Verse structure: 3 words, 14 letters. The shortest word is "of·David" (לְדָוִֽד, 4 letters) and the longest is "for·the·leader" (לַמְנַצֵּ֗חַ, 5 letters). 3 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: לַמְנַצֵּ֗חַ [for·the·leader] (218) + מִזְמ֥וֹר [a·psalm] (293) + לְדָוִֽד [of·David] (44) = 555.
Radak
"For the Leader" — This psalm, too, he composed while he was fleeing.
Malbim
'For the leader' — he said this concerning Doeg the Edomite and his companions, who plotted evil against him and were themselves snared in the trap they had prepared for him.
Hear my voice, O God, in my complaint; preserve my life from the terror of the enemy.
verse value 1841
Insights
Verse structure: 7 words, 31 letters. The shortest word is "guard" (תִּצֹּ֥ר, 3 letters) and the longest is "hear·O·God" (שְׁמַע־אֱלֹהִ֣ים, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "hear·O·God" (שְׁמַע־אֱלֹהִ֣ים), "guard" (תִּצֹּ֥ר). 7 unique roots are used. Frequent roots: "hear·O·God" (root שמע, 76x in Psalms); "enemy" (root איב, 71x in Psalms); "my·voice" (root קול, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'in·my·complaint', dividing the verse into phrases of 3 and 4 words. Full calculation: שְׁמַע־אֱלֹהִ֣ים [hear·O·God] (496) + קוֹלִ֣י [my·voice] (146) + בְשִׂיחִ֑י [in·my·complaint] (330) + מִפַּ֥חַד [from·terror·of] (132) + א֝וֹיֵ֗ב [enemy] (19) + תִּצֹּ֥ר [guard] (690) + חַיָּֽי [my·life] (28) = 1841.
Rashi
"Hear, O God, my voice in my prayer" — The authors of Aggadoth Tehllim (Mid. Ps.) interpreted this psalm as referring to Daniel, who was cast into the lions’ den. The language of the psalm fits the Aggadah very well. David foresaw with the holy spirit all that would happen to him [Daniel], and prayed for him, because Daniel was his descendant. As was said to Hezekiah (Isa. 39:7): “And they shall take [some] of your sons, etc., whom you shall beget, and they shall be officers in the palace of the king of Babylon.” These are Daniel, Hananiah, Mishael, and Azariah. "from fear of the enemy" — These are the satraps, who plotted against him, as it is stated (Dan. 6:5): “Then the viziers and the satraps sought to find a pretext against Daniel.”
Ibn Ezra
"Hear my voice, O God, in my complaint" — the meaning of "my voice" is that You should preserve my life.
Radak
"In my complaint" — This is the recounting of his troubles. "From the terror of the enemy" — This is Saul, who seeks his life.
Metzudat David
"Hear my voice, O God" — our Sages, of blessed memory, said that David composed this on behalf of Daniel, concerning his being thrown into the lions' den through the schemes of the officials; and since [Daniel] was of his [David's] descendants, he spoke as though speaking on his own behalf. "In my complaint" — at the time I recount my troubles from fear of the enemy — these being the officials of King Darius.
Metzudat Zion
"In my complaint" [בשיחי] — an expression of recounting one's troubles (ספור התלאות).
Malbim
'Hear my voice, O God,' at the time when I pour out 'my complaint,' 'and preserve my life from the terror of the enemy.' 'Hide me from the counsel of evildoers' — that which they plot against me in secret counsel; and likewise hide me 'from the tumult of the workers of iniquity,' who gather together in tumult and rebellion, in an open band.
Hide me from the council of evil-doers; from the tumult of the workers of iniquity;
verse value 2790
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 2790 is divisible by 18, the value of chai ('life'). The shortest word is "iniquity" (אָֽוֶן, 3 letters) and the longest is "hide·me" (תַּ֭סְתִּירֵנִי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·council·of" (מִסּ֣וֹד), "from·tumult·of" (מֵ֝רִגְשַׁ֗ת). 6 unique roots are used. Frequent roots: "workers·of" (root פעל, 38x in Psalms); "hide·me" (root סתר, 33x in Psalms); "iniquity" (root און, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'evildoers', dividing the verse into phrases of 3 and 3 words. Full calculation: תַּ֭סְתִּירֵנִי [hide·me] (1130) + מִסּ֣וֹד [from·council·of] (110) + מְרֵעִ֑ים [evildoers] (360) + מֵ֝רִגְשַׁ֗ת [from·tumult·of] (943) + פֹּ֣עֲלֵי [workers·of] (190) + אָֽוֶן [iniquity] (57) = 2790.
Rashi
"from the gathering of workers of iniquity" — For they gather seeking against him a pretext of death, as it is written (Dan. 6:7): “...assembled about the king, etc.”
Ibn Ezra
"Hide me from the council" — the council is [conducted] in secret; therefore [it says], "hide me." "From the tumult" [meragshat] — like "why do the nations rage (rageshu)" (Psalm 2:1).
Radak
"From the council of evil-doers" — From the assembly of evil-doers; and the assembly is called "council" (sod) because those who hold counsel and advice gather together in a place where each one states his counsel and advice, and agreement emerges from among them as one. "From the tumult" — From the multitude.
Metzudat David
"From the council" — from the counsel of the people. "From the tumult" — from the gathering that assembled together to take counsel about the matter.
Metzudat Zion
"From the council" [מסוד] — an expression of counsel conducted in secret. "From the tumult" [מרגשת] — an expression of gathering/assembly (הקבוץ), as in "why do the nations rage" (above, Psalm 2).
Who have whet their tongue like a sword, and have aimed their arrow, a poisoned word;
verse value 2377
Insights
Verse structure: 8 words, 28 letters. The shortest word is "bitter" (מָֽר, 2 letters) and the longest is "their·tongue" (לְשׁוֹנָ֑ם, 5 letters). Words sharing gematria 230: like·the·sword, have·aimed. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·the·sword" (כַחֶ֣רֶב), "bitter" (מָֽר). 8 unique roots are used. Frequent roots: "a·word" (root דבר, 133x in Psalms); "who" (root אשר, 101x in Psalms); "have·aimed" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'their·tongue', dividing the verse into phrases of 4 and 4 words. Full calculation: אֲשֶׁ֤ר [who] (501) + שָׁנְנ֣וּ [have·sharpened] (406) + כַחֶ֣רֶב [like·the·sword] (230) + לְשׁוֹנָ֑ם [their·tongue] (426) + דָּרְכ֥וּ [have·aimed] (230) + חִ֝צָּ֗ם [their·arrow] (138) + דָּבָ֥ר [a·word] (206) + מָֽר [bitter] (240) = 2377.
Rashi
"who aimed...their arrow" — That is their slander.
Ibn Ezra
"Who have whet" — like a sharpened arrow. "Have aimed their arrow" — I have already explained this in the verse "He bends His arrows" [elsewhere], for the meaning is that they bent their bow with arrows. Some say that "a bitter word" refers back to their tongue, or to this action of theirs.
Metzudat David
"Who have whet" — they sharpened their tongue like a sword, to make me odious in the eyes of the king. "Have aimed" — they prepared their tongue like an arrow that is set upon the bow at the time it is drawn. "A poisoned word" — to put me to death in the lions' den.
Metzudat Zion
"Have whet" [שננו] — have sharpened (חדדו), as in "Your arrows are sharp" (above, Psalm 45).
Malbim
'Who have sharpened their tongue like a sword' — which kills at close range; and likewise 'they have aimed their arrow, a bitter word' (that is, the venom with which the arrow is smeared), for the arrow kills from a distance. That is to say, they speak arrogantly to my face, and they slander me with evil in secret, like an arrow shot from a distance.
That they may shoot in secret places at the blameless; suddenly do they shoot at him, and fear not.
verse value 2838
Insights
Verse structure: 7 words, 29 letters. Verse gematria: 2838 is divisible by 86, the value of Elohim. The shortest word is "blameless" (תָּ֑ם, 2 letters) and the longest is "in·the·secret·places" (בַּמִּסְתָּרִ֣ים, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·shoot" (לִירֹ֣ת), "blameless" (תָּ֑ם), "suddenly" (פִּתְאֹ֥ם). The root ירה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "they·fear" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'blameless', dividing the verse into phrases of 3 and 4 words. Full calculation: לִירֹ֣ת [to·shoot] (640) + בַּמִּסְתָּרִ֣ים [in·the·secret·places] (752) + תָּ֑ם [blameless] (440) + פִּתְאֹ֥ם [suddenly] (521) + יֹ֝רֻ֗הוּ [they·shoot·him] (221) + וְלֹ֣א [and·not] (37) + יִירָֽאוּ [they·fear] (227) = 2838.
Rashi
"To shoot at the innocent in secret places" — They will shoot him with their arrows.
Ibn Ezra
"To shoot in secret places" — this is why [he prays,] "hide me." "And fear not" — that is, they do not fear Hashem, who sees them.
Radak
"To shoot in secret places at the blameless" — He speaks of himself, that he walked in blamelessness and did no harm to any of them. "They shoot at him" (yeruhu) — They shoot arrows at him suddenly; that is, like a person at whom an arrow is shot suddenly so that he cannot guard against it — so it would have been for me, had I not been on guard against those who slandered me. "And fear not" — They speak in secret places and fear no one who might see them.
Metzudat David
"To shoot" — to cast the arrow in secret at the blameless one; suddenly they cast it, and they do not fear Hashem.
Metzudat Zion
"To shoot" [לירות] — to cast (להשליך), as in "He has thrown into the sea" (Exodus 15).
Malbim
'To shoot' — for they have aimed their arrow 'to shoot' at 'the blameless in secret places,' so that he will not see them and will not be on guard against them; and likewise 'suddenly they shoot at him,' so that he has no time to escape. And thereby 'they fear not' — since their deeds are done in secret, they have no fear that I might stand against them. Now, he considers here three matters: (the first) that which they spoke against him — slander. (the second) that they prepare actual traps for him, and so it says, 'they hold fast to an evil scheme' — that they hold fast to an evil trap in which to catch David, 'and they tell' one another how 'to hide traps' beneath David's feet, so that the traps would be hidden along his path, and thereby 'they say, who will see them' — the traps — since they are hidden, and David will not notice them. (the third matter): 'they search' out 'iniquities' against David — they search in order to show that he committed some iniquity, so as to justify their actions, wanting to prove that David deserves death. And after 'they have completed a thorough search' — that they have already searched everywhere it is possible to search, that is, every place where a search could be made, and they did not find any open iniquity in David — (they search for iniquities) 'within a man and in the depths of the heart' — they search for iniquity against him within his heart and in his innermost thoughts, saying that his inner thoughts are evil.
They encourage one another in an evil matter; they converse of laying snares secretly; they ask, who would see them.
verse value 2259
Insights
Verse structure: 9 words, 42 letters. The shortest word is "evil" (רָ֗ע, 2 letters) and the longest is "they·strengthen·to·themselves" (יְחַזְּקוּ־לָ֨מוֹ, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·strengthen·to·themselves" (יְחַזְּקוּ־לָ֨מוֹ), "to·hide" (לִטְמ֣וֹן), "snares" (מוֹקְשִׁ֑ים). 9 unique roots are used. Frequent roots: "a·word" (root דבר, 133x in Psalms); "they·say" (root אמר, 111x in Psalms); "will·see·them" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'snares', dividing the verse into phrases of 6 and 3 words. Full calculation: יְחַזְּקוּ־לָ֨מוֹ [they·strengthen·to·themselves] (207) + דָּ֘בָ֤ר [a·word] (206) + רָ֗ע [evil] (270) + יְֽ֭סַפְּרוּ [they·recount] (356) + לִטְמ֣וֹן [to·hide] (135) + מוֹקְשִׁ֑ים [snares] (496) + אָ֝מְר֗וּ [they·say] (247) + מִ֣י [who?] (50) + יִרְאֶה־לָּֽמוֹ [will·see·them] (292) = 2259.
Rashi
"they tell to hide snares" — They speak cunningly to the king secret words, for even the king did not know why they were doing this. But they intended to hide snares to entrap Daniel, for they said to Darius, “All the viziers of the kingdom, etc., have conferred to establish the king’s law, etc.” [stating] that no one should offer up prayer to any god except you until thirty days [have passed].
Ibn Ezra
"They encourage one another" — this one strengthens that one to do evil.
Radak
"They encourage one another" — The evil matter that they speak about me to Saul, they reinforce with strong arguments. "Snares" — To trap me with them. And those who speak evil of me in secret thought in their hearts, "Who will see us?" — for they do not consider that God sees them, and they do not fear Him. And although there were among them those who spoke the evil words openly, such as Doeg the Edomite and the Ziphites, there were also among them men who were afraid to speak evil of David openly, for they thought it would be reported to him, and that today or tomorrow, when he became king and had power in his hand, he would repay them according to their evil.
Metzudat David
"They encourage themselves" — they strengthened among themselves the evil matter and the counsel that was counseled, and they told one another to lay a snare for Daniel, and they said, "Who will see" — meaning their thought; that is, they said the king does not sense that all their counsel is against Daniel.
They search out iniquities, they have accomplished a diligent search; even in the inward thought of every one, and the deep heart.
verse value 3089
Insights
Verse structure: 8 words, 33 letters. The shortest word is "a·search" (חֵ֣פֶשׂ, 3 letters) and the longest is "they·search·out·iniquities" (יַ֥חְפְּֽשׂוּ־עוֹלֹ֗ת, 9 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·search·out·iniquities" (יַ֥חְפְּֽשׂוּ־עוֹלֹ֗ת), "we·have·completed" (תַּ֭מְנוּ), "a·search" (חֵ֣פֶשׂ). The root חפש appears 3 times in this verse. 6 unique roots are used. Frequent roots: "and·heart" (root לב, 74x in Psalms); "man" (root איש, 39x in Psalms); "and·inward·part·of" (root קרב, 37x in Psalms). First appearance of the root חפש ("they·search·out·iniquities") in Psalms. The etnachta (major mid-verse pause) falls on 'searched', dividing the verse into phrases of 4 and 4 words. Full calculation: יַ֥חְפְּֽשׂוּ־עוֹלֹ֗ת [they·search·out·iniquities] (910) + תַּ֭מְנוּ [we·have·completed] (496) + חֵ֣פֶשׂ [a·search] (388) + מְחֻפָּ֑שׂ [searched] (428) + וְקֶ֥רֶב [and·inward·part·of] (308) + אִ֝֗ישׁ [man] (311) + וְלֵ֣ב [and·heart] (38) + עָמֹֽק [deep] (210) = 3089.
Rashi
"They seek pretexts" — Heb. עולות. They seek pretexts (עלילות), as it is stated (Dan. 6:5): “sought to find a pretext against Daniel.” "they hid" — Heb. טמנו. They hid their thoughts in their heart and did not reveal the search for a pretext, which was searched out through them, and the midst of their thoughts and the depth of their heart. "hidden within man" — Each man of them. Each one concealed his thought.
Ibn Ezra
"They search out" [yachpesu] — [this is] from the simple (Qal) conjugation, and the future-tense prefix vowel is opened [to a patach] because of the guttural letter [in the root], like "the pious shall exult in glory" (Psalm 149:5). "Iniquities" — from the same root as "injustice" [avel], like "and all iniquity shuts her mouth" (Psalm 107:42). And the view of the Spanish grammarians is: that [regarding] "the kindnesses of Hashem, that we are not consumed" [tamnu] (Lamentations 3:22) — this is like [the doubled form] tamemu, and the nun stands in place of the doubled letter, and the proof of this is [what follows there,] "for His compassions fail not." And a second proof: that we do not find this pattern occurring among geminate verbs (verbs with a hidden middle root-letter, which the French grammarians call "doubled" verbs). And a third proof: that in "we have accomplished (tamnu) a diligent search" (64:7), which is not at the atnach [pausal accent], the vowel is a patach; whereas had it been like [the hypothetical example] "for now we have returned," it would have been a qamatz. And behold, its meaning is that they complete their diligent search, and all this in secret; and this is the meaning of "and the inward part of a man, and the deep heart."
Radak
"They search out" — He says: all these slanderers and tellers of evil — deceit, treachery, and injustice are what they are — and they search out and investigate in their hearts iniquities and deceits. "Tamnu chefes mechupas" (they have accomplished a diligent search) — 'tamnu' is like 'tammu' (they completed); the nun stands in place of the doubled letter. The meaning of the whole is: they have thoroughly searched out a search. "And the inward part of man, and a deep heart" — that is to say, everything that can be conceived within a man's inward part is entirely in their heart, so that no person could go deeper than they.
Metzudat David
"They search out" — they were searching to find a pretext to put him to death, and when they had completed the search they were conducting and had found the plan, each one hid it within himself, in the depth of his heart, so that no one would sense it.
Metzudat Zion
"Iniquities" [עולות] — deeds/plots (עלילות). "They have accomplished" [תמנו] — like תממו (they completed); and so too, "the mercies of Hashem, for they never cease" (Lamentations 3:22) — this is an expression of completion and finishing (תם והשלמה).
But God does shoot at them with an arrow suddenly; from there are their wounds.
verse value 1494
Insights
Verse structure: 6 words, 24 letters. Notable word values: "God" (אֱלֹ֫הִ֥ים) = 86, equal to Elohim. Verse gematria: 1494 is divisible by 18, the value of chai ('life'). The shortest word is "arrow" (חֵ֥ץ, 2 letters) and the longest is "God" (אֱלֹ֫הִ֥ים, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "arrow" (חֵ֥ץ), "suddenly" (פִּתְא֑וֹם), "their·wounds" (מַכּוֹתָֽם). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "are" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'suddenly', dividing the verse into phrases of 4 and 2 words. Full calculation: וַיֹּרֵ֗ם [and·He·shot·them] (256) + אֱלֹ֫הִ֥ים [God] (86) + חֵ֥ץ [arrow] (98) + פִּתְא֑וֹם [suddenly] (527) + הָ֝י֗וּ [are] (21) + מַכּוֹתָֽם [their·wounds] (506) = 1494.
Rashi
"And God cast them down" — He cast them into the lions’ den, as it is written (Dan. 6:25): “And the king commanded, and they brought these men who had slandered Daniel, and they cast them into the lions’ den, etc.”
Ibn Ezra
"But [God] shoots at them" — corresponds to "to shoot" [in 64:5]. "An arrow, suddenly" — corresponds to "suddenly they shoot him" [in 64:5].
Radak
"Vayirem" (and He shoots them) — with a patach under the vav; the past tense is used in place of the future, as is the practice of the language in most matters of prophecy. He says: just as they shot at me the charm of their words, so will God shoot at them an arrow, suddenly, and their wounds will be sudden. And 'suddenly' serves both what precedes it and what follows it.
Metzudat David
"And He shot them" — and the end of the matter was that Hashem cast them into the lions' den in place of Daniel, and their wounds came suddenly, like a lethal arrow.
Malbim
"And He shot them" — but suddenly God shot an arrow at them (just as they had wanted to shoot the blameless one in secret). "Their own wounds came upon them" — meaning that the traps they had prepared for David were themselves the very blow by which they were struck; and he explains further: "and their own tongue caused them to stumble" — that their tongue caused them to stumble into the traps, for it was through their own tongue that they were ensnared by the very thing with which they had wanted to capture David (just as Doeg was killed by his own tongue, as it is written, "your own mouth testified against you" — for what he said at first, that David wanted to kill Saul, was what ensnared him: he said that he had killed Saul, and he was killed because of this). "All who see them shall shake their heads" — that all who see them will shake their heads and say that their own tongue caused them to stumble.
So they make their own tongue a stumbling to themselves; all who see them shake the head.
verse value 1747
Insights
Verse structure: 6 words, 32 letters. The shortest word is "in·them" (בָֽם, 2 letters) and the longest is "and·they·made·him·stumble" (וַיַּכְשִׁיל֣וּהוּ, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·they·made·him·stumble" (וַיַּכְשִׁיל֣וּהוּ), "they·shake·themselves" (יִ֝תְנֹדְד֗וּ), "all·who·see" (כׇּל־רֹ֥אֵה). 6 unique roots are used. Frequent roots: "upon·them" (root על, 120x in Psalms); "all·who·see" (root ראה, 100x in Psalms); "their·tongue" (root לשון, 33x in Psalms). First appearance of the root בם ("in·them") in Psalms. The etnachta (major mid-verse pause) falls on 'their·tongue', dividing the verse into phrases of 3 and 3 words. Full calculation: וַיַּכְשִׁיל֣וּהוּ [and·they·made·him·stumble] (393) + עָלֵ֣ימוֹ [upon·them] (156) + לְשׁוֹנָ֑ם [their·tongue] (426) + יִ֝תְנֹדְד֗וּ [they·shake·themselves] (474) + כׇּל־רֹ֥אֵה [all·who·see] (256) + בָֽם [in·them] (42) = 1747.
Rashi
"That which they hoped would make him stumble, their tongue brought upon them" — The stumbling they planned to inflict on him, their tongue turned over upon them. "will shake their heads" — Heb. יתנודדו, will shake their head; all who see them should nod their head and laugh about them.
Ibn Ezra
"And they make [their own tongue] a stumbling" — corresponds to "they have whet their tongue" [in 64:4].
Radak
"Vayakhshilehu" (and they made it stumble) — the pronominal suffix precedes the mention of its referent, which is their tongue. He says: they made their own tongue stumble against themselves — that is, the evil words they spoke will return upon them. "All who see them shall shake" — because of the greatness of their tumult and their loftiness, all who see the tumult will shake and tremble, and will fear God.
Metzudat David
"So they make their own tongue a stumbling block against themselves" — they brought a stumbling block upon themselves, and everyone who sees them shakes his head at them, in mockery.
Metzudat Zion
"Shake [the head]" [יתנודדו] — an expression of נדידה (wandering/nodding).
And all men fear; and they declare the work of God, and understand His doing.
verse value 1431
Insights
Verse structure: 7 words, 37 letters. Notable word values: "God" (אֱלֹהִ֗ים) = 86, equal to Elohim. The shortest word is "work·of" (פֹּ֥עַל, 3 letters) and the longest is "and·they·feared" (וַיִּֽירְא֗וּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·His·deed" (וּֽמַעֲשֵׂ֥הוּ). 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "and·they·feared" (root ירא, 77x in Psalms); "all·man" (root אדם, 67x in Psalms). Full calculation: וַיִּֽירְא֗וּ [and·they·feared] (233) + כׇּל־אָ֫דָ֥ם [all·man] (95) + וַ֭יַּגִּידוּ [and·they·declared] (39) + פֹּ֥עַל [work·of] (180) + אֱלֹהִ֗ים [God] (86) + וּֽמַעֲשֵׂ֥הוּ [and·His·deed] (427) + הִשְׂכִּֽילוּ [they·understood] (371) = 1431.
Ibn Ezra
"And ... shall fear" — every man who saw the work of Hashem — that He repaid the evildoers according to their intent to harm the righteous and the blameless — [shall fear].
Radak
"Vayiru" (and they shall fear) — then every person will fear God, for they saw all the vengeance that He wrought upon them. "Vayagidu po'al Elohim u-ma'asehu hiskilu" (and they shall declare the work of God, and understand His deed) — that they will understand and perceive that God judges and watches over [the world].
Metzudat David
"And all men fear" — from then on, every person will fear for himself lest he do such a thing, and they will tell one another the work of God, and understand their deeds, how they were caught in the pit that they had hidden.
Malbim
"And all men shall fear" — how their punishment was measure for measure, and through this "they shall declare the work of God" — for through this they will recognize that this punishment came from Hashem and that there is providence and judgment. "And they shall understand His deeds" — and through this "the righteous shall rejoice in Hashem," for it is a joy to the righteous when judgment is done. "And take refuge in Him" — for he will see that Hashem saves those who take refuge in Him. "And all the upright in heart shall glory" — in that they serve Hashem and are saved by Him, and shall glory in His name.
The righteous shall be glad in Hashem, and shall take refuge in Him; and all the upright in heart shall glory.
verse value 1766
Insights
Verse structure: 7 words, 34 letters. The shortest word is "in·Him" (ב֑וֹ, 2 letters) and the longest is "all·upright·of·heart" (כׇּל־יִשְׁרֵי־לֵֽב, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·shall·take·refuge" (וְחָ֣סָה), "and·shall·glory" (וְ֝יִתְהַלְל֗וּ). 7 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 688x in Psalms); "and·shall·glory" (root הלל, 94x in Psalms); "shall·rejoice" (root שמח, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Him', dividing the verse into phrases of 5 and 2 words. Full calculation: יִשְׂמַ֬ח [shall·rejoice] (358) + צַדִּ֣יק [just] (204) + בַּ֭יהֹוָה [in·Hashem] (28) + וְחָ֣סָה [and·shall·take·refuge] (79) + ב֑וֹ [in·Him] (8) + וְ֝יִתְהַלְל֗וּ [and·shall·glory] (487) + כׇּל־יִשְׁרֵי־לֵֽב [all·upright·of·heart] (602) = 1766.
Rashi
"The righteous will rejoice" — This is Daniel. "and all upright of heart will boast" — They will boast about the uprightness of their heart, and they will praise themselves because they are confident that the Holy One, blessed be He, will help them.
Ibn Ezra
"The righteous shall be glad" — [meaning] the one who is blameless, corresponding to "to shoot in secret at the blameless" [in 64:5]; the blameless one, moreover, gains courage.
Radak
"Yismach" (shall rejoice) — he speaks of himself, that he was righteous in his cause, and that they pursued him for no reason. "Ve-chasah vo" (and shall take refuge in Him) — moreover, [others too] will take refuge in Him, after he sees His vengeance upon the enemies. The vav of 've-chasah' stands in place of 'ki' (for) or 'ka'asher' (when) — that is to say: now, upon seeing the vengeance on the enemies, he will rejoice. And likewise, "all the upright in heart shall glory" — just as I glory in Him.
Metzudat David
"In Hashem" — in the salvation of Hashem. "And shall take refuge in Him" — through this he will take refuge in Him at all times. "And shall glory" — and they will praise themselves for having had the understanding to know that Hashem is God.
Radak
Malbim