A Maschil of the sons of Korah. Recalling Hashem's mighty deeds for Israel of old, this psalm cries out amid present suffering, pleading for redemption despite unbroken faithfulness to His covenant.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader; [a Psalm] of the sons of Korah. Maschil.
verse value 1018
Insights
Verse structure: 3 words, 17 letters. The shortest word is "for·the·leader" (לַמְנַצֵּ֬חַ, 5 letters) and the longest is "of·the·sons·of·Korah" (לִבְנֵי־קֹ֬רַח, 7 letters). Words sharing gematria 400: of·the·sons·of·Korah, Maskil. 3 unique roots are used. Frequent roots: "for·the·leader" (root נצח, 73x in Psalms). Full calculation: לַמְנַצֵּ֬חַ [for·the·leader] (218) + לִבְנֵי־קֹ֬רַח [of·the·sons·of·Korah] (400) + מַשְׂכִּֽיל [Maskil] (400) = 1018.
Malbim
'For the leader,' of the sons of Korah — This psalm, too, is founded upon the exile. He mentions the wonders that Hashem did for them in days of old, and asks that He again extend His hand a second time to save them, for they trusted only in Him; and he recounts all the troubles that passed over them in their exile, and that despite all this their heart did not turn back from faith in Him — and therefore it is fitting that He redeem them for the sake of His loving-kindness. And he comes to the prayer first from the aspect of Hashem's honor, that it not be profaned; and afterward from the aspect of the greatness of their faith; and afterward he speaks from the aspect of Hashem's loving-kindness — that the lower one is brought down, the more Hashem increases His loving-kindness toward him, as it is written, 'For our soul is bowed down to the dust ... redeem us for the sake of Your loving-kindness.' And these are the three things that he mentions further on, in Psalm 115: 'for to Your name give glory, for Your loving-kindness, for Your truth.'
O God, we have heard with our ears, our fathers have told us; a work You did in their days, in the days of old.
verse value 2658
Insights
Verse structure: 10 words, 51 letters. Notable word values: "God" (אֱלֹהִ֤ים) = 86, equal to Elohim. The shortest word is "a·work" (פֹּ֥עַל, 3 letters) and the longest is "in·our·ears" (בְּאׇזְנֵ֬ינוּ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·our·ears" (בְּאׇזְנֵ֬ינוּ), "in·their·days" (בִ֝ימֵיהֶ֗ם). The root פעל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "in·their·days" (root יום, 121x in Psalms); "we·heard" (root שמע, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'told·us', dividing the verse into phrases of 5 and 5 words. Full calculation: אֱלֹהִ֤ים [God] (86) + בְּאׇזְנֵ֬ינוּ [in·our·ears] (126) + שָׁמַ֗עְנוּ [we·heard] (466) + אֲבוֹתֵ֥ינוּ [our·fathers] (475) + סִפְּרוּ־לָ֑נוּ [told·us] (432) + פֹּ֥עַל [a·work] (180) + פָּעַ֥לְתָּ [You·did] (580) + בִ֝ימֵיהֶ֗ם [in·their·days] (107) + בִּ֣ימֵי [in·the·days·of] (62) + קֶֽדֶם [old] (144) = 2658.
Rashi
"with our ears we heard" — From here you learn that the sons of Korah were speaking for the generations following them, for if it were for themselves, they should not say, “our fathers told us,” because they themselves witnessed the miracles of the desert, the Jordan, and Joshua’s war. In this manner, it is explained in the Aggadah of Psalms (Mid. Ps. 44:1).
Ibn Ezra
"O God, we have heard with our ears" — and those who told it were our fathers, who were righteous, and they are trustworthy. And further, the sense of "our fathers" is that every father loves his son and would never teach him anything but the truth alone.
Radak
"O God" — "we have heard," for our fathers told us. "In their days" — referring to the ancient forefathers; for this did not happen in the days of the fathers of the generation of the exile, but rather in the days of the fathers who entered the Land, for it was in their days that the awesome deed occurred which God, may He be blessed, did for Israel, when they conquered the Land and did not need to make war. They told it to their children, and their children to their children, generation after generation.
Metzudat David
"A work You did" — the deed that You performed.
Malbim
'God' — That is to say, a matter that is transmitted to a person by report and tradition can be false for two reasons: first, if the original reporter fabricated it out of his own mind; second, if the intermediate reporter, who reports in the original's name, fabricated it out of his own mind, or did not understand his words properly. In contrast to this, he says that the tradition we have concerning the miracles done for our fathers in days of old is true on every count: first, that we did not receive the accounts through other reporters, but rather, 'with our own ears we have heard'; second, that it cannot be said that those who transmitted this tradition fabricated these things out of their own minds, for 'our fathers have told us' — and it is known that fathers do not bequeath a false belief to their children, and a tradition of this kind, passed down from fathers to children, is a true one. And the tradition that has come to us is that 'a deed You performed in their days' — that is, that You then performed a new activity, not dependent on the order and laws of nature — that order and its laws being what is called a ma'aseh ('completed deed') — (for a ma'aseh is a finished thing, which is an operation of nature, whereas a pe'ulah ('activity') is an undertaking that is presently occurring) — rather, You performed, by way of miracle, new things, elevated above the order of nature. And this was 'in their days,' for they saw it with their own eyes; only that this was 'in the days of old,' for now we have not seen our own signs — [thus] he explains what the deed was. 'You, with Your hand, drove out nations' — that which You drove out the nations, so as to plant the people of Israel there, You did not do by means of an intermediary and by nature, but rather 'You' Yourself, 'and with Your hand,' not through the order of nature. And there were two aspects to this: first, 'that You drove out nations' for the benefit of Israel, so 'that You might plant them' there in the land; second, You did this because of the wickedness of the nations, as it says, 'You did harm to the peoples' — that is, because You wished to harm them on account of the evil of their deeds, and thereby 'You drove them out' of the land — as it is written, 'for because of the wickedness of these nations Hashem drives them out from before you, and in order to fulfill the oath' — meaning, for the benefit of Israel, and to punish the nations.
You with Your hand did drive out the nations, and did plant them in; You did break the peoples, and did spread them abroad.
verse value 3510
Insights
Verse structure: 8 words, 34 letters. Verse gematria: 3510 is divisible by 26, the value of the divine name Hashem. The shortest word is "You" (אַתָּ֤ה, 3 letters) and the longest is "and·You·spread·them·abroad" (וַֽתְּשַׁלְּחֵֽם, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·drove·out" (ה֭וֹרַשְׁתָּ), "and·You·planted·them" (וַתִּטָּעֵ֑ם), "You·broke" (תָּרַ֥ע). 8 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "Your·hand" (root יד, 78x in Psalms); "nations" (root גוי, 59x in Psalms). First appearance of the root נטע ("and·You·planted·them") in Psalms. The etnachta (major mid-verse pause) falls on 'and·You·planted·them', dividing the verse into phrases of 5 and 3 words. Full calculation: אַתָּ֤ה [You] (406) + יָדְךָ֡ [Your·hand] (34) + גּוֹיִ֣ם [nations] (59) + ה֭וֹרַשְׁתָּ [You·drove·out] (911) + וַתִּטָּעֵ֑ם [and·You·planted·them] (525) + תָּרַ֥ע [You·broke] (670) + לְ֝אֻמִּ֗ים [peoples] (121) + וַֽתְּשַׁלְּחֵֽם [and·You·spread·them·abroad] (784) = 3510.
Rashi
"You inflicted harm on kingdoms" — You inflicted harm on the seven great nations, You sent them out from before us, and with Your hand and Your strength You drove them out of their land and planted our forefathers in its midst.
Ibn Ezra
"You" — I have already mentioned that it is the practice of the Hebrews to omit the letter bet, as in [the phrase] "I found [in] the house of Hashem" [where the bet, meaning "in," is elided]; and likewise here: "You, with Your hand" means "by Your strength" or "by Your blow." And the mem of "vatita'em" ["and did plant them"] refers back to "our fathers." And the lamed of "le'umim" ["the peoples"] functions [as part of the noun, not as a preposition], like: "praise Him, all you peoples" (Psalm 117:1). And the mem of "vatishlachem" ["and did spread them abroad"] refers back to them [the nations], like [it is synonymous with] "vatigareshem" [and drove them out].
Radak
"You, Your hand" — like "with Your hand." He says: You, with Your hand, drove out the nations — for they did not need to fight — and planted Israel in their place; and the sense of "planting" is that they would stand there forever, as if they were planted in the land. "You did break the peoples" — the lamed [in "le'umim"] is a grammatical particle, for the word is also found without the lamed; its root is umim. "And did spread them abroad" — You sent the nations away from before them; and some explain it as "and You finished them off," meaning You killed them.
Metzudat David
"You with Your hand" — with the strength of Your hand You drove out the idol-worshippers from the land of Israel, and in their place You planted Israel. "You did break" — You did harm to the idol-worshippers and sent them away from their land.
For not by their own sword did they get the land in possession, Neither did their own arm save them; but Your right hand, and Your arm, and the light of Your countenance, because You were favorable to them.
verse value 3564
Insights
Verse structure: 14 words, 61 letters. Verse gematria: 3564 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "did·not·save" (לֹא־הוֹשִׁ֢יעָ֫ה, 8 letters). Words sharing gematria 160: but·Your·right·hand, Your·face. 7 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "with·their·sword" (בְחַרְבָּ֡ם), "they·possessed" (יָ֥רְשׁוּ), "and·their·arm" (וּזְרוֹעָם֮). The root כי appears 2 times in this verse. 12 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "not" (root לא, 174x in Psalms); "land" (root ארץ, 157x in Psalms). Full calculation: כִּ֤י [for] (30) + לֹ֪א [not] (31) + בְחַרְבָּ֡ם [with·their·sword] (252) + יָ֥רְשׁוּ [they·possessed] (516) + אָ֗רֶץ [land] (291) + וּזְרוֹעָם֮ [and·their·arm] (329) + לֹא־הוֹשִׁ֢יעָ֫ה [did·not·save] (427) + לָּ֥מוֹ [them] (76) + כִּֽי־יְמִינְךָ֣ [but·Your·right·hand] (160) + וּ֭זְרוֹעֲךָ [and·Your·arm] (309) + וְא֥וֹר [and·the·light·of] (213) + פָּנֶ֗יךָ [Your·face] (160) + כִּ֣י [because] (30) + רְצִיתָֽם [You·favored·them] (740) = 3564.
Rashi
"You favored them" — Heb. רציתם, an expression of favor.
Ibn Ezra
"For" — the mem of "becharbam" ["by their own sword"] refers back to "our fathers." "For Your right hand, and Your arm, and the light of Your countenance, because You favored them" — this alone saved them.
Radak
"For not by their own sword" — for You drove out the nations. "Their arm" did not save them. "But Your right hand, and Your arm" — this repeats the same idea in different words; and he mentions the right hand because it is with the right hand that work and wars are done. "And the light of Your countenance" — the light that comes to them from Your countenance, for salvation is likened to light, and trouble to darkness. "Because You were favorable to them" — You favored Israel and fought on their behalf.
Metzudat David
"For not by their own sword" — the fact that Israel inherited the land, they did not inherit it by their sword and their strength, but rather You saved them by Your right hand and by the light that came to them from Your presence, for You were favorable to them.
Metzudat Zion
'Because You favored them' (retzitam) — from the language of favor (ratzon).
Malbim
'For' — He explains that this matter was not according to nature, but rather 'You, with Your hand, drove out nations.' 'For not by their own sword did they take possession of the land' — that they did not conquer by their sword and their might; and also 'their own arm did not save them' — the arm is the upper joint of the hand, and it always denotes the first mover, the force that moves the hand; and it is explained by me elsewhere that wherever 'arm' is mentioned in connection with Hashem, it denotes that even the beginning of the motion and its cause comes from Hashem — that is, that all the deeds Hashem does by virtue of Israel's merit are described as being done 'by His hand,' not 'by His arm,' for the arm that moved the hand is the merit; but a deed that is done without regard to the merit of the generation and their righteousness is called 'the arm of Hashem.' And he says here that not only did they not take possession of the land by their sword, but they were also not worthy of it at that time, according to their deeds — as it is written, 'Not for your righteousness, or for the uprightness of your heart, do you go in to possess their land' — to the point that even their own arm did not save them, for they were not [saved] by their own merit either; but rather 'Your right hand and Your arm' — for it was through the right hand of Hashem, who performs wonders, and through His arm, which is the supreme loving-kindness that does not regard merit at all — that it was not through the merit of the generation. And these were not hidden miracles, but rather there was 'the light of Your countenance,' for Your light was then revealed openly, in open miracles. 'For You favored them' — through the supreme will, for which there is no [further] reason.
You are my King, O God; command the salvation of Jacob.
verse value 1679
Insights
Verse structure: 6 words, 28 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "command" (צַ֝וֵּ֗ה, 3 letters) and the longest is "You·are·He" (אַתָּה־ה֣וּא, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·are·He" (אַתָּה־ה֣וּא). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "You·are·He" (root אתה, 115x in Psalms); "my·King" (root מלך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 3 and 3 words. Full calculation: אַתָּה־ה֣וּא [You·are·He] (418) + מַלְכִּ֣י [my·King] (100) + אֱלֹהִ֑ים [God] (86) + צַ֝וֵּ֗ה [command] (101) + יְשׁוּע֥וֹת [the·salvation·of] (792) + יַעֲקֹֽב [Jacob] (182) = 1679.
Rashi
"command the salvations of Jacob" — Now too.
Ibn Ezra
"You" — the psalmist speaks in the voice of Israel. And the reason for mentioning "Jacob" in his words is [to recall]: "the angel who redeemed me from all evil" (Genesis 48:16).
Radak
"You" — when he speaks about the exile, he speaks at times in the particular and at times in the general. He says: just as You were my King then, so You are my King now, and You are God, the true Judge; therefore, just as You saved our fathers, so You will save us now. "Command" — in the manner of the verse, "For He will command His angels concerning you."
Metzudat David
"My King, O God" — are You not God, and is it not in Your power to save, and are You not my King; and it is fitting for a king to save his people when it is in his power to do so; therefore, command that the salvations of Jacob be brought.
Malbim
"You" — Since it is so that Your former wonders were not preceded by the merit and worthiness of that generation, and You were also not then obligated to do this for the sake of Your honor, for Your name was not yet called upon them then, as it is said, "in their days, in days of old" — how much more so now, when "You are He, my King, O God," and Your name is called upon us, so there is reason to be concerned for the honor of Your name. Is it not fitting that "You should command the salvations of Jacob" even now as well? And he says that even if You do not save by Yourself as of old, at least "command" it through a messenger.
Through You do we push down our adversaries; through Your name do we tread under those who rise up against us.
verse value 1175
Insights
Verse structure: 6 words, 24 letters. The shortest word is "through·You" (בְּ֭ךָ, 2 letters) and the longest is "our·adversaries" (צָרֵ֣ינוּ, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "we·push·down" (נְנַגֵּ֑חַ), "we·tread·down" (נָב֥וּס), "those·who·rise·up·against·us" (קָמֵֽינוּ). 6 unique roots are used. Frequent roots: "through·Your·name" (root שם, 119x in Psalms); "those·who·rise·up·against·us" (root קום, 52x in Psalms); "our·adversaries" (root צר, 30x in Psalms). First appearance of the root בוס ("we·tread·down") in Psalms. The etnachta (major mid-verse pause) falls on 'we·push·down', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּ֭ךָ [through·You] (22) + צָרֵ֣ינוּ [our·adversaries] (356) + נְנַגֵּ֑חַ [we·push·down] (111) + בְּ֝שִׁמְךָ֗ [through·Your·name] (362) + נָב֥וּס [we·tread·down] (118) + קָמֵֽינוּ [those·who·rise·up·against·us] (206) = 1175.
Rashi
"we will trample those who rise up against us" — Heb. נבוס. We will tread and trample our enemies, an expression of (Ezek. 16:6): “wallowing (מתבוססת) in your blood”; (Prov. 27:7), “tramples (תבוס) honeycomb”; (Zech. 10:5), “And they shall be like mighty men, treading (בוסים) the mire of the streets.”
Ibn Ezra
"Through You" — with Your help we shall be able to gore/push down our adversaries, so that they cannot harm us; also, "through Your name we tread them down."
Radak
"Through You" — with Your help we will gore down our adversaries, even though we are under their dominion in the exile. "We tread down" — that they are trampled underfoot. "And those who rise up against us" — like "our adversaries"; since they rise up against a person for evil, they are called "those who rise up."
Metzudat David
"Through You" — through Your help. "Through Your name, etc." — the matter is repeated in different words.
Metzudat Zion
'We push down' (nenagach) — from the language of goring. 'We tread under' (navus) — an expression of trampling and treading, as in 'like a trampled carcass' (Isaiah 14).
Malbim
"Through You" — And if You do not act for us as in days of old, when we had no need of war at all, at least let the war be through Your help, so that our "goring of our adversaries" will be "through You." And if You do not even do this for us — that You assist us Yourself, as it says "through You" — at least "through Your name we tread down those who rise against us": You will send help in Your name, an angel who comes in the name of Hashem, and we will tread down, at all events, those who rise against us to destroy us.
For I trust not in my bow, neither can my sword save me.
verse value 1996
Insights
Verse structure: 7 words, 27 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "will·save·me" (תוֹשִׁיעֵֽנִי, 7 letters). Words sharing gematria 31: not, not. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·my·bow" (בְקַשְׁתִּ֣י), "and·my·sword" (וְ֝חַרְבִּ֗י), "will·save·me" (תוֹשִׁיעֵֽנִי). The root לא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "not" (root לא, 174x in Psalms); "will·save·me" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'I·trust', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + לֹ֣א [not] (31) + בְקַשְׁתִּ֣י [in·my·bow] (812) + אֶבְטָ֑ח [I·trust] (20) + וְ֝חַרְבִּ֗י [and·my·sword] (226) + לֹ֣א [not] (31) + תוֹשִׁיעֵֽנִי [will·save·me] (846) = 1996.
Ibn Ezra
"For" — the phrase "my bow" refers to the archer among our multitude. "And my sword" — refers to the warrior who is among us; therefore it is expressed in the singular.
Radak
"For" — the singular form is used in a general sense. He says: we do not trust that we will come out of the exile by our own strength and might, but rather by our God and His help.
Malbim
"For" — For it is impossible that You would leave us to chance and nature, [expecting] that we ourselves would defeat the enemy, for this cannot be accomplished either from the side of the agent or from the side of the action. From the side of the agent: "I do not trust in my bow," for we are no longer trained to fight with the bow; and not from the side of the action, for "my sword will not save me," since the sword is opposed to us, for the blessing of the sword was not given to Jacob.
But You have saved us from our adversaries, and have put to shame those who hate us.
verse value 2449
Insights
Verse structure: 5 words, 29 letters. The shortest word is "but" (כִּ֣י, 2 letters) and the longest is "and·those·who·hate·us" (וּמְשַׂנְאֵ֥ינוּ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·saved·us" (ה֭וֹשַׁעְתָּנוּ), "You·have·put·to·shame" (הֱבִישֽׁוֹתָ). 5 unique roots are used. Frequent roots: "but" (root כי, 216x in Psalms); "You·have·saved·us" (root ישע, 75x in Psalms); "and·those·who·hate·us" (root שנא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'from·our·adversaries', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּ֣י [but] (30) + ה֭וֹשַׁעְתָּנוּ [You·have·saved·us] (837) + מִצָּרֵ֑ינוּ [from·our·adversaries] (396) + וּמְשַׂנְאֵ֥ינוּ [and·those·who·hate·us] (463) + הֱבִישֽׁוֹתָ [You·have·put·to·shame] (723) = 2449.
Ibn Ezra
"For" — we too have seen that You saved us from our adversaries, and what our fathers told us has been confirmed.
Radak
"But" — many times You have saved our fathers, and You have saved us in this exile of Babylon, when [our enemies] stood ready to destroy us, and You frustrated their plans; and this is the meaning of "those who hate us You have put to shame." For a person who says he will do something, and it does not come to pass through him, is ashamed and disgraced.
Metzudat David
"But You have saved us" — not by the strength of our own hand, but from You came the salvation.
Metzudat Zion
'Put to shame' (heivashota) — from the language of shame.
Malbim
(8-9) "For You have saved us" — He brings proof for this, that we are not capable of fighting and winning by our own strength, for every time "You saved us from our adversaries, in God we have praised ourselves all day long," and we did not attribute the salvation to ourselves, for we knew that by nature it is impossible for us to win; rather, we praised ourselves in God, who brought about the salvation. "And we will forever thank Your name" — to magnify thereby the name of Hashem, for we have no strength, counsel, or might for war. "Selah" — the matter is concluded.
In God have we gloried all the day, and we will give thanks to Your name for ever. Selah
verse value 1022
Insights
Verse structure: 7 words, 33 letters. The shortest word is "Selah" (סֶֽלָה, 3 letters) and the longest is "in·God" (בֵּ֭אלֹהִים, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "we·have·gloried" (הִלַּ֣לְנוּ), "and·Your·name" (וְשִׁמְךָ֓). 7 unique roots are used. Frequent roots: "in·God" (root אלהים, 347x in Psalms); "for·ever" (root עולם, 144x in Psalms); "all·the·day" (root יום, 121x in Psalms). The etnachta (major mid-verse pause) falls on 'all·the·day', dividing the verse into phrases of 3 and 4 words. Full calculation: בֵּ֭אלֹהִים [in·God] (88) + הִלַּ֣לְנוּ [we·have·gloried] (121) + כׇל־הַיּ֑וֹם [all·the·day] (111) + וְשִׁמְךָ֓ [and·Your·name] (366) + לְעוֹלָ֖ם [for·ever] (176) + נוֹדֶ֣ה [we·will·give·thanks] (65) + סֶֽלָה [Selah] (95) = 1022.
Ibn Ezra
"In God have we gloried all the day" — we join our praises together; and the sense is that we glory in ourselves, for You are our King.
Radak
"In God" — in front of the enemies, we glory in ourselves through You, since we have a God who will save us from their hand. "And we will give thanks to Your name for ever" — for it will not depart from our mouths, because of the length of the exile. "All the day" — like "the days" [i.e., continually].
Metzudat David
"In God" — in the praises of God. "And Your name forever" — Your name, which endures forever, we will give thanks to, Selah, even before the salvation comes.
Metzudat Zion
'We have gloried' (hilalnu) — from the language of glorying and praise.
Yet You have cast off, and brought us to confusion; and go not forth with our hosts.
verse value 2203
Insights
Verse structure: 4 words, 29 letters. The shortest word is "yet·You·have·cast·off" (אַף־זָ֭נַחְתָּ, 6 letters) and the longest is "with·our·hosts" (בְּצִבְאוֹתֵֽינוּ, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "yet·You·have·cast·off" (אַף־זָ֭נַחְתָּ), "and·You·humiliated·us" (וַתַּכְלִימֵ֑נוּ). 4 unique roots are used. Frequent roots: "and·You·do·not·go·forth" (root יצא, 35x in Psalms); "with·our·hosts" (root צבא, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'and·You·humiliated·us', dividing the verse into phrases of 2 and 2 words. Full calculation: אַף־זָ֭נַחְתָּ [yet·You·have·cast·off] (546) + וַתַּכְלִימֵ֑נוּ [and·You·humiliated·us] (562) + וְלֹא־תֵ֝צֵ֗א [and·You·do·not·go·forth] (528) + בְּצִבְאוֹתֵֽינוּ [with·our·hosts] (567) = 2203.
Rashi
"Even if You have forsaken us and put us to shame" — Even if You put us to shame, we will forever thank Your name.
Ibn Ezra
"Yet" — the Jerusalemite said that the letter bet is missing, and the sense is "in anger You have cast off"; but this is not correct, for [the word] was not in construct, like "af Hashem" [the wrath of Hashem] — and had it been as he said, the aleph would be vocalized with a kamatz. Rather, it is like "also," used in mockery. That is: You saved us in former days and put to shame those who hated us; but now it is not enough that You did not save us — You have even cast us off. "And brought us to confusion" — corresponds to "put to shame," above.
Radak
"Yet" — it is not enough that You have not saved us, but You have also cast us off and left us in the hand of the enemies to do evil to us and put us to shame; for we glory in You before the enemies, and tell them that You will surely save us — yet the salvation is far from us, and we are put to shame in their eyes, for they say, "Where are your words, and where is your savior?" "And go not forth with our hosts" — just as we used to say to the enemies that You would go forth with our hosts, so that the hosts of the children of Israel would go forth from Babylon with Your help.
Metzudat David
"Yet You have cast off" — even at the time when You have still cast us off and put us to shame, and You do not go forth with our armies.
Metzudat Zion
'Have cast off' (zanachta) — You have abandoned. 'With our hosts' (bitzvoteinu) — an expression for the gathered men of war.
Malbim
"Yet" — From here he begins to say that not only do You not perform salvations as of old, but now the treacherous waters have passed over our heads, and we have gone from misfortune to misfortune with no one to save. And he recounts all the troubles that passed over Israel, level by level. First, "You have cast off, and brought us to confusion" — in that the light of Hashem did not shine upon us as of old. After this, "God, You go not forth with our hosts" — at the time we went out to war, You abandoned us to chance, to win or to be defeated. Then You continued to deal harshly with us, until "You made us turn back from the adversary" — for even at a time when we were winning by the natural order, You helped the adversary and made us turn back. "And those who hate us have plundered" our wealth for themselves. Afterward the evil grew still greater, for "You have given us" [over] — we were like "sheep" standing "as food, and have scattered us among the nations," like one who scatters sheep meant for food among wolves, so that all of them devoured us with a full mouth. After this the evil grew even greater, for "You sell Your people" — not only were we abandoned as spoil and plunder, but masters acquired us as though we were their monetary property, as though "You sold Your people"; and not that You sold us for a great price, in which case the master would have regard for his money, for "You sold them for no wealth" — and this was also not like one who sells an item and takes no payment but rather leaves the money with the buyer at interest, paid for the deferral of the funds, for "You did not increase [Your gain] by their price" — meaning, for the price that remained in the buyer's hand, You did not take interest. Afterward the evil grew even greater, for "You have made us a reproach to our neighbors" — for we reached such a level that we could not even find masters, as it says, "and you shall sell yourselves for bondmen and for bondwomen, and there shall be no buyer" — for no man or people was willing for us to dwell among them, for it was considered a disgrace for a Jew to dwell and reside in their land; and it was also not possible for us to dwell in designated towns, for we were "a mockery and derision to those around us," and they did not allow us even to dwell in their vicinity.
You make us to turn back from the adversary; and those who hate us spoil at their will.
verse value 2278
Insights
Verse structure: 6 words, 29 letters. The shortest word is "they·spoil" (שָׁ֣סוּ, 3 letters) and the longest is "and·those·who·hate·us" (וּ֝מְשַׂנְאֵ֗ינוּ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·turn·us" (תְּשִׁיבֵ֣נוּ), "they·spoil" (שָׁ֣סוּ). 6 unique roots are used. Frequent roots: "You·turn·us" (root שוב, 72x in Psalms); "from·the·adversary" (root מן, 59x in Psalms); "and·those·who·hate·us" (root שנא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·adversary', dividing the verse into phrases of 3 and 3 words. Full calculation: תְּשִׁיבֵ֣נוּ [You·turn·us] (768) + אָ֭חוֹר [backward] (215) + מִנִּי־צָ֑ר [from·the·adversary] (390) + וּ֝מְשַׂנְאֵ֗ינוּ [and·those·who·hate·us] (463) + שָׁ֣סוּ [they·spoil] (366) + לָֽמוֹ [for·themselves] (76) = 2278.
Rashi
"You make us retreat" — Heb. תשיבנו. This is a present tense. "plunder for themselves" — They plunder our property, each man for himself.
Ibn Ezra
"You make us turn back" — it is not enough that You do not help us, but You make us turn back, to the point of bringing faintheartedness into our hearts, so that we flee. "And those who hate us spoil at their will" — as if to say, our wealth belongs to them.
Radak
"You make us turn back" — When they come to harm us, we have no strength; and when You are not our help, it is as if You Yourself make us turn back. "Those who hate us spoil for themselves" — Like "hem shosim" (they plunder), from a root whose final letter is weak (a lamed-heh root), and it is accented mil'el (on the penultimate syllable) because of the adjacent word "lamu," which is also accented mil'el; its meaning is: they have plundered our wealth for themselves.
Metzudat David
"You make us to turn back" — to flee backward from before the adversary. "Spoil at their will" — they plunder for themselves what belongs to us.
Metzudat Zion
"Spoil" — meaning, they plundered, as in "those who plunder the threshing floors" (I Samuel 23).
You have given us like sheep to be eaten; and have scattered us among the nations.
verse value 1898
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1898 is divisible by 26, the value of the divine name Hashem. The shortest word is "like·sheep" (כְּצֹ֣אן, 4 letters) and the longest is "and·among·the·nations" (וּ֝בַגּוֹיִ֗ם, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·among·the·nations" (וּ֝בַגּוֹיִ֗ם), "You·scattered·us" (זֵרִיתָֽנוּ). 5 unique roots are used. Frequent roots: "You·give·us" (root נתן, 95x in Psalms); "and·among·the·nations" (root גוי, 59x in Psalms). First appearance of the root צאן ("like·sheep") in Psalms. First appearance of the root מאכל ("food") in Psalms. The etnachta (major mid-verse pause) falls on 'food', dividing the verse into phrases of 3 and 2 words. Full calculation: תִּ֭תְּנֵנוּ [You·give·us] (906) + כְּצֹ֣אן [like·sheep] (161) + מַאֲכָ֑ל [food] (91) + וּ֝בַגּוֹיִ֗ם [and·among·the·nations] (67) + זֵרִיתָֽנוּ [You·scattered·us] (673) = 1898.
Rashi
"You scatter us" — Epondis nous in Old French, tu nous repandis in modern French.
Ibn Ezra
"You have given us" — some of us are slain, and some of us have escaped, scattered among the lands.
Radak
"You have given us" — Like sheep, which are for eating.
Metzudat David
"Like sheep to be eaten" — like sheep given over to be eaten.
Metzudat Zion
"Scattered us" — meaning, You scattered us, as in "and I will scatter dung" (Malachi 2).
You sell Your people for small gain, and have not set their prices high.
verse value 1848
Insights
Verse structure: 4 words, 28 letters. The shortest word is "for·no·wealth" (בְלֹא־ה֑וֹן, 6 letters) and the longest is "in·their·prices" (בִּמְחִירֵיהֶֽם, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·sell·Your·people" (תִּמְכֹּֽר־עַמְּךָ֥), "for·no·wealth" (בְלֹא־ה֑וֹן), "and·You·did·not·increase" (וְלֹֽא־רִ֝בִּ֗יתָ). 4 unique roots are used. The etnachta (major mid-verse pause) falls on 'for·no·wealth', dividing the verse into phrases of 2 and 2 words. Full calculation: תִּמְכֹּֽר־עַמְּךָ֥ [You·sell·Your·people] (790) + בְלֹא־ה֑וֹן [for·no·wealth] (94) + וְלֹֽא־רִ֝בִּ֗יתָ [and·You·did·not·increase] (649) + בִּמְחִירֵיהֶֽם [in·their·prices] (315) = 1848.
Ibn Ezra
"You sell" — some of us are sold as slaves for no great sum, or for nothing. "And have not set their prices high" — the sense is repeated [i.e., this clause restates the previous one].
Radak
"You sell Your people" — For one who sells a thing does not expect it to return to him again, and the seller takes money [in exchange]; but You are not so. "And have not increased [Your wealth] by their price" — For You have no need of them, since the silver and the gold are Yours. "You have not increased" — You have not increased Your wealth.
Metzudat David
"And have not set their prices high" — You did not take a great sum in exchange for them.
Metzudat Zion
"Gain" — a great abundance. "Set... high" — from the language of increase. "Their prices" — the matter of exchanging a thing for its value.
You make us a byword among the nations, a shaking of the head among the peoples.
verse value 1961
Insights
Verse structure: 5 words, 27 letters. The shortest word is "a·byword" (מָ֭שָׁל, 3 letters) and the longest is "shaking·of·the·head" (מְנֽוֹד־רֹ֝֗אשׁ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shaking·of·the·head" (מְנֽוֹד־רֹ֝֗אשׁ). 5 unique roots are used. Frequent roots: "among·the·nations" (root גוי, 59x in Psalms); "You·make·us" (root שים, 33x in Psalms). First appearance of the root אמה ("among·the·peoples") in Psalms. The etnachta (major mid-verse pause) falls on 'among·the·nations', dividing the verse into phrases of 3 and 2 words. Full calculation: תְּשִׂימֵ֣נוּ [You·make·us] (806) + מָ֭שָׁל [a·byword] (370) + בַּגּוֹיִ֑ם [among·the·nations] (61) + מְנֽוֹד־רֹ֝֗אשׁ [shaking·of·the·head] (601) + בַּלְאֻמִּֽים [among·the·peoples] (123) = 1961.
Ibn Ezra
"You make us" — this refers to those far from the land of Israel. "A shaking" — corresponds to "and they shook their head"; and the lamed of "ba-le'umim" ["among the peoples"] is a root letter, as in: "and one people shall be stronger than the other people" (Genesis 25:23).
Radak
"A byword" — When something bad or disgraceful happens, the Babylonians turn it into a byword about the Jews. "A shaking of the head" — for they shake their heads at us. "Among the peoples" (ba-le'umim) — the lamed is part of the root.
Metzudat David
"You make us a byword" — when many great troubles come upon someone, people make a proverb, saying that it is comparable to the troubles that come upon Israel. "A shaking of the head" — they shake their heads in a mocking manner.
Malbim
"You have made us" — And with all this, we were not like a despised thing that no one speaks of, for "we became a byword among the nations" — since we had been honored and the people of Hashem in days of old, and now we have fallen so wondrously, we became a byword in everyone's mouth. The "nations" [goyim] are the collectives, and the "peoples" [le'umim] are the nations that have a distinct religion. We became a byword with respect to the collective, and we became "a shaking of the head among the peoples" with respect to religion, for they mocked our Torah and our faith.
All the day is my confusion before me, and the shame of my face has covered me,
verse value 2066
Insights
Verse structure: 6 words, 27 letters. The shortest word is "my·face" (פָּנַ֣י, 3 letters) and the longest is "all·the·day" (כׇּל־הַ֭יּוֹם, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·disgrace" (כְּלִמָּתִ֣י), "and·the·shame·of" (וּבֹ֖שֶׁת), "has·covered·me" (כִּסָּֽתְנִי). 6 unique roots are used. Frequent roots: "my·face" (root פנים, 131x in Psalms); "all·the·day" (root יום, 121x in Psalms); "before·me" (root נגד, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'before·me', dividing the verse into phrases of 3 and 3 words. Full calculation: כׇּל־הַ֭יּוֹם [all·the·day] (111) + כְּלִמָּתִ֣י [my·disgrace] (500) + נֶגְדִּ֑י [before·me] (67) + וּבֹ֖שֶׁת [and·the·shame·of] (708) + פָּנַ֣י [my·face] (140) + כִּסָּֽתְנִי [has·covered·me] (540) = 2066.
Ibn Ezra
"All" — even if a Jew lives among the nations, they will taunt him.
Radak
"All the day" — [meaning] every day. "My confusion" — a singular form used in a general sense; for we are put to shame by those who taunt and blaspheme us — this is the meaning of "because of the voice of him who taunts and blasphemes."
Metzudat David
"Before me" — I see my own disgrace. "And the shame of my face" — the fact that they shame my face has covered me, due to their great abundance, and this is a figurative expression.
Malbim
"All day my confusion is before me" — "confusion" [kelimah] is what one receives as shame from others, while "and the shame of my face has covered me" is what one feels ashamed of from within oneself. And he explains "all day my confusion is before me" as being "because of the voice of him who reproaches" — in matters between one person and another — "and blasphemes" — with respect to religion and faith; and "the shame of my face has covered me" — "because of the enemy and the avenger."
For the voice of the one who taunts and blasphemes; by reason of the enemy and the revengeful.
verse value 1472
Insights
Verse structure: 6 words, 27 letters. The shortest word is "from·the·voice·of" (מִ֭קּוֹל, 4 letters) and the longest is "and·the·revengeful" (וּמִתְנַקֵּֽם, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "one·who·taunts" (מְחָרֵ֣ף), "and·blasphemes" (וּמְגַדֵּ֑ף). 6 unique roots are used. Frequent roots: "because·of" (root פנים, 131x in Psalms); "enemy" (root איב, 71x in Psalms); "from·the·voice·of" (root קול, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'and·blasphemes', dividing the verse into phrases of 3 and 3 words. Full calculation: מִ֭קּוֹל [from·the·voice·of] (176) + מְחָרֵ֣ף [one·who·taunts] (328) + וּמְגַדֵּ֑ף [and·blasphemes] (133) + מִפְּנֵ֥י [because·of] (180) + א֝וֹיֵ֗ב [enemy] (19) + וּמִתְנַקֵּֽם [and·the·revengeful] (636) = 1472.
Ibn Ezra
"Because of the voice" — the sense is: insolently, in public.
Radak
"And the revengeful" — those who seek to take revenge on us.
Metzudat David
"By reason of the enemy" — who taunted us, and by reason of the pursuits with which they pursued us.
Metzudat Zion
"And blasphemes" — the matter of disgrace. "And the revengeful" — meaning, he does much evil, presenting himself as one who takes revenge and repays retribution.
All this has come upon us; yet have we not forgotten You, neither have we been false to Your covenant.
verse value 2685
Insights
Verse structure: 6 words, 33 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "and·we·did·not·deal·falsely" (וְלֹֽא־שִׁ֝קַּ֗רְנוּ, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·this" (כׇּל־זֹ֣את), "has·come·upon·us" (בָּ֭אַתְנוּ), "we·have·forgotten·You" (שְׁכַחֲנ֑וּךָ). 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "has·come·upon·us" (root בוא, 79x in Psalms); "we·have·forgotten·You" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'we·have·forgotten·You', dividing the verse into phrases of 4 and 2 words. Full calculation: כׇּל־זֹ֣את [all·this] (458) + בָּ֭אַתְנוּ [has·come·upon·us] (459) + וְלֹ֣א [and·not] (37) + שְׁכַחֲנ֑וּךָ [we·have·forgotten·You] (404) + וְלֹֽא־שִׁ֝קַּ֗רְנוּ [and·we·did·not·deal·falsely] (693) + בִּבְרִיתֶֽךָ [in·Your·covenant] (634) = 2685.
Ibn Ezra
"All this ... has come" [upon us] — [meaning] it has come to us, for the word belongs to the intransitive verbs.
Radak
"All" — Despite all this hardship that has come upon us, we have not forgotten You, even though we see the prosperity of Babylon.
Metzudat David
"All this" — although all this has come upon us, nevertheless we have not forgotten to give thanks to You, and we have not dealt falsely so as to be untrue to the Torah which we received in the covenant.
Malbim
"All this has come upon us" — and despite all this, "we have not forgotten You." And not only did we not forget You in our hearts, but "we have also not been false to Your covenant" — for we did not wish to act falsely by breaking the covenant of circumcision and the Sabbath at the time of religious persecution.
Our heart is not turned back, neither have our steps declined from Your path;
verse value 1764
Insights
Verse structure: 7 words, 30 letters. Verse gematria: 1764 = 42². The shortest word is "and·declined" (וַתֵּ֥ט, 3 letters) and the longest is "has·not·turned·back" (לֹא־נָס֣וֹג, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "has·not·turned·back" (לֹא־נָס֣וֹג), "and·declined" (וַתֵּ֥ט), "Your·path" (אׇרְחֶֽךָ). 7 unique roots are used. Frequent roots: "our·steps" (root אשר, 101x in Psalms); "our·heart" (root בן, 62x in Psalms); "from" (root מן, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'our·heart', dividing the verse into phrases of 3 and 4 words. Full calculation: לֹא־נָס֣וֹג [has·not·turned·back] (150) + אָח֣וֹר [backward] (215) + לִבֵּ֑נוּ [our·heart] (88) + וַתֵּ֥ט [and·declined] (415) + אֲ֝שֻׁרֵ֗ינוּ [our·steps] (567) + מִנִּ֥י [from] (100) + אׇרְחֶֽךָ [Your·path] (229) = 1764.
Ibn Ezra
"Is not turned back" — this is the nif'al construction; and the word "not" also serves the next clause: "and our steps have strayed [from Your path]" — understood as "have not strayed."
Radak
"Not" — Our heart has not turned back from faith in You, nor have our steps strayed from Your path. And the word "lo" ("not"), though stated once, stands in place of two [i.e., applies to both clauses].
Metzudat David
"And has declined" — the word "not" serves double duty, as if it said "and has not declined"; that is to say, our steps have not turned from Your path.
Metzudat Zion
"Turned back" — the matter of retreating backward. "Our steps" — meaning, our feet. "Mini" — meaning, "min" (from), the yod being extra.
Malbim
"Our [heart] has not turned back" — and although at times, because of the heaviness of the exile, our steps swerved from Your path and we could not fulfill the commandments as we should, nevertheless "our heart has not turned back," for in our hearts we remained whole with Hashem, even at the time "when our steps swerved from Your path." And not this alone.
Though You have crushed us into a place of jackals, and covered us with the shadow of death.
verse value 2428
Insights
Verse structure: 7 words, 32 letters. The shortest word is "though" (כִּ֣י, 2 letters) and the longest is "You·have·crushed·us" (דִ֭כִּיתָנוּ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·crushed·us" (דִ֭כִּיתָנוּ), "jackals" (תַּנִּ֑ים), "with·the·shadow·of·death" (בְצַלְמָֽוֶת). 7 unique roots are used. Frequent roots: "though" (root כי, 216x in Psalms); "over·us" (root על, 120x in Psalms). First appearance of the root תנין ("jackals") in Psalms. The etnachta (major mid-verse pause) falls on 'jackals', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֣י [though] (30) + דִ֭כִּיתָנוּ [You·have·crushed·us] (490) + בִּמְק֣וֹם [in·a·place·of] (188) + תַּנִּ֑ים [jackals] (500) + וַתְּכַ֖ס [and·You·covered] (486) + עָלֵ֣ינוּ [over·us] (166) + בְצַלְמָֽוֶת [with·the·shadow·of·death] (568) = 2428.
Rashi
"when You crushed us in a place of serpents" — This כי serves as an expression of כאשר, when. Even when You humbled us in a land of plains and pits; [in] a desert, a place of serpents, and You covered us with the darkness of death - despite all this, if we forgot the name of our God, will God not search this out? For He knows the secrets of the heart.
Ibn Ezra
"For [You have crushed us] in a place of jackals" — the mem stands in place of a nun, as in "bechayin" [Daniel 7:12, "a lengthening of life"] and "le-ketz ha-yamin" [Daniel 12:13, "at the end of the days"]. And the sense is: in the depths of the sea, the place of the sea monsters, and the darkness of the waters — this is "the shadow of death," by way of metaphor; and the proof is "dikkitanu" ["You have crushed us"], in the sense of "dakkim" ["crushed ones"]. And some say: [it means] a place where there is no settlement, only jackals and ostriches.
Radak
"Though" — when You brought all this affliction upon us, You crushed us "in a place of jackals" — he likened the Babylonians who rule over us to jackals, which are cruel. "And covered" — us with deep darkness; behold, we are covered in the darkness of exile.
Metzudat David
"Though You have crushed us" — even though You have crushed us in a place of jackals.
Metzudat Zion
"Tannim" — serpents. "Shadow of death" — the matter of darkness.
Malbim
"For" — even at the time "when You crushed us in a place of jackals" — when we were among cruel ones like jackals — "and covered us with the shadow of death," when they killed us with strange forms of death and tortured us with harsh afflictions to make us leave our religion — even at that time, "did we forget the name of our God?" — even though "we spread out our hands to a strange god." Even though we were forced to spread out our hands to a strange god, this was only in deed; but in heart, even at the time when we spread out our hands to idolatry, our heart remained whole with the unity of Hashem and faith in Him.
If we had forgotten the name of our God, or spread forth our hands to a strange god;
verse value 1937
Insights
Verse structure: 7 words, 30 letters. Verse gematria: 1937 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "name" (שֵׁ֣ם, 2 letters) and the longest is "if·we·forgot" (אִם־שָׁ֭כַחְנוּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·we·forgot" (אִם־שָׁ֭כַחְנוּ), "and·we·spread·out" (וַנִּפְרֹ֥שׂ), "our·hands" (כַּ֝פֵּ֗ינוּ). 7 unique roots are used. Frequent roots: "our·God" (root אלהים, 347x in Psalms); "name" (root שם, 119x in Psalms); "to·a·god" (root אל, 112x in Psalms). First appearance of the root פרש ("and·we·spread·out") in Psalms. The etnachta (major mid-verse pause) falls on 'our·God', dividing the verse into phrases of 3 and 4 words. Full calculation: אִם־שָׁ֭כַחְנוּ [if·we·forgot] (425) + שֵׁ֣ם [name] (340) + אֱלֹהֵ֑ינוּ [our·God] (102) + וַנִּפְרֹ֥שׂ [and·we·spread·out] (636) + כַּ֝פֵּ֗ינוּ [our·hands] (166) + לְאֵ֣ל [to·a·god] (61) + זָֽר [strange] (207) = 1937.
Ibn Ezra
"If we had forgotten" — corresponds to "we have not forgotten You," above. "And spread forth our hands" — corresponds to "neither have our steps declined from Your path," above.
Radak
"If" — despite all the affliction we suffer, if we had thought in our heart that those who oppress us do not believe in our God, and yet they are at ease while we, who believe in Him, are in distress — and so forgot Him from our heart and turned back to their gods — had we done this...
Metzudat David
"If we had forgotten" — Have we forgotten the name of Hashem? [This is stated] as a rhetorical question — or did we spread out our hands to a foreign god?
Would not God search this out? For He knows the secrets of the heart.
verse value 1952
Insights
Verse structure: 7 words, 31 letters. Notable word values: "would·not" (הֲלֹ֣א) = 36, double chai. The shortest word is "heart" (לֵֽב, 2 letters) and the longest is "search·this·out" (יַחֲקׇר־זֹ֑את, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "search·this·out" (יַחֲקׇר־זֹ֑את), "the·secrets·of" (תַּעֲלֻמ֥וֹת). 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "would·not" (root לא, 174x in Psalms); "knows" (root ידע, 95x in Psalms). First appearance of the root חקר ("search·this·out") in Psalms. The etnachta (major mid-verse pause) falls on 'search·this·out', dividing the verse into phrases of 3 and 4 words. Full calculation: הֲלֹ֣א [would·not] (36) + אֱ֭לֹהִים [God] (86) + יַחֲקׇר־זֹ֑את [search·this·out] (726) + כִּי־ה֥וּא [for·He] (42) + יֹ֝דֵ֗עַ [knows] (84) + תַּעֲלֻמ֥וֹת [the·secrets·of] (946) + לֵֽב [heart] (32) = 1952.
Ibn Ezra
"Would not" — even if it were necessary, He would be able to search this out — and how much more so, since He knows the hidden things.
Radak
"Would not God search this out? For He knows the secrets of the heart." — [that is, would He not know] if any inquiry of the heart had arisen within us to deny our faith in Him because of this. And the meaning of "and spread forth our hands to a strange god" is: even under compulsion we did not spread forth our hands to a strange god, for we gave ourselves over to death — and this is [the meaning of] "for Your sake we are killed all the day."
Metzudat David
"Would not..., etc." — For we said: would not God search this out, and [the guilty] would surely be punished?
Metzudat Zion
"Would search out" — meaning, investigation and searching. "Secrets" — from the language of concealment.
Malbim
"Would not God search this out" — for He knows the truth of what was in our hearts, "for He knows the secrets of the heart." And experience also testifies to this, for behold, "for Your sake we are killed all day long" — for even the forced converts who changed their religion at the time of persecution were afterward killed and destroyed, for their persecutors tested and investigated them and it became known about them that they were secretly keeping the religion of Israel. Therefore, "Awake, why do You sleep, Hashem" — for You act as though You were asleep, not seeing or feeling what is happening to Your own; or "why do You hide Your face" — as one who sees but hides his face; or "that You should forget entirely our affliction and our oppression."
No, but for Your sake are we killed all the day; we are accounted as sheep for the slaughter.
verse value 1136
Insights
Verse structure: 6 words, 31 letters. The shortest word is "like·sheep" (כְּצֹ֣אן, 4 letters) and the longest is "but·for·Your·sake" (כִּֽי־עָ֭לֶיךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "we·are·killed" (הֹרַ֣גְנוּ), "we·are·accounted" (נֶ֝חְשַׁ֗בְנוּ), "slaughter" (טִבְחָֽה). 6 unique roots are used. Frequent roots: "but·for·Your·sake" (root כי, 216x in Psalms); "all·the·day" (root יום, 121x in Psalms). The etnachta (major mid-verse pause) falls on 'all·the·day', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־עָ֭לֶיךָ [but·for·Your·sake] (160) + הֹרַ֣גְנוּ [we·are·killed] (264) + כׇל־הַיּ֑וֹם [all·the·day] (111) + נֶ֝חְשַׁ֗בְנוּ [we·are·accounted] (416) + כְּצֹ֣אן [like·sheep] (161) + טִבְחָֽה [slaughter] (24) = 1136.
Rashi
"as sheep for the slaughter" — As sheep of slaughter.
Ibn Ezra
"For" — and the faithful proof of our words is that willingly we are killed for the sake of the honor of Your name, and willingly we are counted as sheep for slaughter, even though we, the sons of man, are better than those who slaughter us. And this word ["tivchah"] is like the word in "chief of the guards" [rav ha-tabbachim].
Radak
"For" — because of the oneness of Your name, since we were unwilling to deny You, they kill us. "All the day" — continually. "As sheep" — [i.e.,] sheep for the slaughter, which are prepared to be slaughtered, not to be pastured and kept alive.
Metzudat David
"No, but for Your sake" — Rather, it is because of reverence for You that we are killed, and we are counted like sheep prepared for slaughter.
Awake, why do You sleep, O Lord? Arouse Yourself, cast not off for ever.
verse value 2065
Insights
Verse structure: 7 words, 30 letters. The shortest word is "why" (לָ֖מָּה, 3 letters) and the longest is "do·not·cast·off" (אַל־תִּזְנַ֥ח, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·sleep" (תִישַׁ֥ן), "do·not·cast·off" (אַל־תִּזְנַ֥ח). 7 unique roots are used. Frequent roots: "for·ever" (root נצח, 73x in Psalms); "Lord" (root אדון, 64x in Psalms); "why" (root מה, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'Lord', dividing the verse into phrases of 4 and 3 words. Full calculation: ע֤וּרָה [awake] (281) + לָ֖מָּה [why] (75) + תִישַׁ֥ן [You·sleep] (760) + אֲדֹנָ֑י [Lord] (65) + הָ֝קִ֗יצָה [arouse·Yourself] (210) + אַל־תִּזְנַ֥ח [do·not·cast·off] (496) + לָנֶֽצַח [for·ever] (178) = 2065.
Ibn Ezra
"Awake" — one who sleeps accomplishes nothing; and because You did not save us, it seemed as though You were asleep. Or, it speaks of the enemy, who says of You: "Perhaps He is asleep," and will [find that He] awakens.
Radak
"Awake" — when You do not look upon our troubles, it is as though You are asleep; and if You were like one asleep, awaken from this day onward — do not cast us off forever.
Metzudat David
"Awake" — Therefore, please awake to save [us], and do not be like one who sleeps.
Why do You hide Your face, and forget our affliction and our oppression?
verse value 2409
Insights
Verse structure: 5 words, 27 letters. The shortest word is "You·forget" (תִּשְׁכַּ֖ח, 4 letters) and the longest is "why·Your·face" (לָֽמָּה־פָנֶ֥יךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "why·Your·face" (לָֽמָּה־פָנֶ֥יךָ), "our·affliction" (עׇנְיֵ֣נוּ), "and·our·oppression" (וְֽלַחֲצֵֽנוּ). 5 unique roots are used. Frequent roots: "why·Your·face" (root פנים, 131x in Psalms); "our·affliction" (root ענה, 56x in Psalms); "You·forget" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'You·hide', dividing the verse into phrases of 2 and 3 words. Full calculation: לָֽמָּה־פָנֶ֥יךָ [why·Your·face] (235) + תַסְתִּ֑יר [You·hide] (1070) + תִּשְׁכַּ֖ח [You·forget] (728) + עׇנְיֵ֣נוּ [our·affliction] (186) + וְֽלַחֲצֵֽנוּ [and·our·oppression] (190) = 2409.
Ibn Ezra
"Why" — either You are like a person who hides his face so as not to see what his enemies do, or You saw and forgot; therefore it says, "You forget our affliction and our oppression." And the sense of "forget" — corresponds to "we have not forgotten You," above.
Radak
"Why" — like a person who does not wish to see the trouble; or [it means] You saw it and forgot it — and this is [the meaning of]: "You forget our affliction" — the Torah speaks in the language of men [i.e., this is a figure of speech, not a literal description of God].
Metzudat David
"[You] forget" — This refers back to the word "why" [used earlier in the verse]: "why do You forget," and so on.
For our soul is bowed down to the dust; our belly cleaves to the earth.
verse value 1758
Insights
Verse structure: 7 words, 27 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "our·soul" (נַפְשֵׁ֑נוּ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·bowed·down" (שָׁ֣חָה), "our·belly" (בִּטְנֵֽנוּ). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "to·the·earth" (root ארץ, 157x in Psalms); "our·soul" (root נפש, 143x in Psalms). The etnachta (major mid-verse pause) falls on 'our·soul', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + שָׁ֣חָה [is·bowed·down] (313) + לֶעָפָ֣ר [to·the·dust] (380) + נַפְשֵׁ֑נוּ [our·soul] (486) + דָּבְקָ֖ה [cleaves] (111) + לָאָ֣רֶץ [to·the·earth] (321) + בִּטְנֵֽנוּ [our·belly] (117) = 1758.
Ibn Ezra
"For" — what hope will there be for us, seeing that our soul is from the highest heavens? "Is bowed down to the dust" — and "cleaves to the earth" refers to the grave. And the sense of "our belly" — is the body.
Radak
"For" — when will You save us, for our soul is bowed down to the dust, meaning it is close to leaving the body. "Our belly cleaves to the earth" — for one who falls supports himself with his hand, and when his hand slips, then his belly cleaves to the earth.
Metzudat David
"For ... is bowed down" — Our soul is brought low to the dust.
Metzudat Zion
"Is bowed down" — from the language of prostration and bending.
Malbim
"For our soul is bowed down to the dust" — this is the exile of the soul; and also "our belly cleaves to the earth" is the exile of the body.
Arise for our help, and redeem us for Your mercy's sake.
verse value 1347
Insights
Verse structure: 6 words, 25 letters. Notable word values: "for·us" (לָּ֑נוּ) = 86, equal to Elohim. The shortest word is "for·us" (לָּ֑נוּ, 3 letters) and the longest is "help" (עֶזְרָ֣תָה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·redeem·us" (וּ֝פְדֵ֗נוּ). 6 unique roots are used. Frequent roots: "Your·mercy" (root חסד, 125x in Psalms); "arise" (root קום, 52x in Psalms); "for·the·sake·of" (root מען, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'for·us', dividing the verse into phrases of 3 and 3 words. Full calculation: ק֭וּמָֽה [arise] (151) + עֶזְרָ֣תָה [help] (682) + לָּ֑נוּ [for·us] (86) + וּ֝פְדֵ֗נוּ [and·redeem·us] (146) + לְמַ֣עַן [for·the·sake·of] (190) + חַסְדֶּֽךָ [Your·mercy] (92) = 1347.
Rashi
"and redeem us for the sake of Your kindness" — We do not come with the power of our deeds, but do [this] for the sake of Your kindness.
Ibn Ezra
"Arise" — to help us; or, it means: arise, You who have [always] been our help.
Radak
"Arise" (kumah) — accented milra [on the last syllable]. "For our help" (ezratah) — like "le-ezratah" (to our help). "For Your mercy's sake" — [meaning:] even if we have no [meritorious] deeds that You should redeem us for our own sake, [redeem us] for Your mercy's sake.
Metzudat David
"Arise" — Therefore, arise and help us, and if we are not worthy, redeem us for the sake of Your kindness.
Malbim
"Arise for our help" — for the salvation of the soul; "and redeem us" — from the exile of the body; and even though we have no merit earned by deeds, act "for Your mercy's sake."
Malbim