Verse structure: 3 words, 14 letters. The shortest word is "of·David" (לְדָוִֽד, 4 letters) and the longest is "for·the·leader" (לַמְנַצֵּ֗חַ, 5 letters). 3 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: לַמְנַצֵּ֗חַ [for·the·leader] (218) + מִזְמ֥וֹר [a·psalm] (293) + לְדָוִֽד [of·David] (44) = 555.
Radak
'For the Leader; a Psalm of David' — this psalm, too, is on the same theme as those preceding it. And some say (Ibn Ezra) that David said it concerning his illness.
Malbim
"For the leader" — he composed this psalm at the time of his illness, when his enemies then sought to kill him with a deadly poison (as above, 38), and he asked that Hashem save him; and he also tells of the providence of Hashem that hovers protectively over the poor and the helpless.
Happy is he who considers the poor; Hashem will deliver him in the day of evil.
verse value 1435
Insights
Verse structure: 7 words, 30 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "evil" (רָ֝עָ֗ה, 3 letters) and the longest is "will·deliver·him" (יְֽמַלְּטֵ֥הוּ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·the·poor" (אֶל־דָּ֑ל), "will·deliver·him" (יְֽמַלְּטֵ֥הוּ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·the·day·of" (root יום, 121x in Psalms); "happy" (root אשר, 101x in Psalms). First appearance of the root דל ("to·the·poor") in Psalms. The etnachta (major mid-verse pause) falls on 'to·the·poor', dividing the verse into phrases of 3 and 4 words. Full calculation: אַ֭שְׁרֵי [happy] (511) + מַשְׂכִּ֣יל [who·considers] (400) + אֶל־דָּ֑ל [to·the·poor] (65) + בְּי֥וֹם [in·the·day·of] (58) + רָ֝עָ֗ה [evil] (275) + יְֽמַלְּטֵ֥הוּ [will·deliver·him] (100) + יְהֹוָֽה [Hashem] (26) = 1435.
Rashi
"the poor" — Heb. דל, the ill, to visit him, as the matter that is stated (in II Sam. 13:4): “Why are you so poor (דל)...?” mentioned in reference to Amnon. "on a day of calamity" — This is Gehinnom (Ned. 40a). And in this world, what is his [the visitor’s] reward?...
Ibn Ezra
'For the leader... Happy is he who considers' — this psalm concerns his [David's] illness. 'Happy' — some say: 'Who considers' [משכיל] — like 'one who looks,' like 'one who observes a matter.' But what is correct: it is from the root of 'sekhel' [understanding] — that he sets his heart to understand, through Hashem's dealings, [how to relate] to the sick. 'And the poor' [דל] — [poor] in wealth, and also in flesh, that is, the sick person, like 'so is the king's son wasted' (2 Samuel 13:4). 'Daloot' [leanness] and 'ra'ot' [evils] are adjectival forms. And some say: that 'maskil' [considers] is a transitive verb, and it [refers to] the one who visits [the sick] and speaks to his heart and gives him understanding. And the sense of 'in the day of evil' — the arrangement of the heavens above, corresponding to his [astrological] birth. 'Hashem will deliver him' — [Hashem] alone, and not by the hand of man. And the sense of 'He will preserve him and keep him alive' — that the illness will not increase, and He will keep him alive, for he fears death.
Radak
'Happy is he who considers the poor' — 'the poor' [means] the sick person, as in: 'Why are you, O son of the king, so lean?' (II Samuel 13:4). And 'considers' [means]: pays attention and takes notice — that is, he comes to visit him and asks him about his illness, helps him as he is able, and speaks to his heart. 'In the day of evil' — the day when his illness grows severe and he is close to death. 'Hashem will deliver him' — this is a prayer. Likewise: 'Hashem will guard him' (verse 3); 'Hashem will support him' (verse 4). This interpretation is confirmed by 'and do not give him over' (verse 3), for the negating word 'al' expresses entreaty and request, or has the force of a command. It is also possible to interpret the verses in this sense: that God will indeed do this for the sick person — that He 'will deliver him,' 'support him,' and 'keep him alive' (verses 3-4) — and not the physicians, for their medicine avails him nothing except through the help of God. In that case the interpretation of 've'al' would be 'and not,' as in: 'and the pathway thereof there is no death' (see Sefer HaShorashim by the author) (Proverbs 12:28). And my father, of blessed memory, explained that these verses are the words of the visitor, spoken to comfort the sick person; he tells him not to fear the illness and to take courage, for 'in the day of evil, Hashem will deliver him' and 'will guard him.'
Metzudat David
"considers the poor" — one who gives charity to the poor with discretion, so as not to shame him. "in the day of evil" — And as a reward for this, Hashem will save him when there is an evil time in the world, for it will not come upon him.
Malbim
"Happy is he who considers the poor" — that is to say, happy is the man who is wise and reflects with his intellect on the affairs of the poor person and his circumstances. For from the survival of the poor person in the land, and how he is protected from misfortunes, the providence of Hashem over the weak and the oppressed becomes evident to the senses. For the rich man, the mighty man, and the tyrant are saved in a natural way, through their wealth and their might, as it is written, "A rich man's wealth is his strong city" (Proverbs 10:15), as I explained there. But the poor man, who lacks all the means by which he might be saved from the misfortunes of the world — his entire survival is only through Hashem's individual providence. And he explains: (1) The misfortunes that come through the season and the time: "in the day of evil" — this is the evil of the season. Who will save him then from the evil of snow in winter, from the evil of the burning heat in summer, from the evil of the changing of the seasons? "Hashem will surely deliver him" — he is saved then only through the providence of "Hashem." (2) This is the second [category]: the evils caused by the lack of the essential necessities — dwelling, clothing, and food. "Hashem will guard him" — even though he has no protection in the form of dwelling or clothing; "and He will preserve him alive" — even though he lacks the food necessary for the life of the soul. (3) The evils caused by [the lack of] place: the wealthy bring their bread from afar to supply their want, but he "shall be made happy in the land" — he does not wander to the ends of the earth for his prey, but only in the land where he dwells, with his belly cleaving to the earth; there he will be made happy through Hashem's providence. (4) The evils caused by enemies and adversaries: "do not deliver him to the will of his enemies."
Hashem preserve him, and keep him alive, let him be called happy in the land; and do not You deliver him to the greed of his enemies.
verse value 3302
Insights
Verse structure: 9 words, 45 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. Verse gematria: 3302 is divisible by 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֤ה, 4 letters) and the longest is "and·do·not·give·him" (וְאַֽל־תִּ֝תְּנֵ֗הוּ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·keep·him" (יִשְׁמְרֵ֣הוּ), "and·will·keep·him·alive" (וִ֭יחַיֵּהוּ), "and·do·not·give·him" (וְאַֽל־תִּ֝תְּנֵ֗הוּ). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·the·land" (root ארץ, 157x in Psalms); "in·the·soul·of" (root נפש, 143x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·land', dividing the verse into phrases of 6 and 3 words.
Rashi
"The Lord will preserve him and keep him alive" — i.e., the visitor and benefactor who visits him and benefits him.
Ibn Ezra
'And he shall be called happy in the land' — that he will live many years, more than the men of his generation, and his enemies will not see their desire [fulfilled against him]. And the ת of 'titnehu' [do not deliver him] — refers to a verb that is not [explicitly] written, like 'whom she bore her' [אשר ילדה אותה] (Numbers 26:59). And the sense: [the implied subject is] 'the word of Hashem' or 'His decree'; or the ת will be [second person], addressing Hashem directly — and there are many such instances [in Scripture].
Radak
'Hashem preserve him' — 'preserve him,' [meaning,] from death. 'And keep him alive' — and heal him, so that his illness does not drag on. 'Let him be called happy in the land' (the Qere reads 've'ushar,' with a vav) — thus it is written with a yod and read with a vav, but the meaning is the same. In either case, [the sense is] 'let him be called happy in the land' — that is, that he will do good deeds and prosper in his ways, until people will say of him: 'Happy is he!' 'And do not You deliver him to the greed of his enemies' — [that is,] to the will of 'his enemies,' for they want him to die.
Metzudat David
"and let him be called happy" — He will be praised throughout the land; everyone will say, "Happy is he." "and do not You deliver him" — You, Hashem — behold, I know that You will not give him over to the will of his enemies to achieve their desire against him.
Metzudat Zion
'And [let him be] called happy' (ve'ushar) — he shall be praised; it is from the language of 'ashrei' (happy). 'To the greed' (benefesh) — [meaning] to the will/desire [of his enemies], as in 'if it is your will' (Genesis 22).
Hashem support him upon the bed of illness; may You turn all his lying down in his sickness.
verse value 1895
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְֽהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "illness" (דְּוָ֑י, 3 letters) and the longest is "all·his·lying·down" (כׇּל־מִ֝שְׁכָּב֗וֹ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·support·him" (יִ֭סְעָדֶנּוּ), "illness" (דְּוָ֑י), "all·his·lying·down" (כׇּל־מִ֝שְׁכָּב֗וֹ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms). The etnachta (major mid-verse pause) falls on 'illness', dividing the verse into phrases of 4 and 3 words. Full calculation: יְֽהֹוָ֗ה [Hashem] (26) + יִ֭סְעָדֶנּוּ [will·support·him] (200) + עַל־עֶ֣רֶשׂ [upon·the·bed·of] (670) + דְּוָ֑י [illness] (20) + כׇּל־מִ֝שְׁכָּב֗וֹ [all·his·lying·down] (418) + הָפַ֥כְתָּ [may·You·turn] (505) + בְחׇלְיֽוֹ [in·his·sickness] (56) = 1895.
Rashi
"on his sickbed" — Heb. ערש, lit in French, as (in Deut. 3:11): “Behold his bed is an iron bed.” When he too takes ill, He will support him. What is the meaning of “on his sickbed”? This is the seventh day of the sickness, when he is very ill. In this manner, it is explained in Aggadath Tehillim (Mid. Ps. 41:5). "when You have transformed his entire restfulness in his illness" — Even in the time that his illness has become more acute, when all his restfulness and tranquility have been transformed.
Ibn Ezra
'Hashem, [will support him upon the bed of] illness' [דוי] — it is a noun, like 'madveh' [sickness]. 'Hashem will support him' [יסעדנו] — little by little, as the illness changes; or [it refers to] the changing of his words and affairs upon his sickbed. But what is correct: 'You have turned' is addressed to Hashem directly, and the sense, by way of metaphor, is that You will turn him upon his bed from side to side, and sustain him. And the sense [of this] is that there is no need for [other] people to sustain him.
Radak
'Hashem support him upon the bed of illness' — even though he lies 'on the bed of illness' — that is, he has illnesses and severe sicknesses — 'Hashem will support him' so that he does not collapse. Or its meaning is that He will give him strength to turn from side to side. And the word 'davai' [illness] follows the same noun-pattern as the words 'ayil' [ram] and 'sevakh' [thicket]. 'You have turned all his lying down in his sickness' — 'You have turned': he speaks to God — You who 'have turned his lying-down in his sickness,' You will 'support him.' And the sense of 'his lying-down' is that a person's lying-down on his bed is for rest, while he is healthy; and behold, 'You have turned his lying-down' from rest into distress. And the sense of 'all' is because he lies ill by day and by night. It is also possible to interpret 'You have turned' like 'You will turn,' in the manner of a prayer; and its meaning would then be: 'all his lying-down in his sickness, may You turn' to health and to rest.
Metzudat David
"Hashem support him" — When he falls ill and takes to bed, Hashem will support him while he is on his bed in his sickness. "may You turn" — At the time of his illness, You turn him, in every place of his bed, from side to side, in the manner of one attending a sick person who needs someone to support him in this; and this is stated by way of a metaphor.
Metzudat Zion
'Will support him' (yis'adenu) — from the language of support and sustenance. 'Bed' (eres) — a bed/couch. 'Illness' (davai) — from the language of sickness (madveh) and illness.
Malbim
"Hashem" — (5) the evils caused by the constitution of his body. "Hashem will support him on the bed of illness" — even though he has no one to support him, Hashem will support him; and even though he has no one to turn his bed for him, as is needed for a sick person, whose bed must be turned again and again when he becomes damp because of his illness — behold, You, Hashem, "have turned all his lying-down" during his illness, meaning that You will watch over him in this matter so that it will not harm him. It may also be said that this means that You have turned his bed together with his illness — the illness itself will do this, turning his bed, because You will attend to healing him from his illness. After he explained how Hashem watches over the weak and the poor, he says that upon himself too, who is poor and weak and forsaken by all, Hashem's providence attends. For "I said" — I have already reached the gates of death, to the point that I no longer prayed for the healing of the body, for I had despaired of life, and I only made the confession that one makes before death, and I said, "Hashem, be gracious to me, heal my soul, for I have sinned against You" — for even though he despairs of the healing of the body, he asks for the healing of the soul and the forgiveness of sins. "My enemies" — at that time "my enemies said" that this is a sign of "evil for me," that I will not rise again from my illness, and they hoped, saying, "When will he die, and his name perish?"
As for me, I said: 'O Hashem, be gracious to me; heal my soul; for I have sinned against You.'
verse value 2090
Insights
Verse structure: 7 words, 33 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "to·You" (לָֽךְ, 2 letters) and the longest is "as·for·me·I·said" (אֲֽנִי־אָ֭מַרְתִּי, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "heal" (רְפָאָ֥ה), "for·I·have·sinned" (כִּי־חָטָ֥אתִי). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "as·for·me·I·said" (root אמר, 111x in Psalms). The etnachta (major mid-verse pause) falls on 'be·gracious·to·me', dividing the verse into phrases of 3 and 4 words. Full calculation: אֲֽנִי־אָ֭מַרְתִּי [as·for·me·I·said] (712) + יְהֹוָ֣ה [Hashem] (26) + חׇנֵּ֑נִי [be·gracious·to·me] (118) + רְפָאָ֥ה [heal] (286) + נַ֝פְשִׁ֗י [my·soul] (440) + כִּי־חָטָ֥אתִי [for·I·have·sinned] (458) + לָֽךְ [to·You] (50) = 2090.
Rashi
"I said, “O Lord, be gracious to me”" — As for me, I have none who visit for good, and when I cry out from my illness and say, “O Lord, be gracious to me, etc,” my enemies rejoice over me and say evil things about me: “When will he die, etc.”
Ibn Ezra
"As for me" — the sense is as when he says in his prayer, during his illness: "Hashem, be gracious to me and heal me," even though I have sinned against You — in the manner of: "for it is a stiff-necked people" (Exodus 34:9).
Radak
'I said: Hashem, be gracious to me' — up to this verse are the words of the visitor; and from this verse until 'and set me before You forever' (verse 13) are the words of the sick person. '[As for] me' — my eyes are toward God, and I say to Him that He should be gracious to me. And he says: 'Heal my soul, for I have sinned against You' — he did not say 'heal my body,' for the cause of his illness is his sins; and if God heals the soul of its sickness — which happens through atonement for sins — the body is healed.
Metzudat David
"As for me, I said" — At the time of my illness I said, "Heal my soul" — that is, forgive my sin, for sin is the sickness of the soul, and forgiveness is the cure. "for I have sinned against You" — And I need forgiveness, which is the cure of the soul, and consequently the cure of the body will follow, which is the support that sustains the sick person.
My enemies speak evil of me: 'When shall he die, and his name perish?'
verse value 1861
Insights
Verse structure: 8 words, 28 letters. Notable word values: "and·shall·perish" (וְאָבַ֥ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "evil" (רַ֣ע, 2 letters) and the longest is "my·enemies" (אוֹיְבַ֗י, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "he·will·die" (יָ֝מ֗וּת), "and·shall·perish" (וְאָבַ֥ד). 8 unique roots are used. Frequent roots: "his·name" (root שם, 119x in Psalms); "say" (root אמר, 111x in Psalms); "my·enemies" (root איב, 71x in Psalms). First appearance of the root מתי ("when") in Psalms. The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 4 and 4 words. Full calculation: אוֹיְבַ֗י [my·enemies] (29) + יֹאמְר֣וּ [say] (257) + רַ֣ע [evil] (270) + לִ֑י [to·me] (40) + מָתַ֥י [when] (450) + יָ֝מ֗וּת [he·will·die] (456) + וְאָבַ֥ד [and·shall·perish] (13) + שְׁמֽוֹ [his·name] (346) = 1861.
Ibn Ezra
"My enemies" — then they will say this about me, similar to: "And Pharaoh will say of the children of Israel" (Exodus 14:3) — the opposite of the deeds of the considerate man [the "maskil" of verse 2]; and this word they will speak to others.
Radak
'My enemies speak evil of me' — in response to the words that the good visitor spoke, the sick person said: You have spoken well, but I know that 'my enemies speak evil' of me, and say the opposite of what you said; and they say: 'When will he die, and his name perish?' — for my illness seems long to them, and they long for and ask that I 'die' soon of the illness.
Metzudat David
"Evil to me" — behold, the evil is poised to come upon me; and "when shall he die?" — that is to say, they were waiting for the day of my death to draw near.
And if one comes to see me, he speaks falsehood; His heart gathers iniquity to itself; when he goes abroad, he speaks of it.
verse value 1994
Insights
Verse structure: 10 words, 40 letters. Notable word values: "to·him" (ל֑וֹ) = 36, double chai. The shortest word is "to·him" (ל֑וֹ, 2 letters) and the longest is "gathers·iniquity" (יִקְבׇּץ־אָ֥וֶן, 7 letters). Words sharing gematria 216: he·speaks, he·speaks. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·if·he·comes" (וְאִם־בָּ֤א), "gathers·iniquity" (יִקְבׇּץ־אָ֥וֶן), "to·the·outside" (לַח֣וּץ). The root דבר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "he·speaks" (root דבר, 133x in Psalms); "to·see" (root ראה, 100x in Psalms); "and·if·he·comes" (root בוא, 79x in Psalms). First appearance of the root קבץ ("gathers·iniquity") in Psalms. The etnachta (major mid-verse pause) falls on 'to·him', dividing the verse into phrases of 7 and 3 words. Full calculation: וְאִם־בָּ֤א [and·if·he·comes] (50) + לִרְא֨וֹת [to·see] (637) + שָׁ֤וְא [emptiness] (307) + יְדַבֵּ֗ר [he·speaks] (216) + לִבּ֗וֹ [his·heart] (38) + יִקְבׇּץ־אָ֥וֶן [gathers·iniquity] (259) + ל֑וֹ [to·him] (36) + יֵצֵ֖א [he·goes·out] (101) + לַח֣וּץ [to·the·outside] (134) + יְדַבֵּֽר [he·speaks] (216) = 1994.
Rashi
"he speaks falsely" — He pretends to be troubled, and when he sits before me, his heart gathers thoughts of violence to himself, [of] what evil he will speak when he leaves, and when he goes outside, he speaks of it.
Ibn Ezra
"And if one comes" — one person, to visit [me]. "He speaks falsehood" — to me, [saying] how greatly it pains me that you are ill. "He speaks" — to others, a wicked thing about me; when he goes outside he speaks to my other enemies, [saying] that they saw nothing wrong in me — [only] a severe illness fixed in him, like [the phrase] "his heart is cast like stone" (cf. Job 41:24).
Radak
'And if one comes to see me' — and if one of them 'comes to see' me and to visit me, 'He speaks falsehood' — for if he 'speaks' well with his mouth, there is no good in his 'heart,' for 'His heart gathers iniquity to itself; when he goes abroad, he speaks of it' — and my father, of blessed memory, explained 'he speaks falsehood': that he speaks one thing gently and one thing harshly, in order to break my heart — just as one who came to visit the sick person once said to him: 'Your illness weighs on me, for it is severe — my own father died of this illness.' 'His heart gathers iniquity to itself' — for himself he 'gathers' 'iniquity'; 'in his heart' — meaning he does not let it out with his lips, and does not let it be heard by those speaking in his presence, but 'abroad he speaks' to others the 'evil' that he had been 'gathering' 'in his heart.'
Metzudat David
"And if one comes to see [me]" — And when one of them came to see me and visit me, he would speak falsehood with me, for with his mouth he would comfort me, but in his heart he gathered words of iniquity and mischief; and when he went outside to his companions, he would speak the iniquity that he had gathered in his heart.
Malbim
"And if he comes to see [me], he speaks falsehood" — but if there is found among them one who tells them that it is a false thing, what they have decided, that I am about to die from this illness, and therefore he "comes to see" the truth — whether my illness is dangerous as they say or not — then, at the time when the man came who said that it was false, that I am not in danger, and he came to see me and visit me, and he saw that I was still alive and feared lest I recover, then "his heart gathers iniquity to itself" — he thought in his heart of wicked schemes, how to bring about my death, after he saw that it was possible that I would live through the illness. "And when he goes out he speaks of it" — and he told this to his companions who had sent him to visit me, and then "all who hate me whisper together against me" — they whisper counsel as to how to bring about my death, "and they devise" to do "evil to me," to kill me, and they say to one another, "an evil thing is poured into him" — that they must pour upon his body an evil thing, that is, something harmful and deadly, a deadly poison, a venomous thing, so that afterward, "he who lies down will not rise again," and he will die from the poison.
All who hate me whisper together against me, against me do they devise my hurt:
verse value 2048
Insights
Verse structure: 8 words, 31 letters. The shortest word is "to·me" (לִֽי, 2 letters) and the longest is "whisper" (יִ֭תְלַחֲשׁוּ, 6 letters). Words sharing gematria 110: against·me, against·me. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "whisper" (יִ֭תְלַחֲשׁוּ), "all·who·hate·me" (כׇּל־שֹׂנְאָ֑י), "devise" (יַחְשְׁב֖וּ). The root על appears 2 times in this verse. 7 unique roots are used. Frequent roots: "against·me" (root על, 120x in Psalms); "to·me" (root לי, 68x in Psalms); "all·who·hate·me" (root שנא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'all·who·hate·me', dividing the verse into phrases of 4 and 4 words. Full calculation: יַ֗חַד [together] (22) + עָלַ֣י [against·me] (110) + יִ֭תְלַחֲשׁוּ [whisper] (754) + כׇּל־שֹׂנְאָ֑י [all·who·hate·me] (411) + עָלַ֓י [against·me] (110) + יַחְשְׁב֖וּ [devise] (326) + רָעָ֣ה [evil] (275) + לִֽי [to·me] (40) = 2048.
Rashi
"whisper about me" — something that is harmful to me, and what is that thought?...
Radak
'All who hate me whisper together against me' — when the evil visitor 'goes abroad,' he joins with the rest of 'those who hate me,' and they 'whisper' to one another 'against me.' And 'whispering' is speaking quietly. 'Against me do they devise my hurt' — he says 'against me' a second time, meaning: while they are 'whispering' 'against me,' they are 'devising' in their hearts 'my hurt.'
Metzudat David
"Together," etc. — That is to say, all who hate me speak together words of disgrace about me, and quietly, so that it not be heard by me, they scheme against me — they plot that evil should befall me.
Metzudat Zion
'Whisper' (yitlachashu) — from the language of a whisper and a low voice.
'An evil thing cleaves fast to him; and now that he lies, he shall rise up no more.'
verse value 1764
Insights
Verse structure: 7 words, 32 letters. Verse gematria: 1764 = 42². The shortest word is "in·him" (בּ֑וֹ, 2 letters) and the longest is "word·of·wickedness" (דְּֽבַר־בְּ֭לִיַּעַל, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "poured" (יָצ֣וּק), "lay·down" (שָׁ֝כַ֗ב), "will·not·again" (לֹא־יוֹסִ֥יף). 7 unique roots are used. Frequent roots: "word·of·wickedness" (root דבר, 133x in Psalms); "and·who" (root אשר, 101x in Psalms); "to·rise" (root קום, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'in·him', dividing the verse into phrases of 3 and 4 words. Full calculation: דְּֽבַר־בְּ֭לִיַּעַל [word·of·wickedness] (348) + יָצ֣וּק [poured] (206) + בּ֑וֹ [in·him] (8) + וַאֲשֶׁ֥ר [and·who] (507) + שָׁ֝כַ֗ב [lay·down] (322) + לֹא־יוֹסִ֥יף [will·not·again] (197) + לָקֽוּם [to·rise] (176) = 1764.
Rashi
"An evil thing shall be poured into him" — All the wicked things that he did shall be poured and spilled into his body, and if he lay down, he shall not rise. This is how they curse me.
Radak
'An evil thing cleaves fast to him; and now that he lies, he shall rise up no more' — this is among the evil things that they say and think 'about me.' And what do they say? 'An evil thing cleaves fast to him' — its meaning: a severe and evil illness clings 'to him,' and he will 'no' longer 'rise' from his 'bed,' for he will die of the illness, since it is a severe illness. And the interpretation of 'yatzuk' ['cleaves'] is: cling, attach, as in: 'My heart is firm [yatzuk] as a stone, yea, firm [yatzuk] as the nether millstone' (Job 41:16). Or the interpretation of 'an evil thing' is about sin — meaning: a great sin 'cleaves to him,' and he deserves great punishment; therefore he will 'no' longer 'rise' from his 'bed.'
Metzudat David
"An evil thing [cleaves fast to him]" — They say of me [that] the wicked thing he did has been poured into him as this sickness; that is to say, his sin caused the sickness, and therefore from this sickness in which he lies, he will not rise, for he shall surely die.
Metzudat Zion
'An evil thing' (beliya'al) — [meaning] without the yoke of heaven. 'Cleaves fast' (yatzuk) — from the language of pouring.
Indeed, my own familiar friend, in whom I trusted, who did eat of my bread, Has lifted up his heel against me.
verse value 2157
Insights
Verse structure: 9 words, 39 letters. The shortest word is "in·whom" (ב֭וֹ, 2 letters) and the longest is "whom·I·trusted" (אֲשֶׁר־בָּטַ֣חְתִּי, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "even·the·man·of" (גַּם־אִ֤ישׁ), "my·peace" (שְׁלוֹמִ֨י), "whom·I·trusted" (אֲשֶׁר־בָּטַ֣חְתִּי). 9 unique roots are used. Frequent roots: "against·me" (root על, 120x in Psalms); "whom·I·trusted" (root בטח, 50x in Psalms); "even·the·man·of" (root איש, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'my·bread', dividing the verse into phrases of 6 and 3 words. Full calculation: גַּם־אִ֤ישׁ [even·the·man·of] (354) + שְׁלוֹמִ֨י [my·peace] (386) + אֲשֶׁר־בָּטַ֣חְתִּי [whom·I·trusted] (930) + ב֭וֹ [in·whom] (8) + אוֹכֵ֣ל [eating] (57) + לַחְמִ֑י [my·bread] (88) + הִגְדִּ֖יל [has·lifted·up] (52) + עָלַ֣י [against·me] (110) + עָקֵֽב [heel] (172) = 2157.
Rashi
"developed an ambush for me" — Heb. עקב, an ambush, as (in Josh. 8:13): “and their ambush party (עקבו) on the west of the city.”
Ibn Ezra
"Indeed" — [meaning] that I had no enemy among those who ate my bread [i.e., this one was not counted as an enemy]; and the sense is that I was the cause of his life. "Has lifted up his heel against me" — the sense is: he lifted his heel [against me] in that he did not come to visit me, and he regarded himself as having attained great stature.
Radak
"Even my close friend, in whom I trusted" — all these are the words of the sick person, for every person has enemies, and when he falls ill and his foot slips, even those whom he had regarded as friends become to him enemies and ambushers, as it is written (Proverbs 19:7): "All the brothers of a poor man hate him." "He who ate my bread has lifted up his heel against me" — even the one who ate his bread, in whom he trusted all the more, he too will betray him. And the explanation of "has lifted up his heel against me" is: as if I were a place for his foot to tread, so he exalts himself over me, and does not attend to me as he ought.
Metzudat David
"Even the man of my peace" — even the man who was at peace with me, whom I fed my bread. "Has lifted up his heel against me" — he was increasing his ambush against me, lying in wait for my soul.
Metzudat Zion
'Heel' (akev) — an expression of ambush, as in 'and its ambush [was] to the west' (Joshua 8:13).
Malbim
"Even" — and even though I was careful not to take food from any person except from the trusted servant of my household, whom I trusted that he would not do me harm — nevertheless, "even the man of my peace, in whom I trusted, has lifted up his heel against me" — that is, treachery and an ambush; and he was with them among the conspirators, to destroy the tree through my bread. And it was the custom of the kings of old that the servant who prepared and set the food before them had to eat first from the king's bread, so that it would be known thereby that he had not put anything harmful into it; and this is why he is called "he who eats my bread" — and nevertheless he was in league with them, and was not concerned about the fact that he would have to eat it first.
But You, O Hashem, be gracious to me, and raise me up, that I may requite them.
verse value 1234
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "to·them" (לָהֶֽם, 3 letters) and the longest is "and·raise·me·up" (וַהֲקִימֵ֑נִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·raise·me·up" (וַהֲקִימֵ֑נִי), "and·let·me·repay" (וַאֲשַׁלְּמָ֥ה). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·You" (root אתה, 115x in Psalms); "to·them" (root הם, 69x in Psalms). The etnachta (major mid-verse pause) falls on 'and·raise·me·up', dividing the verse into phrases of 4 and 2 words. Full calculation: וְאַתָּ֤ה [and·You] (412) + יְהֹוָ֗ה [Hashem] (26) + חׇנֵּ֥נִי [be·gracious·to·me] (118) + וַהֲקִימֵ֑נִי [and·raise·me·up] (221) + וַאֲשַׁלְּמָ֥ה [and·let·me·repay] (382) + לָהֶֽם [to·them] (75) = 1234.
Ibn Ezra
"But You, be gracious to me" — in contrast to their words: "a wicked thing is poured into him" (Psalm 41:9). "And raise me up" — in contrast to [the words]: "he shall rise no more" (Psalm 41:9).
Radak
"But You, Hashem, be gracious to me and raise me up" — for they say that I will not rise; but You will raise me up. "That I may requite them" — [referring to] what they spoke against me — evil — while I was still ill. He does not say that he will do evil to them, for he has [elsewhere] said: "and I have delivered my adversary without cause" (Psalms 7:5); rather, the recompense is this: that he will not wear sackcloth over their illness, and will not pray for them, and will not grieve over their troubles. And I have seen in the words of the Gaon (Rabbeinu Saadia [footnote: see Ewald, Ueber die arabisch geschriebenen Werke Jüdischer Sprachgelehrten (Stuttgart, 1844, 8vo), I, p. 34]): "That I may requite them" means [repaying] good in place of evil, as was his [David's] custom, as he says: "But I, when they were sick, my clothing was sackcloth" (Psalms 35:13).
Metzudat David
"But You, Hashem" — then, in my illness, I prayed and said: You, Hashem, be gracious to me and raise me up from this illness, that I may repay them according to their deeds.
Malbim
(11-12) "But You, Hashem, be gracious to me and raise me up" from my illness, "that I may repay them" — for although he had first related that he had despaired of life, after he saw the wickedness of his enemies he began to ask that he be raised up from his illness in order to repay them. And he explains that "by this I know that You delight in me, that my enemy does not triumph over me" — and since they rejoice over my death, You must raise me up, as it is written, "When your enemy falls, do not rejoice, lest Hashem see it and it displease Him, and He turn away His wrath from him" (Proverbs 24:17-18). It may also be explained that "that I may repay them" means the following: this shall be the repayment — that which I know, that You delight in me, to the point that my enemy does not triumph over me, this shall be the repayment that I repay them. For by this their eyes will fail as they watch my success, and they will know for certain that it is not in their power to harm me, for Hashem is with me.
By this I know that You delight in me, that my enemy does not triumph over me.
verse value 2008
Insights
Verse structure: 8 words, 32 letters. The shortest word is "in·me" (בִּ֑י, 2 letters) and the longest is "that·You·delight" (כִּֽי־חָפַ֣צְתָּ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "that·You·delight" (כִּֽי־חָפַ֣צְתָּ), "does·not·triumph" (לֹֽא־יָרִ֖יעַ). 8 unique roots are used. Frequent roots: "that" (root כי, 216x in Psalms); "over·me" (root על, 120x in Psalms); "I·know" (root ידע, 95x in Psalms). First appearance of the root רוע ("does·not·triumph") in Psalms. The etnachta (major mid-verse pause) falls on 'in·me', dividing the verse into phrases of 4 and 4 words. Full calculation: בְּזֹ֣את [by·this] (410) + יָ֭דַעְתִּי [I·know] (494) + כִּֽי־חָפַ֣צְתָּ [that·You·delight] (608) + בִּ֑י [in·me] (12) + כִּ֤י [that] (30) + לֹֽא־יָרִ֖יעַ [does·not·triumph] (321) + אֹיְבִ֣י [my·enemy] (23) + עָלָֽי [over·me] (110) = 2008.
Rashi
"With this I shall know, etc." — When You are gracious to me and raise me up, I shall know that You have desired me; when my enemy will not shout with shouts of joy over me, and I will see that because of my innocence, You have supported me.
Ibn Ezra
"By this" — the sense is that [my enemy] will not shout in triumph, like the joy of the victor on the day of battle, in the manner of: "over Philistia will I shout in triumph" (Psalm 60:10; 108:10).
Radak
"By this I know that You delight in me, that my enemy does not triumph over me" — if You raise me up, I will know and recognize that You delight in me, that You do not wish my enemy to triumph over me, since they had been saying that I would die of the illness, and were thinking to rejoice and open their mouths wide in laughter over me; and this is the explanation of "triumph."
Metzudat David
"By this" — when You heal me, then I will know that You delight in me. "Triumph" — a shout of joy.
And as for me, You uphold me because of my integrity, and set me before Your face for ever.
verse value 2325
Insights
Verse structure: 7 words, 31 letters. The shortest word is "in·me" (בִּ֑י, 2 letters) and the longest is "and·You·set·me" (וַתַּצִּיבֵ֖נִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·uphold" (תָּמַ֣כְתָּ), "and·You·set·me" (וַתַּצִּיבֵ֖נִי). 7 unique roots are used. Frequent roots: "forever" (root עולם, 144x in Psalms); "before·Your·face" (root פנים, 131x in Psalms); "and·I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'in·me', dividing the verse into phrases of 4 and 3 words. Full calculation: וַאֲנִ֗י [and·I] (67) + בְּ֭תֻמִּי [in·my·integrity] (452) + תָּמַ֣כְתָּ [You·uphold] (860) + בִּ֑י [in·me] (12) + וַתַּצִּיבֵ֖נִי [and·You·set·me] (568) + לְפָנֶ֣יךָ [before·Your·face] (190) + לְעוֹלָֽם [forever] (176) = 2325.
Ibn Ezra
"And as for me, in my integrity" — [meaning] on account of my integrity. And some say: that "my integrity" alludes to the soundness of the body, and this is the correct [view].
Radak
"And as for me, in my integrity" — when You find me pure and upright, "You uphold me" — when I fall upon my bed; "and set me" — that is, that You will raise me up and set me, alive and well, "before You" — that is, for Your service. And he speaks in the past tense in place of the future: "You have upheld me and set me," as is the custom [of biblical Hebrew]. And the meaning of "forever" — the span of a person's life, meaning: that I will not die before my time. Thus far are the words of the sick person. And the verse
Metzudat David
"And as for me, in my integrity" — and because I walked in integrity, for this reason You upheld me in my illness and set me before You in health all the days of my life; and all this refers back to what was stated above, to say that just as He upheld me in my illness because of the merit of my deeds, so He will support and sustain everyone who is considerate to the poor.
Malbim
"And as for me" — the fact that I was healed from my illness, I know that "You upheld me because of my integrity, and set me before You" — for the reason that You set me was so that I would be before You "forever," to serve You and to do Your will, in such a way that I walk before You continually. "Blessed be Hashem, the God of Israel" — this is the conclusion of the words of the first book [of Psalms], for from here onward the psalms of the sons of Korah begin. And corresponding to the blessings and praises that he had blessed and praised up to now in this book, he says that these blessings shall be in the mouth of Israel from world to world, for all generations. Amen and Amen.
Blessed be Hashem, the God of Israel, from everlasting and to everlasting. Amen, and Amen.
verse value 1451
Insights
Verse structure: 9 words, 38 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "and·to" (וְעַ֥ד, 3 letters) and the longest is "from·everlasting" (מֵֽ֭הָעוֹלָם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·everlasting" (מֵֽ֭הָעוֹלָם). The root עולם appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God·of" (root אלהים, 347x in Psalms); "from·everlasting" (root עולם, 144x in Psalms). Full calculation: בָּ֘ר֤וּךְ [blessed] (228) + יְהֹוָ֨ה [Hashem] (26) + אֱלֹ֘הֵ֤י [God·of] (46) + יִשְׂרָאֵ֗ל [Israel] (541) + מֵֽ֭הָעוֹלָם [from·everlasting] (191) + וְעַ֥ד [and·to] (80) + הָעוֹלָ֗ם [everlasting] (151) + אָ֘מֵ֥ן [Amen] (91) + וְאָמֵֽן [and·Amen] (97) = 1451.
Rashi
"Blessed is the Lord" — When I stand up from my illness, I will bless You in this manner.
Ibn Ezra
"Blessed" — therefore I am obligated to bless Hashem at all times, and this is [the meaning of] "from everlasting to everlasting"; and he says it time after time, "truth and truth" [i.e., Amen and Amen]. Here the commentary on the first book is completed — thanks be to Hashem.
Radak
"Blessed be Hashem, the God of Israel, from everlasting and to everlasting. Amen, and Amen" — these are the words of the psalmist. He gives thanks to God upon completing the book, as is the custom of authors/scribes. And so he did at the end of [each of] the [first] four books [of Psalms]. And at the end of the fifth book, which is the end of the entire book [of Psalms], he gave praise with thirteen "Hallelujahs." And he said: "Blessed be Hashem, the God of Israel," who has helped me until now; "from everlasting and to everlasting": from the first time to the last time, meaning all the days. "Amen, and Amen": confirmation and confirmation, just as a person answers "Amen" after a blessing to confirm the blessing; for "Amen" is a term of confirmation. Likewise: "and your house ... shall be made sure [ונאמן]" (II Samuel 7:16); "in a sure place [נאמן]" (Isaiah 22:23), and words similar to these. [Scribal note:] "Finished — though the mercies of Heaven are never finished."
Metzudat David
"Blessed is Hashem" — he offers thanks to God as he concludes the book, for having placed within him the spirit of Hashem to speak through it of "the world" — that is to say, from one end of the world to the other. "Amen, and Amen" — this is like one who answers "Amen" after a blessing, so that it should be confirmed as fulfilled.
Metzudat Zion
'Blessed' (baruch) — an expression of praise. 'Amen' — it is an expression of affirmation, and the doubling is for emphasis.
Radak
Malbim