would not succeed [as the correct reading].
Radak
"It is of Hashem that a man's goings are established; and He delighted in his way" — the righteous person, who overcomes the wicked person through his good deeds — God "establishes his goings and delighted in his way," along the lines of "and whatever he does shall prosper" (Psalms 1:3). And the sense of "delighted" is that he sees in his ways the desire of God, may He be blessed, and His will — [and so] he prospers in everything. And the sense of "goings... and his way" is that in whatever direction he moves, in all his affairs, he shall prosper. And the sage Rabbi Solomon Ibn Gabirol (Tikkun Middot ha-Nefesh [The Improvement of the Moral Qualities], in the introduction) explained "a man's goings" as: the ways of the service of God, may He be blessed, and he said: let it not enter a person's mind that what is said, "It is of Hashem that a man's goings are established," indicates compulsion in the service of God, may He be blessed; rather, it refers to the good that is hidden for him, or to the evil, [both coming] from reward and punishment. And what is meant by "a man's goings are established" is this: that the Omnipresent created the soul complete, lacking nothing; and when it inclines toward the important virtues and toward good conduct — that is what is meant by "are established" — then it will be to the will of the Creator, and that is what is meant by "and He delighted in his way."
Metzudat David
"From Hashem are the steps, etc." — the steps of a man in the Torah are established by Hashem — that is to say, Hashem establishes and straightens his steps. "And his way" — Hashem desires his way and makes him succeed in it.
Metzudat Zion
"Goings" — his way and his footsteps. "Established" — from the language of 'establishment.'
Malbim
"Of Hashem" — he explains further that even if you see that the one who trusts in Hashem sometimes falls from his standing, this too is under Hashem's providence, for his own good. For since "it is of Hashem that a man's steps are established, and He delights in his way" — meaning, that the road on which he walks is fixed by Hashem: Hashem chooses before him the path that He desires; and also the actual step upon the road is likewise of Hashem, as it is written, "for man's way is not his own; it is not for a man who walks to direct his own step," as he explains there — that both the goal toward which his intention is directed, and the walking toward that goal, and the effort — which is the preparation of his steps — are all from Hashem. And so, if you see "that he falls," and he is unable to walk on the road that he wished to walk, know "that he shall not be hurled down" and cast there, for his fall was for his own good, and "Hashem upholds his hand" in this — for Hashem saw that this road which he wished to walk was to his detriment, that he would be harmed by it, whether in body or in soul, and so He arranged for him a stumbling-block, that he should fall and be delayed from walking on this road, for his own good. And likewise, if he fell from his standing and his success, it was certainly for his good at that time. And nevertheless: "I have been young, and now am old," and I have examined the course of the ages, "and I have not seen the righteous forsaken," to the point that "his seed should beg bread" — for he shall never be forsaken; and if he himself did not succeed, his children will succeed. For I have seen the righteous man who "all day deals graciously and lends," until he becomes poor because of it, and nevertheless, "his seed is for a blessing," and the success shall return into his children's hand, and the righteousness of their father shall be a blessing for his children. Therefore, "turn away from evil and do good," and do not worry over the evil of the time and its reversals, but rather "dwell forever" in tranquility and security.
Though he fall, he shall not be utterly cast down; for Hashem upholds his hand.
verse value 438
Insights
Verse structure: 5 words, 24 letters. Notable word values: "shall·not·be·cast·down" (לֹֽא־יוּטָ֑ל) = 86, equal to Elohim. The shortest word is "his·hand" (יָדֽוֹ, 3 letters) and the longest is "shall·not·be·cast·down" (לֹֽא־יוּטָ֑ל, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "though·he·falls" (כִּֽי־יִפֹּ֥ל), "shall·not·be·cast·down" (לֹֽא־יוּטָ֑ל). 5 unique roots are used. Frequent roots: "for·Hashem" (root יהוה, 688x in Psalms); "his·hand" (root יד, 78x in Psalms); "though·he·falls" (root נפל, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·not·be·cast·down', dividing the verse into phrases of 2 and 3 words. Full calculation: כִּֽי־יִפֹּ֥ל [though·he·falls] (150) + לֹֽא־יוּטָ֑ל [shall·not·be·cast·down] (86) + כִּֽי־יְ֝הֹוָ֗ה [for·Hashem] (56) + סוֹמֵ֥ךְ [upholds] (126) + יָדֽוֹ [his·hand] (20) = 438.
Rashi
"If he falls" — Heb. יפל, aluverjera in Old French, falters, an expression of (Gen. 24:64): “and she fell off the camel.” "If" — Heb. כי, like אם. "he will not be cast down" — He will not be cast away to be forsaken.
Ibn Ezra
"Though ... he shall be cast down" [יוטל] — [this means] "and he is thrown," as in "and they cast me into the sea" (Jonah 1:12). And some say: that "he falls" [refers to falling] in his own thought.
Radak
"Though he fall" — if some mishap occurs and the righteous person falls, and falls from his possessions — "he shall not be utterly cast down" — entirely; that is, he shall not be thrown to the ground — "for Hashem upholds his hand" — for what He brought upon him of hardship is in the manner of chastisement and love, as it is said (Proverbs 3:12): "For whom Hashem loves, He rebukes." And this is the distinction between the righteous and the wicked: for the wicked, when he falls, is cut off, and there is no recovery from his fall; but of the righteous it is said (ibid. 24:16): "For a righteous man falls seven times, and rises up."
Metzudat David
"Though he fall" — even if he should be inclined [to stumble], he will not be cast down to the ground.
Metzudat Zion
"He fall" — an expression of falling, as in 'and she fell off the camel' (Genesis 24:64).
I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
verse value 3165
Insights
Verse structure: 8 words, 43 letters. The shortest word is "young" (נַ֤עַר, 3 letters) and the longest is "and·not·I·have·seen" (וְֽלֹא־רָ֭אִיתִי, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "young" (נַ֤עַר), "also·I·have·grown·old" (גַּם־זָ֫קַ֥נְתִּי), "and·not·I·have·seen" (וְֽלֹא־רָ֭אִיתִי). 8 unique roots are used. Frequent roots: "and·not·I·have·seen" (root ראה, 100x in Psalms); "I·have·been" (root היה, 97x in Psalms); "just" (root צדיק, 52x in Psalms). First appearance of the root נער ("young") in Psalms. First appearance of the root זקן ("also·I·have·grown·old") in Psalms. The etnachta (major mid-verse pause) falls on 'forsaken', dividing the verse into phrases of 6 and 2 words. Full calculation: נַ֤עַר [young] (320) + הָיִ֗יתִי [I·have·been] (435) + גַּם־זָ֫קַ֥נְתִּי [also·I·have·grown·old] (610) + וְֽלֹא־רָ֭אִיתִי [and·not·I·have·seen] (658) + צַדִּ֣יק [just] (204) + נֶעֱזָ֑ב [forsaken] (129) + וְ֝זַרְע֗וֹ [and·his·seed] (289) + מְבַקֶּשׁ־לָֽחֶם [seeking·bread] (520) = 3165.
Rashi
"I was young" — This verse was recited by the Prince of the World (the chief angel), for if it was David, he was not so old.
Ibn Ezra
"Young" — I have tested this in my youth, and now I have grown old. "Forsaken" — [used] in the sense of completely, as in "for I will not forsake you" (Genesis 28:15); and [so too] he seeks bread and a garment. "And his seed" — the young child whom [the righteous father] leaves behind, for the sake of the father's merit, all his days — he shall live in goodness, and his seed after him shall be for a blessing, like "all who see him bless him."
Radak
"I have been young" — meaning, not in my youth [did I see this] — "and now am old" — nor in my old age — "yet have I not seen" — I have not seen — "the righteous forsaken" — entirely — "nor his seed begging bread" — nor his seed who "begs bread" at the doors. "And his seed" — the young children whom he left behind — God, may He be blessed, will not forsake them, for the sake of his [the righteous father's] merit; even though some deficiency may come to him, no evil deficiency will come to him such as comes to the wicked. And "forsaken" means that he lacks bread and clothing. And so our father Jacob asked (Genesis 28:20): "and give me bread to eat and clothing to wear" — meaning, only enough to sustain me. And God, may He be blessed, said to him (ibid., v. 15): "for I will not forsake you" — it thus appears that one who lacks these is called "forsaken."
Metzudat David
"I have been young, etc." — that is to say, in my youth and in my old age I have looked closely to see what happens to the righteous person. "And I have not seen" — [him] being utterly forsaken, or his seed begging for bread.
All the day long he deals graciously, and lends; and his seed is blessed.
verse value 858
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 858 is divisible by 26, the value of the divine name Hashem. The shortest word is "deals·graciously" (חוֹנֵ֣ן, 4 letters) and the longest is "all·the·day" (כׇּל־הַ֭יּוֹם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·a·blessing" (לִבְרָכָֽה). 5 unique roots are used. Frequent roots: "all·the·day" (root יום, 121x in Psalms); "deals·graciously" (root חנן, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'and·lends', dividing the verse into phrases of 3 and 2 words. Full calculation: כׇּל־הַ֭יּוֹם [all·the·day] (111) + חוֹנֵ֣ן [deals·graciously] (114) + וּמַלְוֶ֑ה [and·lends] (87) + וְ֝זַרְע֗וֹ [and·his·seed] (289) + לִבְרָכָֽה [for·a·blessing] (257) = 858.
Rashi
"All day long" — the righteous man is gracious to the poor and lends to them. "and his seed" — This seed that he sows with his charity will ultimately be blessed.
Radak
"All the day long" — meaning: all the days; and likewise: "for You I wait all the day" (Psalms 25:5). That is: even in his time of hardship, he — "deals graciously, and lends" — according to his ability. "and his seed" — they too will learn his ways, and they will be — "blessed" — forever, in that they will give from their own and deal graciously with the needy. And likewise: "and you shall be a blessing" (Genesis 12:2) — meaning that you shall give to others from your blessings and from your good. Or its meaning is: that people will bless them when they see them and say, "these are the seed of a righteous man; may God, may He be blessed, bless them for the sake of their father's merit!"
Metzudat David
"All the day" — because all his days he was gracious to the poor and lent to them, and therefore it is fitting that his seed be blessed.
Depart from evil, and do good; and dwell for evermore.
verse value 1526
Insights
Verse structure: 5 words, 22 letters. The shortest word is "turn·aside" (ס֣וּר, 3 letters) and the longest is "and·do·good" (וַעֲשֵׂה־ט֗וֹב, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·dwell" (וּשְׁכֹ֥ן). 5 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "and·do·good" (root עשה, 109x in Psalms); "from·evil" (root רע, 53x in Psalms). Full calculation: ס֣וּר [turn·aside] (266) + מֵ֭רָע [from·evil] (310) + וַעֲשֵׂה־ט֗וֹב [and·do·good] (398) + וּשְׁכֹ֥ן [and·dwell] (376) + לְעוֹלָֽם [for·ever] (176) = 1526.
Ibn Ezra
"Depart from evil" — [this refers to] the negative commandments. "And do good" — [this refers to] the positive commandments. "And dwell" [ושכון] — like "you shall dwell" [תשכן], and similarly: "be fruitful and multiply" (Genesis 1:28), "go up and die on the mountain" (cf. Deuteronomy 32:50).
Radak
"Depart from evil, and do good" — He says to the one who hears his instruction, as he began this psalm with "Fret not" (37). He says: set your heart and your eyes on the way of the righteous and the wicked, for Hashem repays them according to their deeds; and see that the end of the righteous is for "good" and the end of the wicked is for "evil" — therefore hold fast to the way of the righteous, and "depart from evil and do good," for this is their way. "and dwell for evermore" — and by this you will "dwell forever" — meaning, you will dwell securely; or its meaning is the same even without the word "securely," [that word being understood]; for the man who is in "evil" will never be quiet or rest, but will wander here and there. Included within "depart from evil" are all the negative commandments, and included within "and do good" are all the positive commandments — for even though he departs from the way of "evil," he will not be complete unless he also "does good," as we explained regarding the verse "but his delight is in the Torah of Hashem" (Psalms 1:2). "And dwell" [ve-shakhen] functions like "you shall dwell" [tishkon], as in "go up ... and die" (Deuteronomy 32:49-50).
Metzudat David
"Depart from evil" — therefore depart from evil and do good, and you will dwell in rest forever.
For Hashem loves justice, And forsakes not His saints; they are preserved for ever; but the seed of the wicked shall be cut off.
verse value 3463
Insights
Verse structure: 11 words, 51 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "His·faithful·ones" (אֶת־חֲ֭סִידָיו, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·not·forsakes" (וְלֹא־יַעֲזֹ֣ב), "His·faithful·ones" (אֶת־חֲ֭סִידָיו), "are·preserved" (נִשְׁמָ֑רוּ). 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "for·ever" (root עולם, 144x in Psalms). The etnachta (major mid-verse pause) falls on 'are·preserved', dividing the verse into phrases of 8 and 3 words. Full calculation: כִּ֤י [for] (30) + יְהֹוָ֨ה [Hashem] (26) + אֹ֘הֵ֤ב [loves] (8) + מִשְׁפָּ֗ט [judgment] (429) + וְלֹא־יַעֲזֹ֣ב [and·not·forsakes] (126) + אֶת־חֲ֭סִידָיו [His·faithful·ones] (499) + לְעוֹלָ֣ם [for·ever] (176) + נִשְׁמָ֑רוּ [are·preserved] (596) + וְזֶ֖רַע [and·seed·of] (283) + רְשָׁעִ֣ים [wicked] (620) + נִכְרָֽת [shall·be·cut·off] (670) = 3463.
Ibn Ezra
"For" — the meaning of "and forsakes not" — he mentions that the righteous man is not forsaken, for Hashem will never forsake him. "They are preserved" — he and his seed; and the opposite of this: "but the seed of the wicked shall be cut off."
Radak
"For Hashem loves justice" — and "justice" is the act of uprightness. "and forsakes not His saints" — and whoever does his deeds with "justice," "Hashem" "will not forsake" him. "they are preserved for ever" — meaning, He will not withdraw His protection from them, but His protection clings to them continually. "but the seed of the wicked" — not so is "the seed of the wicked," for it — "shall be cut off" — when its day comes. And he says "seed" because when they are "cut off," "their seed" is "cut off" along with them. And why does he say "His saints" after having said "justice," when kindness [chesed] is greater than justice [mishpat], since it goes beyond the strict line of the law? Because when a man accustoms himself to the act of uprightness and "justice," not deviating from the line of truth, he will in any case come to the attribute of piety [chasidut], which is the doing of good even to one who is not owed it.
Metzudat David
"Loves justice" — to repay each man according to his due. For this reason He will not forsake His pious ones, and they will be preserved forever; but the seed of the wicked will be cut off, each one according to his due.
Malbim
(28-29) "For Hashem loves justice" — for since Hashem watches over the world, He will certainly execute justice; and from this it is clear "that He does not forsake His pious ones," for that would be against justice and righteousness, and certainly "they are preserved forever" through [His] providence. And so, from divine justice and His guarding of His pious ones, it necessarily follows "that the seed of the wicked is cut off, and the righteous shall inherit the land" — for they will, in the end, be the heirs of the cut-off seed of the wicked, and they shall dwell upon the land forever. And so, the success of the wicked one and his wealth consists in this: that he prepares riches and possessions for the righteous, his [eventual] heirs, who will succeed in the end, and the success will remain in their hand forever.
The righteous shall inherit the land, and dwell in it for ever.
verse value 1682
Insights
Verse structure: 5 words, 27 letters. The shortest word is "for·ever" (לָעַ֣ד, 3 letters) and the longest is "shall·inherit·land" (יִֽירְשׁוּ־אָ֑רֶץ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·shall·dwell" (וְיִשְׁכְּנ֖וּ), "on·it" (עָלֶֽיהָ). 5 unique roots are used. Frequent roots: "on·it" (root על, 120x in Psalms); "just" (root צדיק, 52x in Psalms); "for·ever" (root עד, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·inherit·land', dividing the verse into phrases of 2 and 3 words. Full calculation: צַדִּיקִ֥ים [just] (254) + יִֽירְשׁוּ־אָ֑רֶץ [shall·inherit·land] (817) + וְיִשְׁכְּנ֖וּ [and·shall·dwell] (392) + לָעַ֣ד [for·ever] (104) + עָלֶֽיהָ [on·it] (115) = 1682.
Ibn Ezra
"The righteous" — because he had just mentioned "and dwell forever," he now states that this is Hashem's justice and a true statute that He has set in the land.
Radak
"The righteous shall inherit the land" — as we explained (verse 22). "and dwell in it for ever" — a repetition, to reinforce that there will be permanence and stability for their good and their standing.
The mouth of the righteous utters wisdom, and his tongue speaks justice.
verse value 1823
Insights
Verse structure: 6 words, 28 letters. The shortest word is "utters" (יֶהְגֶּ֣ה, 4 letters) and the longest is "mouth·of·just" (פִּֽי־צַ֭דִּיק, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "mouth·of·just" (פִּֽי־צַ֭דִּיק), "and·his·tongue" (וּ֝לְשׁוֹנ֗וֹ). 6 unique roots are used. Frequent roots: "speaks" (root דבר, 133x in Psalms); "judgment" (root משפט, 65x in Psalms); "mouth·of·just" (root צדיק, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'wisdom', dividing the verse into phrases of 3 and 3 words. Full calculation: פִּֽי־צַ֭דִּיק [mouth·of·just] (294) + יֶהְגֶּ֣ה [utters] (23) + חׇכְמָ֑ה [wisdom] (73) + וּ֝לְשׁוֹנ֗וֹ [and·his·tongue] (398) + תְּדַבֵּ֥ר [speaks] (606) + מִשְׁפָּֽט [judgment] (429) = 1823.
Rashi
"The righteous man’s mouth utters" — at first words of wisdom in his heart to see the law that the Torah decided for each thing, and afterwards his tongue speaks judgment.
Ibn Ezra
"The mouth" — he has already mentioned that the righteous man performs kindness by giving graciously from his wealth; so too he performs kindness by teaching his wisdom and instructing those who have gone astray.
Radak
"The mouth of the righteous utters wisdom" — besides what the righteous man does in that he "is gracious" with his possessions "and lends," because his eye is generous, so too does his wisdom instruct others and teach them in the good way. "and his tongue speaks justice" — he instructs with his wisdom what he has attained of the [various] wisdoms, and he instructs, in matters of uprightness, what is proper between a man and his fellow.
Metzudat Zion
"Utters" — [meaning] it speaks.
Malbim
"The mouth of the righteous" — he explains further how this necessarily follows according to justice and righteousness: for since the righteous one — "his mouth utters wisdom" and conducts himself according to the laws of wisdom, "and his tongue speaks justice" between a man and his fellow, in that he understands, with his own understanding, the ways of justice and righteousness; and also "the teaching of his God is in his heart," in that he believes in the Torah of Hashem and keeps it in his heart; "and his steps do not slip," in that he does not stray from the paths of well-being, for all his deeds and his conduct are directed toward the well-being of the soul. Nevertheless, "the wicked watches for the righteous" — he is over him like a watchman, looking out over his ways in order to turn him aside from the good path and cause him to sin, and he also "seeks to put him to death" in body. And so it is clear that it is fitting, according to justice, that Hashem should save him by guarding him from these two things: corresponding to his seeking to put him to death, "Hashem will not abandon him into his hand"; and corresponding to his watching over him in order to condemn him, "Hashem will not condemn him when he is judged," and He will reveal his righteousness before the eyes of all — as it is written, "No weapon that is formed against you shall prosper, and every tongue that rises against you in judgment you shall condemn," as [explained] there.
The law of his God is in his heart; none of his steps slide.
verse value 2160
Insights
Verse structure: 6 words, 24 letters. Verse gematria: 2160 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֖א, 2 letters) and the longest is "his·God" (אֱלֹהָ֣יו, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "slips" (תִמְעַ֣ד), "his·steps" (אֲשֻׁרָֽיו). 6 unique roots are used. Frequent roots: "his·God" (root אלהים, 347x in Psalms); "not" (root לא, 174x in Psalms); "in·his·heart" (root לב, 74x in Psalms). The etnachta (major mid-verse pause) falls on 'in·his·heart', dividing the verse into phrases of 3 and 3 words. Full calculation: תּוֹרַ֣ת [law·of] (1006) + אֱלֹהָ֣יו [his·God] (52) + בְּלִבּ֑וֹ [in·his·heart] (40) + לֹ֖א [not] (31) + תִמְעַ֣ד [slips] (514) + אֲשֻׁרָֽיו [his·steps] (517) = 2160.
Rashi
"his feet do not falter" — His steps do not slip.
Ibn Ezra
"The law" — he tells [us] that his inside is like his outside.
Radak
"The law of his God is in his heart" — just as he instructs with his mouth, so it is "in his heart"; and thus the "Torah" is "in his heart," for his inside will be like his outside. "none of his steps slide" — not even one of "his steps," and its meaning is: his feet.
Metzudat David
"His steps shall not slip" — for this reason his steps shall not slip.
Metzudat Zion
"Slide" — an expression of slipping and giving way. "His steps" — his feet, with which he strides.
The wicked watches the righteous, and seeks to slay him.
verse value 1924
Insights
Verse structure: 5 words, 23 letters. Verse gematria: 1924 is divisible by 26, the value of the divine name Hashem. The shortest word is "wicked" (רָ֭שָׁע, 3 letters) and the longest is "to·kill·him" (לַהֲמִיתֽוֹ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "watches" (צוֹפֶ֣ה), "and·seeks" (וּ֝מְבַקֵּ֗שׁ). 5 unique roots are used. Frequent roots: "wicked" (root רשע, 87x in Psalms); "to·the·just" (root צדיק, 52x in Psalms); "to·kill·him" (root מות, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·just', dividing the verse into phrases of 3 and 2 words. Full calculation: צוֹפֶ֣ה [watches] (181) + רָ֭שָׁע [wicked] (570) + לַצַּדִּ֑יק [to·the·just] (234) + וּ֝מְבַקֵּ֗שׁ [and·seeks] (448) + לַהֲמִיתֽוֹ [to·kill·him] (491) = 1924.
Ibn Ezra
"Watches" — when the wicked man sees that in his end he has fallen from the height of wealth, in the manner of "but at his end he shall be a fool" (Jeremiah 17:11), then he envies the righteous man, and out of his great envy he seeks to kill him.
Radak
"The wicked watches the righteous, and seeks to slay him" — if the wicked man sees the righteous man prospering while he himself is falling of his own accord, he becomes jealous of him and fixes his eyes on him, [watching] whether anything might come into his hand with which to slander him before the ruler, so that he might "put him to death" — for he is jealous of him, seeing that he is in good [circumstances] while he himself is in evil [circumstances].
Metzudat David
"Watches" — looks to lie in wait for the righteous man.
Hashem will not leave him in his hand, nor suffer him to be condemned when he is judged.
verse value 1309
Insights
Verse structure: 6 words, 32 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "and·not" (וְלֹ֥א, 3 letters) and the longest is "will·not·leave·him" (לֹא־יַעַזְבֶ֣נּוּ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·not·leave·him" (לֹא־יַעַזְבֶ֣נּוּ), "will·condemn·him" (יַ֝רְשִׁיעֶ֗נּוּ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·not" (root לא, 174x in Psalms); "will·condemn·him" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'in·his·hand', dividing the verse into phrases of 3 and 3 words. Full calculation: יְ֭הֹוָה [Hashem] (26) + לֹא־יַעַזְבֶ֣נּוּ [will·not·leave·him] (176) + בְיָד֑וֹ [in·his·hand] (22) + וְלֹ֥א [and·not] (37) + יַ֝רְשִׁיעֶ֗נּוּ [will·condemn·him] (646) + בְּהִשָּׁפְטֽוֹ [when·he·is·judged] (402) = 1309.
Ibn Ezra
"Hashem" — the meaning of "nor allow him to be condemned" — that Hashem will show the righteousness of the righteous man; and he mentions this because a wicked man, if he is unable in his envy to kill him, will seek a pretext against the righteous man — [claiming] that he gave him money, or that the righteous man did him violence.
Radak
"Hashem will not leave him in his hand" — when the wicked man slanders the righteous man before the ruler, "Hashem will not leave him in his hand" nor in his [the wicked man's] intent. "nor suffer him to be condemned when he is judged" — before the ruler concerning what the wicked man slandered him with; rather, he will go out clean and righteous from before him, and the intent of the wicked man will not be fulfilled.
Metzudat David
"In his hand" — in the hand of the wicked man. "When he is judged" — when the wicked man is judged together with the righteous man regarding the accusation he has leveled against him, the Omnipresent will not condemn him [the righteous man], for He will bring his case out into the light, and he will be acquitted.
Wait for Hashem, and keep His way, and He will exalt you to inherit the land; when the wicked are cut off, you shall see it.
verse value 4340
Insights
Verse structure: 10 words, 45 letters. The shortest word is "wait" (קַוֵּ֤ה, 3 letters) and the longest is "and·He·will·exalt·you" (וִֽ֭ירוֹמִמְךָ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·keep" (וּשְׁמֹ֬ר), "and·He·will·exalt·you" (וִֽ֭ירוֹמִמְךָ), "to·inherit" (לָרֶ֣שֶׁת). 10 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "land" (root ארץ, 157x in Psalms); "you·shall·see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 7 and 3 words. Full calculation: קַוֵּ֤ה [wait] (111) + אֶל־יְהֹוָ֨ה [to·Hashem] (57) + וּשְׁמֹ֬ר [and·keep] (546) + דַּרְכּ֗וֹ [His·way] (230) + וִֽ֭ירוֹמִמְךָ [and·He·will·exalt·you] (322) + לָרֶ֣שֶׁת [to·inherit] (930) + אָ֑רֶץ [land] (291) + בְּהִכָּרֵ֖ת [when·cut·off] (627) + רְשָׁעִ֣ים [wicked] (620) + תִּרְאֶֽה [you·shall·see] (606) = 4340.
Ibn Ezra
"Wait" — the meaning of this matter is: occupy yourself with it all your days, and it will exalt you — either Hashem [will exalt you], or [the subject is] "his way," for the word derekh ("way") is found in our language in the masculine gender. And you shall see, at the cutting off of the wicked, just as the righteous who came before you saw.
Radak
"Wait for Hashem" — he says to the one who hears his instruction: if you trust in Hashem, "and keep His way" — and you keep His way, so that you do not turn aside from all that He commanded you — "and He will exalt you to inherit the land; when the wicked are cut off, you shall see it" — for the wicked have no permanence or endurance; and I "have seen" this, therefore listen to me.
Metzudat David
"Wait for Hashem" — who will save you from the hand of the wicked. "And keep His way" — by not doing to them as they do.
Malbim
"Wait" — after he explained the matters of the one who trusts, and the benefit of trust for both worlds — namely, that sometimes the righteous one does not succeed in this world, in order that it be for his good in his end, and so that he not be withheld from the happiness of the World to Come — he says: "Wait for Hashem," for everything is for your good; "and keep His way" — wait upon His way, for it will lead you to the lands of eternal life, to a life better than these; and if you did not inherit the lower, humble land, "He will exalt you to inherit" another land, standing at the height of the world, which is the land of eternal life, where you shall see, "when the wicked are cut off" — how their soul is cut off from among their people in the World to Come.
I have seen the wicked in great power, and spreading himself like a leafy tree in its native soil.
verse value 2888
Insights
Verse structure: 6 words, 27 letters. The shortest word is "wicked" (רָשָׁ֣ע, 3 letters) and the longest is "and·spreading·himself" (וּ֝מִתְעָרֶ֗ה, 6 letters). Words sharing gematria 370: awe-inspiring, luxuriant. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "awe-inspiring" (עָרִ֑יץ), "and·spreading·himself" (וּ֝מִתְעָרֶ֗ה), "like·a·native" (כְּאֶזְרָ֥ח). 6 unique roots are used. Frequent roots: "I·have·seen" (root ראה, 100x in Psalms); "wicked" (root רשע, 87x in Psalms). First appearance of the root עריץ ("awe-inspiring") in Psalms. First appearance of the root ערה ("and·spreading·himself") in Psalms. The etnachta (major mid-verse pause) falls on 'awe-inspiring', dividing the verse into phrases of 3 and 3 words. Full calculation: רָ֭אִיתִי [I·have·seen] (621) + רָשָׁ֣ע [wicked] (570) + עָרִ֑יץ [awe-inspiring] (370) + וּ֝מִתְעָרֶ֗ה [and·spreading·himself] (721) + כְּאֶזְרָ֥ח [like·a·native] (236) + רַעֲנָֽן [luxuriant] (370) = 2888.
Rashi
"well-rooted" — Heb. ומתערה, rooted, as (in Isa. 19:7): “the well-rooted plants (ערות) by the stream.” In the language of the Mishnah there are many [examples]: e.g. (Oktzin 3:8): “A tree that was cut off but is yet rooted by its bark.” "as a native who is fresh" — As one of the natives of the land who are well- rooted and abounding with property. And so did Menachem (p. 20) explain it: כאזרח רענן moist and growing like a well-rooted tree, and the native (אזרח) of the natives (מאזרחי) of humans are men of roots.
Ibn Ezra
"I have seen" — David says: I have seen a violent man whom others fear. And the meaning of "spreading himself" [מתערה] — [he is] exposed, doing all evil openly. "Like a native tree" [כאזרח] — [the word] has a pataḥ and is in construct form, and the word "tree" is missing [elided]; and "raanan" ("leafy"/luxuriant) means moist and fresh. And the word "ezraḥ" ("native") — as in "ezraḥ ha'aretz," a native of the land. And the meaning of "ezraḥ" — as though [he were] one who possesses many branches; and likewise, one who has a large family. And the opposite of this is the stranger (ger), for he is like a berry cut off from the tree. And this is the interpretation of the verse: "I have seen a violent wicked man, spreading himself," that is, that he is like a fresh native tree.
Radak
"I have seen the wicked in great power" — for I "have seen a wicked man" ruthless and strong, proceeding and prospering; and this is: "and spreading himself like a leafy tree in its native soil" — its meaning is that he is moist and flourishing, like a tree that is "leafy" and moist. And a moist tree is called "ezrach" [luxuriant/native] because it is visible and evident to all in its beauty and its moistness, just as a man is called an "ezrach" [native-born] when he is known and evident to all as to who he is and his family; and its opposite is the stranger [ger].
Metzudat David
"A wicked man, a tyrant" — a powerful/mighty wicked man. "And spreading himself" — he is rooted like a tree planted long ago, moist and well-watered; that is to say, he was filled with every good thing.
Metzudat Zion
"In great power" — mighty. "And spreading himself" — rooted and interwoven, and likewise 'the meadows by the Nile' (Isaiah 19:7). "In its native soil" — an expression of a tree planted long ago; it is borrowed from the language of 'as the stranger, so the native' (Leviticus 24:16), which is said of an inhabitant of the land. "Leafy" — moist, as in 'and its leaf shall be fresh' (Jeremiah 17:8).
Malbim
"I have seen" — even though I have seen that it sometimes happens that there is "a powerful wicked man," and he "spreads himself" in this world with sons and daughters and wealth, "like a leafy native tree" that is full of roots and branches and boughs — nevertheless:
But one passed by, and, lo, he was not; indeed, I sought him, but he could not be found.
verse value 1109
Insights
Verse structure: 6 words, 28 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "and·I·sought·him" (וָ֝אֲבַקְשֵׁ֗הוּ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·he·passed·by" (וַֽ֭יַּעֲבֹר), "and·behold" (וְהִנֵּ֣ה), "he·was·not" (אֵינֶ֑נּוּ). 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "he·was·not" (root אין, 67x in Psalms); "and·he·passed·by" (root עבר, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'he·was·not', dividing the verse into phrases of 3 and 3 words. Full calculation: וַֽ֭יַּעֲבֹר [and·he·passed·by] (288) + וְהִנֵּ֣ה [and·behold] (66) + אֵינֶ֑נּוּ [he·was·not] (117) + וָ֝אֲבַקְשֵׁ֗הוּ [and·I·sought·him] (420) + וְלֹ֣א [and·not] (37) + נִמְצָֽא [was·found] (181) = 1109.
Ibn Ezra
"But he passed away" — the meaning is: quickly he perished, he and his wealth.
Radak
"But one passed by, and, lo, he was not" — I saw [him] "native and ruthless," and after a little time I turned toward him, and behold, he had "passed away." "indeed, I sought him, but he could not be found" — for even his place "could not be found," so completely was everything ended: both he and his seed.
Metzudat David
"And he passed away" — suddenly he passed away from the world, and behold, he is no more.
Malbim
"But he passed away" — at the time he passed from the world, "and behold, he was no more" in this world; "and I sought him" — to see if he could be found in the second world, where those who have passed from this world are to be found — "and he was not found" there, for his soul is lost from the World to Come.
Mark the man of integrity, and behold the upright; for there is a future for the man of peace.
verse value 3068
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 3068 is divisible by 26, the value of the divine name Hashem. The shortest word is "straight" (יָשָׁ֑ר, 3 letters) and the longest is "for·a·future" (כִּֽי־אַחֲרִ֖ית, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "watch·blameless" (שְׁמׇר־תָּ֭ם), "for·a·future" (כִּֽי־אַחֲרִ֖ית). 6 unique roots are used. Frequent roots: "and·behold" (root ראה, 100x in Psalms); "watch·blameless" (root שמר, 73x in Psalms); "for·man·of" (root איש, 39x in Psalms). First appearance of the root אחרית ("for·a·future") in Psalms. The etnachta (major mid-verse pause) falls on 'straight', dividing the verse into phrases of 3 and 3 words. Full calculation: שְׁמׇר־תָּ֭ם [watch·blameless] (980) + וּרְאֵ֣ה [and·behold] (212) + יָשָׁ֑ר [straight] (510) + כִּֽי־אַחֲרִ֖ית [for·a·future] (649) + לְאִ֣ישׁ [for·man·of] (341) + שָׁלֽוֹם [peace] (376) = 3068.
Rashi
"Observe the innocent" — Scrutinize the ways of the innocent to learn from their deeds. "for there is a future for the man of peace" — If he has no beginning, he has a future, but the transgressors, the sinners and the wicked their future has been cut off and they have been destroyed together.
Ibn Ezra
"Mark" — and now, set your heart, and watch the man of integrity, and observe the upright man; you will always see that their end is peace. And behold, "tam" ("integrity") — serves for the other word ["upright"] as well, as though it were written: "for the man of integrity has a future of peace."
Radak
"Mark the man of integrity, and behold the upright; for there is a future for the man of peace" — not so is the man of "integrity" and the "upright," for "their end is peace." And the meaning of "for the man" is: at such a man you shall look and "behold" "that his end is peace."
Metzudat David
"Mark the man of integrity" — keep to the way of the wholehearted man, and observe the straight path in order to walk in it, for there is a good end for the man who seeks the peace of every person, conducting himself with everyone with uprightness and integrity.
Metzudat Zion
"A future" — an end.
Malbim
"Mark the man of integrity" — therefore be in [a state of] integrity, and do not pay attention to the prosperity of the wicked in this world, for there is another world where He will bring [everyone] into judgment over all that is hidden. "And behold the upright" — there you will see the righteousness of Hashem in the matter of the reward of the righteous and the wicked. "For there is a future for the man of peace" — the righteous man has a future in the world of souls, which is man's [true] future. But — "transgressors are destroyed together": at the time of their destruction they are destroyed together, meaning the soul along with the body, to the point that even "the future of the wicked is cut off," meaning their soul, which is man's [true] future, is cut off. And so there is no question at all as to why the wicked man prospered in this world, for Hashem repays His enemies in order to destroy them. And likewise there is no question about the sufferings of the righteous, for "the salvation of the righteous is from Hashem" — they will be saved with an eternal salvation in the everlasting world before Hashem. And nevertheless, even in this world He does not abandon them entirely, for He is "their stronghold in time of trouble," to save them from the trouble of the [present] time.
But transgressors shall be destroyed together; the future of the wicked shall be cut off.
verse value 2848
Insights
Verse structure: 6 words, 30 letters. The shortest word is "together" (יַחְדָּ֑ו, 4 letters) and the longest is "and·transgressors" (וּֽ֭פֹשְׁעִים, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·transgressors" (וּֽ֭פֹשְׁעִים), "future·of" (אַחֲרִ֖ית), "shall·be·cut·off" (נִכְרָֽתָה). 6 unique roots are used. Frequent roots: "wicked" (root רשע, 87x in Psalms); "together" (root יחד, 27x in Psalms). First appearance of the root שמד ("shall·be·destroyed") in Psalms. The etnachta (major mid-verse pause) falls on 'together', dividing the verse into phrases of 3 and 3 words. Full calculation: וּֽ֭פֹשְׁעִים [and·transgressors] (506) + נִשְׁמְד֣וּ [shall·be·destroyed] (400) + יַחְדָּ֑ו [together] (28) + אַחֲרִ֖ית [future·of] (619) + רְשָׁעִ֣ים [wicked] (620) + נִכְרָֽתָה [shall·be·cut·off] (675) = 2848.
Ibn Ezra
"But transgressors" — corresponds to [the word] "tam," the man of integrity. "And the wicked" — corresponds to [the word] "yashar," the upright.
Radak
"But transgressors shall be destroyed together; the future of the wicked shall be cut off" — but "the transgressors" and the wicked "shall be destroyed together, and their end shall be cut off."
Metzudat David
"Together" — all of them as one. "The future, etc." — their end is to be cut off.
But the salvation of the righteous is of Hashem; He is their stronghold in the time of trouble.
verse value 2432
Insights
Verse structure: 6 words, 28 letters. The shortest word is "in·time·of" (בְּעֵ֣ת, 3 letters) and the longest is "and·salvation·of" (וּתְשׁוּעַ֣ת, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·salvation·of" (וּתְשׁוּעַ֣ת), "their·stronghold" (מָ֝עוּזָּ֗ם). 6 unique roots are used. Frequent roots: "from·Hashem" (root יהוה, 688x in Psalms); "just" (root צדיק, 52x in Psalms); "trouble" (root צר, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'from·Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: וּתְשׁוּעַ֣ת [and·salvation·of] (1182) + צַ֭דִּיקִים [just] (254) + מֵיְהֹוָ֑ה [from·Hashem] (66) + מָ֝עוּזָּ֗ם [their·stronghold] (163) + בְּעֵ֣ת [in·time·of] (472) + צָרָֽה [trouble] (295) = 2432.
Ibn Ezra
"But the salvation of the righteous" — in the manner of "the name of Hashem is a tower of strength" (Proverbs 18:10), true in every place.
Radak
"But the salvation of the righteous is of Hashem; He is their stronghold in the time of trouble" — and as for "the righteous," "their salvation" is "from Hashem," and He is "their stronghold in the time of trouble" — therefore they will never stumble. And [the word] "their stronghold" [ma'uzam] has a vav with a dagesh.
Metzudat David
"And the salvation, etc." — but the salvation of the righteous is from Hashem, and He is their stronghold in a time of trouble, and this is a matter that endures.
And Hashem helps them, and delivers them; He delivers them from the wicked, and saves them, because they have taken refuge in Him.
verse value 1917
Insights
Verse structure: 8 words, 41 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "in·Him" (בֽוֹ, 2 letters) and the longest is "and·He·saves·them" (וְיוֹשִׁיעֵ֑ם, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·He·helped·them" (וַ֥יַּעְזְרֵ֥ם), "and·He·delivered·them" (וַֽיְפַ֫לְּטֵ֥ם), "He·delivers·them" (יְפַלְּטֵ֣ם). The root פלט appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "from·wicked" (root רשע, 87x in Psalms); "and·He·saves·them" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'and·He·saves·them', dividing the verse into phrases of 6 and 2 words. Full calculation: וַ֥יַּעְזְרֵ֥ם [and·He·helped·them] (333) + יְהֹוָ֗ה [Hashem] (26) + וַֽיְפַ֫לְּטֵ֥ם [and·He·delivered·them] (175) + יְפַלְּטֵ֣ם [He·delivers·them] (169) + מֵ֭רְשָׁעִים [from·wicked] (660) + וְיוֹשִׁיעֵ֑ם [and·He·saves·them] (442) + כִּי־חָ֥סוּ [for·they·have·taken·refuge] (104) + בֽוֹ [in·Him] (8) = 1917.
Ibn Ezra
"And He helps them" — we have seen that He has rescued many righteous people, and so He will rescue them forever.
Radak
"And Hashem helps them, and delivers them; He delivers them from the wicked, and saves them, because they have taken refuge in Him" — "He helps them" from "the wicked," "and delivers them," and saves them, because "they have taken refuge in Him." And the doubling is for the abundance of the "help" and the "salvation." And he repeated this matter several times in this psalm — that "the end of the wicked" is for evil and their prosperity will not endure, while "the end" of "the righteous" is for good — so that a person should not be enticed by the prosperity of "the wicked"; and because most people desire their prosperity and act as they act, he therefore warned about this so many times.
Metzudat David
"Because they took refuge in Him" — it is Hashem's way to save those who take refuge in Him.
Metzudat Zion
"And delivers them" — and rescues them.
Malbim
"And Hashem helps them, and delivers them" — from the evil of the time; and also "He delivers them from the wicked, and saves them," so that the wicked cannot harm them; and this is because "they have taken refuge in Him."
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim