A Psalm of Asaph. Hashem summons heaven and earth as witnesses, judging His people and teaching that true worship lies in thanksgiving and uprightness, not sacrifice alone.
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A Psalm of Asaph. God, God, Hashem, has spoken, and called the earth From the rising of the sun to its going down.
verse value 2479
Insights
Verse structure: 9 words, 45 letters. Notable word values: "God" (אֱֽלֹהִ֡ים) = 86, equal to Elohim. The shortest word is "God" (אֵ֤ל, 2 letters) and the longest is "and·called·the·earth" (וַיִּקְרָא־אָ֑רֶץ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·called·the·earth" (וַיִּקְרָא־אָ֑רֶץ), "to·its·setting" (עַד־מְבֹאֽוֹ). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "has·spoken" (root דבר, 133x in Psalms). First appearance of the root מזרח ("from·the·rising·of·the·sun") in Psalms. First appearance of the root מבוא ("to·its·setting") in Psalms. The etnachta (major mid-verse pause) falls on 'and·called·the·earth', dividing the verse into phrases of 7 and 2 words. Full calculation: מִזְמ֗וֹר [a·psalm] (293) + לְאָ֫סָ֥ף [of·Asaph] (171) + אֵ֤ל [God] (31) + אֱֽלֹהִ֡ים [God] (86) + יְֽהֹוָ֗ה [Hashem] (26) + דִּבֶּ֥ר [has·spoken] (206) + וַיִּקְרָא־אָ֑רֶץ [and·called·the·earth] (608) + מִמִּזְרַח־שֶׁ֝֗מֶשׁ [from·the·rising·of·the·sun] (935) + עַד־מְבֹאֽוֹ [to·its·setting] (123) = 2479.
Rashi
"God of gods is the Lord" — I shall call (the God of gods—Hashem is His name). "spoke and called to the earth" — The entire earth, but He appeared from Zion, which is the adornment of beauty.
Ibn Ezra
"A psalm of Asaph. God" — the meaning is that He is mighty to execute judgment; therefore [He is called] "God" [Elohim]. And the meaning of "Hashem" — that He abides forever, without change. "And He called the earth" — He called the inhabitants of the earth, who dwell from the rising of the sun to its going down; such is the extent of the inhabited world, even though not all the earth is settled — only less than a quarter of it, according to conclusive proofs.
Radak
"A psalm" — This psalm concerns the Day of Judgment that will occur in the future, in the Valley of Jehoshaphat. "God" (Elohim) — whose meaning here is "Judge of judges." "Hashem" — for He exists forever. "Has spoken, and called the earth" — He spoke through His prophets, and so it came to pass; and He said to them — [this is] a past-tense [verb] in place of the future, and likewise:
Metzudat David
"God, God, Hashem" — the God who is over all the "gods," who are the angels above, whose name is Hashem — He has spoken and called to the inhabitants of the earth, from the edge of the east to the west.
Metzudat Zion
"Its going down" — meaning, its setting, as in "for the sun had set" (Genesis 28:11).
Malbim
"A psalm of Asaph" — it contains a rebuke against the flatterers and hypocrites, who committed great abominations and presented themselves as righteous by bringing many sacrifices, while spreading slander against their fellows for the very things that they themselves did; and it speaks in the name of Hashem, for He has come to judge them for the evil of their deeds. "God, God, Hashem, has spoken, and summoned the earth" — Hashem now summons the whole earth, "from the rising of the sun to its setting."
Out of Zion, the perfection of beauty, God has shined forth.
verse value 673
Insights
Verse structure: 4 words, 22 letters. Notable word values: "God" (אֱלֹהִ֥ים) = 86, equal to Elohim. The shortest word is "from·Zion" (מִצִּיּ֥וֹן, 5 letters) and the longest is "perfection·of·beauty" (מִכְלַל־יֹ֗פִי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "perfection·of·beauty" (מִכְלַל־יֹ֗פִי). 4 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "from·Zion" (root ציון, 32x in Psalms). First appearance of the root יפע ("has·shone·forth") in Psalms. Full calculation: מִצִּיּ֥וֹן [from·Zion] (196) + מִכְלַל־יֹ֗פִי [perfection·of·beauty] (220) + אֱלֹהִ֥ים [God] (86) + הוֹפִֽיעַ [has·shone·forth] (171) = 673.
Rashi
מִכְלַל is a noun, parement in Old French, adornment. He [Asaph] prophesies concerning the future redemption.
Ibn Ezra
"Out of Zion" — for it is in the middle of the inhabited world, in length and in breadth. "Has shined forth" — the glory of Hashem.
Radak
"Has shone forth" (hofia) — like "yofia" (will shine forth); and He called the inhabitants of the earth, from the rising of the sun to its setting, to come to judgment. "He calls" — that He will stir their hearts toward Jerusalem, to wage war against them together with Gog and Magog. "Out of Zion" — as if from there He gives forth His voice, so that they will all come to Jerusalem.
Metzudat David
"Has shined forth" — He aroused [attention] and sent forth the voice from Zion, which comprises all beauty.
Metzudat Zion
"The perfection of" — from the language of "all," meaning, complete with all beauty; and so, "garments of perfection" (Ezekiel 23:12). "Has shined forth" — meaning, gave light and shone.
Malbim
"Out of Zion" — God will cause His presence to shine forth from Zion, for from there He will come to judge the flatterers and expose their wickedness.
Our God comes, and does not keep silence; a fire devours before Him, And round about Him it storms mightily.
verse value 2364
Insights
Verse structure: 8 words, 42 letters. Notable word values: "comes" (יָ֤בֹ֥א) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "comes" (יָ֤בֹ֥א, 3 letters) and the longest is "and·does·not·keep·silent" (וְֽאַל־יֶ֫חֱרַ֥שׁ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·does·not·keep·silent" (וְֽאַל־יֶ֫חֱרַ֥שׁ), "fire·before·Him" (אֵשׁ־לְפָנָ֥יו), "and·around·Him" (וּ֝סְבִיבָ֗יו). 8 unique roots are used. Frequent roots: "our·God" (root אלהים, 347x in Psalms); "fire·before·Him" (root פנים, 131x in Psalms); "comes" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'devours', dividing the verse into phrases of 5 and 3 words. Full calculation: יָ֤בֹ֥א [comes] (13) + אֱלֹהֵ֗ינוּ [our·God] (102) + וְֽאַל־יֶ֫חֱרַ֥שׁ [and·does·not·keep·silent] (555) + אֵשׁ־לְפָנָ֥יו [fire·before·Him] (477) + תֹּאכֵ֑ל [devours] (451) + וּ֝סְבִיבָ֗יו [and·around·Him] (96) + נִשְׂעֲרָ֥ה [storms] (625) + מְאֹֽד [mightily] (45) = 2364.
Rashi
"Our God shall come and not be silent" — any longer concerning the spilt blood of His servants.
Ibn Ezra
"Let Him come" — these are the words of the righteous, who hope that He will destroy those who rebel against Him. And this is the meaning of "a fire devours before Him, and round about Him it storms mightily" — even though it is written with a sin, it is like a storm-wind.
Radak
"Comes" — to take His vengeance upon [His] adversaries. "And does not keep silence" — any longer toward [His] adversaries. "A fire devours before Him" — among those adversaries. "And round about Him" and "before Him" — [these express] one and the same idea, namely, in Jerusalem, the place of His Sanctuary and His dwelling. "And it storms mightily" (nis'arah) — said of the land, meaning its inhabitants will be destroyed by a storm-wind.
Metzudat Zion
"Keep silence" — meaning, is silent. "Devours" — meaning, burns up. "It storms" — from the language of "storm" (סערה).
Malbim
"He shall come" — "our God shall come" Himself, "and shall not keep silent" any longer, as He has kept silent toward them until now; rather, "fire devours before Him, and round about Him a great storm rages," fanning the fire.
He calls to the heavens above, and to the earth, that He may judge His people:
verse value 1420
Insights
Verse structure: 6 words, 28 letters. The shortest word is "from·above" (מֵעָ֑ל, 3 letters) and the longest is "to·the·heavens" (אֶל־הַשָּׁמַ֣יִם, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·the·heavens" (אֶל־הַשָּׁמַ֣יִם), "and·to·the·earth" (וְאֶל־הָ֝אָ֗רֶץ), "to·judge" (לָדִ֥ין). 6 unique roots are used. Frequent roots: "and·to·the·earth" (root ארץ, 157x in Psalms); "His·people" (root עם, 135x in Psalms); "from·above" (root על, 120x in Psalms). The etnachta (major mid-verse pause) falls on 'from·above', dividing the verse into phrases of 3 and 3 words. Full calculation: יִקְרָ֣א [calls] (311) + אֶל־הַשָּׁמַ֣יִם [to·the·heavens] (426) + מֵעָ֑ל [from·above] (140) + וְאֶל־הָ֝אָ֗רֶץ [and·to·the·earth] (333) + לָדִ֥ין [to·judge] (94) + עַמּֽוֹ [His·people] (116) = 1420.
Rashi
"He shall call to the heavens" — to visit upon the celestial princes of the peoples. "and to the earth" — to visit upon the kings of the earth. "to avenge His people" — Heb. לדין, to avenge the vengeance of His people, as (Deut. 32:36): “For the Lord shall judge His people, and He shall avenge the blood of His servants.”
Ibn Ezra
"He calls to the heavens" — to the angels. "And to the earth" — to its inhabitants.
Radak
"He calls" — to the angels, to exact judgment on His behalf from [His] adversaries, as it says, "And the angel of Hashem went out and smote the camp of Assyria." "And to the earth" — that is, to the people of the earth, for they themselves will kill one another, brother against brother, for the confusion (mehumah) of Hashem will come upon them.
Malbim
"And He shall call" — He shall summon "the heavens above and the earth, to judge His people" — so that they will all join together to consider this matter of judgment, and He will say to them:
'Gather My saints together to Me; those who have made a covenant with Me by sacrifice.'
verse value 1658
Insights
Verse structure: 5 words, 26 letters. The shortest word is "cutters·of" (כֹּרְתֵ֖י, 4 letters) and the longest is "gather·to·Me" (אִסְפוּ־לִ֥י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "gather·to·Me" (אִסְפוּ־לִ֥י), "My·faithful·ones" (חֲסִידָ֑י), "upon·sacrifice" (עֲלֵי־זָֽבַח). 5 unique roots are used. Frequent roots: "My·faithful·ones" (root חסיד, 25x in Psalms); "gather·to·Me" (root אסף, 22x in Psalms); "My·covenant" (root ברית, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'My·faithful·ones', dividing the verse into phrases of 2 and 3 words. Full calculation: אִסְפוּ־לִ֥י [gather·to·Me] (187) + חֲסִידָ֑י [My·faithful·ones] (92) + כֹּרְתֵ֖י [cutters·of] (630) + בְרִיתִ֣י [My·covenant] (622) + עֲלֵי־זָֽבַח [upon·sacrifice] (127) = 1658.
Rashi
"Gather to Me My devoted ones" — And He will further call to the heavens and the earth that they gather the exiles to Him, as the matter that is stated (Song 4:16): “Awake, O north wind, and come, O south wind.” "who made a covenant with Me over a sacrifice" — Who received the Torah with a covenant and a sacrifice, as it is stated (Exod. 24:8): “Behold the blood of the covenant, which the Lord has made with you.”
Ibn Ezra
"Gather" — the meaning is to reprove the pious of Israel, who made a covenant with Hashem. And the meaning of "by sacrifice" — on account of the sacrifice, as if it said: "concerning the matter of sacrifice."
Radak
"Gather together" — He says [this] to Gog and Magog, that they should bring Israel to Jerusalem; for they [Israel] are "My faithful ones, who made a covenant with Me over sacrifice" — for at Mount Sinai He made a covenant with them there, and they offered sacrifices, and the blood of the covenant was taken and sprinkled upon the people. And there is a midrashic interpretation that he spoke [this] concerning the covenant of circumcision, which Israel has held fast to.
Metzudat David
"Gather to Me" — He said to them: bring and gather to Me My pious ones, with whom I made a covenant by the blood of a sacrifice, as it says, "Behold the blood of the covenant" (Exodus 24).
Malbim
"'Gather to Me'" — you, "My devoted ones!" Gather to Me "those who have made a covenant with Me by sacrifice" — who think that, by means of the sacrifices they bring, they have made a covenant with Me that I will do them no harm, and that thereby I will love them.
And the heavens declare His righteousness; for God, He is judge. Selah
verse value 1241
Insights
Verse structure: 7 words, 30 letters. The shortest word is "judge" (שֹׁפֵ֖ט, 3 letters) and the longest is "for·God" (כִּֽי־אֱלֹהִ֓ים, 7 letters). 7 unique roots are used. Frequent roots: "for·God" (root אלהים, 347x in Psalms); "heavens" (root שמים, 71x in Psalms); "Selah" (root סלה, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'His·righteousness', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיַּגִּ֣ידוּ [and·declare] (39) + שָׁמַ֣יִם [heavens] (390) + צִדְק֑וֹ [His·righteousness] (200) + כִּֽי־אֱלֹהִ֓ים [for·God] (116) + שֹׁפֵ֖ט [judge] (389) + ה֣וּא [He] (12) + סֶֽלָה [Selah] (95) = 1241.
Ibn Ezra
"And they declare" — the angels are forever witnesses, that God is forever a righteous judge; and this is the reproof.
Radak
"And [the heavens] shall declare" — because the hosts of the earth are such that one generation goes and another comes, but the heavens and their hosts existed in the time that has passed, and in the time to come they will still exist; [so] when the Day of Judgment comes, they will declare the righteousness of God, may He be blessed, which He did with Israel — that He did not destroy them in exile, and did not break His covenant with them, and brought them out when they [Israel] recognized Him. And the host of heaven will also declare that God is a Judge, who took His judgment from the nations. And the vav of "veyagidu" is vocalized with a patach, which indicates the past tense — and it is a past-tense [verb] used in place of the future.
Metzudat David
"And the heavens shall declare" — then the angels of heaven will declare His righteousness, and say: now we have seen [understood] that the reason He did not judge until now is that He is judge forever.
Malbim
"And they shall declare" — then "the heavens shall declare His righteousness" — for although on earth they err and think that Hashem is pleased with thousands of rams, in the heavens, where there is no eating or drinking, there they shall declare His righteousness in this judgment, "for God, He is judge" — He shall render judgment upon these sins, and the heavens shall make clear that He is righteous in His judgment. "Selah" — concludes the summons; now He shall begin to rebuke.
'Hear, O My people, and I will speak; O Israel, and I will testify against you: God, your God, am I.
verse value 1645
Insights
Verse structure: 9 words, 40 letters. Notable word values: "God" (אֱלֹהִ֖ים) = 86, equal to Elohim. The shortest word is "against·you" (בָּ֑ךְ, 2 letters) and the longest is "and·let·me·speak" (וַאֲדַבֵּ֗רָה, 6 letters). The root אלהים appears 2 times in this verse. 8 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "My·people" (root עם, 135x in Psalms); "and·let·me·speak" (root דבר, 133x in Psalms). The etnachta (major mid-verse pause) falls on 'against·you', dividing the verse into phrases of 6 and 3 words. Full calculation: שִׁמְעָ֤ה [hear] (415) + עַמִּ֨י [My·people] (120) + וַאֲדַבֵּ֗רָה [and·let·me·speak] (218) + יִ֭שְׂרָאֵל [Israel] (541) + וְאָעִ֣ידָה [and·let·me·testify] (96) + בָּ֑ךְ [against·you] (22) + אֱלֹהִ֖ים [God] (86) + אֱלֹהֶ֣יךָ [your·God] (66) + אָנֹֽכִי [I] (81) = 1645.
Ibn Ezra
"Hear" — the meaning: I did not make a covenant with you except that I would be a God to you; and this is [the meaning of] "I am God, your God."
Radak
"Hear" — after God executes judgment, He will reprove Israel for their deeds, and remove the wicked from among them, and leave the good. "And I will testify against you" — [this refers to] the covenant that I made with you, [with the heavens and the earth as] a witness between Me and you; for the heavens and the earth, which were the witnesses, still exist, and will testify that you accepted Me as God, since I first said to you, "I, God, am your God" — how much more so, [since] I [also] said, "I, Hashem, am your God." And you accepted Me as God, [committing yourselves] to do what I would command you, yet you did not do it; and it is for this that I will reprove you — not for the sacrifices, for there is no mention of sacrifices among the Ten Commandments, and the matter of the offerings is not so great a thing in My eyes that, had you neglected them, I would reprove you for that. Rather, I will reprove you concerning good and evil, in belief and in deeds. "And your burnt-offerings" — meaning: nor [will I reprove you] for your burnt-offerings, which are continually before Me. "Not" — for the word is mentioned [only] once, though it stands in place of two [i.e., it governs both clauses].
Metzudat David
"That I may speak" — my words. "Israel" — you, Israel, listen, and I will testify against you. "God, your God, am I" — and it is upon you to listen to My words.
Metzudat Zion
"And I will testify" — the matter of forewarning, which customarily takes place in the presence of witnesses.
Malbim
"'Hear, My people, and I will speak'" — I will clarify this matter for you rationally. "Hear, Israel, and I will testify against you" — with a warning and a testimony of punishment, "for I am God, your God" — corresponding to what was said, "and I will speak," "I am God," meaning it is impossible that I should desire sacrifices, for that would be contrary to My Godhood; and corresponding to what was said, "and I will testify against you," "I am your God" — your Judge and your Magistrate, to punish you for this.
I will not reprove you for your sacrifices; and your burnt-offerings are continually before Me.
verse value 1336
Insights
Verse structure: 6 words, 31 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "for·your·sacrifices" (עַל־זְ֭בָחֶיךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·your·sacrifices" (עַל־זְ֭בָחֶיךָ), "and·your·burnt-offerings" (וְעוֹלֹתֶ֖יךָ). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "before·Me" (root נגד, 55x in Psalms); "and·your·burnt-offerings" (root עלה, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·reprove·you', dividing the verse into phrases of 3 and 3 words. Full calculation: לֹ֣א [not] (31) + עַל־זְ֭בָחֶיךָ [for·your·sacrifices] (147) + אוֹכִיחֶ֑ךָ [I·will·reprove·you] (65) + וְעוֹלֹתֶ֖יךָ [and·your·burnt-offerings] (542) + לְנֶגְדִּ֣י [before·Me] (97) + תָמִֽיד [continually] (454) = 1336.
Rashi
"I will not reprove you concerning your sacrifices" — If you do not bring Me sacrifices, and your burnt offerings are not before Me constantly. I do not set My eyes and My heart on that.
Ibn Ezra
"Not" — and now I will not reprove you concerning your sacrifices, even if you do not offer them before Me, as Jeremiah said: "Add your burnt-offerings to your sacrifices." "Your sacrifices" — these are the sin-offerings and guilt-offerings. "And your burnt-offerings" — because they are continually before Me.
Metzudat David
"Not for your sacrifices" — I will not reprove you for withholding your sacrifices, nor will I reprove you [with the demand] that your burnt offerings be continually before Me, for I have no desire in them, since it is better that you not vow at all.
Malbim
"'No'" — the rebuke shall not concern your sacrifices, over the fact that you do not bring sacrifices before Me (as you think that this is a great sin), for indeed, "your burnt-offerings are continually before Me" — you constantly persist in bringing burnt-offerings. But why do I need these burnt-offerings? Indeed, "I will not take a bull from your house" — do I specifically need the bull that is found in your house, or "the he-goats" found "in your folds"? Indeed, if I needed food, I have "every beast of the forest," which are better than the bull and are available without cost; and if you think that I specifically desire the flesh of cattle, I have "the cattle upon a thousand hills," and moreover, "I know every bird of the mountains," and even "the creeping things of the field" — the smallest living creature in creation — is "with Me," and everything is under My supervision. So then (verses 12–14): "'If'" — the verse is to be understood: "if I were hungry, I would not tell you; offer to God a thank-offering" — that even if it were conceivable that I were hungry, I would not need to tell you to offer to God a thank-offering "and to pay your vows to the Most High," so that I would have something to eat. (And what is said, "for the world and its fullness are Mine," is a parenthetical remark: since "the world and its fullness are Mine," I would have no need to ask anything of others; and also "shall I eat the flesh of bulls" — indeed, in truth, I have no eating at all; but even according to your view, that it might be conceived that I were hungry, I would not need you — since everything is Mine — to tell you, "offer to God a thank-offering.") And that, in exchange for your giving Me food, "call upon Me in the day of trouble; I will deliver you" from it, and you will "honor Me," and bring Me other sacrifices on account of this — like one who is hungry and seeks that others give him food, and on account of this becomes obligated to help the one who feeds him, and to be ready to fulfill his will always, so as always to satisfy his hunger?
I will take no bullock out of your house, nor he-goats out of your folds.
verse value 1983
Insights
Verse structure: 5 words, 26 letters. The shortest word is "a·bull" (פָ֑ר, 2 letters) and the longest is "from·your·folds" (מִ֝מִּכְלְאֹתֶ֗יךָ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·I·will·take" (לֹא־אֶקַּ֣ח), "from·your·house" (מִבֵּיתְךָ֣), "from·your·folds" (מִ֝מִּכְלְאֹתֶ֗יךָ). 5 unique roots are used. Frequent roots: "from·your·house" (root בית, 48x in Psalms). First appearance of the root עתוד ("he-goats") in Psalms. The etnachta (major mid-verse pause) falls on 'a·bull', dividing the verse into phrases of 3 and 2 words. Full calculation: לֹא־אֶקַּ֣ח [not·I·will·take] (140) + מִבֵּיתְךָ֣ [from·your·house] (472) + פָ֑ר [a·bull] (280) + מִ֝מִּכְלְאֹתֶ֗יךָ [from·your·folds] (561) + עַתּוּדִֽים [he-goats] (530) = 1983.
Rashi
"I will not take from your household a bull" — They are not yours but Mine. "from your pens" — Heb. ממכלאתיך. That is a sheepfold, as (Habakkuk 3:17): “the flock shall be cut off from the fold (ממכלה) .” Parc in French, pen.
Ibn Ezra
"I will not" [take] — I have no need to take a bull from your house; he mentions the great [animal] that is offered at the altar. "From your folds" — like [the phrase] "a flock cut off from the fold," and the aleph and the heh are interchangeable.
Radak
"Not" — If I needed burnt offerings, I would not take them from you, for everything is Mine and in My possession. "Bullock" — for it is the greatest of the sacrifices. "He-goats" — for they are the largest of the goats. "Out of your folds" — like (Habakkuk 3:17) "the flock is cut off from the fold."
Metzudat David
"I will not take" — I did not command [anyone] to take a bull from your house to offer before Me. "Out of your folds" — this refers back to "I will not take."
Metzudat Zion
"Out of your folds" — from the language of "prison house," referring to the enclosures of the flock. "He-goats" — they are the males of the goats.
For every beast of the forest is Mine, and the cattle upon a thousand hills.
verse value 1805
Insights
Verse structure: 4 words, 26 letters. The shortest word is "for·Mine" (כִּי־לִ֥י, 4 letters) and the longest is "every·beast·of·the·forest" (כׇל־חַיְתוֹ־יָ֑עַר, 9 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "on·mountains·of·thousand" (בְּהַרְרֵי־אָֽלֶף). 4 unique roots are used. Frequent roots: "for·Mine" (root לי, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'every·beast·of·the·forest', dividing the verse into phrases of 2 and 2 words. Full calculation: כִּי־לִ֥י [for·Mine] (70) + כׇל־חַיְתוֹ־יָ֑עַר [every·beast·of·the·forest] (754) + בְּ֝הֵמ֗וֹת [cattle] (453) + בְּהַרְרֵי־אָֽלֶף [on·mountains·of·thousand] (528) = 1805.
Rashi
"the behemoth of the thousand mountains" — That is (the bull) destined for the future feast [of the righteous], which grazes on a thousand mountains daily, and every day they grow back. Others explain this to mean one thousand mountains or one thousand parasangs (i.e., one mountain that is 1,000 parasangs long, or perhaps it should read: 1,000 bulls. The plural “mountains” indicates that there were many mountains of that type.[Shem Ephraim]) Others explain that this is like (Deut. 7:13): “the litter of your cattle (אלפיך).” i.e., mountains full of cattle, because he says, “I will not take from your household a bull.”
Ibn Ezra
"For" — the vav of "chayto" ["its beast"] is extra, like the vav of "beno" in "his son, Beor." "On the mountains of 'elef'" — a thousand mountains, or a thousand parasangs, or "elef" is a term for bulls/cattle. And Rabbi Moshe said: it is like [the phrase] "the offspring of your cattle" — mountains full of cattle, since he had just mentioned "bull."
Radak
"For" — those that are not under your dominion are under Mine — namely the beasts of the forest and the animals of the mountains. "And the beast of it" (vechayto) — the vav is extra. "Upon a thousand hills" (be-harerei elef) — on a thousand mountains, meaning on many mountains where you have no path. "Upon a thousand hills" (be-harerei elef) — on a thousand mountains, meaning on many mountains where you have no path. "Harerei" — it is not in the construct form, but is rather like "beharerim" ("in mountains"), and there are many similar cases.
Metzudat David
"Every beast of the forest" — even though they are not in your possession, behold they are in Mine. "The cattle upon a thousand mountains" — the cattle found in abundance upon the mountains, which you do not know of; and our Sages, of blessed memory, said that this refers to the wild ox, as it says: "Behold the behemoth, which I made with you" (Job 40:15), and it is fed every day from the pasture of a thousand mountains.
I know all the fowls of the mountains; and the wild beasts of the field are Mine.
verse value 1423
Insights
Verse structure: 6 words, 25 letters. The shortest word is "field" (שָׂ֝דַ֗י, 3 letters) and the longest is "I·know" (יָ֭דַעְתִּי, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "every·bird·of" (כׇּל־ע֣וֹף). 6 unique roots are used. Frequent roots: "I·know" (root ידע, 95x in Psalms); "mountains" (root הר, 43x in Psalms); "with·Me" (root עמד, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'mountains', dividing the verse into phrases of 3 and 3 words. Full calculation: יָ֭דַעְתִּי [I·know] (494) + כׇּל־ע֣וֹף [every·bird·of] (206) + הָרִ֑ים [mountains] (255) + וְזִ֥יז [and·swarm·of] (30) + שָׂ֝דַ֗י [field] (314) + עִמָּדִֽי [with·Me] (124) = 1423.
Rashi
"and the creeping things of the field are with me" — Heb. זיז, the creeping things of the field. They are called זִיז because they move (זזים) from place to place; esmoubemant in Old French, movement. "with Me" — I know them all.
Ibn Ezra
"I know" — the meaning of "I know" is that man does not have the power to know them all, for they are numerous. "And the moving creatures of the field" — that are in the field, and man has no dominion over them, for they are far from human habitation.
Radak
"I know" — that which you do not know; you know only those creatures that are common in settled, inhabited land. And in the midrash on "ziz sadai" (the creatures of the field), Rabbi Yehudah son of Rabbi Simon said: this ziz is a great bird; when it spreads its wings it covers the sun's disk. And why is it called by the name "ziz"? Because it contains within it every kind of flavor, from this side and from that.
Metzudat David
"I know" — that which is not known to you. "And the moving things of the field" — the creatures that move from place to place over the field, they are with Me and in My possession.
Metzudat Zion
"And the wild beasts" — meaning, that which moves from place to place; and so, "and the beast of the field feeds on it" (below, Psalm 80). "Of the field" — meaning, like "sadeh" (field).
If I were hungry, I would not tell you; for the world is Mine, and its fulness.
verse value 1220
Insights
Verse structure: 6 words, 25 letters. The shortest word is "to·you" (לָ֑ךְ, 2 letters) and the longest is "if·I·were·hungry" (אִם־אֶ֭רְעַב, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·I·were·hungry" (אִם־אֶ֭רְעַב), "not·I·would·say" (לֹא־אֹ֣מַר). 6 unique roots are used. Frequent roots: "not·I·would·say" (root אמר, 111x in Psalms); "for·Mine" (root לי, 68x in Psalms); "to·you" (root לך, 35x in Psalms). The etnachta (major mid-verse pause) falls on 'to·you', dividing the verse into phrases of 3 and 3 words. Full calculation: אִם־אֶ֭רְעַב [if·I·were·hungry] (314) + לֹא־אֹ֣מַר [not·I·would·say] (272) + לָ֑ךְ [to·you] (50) + כִּי־לִ֥י [for·Mine] (70) + תֵ֝בֵ֗ל [world] (432) + וּמְלֹאָֽהּ [and·its·fullness] (82) = 1220.
Ibn Ezra
"If" — Rabbi Moshe said: were I like a man who has need, I would not ask to be given from what he has — for he has only a little, whereas everything is in My hand; how much more so, since I have no need [at all].
Metzudat David
"I would not tell you" — to feed Me in order to satisfy [My] hunger — and this is a figure of speech. "And its fullness" — the creatures that fill the world.
Do I eat the flesh of bulls, or drink the blood of goats?
verse value 2113
Insights
Verse structure: 6 words, 27 letters. The shortest word is "flesh·of" (בְּשַׂ֣ר, 3 letters) and the longest is "mighty-ones" (אַבִּירִ֑ים, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·I·eat" (הַ֭אוֹכַל), "I·drink" (אֶשְׁתֶּֽה). 6 unique roots are used. Frequent roots: "do·I·eat" (root אכל, 35x in Psalms); "and·blood·of" (root דם, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'mighty-ones', dividing the verse into phrases of 3 and 3 words. Full calculation: הַ֭אוֹכַל [do·I·eat] (62) + בְּשַׂ֣ר [flesh·of] (502) + אַבִּירִ֑ים [mighty-ones] (263) + וְדַ֖ם [and·blood·of] (50) + עַתּוּדִ֣ים [goats] (530) + אֶשְׁתֶּֽה [I·drink] (706) = 2113.
Rashi
"Will I eat the flesh of bulls" — I did not order you to bring a sacrifice because I need to eat, but it is My pleasure that I spoke and My will was performed.
Ibn Ezra
"Do I eat," "bulls" — these are the bulls, as he mentioned [earlier], "a bull from your house."
Radak
"Abirim" (bulls) — mighty bulls (parim abirim).
Metzudat David
"Do I eat" — Do I then eat the flesh of strong and fattened cattle, and do I drink the blood of he-goats? What benefit, then, do I have from the bringing of sacrifices?
Offer to God the sacrifice of thanksgiving; and pay your vows to the Most High;
verse value 1404
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 1404 is divisible by 26, the value of the divine name Hashem. The shortest word is "offer" (זְבַ֣ח, 3 letters) and the longest is "to·God" (לֵאלֹהִ֣ים, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·pay" (וְשַׁלֵּ֖ם), "to·the·Most-High" (לְעֶלְי֣וֹן). 6 unique roots are used. Frequent roots: "to·God" (root אלהים, 347x in Psalms); "to·the·Most-High" (root עליון, 22x in Psalms); "offer" (root זבח, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'thanksgiving', dividing the verse into phrases of 3 and 3 words. Full calculation: זְבַ֣ח [offer] (17) + לֵאלֹהִ֣ים [to·God] (116) + תּוֹדָ֑ה [thanksgiving] (415) + וְשַׁלֵּ֖ם [and·pay] (376) + לְעֶלְי֣וֹן [to·the·Most-High] (196) + נְדָרֶֽיךָ [your·vows] (284) = 1404.
Rashi
"Slaughter for God a confession" — Confess your deeds and return to Me. That is the sacrifice that I desire, and afterwards pay the Most High your vows, for then they will be accepted willingly.
Ibn Ezra
"Sacrifice" — the point of mentioning all this is that the sacrifices which I commanded you to offer before Me do not benefit Me, but only you. And the meaning of "thanksgiving-offering" — for the burnt-offering is offered up in its entirety, and even the sin-offering and guilt-offering [are disposed] to the priest. And the reason is: that to offer a thanksgiving-offering together with observance of the Torah — from which only the [fat] portions burnt on the altar go up to the One on High — is better than a burnt-offering without a thanksgiving-offering.
Radak
"Sacrifice" — if you wish to offer a sacrifice of thanksgiving (todah), let the sacrifice be that you confess your evil deeds, and that you will not return to them again. "And pay your vows to the Most High" — I do not command you to make a vow, but if you have vowed an offering, fulfill it to the Most High, who is exalted above you and from whom you cannot escape if you deny it. And I do not say this to you because I have need of it, but rather so that you keep what has gone out of your lips — even to a human being like yourself, all the more so to Me.
Metzudat David
"Sacrifice, etc." — the sacrifice acceptable to God is when one confesses his transgressions at the time of bringing it, for then he arouses his heart to think that because of his transgressions he deserved to die, and he brings a life in place of a life. "And pay" — and if you vowed, pay it to Hashem; but it is better that you not vow at all.
And call upon Me in the day of trouble; I will deliver you, and you shall honor Me.'
verse value 1361
Insights
Verse structure: 5 words, 25 letters. The shortest word is "trouble" (צָרָ֑ה, 3 letters) and the longest is "and·you·shall·honor·Me" (וּֽתְכַבְּדֵֽנִי, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·call·Me" (וּ֭קְרָאֵנִי), "I·will·deliver·you" (אֲ֝חַלֶּצְךָ֗), "and·you·shall·honor·Me" (וּֽתְכַבְּדֵֽנִי). 5 unique roots are used. Frequent roots: "in·day·of" (root יום, 121x in Psalms); "and·call·Me" (root קרא, 56x in Psalms); "trouble" (root צר, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'trouble', dividing the verse into phrases of 3 and 2 words. Full calculation: וּ֭קְרָאֵנִי [and·call·Me] (367) + בְּי֣וֹם [in·day·of] (58) + צָרָ֑ה [trouble] (295) + אֲ֝חַלֶּצְךָ֗ [I·will·deliver·you] (149) + וּֽתְכַבְּדֵֽנִי [and·you·shall·honor·Me] (492) = 1361.
Rashi
"and you will honor Me" — For this is My honor, that I will save those who trust in Me.
Ibn Ezra
"And call upon Me" — the meaning: if you have offered a vow-offering and a freewill-offering in order to keep the utterance of your lips, [then] if you call upon Me again on a day of trouble, I will deliver you; and you, too, shall honor Me by fulfilling your vow.
Radak
"And call upon Me" — if your sacrifices are in accordance with this rule, I will rescue you in the day of trouble when you call upon Me, because you honor Me by performing My commandments. But one who offers sacrifices and does not turn back from his wickedness offers a sacrifice merely for outward appearance, thinking that God does not know his heart.
Metzudat David
"And call upon Me" — and when you act thus, then when you call upon Me in a time of trouble, I will bring you out of it, and you will tell of My glory among the multitude, concerning the salvation that comes to you from Me.
Metzudat Zion
"I will deliver you" — meaning, I will bring you out.
But to the wicked God says: 'What have you to do to declare My statutes, And that you have taken My covenant in your mouth?
verse value 3065
Insights
Verse structure: 9 words, 39 letters. Notable word values: "God" (אֱלֹהִ֗ים) = 86, equal to Elohim. Verse gematria: 3065 is divisible by 613, the number of the commandments (mitzvot). The shortest word is "says" (אָ֘מַ֤ר, 3 letters) and the longest is "upon·your·mouth" (עֲלֵי־פִֽיךָ, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·to·the·wicked" (וְלָ֤רָשָׁ֨ע), "My·statutes" (חֻקָּ֑י), "and·you·have·taken" (וַתִּשָּׂ֖א). 9 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "says" (root אמר, 111x in Psalms); "and·to·the·wicked" (root רשע, 87x in Psalms). The etnachta (major mid-verse pause) falls on 'My·statutes', dividing the verse into phrases of 6 and 3 words. Full calculation: וְלָ֤רָשָׁ֨ע [and·to·the·wicked] (606) + אָ֘מַ֤ר [says] (241) + אֱלֹהִ֗ים [God] (86) + מַה־לְּ֭ךָ [what·to·you] (95) + לְסַפֵּ֣ר [to·declare] (370) + חֻקָּ֑י [My·statutes] (118) + וַתִּשָּׂ֖א [and·you·have·taken] (707) + בְרִיתִ֣י [My·covenant] (622) + עֲלֵי־פִֽיךָ [upon·your·mouth] (220) = 3065.
Rashi
"and bring up My covenant on your mouth" — My Torah.
Ibn Ezra
"But to the wicked" — because he mentioned at the beginning that he would judge with him: behold, he has [now] reproved the pious, and now he will speak with a wise man who is wicked, for Hashem hates him. And this is the meaning of "what right have you to declare My statutes," when you yourself do not keep them.
Radak
"But to the wicked" — he said: up to this point he has been rebuking those who offer the sacrifice and do not turn back from their wickedness, and now he rebukes those who study [Torah] and do not practice it, for these two traits are both very evil. For a wicked person who shows himself to be wicked — behold, he is wicked in the eyes of God and man, and because of this he is close to repentance, for people will recognize him and rebuke him. But one who shows himself to be good and to serve God, while his heart is evil and his deeds are evil in secret, denies God and says that He does not see him, and thinks to conceal himself from Him — such a person is very far from repentance, for he has concealed his deeds from people. Likewise, one who studies the Torah and does not practice it — people who see him studying yet acting contrary to what he studies will learn from his deeds and say, "Is this not a Torah scholar, and yet he does such deeds?" And had these deeds been evil in the eyes of God, this man would not do them, since he is wise and has studied the Torah. So behold, he sins and causes others to sin — namely, the common people, who do not know the Torah. And even though they know that his deeds are evil — and this is the opposite of what is written — they come to hate the study of Torah, and say, "Have you seen so-and-so, how learned he is in Torah — yet how corrupt his deeds are!" And he brings evil and a curse upon his father and his teachers, and people say, "Cursed is he who fathered this child, cursed is he who taught him and raised him." And of this the Torah and Wisdom said (Proverbs 8:36), "and all who hate me love death" — meaning that they cause others to hate the Torah through the evil deeds that they do, while thinking to cover themselves through the study of Torah, and thereby they disguise their blemishes from other people. Therefore he said: "If" [you saw a thief, etc.]
Metzudat David
"But to the wicked" — but to the wicked person who does not confess his transgressions at the time of bringing the sacrifice, and does not repent from them — to him God says: "What have you to do to declare My statutes" — meaning, to perform My commandments without intention of the heart, the way a person relates a story without any deliberate intent. "And [that you] have taken My covenant" — the words of the Torah given in the covenant, you carry only upon your mouth, speaking them merely from the lips outward, and speaking without [true intent of] the heart.
Malbim
"And to the wicked" — accordingly, "God says to the wicked" one who thinks that he can bribe Hashem with his sacrifices, which he brings in abundance: "What have you to do to declare My statutes" — behold, Hashem commanded statutes, which are commandments that have no [apparent] reason, like the commandment of sacrifices, and [also] rational commandments whose reason is known, such as [those against] theft, adultery, slander, and spreading false reports, and the like. And you, who act wickedly regarding the rational commandments, "declare My statutes" by means of the sacrifices you bring, which are statutes; and thereby "you take My covenant in your mouth," as if I had made a covenant with you to love you on account of this, as it is said: "who make My covenant by sacrifice."
Seeing you hate instruction, and cast My words behind you.
verse value 2680
Insights
Verse structure: 6 words, 26 letters. The shortest word is "and·you" (וְ֭אַתָּה, 4 letters) and the longest is "and·cast" (וַתַּשְׁלֵ֖ךְ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "discipline" (מוּסָ֑ר), "and·cast" (וַתַּשְׁלֵ֖ךְ). 6 unique roots are used. Frequent roots: "My·words" (root דבר, 133x in Psalms); "and·you" (root אתה, 115x in Psalms); "you·hate" (root שנא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'discipline', dividing the verse into phrases of 3 and 3 words. Full calculation: וְ֭אַתָּה [and·you] (412) + שָׂנֵ֣אתָ [you·hate] (751) + מוּסָ֑ר [discipline] (306) + וַתַּשְׁלֵ֖ךְ [and·cast] (756) + דְּבָרַ֣י [My·words] (216) + אַחֲרֶֽיךָ [behind·you] (239) = 2680.
Ibn Ezra
"Seeing you" — the discipline with which I disciplined you, in order to benefit you.
Radak
"And My statutes" (chukai) — these are the commandments of the Torah that were given in the covenant. "Instruction" (musar) — this is the commandments that are between a person and his fellow. "My words" (devarai) — this refers to the rest of the commandments.
Metzudat David
"Seeing you" — behold, in your heart you hate reproof, and you have cast My words behind you, the way a person throws away something he does not wish to see.
Malbim
"And you" — is it not that "you hate instruction," which are the commandments that morality and reason obligate, "and cast My words" — that I spoke regarding the rational commandments, which I warned about in the Ten Commandments — "behind you"? For "if you saw a thief you ran with him, and your portion is with adulterers" — and what benefit is there from the statutes if you have cast behind your back the primary commandments against theft and adultery? And with all this, even though you commit grave transgressions, you clothe yourself in a garment of hypocrisy and flattery, in that by continually going to the Temple of Hashem to bring sacrifices, through this "you send forth your mouth in evil" — speaking slander about your fellow — and not words of truth, but rather "your tongue frames deceit," in that through the transgressions you commit you spread false reports about your fellow. And it explains "you sit" — after you have run with thieves and adulterers, when you sit and are at rest, then "you speak against your brother" — you spread false reports about your brother, who is [really] a thief and an adulterer, as if you feared Hashem and your anger burned against transgressors — and not only against your brother from [your] father, of whom you are jealous because he shares the inheritance with you, but even "you slander your own mother's son," even though he is not an heir to your father's property.
When you saw a thief, you had company with him, and with adulterers was your portion.
verse value 2014
Insights
Verse structure: 7 words, 29 letters. The shortest word is "a·thief" (גַ֭נָּב, 3 letters) and the longest is "when·you·saw" (אִם־רָאִ֣יתָ, 6 letters). Words sharing gematria 116: with·him, and·with. 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·you·saw" (אִם־רָאִ֣יתָ), "a·thief" (גַ֭נָּב), "and·you·ran" (וַתִּ֣רֶץ). The root עם appears 2 times in this verse. 6 unique roots are used. Frequent roots: "with·him" (root עם, 135x in Psalms); "when·you·saw" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'with·him', dividing the verse into phrases of 4 and 3 words. Full calculation: אִם־רָאִ֣יתָ [when·you·saw] (652) + גַ֭נָּב [a·thief] (55) + וַתִּ֣רֶץ [and·you·ran] (696) + עִמּ֑וֹ [with·him] (116) + וְעִ֖ם [and·with] (116) + מְנָאֲפִ֣ים [adulterers] (221) + חֶלְקֶֽךָ [your·portion] (158) = 2014.
Rashi
"you agreed" — You agreed to go with him.
Ibn Ezra
"If," "you ran with" — like [the root of] "running to and fro," so that there are two possible roots [for this word]; or it is from the language of "ratzon" (desire/favor) — [meaning] "you were pleased" to join yourself with him.
Radak
"And you ran with him" (vatirotz) — like "vatirtzeh," a matter of desire — meaning, you desired your hand to be with him.
Metzudat David
"And had company with him" — to join yourself to him. "Your portion" — you chose your portion to go with adulterers.
Metzudat Zion
"You had company with him" — from the language of "will" and "desire."
You have let loose your mouth for evil, and your tongue frames deceit. .
verse value 2366
Insights
Verse structure: 6 words, 26 letters. Verse gematria: 2366 is divisible by 26, the value of the divine name Hashem. The shortest word is "your·mouth" (פִּ֭יךָ, 3 letters) and the longest is "and·your·tongue" (וּ֝לְשׁוֹנְךָ֗, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "you·have·sent" (שָׁלַ֣חְתָּ), "and·your·tongue" (וּ֝לְשׁוֹנְךָ֗), "you·frame" (תַּצְמִ֥יד). 6 unique roots are used. Frequent roots: "in·evil" (root רע, 53x in Psalms); "your·mouth" (root פה, 46x in Psalms); "you·have·sent" (root שלח, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'in·evil', dividing the verse into phrases of 3 and 3 words. Full calculation: פִּ֭יךָ [your·mouth] (110) + שָׁלַ֣חְתָּ [you·have·sent] (738) + בְרָעָ֑ה [in·evil] (277) + וּ֝לְשׁוֹנְךָ֗ [and·your·tongue] (412) + תַּצְמִ֥יד [you·frame] (544) + מִרְמָֽה [deceit] (285) = 2366.
Rashi
"you accustomed your tongue to deceit" — Heb. תצמיד. You accustom deceit to be with you; to speak evil. תצמיד is ajouter in French, to join, as (Num. 19:15): “a cover (צמיד) bound.”
Ibn Ezra
"Your mouth" — to speak that which is evil for another. "You harness" — you join together words of deceit.
Radak
"For evil" — to speak evil things about people. "You have let loose" (shilachta) — as if you released it from being restrained from speaking evil. This too is among the sins committed in secret — that he speaks evil of people in his house, or of another person, in secret. "Frames deceit" (tatzmid mirmah) — words of deceit. And the meaning of "tatzmid" is that you join your words with the words of the other person who speaks evil just as you do.
Metzudat David
"For evil" — to speak that which is evil in the eyes of Hashem. "Frames" — you join with deceit, for deceit does not depart from your tongue.
Metzudat Zion
'Frames' — an expression of joining, as in the phrase 'a tightly sealed wrapping' (tzamid patil) (Numbers 19).
You sit and speak against your brother; You slander your own mother's son.
verse value 2408
Insights
Verse structure: 5 words, 24 letters. Verse gematria: 2408 is divisible by 86, the value of Elohim. The shortest word is "you·sit" (תֵּ֭שֵׁב, 3 letters) and the longest is "against·son·of·your·mother" (בְּבֶֽן־אִ֝מְּךָ֗, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "against·your·brother" (בְּאָחִ֣יךָ), "against·son·of·your·mother" (בְּבֶֽן־אִ֝מְּךָ֗), "you·give·blemish" (תִּתֶּן־דֹּֽפִי). 5 unique roots are used. Frequent roots: "you·speak" (root דבר, 133x in Psalms); "you·give·blemish" (root נתן, 95x in Psalms); "against·son·of·your·mother" (root בן, 62x in Psalms). The etnachta (major mid-verse pause) falls on 'you·speak', dividing the verse into phrases of 3 and 2 words. Full calculation: תֵּ֭שֵׁב [you·sit] (702) + בְּאָחִ֣יךָ [against·your·brother] (41) + תְדַבֵּ֑ר [you·speak] (606) + בְּבֶֽן־אִ֝מְּךָ֗ [against·son·of·your·mother] (115) + תִּתֶּן־דֹּֽפִי [you·give·blemish] (944) = 2408.
Rashi
"You sit" — in the company of the scorners. "your mother’s son" — with whom you have no [legal] quarrel, since he does not inherit with you. "slander" — Heb. דפי, defamation to cast him off, an expression of (Num. 35:20): “he pushes him off (יהדפנו).”
Ibn Ezra
"You sit" — in the session of scoffers, and behold, you have sent forth evil-talk against those who are not close to you.
Radak
"You sit" (teshev) — in the session of scoffers, to speak against your brother — who is your father's son, and likewise your mother's son — even though there is no matter between you and him, since their inheritance is not one and the same. "And slander" (dofi) — this is a matter of insult and reviling.
Metzudat David
"You sit" — when you sit among people, you speak slander even against your brother, and even against your own mother's son, who is certainly your brother.
These things have you done, and should I have kept silence? You had thought that I was altogether such a one as yourself; but I will reprove you, and set the cause before your eyes.
verse value 3284
Insights
Verse structure: 9 words, 48 letters. Notable word values: "these" (אֵ֤לֶּה) = 36, double chai. The shortest word is "these" (אֵ֤לֶּה, 3 letters) and the longest is "surely·I·am" (הֱיֽוֹת־אֶהְיֶ֥ה, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·should·I·keep·silent" (וְֽהֶחֱרַ֗שְׁתִּי), "you·thought" (דִּמִּ֗יתָ), "surely·I·am" (הֱיֽוֹת־אֶהְיֶ֥ה). 9 unique roots are used. Frequent roots: "you·have·done" (root עשה, 109x in Psalms); "surely·I·am" (root היה, 97x in Psalms); "before·your·eyes" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'like·you', dividing the verse into phrases of 6 and 3 words. Full calculation: אֵ֤לֶּה [these] (36) + עָשִׂ֨יתָ [you·have·done] (780) + וְֽהֶחֱרַ֗שְׁתִּי [and·should·I·keep·silent] (929) + דִּמִּ֗יתָ [you·thought] (454) + הֱיֽוֹת־אֶהְיֶ֥ה [surely·I·am] (442) + כָמ֑וֹךָ [like·you] (86) + אוֹכִיחֲךָ֖ [I·will·reprove·you] (65) + וְאֶעֶרְכָ֣ה [and·let·me·arrange] (302) + לְעֵינֶֽיךָ [before·your·eyes] (190) = 3284.
Rashi
"you thought" — You thought that I would be like you, to condone your evil deeds; (and others explain: you thought that I do not know what is hidden.)
Ibn Ezra
"These things" — the meaning of "and I kept silent" is: because I am slow to anger, it is as if I kept silent. "You imagined" — that I do not know hidden things as you do; therefore, after it comes: "I will reprove you and set it in order before your eyes," similar to "set it in order before Me" [elsewhere]. And the meaning: that your own mother's son did not know what you spoke in secret. And Rabbi Moshe said: it is not possible to say "shamor shamarti" ["I have surely kept"] or "shamor eshm'rah" ["I will surely keep"] with a shva under the shin of "shamor," but rather with a full kamatz vowel; and likewise "asoth e'eseh" ["I will surely do"]. Now what will he do with the word "heyot eheyeh" ["I would surely be"] — "like you" — since there is no other [form] apart from it?
Radak
"These things have you done" — and since I kept silent and did not repay you the recompense for your evil deeds. "You had thought" (dimita) — you imagined that "I would be like you" — that I would not know hidden things. "But I will reprove you, and set it before your eyes" — all that you have done, so that you will know that I know everything. And even though I have been patient with you regarding the punishment, now the time will come to root out the wicked, and it will become known who are the good and who are the wicked. And I have heard another interpretation of this from the mouth of an elder, who said: "These things have you done, and I kept silent" — refers to these evil deeds, for which I have been patient with you; but as for what you imagined and thought — that I had a body like yours — for this I will reprove you and set it before your eyes, for this is the greatest of the evils.
Metzudat David
"And I kept silence" — from punishing you for all these [misdeeds], and because of this you imagined and thought that I was like you, loving evil. "I will reprove you" — but know that I will contend with you and set your deeds before you, and for all of them you will receive recompense in the World to Come.
Metzudat Zion
'And I kept silent' — and I was silent. 'You had thought' — from the term 'dimyon' (imagination) and thought. 'I will reprove you' — from the term 'vikuach' (argument/rebuke); and 've'e'ercha' [and I will set it in order] is an expression of arranging.
Malbim
"These things you have done" — Hashem says to him: Why do you spread a false report of theft and adultery about your brother, who did not do these things? Is it not that "these things you have done" — that which you say about your brother — for you [yourself] stole and committed adultery. And I "kept silent" and did not reveal your wickedness in public, even though it is true — yet how do you spread a false report? "You imagined" — if you were to picture and imagine in your mind "that I would be like you" — that it would be possible that I would be like you, if it were possible for [My] nature to resemble your nature, a sower of strife like you — would I not then have no need to bring against you a false report, as you have done? Rather, "I will reprove you" for the evil deeds that you have truly done, "and set them in order before your eyes" — I would arrange the deeds before your eyes in such a way that you could not deny them; whereas I conceal the evil deeds that you have done, while you reveal evil deeds that your brother did not do.
Now consider this, you who forget God, lest I tear in pieces, and there be none to deliver.
verse value 1564
Insights
Verse structure: 7 words, 31 letters. The shortest word is "this" (זֹ֭את, 3 letters) and the longest is "consider·now" (בִּינוּ־נָ֣א, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "consider·now" (בִּינוּ־נָ֣א), "lest·I·tear" (פֶּן־אֶ֝טְרֹ֗ף). 7 unique roots are used. Frequent roots: "and·none" (root אין, 67x in Psalms); "deliverer" (root נצל, 44x in Psalms); "who·forget" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 4 and 3 words. Full calculation: בִּינוּ־נָ֣א [consider·now] (119) + זֹ֭את [this] (408) + שֹׁכְחֵ֣י [who·forget] (338) + אֱל֑וֹהַּ [God] (42) + פֶּן־אֶ֝טְרֹ֗ף [lest·I·tear] (420) + וְאֵ֣ין [and·none] (67) + מַצִּֽיל [deliverer] (170) = 1564.
Ibn Ezra
"Consider now," "you who forget God" — these are the thieves, the adulterers, and those who spread slander; and he likened the evil that will come upon them to being mauled by a lion, from whom there is no rescuer — for a shepherd can save [a sheep] from a bear or from a wolf, or from a beast of prey, from whom there is no rescuer, for a shepherd can save it from a bear, but not the way it would be saved from the mouth of a lion.
Radak
"Consider this" (binu) — the rebuke, and turn back from your evil deeds, you who have forgotten God. "Lest I tear in pieces, and there be none to deliver" — for I will no longer restrain My anger, for the day of judgment has come.
Metzudat David
"Now consider this" — that all of man's deeds are kept in store for the World to Come. "Lest I tear in pieces" — to punish in the World to Come, when there will be nothing with which one can save himself, for even repentance will not help then.
Metzudat Zion
'Now' — [meaning] at this time.
Malbim
"Consider this now" — is it not that you are "those who forget God"? For had you not forgotten God, you would fear Hashem, who knows your deeds, and would not deceive through hypocrisy and flattery by bringing sacrifices and false words against your brother, and you would fear Me, "lest I tear you in pieces, with none to save." Consider this now, and remember God, who knows hidden things.
Whoever offers the sacrifice of thanksgiving honors Me; and to the one who orders his way aright Will I show the salvation of God.'
verse value 1874
Insights
Verse structure: 8 words, 34 letters. Notable word values: "God" (אֱלֹהִֽים) = 86, equal to Elohim. The shortest word is "who·sacrifices" (זֹבֵ֥חַ, 3 letters) and the longest is "honors·Me" (יְֽכַ֫בְּדָ֥נְנִי, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "honors·Me" (יְֽכַ֫בְּדָ֥נְנִי), "and·one·who·sets" (וְשָׂ֥ם), "I·will·show·him" (אַ֝רְאֶ֗נּוּ). 8 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "I·will·show·him" (root ראה, 100x in Psalms); "in·the·salvation·of" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'way', dividing the verse into phrases of 5 and 3 words. Full calculation: זֹבֵ֥חַ [who·sacrifices] (17) + תּוֹדָ֗ה [thanksgiving] (415) + יְֽכַ֫בְּדָ֥נְנִי [honors·Me] (146) + וְשָׂ֥ם [and·one·who·sets] (346) + דֶּ֑רֶךְ [way] (224) + אַ֝רְאֶ֗נּוּ [I·will·show·him] (258) + בְּיֵ֣שַׁע [in·the·salvation·of] (382) + אֱלֹהִֽים [God] (86) = 1874.
Rashi
"One who slaughters a confession sacrifice" — [One] who brings Me a sacrifice of repentance and confession for his iniquities, honors Me. "and [I will] prepare the way" — for the one who returns to Me. I teach and prepare the way for sinners to return to Me (and he who returns to Me—Shem Ephraim), I will show him My salvation.
Ibn Ezra
"Sacrifice" — this is [the meaning of] "honors Me." "And orders his way" — one who has made clear for himself the right way, like "and they dealt wisely," and here the meaning of "yasimu" is like "yaskilu" [both meaning "to act wisely/prudently"]. And the bet of "the salvation of God" is like [the bet in] "I will show him in My salvation."
Radak
"Whoever offers a sacrifice" — one who offers a sacrifice together with thanksgiving — that is, with confession of his evil deeds — and turns back from them, honors Me, for he submits to My commandments. "And to the one who orders his way" (v'sam derech) — and all the more so, one who sets his way in order, meaning that he corrects his way and his heart toward good, and will not need to sacrifice at all. "Will I show him the salvation of God" — because at the time of salvation there will be a day of judgment, and the good people who are alive then will see the salvation of God, and will remain in goodness for all the days of eternity. And in saying "the salvation of God" after having said "I will show him," it is as if He said "My salvation." And in the midrash: "v'sam derech" is written with a sin, in the sense of "assessment" — whoever assesses his paths so that they are in uprightness and justice with people — to him "I will show the salvation of God."
Metzudat David
"Whoever offers the sacrifice of thanksgiving" — one who offers a sacrifice, confesses over it, and repents from sin — he honors Me through this. "And orders his way" — one who sets his way [aright], meaning he does not do his deeds by mere happenstance and chance, but rather sets his eyes and heart upon his way, to discern whether it is good or bad. "With the salvation of God" — although it said [in effect] "I will show him," as if [the text speaks] as though it were God Himself speaking, it says "with the salvation of God" and not "with My salvation," for such is the manner of Scripture; and likewise, "And to Moses He said, 'Come up to Hashem'" (Exodus 24).
Metzudat Zion
'Orders' — from the term 'sima' (placing/setting).
Malbim
"Whoever sacrifices a thanksgiving offering" — whoever wishes to sacrifice a thanksgiving offering, I say to him: it is better "that he honor Me and order [his] way" otherwise, and not walk in the way of thieves and adulterers; and then "I will show him the salvation of God" — not by means of sacrifices combined with evil ways.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim