A Psalm of David, composed after the prophet Nathan confronted him over his sin with Bath-sheba. A broken-hearted plea for forgiveness and a clean heart, and the model for all who seek Hashem's mercy in true repentance.
Tap any Hebrew word to reveal its root, value, and meanings.
when Nathan the prophet came to him, after he had gone in to Bath-sheba.
verse value 1955
Insights
Verse structure: 5 words, 29 letters. The shortest word is "Nathan" (נָתָ֣ן, 3 letters) and the longest is "when·coming·to·him" (בְּֽבוֹא־אֵ֭לָיו, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·coming·to·him" (בְּֽבוֹא־אֵ֭לָיו), "the·prophet" (הַנָּבִ֑יא), "when·he·came" (כַּאֲשֶׁר־בָּ֝֗א). The root בוא appears 2 times in this verse. 4 unique roots are used. Frequent roots: "Nathan" (root נתן, 95x in Psalms); "when·coming·to·him" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'the·prophet', dividing the verse into phrases of 3 and 2 words. Full calculation: בְּֽבוֹא־אֵ֭לָיו [when·coming·to·him] (58) + נָתָ֣ן [Nathan] (500) + הַנָּבִ֑יא [the·prophet] (68) + כַּאֲשֶׁר־בָּ֝֗א [when·he·came] (524) + אֶל־בַּת־שָֽׁבַע [to·Bathsheba] (805) = 1955.
Ibn Ezra
"When Nathan the prophet came to him" — when Nathan prophesied concerning David and said to him: "Hashem also has put away your sin; you shall not die" — for the word "also" indicates that he had already repented; that is why he said to him: "has put away your sin." And I have already explained the matter of Bathsheba: that she was not, in truth, a married woman.
Radak
"When ... came" (b'vo) — for at that time he confessed and said, "I have sinned against Hashem" (2 Samuel 12:13); but this prayer he composed after Nathan had gone back to his house.
Metzudat David
"When...came" — to reprove him with the word of Hashem, when he had gone in to Bath-sheba.
Be gracious to me, O God, according to Your mercy; According to the multitude of Your compassions blot out my transgressions.
verse value 1329
Insights
Verse structure: 7 words, 29 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "like·the·multitude·of" (כְּרֹ֥ב, 3 letters) and the longest is "God" (אֱלֹהִ֣ים, 5 letters). 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "like·Your·mercy" (root חסד, 125x in Psalms); "like·the·multitude·of" (root רב, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'like·Your·mercy', dividing the verse into phrases of 3 and 4 words. Full calculation: חׇנֵּ֣נִי [be·gracious·to·me] (118) + אֱלֹהִ֣ים [God] (86) + כְּחַסְדֶּ֑ךָ [like·Your·mercy] (112) + כְּרֹ֥ב [like·the·multitude·of] (222) + רַ֝חֲמֶ֗יךָ [Your·compassions] (278) + מְחֵ֣ה [blot·out] (53) + פְשָׁעָֽי [my·transgressions] (460) = 1329.
Ibn Ezra
"Be gracious to me" — as if desire had done him violence, having overpowered his reason. And the meaning of "my transgressions" — on account of the matter of Bathsheba and the matter of Uriah.
Radak
"Be gracious to me" (chaneni) — not according to my deeds. "My transgressions" (peshai) — this transgression and others that I have done; or its meaning is that within this one transgression there were two: the matter of Bathsheba and the matter of Uriah.
Malbim
"Be gracious to me" — he explains that it is fitting for Hashem to forgive his iniquity on account of three things: (1) On account of kindness — this is the act of gracious favor and a free gift of kindness — and this is "be gracious to me, God, according to Your kindness." (2) On account of mercy, in seeing the brokenness of heart of the sinner and his submission — and this is "according to the multitude of Your mercies, blot out my transgressions." (3) On account of justice and rectitude — and concerning this it says "abundantly" (harev), and the sense of the verse is: "wash me abundantly of my iniquity, and purify me of my sin, so that You may be justified in Your word" (and what it says, "for I know my transgressions," is a parenthetical remark). The iniquity is a distortion of the intellect, in that one denies this particular commandment, or the commandment relevant to it, while the sin is the deed itself. The iniquity is a stain remaining in the soul, for the error is still present in the sinner's intellect even after the deed; and concerning this it says "wash me of my iniquity" — that He should wash his soul of the stains within it. But the sin, in its relation to the sinner after the deed, is only like an impurity that touched the body, which the sin made impure — but the impure thing is no longer present with him, and he needs purification for the impurity that touched him in the past; and through this the stain departs from the soul, since now he no longer denies the commandment and knows that he transgressed. And corresponding to "purify me of my sin," he said "and my sin is ever before me" — that he repented of it in teshuvah (repentance). And he explains that it is fitting that He forgive the sin, and that repentance alone suffices — for had the sin been between man and his fellow, repentance alone would not have availed; but "against You, You alone, have I sinned," for I did not sin against Uriah — not by his killing, for he had rebelled against the kingship, and not with Bathsheba, for she was [legally] divorced, as I have explained at length (II Samuel 11) — and the sin was against You alone. And also, regarding a sin against Hashem, if it was done publicly, repentance does not avail, because it constitutes a desecration of the Name, which is not forgiven; but I "did only that which is evil in Your eyes," for the deed was done in private — "so that" [refers back] to what was said above; and thus, "wash me abundantly of my iniquity... so that You may be justified in Your word" and in Your governance — for if You do not forgive, they will say that You do not act with righteousness and justice.
Wash me thoroughly from my iniquity, And cleanse me from my sin.
verse value 1485
Insights
Verse structure: 6 words, 29 letters. The shortest word is "thoroughly" (הֶ֭רֶב, 3 letters) and the longest is "and·from·my·sin" (וּֽמֵחַטָּאתִ֥י, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "thoroughly" (הֶ֭רֶב), "wash·me" (כַּבְּסֵ֣נִי), "and·from·my·sin" (וּֽמֵחַטָּאתִ֥י). The root רבה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "from·my·iniquity" (root עון, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'from·my·iniquity', dividing the verse into phrases of 4 and 2 words.
Ibn Ezra
"Multiply" — is in the imperative form, like "stop! and I will tell you," and then "wash me" [kabbeseni] would be an infinitive, like "lekhabbeseni." Or, "herev" could be a noun, like "harbeh" ["much"], in which case "kabbeseni" would be the imperative. Now, he likened the soul that had become defiled by doing what is improper to a filthy thing that requires laundering and purification.
Radak
"Harbeh" (abundantly) — it is written "harbeh" and read "harev," but they are one and the same. "Wash me" (kabseni) — the meaning is: "greatly is Your mercy, so wash me from my iniquity"; or "harev" may be a noun like "harbeh," meaning "greatly wash me from my iniquity," for iniquity is in the soul like a stain in a garment. "Cleanse me" (taharani) — for the soul has become defiled through sin.
For I know my transgressions; And my sin is ever before me.
verse value 1581
Insights
Verse structure: 6 words, 26 letters. The shortest word is "I" (אֲנִ֣י, 3 letters) and the longest is "for·my·transgressions" (כִּֽי־פְ֭שָׁעַי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·my·transgressions" (כִּֽי־פְ֭שָׁעַי), "and·my·sin" (וְחַטָּאתִ֖י). 6 unique roots are used. Frequent roots: "I·know" (root ידע, 95x in Psalms); "I" (root אני, 64x in Psalms); "before·me" (root נגד, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'I·know', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־פְ֭שָׁעַי [for·my·transgressions] (490) + אֲנִ֣י [I] (61) + אֵדָ֑ע [I·know] (75) + וְחַטָּאתִ֖י [and·my·sin] (434) + נֶגְדִּ֣י [before·me] (67) + תָמִֽיד [continually] (454) = 1581.
Rashi
"and my sin is always before me" — Since I regret [my sin] and worry about it, it is as though it is constantly before me, always.
Ibn Ezra
"For" — and the meaning of "my sin" concerns his thought, because he did not keep the commandment of Hashem; whereas "my transgressions" are against man.
Radak
"For my transgressions" — plural, as I have explained. "I know" — I recognize and acknowledge that I have sinned, and I do not deny the sin. "Continually" — for I am continually filled with remorse over this sin of mine.
Metzudat David
"I know" — I recognize that I have transgressed, and I am dismayed over it. "Ever before me" — to remember it and to worry over it.
Against You, You only, have I sinned, And done that which is evil in Your sight; That You may be justified when You speak, And be in the right when You judge.
verse value 3622
Insights
Verse structure: 11 words, 48 letters. The shortest word is "to·You" (לְךָ֤, 2 letters) and the longest is "in·Your·eyes" (בְּעֵינֶ֗יךָ, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·the·evil" (וְהָרַ֥ע), "You·may·be·justified" (תִּצְדַּ֥ק), "You·may·be·in·the·right" (תִּזְכֶּ֥ה). 11 unique roots are used. Frequent roots: "when·You·speak" (root דבר, 133x in Psalms); "I·have·done" (root עשה, 109x in Psalms); "in·Your·eyes" (root עין, 64x in Psalms). First appearance of the root בד ("You·alone") in Psalms. First appearance of the root זכה ("You·may·be·in·the·right") in Psalms. Full calculation: לְךָ֤ [to·You] (50) + לְבַדְּךָ֨ [You·alone] (56) + חָטָאתִי֮ [I·have·sinned] (428) + וְהָרַ֥ע [and·the·evil] (281) + בְּעֵינֶ֗יךָ [in·Your·eyes] (162) + עָ֫שִׂ֥יתִי [I·have·done] (790) + לְ֭מַעַן [so·that] (190) + תִּצְדַּ֥ק [You·may·be·justified] (594) + בְּדׇבְרֶ֗ךָ [when·You·speak] (228) + תִּזְכֶּ֥ה [You·may·be·in·the·right] (432) + בְשׇׁפְטֶֽךָ [when·You·judge] (411) = 3622.
Rashi
"Against You alone have I sinned" — Therefore, it is in Your power to forgive [me]. Even in my sin against Uriah, I sinned against You, for You warned against the matter. "in order that You be justified in Your conduct" — like במנהגך, in Your conduct. I had the strength to overpower my evil inclination, but, so that they should not say, “The servant overpowered his master,”for I said to You (Ps. 26: 2), “Test me, O Lord, and try me,” and You tested me and I was not found perfect, in order that You should be justified and not I (Sanh. 107a). Another explanation: "in order that You be justified in Your conduct" — If You forgive me, You will be justified in Your judgment against all the wicked who do not repent, so that they will not be able to say, “If we had repented, it would not have availed us.”
Ibn Ezra
"Against You" — this is the sin that is continually before me: that I have sinned against You alone. And the meaning of "that You may be justified" is connected with "my transgressions I know" — the sense being: I confess, and there is no need to reprove me. Or, it may be connected with "be gracious to me," for I confess, and You have said that You forgive those who repent and confess their iniquity.
Radak
"Against You, You alone" — for the matter of Bathsheba was done in secret, and no one knew of it except You. And although I summoned her by means of my servant, they did not know why he summoned her. Likewise, in the matter of Uriah, no man knows why I brought about his death — for people supposed that, since he had transgressed my command, I had ordered his death on that account — but You knew, in both matters, that my heart intended evil, and I do not deny the sin. And the Gaon Rav Saadia explained "Against You, You alone, have I sinned," etc., along these lines. "Against You" — that is, I confess and say: I have sinned against You alone, and I will not publicize the sin to anyone else; and to You I say, I have done evil in Your eyes. "That You may be justified when You speak" — that is, that You may bear my sin, just as You said to Moses: "who forgives iniquity, transgression, and sin." That "You may be right when You judge" — me, by the standard of justice, so that no one could say of me that You said one thing and did the opposite. And since You said that You bear the sin of those who repent, may He bear my sin as well — for had he [Uriah] still been alive, the sin would have concerned both You and him; but now that he is dead, "against You, You alone, have I sinned" — I confess the sin to You, for all my sin remains with You alone, since I have no one from whom to seek forgiveness except from You.
Metzudat David
"Against You, You only" — and thus it is in Your power to forgive, unlike if the sin had been against a person. "In Your sight" — this repeats the same matter in different words. "That...etc." — from the outset it was brought about so that You would be justified in Your word, in that You said that I would not withstand such a trial, as our Sages, of blessed memory, have said. "Be in the right, etc." — this refers back to the word "that," as if to say: and now forgive me, so that You will be in the right when You judge the wicked who refuse to repent, for they will see that You forgave me through repentance.
Behold, I was brought forth in iniquity, and in sin my mother did conceive me.
verse value 1268
Insights
Verse structure: 5 words, 27 letters. Notable word values: "and·in·sin" (וּ֝בְחֵ֗טְא) = 26, the value of the divine name Hashem. The shortest word is "my·mother" (אִמִּֽי, 3 letters) and the longest is "behold·in·iniquity" (הֵן־בְּעָו֥וֹן, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "behold·in·iniquity" (הֵן־בְּעָו֥וֹן), "I·was·brought·forth" (חוֹלָ֑לְתִּי), "and·in·sin" (וּ֝בְחֵ֗טְא). 5 unique roots are used. Frequent roots: "behold·in·iniquity" (root עון, 30x in Psalms); "I·was·brought·forth" (root חיל, 29x in Psalms); "and·in·sin" (root חטא, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'I·was·brought·forth', dividing the verse into phrases of 2 and 3 words. Full calculation: הֵן־בְּעָו֥וֹן [behold·in·iniquity] (189) + חוֹלָ֑לְתִּי [I·was·brought·forth] (484) + וּ֝בְחֵ֗טְא [and·in·sin] (26) + יֶחֱמַ֥תְנִי [she·conceived·me] (518) + אִמִּֽי [my·mother] (51) = 1268.
Rashi
"Behold, with iniquity I was formed" — Now how could I not sin when the main part of my creation was through coitus, the source of many iniquities? Another explanation: The main part of my creation is from a male and a female, both of whom are full of iniquity. There are many midrashim to this verse, but they do not fit the context of the psalm. "conceived me" — Heb. יחמתני, an expression of heat, as (Gen. 30:38): “And they came into heat (ויחמנה) when they came to drink.”
Ibn Ezra
"Behold" — on account of the desire (appetite) that is planted in the heart of man, as if to say: 'in iniquity I was brought forth.' And the meaning: that at the time of birth, the evil inclination is planted in the heart. "And the word 'yechametni' [conceived me]" — is an unusual form, as if it meant 'she was in heat because of me,' in the manner of 'leyachmenah' [to bring her into heat]. Some say: this alludes to Eve, who did not bear children until after she had sinned.
Radak
"Behold" — my lord father, of blessed memory, explained that he said this in order to remove the iniquity from himself, saying that I was formed by the very manner of this sin that I have now committed — it is the drop of seed, and from it I was made. "My mother conceived me in heat" — like a man who plants the bitter seeds of a tree, whose fruit is bitter by nature, for all things follow after their origin; and man is formed from a drop of seed at the time of intercourse. And although there is in this act what is permitted and what is forbidden, if a man errs in that way, it is [merely following] his nature, since it is from that very act that he himself was formed, and it is not a great matter if his inclination overcomes him to transgress in this regard. But every other sin is not implanted in man by nature, and therefore he is more culpable if he commits it. And [as for] the righteous man who [generally] masters his desire in the manner of intercourse — if his inclination should overpower him in this, it is a more understandable thing than his mastering his spirit against some other transgression, because this [desire] is his nature, and that [other transgression] is not his nature. "Conceived me in heat" — [meaning] she heated me, for from the arousal of the female with the male comes forth the drop of seed from which the child is formed. "My mother" — for she is more the cause of [the child being] a male than the man is, as they said: if a woman emits seed first, she bears a male. "In iniquity" — spelled fully [with a vav]; and there is a midrash on it: Rabbi Acha says, "in iniquity" is spelled in full [to teach] that even the most pious of the pious cannot be without some element of iniquity.
Metzudat David
"Behold, I was brought forth in iniquity" — as our Sages, of blessed memory, have said; and therefore he said: was I not created in iniquity? For this reason the evil inclination has overpowered me greatly, to cause me to sin in a matter of iniquity which is of the same kind as the iniquity in which I was created. "And in sin my mother conceived me" — when my mother became warm, that is, when she became pregnant with me, it was in sin; and this repeats the same matter in different words.
Metzudat Zion
'I was brought forth' — I was created, as in 'and to Sarah who brought you forth' (Isaiah 51:2). 'Conceived me' — from the term 'chamimah' (warmth).
Malbim
"Behold" — he explains how it is fitting, from the standpoint of justice, that He should remove his iniquity, for man by his nature is prone both to iniquity, which is a distortion of the intellect — since, because his intellect is imprisoned in matter, it is easy for him to err in speculative matters — and concerning this it says, "behold, I was brought forth in iniquity," meaning that the nature of his formation necessitates the iniquity, which is a distortion of the intellect. And likewise he is prone to sin, which stems from desire, for "in sin did my mother conceive me" — at the time of the heat that is generated through the desire of intercourse, the nature of desire remains within him, through which he is susceptible to sin, which stems from desire.
Behold, You desire truth in the inward parts; make me, therefore, to know wisdom in my inmost heart.
verse value 2630
Insights
Verse structure: 6 words, 30 letters. The shortest word is "You·desire" (חָפַ֣צְתָּ, 4 letters) and the longest is "make·me·know" (תוֹדִיעֵֽנִי, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "behold·truth" (הֵן־אֱ֭מֶת), "You·desire" (חָפַ֣צְתָּ), "in·the·inward·parts" (בַטֻּח֑וֹת). 6 unique roots are used. Frequent roots: "make·me·know" (root ידע, 95x in Psalms); "in·the·inward·parts" (root בטח, 50x in Psalms); "behold·truth" (root אמת, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·inward·parts', dividing the verse into phrases of 3 and 3 words. Full calculation: הֵן־אֱ֭מֶת [behold·truth] (496) + חָפַ֣צְתָּ [You·desire] (578) + בַטֻּח֑וֹת [in·the·inward·parts] (425) + וּ֝בְסָתֻ֗ם [and·in·the·hidden·part] (508) + חׇכְמָ֥ה [wisdom] (73) + תוֹדִיעֵֽנִי [make·me·know] (550) = 2630.
Rashi
"Behold, You desired that truth be in the hidden places" — and behold, I confess to the truth, that I sinned. "in the hidden places" — Heb. בטחות. These are the reins, which are smooth. Menachem (p. 97), however, associated it with (Gen. 21:16): “as it were a bowshot (כמטחוי קשת)”; and so (Job 38: 36): “Who placed wisdom in the inward parts (בטחות).” And their interpretation is an expression of drawing, for just as a bow is drawn, so is their yearning for knowledge. "and in the concealed part You teach me wisdom" — And in the heart, which is concealed, You have taught me wisdom to confess.
Ibn Ezra
"Behold, [You desire] truth" — the meaning is: even though I have sinned, the faith of my heart in Your divinity has not been corrupted; and this is what You desire and want from man. "In the hidden parts" [batuchot] — the concealed places, which are the chambers of the heart. And our sages of blessed memory said: these are the kidneys, which are covered with fat, as in: 'who has put wisdom in the hidden parts' (Job 38:36). "And in the hidden part" [uvasatum] — teach me and inform me of the thing that is hidden from me. In my opinion, the meaning is twofold: the tav of 'todi'eni' [You will inform me] relates back to 'emet' [truth], for its root is 'amanah' [faithfulness], and the tav is a feminine marker — as in 'truth springs up from the earth' (Psalm 85:12) — in the manner of 'bat' [daughter]: behold, 'bito' [his daughter] is [really] 'vinto' [with the hidden nun], and so too 'amito' [its truth]; and the plural is 'emunot,' not 'amitim' — just as one does not say, from 'bat,' the plural 'batim,' but rather 'banot.'
Radak
"Behold" — the truth that You desire is in the inward parts; that is, although I sinned, my inclination overpowered me, but it did not enter my heart or my inward parts to rebel against You and against Your commandments. And now I am filled with remorse, and the remorse will be a sign that I did not act in rebellion but only out of desire. And You will make known to me the truth, and in the hidden matter You will make known to me wisdom, that I may understand the hidden things by the way of truth — for it is in my heart to do Your will, and I am filled with remorse that I transgressed Your will. "The inward parts" — these are the kidneys.
Metzudat David
"Behold, truth," etc. — Do You not desire truth to be rooted even in the thoughts of the kidneys (the inward parts)? If so, my father did not act well in his intention, even though he did not sin in deed. "And in the hidden part" — In the concealed kidneys You have made wisdom known to me; that is, as with me, so with every person — wisdom depends on the kidneys. Therefore an evil thought is very bad, for it is formed in the kidneys, the place from which wisdom springs forth; and according to the greatness of the sin, the evil inclination grew powerful within me.
Metzudat Zion
'Inward parts' — referring to the kidneys, which are covered and coated with fat; similarly, 'who put wisdom in the hidden parts' (Job 38:36).
Malbim
"Behold, [You desire] truth" — [meaning] that although Hashem planted in man faculties by which he may be saved both from iniquity and from sin: against the distortion of the intellect He planted in him the faculty of reason, by which he attains truth in speculative matters; and against the intensification of desire He planted in the soul the faculties that bear wisdom — for we have already explained in the Book of Proverbs that wisdom is the governance in matters upon which good and evil fall, and sin corresponds to it, while understanding is in matters upon which the categories of truth and falsehood fall, and iniquity corresponds to it. And every soul is prepared to receive the forms of wisdom, through which it is saved from sin. In response to this he answers that the faculty of understanding, by which one attains truth in speculative matters, is very deeply concealed and plastered over with a coating of matter, so that it is not easily revealed or made visible to man. And this is [the meaning of]: "behold, truth" that "You desired" — that we attain truth through contemplation — is plastered over, hence "in the inward parts" (tuchot, related to tiach, "to coat") of matter, and covered all around with a very thick coating of clay. And likewise wisdom — this is not attained by man on his own, but only through communication from Hashem (as stated in the aforementioned book) — and concerning this it says, "make me know wisdom": this wisdom is "in a concealed place" — hidden in the depth of the soul, and man does not easily draw up its deep waters, and therefore he easily stumbles into sin.
Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.
verse value 1731
Insights
Verse structure: 6 words, 32 letters. Notable word values: "with·hyssop" (בְאֵז֣וֹב) = 18, chai, 'life'. The shortest word is "with·hyssop" (בְאֵז֣וֹב, 5 letters) and the longest is "purge·me" (תְּחַטְּאֵ֣נִי, 6 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "purge·me" (תְּחַטְּאֵ֣נִי), "with·hyssop" (בְאֵז֣וֹב), "and·I·shall·be·clean" (וְאֶטְהָ֑ר). 6 unique roots are used. Frequent roots: "purge·me" (root חטא, 21x in Psalms). First appearance of the root שלג ("and·than·snow") in Psalms. The etnachta (major mid-verse pause) falls on 'and·I·shall·be·clean', dividing the verse into phrases of 3 and 3 words. Full calculation: תְּחַטְּאֵ֣נִי [purge·me] (478) + בְאֵז֣וֹב [with·hyssop] (18) + וְאֶטְהָ֑ר [and·I·shall·be·clean] (221) + תְּ֝כַבְּסֵ֗נִי [wash·me] (542) + וּמִשֶּׁ֥לֶג [and·than·snow] (379) + אַלְבִּֽין [I·shall·be·white] (93) = 1731.
Rashi
"Purify me with a hyssop" — As one purifies the “mezora” and the one who became unclean through contact with a corpse.
Ibn Ezra
"Purge me" [techat'eni] — he likened this event that befell the soul to a plague of leprosy in the body; therefore [he says]: 'purge me with hyssop.' "And the word 'albin' [I shall be white]" — is from the intransitive verbs, [as in] 'its branches have become white' (Joel 1:7).
Radak
"Purge me" — as the Rav said concerning "wash me": the iniquity is in the soul like a stain on a garment, or like a plague of leprosy on the body. And he says "purge me," like the purging done with hyssop, which is the final stage of purification: "purge me of my iniquity" — the purging being the purification from sin. "And I shall be white" — it is an intransitive verb, even though it is of the hif'il [causative] pattern.
Metzudat David
"Purge me" — Therefore remove my sin, just as impurity is removed by sprinkling with hyssop, and I will be pure of the impurity of sin. "Wash me" — That is, forgive me so that no trace of iniquity remains, and I will be whiter than snow, without any trace of iniquity at all.
Metzudat Zion
'Purge me' — remove my sin; similarly, 'and let all my produce be uprooted' (Job 31:12); meaning: remove the root, by means of hyssop — the name of a certain plant.
Malbim
'Purge me' — he states another reason why it is fitting that his sin and transgression be forgiven: that he has already suffered afflictions corresponding to it, and has atoned for his sin through plagues, and been purified by hyssop as in the law of the leper. And he portrays that in this way a distinction should be found between purification from sin and laundering from iniquity (as above, verse 4), and he portrays that the hyssop by which the leper is purified will serve to remove the sin, as it is written, 'Purge me with hyssop, and I shall be clean' — that purification is from sin, as it is written, 'cleanse me from my sin.' For the hyssop portrays the subduing of the [bodily] matter and its humbling, so that it will no longer continue to lust or be prideful. And the plague itself is a portrayal of the iniquity — for the iniquity, which is the distortion of thought, is the inner affliction, and the stain attached to the soul breaks out through the skin of the flesh, as it is written, 'and the leper in whom the plague is.' Now the stain of the plague is a bright spot whose halakhic status is that it is as intense as snow, as is explained in the laws of plagues; and if, after the quarantine, it has turned entirely white, he is pure — for then it is not [merely] a stain but the appearance of the flesh as a whole, and it is portrayed as though the plague had spread over the whole [body]. And this was the 'laundering' from the stain, for 'I shall be whiter than snow' [means] that I have become entirely white like snow — meaning that the afflictions and the spreading of the plague over all his flesh, this was the laundering of his iniquity and the purification of his plague.
Make me to hear joy and gladness; that the bones which You have crushed may rejoice.
verse value 3423
Insights
Verse structure: 6 words, 30 letters. The shortest word is "joy" (שָׂשׂ֣וֹן, 4 letters) and the longest is "make·me·hear" (תַּ֭שְׁמִיעֵנִי, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "make·me·hear" (תַּ֭שְׁמִיעֵנִי), "and·gladness" (וְשִׂמְחָ֑ה), "You·have·crushed" (דִּכִּֽיתָ). 6 unique roots are used. Frequent roots: "make·me·hear" (root שמע, 76x in Psalms); "may·rejoice" (root גיל, 23x in Psalms); "bones" (root עצם, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'and·gladness', dividing the verse into phrases of 3 and 3 words. Full calculation: תַּ֭שְׁמִיעֵנִי [make·me·hear] (880) + שָׂשׂ֣וֹן [joy] (656) + וְשִׂמְחָ֑ה [and·gladness] (359) + תָּ֝גֵ֗לְנָה [may·rejoice] (488) + עֲצָמ֥וֹת [bones] (606) + דִּכִּֽיתָ [You·have·crushed] (434) = 3423.
Rashi
"Make me hear joy and gladness" — The forgiveness of the sin. "the bones that You crushed" — when You were wroth with me.
Ibn Ezra
"Make me hear" — the meaning of 'joy' [sason] is because his soul was in mourning. "[The bones] shall rejoice" [tagelnah] — likewise, [an expression] for the strengthening of the body's power.
Radak
"Make me to hear" — through a prophet, that You have forgiven my iniquity, so that there will be joy and gladness for my soul, which is in pain over the sin. "The bones You have crushed shall rejoice" — this [word "bones"] stands for the body, in the manner of "good news makes the bone fat." And although Nathan the prophet had already told him, "Hashem has also put away your sin — you shall not die," promising him deliverance from death — meaning that by this word He had removed his sin so that he would not die — the rest of the punishments Nathan the prophet had already told him about, and he did not pray concerning those punishments, for it was fitting that he receive them to atone for his iniquity, since he could not be atoned for without them; if so, that punishment was good for him. "Crushed" — for out of fear of God, may He be blessed, he was terrified, and his bones were crushed.
Metzudat David
"Make me hear joy and gladness" — Let me hear, "I have forgiven," and I will have gladness and joy; and then the bones which You crushed through the harsh prophecy that came to me will rejoice.
Metzudat Zion
'Crushed' — an expression of pounding.
Malbim
'Make me to hear' — he portrays it as though through his plague the structure of his body was destroyed, and now it will all be rebuilt anew. And corresponding to 'purge me with hyssop, and I shall be clean,' he says, 'make me to hear joy and gladness' — for in his leprosy he sat outside the camp with his garments torn, and this is the opposite of joy, which indicates the outward signs that are made to express gladness; and likewise he must call out 'unclean, unclean,' which is the opposite of gladness in the heart. And now he will have joy openly and gladness in his heart. And corresponding to 'wash me,' which is the removal of the pain and the plague, he says, 'may the bones which You have crushed rejoice' — that the bones crushed by the plague and pain will rejoice, and now sudden rejoicing will be found through the healing.
Hide Your face from my sins, and blot out all my iniquities.
verse value 1538
Insights
Verse structure: 5 words, 24 letters. The shortest word is "blot·out" (מְחֵֽה, 3 letters) and the longest is "and·all·my·iniquities" (וְֽכׇל־עֲוֺ֖נֹתַ֣י, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "hide" (הַסְתֵּ֣ר), "from·my·sins" (מֵחֲטָאָ֑י), "and·all·my·iniquities" (וְֽכׇל־עֲוֺ֖נֹתַ֣י). 5 unique roots are used. Frequent roots: "Your·face" (root פנים, 131x in Psalms); "hide" (root סתר, 33x in Psalms); "and·all·my·iniquities" (root עון, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'from·my·sins', dividing the verse into phrases of 3 and 2 words. Full calculation: הַסְתֵּ֣ר [hide] (665) + פָּ֭נֶיךָ [Your·face] (160) + מֵחֲטָאָ֑י [from·my·sins] (68) + וְֽכׇל־עֲוֺ֖נֹתַ֣י [and·all·my·iniquities] (592) + מְחֵֽה [blot·out] (53) = 1538.
Ibn Ezra
"Hide" — by way of metaphor. And the meaning: that the wrath of Hashem's anger not become manifest.
Radak
"Hide" — [Your face from my sins] so that my sins will not be before Your eyes, neither to remember them nor to punish for them further; and likewise, blot out all my iniquities up to this day, for I feel remorse over all of them and return in repentance before You.
Metzudat David
"Hide Your face" — so that they will not stand before Your face to accuse me.
Malbim
'Hide' — now he sets forth how Hashem will build him a new structure. First, that He remove his previous sins and iniquities. Now, sins that consist in deed have no existence within the soul, but only outside the soul, for the sins stand independently, separated from the one who did them — just as any act, after it has been done, no longer has any connection with the doer, except that he was its cause. And it is necessary that 'Hashem hide His face' from them — from the deeds that stand before Hashem. But the iniquities, which consist in thought, have no independent existence; rather, the soul of a person is like paper on which they are written and engraved upon its tablets. He requests, 'blot out all my iniquities' — that Hashem erase them from the tablet of his soul, so that they will not be found there.
Create me a clean heart, O God; and renew a steadfast spirit within me.
verse value 1553
Insights
Verse structure: 8 words, 32 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "heart" (לֵ֣ב, 2 letters) and the longest is "create·for·me" (בְּרָא־לִ֣י, 5 letters). Words sharing gematria 220: pure, and·a·spirit. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "pure" (טָ֭הוֹר), "create·for·me" (בְּרָא־לִ֣י). 8 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "heart" (root לב, 74x in Psalms); "steadfast" (root כון, 52x in Psalms). First appearance of the root ברא ("create·for·me") in Psalms. The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 4 and 4 words. Full calculation: לֵ֣ב [heart] (32) + טָ֭הוֹר [pure] (220) + בְּרָא־לִ֣י [create·for·me] (243) + אֱלֹהִ֑ים [God] (86) + וְר֥וּחַ [and·a·spirit] (220) + נָ֝כ֗וֹן [steadfast] (126) + חַדֵּ֥שׁ [renew] (312) + בְּקִרְבִּֽי [within·me] (314) = 1553.
Rashi
"Create for me a pure heart, O God" — so that I do not stumble again.
Ibn Ezra
"A heart" — because he had mentioned that he was brought forth in iniquity. And the meaning: the desire that is planted [in him] led him to sin; he prays to Hashem that He help him against his inclination, so that he will not sin such a sin again — and this is [what is meant by] 'a pure heart.' "And a steadfast spirit" — the meaning is twofold.
Radak
"A heart" — for my intention from now on is good, and You will help me in it; and support my heart and my spirit so that it will be pure, so that the evil inclination will no longer rule over me — and this is [the meaning of] "create" and "renew."
Metzudat David
"A clean heart" — so that I will not sin again. "And a steadfast spirit" — an upright spirit; the matter is repeated in different words.
Malbim
'A clean heart' — sin comes through desire, which is on the side of [bodily] matter, while iniquity comes through the distortion of the intellect or the spirit, which raises up images to the heart, raising up evil images inclined toward wickedness. One who does not sin has 'a clean heart'; one who is not distorted has 'a steadfast spirit.' My intent is that the heart denotes the outer, material vessel in which the spirit dwells, the spirit being the inner psychic faculty; and the purity of the heart consists in the [bodily] matter having no inclination or desire toward evil, while the steadfast spirit denotes that the inner spirit raises up before the soul only images of truth and good. Their opposites are an unclean heart and a distorted spirit. Now, an impure heart comes about by nature, but this is not so of an unsteady spirit. My intent is that matter, by its nature, has an inclination toward desire, to the point that if Hashem wishes to correct it so that it no longer desires evil, a new creation is required. Therefore it says, 'Create me a clean heart, O God' — that He create his heart anew, a new creation, so that it will no longer desire evil. But the spirit is not distorted by its nature, for the soul, from the standpoint of its root and its origin, is disposed to conceive only truths and good, until the distortion of the spirit is born in a person afterward; and it is only necessary that Hashem renew within him a steadfast spirit, as the soul was at its beginning. And of this he says, 'and renew a steadfast spirit within me.'
Cast me not away from Your presence; and take not Your holy spirit from me.
verse value 2404
Insights
Verse structure: 6 words, 32 letters. The shortest word is "and·the·spirit·of" (וְר֥וּחַ, 4 letters) and the longest is "do·not·cast·me" (אַל־תַּשְׁלִיכֵ֥נִי, 9 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·not·take" (אַל־תִּקַּ֥ח). 6 unique roots are used. Frequent roots: "from·before·You" (root פנים, 131x in Psalms); "from·me" (root מן, 59x in Psalms); "Your·holiness" (root קדש, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'from·before·You', dividing the verse into phrases of 2 and 4 words. Full calculation: אַל־תַּשְׁלִיכֵ֥נִי [do·not·cast·me] (851) + מִלְּפָנֶ֑יךָ [from·before·You] (230) + וְר֥וּחַ [and·the·spirit·of] (220) + קׇ֝דְשְׁךָ֗ [Your·holiness] (424) + אַל־תִּקַּ֥ח [do·not·take] (539) + מִמֶּֽנִּי [from·me] (140) = 2404.
Rashi
"and do not take Your holy spirit from me" — that the holy spirit should not be withdrawn from me.
Ibn Ezra
"Do not" — he feared that he would fall from the rank of men of the holy spirit; and indeed we find, in his later days, that he said: 'the spirit of Hashem spoke by me' (II Samuel 23:2).
Radak
"Cast me not away" — like a man who is hated and despised; rather, turn to me with an eye of mercy and love. Or, [this may be] interpreted concerning the holy spirit, and the verse is a doublet — for the holy spirit had rested upon him, and with that spirit he used to utter the psalms; and now that he had sinned, it had departed from him, and he prayed that He would not take it from him forever, but rather restore it to him — and this is what he says [next]:
Metzudat David
"Cast me not away" — to reject me and abandon me to chance events. "And Your holy spirit" — the holy spirit that has been within me from of old.
Malbim
'Cast me not away' — he requests further that, after Hashem creates a new heart for him, he not return again to folly and not depart from cleaving to the Omnipresent. This cleaving has two aspects: the first is what man is in relation to Hashem, and the second is what Hashem is in relation to man. Inasmuch as the righteous person is close to Hashem and bound up in His knowledge, he is watched over and saved from all the mishaps of time, for he is not under [the sway of] nature but under [divine] providence — and regarding this aspect he requests, 'cast me not away from Your presence.' And inasmuch as the spirit of Hashem is with man, guiding him in the ways of grasping truths and helping him toward the perfection of his soul — regarding this he requests, 'and take not Your holy spirit from me.' And he then explains, corresponding to what was said, 'cast me not away from Your presence,' and therefore, 'restore to me the joy of Your salvation' — that through this I will be watched over by You and saved from all the mishaps of time. And corresponding to what was said, 'and take not Your holy spirit from me,' he explains, 'and let a willing spirit uphold me' — that through this the willing spirit will uphold me in the ways of perfection.
Restore to me the joy of Your salvation; and let a willing spirit uphold me.
verse value 2289
Insights
Verse structure: 7 words, 30 letters. The shortest word is "to·me" (לִּ֭י, 2 letters) and the longest is "may·uphold·me" (תִסְמְכֵֽנִי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "willing" (נְדִיבָ֣ה), "may·uphold·me" (תִסְמְכֵֽנִי). 7 unique roots are used. Frequent roots: "Your·salvation" (root ישע, 75x in Psalms); "restore" (root שוב, 72x in Psalms); "to·me" (root לי, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·salvation', dividing the verse into phrases of 4 and 3 words. Full calculation: הָשִׁ֣יבָה [restore] (322) + לִּ֭י [to·me] (40) + שְׂשׂ֣וֹן [joy·of] (656) + יִשְׁעֶ֑ךָ [Your·salvation] (400) + וְר֖וּחַ [and·a·spirit] (220) + נְדִיבָ֣ה [willing] (71) + תִסְמְכֵֽנִי [may·uphold·me] (580) = 2289.
Rashi
"Restore to me the joy of Your salvation" — The holy spirit, which has left me. "noble" — Heb. נדיבה, an expression of nobility and leadership.
Ibn Ezra
"Restore" — because, before he sinned, he was joyful, for he had never sinned in his life; therefore [we have] the meaning of 'restore.' "And the tav of 'tismekheni' [uphold me]" is connected with 'ruach nedivah' [a willing spirit]. And the meaning: that a willing spirit will uphold me, so that I may volunteer — continuing until 'I will teach.'
Radak
"Restore" — the holy spirit is the joy of the soul and its salvation. "And a willing spirit" — this is the holy spirit, which volunteers words of song in praise of God, may He be blessed, and it possesses good will. "Uphold me" — the [prefixed] letter tav may refer to the spirit, or it may refer to God, may He be blessed, in which case the sense is: "and with a willing spirit, uphold me."
Metzudat David
"Restore" — send me the joy of salvation as before. "Let it uphold me" — support me with a willing love of giving, as is the practice for those who love Hashem.
Metzudat Zion
'Willing' — from the term 'nadiv' (a generous person who loves to give gifts).
Then I will teach transgressors Your ways; and sinners shall return to You.
verse value 1293
Insights
Verse structure: 6 words, 30 letters. The shortest word is "to·You" (אֵלֶ֥יךָ, 4 letters) and the longest is "and·sinners" (וְ֝חַטָּאִ֗ים, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·teach" (אֲלַמְּדָ֣ה), "transgressors" (פֹשְׁעִ֣ים). 6 unique roots are used. Frequent roots: "to·You" (root אל, 112x in Psalms); "shall·return" (root שוב, 72x in Psalms); "Your·ways" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·ways', dividing the verse into phrases of 3 and 3 words. Full calculation: אֲלַמְּדָ֣ה [I·will·teach] (80) + פֹשְׁעִ֣ים [transgressors] (500) + דְּרָכֶ֑יךָ [Your·ways] (254) + וְ֝חַטָּאִ֗ים [and·sinners] (74) + אֵלֶ֥יךָ [to·You] (61) + יָשֽׁוּבוּ [shall·return] (324) = 1293.
Rashi
"I will teach transgressors Your ways" — and they will learn from me. They will repent if they see that You forgive me.
Ibn Ezra
"Transgressors" — corresponding to 'for I know my transgressions.' "And sinners" — corresponding to 'and my sin.'
Radak
"Then I will teach transgressors" — when You forgive me, I will teach transgressors and sinners Your way, that You forgive iniquity and transgression, so that they will return to You and You will accept them.
Metzudat David
"I will teach" — then I will be able to teach Your ways to transgressors, and warn them about repentance, and say to them: See what became of me through repentance. "They shall return to You" — through these words of mine, I know that they will return.
Malbim
'Then I will teach transgressors' — through this I will teach them to return in repentance. Now, 'the transgressors' — those who sin out of rebellion, not on account of desire, who generally think that Hashem's ways and His governance are not good, and so rebel against Him — 'I will teach them Your ways,' [namely] that they are full of goodness and kindness, and through this they will return in repentance. But 'the sinners,' who [sin] on account of desire, have no need of teaching, for the cause of sin is not a lack of knowledge; rather, it is that when they see that I have overcome my desire and returned in repentance, even though my nature was inclined toward desire, so too they will subdue their desire and return to You. This corresponds to what was said, 'cast me not away from Your presence' — and by this, 'I will teach transgressors Your ways,' so that they see that You are merciful and judge righteously. And corresponding to what was said, 'and take not Your holy spirit from me' — by this, 'sinners shall return to You,' with the help of the willing spirit, which is the holy spirit that will uphold them against desire and the inclination of the devisings of the heart.
Deliver me from bloodguiltiness, O God, You God of my salvation; so my tongue shall sing aloud of Your righteousness.
verse value 3357
Insights
Verse structure: 8 words, 40 letters. Notable word values: "God" (אֱֽלֹהִ֗ים) = 86, equal to Elohim. The shortest word is "God·of" (אֱלֹהֵ֥י, 4 letters) and the longest is "deliver·me" (הַצִּ֘ילֵ֤נִי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·bloodguilt" (מִדָּמִ֨ים), "shall·sing·aloud" (תְּרַנֵּ֥ן). The root אלהים appears 2 times in this verse. 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "deliver·me" (root נצל, 44x in Psalms); "my·tongue" (root לשון, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'my·salvation', dividing the verse into phrases of 5 and 3 words. Full calculation: הַצִּ֘ילֵ֤נִי [deliver·me] (195) + מִדָּמִ֨ים [from·bloodguilt] (134) + אֱֽלֹהִ֗ים [God] (86) + אֱלֹהֵ֥י [God·of] (46) + תְשׁוּעָתִ֑י [my·salvation] (1186) + תְּרַנֵּ֥ן [shall·sing·aloud] (700) + לְ֝שׁוֹנִ֗י [my·tongue] (396) + צִדְקָתֶֽךָ [Your·righteousness] (614) = 3357.
Rashi
"Save me from blood" — that I should not die by the sword as a punishment for Uriah, whom I killed.
Ibn Ezra
"Deliver me" — on account of the killing of Uriah. "And the meaning of 'my tongue shall sing aloud of Your righteousness'" — is that I am not a murderer liable to death, for he [David] did not command that he [Uriah] be killed; rather, his evil intent was to place him in a place of danger.
Radak
"Deliver me" — from the blood of Uriah, that You not punish me for it. "God" — [meaning] You, for You are the judge over all, and it is in Your power to judge and to forgive; and I call to You. "The God of my salvation" — that You may save me from this judgment. "My tongue shall sing aloud of Your righteousness" — that which You will do for me when You forgive me. "And blood" — it is used both in the singular and in the plural, because it is [both] one and many: it carries within it all four elements.
Metzudat David
"From bloodguilt" — that my blood not be shed as the penalty for this sin, and then my tongue will sing of the righteousness You have done with me.
Malbim
'Deliver me' — however, he requests, corresponding to what the prophet said to him, 'and he shall pay for the lamb fourfold,' that Hashem deliver him from bloodguiltiness, and through this, 'my tongue shall sing aloud of Your righteousness.' Now, the tongue denotes inner speech, while the mouth and the lip denote outer speech; and 'righteousness' denotes Hashem's own righteousness, while 'praise' denotes that for which they will praise Him in the assembly of the people, publicizing His deeds, through which He is praised as one who performs righteousness. And he says that through Your delivering me from bloodguiltiness, I will recognize Your righteousness with my understanding — that You do not conduct Yourself according to the measure of strict justice (according to which it would be fitting that he pay for the lamb fourfold), but rather according to the supreme righteousness that is distinct from the ways of formal justice (for this is the difference between righteousness and justice). And regarding this he says, 'my tongue' — that is, my inner speech, the spirit of my understanding — 'shall sing aloud of Your righteousness.' And afterward, 'Hashem, open my lips' — that is the outer lip, by which he will make his words known to others — 'and my mouth shall declare Your praise' also to others. And this is [explained by] 'for You do not desire sacrifice' — for how could I offer my firstborn for my transgression, and the fruit of my body for the sin of my soul, seeing that You do not even desire the sacrifice of an animal, how much more so a human sacrifice. Now, it has already been explained by me that there is a difference between 'desire' and 'will': 'desire' is a matter of the soul, that its craving and the soul's inclination desire a thing on account of what is pleasant or useful; while 'will' is a matter of the mind, that the thing is willed by it on account of [its] goodness. Now, the peace-offering that does not come on account of sin is willed before Him, even though He does not desire it, for He has no need of it for its own sake, since He does not eat flesh, and therefore He does not desire it — but nevertheless it is willed by Him, for through it a person comes to recognize his Creator, and it makes peace between Israel and their Father in Heaven, as our Sages, of blessed memory, said. And therefore it says, 'for You do not desire sacrifice.' However, the burnt-offering, which comes to atone for [the neglect of] a positive commandment, and for a negative commandment that can be converted into a positive commandment [lav ha-nitak le-aseh], is not only not 'desired,' but also 'will not be willed' — for He would prefer that one not sin at all and not need atonement. For that which is said, 'and it shall be accepted for him, to atone for him,' is an appeasement and a reconciliation after one has already sinned; but He would prefer rather that one not sin and not bring a burnt-offering.
O Lord, open my lips; and my mouth shall declare Your praise.
verse value 2721
Insights
Verse structure: 6 words, 24 letters. The shortest word is "and·my·mouth" (וּ֝פִ֗י, 3 letters) and the longest is "Your·praise" (תְּהִלָּתֶֽךָ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·my·mouth" (וּ֝פִ֗י), "shall·declare" (יַגִּ֥יד). 6 unique roots are used. Frequent roots: "my·Lord" (root אדון, 64x in Psalms); "shall·declare" (root נגד, 55x in Psalms); "and·my·mouth" (root פה, 46x in Psalms). The etnachta (major mid-verse pause) falls on 'open', dividing the verse into phrases of 3 and 3 words. Full calculation: אֲ֭דֹנָי [my·Lord] (65) + שְׂפָתַ֣י [my·lips] (790) + תִּפְתָּ֑ח [open] (888) + וּ֝פִ֗י [and·my·mouth] (96) + יַגִּ֥יד [shall·declare] (27) + תְּהִלָּתֶֽךָ [Your·praise] (855) = 2721.
Rashi
"O Lord, You shall open my lips" — Forgive me so that I will be able to open my lips to recite Your praise.
Ibn Ezra
"Hashem" — [meaning:] You will help me to declare Your praise.
Radak
"O Lord" — You who bear [rule] over all: "open my lips" when "my tongue shall sing aloud of Your righteousness" — that is to say, that He would restore to him the holy spirit, so that the matter of song would appear on his tongue as it had been for him from the beginning; and this is [the meaning of] "open my lips" — that there be divine assistance.
Metzudat David
"Open" — by forgiving me, You will open my mouth to declare Your praise to the many, and to awaken their hearts to repentance.
For You delight not in sacrifice, else I would give it; You have no pleasure in burnt-offering.
verse value 1955
Insights
Verse structure: 7 words, 26 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "not·You·delight·in" (לֹא־תַחְפֹּ֣ץ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·You·delight·in" (לֹא־תַחְפֹּ֣ץ), "You·are·pleased·with" (תִרְצֶֽה). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "not" (root לא, 174x in Psalms); "and·I·would·give" (root נתן, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·would·give', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + לֹא־תַחְפֹּ֣ץ [not·You·delight·in] (609) + זֶ֣בַח [sacrifice] (17) + וְאֶתֵּ֑נָה [and·I·would·give] (462) + ע֝וֹלָ֗ה [whole·burnt·offering] (111) + לֹ֣א [not] (31) + תִרְצֶֽה [You·are·pleased·with] (695) = 1955.
Rashi
"For You do not wish a sacrifice" — Because a sacrifice of a sin offering is not brought for a willful transgression. "or I should give it" — For if You desired it, I would give it to You.
Ibn Ezra
"For" — You did not require in Your Torah, nor did You ask, to offer a burnt-offering or a sin-offering for an iniquity such as this.
Radak
"For" — if I knew that You desired sacrifice for the iniquity, I would give it; but I know that You desire a broken heart, and behold, I return with a broken heart before You. For God, may He be blessed, commanded sacrifices only for [sins committed] unwittingly; but this [sin] was willful, and there is no sacrifice for it, only repentance with a broken and crushed heart. And regarding a sin between a person and his fellow, [the remedy is] reconciliation with him. And the essential reason for the sacrifices — God did not command them except to break the heart and to negate the desires of the body from the heart; and in the burning of the sacrificial parts there is a symbol that it also burns away the animalistic desires. And He commanded [sacrifice] for a sin committed unwittingly, because God is the One who knows the heart, [knowing] whether it was unwitting or willful, and it is to Him that the sacrifice is offered.
Metzudat David
"For You do not desire" — Your essential desire is not in sacrifice and offering.
Metzudat Zion
'I would give' — from the term 'etnan' (payment/hire) and 'matan' (gift).
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.
verse value 2084
Insights
Verse structure: 9 words, 39 letters. Notable word values: "God" (אֱלֹהִים֮) = 86, equal to Elohim. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "a·broken·heart" (לֵב־נִשְׁבָּ֥ר, 6 letters). Words sharing gematria 86: God, God. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "a·broken·heart" (לֵב־נִשְׁבָּ֥ר), "and·contrite" (וְנִדְכֶּ֑ה). The root אלהים appears 2 times in this verse. 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "not" (root לא, 174x in Psalms); "a·spirit" (root רוח, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'and·contrite', dividing the verse into phrases of 6 and 3 words. Full calculation: זִ֥בְחֵ֣י [sacrifices·of] (27) + אֱלֹהִים֮ [God] (86) + ר֤וּחַ [a·spirit] (214) + נִשְׁבָּ֫רָ֥ה [broken] (557) + לֵב־נִשְׁבָּ֥ר [a·broken·heart] (584) + וְנִדְכֶּ֑ה [and·contrite] (85) + אֱ֝לֹהִ֗ים [God] (86) + לֹ֣א [not] (31) + תִבְזֶֽה [You·will·despise] (414) = 2084.
Ibn Ezra
"The sacrifices of" — repentance is considered as [equivalent to] 'the sacrifices of God'; and repentance is [defined as]: 'a broken and contrite heart.'
Radak
"The sacrifices" — the sacrifices that He desires are a broken spirit. "A broken and contrite heart, O God, You will not despise" — even though he has no sacrifice with him; for ordinarily You despise the sacrifice when the heart is not broken.
Metzudat David
"The sacrifices of" — a broken spirit is the acceptable sacrifice, and therefore You will not despise my broken and crushed heart.
Malbim
'My sacrifices' — for the essential sacrifice that God desires is 'a broken spirit': that a person breaks his inner spirit, for the spirit is that which raises up the images upon the heart, so that it no longer pictures evil images but only images of wisdom and fear of Hashem — and this Hashem will accept as a sacrifice. And also 'a broken and crushed heart': for the heart is the outer vessel in which the spirit dwells, and it represents the arousing force, the evil inclination, and the ruling power within the soul to subdue it. If the heart is broken through submission, fasting, and affliction, so that thereby the outer vessel is broken so that it no longer desires desire — as it is written, 'and my heart is slain within me' — this too 'God will not despise.' But He does not desire sacrifices, and all the more so not the killing of souls.
Do good in Your favor to Zion; build the walls of Jerusalem.
verse value 2469
Insights
Verse structure: 6 words, 33 letters. The shortest word is "build" (תִּ֝בְנֶ֗ה, 4 letters) and the longest is "do·good" (הֵיטִ֣יבָה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "build" (תִּ֝בְנֶ֗ה), "walls·of" (חוֹמ֥וֹת). 6 unique roots are used. Frequent roots: "Zion" (root ציון, 32x in Psalms). First appearance of the root ירושלם ("Jerusalem") in Psalms. The etnachta (major mid-verse pause) falls on 'Zion', dividing the verse into phrases of 3 and 3 words. Full calculation: הֵיטִ֣יבָה [do·good] (41) + בִ֭רְצוֹנְךָ [in·Your·favor] (368) + אֶת־צִיּ֑וֹן [Zion] (557) + תִּ֝בְנֶ֗ה [build] (457) + חוֹמ֥וֹת [walls·of] (460) + יְרוּשָׁלִָֽם [Jerusalem] (586) = 2469.
Rashi
"do good" — to build Your Temple in its midst in the days of my son, Solomon.
Ibn Ezra
"Do good" — one of the sages of Spain said: that these two verses were added by one of the pious men who was in Babylon, who would fall down before Hashem and pray this psalm, and who found this necessary, because it was not known that Zion was the chosen place except in David's old age. It is also possible, however, that it was said through the holy spirit.
Radak
"Do good" — In these two verses it appears that while he was still saying, "Restore to me the joy of Your salvation," it had already been restored to him, for these verses are a prophecy of the future: that the Temple, first and second, is destined to be destroyed on account of iniquities. And even though they were offering sacrifices continually, since their deeds were evil, God despised the sacrifices and destroyed the Temple. But in the days of our Messiah, His sacrifices will be favored, for all Israel will be of one heart to serve Hashem. Therefore: "Do good in Your favor to Zion."
Metzudat David
"Do good" — He returns also to pray on behalf of the exiles in Babylon and Assyria, and says: See their broken hearts, and in Your favor do good to Zion, that it be built and established.
Malbim
'Do good' — indeed, although now He does not desire sacrifices, yet at the time 'when You will do good to Zion through Your favor' — Zion designates the site of the Temple and the Divine Presence, and He will do good to it through His favor, in that His favor will dwell there, not through wall, bolt, and doors. And 'Jerusalem' designates the city itself, the dwelling-place of the multitude; to it He will do good by 'building its' outer 'walls.'
Then You will delight in the sacrifices of righteousness, in burnt-offering and whole offering; Then they will offer bullocks upon Your altar.
verse value 1645
Insights
Verse structure: 9 words, 39 letters. The shortest word is "then" (אָ֤ז, 2 letters) and the longest is "sacrifices·of·righteousness" (זִבְחֵי־צֶ֭דֶק, 7 letters). Words sharing gematria 8: then, then. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·will·delight·in" (תַּחְפֹּ֣ץ), "and·whole·offering" (וְכָלִ֑יל), "upon·Your·altar" (עַל־מִזְבַּחֲךָ֣). The root אז appears 2 times in this verse. 7 unique roots are used. Frequent roots: "whole·burnt·offering" (root עלה, 34x in Psalms); "You·will·delight·in" (root חפץ, 27x in Psalms); "sacrifices·of·righteousness" (root זבח, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'and·whole·offering', dividing the verse into phrases of 5 and 4 words. Full calculation: אָ֤ז [then] (8) + תַּחְפֹּ֣ץ [You·will·delight·in] (578) + זִבְחֵי־צֶ֭דֶק [sacrifices·of·righteousness] (221) + עוֹלָ֣ה [whole·burnt·offering] (111) + וְכָלִ֑יל [and·whole·offering] (96) + אָ֤ז [then] (8) + יַעֲל֖וּ [they·will·offer] (116) + עַל־מִזְבַּחֲךָ֣ [upon·Your·altar] (177) + פָרִֽים [young·bulls] (330) = 1645.
Ibn Ezra
"Then," "sacrifices of righteousness" — these are the peace-offerings. "And burnt-offering" — this is the daily burnt-offering and the additional offerings [musafim]. "And whole-offering" [kalil] — this is the meal-offering of the priest.
Radak
"Then" — those sacrifices will be sacrifices of righteousness. "Burnt-offering and whole offering" — this is a doubling of the matter, for the burnt-offering was entirely consumed; or he said "whole offering" referring to the meal-offering of a priest, which was entirely consumed. "Bullocks" — referring to the sin-offering and the peace-offerings. "Bullocks" — the same law applies to lambs, but he mentioned the largest kind among the offerings.
Metzudat David
"Then You will delight," etc. — For then the earth will be filled with knowledge, and they will not sin, and will no longer need to bring sin-offerings and guilt-offerings; rather they will offer only sacrifices of righteousness — peace-offerings and burnt-offerings brought as freewill offerings, and not on account of sin. "Then they will offer up," etc. — The matter is repeated in different words.
Metzudat Zion
'Whole offering' — this is the meal-offering of the priest, of which it is said, 'it shall be wholly [burnt]' (kalil tihyeh) (Leviticus 6:16), because it is entirely consumed by fire.
Malbim
'Then You will delight in the sacrifices of righteousness' — for then not only will You accept them, but You will even delight in sacrifices, inasmuch as they will be sacrifices of righteousness: the peace-offerings that they will bring will not signify the successes of this world but only righteousness, in that they will come to thank You for teaching them the ways of righteousness and for righteousness continuing among them — and this is a thing that Hashem desires for its own sake. And also, not only will You desire sacrifices, but You will desire also 'burnt-offering and whole offering,' for these too signify righteousness and not sin. Yet even then You will not desire that I give my firstborn or the fruit of my body as a meal-offering to Hashem, for only 'bullocks will be offered' then 'upon Your altar' — but now You do not desire sacrifice. (And it is known that the sin-offerings and guilt-offerings of an individual are not offered on a communal high place.)
Ibn Ezra
Radak
Metzudat David