A Psalm of David, a Michtam, from when Saul's men watched David's house to kill him. A prayer for deliverance from bloodthirsty enemies, and praise for Hashem, his strength and high tower.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader; Al-tashheth. [A Psalm] of David; Michtam; when Saul sent, and they watched the house to kill him.
verse value 4449
Insights
Verse structure: 9 words, 45 letters. The shortest word is "of·David" (לְדָוִ֢ד, 4 letters) and the longest is "Al-tashheth" (אַל־תַּשְׁחֵת֮, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·sending" (בִּשְׁלֹ֥חַ), "and·watched" (וַֽיִּשְׁמְר֥וּ), "the·house" (אֶת־הַ֝בַּ֗יִת). 9 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms); "and·watched" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'Saul', dividing the verse into phrases of 6 and 3 words. Full calculation: לַמְנַצֵּ֣חַ [for·the·leader] (218) + אַל־תַּשְׁחֵת֮ [Al-tashheth] (1139) + לְדָוִ֢ד [of·David] (44) + מִ֫כְתָּ֥ם [Michtam] (500) + בִּשְׁלֹ֥חַ [when·sending] (340) + שָׁא֑וּל [Saul] (337) + וַֽיִּשְׁמְר֥וּ [and·watched] (562) + אֶת־הַ֝בַּ֗יִת [the·house] (818) + לַהֲמִיתֽוֹ [to·kill·him] (491) = 4449.
Rashi
"al tashcheth" — He called the psalm by this name because he was close to dying and to being destroyed, and he begged for mercy in the matter. "and they guarded the house" — when Michal told them that he was ill (I Sam. 19:14) and she allowed him to flee at night.
Metzudat David
"And they watched" — to guard David's house, so that he would not flee in the night, in order to kill him in the morning, as is written in I Samuel.
Malbim
"For the leader; Al-tashcheth" — [a prayer] that Saul should not destroy him. This psalm is divided into three parts. First it speaks of the time when he was before Saul, and Saul cast the spear at him to strike him, and Hashem saved him (until verse 7). After that it speaks of when [Saul] sent watchmen in the evening to guard the house in order to kill him, and [David] learned of the matter with Hashem's help, and he prays that he may escape from their hand (until verse 15). And after that he curses his enemies (until the end of the chapter).
Deliver me from my enemies, O my God; set me on high from those who rise up against me.
verse value 1745
Insights
Verse structure: 5 words, 29 letters. The shortest word is "my·God" (אֱלֹהָ֑י, 4 letters) and the longest is "from·those·rising·against·me" (מִֽמִּתְקוֹמְמַ֥י, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·those·rising·against·me" (מִֽמִּתְקוֹמְמַ֥י). 5 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "from·my·enemies" (root איב, 71x in Psalms); "from·those·rising·against·me" (root קום, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'my·God', dividing the verse into phrases of 3 and 2 words. Full calculation: הַצִּילֵ֖נִי [deliver·me] (195) + מֵאֹיְבַ֥י [from·my·enemies] (63) + אֱלֹהָ֑י [my·God] (46) + מִֽמִּתְקוֹמְמַ֥י [from·those·rising·against·me] (676) + תְּשַׂגְּבֵֽנִי [set·me·on·high] (765) = 1745.
Ibn Ezra
"Deliver me," "set me on high" [tesagveni] — You are my stronghold, for I was in a low place.
Radak
"Set me on high" — as if You place me in a high and lofty place, where he, the enemy, cannot prevail against me.
Metzudat David
"From those who rise up against me" — from the men who rise up against me, strengthen me.
Malbim
"Deliver me from my enemies" — these are those who seek evil in [their] heart. "Set me on high from those who rise up against me" — these are those who rise up against him to kill him; he asks that he prevail over them.
Deliver me from the workers of iniquity, and save me from the men of blood.
verse value 1434
Insights
Verse structure: 6 words, 31 letters. The shortest word is "iniquity" (אָ֑וֶן, 3 letters) and the longest is "save·me" (הוֹשִׁיעֵֽנִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·the·workers·of" (מִפֹּ֣עֲלֵי), "and·from·the·men·of" (וּֽמֵאַנְשֵׁ֥י). 6 unique roots are used. Frequent roots: "save·me" (root ישע, 75x in Psalms); "deliver·me" (root נצל, 44x in Psalms); "and·from·the·men·of" (root איש, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'iniquity', dividing the verse into phrases of 3 and 3 words. Full calculation: הַ֭צִּילֵנִי [deliver·me] (195) + מִפֹּ֣עֲלֵי [from·the·workers·of] (230) + אָ֑וֶן [iniquity] (57) + וּֽמֵאַנְשֵׁ֥י [and·from·the·men·of] (407) + דָ֝מִ֗ים [blood] (94) + הוֹשִׁיעֵֽנִי [save·me] (451) = 1434.
Ibn Ezra
"Deliver me" — the meaning of "and from the men of blood" corresponds to [Saul's intent] to put him to death.
Radak
"Deliver me" — those who lie in ambush are "workers of iniquity" and "men of blood," who were plotting to kill him.
Malbim
"Deliver me from the workers of iniquity" — this is directed against his enemies who, in secret, speak evil-talk (lashon hara) about him. "And save me from the men of blood" — this is directed against those who rise up against him, who wish to murder him.
For, lo, they lie in wait for my soul; the impudent gather themselves together against me; not for my transgression, nor for my sin, O Hashem.
verse value 2213
Insights
Verse structure: 10 words, 44 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·not·my·sin" (וְלֹא־חַטָּאתִ֣י, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "lie·in·wait" (אָרְב֡וּ), "impudent·ones" (עַזִּ֑ים), "not·my·transgression" (לֹֽא־פִשְׁעִ֖י). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "for·my·soul" (root נפש, 143x in Psalms). The etnachta (major mid-verse pause) falls on 'impudent·ones', dividing the verse into phrases of 7 and 3 words. Full calculation: כִּ֤י [for] (30) + הִנֵּ֪ה [behold] (60) + אָרְב֡וּ [lie·in·wait] (209) + לְנַפְשִׁ֗י [for·my·soul] (470) + יָג֣וּרוּ [attack] (225) + עָלַ֣י [against·me] (110) + עַזִּ֑ים [impudent·ones] (127) + לֹֽא־פִשְׁעִ֖י [not·my·transgression] (491) + וְלֹא־חַטָּאתִ֣י [and·not·my·sin] (465) + יְהֹוָֽה [Hashem] (26) = 2213.
Rashi
"[they] lodge against me" — to enter my house, to guard me.
Ibn Ezra
"For," "they lie in wait" [yaguru] — like "they gather themselves," and similar to it: "is the seed yet in the barn [magurah]?" (Haggai 2:19). And some say: they encamp around the house.
Radak
"For they lie in wait" — they gather and assemble against me. "Not for my transgression" — they do not lie in ambush for me on account of any transgression or sin, for I have not transgressed and have not sinned against them. "Hashem" — this is a term of address, that is to say: You know this.
Metzudat David
"They lie in wait" — Strong men gather against me to seize me, though I have not sinned against them, as You, Hashem, know.
Malbim
"For, lo" — that which "they lie in wait for my soul" and that "they gather" and assemble "against me" is because they are "impudent": "not for my transgression nor for my sin" do they lie in wait for me — rather, impudent men lie in wait unjustly.
Without my fault, they run and prepare themselves; awake You to help me, and behold.
verse value 1906
Insights
Verse structure: 6 words, 32 letters. The shortest word is "awake" (ע֖וּרָה, 4 letters) and the longest is "and·prepare·themselves" (וְיִכּוֹנָ֑נוּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "without·iniquity" (בְּֽלִי־עָ֭וֺן), "run" (יְרֻצ֣וּן), "to·meet·me" (לִקְרָאתִ֣י). 6 unique roots are used. Frequent roots: "and·see" (root ראה, 100x in Psalms); "to·meet·me" (root קרא, 56x in Psalms); "and·prepare·themselves" (root כון, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'and·prepare·themselves', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּֽלִי־עָ֭וֺן [without·iniquity] (168) + יְרֻצ֣וּן [run] (356) + וְיִכּוֹנָ֑נוּ [and·prepare·themselves] (148) + ע֖וּרָה [awake] (281) + לִקְרָאתִ֣י [to·meet·me] (741) + וּרְאֵֽה [and·see] (212) = 1906.
Rashi
"Without iniquity" — I did not sin against them. "and prepare themselves" — Ready to kill.
Ibn Ezra
"Without" — the meaning is: I have not transgressed, nor is there sin or iniquity in me, on account of which they should run to avenge themselves against me. The meaning of "awake" [urah] — corresponds to "and they kept watch over the house" (Psalm 59:1).
Radak
"Without" — meaning, I have not transgressed and have not sinned against them, yet they run and have prepared themselves to seize me, and You see it. "Awake to help me" — to save me from their hand. "And they prepare themselves" — the tav of the hitpael form is absorbed into the dagesh of the kaf, and its underlying grammatical form is "יִתְכּוֹנְנוּ."
Metzudat David
"Without iniquity" — I have not wronged them, yet they run and prepare themselves to trap me; therefore awake to meet me, and see my affliction.
Malbim
"Without [fault]" — and nevertheless it seems to them that "they run and prepare themselves without fault," that is, they think they bear no guilt in this, and that it is permitted to them to kill me. "Awake to my aid" — meaning, stand on the side that directly faces me, which is the side of the table at which Saul sat, and from there he cast the spear at him to strike him. "And see" — and take heed, that he not carry out his plan.
You therefore, O Hashem God of hosts, the God of Israel, arouse Yourself to punish all the nations; show no mercy to any iniquitous traitors. Selah
verse value 2858
Insights
Verse structure: 12 words, 60 letters. The shortest word is "iniquity" (אָ֣וֶן, 3 letters) and the longest is "Hashem·God" (יְהֹוָֽה־אֱלֹהִ֥ים, 9 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "Hashem·God" (יְהֹוָֽה־אֱלֹהִ֥ים), "to·punish" (לִפְקֹ֥ד), "all·the·nations" (כׇּֽל־הַגּוֹיִ֑ם). 12 unique roots are used. Frequent roots: "Hashem·God" (root יהוה, 688x in Psalms); "God·of" (root אלהים, 347x in Psalms); "and·you" (root אתה, 115x in Psalms). The etnachta (major mid-verse pause) falls on 'all·the·nations', dividing the verse into phrases of 8 and 4 words. Full calculation: וְאַתָּ֤ה [and·you] (412) + יְהֹוָֽה־אֱלֹהִ֥ים [Hashem·God] (112) + צְבָא֡וֹת [hosts] (499) + אֱלֹ֘הֵ֤י [God·of] (46) + יִשְׂרָאֵ֗ל [Israel] (541) + הָקִ֗יצָה [awake] (210) + לִפְקֹ֥ד [to·punish] (214) + כׇּֽל־הַגּוֹיִ֑ם [all·the·nations] (114) + אַל־תָּחֹ֨ן [not·favor] (489) + כׇּל־בֹּ֖גְדֵי [all·traitors·of] (69) + אָ֣וֶן [iniquity] (57) + סֶֽלָה [Selah] (95) = 2858.
Rashi
"arise to visit upon all the nations" — And judge these wicked men according to the statutes of the nations. Do not be gracious to them.
Ibn Ezra
"You therefore" — the meaning of "God of hosts" — for You are the God of the hosts above in heaven, and the God of the hosts below, who are Israel. "Show no mercy to any iniquitous traitors" — in whatever nation they may be.
Radak
"You therefore" — this verse is not connected either to what precedes it or to what follows it, unless we interpret it as referring to the future. David said this when he saw that they were pursuing him without sin or iniquity on his part, and he saw that there was no one among the judges of Israel who would tell Saul that he was not acting rightly — rather, they were flattering Saul. He said: I do not see that that generation will be vindicated, until the future to come, when the Holy One, blessed be He, will destroy the wicked; for now He is being patient with the wicked, and behold, He is like one asleep who does not see their deeds. Therefore he said, "Awake, to punish all the nations" — for then the wicked from all the nations will perish, and the survivors will serve Hashem with one accord, and He will no longer show favor to any iniquitous traitors, nor will He continue to hold back His wrath.
Metzudat David
"Arouse Yourself" — that is to say: Just as You rouse Yourself to visit [punishment] upon the idol-worshippers, so give no mercy at all to these traitors from Israel who commit iniquity.
Malbim
"And You" — since he had then resolved in his mind to flee, and he had until now been the commander of the armies of Israel who fought the Philistines, he hands over his armies to Hashem, that He should now be the commander of Israel's army and wage their wars. And so it says, "And You, O Hashem, God of hosts" — inasmuch as You are "the God of Israel" and watch over them — "arouse Yourself to punish all the nations" that come to make war against Israel; You shall be the One who marshals the army against them (for I shall flee from the land). And notwithstanding all this, "show no mercy to any iniquitous traitors" — show no mercy even to Saul and his men, the traitors who [seek] to kill me, so that You may save Israel from their enemies, while they [Saul and his men] perish in that war — as it is said, "Either Hashem will strike him down," etc., "or he will go down into battle and perish." "Selah" — concludes the matter.
They return at evening, they howl like a dog, and go round about the city.
verse value 1131
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 1131 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "city" (עִֽיר, 3 letters) and the longest is "and·go·around" (וִיס֥וֹבְבוּ, 7 letters). 6 unique roots are used. Frequent roots: "return" (root שוב, 72x in Psalms); "and·go·around" (root סבב, 21x in Psalms). Full calculation: יָשׁ֣וּבוּ [return] (324) + לָ֭עֶרֶב [at·the·evening] (302) + יֶהֱמ֥וּ [howl] (61) + כַכָּ֗לֶב [like·the·dog] (72) + וִיס֥וֹבְבוּ [and·go·around] (92) + עִֽיר [city] (280) = 1131.
Rashi
"They return in the evening, etc..." — "Behold, they spew forth with their mouth" — The interpretation of these two verses connects one to the other. "They return in the evening" — What they did by day does not suffice them; in the evening they repeat their evil: guarding me that I do not escape and leave the city Now what did they do by day? Behold, all day they spew forth with their mouth, to spy on me to Saul.
Ibn Ezra
"They return" — he likens them to dogs that bark at night to guard the town; thus these [men] were watchers of the house.
Radak
"They return" — He speaks of those watching the house, that until evening they come and go, and they growl like a dog that goes about barking at night when it is awake. "and go round about the city" — They were surrounding the house on my account; it is possible that Saul also sent other men to go around the city, so that if I went out and escaped from the hand of those surrounding the house, those surrounding the city would seize me.
Metzudat David
"They return at evening" — that is to say, during the day they slander me, and in the evening they return to my house to keep watch over me; and when I escaped, they surrounded the city searching for me and howled aloud during the search, like a dog that goes around, searching and howling.
Malbim
"They return at evening" — he now relates how Saul returned a second time in the evening and sent watchmen around his house to kill him. "At evening they returned" a second time to murder me. "They howl like a dog" — he likens the watchmen to dogs, who are also guardians of the house; so they too howl "and go round about the city."
Behold, they belch out with their mouth; swords are in their lips: 'For who does hear?'
verse value 2694
Insights
Verse structure: 7 words, 35 letters. The shortest word is "behold" (הִנֵּ֤ה, 3 letters) and the longest is "in·their·lips" (בְּשִׂפְתֽוֹתֵיהֶ֑ם, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "belch·out" (יַבִּ֘יע֤וּן), "in·their·lips" (בְּשִׂפְתֽוֹתֵיהֶ֑ם). 7 unique roots are used. Frequent roots: "for·who" (root יום, 121x in Psalms); "hears" (root שמע, 76x in Psalms); "in·their·mouth" (root פה, 46x in Psalms). The etnachta (major mid-verse pause) falls on 'in·their·lips', dividing the verse into phrases of 5 and 2 words. Full calculation: הִנֵּ֤ה [behold] (60) + יַבִּ֘יע֤וּן [belch·out] (148) + בְּפִיהֶ֗ם [in·their·mouth] (137) + חֲ֭רָבוֹת [swords] (616) + בְּשִׂפְתֽוֹתֵיהֶ֑ם [in·their·lips] (1243) + כִּי־מִ֥י [for·who] (80) + שֹׁמֵֽעַ [hears] (410) = 2694.
Rashi
"swords in their lips" — and they think to themselves, “Who hears?”
Ibn Ezra
"Behold, they belch out" [yabi'un] — like [the barking of] dogs. "For who" — they think that there is no God who hears their secret counsel.
Radak
"Behold" — For he was hearing from inside what they were saying outside, harsh words against him, like swords, for they thought that no one heard them.
Metzudat David
"Swords" — the slander that they speak with their mouths is as if they were putting swords into Saul's hand to kill me, for they say, 'Who hears?' and they have no fear of God.
Metzudat Zion
'Belch out' — they speak, as in 'it utters speech' (above, Psalm 19).
Malbim
"Behold" — they are worse than dogs in two respects. First: dogs only bark, they do not speak — but these dogs "belch out with their mouth." Second: dogs only bite, they do not kill with a sword — but they have "swords in their lips," meaning that they say with their lips that they will kill me with a sword in the morning; and they say this quietly, thinking, "for who does hear?" — that the matter will not become known to me until morning.
But You, O Hashem, shall laugh at them; You shall have all the nations in derision.
verse value 1964
Insights
Verse structure: 5 words, 26 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "and·you" (וְאַתָּ֣ה, 4 letters) and the longest is "shall·laugh·at·them" (תִּשְׂחַק־לָ֑מוֹ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·laugh·at·them" (תִּשְׂחַק־לָ֑מוֹ), "shall·mock" (תִּ֝לְעַ֗ג), "to·all·nations" (לְכׇל־גּוֹיִֽם). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·you" (root אתה, 115x in Psalms); "to·all·nations" (root גוי, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·laugh·at·them', dividing the verse into phrases of 3 and 2 words. Full calculation: וְאַתָּ֣ה [and·you] (412) + יְ֭הֹוָה [Hashem] (26) + תִּשְׂחַק־לָ֑מוֹ [shall·laugh·at·them] (884) + תִּ֝לְעַ֗ג [shall·mock] (503) + לְכׇל־גּוֹיִֽם [to·all·nations] (139) = 1964.
Rashi
"But You, O Lord" — Who will scoff at all the nations, will mock these wicked men as well.
Ibn Ezra
"But You" — by way of metaphor: since You are able to destroy them at any time, therefore do not kill them when they belch [these words] out.
Radak
"But You" — that You hear their words. "You shall laugh at them" — meaning, that they will have no power to carry out against me the outcome of their plans, and You will regard their words as something to be laughed at, like a man who laughs and mocks the words of an enemy of whom he is not afraid. "You shall have all the nations in derision" — Just as You deride all the nations who deny You, to nullify their words and their plans, so You will deride and laugh at these men.
Metzudat David
"You shall laugh at them" — You laugh at their words, just as You mock all the nations who do not believe in You.
Malbim
"But You" — "but You, O Hashem, shall laugh at them," for You will frustrate their counsel; and likewise "You shall have all the nations in derision" — those who rejoice over this, that the one who wages Hashem's war against them should die.
Because of his strength, I will wait for You; for God is my high tower.
verse value 1161
Insights
Verse structure: 5 words, 24 letters. The shortest word is "his·strength" (עֻ֭זּוֹ, 3 letters) and the longest is "for·God" (כִּֽי־אֱ֝לֹהִ֗ים, 7 letters). 5 unique roots are used. Frequent roots: "for·God" (root אלהים, 347x in Psalms); "to·You" (root אל, 112x in Psalms); "I·will·wait" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·wait', dividing the verse into phrases of 3 and 2 words. Full calculation: עֻ֭זּוֹ [his·strength] (83) + אֵלֶ֣יךָ [to·You] (61) + אֶשְׁמֹ֑רָה [I·will·wait] (546) + כִּֽי־אֱ֝לֹהִ֗ים [for·God] (116) + מִשְׂגַּבִּֽי [my·high·tower] (355) = 1161.
Rashi
"[Because of] his strength" — The strength and might of my enemy, who is stronger than I. "I hope for You" — and I wait [for You] to rescue me from him.
Ibn Ezra
"His strength" [uzo] — You are the God who has strength in Himself. "I will watch unto You" [eshmorah] — in the sense of "a night of watching" [leil shimurim] (Exodus 12:42), corresponding to "and they kept watch over the house" [v. 5]; therefore he says: "awake."
Radak
"Because of his strength" — because of Saul's strength, for he is stronger and mightier than I. "I will wait for You" — that You will save me from his hand, for I have no stronghold besides You.
Metzudat David
"His strength" — because of the great strength of Saul, I will wait for Your salvation, for You are my stronghold; but I myself have no power to stand against him.
Metzudat Zion
'I will wait' — an expression of waiting, as in 'but his father kept the matter [in mind]' (Genesis 37).
Malbim
"His strength" — You say to me in laughter: know that "[Saul's] strength I keep in reserve for you" — I am keeping Saul's strength and kingdom in reserve for you, that you shall reign in his stead and shall prevail against the nations in war. "For God is my high tower" — meaning, this You say to me by [the fact] that You are my high tower, strengthening me against Saul and also against the Philistines in the battle of Keilah; by this You make known that Saul's strength is reserved for me, and that I am prepared to reign in his stead.
The God of my mercy will come to meet me; God will let me gaze upon my adversaries.
verse value 1489
Insights
Verse structure: 7 words, 33 letters. Notable word values: "God" (אֱ֝לֹהִ֗ים) = 86, equal to Elohim. The shortest word is "God·of" (אֱלֹהֵ֣י, 4 letters) and the longest is "will·meet·me" (יְקַדְּמֵ֑נִי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·meet·me" (יְקַדְּמֵ֑נִי), "will·let·me·see" (יַרְאֵ֥נִי), "upon·my·adversaries" (בְשֹׁרְרָֽי). The root אלהים appears 2 times in this verse. 5 unique roots are used. Frequent roots: "God·of" (root אלהים, 347x in Psalms); "my·mercy" (root חסד, 125x in Psalms); "will·let·me·see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'will·meet·me', dividing the verse into phrases of 4 and 3 words.
Rashi
"will precede" — He will give me His help before the hand of my enemy overwhelms me. "will allow me to see in those who watch me" — what I long to see.
Ibn Ezra
"My God" — He is the cause of my mercy, for He knows that I have not transgressed against them; He will go before me to repay them according to their deeds. "He will let me gaze upon my adversaries" [be-shorerai] — this is my desire.
Radak
"The God of my mercy" — It is written "chasdo" ["his mercy"] but read "chasdi" ["my mercy"], with a yod; the meaning is the same, except that the written form refers to the One who performs the kindness — namely God, may He be blessed — while the read form refers to the one who receives it — namely David. For the servile letters [pronominal affixes] may attach to both the doer and the one acted upon. "Yakdimeni" ["will come to meet me"] means: the kindness will come before me.
Metzudat David
"The God of my mercy" — Hashem, who has always done kindness for me, will grant me kindness in advance, before he [my enemy] captures me. "Will let me see" — what my heart desires to see, He will show me, concerning those who look upon me with evil intent.
Metzudat Zion
"My watchers" — an expression of seeing and looking.
Malbim
"My God" — they surround my house and think that no one hears their words and that I will not know of it; but "the God of my mercy will come to meet me," to inform me of the matter, "and God will let me gaze upon my adversaries" — Hashem showed me, so that I saw the watchmen who lay in wait against me and surrounded my house; meaning that Hashem informed him of this through Michal, daughter of Saul.
Slay them not, lest my people forget, make them wander to and fro by Your power, and bring them down, O Lord our shield.
verse value 2015
Insights
Verse structure: 8 words, 45 letters. Verse gematria: 2015 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "my·people" (עַמִּ֗י, 3 letters) and the longest is "and·bring·them·down" (וְהוֹרִידֵ֑מוֹ, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·kill·them" (אַל־תַּהַרְגֵ֤ם), "lest·they·forget" (פֶּֽן־יִשְׁכְּח֬וּ), "make·them·wander" (הֲנִיעֵ֣מוֹ). 8 unique roots are used. Frequent roots: "my·people" (root עם, 135x in Psalms); "Lord" (root אדון, 64x in Psalms); "lest·they·forget" (root שכח, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'and·bring·them·down', dividing the verse into phrases of 6 and 2 words. Full calculation: אַל־תַּהַרְגֵ֤ם [not·kill·them] (679) + פֶּֽן־יִשְׁכְּח֬וּ [lest·they·forget] (474) + עַמִּ֗י [my·people] (120) + הֲנִיעֵ֣מוֹ [make·them·wander] (181) + בְ֭חֵילְךָ [by·Your·power] (70) + וְהוֹרִידֵ֑מוֹ [and·bring·them·down] (277) + מָ֖גִנֵּ֣נוּ [our·shield] (149) + אֲדֹנָֽי [Lord] (65) = 2015.
Rashi
"Do not kill them" — because this is not recognizable [as] revenge. "lest my people forget" — because all the dead are forgotten. Instead, deprive them of their possessions, so that they are impoverished. That is the revenge that will be long remembered.
Ibn Ezra
"Slay them not" — he prays to Hashem not to kill them in a single moment, lest my people forget the deeds of Hashem against the wicked. "Make them wander" [heni'emo] — to seek bread, as he mentioned regarding the dogs; they wander about to eat. The meaning of "by Your power" [becheilcha] — they are Israel. "And bring them down" — from the heights of their wealth. "Our shield" [maginenu] — this truly hints at our king, on account of King Saul, who commanded that he [David] be put to death.
Radak
"Slay them not" — He says to God: do not kill them, lest my people forget Hashem's vengeance upon the wicked; rather, let the time of vengeance be prolonged, so that You bring them down from their wealth and make them wander about to seek bread, by Your power — and "my people" here means Israel. "Our shield, Hashem" — You, who are my shield, and to those who are pursued together with me — show us this vengeance upon them.
Metzudat David
"Lest they forget" — for the dead is forgotten from the heart, and they will not be remembered, so that no lesson would be learned from them. "Make them wander by Your power" — rather, with Your great strength make them wander from place to place, and bring them down from their possessions, You, Hashem, our shield; for then they will be remembered, and a lesson will be learned from them.
Metzudat Zion
"Make them wander" [הניעמו] — an expression of נע ונד (wandering and roaming). "By Your power" — by Your strength. "Our shield" — our protection, like a warrior with his shield.
Malbim
"Slay [them] not" — when he saw his watchers and adversaries, he asks, "Slay them not," meaning: let them not see me at the time I flee through the window, and do not save me by having me overpower and kill them, "lest my people forget" what they did against me; rather, "make them wander to and fro by Your power" — that they now be made to move from their place, so that they not see my flight — and afterward, "bring them down" from their greatness.
For the sin of their mouth, and the words of their lips, let them even be taken in their pride, and for cursing and lying which they speak.
verse value 2586
Insights
Verse structure: 7 words, 44 letters. The shortest word is "and·from·cursing" (וּמֵאָלָ֖ה, 5 letters) and the longest is "word·of·their·lips" (דְּֽבַר־שְׂפָ֫תֵ֥ימוֹ, 9 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "sin·of·their·mouth" (חַטַּאת־פִּ֗ימוֹ), "word·of·their·lips" (דְּֽבַר־שְׂפָ֫תֵ֥ימוֹ), "and·let·them·be·caught" (וְיִלָּכְד֥וּ). 7 unique roots are used. Frequent roots: "word·of·their·lips" (root דבר, 133x in Psalms); "speak" (root ספר, 38x in Psalms). The etnachta (major mid-verse pause) falls on 'in·their·pride', dividing the verse into phrases of 4 and 3 words. Full calculation: חַטַּאת־פִּ֗ימוֹ [sin·of·their·mouth] (554) + דְּֽבַר־שְׂפָ֫תֵ֥ימוֹ [word·of·their·lips] (1042) + וְיִלָּכְד֥וּ [and·let·them·be·caught] (76) + בִגְאוֹנָ֑ם [in·their·pride] (102) + וּמֵאָלָ֖ה [and·from·cursing] (82) + וּמִכַּ֣חַשׁ [and·from·lying] (374) + יְסַפֵּֽרוּ [speak] (356) = 2586.
Rashi
"The sin" — of their mouth is the word of their lips, and the poor who are pursued by them because of the curse and the lies that they tell, are seized through their haughtiness.
Ibn Ezra
"The sin" — is connected with "and bring them down" — on account of the sin of their mouth. "And let them be trapped in their pride" — corresponding to "for who hears?" [v. 8]. "And from cursing" — and on account of some of the curses and lies that they committed, one will tell it to another.
Radak
"For the sin of their mouth" — They will recognize that this punishment is the punishment for their evil words, and for what they would do if they were able. "and in their pride" — Since they are proud against me, let them be caught, and bring them down from their greatness. "and for cursing and lying which they speak" — Because of the abundance of cursing and the abundance of lying and the ruin that will come upon them, people will tell it one to another.
Metzudat David
"The sin of their mouth" — do this to them because of the sin of their mouth, etc., and let them be caught on account of their pride. "And for cursing" — and because of the abundance of the curse that will come upon them, and the abundance of the leanness and wasting that will befall them, people will recount to one another everything that has happened to them, and the matter will be remembered, and a lesson will be learned from them.
Metzudat Zion
"In their pride" [בגאונם] — from the language of גאוה (pride/arrogance). "And for cursing" [ומאלה] — from קללה (a curse). "And for lying" [ומכחש] — an expression of leanness/waning (רזון).
Malbim
"For the sin of their mouth is the word of their lips" — that the word of their lips shall be that they confess the sin of their mouth; that they themselves shall speak with their lips and confess the sin they committed with their mouth — what they spoke about me as evil-talk — and admit that they were punished for it. "And they shall be caught in their pride" — that through their pride they will be caught in a net. "And for the cursing and lying which they speak" — they themselves shall relate and confess that this befell them through the sin of cursing and lying — the lies they spoke about me and the false oaths they swore to uphold their words. And after they confess their sin, then "consume [them] in wrath" — consume them in Your wrath, "and consume them" again and again, "and let them be no more" — until they no longer exist in the world; "and let them know to the ends of the earth that God rules in Jacob" — until the knowledge spreads to the ends of the earth, and all recognize that in Jacob there is a God who rules and watches over the details of their deeds. "Selah" — concludes the matter.
Consume them in wrath, consume them, that they be no more; and let them know that God rules in Jacob, to the ends of the earth. Selah
verse value 1616
Insights
Verse structure: 11 words, 48 letters. The shortest word is "consume" (כַּלֵּ֥ה, 3 letters) and the longest is "for·God" (כִּֽי־אֱ֭לֹהִים, 7 letters). Words sharing gematria 55: consume, in·wrath, consume. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·wrath" (בְחֵמָה֮), "and·they·are·no·more" (וְֽאֵ֫ינֵ֥מוֹ), "to·the·ends·of" (לְאַפְסֵ֖י). The root כלה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "for·God" (root אלהים, 347x in Psalms); "the·earth" (root ארץ, 157x in Psalms); "and·let·them·know" (root ידע, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Jacob', dividing the verse into phrases of 8 and 3 words. Full calculation: כַּלֵּ֥ה [consume] (55) + בְחֵמָה֮ [in·wrath] (55) + כַּלֵּ֢ה [consume] (55) + וְֽאֵ֫ינֵ֥מוֹ [and·they·are·no·more] (113) + וְֽיֵדְע֗וּ [and·let·them·know] (96) + כִּֽי־אֱ֭לֹהִים [for·God] (116) + מֹשֵׁ֣ל [rules] (370) + בְּֽיַעֲקֹ֑ב [in·Jacob] (184) + לְאַפְסֵ֖י [to·the·ends·of] (181) + הָאָ֣רֶץ [the·earth] (296) + סֶֽלָה [Selah] (95) = 1616.
Rashi
"Destroy [them] with wrath" — Destroy them with Your wrath, O King Who judges, and let them know that You rule over Jacob.
Ibn Ezra
'Consume' — [the word is repeated] twice: first, little by little, and at the end, 'and they are no more.' And the sense of 'rules in Jacob' — since he had mentioned 'the God of Israel,' the sense being that the gods of the nations are idols, while the God of Israel is a righteous judge.
Radak
"Consume" — them in Your wrath, little by little, and in the end they will be no more, so that no remnant of them will be left. "and let them know" — [that is,] people, when they see the vengeance. "that God rules in Jacob" — and He judges the wicked, and so He rules. "to the ends of the earth" — but over Jacob He takes special note and watches more closely than over the other nations.
Metzudat David
"Consume" — those wicked ones. "That they be no more" — and they will no longer be in the world. "Rules in Jacob" — to save those who take refuge in Him. "To the ends [of the earth]" — this refers back to "and let them know," etc., meaning: at the ends of the earth they will know forever that You rule in Jacob.
And they return at evening, they howl like a dog, and go round about the city;
verse value 1131
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 1131 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "city" (עִֽיר, 3 letters) and the longest is "and·go·around" (וִיס֥וֹבְבוּ, 7 letters). 6 unique roots are used. Frequent roots: "and·return" (root שוב, 72x in Psalms); "and·go·around" (root סבב, 21x in Psalms). Full calculation: וְיָשֻׁ֣בוּ [and·return] (324) + לָ֭עֶרֶב [at·the·evening] (302) + יֶהֱמ֥וּ [howl] (61) + כַכָּ֗לֶב [like·the·dog] (72) + וִיס֥וֹבְבוּ [and·go·around] (92) + עִֽיר [city] (280) = 1131.
Rashi
"And they will return in the evening" — This is attached to the preceding verse. The sin of their mouth they speak by day, and in the evening, they return to ambush those whom they slandered.
Ibn Ezra
'And they return' — those who remain; then they will be like dogs seeking bread, and so [they howl].
Radak
"And they return" — that is, they come and go at evening on my account and surround the city against me, to capture me now; and they go at evening to the houses to seek bread, and go around the city to seek their food — and this is what he says [next].
Metzudat David
"And they return" — those wicked ones will be punished measure for measure: just as they returned in the evening to watch me, and went around the city searching after me, so they will return to the doors of other people in the evening, and go around the city seeking food, and howl from the pain of their hearts.
Malbim
"And they shall return" — in contrast to what was said earlier, that they would return at evening and howl like a dog and go round about the city to guard the house in order to kill him, he now curses them that even now, after their downfall, they shall likewise "return at evening and howl like a dog and go round about the city" even now — only this will not be as before, when they went round like a dog to take the life of a righteous man; rather, "they shall wander about for food" — that their going round now like a dog will be like a hungry dog that goes round the city at night seeking food, howling and barking out of its hunger — that they shall go round "if they are not satisfied," so that "they may pass the night" — for since their bellies lack from hunger, they will be unable to settle down for the night, and they will go round the city seeking food.
They wander up and down to devour, and tarry all night if they have not their fill.
verse value 1091
Insights
Verse structure: 7 words, 34 letters. The shortest word is "they" (הֵ֭מָּה, 3 letters) and the longest is "wander" (יְנִיע֣וּן, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·lodge" (וַיָּלִֽינוּ). 6 unique roots are used. Frequent roots: "they" (root הם, 69x in Psalms); "are·sated" (root שבע, 40x in Psalms); "to·devour" (root אכל, 35x in Psalms). The etnachta (major mid-verse pause) falls on 'to·devour', dividing the verse into phrases of 4 and 3 words.
Rashi
"They will roam about to eat" — as the dogs do all night if they are not sated, so that they can lodge out of satiety, and sleep.
Ibn Ezra
'They... not' — the [word] 'not' serves for two [clauses]: if they are not satisfied, they do not lodge for the night.
Radak
"They wander up and down" — even though they went about the houses seeking bread, they will not be satisfied when they lie down for the night; that is, they will lie down hungry and sleep. "and tarry all night" — the vav [in "ve-yalinu"] stands in place of "ka'asher" ["when"]; that is, they roam about to eat and tarry for the night since they are not satisfied.
Metzudat David
"They" — when they wander about seeking food, and are not satisfied, for they do not find enough to eat, then they will complain and howl from the pain of their hearts.
Metzudat Zion
"They wander" [יניעון] — an expression of נע ונד (wandering and roaming). "And they murmur" [וילינו] — an expression of תלונה, complaining.
But as for me, I will sing of Your strength; indeed, I will sing aloud of Your mercy in the morning; for You have been my high tower, and a refuge in the day of my distress.
verse value 2796
Insights
Verse structure: 12 words, 49 letters. The shortest word is "to·me" (לִ֑י, 2 letters) and the longest is "for·You·have·been" (כִּֽי־הָיִ֣יתָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·sing" (אָשִׁ֣יר), "and·I·will·sing·aloud" (וַאֲרַנֵּ֥ן), "and·a·refuge" (וּ֝מָנ֗וֹס). 12 unique roots are used. Frequent roots: "Your·mercy" (root חסד, 125x in Psalms); "in·the·day·of" (root יום, 121x in Psalms); "for·You·have·been" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 9 and 3 words. Full calculation: וַאֲנִ֤י [and·I] (67) + אָשִׁ֣יר [I·will·sing] (511) + עֻזֶּךָ֮ [Your·strength] (97) + וַאֲרַנֵּ֥ן [and·I·will·sing·aloud] (307) + לַבֹּ֗קֶר [in·the·morning] (332) + חַ֫סְדֶּ֥ךָ [Your·mercy] (92) + כִּֽי־הָיִ֣יתָ [for·You·have·been] (455) + מִשְׂגָּ֣ב [high·tower] (345) + לִ֑י [to·me] (40) + וּ֝מָנ֗וֹס [and·a·refuge] (162) + בְּי֣וֹם [in·the·day·of] (58) + צַר־לִֽי [is·distress·to·me] (330) = 2796.
Rashi
"And I" — when I escape them, I will sing of Your power in the morning.
Ibn Ezra
'But as for me... Your strength' — corresponding to His strength; to You I will keep watch. 'And Your mercy' — corresponding to 'the God of my mercy.' 'And in the morning' — the opposite of the dogs, for during the day they slumber. 'For You have been my high tower' — for You heard my prayer; from those who rise up against me, You have set me safely on high.
Radak
"But as for me, I will sing" — When You show me Your strength, when You take vengeance for me, I will sing of Your strength. "and I will sing aloud... in the morning" — every single morning; that is, I will always sing joyfully of Your kindness that You do for me. And it is my due to sing and sing joyfully, since You have been a stronghold for me.
Metzudat David
"But as for me, I will sing" — when I am saved, I will recount Your strength in song, and every morning I will sing joyfully of Your mercy. "And a refuge" — he speaks by way of a parable, like a man who flees to his friend to escape.
Metzudat Zion
"Refuge" [מנוס] — an expression of fleeing and escaping.
Malbim
"But as for me" — I will rise up at night, so that "I will sing of Your strength" the whole night, "and in the morning I will sing aloud of Your mercy" — of how "You have been my high tower and a refuge in the day of my distress," for You helped me to flee and escape.
O my strength, to You will I sing praises; for God is my high tower, the God of my mercy.
verse value 1000
Insights
Verse structure: 7 words, 32 letters. Verse gematria: 1000 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "my·strength" (עֻ֭זִּי, 3 letters) and the longest is "for·God" (כִּֽי־אֱלֹהִ֥ים, 7 letters). The root אלהים appears 2 times in this verse. 6 unique roots are used. Frequent roots: "for·God" (root אלהים, 347x in Psalms); "my·mercy" (root חסד, 125x in Psalms); "to·You" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·sing·praises', dividing the verse into phrases of 3 and 4 words. Full calculation: עֻ֭זִּי [my·strength] (87) + אֵלֶ֣יךָ [to·You] (61) + אֲזַמֵּ֑רָה [I·will·sing·praises] (253) + כִּֽי־אֱלֹהִ֥ים [for·God] (116) + מִ֝שְׂגַּבִּ֗י [my·high·tower] (355) + אֱלֹהֵ֥י [God·of] (46) + חַסְדִּֽי [my·mercy] (82) = 1000.
Rashi
"My strength! To You" — To You, Who are my strength and my stronghold, to You I will sing.
Ibn Ezra
He first mentioned 'His strength,' [meaning] that the strength belongs to Him in Himself, while the kindness of Hashem is the cause of 'my mercy'; and for this reason he says afterward: 'I will sing of Your strength,' for [there] 'You are my strength,' like 'my strength and song is Yah.' And corresponding to 'Your mercy' he says 'the God of my mercy.'
Radak
"O my strength" — That is: before, I said "uzzo" ["his strength"], for the strength belonged to Saul, and therefore I would watch and wait for You; but now I say "uzzi" ["my strength"] in place of "uzzo," and "unto You I will sing praises" in place of "unto You I will wait" — for in the time of trouble I would watch and hope for deliverance, but in the time of deliverance I say, I will sing unto You, for You have been God my high tower and the God of my mercy — that is, [You are] the Judge, able, who has taken up my case against them and turned Your kindness toward me.
Metzudat David
"O my strength" — You are my might, and therefore I will sing praises to You. "The God of my mercy" — who has always done kindness for me.
Malbim
"O my strength" — in contrast to what was said, "his strength I keep in reserve for you," in which He promised him that He would keep Saul's strength in reserve for him, until afterward Saul's strength would belong to David — he says: at the time that "my strength" comes to be, that is, when I attain the kingship, then "to You will I sing praises, for God is my high tower" — inasmuch as He is "the God of my mercy," for the kingship was given to him out of mercy, as will be explained in Psalm 89.
Rashi
Metzudat David
Malbim