For the Leader. [A Psalm] of David; to make memorial.
verse value 534
Insights
Verse structure: 3 words, 15 letters. The shortest word is "of·David" (לְדָוִ֥ד, 4 letters) and the longest is "to·remind" (לְהַזְכִּֽיר, 6 letters). 3 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "for·the·leader" (root נצח, 73x in Psalms); "to·remind" (root זכר, 64x in Psalms). Full calculation: לַ֝מְנַצֵּ֗חַ [for·the·leader] (218) + לְדָוִ֥ד [of·David] (44) + לְהַזְכִּֽיר [to·remind] (272) = 534.
Rashi
"of David, to make mention" — This is an expression of prayer, as (above 20:8): “but we pray (נזכיר) in the name of the Lord our God.” Similarly, in (I) Chronicles (16:4): “to invoke (להזכיר) and to give thanks to the Lord.” In Midrash Psalms (70:1) I saw: This is comparable to a king who became wroth with his flock, and demolished the sheepcote and took out the flock and the shepherd. Sometime later, he restored the flock and rebuilt the sheepcote, but he did not mention the shepherd. Said the shepherd, “Behold, the flock is restored and the sheepcote is rebuilt, but I am not mentioned.” Similarly, in the preceding chapter it says: “When God saves Zion, etc., and those who love His name dwell therein.” Behold the sheepcote is built and the flock is brought into it, but I am not mentioned. Therefore it says: “Of David, to make mention. O God, to save me.”
Ibn Ezra
"For the Leader, of David, to make memorial" — the melody of a liturgical poem whose opening words were thus [i.e., this heading names the tune].
Radak
"For the leader" — David composed this psalm while he was fleeing from Saul or from Absalom, and the latter is correct, on account of the psalm that follows it, which proves that he composed it while fleeing from Absalom, as will be explained.
Metzudat David
"To make memorial" — it is said with this [term] to remind the Omnipresent to hasten to save.
Malbim
"For the Leader" — this chapter is a copy of the closing verses of Psalm 40, and likewise the beginning of the psalm that follows this one [Psalm 71] is itself the beginning of Psalm 31. For this psalm (which comprises Psalm 70 and Psalm 71) he prayed when fleeing from Absalom, for it is evident from the words of the psalm that he prayed it in his old age, and he mentions that Hashem performed wonders with him from his youth, and he asks that He not forsake him in his old age. He therefore attached to this psalm the conclusion of Psalm 40, in which he spoke of a miracle that was done for him in his youth when he fled from Saul — as if to say that now too he needs a miracle like that. And so it says, "Of David; to make memorial" — meaning that he now recalls earlier things, [asking] that His hand not slacken from him now either. And after it he took three verses from Psalm 31, which he had likewise prayed when fleeing from Saul and dwelling in the wilderness, for now too he fled to the wilderness.
O God, to deliver me, O Hashem, to help me, make haste.
verse value 1373
Insights
Verse structure: 5 words, 26 letters. Notable word values: "God" (אֱלֹהִ֥ים) = 86, equal to Elohim. The shortest word is "Hashem" (יְ֝הֹוָ֗ה, 4 letters) and the longest is "to·deliver·me" (לְהַצִּילֵ֑נִי, 7 letters). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "to·deliver·me" (root נצל, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'to·deliver·me', dividing the verse into phrases of 2 and 3 words. Full calculation: אֱלֹהִ֥ים [God] (86) + לְהַצִּילֵ֑נִי [to·deliver·me] (225) + יְ֝הֹוָ֗ה [Hashem] (26) + לְעֶזְרָ֥תִי [to·my·help] (717) + חֽוּשָׁה [make·haste] (319) = 1373.
Ibn Ezra
"O God," "make haste" — [the word order places] the object first, as though it were written: "O God, hasten to deliver me," in the manner of: "the lamp of God is the soul of man" (Proverbs 20:27), and many [examples] like this.
Radak
"O God, to deliver me" — He will hasten to deliver us; and the second half of the verse, which repeats the same matter, proves that [the first half] is elliptical. Or its meaning may be explained without any ellipsis, with "make haste" applying twice — to the phrase "to deliver me" and to the phrase "to help me." And just as he repeated the matter, so too he repeated the invocation, saying both "God" and "Hashem."
Metzudat David
"To deliver me" — the word 'haste,' stated at the end of the verse, refers back also to 'to deliver me.'
Metzudat Zion
"Make haste" (chushah) — quickly.
Malbim
"O God, to deliver me" — from those who come to kill me; "to help me, make haste" — from other evils.
Let them be ashamed and abashed Who seek after my soul; Let them be turned backward and brought to confusion Who delight in my hurt.
verse value 2794
Insights
Verse structure: 9 words, 41 letters. The shortest word is "let·them·be·ashamed" (יֵבֹ֣שׁוּ, 4 letters) and the longest is "and·let·them·be·abashed" (וְיַחְפְּרוּ֮, 6 letters). 9 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "my·hurt" (root רע, 53x in Psalms); "let·them·be·ashamed" (root בוש, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'and·let·them·be·confounded', dividing the verse into phrases of 7 and 2 words. Full calculation: יֵבֹ֣שׁוּ [let·them·be·ashamed] (318) + וְיַחְפְּרוּ֮ [and·let·them·be·abashed] (310) + מְבַקְשֵׁ֢י [who·seek] (452) + נַ֫פְשִׁ֥י [my·soul] (440) + יִסֹּ֣גוּ [let·them·be·turned·back] (79) + אָ֭חוֹר [backward] (215) + וְיִכָּלְמ֑וּ [and·let·them·be·confounded] (112) + חֲ֝פֵצֵ֗י [who·delight·in] (188) + רָעָתִֽי [my·hurt] (680) = 2794.
Ibn Ezra
"Let them be ashamed" — for when You help me, they will immediately be ashamed. "let them be turned back" [יִסֹּגוּ אָחוֹר] — [this is] a nifal construction, like "yikkonu yachdav," "let them be established together" — from the same root-group as "sig," "dross": "yera'eh sigam," "their dross shall appear."
Radak
"Let them be ashamed and abashed" — a repetition of the same matter in different words, to reinforce it, as is customary. "Let them be turned backward" — let them retreat from the plans they devised to harm me, and then they will be ashamed and humiliated.
Metzudat David
"Let them be ashamed" — when they see that they could not prevail over me. "Let them be turned backward" — it is the way of one who is humiliated to turn backward, so that no one should see him in his shame.
Metzudat Zion
"Be abashed" (veyachperu) — from the language of "cherpah" (shame), in reversed letter order. "Be turned backward" (yisogu achor) — they shall turn back, as in "and we will not turn back from You" (velo nasog mimcha) (below, Psalm 80).
Malbim
"Let them be ashamed who seek after my soul" — to kill me; "let those who delight in my hurt be turned backward" — in their heart.
Let them be turned back by reason of their shame Who say: 'Aha, aha.'
verse value 1662
Insights
Verse structure: 6 words, 26 letters. The shortest word is "aha!" (הֶ֘אָ֥ח, 3 letters) and the longest is "who·say" (הָ֝אֹמְרִ֗ים, 6 letters). Words sharing gematria 14: aha!, aha!. The root האח appears 2 times in this verse. 5 unique roots are used. Frequent roots: "who·say" (root אמר, 111x in Psalms); "let·them·turn·back" (root שוב, 72x in Psalms). The etnachta (major mid-verse pause) falls on 'their·shame', dividing the verse into phrases of 3 and 3 words. Full calculation: יָ֭שׁוּבוּ [let·them·turn·back] (324) + עַל־עֵ֣קֶב [because·of] (272) + בׇּשְׁתָּ֑ם [their·shame] (742) + הָ֝אֹמְרִ֗ים [who·say] (296) + הֶ֘אָ֥ח [aha!] (14) + הֶאָֽח [aha!] (14) = 1662.
Rashi
"Let them return in the path of their shame" — Measure for measure, as they did to me. "in the path" — In that very same path, en ses trazes, on (their) its footsteps. "those who say" — about me. "“Aha”" — An expression of joy, when one sees that his wishes concerning his enemy have been fulfilled.
Ibn Ezra
"Let them be turned back on account of" [עַל-עֵקֶב] — like "be-ikvei ha-tzon," "by the footsteps of the flock" (Song of Songs 1:8). And some say: because of the punishment and reward with which they shame me, like: "be-shomram eikev rav," "in keeping [them] there is great reward" (Psalm 19:12), that is, recompense — and instead of their rejoicing, when they [now] are ashamed, then those who seek You shall rejoice and lift up their voice.
Radak
"Let them be turned back by reason of their shame" — the shame they caused me, they themselves will be ashamed of and humiliated by, when they are turned back — measure for measure. "By reason of" [עקב] — this word means "reward." "'Aha, aha'" — which they would say when I fled, [meaning] "Rejoice, rejoice!"
Metzudat David
"Let them be turned back" — in shamefacedness, as the reward for the shame they caused me, in that they always said, 'Aha, aha,' rejoicing over my trouble.
Metzudat Zion
"By reason of" (ekev) — as a reward, as in "and it shall come to pass, because you hearken" (vehayah ekev tishme'un) (Deuteronomy 7). "Aha" (he'ach) — it is an expression of joy.
Malbim
"Let them be turned back" — those who shame me by spreading slander about me — "and say, 'Aha,'" testifying that they have seen bad things from me — "let them be turned back because of their shame."
Let all those who seek You rejoice and be glad in You; And let such as love Your salvation say continually: 'Let God be magnified.'
verse value 3214
Insights
Verse structure: 10 words, 50 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "in·You" (בְּךָ֗, 2 letters) and the longest is "all·who·seek·You" (כׇּֽל־מְבַ֫קְשֶׁ֥יךָ, 8 letters). 10 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "and·let·them·say" (root אמר, 111x in Psalms); "and·let·them·rejoice" (root שמח, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 8 and 2 words. Full calculation: יָ֘שִׂ֤ישׂוּ [let·them·exult] (626) + וְיִשְׂמְח֨וּ [and·let·them·rejoice] (370) + בְּךָ֗ [in·You] (22) + כׇּֽל־מְבַ֫קְשֶׁ֥יךָ [all·who·seek·You] (522) + וְיֹאמְר֣וּ [and·let·them·say] (263) + תָ֭מִיד [continually] (454) + יִגְדַּ֣ל [let·Him·be·great] (47) + אֱלֹהִ֑ים [God] (86) + אֹ֝הֲבֵ֗י [who·love] (18) + יְשׁוּעָתֶֽךָ [Your·salvation] (806) = 3214.
Radak
"Let them rejoice" — they [my enemies] will be ashamed, while all who seek You and love Your salvation — that You should save me — will rejoice and be glad. "And let them say continually: 'Let God be magnified'" — for He shows His greatness to those who love Him, and saves them.
Metzudat David
"In You" — [that is,] in Your salvation. "And let them say, etc." — those who love and wait for Your salvation shall be saved at all times, and shall always say, at the time of salvation, 'Let God be magnified.'
Malbim
"Let all those who seek You rejoice" when they see that You save those who take refuge [in You]; "and let those who love Your salvation say continually, 'Let Hashem be magnified'" — through His continuing to perform new miracles. And see what I wrote about this above in Psalm 40, where I explained it.
But I am poor and needy; O God, make haste to me; You are my help and my deliverer; O Hashem, do not tarry.
verse value 2251
Insights
Verse structure: 10 words, 47 letters. Notable word values: "God" (אֱלֹהִ֢ים) = 86, equal to Elohim. The shortest word is "poor" (עָנִ֣י, 3 letters) and the longest is "and·needy" (וְאֶבְיוֹן֮, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "make·haste·to·me" (ח֫וּשָׁה־לִּ֥י). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "You" (root אתה, 115x in Psalms). The etnachta (major mid-verse pause) falls on 'You', dividing the verse into phrases of 8 and 2 words. Full calculation: וַאֲנִ֤י [but·I] (67) + עָנִ֣י [poor] (130) + וְאֶבְיוֹן֮ [and·needy] (75) + אֱלֹהִ֢ים [God] (86) + ח֫וּשָׁה־לִּ֥י [make·haste·to·me] (359) + עֶזְרִ֣י [my·help] (287) + וּמְפַלְטִ֣י [and·my·deliverer] (175) + אַ֑תָּה [You] (406) + יְ֝הֹוָ֗ה [Hashem] (26) + אַל־תְּאַחַֽר [do·not·tarry] (640) = 2251.
Rashi
"hasten to me" — to aid [me].
Ibn Ezra
"But I" — according to its plain sense. "poor and needy" — either [literally] "poor and needy," or [understood] as "like a poor and needy [man]," or according to the intention of the enemies — and not like: "say of me, 'he is my brother'" (Genesis 20:13). "do not tarry" — "my help" [עֶזְרִי] is either a transitive verb [used as a noun] or an intransitive verb. "do not tarry" — like "why did they tarry?" (Judges 5:28) — [continuing the sense]: "in that You are my help."
Radak
"But I" — he calls himself poor and needy, because his son had driven him out of the kingship.
Metzudat David
"But I am poor" — I am humbled like one who is poor and needy; therefore You, O God, make haste to me, to fulfill my request — my help. From of old You have been my help and my deliverer; therefore now too, do not delay.
Metzudat Zion
"And my deliverer" (umefalti) — an expression of rescue. "Tarry" (te'acher) — from the language of delay and appointed time.
Malbim
"But I" am always attached to salvation, for "I am poor and needy"; therefore "make haste to me, and do not delay" the time needed for salvation.
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim