A Michtam of David, composed after his wars with Aram and a costly battle with Edom. A prayer over national defeat and disgrace, trusting that through Hashem, not human help, Israel will prevail.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader; upon Shushan Eduth; Michtam of David, to teach;
verse value 2102
Insights
Verse structure: 6 words, 27 letters. The shortest word is "Eduth" (עֵד֑וּת, 4 letters) and the longest is "upon·Shushan" (עַל־שׁוּשַׁ֣ן, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·Shushan" (עַל־שׁוּשַׁ֣ן), "to·teach" (לְלַמֵּֽד). 6 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms); "to·teach" (root למד, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'Eduth', dividing the verse into phrases of 3 and 3 words. Full calculation: לַ֭מְנַצֵּחַ [for·the·leader] (218) + עַל־שׁוּשַׁ֣ן [upon·Shushan] (756) + עֵד֑וּת [Eduth] (480) + מִכְתָּ֖ם [Michtam] (500) + לְדָוִ֣ד [of·David] (44) + לְלַמֵּֽד [to·teach] (104) = 2102.
Rashi
"on shushan eduth, a michtam of David, to teach" — (Addendum: Michtam is an expression of (Song 5: 11), “as finest gold (כתם פז),” a coveted thing. Our Sages, however, expounded this as referring to David, who behaved as a humble (מך) and innocent man, even when he occupied the throne. Another Aggadah explains that his wound (מכתו) was perfect (תמה), i.e., he was born circumcised (Sotah 10b). Michtam of David concerning the testimony of the Sanhedrin, who were compared to a rose (שושן), as it is stated (Song 7:3): “Your navel is like a round basin, etc., fenced in with roses,” when he required that they teach him what to do. When he fought with Aram Naharaim and sent Joab against them, they said to Joab, “Aren’t you of the sons of Jacob? Where is the oath that he swore to Laban, ‘this pile is a witness’” (Gen. 31:52)? And he did not know what to answer. He came to David and said to David, “This is what the Arameans said to me.” They went and asked the Sanhedrin, [who] replied to them, “Did they not transgress the oath first, as it is stated (Num. 23:7): ‘From Aram has Balak king of Moab brought me’? Moreover, Cushan-Rishathaim was an Aramean.”
Ibn Ezra
'For the leader, on Shushan Eduth' — according to the melody of a song whose opening words are 'Shushan Eduth.' And some say that 'shushan' is the name of a musical instrument, and interpret 'eduth' like 'edi' [my ornament], and similarly [the phrase] 'the crown and the eduth.' And the sense of 'to teach' — that he commanded the singers to learn it, so as always to recall the kindness of Hashem, that David's hand had prevailed in war after he had been weakened.
Metzudat David
"Eduth Michtam" — this psalm was as beloved to him as an ornament of fine gold. "To teach" — composed to teach the people knowledge, [namely] how everything comes about through divine providence.
Metzudat Zion
"Shushan" — the name of a musical instrument, made in the shape of a lily. "Eduth" — an expression of ornament and adornment (קשוט ועדי), as in "the crown and the ornament [עדות]" (II Kings 11).
Malbim
"For the leader" — This psalm was founded upon the wars that David had with Aram-naharaim, Aram-zobah, and Edom together, as is mentioned in II Samuel 8 (and there I explained the difficulty that this passage raises for the book of Samuel; see there). And as it appears, the enemies first broke into the cities of Israel and took captives in the city of Shechem and in the Valley of Succoth, and this was the reason that Gilead and Manasseh, who were across the Jordan and adjacent to Mount Ephraim (as is stated in II Samuel 18:6), were aroused and came to help Ephraim, since Shechem was within their border, and they defeated the enemies.
when he strove with Aram-naharaim and with Aram-zobah, and Joab returned, and smote of Edom in the Valley of Salt twelve thousand.
verse value 4207
Insights
Verse structure: 13 words, 60 letters. Notable word values: "and·he·struck" (וַיַּ֣ךְ) = 36, double chai. The shortest word is "and·he·struck" (וַיַּ֣ךְ, 3 letters) and the longest is "in·the·Valley·of·Salt" (בְּגֵיא־מֶ֑לַח, 7 letters). 9 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·he·strove" (בְּהַצּוֹת֨וֹ), "Aram" (אֶ֥ת־אֲרַ֣ם), "Naharaim" (נַהֲרַיִם֮). The root ארם appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·he·returned" (root שוב, 72x in Psalms); "Edom" (root אדם, 67x in Psalms); "two" (root שנה, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'in·the·Valley·of·Salt', dividing the verse into phrases of 10 and 3 words. Full calculation: בְּהַצּוֹת֨וֹ [when·he·strove] (509) + אֶ֥ת־אֲרַ֣ם [Aram] (642) + נַהֲרַיִם֮ [Naharaim] (305) + וְאֶת־אֲרַ֢ם [and·Aram] (648) + צ֫וֹבָ֥ה [Zobah] (103) + וַיָּ֤שׇׁב [and·he·returned] (318) + יוֹאָ֗ב [Joab] (19) + וַיַּ֣ךְ [and·he·struck] (36) + אֶת־אֱד֣וֹם [Edom] (452) + בְּגֵיא־מֶ֑לַח [in·the·Valley·of·Salt] (94) + שְׁנֵ֖ים [two] (400) + עָשָׂ֣ר [teen] (570) + אָֽלֶף [thousand] (111) = 4207.
Rashi
"and Joab returned and smote of Edom, etc." — [of] the eighteen thousand stated in Scripture (II Sam. 8:13, I Chron. 18:12), Abishai slew six thousand the first time, and Joab slew twelve thousand when he returned from battling Aram. "When he fought" — Heb. בהצותו, as (Num. 26:9): “when they quarreled (בהצותם) with the Lord,” that he fought with them because they aided the Ammonites.
Ibn Ezra
'When he strove (behatsoto)' — like [the phrase] 'when they strove (behatsotam) against Hashem.' 'With Aram-naharaim' — some say [it means] 'when he laid it waste (bahachrivo),' from the pattern of 'ruined cities' (arim netzim; cf. 2 Kings 19:25). And the sense of 'and Joab returned' — a sign that David had been weakened, and afterward Joab weakened Aram.
Radak
"when he strove" — when he fought. "with Aram-naharaim" — this word "et" is vocalized with a segol, and has a lengthening mark [ma'arich] without a hyphen [maqaf], which is against the normal usage. "in the Valley of Salt twelve thousand" — But in the Book of Samuel it says eighteen thousand, and in Chronicles it says, "he struck Edom in the Valley of Salt, eighteen thousand." It appears that the war with Edom took place at the same time as the war with Aram, for so it is written: "when he strove with Aram-naharaim... and Joab returned and struck Edom" — and from Aram and from Edom eighteen thousand fell; and the Book of Samuel says "Aram," meaning also those who were with them, namely Edom. And as for its saying in Chronicles that Abishai fought the battle first and struck of them eighteen thousand, while in this book it says Joab and says twelve thousand — [the resolution is that] Abishai fought the battle first and struck of them six thousand, and afterward Joab struck of them twelve thousand; and this is [the meaning of] "and Joab returned" — that is, Joab returned to battle afterward, following Abishai. And since Abishai began the battle, the entire eighteen thousand is recorded under his name [in Chronicles], while in the Book of Samuel the battle is recorded under David's name, for he is the principal one.
Metzudat David
"When he strove" — when he fought with Aram. "And Joab returned" — when David was fighting with Aram, Edom went out to help Aram, and Joab turned back from the battle line to go meet Edom, so that they would not pass through to join with Aram; and they engaged him in battle, and Joab struck them down.
Metzudat Zion
"When he strove" [בהצותו] — an expression of strife and war (ריב ומלחמה), as in "when they strove against Hashem" (Numbers 27).
O God, You have cast us off, You have broken us down; You have been angry; O restore us.
verse value 2760
Insights
Verse structure: 6 words, 29 letters. Notable word values: "God" (אֱ֭לֹהִים) = 86, equal to Elohim. The shortest word is "to·us" (לָֽנוּ, 3 letters) and the longest is "You·have·cast·us·off" (זְנַחְתָּ֣נוּ, 6 letters). Words sharing gematria 86: God, to·us. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·broken·us·down" (פְרַצְתָּ֑נוּ), "You·have·been·angry" (אָ֝נַ֗פְתָּ), "restore" (תְּשׁ֣וֹבֵֽב). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "restore" (root שוב, 72x in Psalms). First appearance of the root פרץ ("You·have·broken·us·down") in Psalms. The etnachta (major mid-verse pause) falls on 'You·have·broken·us·down', dividing the verse into phrases of 3 and 3 words. Full calculation: אֱ֭לֹהִים [God] (86) + זְנַחְתָּ֣נוּ [You·have·cast·us·off] (521) + פְרַצְתָּ֑נוּ [You·have·broken·us·down] (826) + אָ֝נַ֗פְתָּ [You·have·been·angry] (531) + תְּשׁ֣וֹבֵֽב [restore] (710) + לָֽנוּ [to·us] (86) = 2760.
Rashi
"You have forsaken us; You have breached us" — When Edom fell into his hand, he foresaw with the holy spirit that they are destined to rule over Israel and to levy evil decrees upon Israel. He stood up and begged for mercy on account of the subjugation of the exile. “We suffered many troubles in the time of the Judges from the enemies around us.” "You were angry" — You were angry with us. From now on, restore Your goodwill upon us.
Ibn Ezra
'O God, You have cast us off' — the sense of 'You have cast us off' is that we had not been victorious in war until now, and likewise 'You have broken us down.' And I have already mentioned that the force of the verb functions in both past and future, for events recur in war; and likewise 'You have been angry' — [meaning,] having been angry, 'restore us.'
Radak
"O God" — When Hadadezer king of Zobah went and took from the land of Israel the territory near the Euphrates, he therefore says "You have cast us off," "You have broken us down" — for the king of Aram broke through into our land, but this is only because You have cast us off, You were angry with us; and "You will restore us" — You will return to us in Your mercy.
Metzudat David
"You have broken us down" — that is, like a city whose wall has been breached, into which [enemies] then enter from every direction — so has war come upon us from every side. "You have been angry" — behold, until now You have been angry with us; from now on, establish us in quiet and rest.
Metzudat Zion
"You have cast us off" [זנחתנו] — You have abandoned us. "You have broken us down" [פרצתנו] — an expression of a breach (פרצה). "You have been angry" [אנפת] — from the language of anger and wrath (אף וחמה). "Restore us" [תשובב] — an expression of settling and calming (הנחה והשקט).
Malbim
"O God, You have cast us off" — the fact that You cast us off at first and we turned back from before the adversary; "and You have broken us down" — that the enemy broke through against us with breaches; through this, "You have been angry," meaning, You spent Your burning wrath upon us, and therefore, "restore us" — a tribe to act with might, in the manner of: "I will thank You, Hashem, for though You were angry with me, Your anger has turned away and You comfort me."
You have made the land to shake, You have cleft it; Heal its breaches; for it totters.
verse value 2772
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 2772 is divisible by 18, the value of chai ('life'). The shortest word is "land" (אֶ֣רֶץ, 3 letters) and the longest is "You·have·shaken" (הִרְעַ֣שְׁתָּה, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·shaken" (הִרְעַ֣שְׁתָּה), "You·have·split·it" (פְּצַמְתָּ֑הּ), "heal" (רְפָ֖ה). 6 unique roots are used. Frequent roots: "land" (root ארץ, 157x in Psalms); "for·it·totters" (root מוט, 27x in Psalms); "its·breaches" (root שבר, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'You·have·split·it', dividing the verse into phrases of 3 and 3 words. Full calculation: הִרְעַ֣שְׁתָּה [You·have·shaken] (980) + אֶ֣רֶץ [land] (291) + פְּצַמְתָּ֑הּ [You·have·split·it] (615) + רְפָ֖ה [heal] (285) + שְׁבָרֶ֣יהָ [its·breaches] (517) + כִי־מָֽטָה [for·it·totters] (84) = 2772.
Rashi
"You caused...to quake" — our land, with many troops. "You split it" — Heb. פצמתה, You broke it. I saw in Dunash’s writings (p. 68) that it is Arabic, but he did not explain it. In the works of Rabbi Moshe Hadarshan, he explains it as an expression of tearing and cites evidence for that assertion (from Jer. 22:14): “And he cuts out windows,” which Jonathan translates, וּפצים. But I say that וּפצים, as Jonathan translated, is an expression of the construction of a window, as “all the entrances that have door frames (פצימין).” "heal its breaches for it has faltered" — Heb. רפה, an expression of healing. Although it is spelled with a “hey,” many words are used in this manner. "for it has faltered" — An expression of lowliness.
Ibn Ezra
'You have made the land quake' — [referring to] Israel, when they heard that David had been weakened, like an earthquake. 'You have cleft it (patzamtah)' — it has no fellow [i.e., no other occurrence in Scripture], and its sense follows its context; and the heh is a soft letter in place of an alef, for the letters alef-heh-vav-yod interchange with one another. 'For it totters' — like the tottering of mountains.
Radak
"You have cleft it" — this is an expression of opening and splitting; at the time of an earthquake the earth opens and splits. And he likens the conquest of the cities of the land of Israel to the earth having quaked and split open: You are the One who split it open, and You will heal its breaches. "for it totters" — about to fall and to be overturned, if You do not steady it; and it is written with a soft heh in place of an aleph.
Metzudat David
"You have made [the land] to shake" — behold, You have made our land shake and You have split it open; now, please heal its breaches, for it has inclined toward the dust and reached the depths of degradation.
Metzudat Zion
"You have cleft it" [פצמתה] — an expression of splitting (בקיעה); and in the words of our Sages: "between one plank and its fellow" (Shabbat, chapter 2).
Malbim
"You have made [the land] to shake" — the fact that "You made the land shake and split it open," this was the cause for "healing its breaches, for it totters" — through its tottering so greatly, for the very depth of their downfall was the beginning of their success.
You have made Your people to see hard things; You have made us to drink the wine of staggering.
verse value 2797
Insights
Verse structure: 6 words, 26 letters. The shortest word is "Your·people" (עַמְּךָ֣, 3 letters) and the longest is "You·have·made·us·drink" (הִ֝שְׁקִיתָ֗נוּ, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·shown" (הִרְאִ֣יתָ), "hard" (קָשָׁ֑ה), "You·have·made·us·drink" (הִ֝שְׁקִיתָ֗נוּ). 6 unique roots are used. Frequent roots: "Your·people" (root עם, 135x in Psalms); "You·have·shown" (root ראה, 100x in Psalms). First appearance of the root יין ("wine") in Psalms. The etnachta (major mid-verse pause) falls on 'hard', dividing the verse into phrases of 3 and 3 words. Full calculation: הִרְאִ֣יתָ [You·have·shown] (616) + עַמְּךָ֣ [Your·people] (130) + קָשָׁ֑ה [hard] (405) + הִ֝שְׁקִיתָ֗נוּ [You·have·made·us·drink] (871) + יַ֣יִן [wine] (70) + תַּרְעֵלָֽה [reeling] (705) = 2797.
Rashi
"wine of bewilderment" — Heb. תרעלה. [Wine] that stops up the heart and envelops it. רַעַל is an expression of envelopment, as (Nahum 2:4): “and the cypresses are enwrapped (הרעלו),” and the language of the Mishnah (Shab. 6:6): “Median women shawled (רעולות).”
Ibn Ezra
'You have made [us] see' — this too is by the force of the verb [functioning in both tenses]. 'You have made Your people see' — a harsh sight, and it is as if we were drinking the wine of staggering; and the phrase 'You have made us drink the wine of staggering' is like [the construct phrase] 'the deed of the purchase,' and likewise here 'wine of staggering' is a construct phrase.
Radak
"You have made Your people to see" — when our enemies were victorious and came into our land, it was as if You made us drink the wine of staggering. Note that the governed noun is elided, for the full construction should be: wine, the wine of staggering.
Metzudat David
"You have made [Your people] to see" — until now You have made Your people see a hard downfall, and You have made us drink the wine of staggering, which stupefies the heart because of its evil effect; and this is a metaphor for the abundance of troubles.
Metzudat Zion
"Staggering" [תרעלה] — an expression of being blocked and sealed (ערל ואטום), as in "their ear is closed" (Jeremiah 6).
Malbim
(5-6) "You have shown" — the fact that "You have shown Your people a hard thing," this was the reason that thereby "You gave those who fear You a banner to raise" and to gather for war; and this You did "because of truth" — to show Your truth, truly and faithfully. "Selah" concludes the matter.
You have given a banner to those who fear You, That it may be displayed because of the truth. Selah
verse value 2531
Insights
Verse structure: 7 words, 29 letters. The shortest word is "a·banner" (נֵּ֭ס, 2 letters) and the longest is "to·be·displayed" (לְהִתְנוֹסֵ֑ס, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "a·banner" (נֵּ֭ס), "to·be·displayed" (לְהִתְנוֹסֵ֑ס), "truth" (קֹ֣שֶׁט). 7 unique roots are used. Frequent roots: "because·of" (root פנים, 131x in Psalms); "You·have·given" (root נתן, 95x in Psalms); "to·those·who·fear·You" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'to·be·displayed', dividing the verse into phrases of 4 and 3 words. Full calculation: נָ֘תַ֤תָּה [You·have·given] (855) + לִּירֵאֶ֣יךָ [to·those·who·fear·You] (271) + נֵּ֭ס [a·banner] (110) + לְהִתְנוֹסֵ֑ס [to·be·displayed] (611) + מִ֝פְּנֵ֗י [because·of] (180) + קֹ֣שֶׁט [truth] (409) + סֶֽלָה [Selah] (95) = 2531.
Rashi
"You have given those who fear You trials" — Trials of many troubles. "to be tested" — With which to be tested whether they would stand [steadfast] in awe of You. "in order to beautify forever" — To beautify Your standards in the world, so that when You give them goodness, the gentiles will not criticize You, but they will beautify Your judgments and say that He justly did good to them because they passed many tests for Him.
Ibn Ezra
'You have given' — in days gone by You raised us up on account of our faith(fulness).
Radak
"You have given" — "natata" functions like "titten" ["You will give"]. "that it may be displayed" — to be exalted over our enemies, to raise our banner over them. "because of the truth. Selah" — because of Your truth, in that You said You would settle Your people upon their land in peace.
Metzudat David
"You have given" — from now on, You will give those who fear You a raising up, to be exalted in the world. "Because of the truth. Selah" — and in order to forever confirm the truth of Your words, which You spoke, to save Your people in peace upon their land.
Metzudat Zion
"You have given" [נתתה] — like "You will give" [תתן]; the past tense used in place of the future, and there are many similar cases. "A banner, that it may be displayed" [נס להתנוסס] — an expression of נס (banner) and כלונס (a pole), denoting raising and elevating, like a banner held high. "Truth" [קושט] — an expression of truth and integrity (אמת ותמים), as in "true words of certainty" (Proverbs 22:21).
That Your beloved may be delivered, Save with Your right hand, and answer me.
verse value 1336
Insights
Verse structure: 7 words, 37 letters. The shortest word is "so·that" (לְ֭מַעַן, 4 letters) and the longest is "may·be·delivered" (יֵחָלְצ֣וּן, 6 letters). 6 unique roots are used. Frequent roots: "save" (root ישע, 75x in Psalms); "and·answer·me" (root ענה, 56x in Psalms); "Your·right·hand" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·beloved', dividing the verse into phrases of 3 and 4 words.
Rashi
"should be rescued" — Should be saved from harm. "save Your right hand" — which You brought back so that their enemies should overpower them. "and answer me" — For, if You answer me, they will be rescued, because I fight against them [the enemies] for them [Israel].
Ibn Ezra
'That (lema'an)' — the letter bet is missing [understand as if 'bilma'an']. And Rabbi Moshe said that 'the right hand' is the subject by way of a figure of speech, the opposite of 'and my own arm brought salvation for me.'
Radak
"That" — the enemies think that Your right hand is unable to save us from their hand, as if Your right hand were powerless; therefore, "save with Your right hand," so that Your beloved ones may be delivered, "and answer me" in this prayer.
Metzudat David
"That [Your beloved] may be delivered" — so that Israel, Your beloved ones, may be delivered from their troubles; therefore save me with Your right hand, and answer me.
Metzudat Zion
"May be delivered" [יחלצון] — an expression of drawing out and extracting.
Malbim
"That" — after this preface he says, "that Your beloved ones may be delivered" — that Israel, Your beloved ones, shall go forth as armed troops to war against the enemy; I ask, "save with Your right hand" — that You save them by way of wonder and miracle, for this is attributed to "the right hand of Hashem, which acts with might," "and answer me."
God spoke in His holiness, that I would exult; That I would divide Shechem, and mete out the valley of Succoth.
verse value 2072
Insights
Verse structure: 9 words, 38 letters. Notable word values: "God" (אֱלֹהִ֤ים) = 86, equal to Elohim. The shortest word is "spoke" (דִּבֶּ֥ר, 3 letters) and the longest is "God" (אֱלֹהִ֤ים, 5 letters). 9 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "spoke" (root דבר, 133x in Psalms). First appearance of the root עמק ("and·the·valley·of") in Psalms. The etnachta (major mid-verse pause) falls on 'Shechem', dividing the verse into phrases of 6 and 3 words. Full calculation: אֱלֹהִ֤ים [God] (86) + דִּבֶּ֥ר [spoke] (206) + בְּקׇדְשׁ֗וֹ [in·His·holiness] (412) + אֶ֫עְלֹ֥זָה [let·me·exult] (113) + אֲחַלְּקָ֥ה [let·me·divide] (144) + שְׁכֶ֑ם [Shechem] (360) + וְעֵ֖מֶק [and·the·valley·of] (216) + סֻכּ֣וֹת [Succoth] (486) + אֲמַדֵּֽד [let·me·measure] (49) = 2072.
Rashi
"God spoke in His Sanctuary" — that He would gather the exiles and his [David’s] seed would rule over them. Another explanation: God spoke in His Sanctuary [saying] that I would be king over them. "I will exult" — in His salvation. In another explanation, I found: God spoke in His Sanctuaryto help me, as it is written (II Sam. 3:18): “For (sic) by the hand of My bondsman David shall I deliver My people Israel.” "I will divide a portion" — I will divide for them a portion of the property of their enemies. "and I will measure the valley of Succoth" — I do not know of what nation this Succoth is, and I do not know where the Succoth is that Israel came to when they traveled from Rameses. In other commentaries I found (this is not in all editions): I will divide Shechem—I will restore to them the heritage of their father Jacob. Another explanation: "And I will measure the valley of Succoth" — when I divide it for Israel. Shechem and Succoth were at the edge of the land of Canaan, as we find Jacob’s entry to the land through Succoth and Shechem. Another explanation: "and I will measure the valley of Succoth" — Succoth is an expression of shapes and imaginations, as is written (II Kings 17:30): “Succoth- Benoth.” "I will measure" — I measure their form, as is written (II Sam. 8:2): “two cord-lengths to put to death and one full cord-length to keep alive.”
Ibn Ezra
'God' — several times I have mentioned that the force of the verb functions in both past and future, and so here too. 'God has spoken in His holiness' — [meaning] in His holy word, by way of prophecy to Samuel, that my kingdom would stand over Israel, not like the kingdom of Saul. And the sense of 'Shechem' — it is the city, and likewise 'Succoth.' And the sense of 'I will divide' — that it will forever remain in its portion, and I will appoint my officers over it.
Radak
"He spoke through His holy spirit" — that the kingdom of Israel should be mine. "that I would exult" — in my kingdom. "I will divide Shechem" — He mentions these places because they were within the territory of Ephraim, and because Abner had made Ish-bosheth son of Saul king over the land of Gilead; therefore he says, God has spoken in His holiness that I shall reign over Israel — and so it happened, that He made me king over all of it. "I will divide and measure out" — meaning, that everything will be under his authority.
Metzudat David
"God spoke in His holiness" — through His holy spirit He spoke, by means of His prophets, that I would exult and rejoice in my kingship, and rule with great dominion. "That I would divide" — these places I will divide for Israel, and measure them out to them in portions.
Metzudat Zion
"Shechem" [and] "Succoth" — these are names of places.
Malbim
"God" — corresponding to what he said, "and answer me," he now relates God's answer: "God has spoken in His holiness" and said to us, "I will exult, I will divide Shechem" — at the time when I divide the city of Shechem, "and measure out the Valley of Succoth" — meaning, that which the enemies conquered, namely the city of Shechem, and divided its spoil among themselves, and measured out the land of the Valley of Succoth to take possession of it — over this "I will exult" and rejoice, for through this...
Gilead is mine, and Manasseh is mine; Ephraim also is the defense of my head; Judah is my scepter.
verse value 1847
Insights
Verse structure: 9 words, 37 letters. The shortest word is "mine" (לִ֤י, 2 letters) and the longest is "and·Ephraim" (וְ֭אֶפְרַיִם, 6 letters). The root לי appears 2 times in this verse. 8 unique roots are used. Frequent roots: "mine" (root לי, 68x in Psalms); "my·head" (root ראש, 33x in Psalms). First appearance of the root מנשה ("Manasseh") in Psalms. First appearance of the root אפרים ("and·Ephraim") in Psalms. The etnachta (major mid-verse pause) falls on 'my·head', dividing the verse into phrases of 7 and 2 words. Full calculation: לִ֤י [mine] (40) + גִלְעָ֨ד [Gilead] (107) + וְלִ֬י [and·mine] (46) + מְנַשֶּׁ֗ה [Manasseh] (395) + וְ֭אֶפְרַיִם [and·Ephraim] (337) + מָע֣וֹז [stronghold·of] (123) + רֹאשִׁ֑י [my·head] (511) + יְ֝הוּדָ֗ה [Judah] (30) + מְחֹֽקְקִֽי [my·scepter] (258) = 1847.
Rashi
"Gilead is mine" — to reign over them. "my lawgiver" — My ministers. מחקקי is an expression of administration, that he makes the law and sends scrolls and commands, as (Gen. 49:10): “The scepter will not turn away from Judah, nor the lawgiver from between his feet.”
Ibn Ezra
'Is mine' — the sense is that Shechem and Succoth belong to Joseph; therefore [he mentions] Gilead, Manasseh, and Ephraim, because the house of Joseph was in the north of the land of Israel while Judah was in the south; and so it is written, 'Judah shall stand upon its border in the south.' 'And the stronghold of (uma'oz)' — [is in the] construct [form] and does not change [in vocalization], because it belongs to the doubled-root verbs.
Radak
"Manasseh" — he mentions [also] Ephraim, for they represent all of Israel apart from the tribe of Judah; and the meaning of "Judah is my scepter" is that the king is called "mechokek" [lawgiver], and the kingship is from Judah — that is, Judah is mine at all times. And since Hashem, may He be exalted, made me ruler over all Israel, He saved them by my hand from the hand of their plunderers.
Metzudat David
"Gilead is mine" — for he saw, through the holy spirit, that in the days of Rehoboam the kingdom of Israel would be divided; and he said, [but] in my days they will all be under my dominion. "The defense of my head" — a strength for my head, to protect me from the enemy. "My scepter" — they [Judah] will be my princes, subject to me.
Metzudat Zion
"My scepter" [מחוקקי] — the officers/rulers are called this, because they are the ones who enact the laws; and so too, "and a lawgiver from between his feet" (Genesis 49:10).
Malbim
"Gilead is mine, and Manasseh and Ephraim" — Gilead, Manasseh, and Ephraim shall gather to me, to my aid, and gird themselves to go out toward [the enemy]; "and the stronghold of my head" shall be, "Judah, my lawgiver" — for all of them joined with David for war, and because of this...
Moab is my washpot; Upon Edom I cast my shoe; Philistia, cry aloud because of me!
verse value 2980
Insights
Verse structure: 9 words, 40 letters. The shortest word is "pot·of" (סִ֬יר, 3 letters) and the longest is "cry·aloud" (הִתְרוֹעָֽעִי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "cry·aloud" (הִתְרוֹעָֽעִי). 9 unique roots are used. Frequent roots: "upon·me" (root על, 120x in Psalms); "upon·Edom" (root אדם, 67x in Psalms). First appearance of the root מואב ("Moab") in Psalms. First appearance of the root פלשת ("Philistia") in Psalms. The etnachta (major mid-verse pause) falls on 'my·sandal', dividing the verse into phrases of 6 and 3 words. Full calculation: מוֹאָ֤ב [Moab] (49) + סִ֬יר [pot·of] (270) + רַחְצִ֗י [my·washing] (308) + עַל־אֱ֭דוֹם [upon·Edom] (151) + אַשְׁלִ֣יךְ [I·cast] (361) + נַעֲלִ֑י [my·sandal] (160) + עָ֝לַ֗י [upon·me] (110) + פְּלֶ֣שֶׁת [Philistia] (810) + הִתְרוֹעָֽעִי [cry·aloud] (761) = 2980.
Rashi
"Moab is my washbasin" — I will use them as a copper pot prepared for washing therein. "my lock" — Heb. נעלי, my imprisonment. "join me" — Join my kingdom to be subordinate to me, for Gath, and also Gaza, which David vanquished, are of the land of the Philistines.
Ibn Ezra
'Moab' — 'I will wash their land' like a pot. And here we find, regarding '[Over] Philistia, cry aloud over me' — [the word order is] inverted. And Rabbi Moshe Hacohen explained it: 'Behold, over Edom, who is strong, I cast my shoe; consider, O Philistia, that you cry aloud at me' — in the manner of [the ironic expressions] 'Rejoice, young man, in your youth,' [and] 'Come to Bethel [and transgress].'
Radak
"My washpot" — It will be a utensil for my use, that I do with as I please. And the meaning of "pot" (sir) is the vessel into which a person pours the water used for washing vessels; therefore it says "my washpot" (sir rachtzi), not a pot in which one cooks. "I cast my shoe" — that it (Edom) shall be trodden underfoot; and Aram was included within Edom, even though it is not mentioned, for they were together in the war. "Philistia, cry aloud because of me" — In the manner of a threat, meaning: you will see what happens in the end. Or in the manner of mockery: since he had already subjugated them, he said "cry aloud" as if to say, "What you used to do at first, you will no longer do, for you have already been subdued beneath me." This is what is stated in the similar psalm found in the fifth book: "Over Philistia will I shout in triumph" (Psalm 108:10) — there it was crying out at first, but now I shout in triumph over it.
Metzudat David
"Moab is my washpot" — that is, I will use them for all my needs as I please, like a pot prepared for washing in. As for "I cast my shoe" — I will place it upon their feet, to shackle them with it. "Philistia, cry aloud because of me" — because of me, the Philistines will sound a king's shout of acclaim, and that shout will be on my behalf, [signifying] their acceptance of the yoke of my kingship.
Metzudat Zion
"Washpot" [סיר] — a pot (קדרה). "My shoe" [נעלי] — an expression of a lock (מנעול) made for closing, as in "its locks and its bars" (Nehemiah 3). "Because of me" [עלי] — meaning, on my account. "Cry aloud" [התרועעי] — an expression of תרועה (a shout).
Malbim
"Moab is my washpot" — they shall be servants to me, to be used by me like a washing vessel, for the sign of a servant is the removing of his master's shoe and the carrying of his utensils to the bathhouse, as our Sages of blessed memory said; and Moab shall serve for washing. "And upon Edom I cast my shoe" — this is a sign that they shall be my servants. "Upon Philistia, ally yourself [with me]" — that is, "join yourself to me" — for he did not subdue Philistia into servitude, but only that they ceased making war against him. "Who" — from this he brings proof that Hashem did not forsake them even at the beginning, and that His allowing the enemy to conquer Shechem and the Valley of Succoth was for their benefit, so that through this Moab, Edom, and Philistia would fall into their hands. For behold, "who will bring me into the fortified city" — how did I conquer the city of Bozrah, which is in Edom, which was a fortified city; and also, "who led me unto Edom" — behold, even reaching there was not possible by natural means, and it came about only through the salvation of God.
Who will bring me into the fortified city? Who will lead me to Edom?
verse value 1061
Insights
Verse structure: 7 words, 26 letters. The shortest word is "who?" (מִ֣י, 2 letters) and the longest is "to·Edom" (עַד־אֱדֽוֹם, 6 letters). Words sharing gematria 50: who?, who?. The root מי appears 2 times in this verse. 6 unique roots are used. Frequent roots: "to·Edom" (root אדם, 67x in Psalms); "siege" (root צור, 28x in Psalms); "who?" (root מי, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'siege', dividing the verse into phrases of 4 and 3 words. Full calculation: מִ֣י [who?] (50) + יֹ֭בִלֵנִי [will·bring·me] (102) + עִ֣יר [city·of] (280) + מָצ֑וֹר [siege] (336) + מִ֖י [who?] (50) + נָחַ֣נִי [will·lead·me] (118) + עַד־אֱדֽוֹם [to·Edom] (125) = 1061.
Rashi
"Who will bring me to a fortified city" — then to a fortified city, to conquer the city of Rome; if You will not help me against the fortress of Edom, who will bring me and who will lead me upon them? (Shem Ephraim suggests this emendation: If You will not help me now to conquer Edom, upon which You have now led me.) In other commentaries, I found as follows: upon the fortresses of Edom, upon whom You have led me now.
Ibn Ezra
'Who' — I used to think: who will bring me to the city of Edom, which was under siege? And I would answer myself: Hashem will do this — He will lead me to Edom. But behold, my thinking has been overturned, because of 'have You not, O God, cast us off.' And the sense is: what will our armies accomplish if You do not go out with them?
Radak
"The fortified city" — like "a walled city" (ir mivtzar). "Who will bring me" — to these fortified cities of the nations, which I conquered until they were subdued beneath me — among the Philistines, Moab, and Edom. "Who will lead me to Edom" — to subdue it beneath me. Who did this? God, may He be blessed. This is what he says [next]:
Metzudat David
"Who will bring me" — who is it that brings me to a fortified city to conquer it and enter into it, and who is it that leads me as far as Edom to subdue it.
Metzudat Zion
"Who will bring me" [יובילני] — an expression of bringing (הבאה), as in "she is brought to the king in richly woven garments" (above, Psalm 45). "The fortified city" [מצור] — a strong stronghold that cannot be conquered without a siege. "Lead me" [נחני] — an expression of guiding (הנהגה).
Have You not, O God, cast us off? And You do not go forth, O God, with our hosts.
verse value 2230
Insights
Verse structure: 6 words, 37 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "God" (אֱלֹהִ֣ים, 5 letters) and the longest is "with·our·hosts" (בְּצִבְאוֹתֵֽינוּ, 9 letters). Words sharing gematria 86: God, God. The root אלהים appears 2 times in this verse. 5 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "have·not·You" (root אתה, 115x in Psalms); "and·not·You·go·forth" (root יצא, 35x in Psalms). The etnachta (major mid-verse pause) falls on 'You·have·cast·us·off', dividing the verse into phrases of 3 and 3 words. Full calculation: הֲלֹֽא־אַתָּ֣ה [have·not·You] (442) + אֱלֹהִ֣ים [God] (86) + זְנַחְתָּ֑נוּ [You·have·cast·us·off] (521) + וְֽלֹא־תֵצֵ֥א [and·not·You·go·forth] (528) + אֱ֝לֹהִ֗ים [God] (86) + בְּצִבְאוֹתֵֽינוּ [with·our·hosts] (567) = 2230.
Rashi
"and [Who does] not go forth" — and You do not go forth.
Radak
"Have You not, [O God], cast us off" — beforehand, when they prevailed over us, and You did not go forth with our armies. Now, when You desired us, You delivered them beneath us, for how would we have had the strength to conquer these nations — we being few and they many — were it not for Your help?
Metzudat David
"Have You not, O God, cast us off" — is not all of this from You, O God, who until now have cast us off and did not go forth with our armies? That is to say: just as our being in trouble until now was because You had cast us off, etc., so too the salvation comes from You, and not by way of chance.
Metzudat Zion
"Cast us off" [זנחתנו] — You have abandoned us.
Malbim
(12-13) "Have You not" — from this it is clearly evident, that the fact "that You, O God, have cast us off" at first, "and did not go forth, O God, with our hosts," this was for our benefit, so as to "give us help against the adversary" — so that You would thereby prepare help for us against the adversary, since by casting us off at first, that itself was the preparation for the help that came in the end; and also, that thereby You showed us that "the salvation of man is worthless," but rather, "through God we shall do valiantly" — for through this we saw that without divine help there is no salvation for us, and we are not saved by a great army, but only "through God shall we do valiantly, and He shall trample our adversaries" — and not our strength and the might of our hands that accomplished this.
Give us help against the adversary; For vain is the help of man.
verse value 2639
Insights
Verse structure: 6 words, 25 letters. Verse gematria: 2639 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "from·the·adversary" (מִצָּ֑ר, 3 letters) and the longest is "give·to·us" (הָֽבָה־לָּ֣נוּ, 6 letters). 6 unique roots are used. Frequent roots: "man" (root אדם, 67x in Psalms); "from·the·adversary" (root צר, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·adversary', dividing the verse into phrases of 3 and 3 words. Full calculation: הָֽבָה־לָּ֣נוּ [give·to·us] (98) + עֶזְרָ֣ת [help·of] (677) + מִצָּ֑ר [from·the·adversary] (330) + וְ֝שָׁ֗וְא [and·vain] (313) + תְּשׁוּעַ֥ת [salvation·of] (1176) + אָדָֽם [man] (45) = 2639.
Ibn Ezra
'Give (havah)' — [meaning] 'give.' The tav of 'ezrat' stands in place of a heh, like [the word] 'veshivat' [that returns] to the prince; or else it is missing a heh, and the sense is 'ezratah' [help us]. 'And vain is the help of man' — corresponding to our armies.
Radak
"Give" — And just as You have helped us until now, so shall You help us from every trouble that may arise, for the salvation of man is vain. "And help" (ve'ezrat) — with a tav, like [it would be] with a heh, for the tav sometimes comes [at the end of a word] not in the construct state.
Metzudat David
"Give" — You give us help against the adversary, but the salvation of man is vain, and there is no benefit in it.
Through God we shall do valiantly; For He it is who will tread down our adversaries.
verse value 1013
Insights
Verse structure: 5 words, 26 letters. Notable word values: "and·He" (וְ֝ה֗וּא) = 18, chai, 'life'. The shortest word is "and·He" (וְ֝ה֗וּא, 4 letters) and the longest is "we·shall·do·valiantly" (נַֽעֲשֶׂה־חָ֑יִל, 7 letters). 5 unique roots are used. Frequent roots: "through·God" (root אלהים, 347x in Psalms); "we·shall·do·valiantly" (root עשה, 109x in Psalms); "and·He" (root הוא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'we·shall·do·valiantly', dividing the verse into phrases of 2 and 3 words. Full calculation: בֵּאלֹהִ֥ים [through·God] (88) + נַֽעֲשֶׂה־חָ֑יִל [we·shall·do·valiantly] (473) + וְ֝ה֗וּא [and·He] (18) + יָב֥וּס [will·tread·down] (78) + צָרֵֽינוּ [our·adversaries] (356) = 1013.
Rashi
"will trample" — [as translated.]
Ibn Ezra
'Through God' — he prophesies by the holy spirit, that He will ultimately be victorious.
Radak
"Through God we shall do valiantly" — even if our enemies are many, we shall do valor and gather an army through God. "He will tread down" (yavus) — like "treading down in the mire of the streets" (Zechariah 10:5).
Metzudat David
"Through God" — with God's help we shall act valiantly, to prevail over Your enemies; and it is He who tramples our adversaries.
Metzudat Zion
"Valiantly" [חיל] — strength and courage. "Tread down" [יבוס] — an expression of treading and trampling.
Rashi
Ibn Ezra
Metzudat David
Metzudat Zion
Malbim