An unnamed prayer of an aging servant of Hashem, recalling a lifetime of trust from birth and pleading not to be forsaken in old age. A vow to keep declaring Hashem's righteousness and mighty acts to the generation yet to come.
Tap any Hebrew word to reveal its root, value, and meanings.
In You, O Hashem, have I taken refuge; Let me never be ashamed.
verse value 1057
Insights
Verse structure: 4 words, 23 letters. The shortest word is "I·have·taken·refuge" (חָסִ֑יתִי, 5 letters) and the longest is "not·let·me·be·ashamed" (אַל־אֵב֥וֹשָׁה, 7 letters). 4 unique roots are used. Frequent roots: "in·You·Hashem" (root יהוה, 688x in Psalms); "to·eternity" (root עולם, 144x in Psalms); "not·let·me·be·ashamed" (root בוש, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'I·have·taken·refuge', dividing the verse into phrases of 2 and 2 words. Full calculation: בְּךָֽ־יְהֹוָ֥ה [in·You·Hashem] (48) + חָסִ֑יתִי [I·have·taken·refuge] (488) + אַל־אֵב֥וֹשָׁה [not·let·me·be·ashamed] (345) + לְעוֹלָֽם [to·eternity] (176) = 1057.
Ibn Ezra
"In You, Hashem, I have taken refuge" — the correct [view] in my opinion is that David composed this psalm, like the psalm: "Bless Hashem, O my soul; Hashem my God, You are very great" (Psalm 104:1) — for it is connected [to what precedes it]. "In You" — You, Hashem, endure forever; therefore "let me never be ashamed."
Radak
"In You" — he composed this psalm immediately following the previous one; therefore he did not give it the introductory heading "For the leader" and "a psalm." He composed it while fleeing from his son Absalom — the proof being what he says, "Cast me not off in the time of old age," whereas when he fled from Saul he was not yet old. "In You, Hashem, have I taken refuge" — and since I have taken refuge in You, I know that I will never be ashamed.
Metzudat David
"In You" — since I have taken refuge in You, it is fitting that I should never be ashamed.
Metzudat Zion
"I have taken refuge" (chasiti) — I have trusted.
Malbim
"In You" — that is to say, is it not that "in You have I taken refuge"? Therefore "let me never be ashamed" — save me now too, just as You saved me then, lest they say that Hashem lacks the power to save. And he presents three arguments: (1) on the ground that he took refuge in Him; (2) "in Your righteousness" — that He should act for the sake of Hashem's righteousness; (3) on the ground of prayer itself — "incline Your ear to me."
Deliver me in Your righteousness, and rescue me; Incline Your ear to me, and save me.
verse value 2386
Insights
Verse structure: 6 words, 37 letters. The shortest word is "Your·ear" (אׇ֝זְנְךָ֗, 4 letters) and the longest is "and·save·me" (וְהוֹשִׁיעֵֽנִי, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·rescue·me" (וּֽתְפַלְּטֵ֑נִי), "and·save·me" (וְהוֹשִׁיעֵֽנִי). 6 unique roots are used. Frequent roots: "and·save·me" (root ישע, 75x in Psalms); "deliver·me" (root נצל, 44x in Psalms); "Your·ear" (root אזן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'and·rescue·me', dividing the verse into phrases of 3 and 3 words. Full calculation: בְּצִדְקָתְךָ֗ [in·Your·justice] (616) + תַּצִּילֵ֥נִי [deliver·me] (590) + וּֽתְפַלְּטֵ֑נִי [and·rescue·me] (585) + הַטֵּֽה־אֵלַ֥י [incline·to·me] (60) + אׇ֝זְנְךָ֗ [Your·ear] (78) + וְהוֹשִׁיעֵֽנִי [and·save·me] (457) = 2386.
Ibn Ezra
"In Your righteousness" — the sense is that You will judge with righteousness, for my enemies deal wrongfully with me.
Radak
"In Your righteousness" — not in my own righteousness, for David knew that this was punishment for the sin concerning Uriah.
Metzudat David
"In Your righteousness" — and not according to the reward due for [my] deeds. "Incline, etc." — to listen to my prayer.
Be You to me a sheltering rock, to which I may continually resort, Which You have appointed to save me; For You are my rock and my fortress.
verse value 3194
Insights
Verse structure: 11 words, 49 letters. The shortest word is "to·me" (לִ֨י, 2 letters) and the longest is "to·save·me" (לְהוֹשִׁיעֵ֑נִי, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·come" (לָב֗וֹא). 11 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "be" (root היה, 97x in Psalms); "to·come" (root בוא, 79x in Psalms). The etnachta (major mid-verse pause) falls on 'to·save·me', dividing the verse into phrases of 8 and 3 words. Full calculation: הֱיֵ֤ה [be] (20) + לִ֨י [to·me] (40) + לְצ֥וּר [to·a·rock·of] (326) + מָע֡וֹן [dwelling] (166) + לָב֗וֹא [to·come] (39) + תָּמִ֗יד [continually] (454) + צִוִּ֥יתָ [You·have·commanded] (506) + לְהוֹשִׁיעֵ֑נִי [to·save·me] (481) + כִּֽי־סַלְעִ֖י [for·my·crag] (200) + וּמְצוּדָתִ֣י [and·my·fortress] (556) + אָֽתָּה [You] (406) = 3194.
Rashi
"in which to enter continually" — into that shelter, to save myself within it from the pursuer. "You commanded to save me" — You saved me many times through Your messengers.
Ibn Ezra
"Be to me" — like a dwelling [מָעוֹן] in which to hide; therefore it is followed by "to which I may continually come," for every "ma'on" is above. "And the sense of 'You have commanded'" — that Samuel promised him [David]; or, in the manner of "He commanded, and it stood" (Psalm 33:9), like the speech of Hashem — for the sense concerns the decrees [carried out] by means of the angels.
Radak
"Be" — since he had fled from his dwelling place, Jerusalem, because of Absalom, he asked that God be a stronghold for him, to which he could return, [to protect him] from his son. "Which You have commanded to save me" — [the word] "You have commanded" [in past tense] is like "You will command," the past tense used in place of the future. Or its meaning is: You have commanded, many times, to save me — so may You save me now as well. And the command is given to the angels, as it is written, "For He will command His angels concerning you."
Metzudat David
"A sheltering rock" — to be like a rock in which a dwelling place has been made, ready for me to come into always, to hide [there]. "You have appointed" — have You not from of old commanded Your angels to save me? For You have been to me a stronghold, like a rock and a fortress, from days of old; therefore now too, do not withdraw Your hand.
Metzudat Zion
"[Sheltering] rock" (ma'on) — dwelling place. "And my fortress" (umetzudati) — an expression of a strong stronghold.
Malbim
"Be [You] to me" — for in his youth He was to him a sheltering rock, as above in Psalm 31, where he likewise asked, "Be to me a sheltering rock." If so, it is fitting that I should always come into this sheltering rock, and now too I shall be set safe on high in it, for "to which I may continually resort You have commanded" — Your command was that I should always come to this rock, so that "You may save me" through it; for You did not command me to come only for a time, but forever — "for You are my rock and my fortress." Therefore, in the introduction to the psalm he repeated the things he had spoken in the days of his youth when he fled from Saul; now he begins his prayer in particular.
O my God, rescue me out of the hand of the wicked, Out of the grasp of the unrighteous and ruthless man.
verse value 1285
Insights
Verse structure: 7 words, 27 letters. The shortest word is "from·the·hand·of" (מִיַּ֣ד, 3 letters) and the longest is "rescue·me" (פַּ֭לְּטֵנִי, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "unrighteous" (מְעַוֵּ֣ל), "and·ruthless" (וְחוֹמֵֽץ). 7 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "wicked" (root רשע, 87x in Psalms); "from·the·hand·of" (root יד, 78x in Psalms). The etnachta (major mid-verse pause) falls on 'wicked', dividing the verse into phrases of 4 and 3 words. Full calculation: אֱֽלֹהַ֗י [my·God] (46) + פַּ֭לְּטֵנִי [rescue·me] (179) + מִיַּ֣ד [from·the·hand·of] (54) + רָשָׁ֑ע [wicked] (570) + מִכַּ֖ף [from·the·palm·of] (140) + מְעַוֵּ֣ל [unrighteous] (146) + וְחוֹמֵֽץ [and·ruthless] (150) = 1285.
Rashi
"and robs" — Heb. וחומץ, like וחומס. Similarly (Isa. 1:17): “strengthen the robbed (חמוץ)”; the robbed.
Ibn Ezra
'My God' — the meaning is now clarified: [rescue me] 'in Your righteousness' [as in verse 2]. 'And the ruthless' — like [the word חמוץ in] 'relieve the oppressed' (Isaiah 1:17).
Radak
"O my God" — he calls Absalom "the wicked man." "Of the unrighteous [מעול] and ruthless [חומץ]" — [this refers] to Ahithophel. "And ruthless" [חומץ] — spelled with a tzadi, [meaning] the same as if spelled with a samekh.
Metzudat Zion
"And ruthless" (vechomets) — one who does violence and robs, as in "relieve the oppressed" (ashru chamotz) (Isaiah 1).
Malbim
"O my God, rescue me out of the hand of the wicked" — Absalom and his cohorts; and he adds, "out of the grasp of the unrighteous," for a "grasp" is [more severe] than a "hand," implying that he had already been seized in his grasp; and he likewise adds, "the unrighteous and ruthless [man]."
For You are my hope; O my Lord Hashem, my trust from my youth.
verse value 1888
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יֱ֝הֹוִ֗ה) = 26, the value of the divine name Hashem. The shortest word is "my·Lord" (אֲדֹנָ֥י, 4 letters) and the longest is "from·my·youth" (מִנְּעוּרָֽי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "my·trust" (מִבְטַחִ֥י). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·You" (root אתה, 115x in Psalms); "my·Lord" (root אדון, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'my·hope', dividing the verse into phrases of 2 and 4 words. Full calculation: כִּֽי־אַתָּ֥ה [for·You] (436) + תִקְוָתִ֑י [my·hope] (916) + אֲדֹנָ֥י [my·Lord] (65) + יֱ֝הֹוִ֗ה [Hashem] (26) + מִבְטַחִ֥י [my·trust] (69) + מִנְּעוּרָֽי [from·my·youth] (376) = 1888.
Ibn Ezra
'For' — I have no hope besides You; so I have hoped for You from the day I came into being upon the earth, and this is [the meaning of] 'my trust from my youth.'
Radak
"From my youth" — meaning, from my youth I recognized and knew that You are God, and I placed my trust in You.
Metzudat David
"For You are my hope" — I hope to You, and You have been my trust from my youth.
Malbim
"For You are my hope, Hashem" — regarding the future; and also "my trust from my youth" — regarding the past.
Upon You have I stayed myself from birth; You are he who took me out of my mother's womb; My praise is continually of You.
verse value 2775
Insights
Verse structure: 10 words, 39 letters. Notable word values: "who·took·me·out" (גוֹזִ֑י) = 26, the value of the divine name Hashem. The shortest word is "in·You" (בְּךָ֖, 2 letters) and the longest is "I·have·relied" (נִסְמַ֬כְתִּי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·have·relied" (נִסְמַ֬כְתִּי), "from·the·womb·of" (מִמְּעֵ֣י), "who·took·me·out" (גוֹזִ֑י). 10 unique roots are used. Frequent roots: "upon·You" (root על, 120x in Psalms); "You" (root אתה, 115x in Psalms); "my·praise" (root תהלה, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'who·took·me·out', dividing the verse into phrases of 7 and 3 words. Full calculation: עָלֶ֤יךָ [upon·You] (130) + נִסְמַ֬כְתִּי [I·have·relied] (580) + מִבֶּ֗טֶן [from·the·belly] (101) + מִמְּעֵ֣י [from·the·womb·of] (160) + אִ֭מִּי [my·mother] (51) + אַתָּ֣ה [You] (406) + גוֹזִ֑י [who·took·me·out] (26) + בְּךָ֖ [in·You] (22) + תְהִלָּתִ֣י [my·praise] (845) + תָמִֽיד [continually] (454) = 2775.
Rashi
"You drew me" — You drew me and caused me to pass, as (Num. 11:31): “and drove up (ויגז) quails”; (below 90:10), “for it is cut off (גז) swiftly and we fly away.”
Ibn Ezra
'Upon You... [You are] he who drew me out (gozi)' — like 'and it drove the quail' (Numbers 11:31); therefore, 'my praise is continually of You.'
Radak
"From the womb" — even though I did not know it when I came out of the womb, I relied upon You, for You are the One who prepares my sustenance. "Who drew me forth" [גוזי] — on the pattern (mishkal) of the word "tov" ("good"). "My praise is continually of You" — I continually praise You for the good things You have done for me.
Metzudat David
"From the womb" — from the time I came forth from my mother's womb. "You are He who took me" — You brought me forth from my mother's womb, and therefore my mouth continually praises You.
Metzudat Zion
"Who took me out" (gozi) — an expression of extraction, as in "and it brought quails" (vayagaz selav) (Numbers 11:31), meaning that it brought them out from the sea.
Malbim
"Upon You" — and not only from my youth, but "upon You have I stayed myself from birth" — while I was still in my mother's womb; and more than this, "You are He who took me out of my mother's womb" — see there, in the Explanation of the Words — meaning, all my subsistence and existence in the world is through You. And likewise, "my praise is continually of You," for I have praised only through You; and if You do not save me, they will say [it is] for lack of power, and it will be a desecration of Hashem's name.
I am as a wonder to many; But You are my strong refuge.
verse value 1870
Insights
Verse structure: 5 words, 25 letters. The shortest word is "and·You" (וְ֝אַתָּ֗ה, 4 letters) and the longest is "my·refuge·of·strength" (מַֽחֲסִי־עֹֽז, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·a·wonder" (כְּ֭מוֹפֵת), "to·many" (לְרַבִּ֑ים), "my·refuge·of·strength" (מַֽחֲסִי־עֹֽז). 5 unique roots are used. Frequent roots: "and·You" (root אתה, 115x in Psalms); "I·have·been" (root היה, 97x in Psalms); "to·many" (root רב, 67x in Psalms). First appearance of the root מופת ("like·a·wonder") in Psalms. The etnachta (major mid-verse pause) falls on 'to·many', dividing the verse into phrases of 3 and 2 words. Full calculation: כְּ֭מוֹפֵת [like·a·wonder] (546) + הָיִ֣יתִי [I·have·been] (435) + לְרַבִּ֑ים [to·many] (282) + וְ֝אַתָּ֗ה [and·You] (412) + מַֽחֲסִי־עֹֽז [my·refuge·of·strength] (195) = 1870.
Rashi
"I was as an example for the multitude" — Many saw my troubles and worried lest an example of my trouble befall them; lest I be an example for them: “just as happened to this one, so will happen to us.” As the matter is said (Ezek. 24:24): “and Ezekiel will be an example to you.”
Ibn Ezra
'As a wonder' — the meaning is: because I relied on You and You supported me, I became a wonder to many who did not believe in You, in the manner of 'and Ezekiel shall be a sign to you' (Ezekiel 24:24).
Radak
"As a wonder" — for many will take heed when they see that I was punished for my sin, and I am a sign to them. "But You are my strong refuge" — meaning: even though I am fleeing as punishment for my sin, You are my strong refuge, in that You will restore me to my kingship.
Metzudat David
"As a wonder" — although I was as a wonder to many; that is to say, the troubles that came upon me were as a sign and a wonder to frighten people so that they should not sin, lest what happened to me happen to them. "But You are my strong refuge" — but You are my strong refuge, and those troubles did not destroy me.
Malbim
(7-8) "I am as a wonder to many" — many considered me a wonder and a marvel, [thinking] that my might and my success are not a natural thing, but a wonder and a marvel. "But You are my strong refuge, let my mouth be filled with Your praise" — indeed my mouth was full of Your praise, for my strength is not from myself, but rather You are my strong refuge; and I did not attribute any praise to myself, but rather my mouth was full only of Your praise, for I attributed everything to You. And also, "all the day my mouth was full of Your glory" — these are the utterly wondrous matters in which You are glorified.
My mouth shall be filled with Your praise, And with Your glory all the day.
verse value 2238
Insights
Verse structure: 5 words, 23 letters. The shortest word is "my·mouth" (פִ֭י, 2 letters) and the longest is "all·the·day" (כׇּל־הַ֝יּ֗וֹם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "Your·glory" (תִּפְאַרְתֶּֽךָ). 5 unique roots are used. Frequent roots: "all·the·day" (root יום, 121x in Psalms); "my·mouth" (root פה, 46x in Psalms); "shall·be·filled" (root מלא, 30x in Psalms). First appearance of the root תפארת ("Your·glory") in Psalms. The etnachta (major mid-verse pause) falls on 'Your·praise', dividing the verse into phrases of 3 and 2 words. Full calculation: יִמָּ֣לֵא [shall·be·filled] (81) + פִ֭י [my·mouth] (90) + תְּהִלָּתֶ֑ךָ [Your·praise] (855) + כׇּל־הַ֝יּ֗וֹם [all·the·day] (111) + תִּפְאַרְתֶּֽךָ [Your·glory] (1101) = 2238.
Ibn Ezra
'Shall be filled' — corresponds to 'my praise is continually of You' [verse 6]; thus, 'until my mouth is filled,' and the meaning [of 'all the day'] is 'all my days.'
Radak
"Shall be filled" — when You deliver me, I will praise You with my whole mouth, and all day I will mention Your glory, in that I glory that You will save me.
Metzudat David
"My mouth shall be filled" — and because of this, my mouth shall be filled, etc. "All the day" — this refers back to 'my mouth shall be filled,' to say: all the day my mouth shall be filled, to tell of Your glory.
Cast me not off in the time of old age; When my strength fails, forsake me not.
verse value 2597
Insights
Verse structure: 6 words, 32 letters. The shortest word is "at·the·time·of" (לְעֵ֣ת, 3 letters) and the longest is "not·cast·me·off" (אַֽל־תַּ֭שְׁלִיכֵנִי, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "old·age" (זִקְנָ֑ה), "when·failing·of" (כִּכְל֥וֹת). 6 unique roots are used. Frequent roots: "when·failing·of" (root כלה, 24x in Psalms); "not·forsake·me" (root עזב, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'old·age', dividing the verse into phrases of 3 and 3 words. Full calculation: אַֽל־תַּ֭שְׁלִיכֵנִי [not·cast·me·off] (851) + לְעֵ֣ת [at·the·time·of] (500) + זִקְנָ֑ה [old·age] (162) + כִּכְל֥וֹת [when·failing·of] (476) + כֹּ֝חִ֗י [my·strength] (38) + אַֽל־תַּעַזְבֵֽנִי [not·forsake·me] (570) = 2597.
Rashi
"at the time of old age" — If I have aged with sins, meaning, I have sinned exceedingly.
Ibn Ezra
'Do not' — the meaning is: just as You helped me from my youth, [so] help me in the time of my old age.
Radak
"Cast me not off" — now, when I am old and my strength fails; rather, be now my strength and my stronghold.
Metzudat David
"At the time of old age" — so that they should not say that all the strength I had in the past was by the might of my own hand, and that it was not Hashem who wrought all this — and therefore my strength did not remain with me at the time of old age, for my strength has failed.
Malbim
And therefore, "cast me not off in the time of old age; when my strength fails" — for then they would say that everything I did until now was due to my great strength, and now that my natural strength has failed, my mighty deeds have ceased.
For my enemies speak concerning me, And those who watch for my soul take counsel together,
verse value 1592
Insights
Verse structure: 7 words, 31 letters. The shortest word is "to·me" (לִ֑י, 2 letters) and the longest is "for·they·said" (כִּֽי־אָמְר֣וּ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·they·said" (כִּֽי־אָמְר֣וּ), "and·watchers·of" (וְשֹׁמְרֵ֥י). 7 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "for·they·said" (root אמר, 111x in Psalms); "and·watchers·of" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'to·me', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּֽי־אָמְר֣וּ [for·they·said] (277) + אוֹיְבַ֣י [my·enemies] (29) + לִ֑י [to·me] (40) + וְשֹׁמְרֵ֥י [and·watchers·of] (556) + נַ֝פְשִׁ֗י [my·soul] (440) + נוֹעֲצ֥וּ [they·take·counsel] (222) + יַחְדָּֽו [together] (28) = 1592.
Rashi
"For my enemies said of me" — My enemies said of me, and took counsel together, saying, “God has forsaken him.” We shall not be punished because of him since he has already stumbled in sin.
Ibn Ezra
'For... concerning me' — meaning 'on my account,' like 'lest my enemies say concerning me.' 'And those who watch for my soul' — those whom I used to think were my helpers have taken counsel together with my enemies.
Radak
"For [my enemies] speak concerning me" — meaning, about me; and the next verse explains what they said and what they conspired together. "And those who watch for my soul" — those who were formerly my friends and the watchers of my soul now conspire together against me.
Malbim
"For my enemies speak concerning me" — that they said so to my face, to me myself; and likewise "those who watch for my soul take counsel together" — those who wish to kill me took counsel thus among themselves.
Saying: 'God has forsaken him; Pursue and take him; for there is none to deliver.'
verse value 1796
Insights
Verse structure: 7 words, 33 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "to·say" (לֵ֭אמֹר, 4 letters) and the longest is "and·seize·him" (וְ֝תִפְשׂ֗וּהוּ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "has·forsaken·him" (עֲזָב֑וֹ), "and·seize·him" (וְ֝תִפְשׂ֗וּהוּ). 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "to·say" (root אמר, 111x in Psalms); "for·there·is·no" (root אין, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'has·forsaken·him', dividing the verse into phrases of 3 and 4 words. Full calculation: לֵ֭אמֹר [to·say] (271) + אֱלֹהִ֣ים [God] (86) + עֲזָב֑וֹ [has·forsaken·him] (85) + רִֽדְפ֥וּ [pursue] (290) + וְ֝תִפְשׂ֗וּהוּ [and·seize·him] (803) + כִּי־אֵ֥ין [for·there·is·no] (91) + מַצִּֽיל [deliverer] (170) = 1796.
Ibn Ezra
'Saying' — these say it, and they say it to one another.
Radak
"Saying" — meaning: until now He helped him and he was successful in his wars, but now it appears that He has abandoned him, since even his own son pursues him to kill him. "'And there is none to deliver'" — for God, who had delivered him until now, has abandoned him. "'Pursue and take him'" — each one would say to his fellow, "Pursue him! Take him!"
Metzudat David
"Saying" — so they say, 'God has forsaken him' — that is to say, he has been abandoned to chance; and therefore they pursue him, for he has no one to save him, neither by the strength of Hashem's hand nor by the strength of his own hand, for from now on his strength has failed.
Malbim
"Saying, God has forsaken him" — because of his sins, and therefore, "pursue him and seize him, for there is no one to save him" — because Hashem is not with him. Therefore, "God, do not be far from me" — that You should remain close to me, and also, "hasten to my aid" — and do not delay in helping me at once, until "those who seek my soul's harm are ashamed and consumed" — those seeking to kill me are utterly consumed, and "those who seek my harm," to spread slander about me, "are wrapped in reproach and disgrace."
O God, be not far from me; O my God, make haste to help me.
verse value 2370
Insights
Verse structure: 7 words, 33 letters. Notable word values: "God" (אֱ֭לֹהִים) = 86, equal to Elohim. The shortest word is "from·me" (מִמֶּ֑נִּי, 4 letters) and the longest is "not·be·far" (אַל־תִּרְחַ֣ק, 6 letters). The root אלהים appears 2 times in this verse. 5 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "from·me" (root מן, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'from·me', dividing the verse into phrases of 3 and 4 words.
Ibn Ezra
'O God, be not far' — if the day of my salvation is delayed, they will think that You have grown far from me.
Radak
"O God" — since they think that You have distanced Yourself from me, show them that You have not distanced Yourself from me.
Metzudat David
"O God" — therefore, You, O God, be not far from me; even if my strength is spent, is Your hand not still unshortened?
Let them be ashamed and consumed who are adversaries to my soul; Let them be covered with reproach and confusion who seek my hurt.
verse value 2814
Insights
Verse structure: 9 words, 38 letters. The shortest word is "let·them·be·ashamed" (יֵבֹ֣שׁוּ, 4 letters) and the longest is "and·disgrace" (וּכְלִמָּ֑ה, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·them·be·consumed" (יִכְלוּ֮), "let·them·be·covered" (יַעֲט֣וּ). 9 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "my·harm" (root רע, 53x in Psalms); "let·them·be·ashamed" (root בוש, 36x in Psalms). First appearance of the root עטה ("let·them·be·covered") in Psalms. The etnachta (major mid-verse pause) falls on 'and·disgrace', dividing the verse into phrases of 7 and 2 words. Full calculation: יֵבֹ֣שׁוּ [let·them·be·ashamed] (318) + יִכְלוּ֮ [let·them·be·consumed] (66) + שֹׂטְנֵ֢י [adversaries·of] (369) + נַ֫פְשִׁ֥י [my·soul] (440) + יַעֲט֣וּ [let·them·be·covered] (95) + חֶ֭רְפָּה [reproach] (293) + וּכְלִמָּ֑ה [and·disgrace] (101) + מְ֝בַקְשֵׁ֗י [seekers·of] (452) + רָעָתִֽי [my·harm] (680) = 2814.
Ibn Ezra
'Let them be ashamed... the adversaries of my soul' — these were the ones who had been his friends [but became] the adversaries of his soul. 'And those who seek my hurt' — these are my enemies.
Radak
"Let them be ashamed, let them be consumed" — when they are consumed, they will be ashamed.
Metzudat David
"Let them be ashamed" — then they shall be ashamed when they see that Hashem is with me. "Let them be consumed" — they shall no longer continue to accuse [me], when they see that it avails nothing. "Let them be covered" — they shall be surrounded with shame, like this garment that wraps around a person's body.
Metzudat Zion
"Adversaries to my soul" (sotnai) — from the language of "satan" (adversary) and accusation. "Be covered" (ya'atu) — they shall be wrapped, as in "who covers Himself with light as with a garment" (oteh or kasalmah) (below, Psalm 104).
But as for me, I will hope continually, And will praise You yet more and more.
verse value 2142
Insights
Verse structure: 5 words, 28 letters. Verse gematria: 2142 is divisible by 18, the value of chai ('life'). The shortest word is "and·I" (וַ֭אֲנִי, 4 letters) and the longest is "upon·all·Your·praise" (עַל־כׇּל־תְּהִלָּתֶֽךָ, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·hope" (אֲיַחֵ֑ל), "and·I·will·add" (וְ֝הוֹסַפְתִּ֗י), "upon·all·Your·praise" (עַל־כׇּל־תְּהִלָּתֶֽךָ). 5 unique roots are used. Frequent roots: "and·I" (root אני, 64x in Psalms); "upon·all·Your·praise" (root תהלה, 30x in Psalms); "continually" (root תמיד, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·hope', dividing the verse into phrases of 3 and 2 words. Full calculation: וַ֭אֲנִי [and·I] (67) + תָּמִ֣יד [continually] (454) + אֲיַחֵ֑ל [I·will·hope] (49) + וְ֝הוֹסַפְתִּ֗י [and·I·will·add] (567) + עַל־כׇּל־תְּהִלָּתֶֽךָ [upon·all·Your·praise] (1005) = 2142.
Rashi
"As for me, I shall constantly hope" — for Your salvation, and when You save me, I will add to Your praise.
Ibn Ezra
'But I' — the meaning is: even if the day of my salvation is delayed, I will hope continually and add still more to my praise of You.
Radak
"But as for me" — even though I am in distress, I continually hope that You will save me. "And I will add to all Your praise" — I hope that I will add still more to praising You when You save me, beyond all that I have praised You for in the troubles that have passed over me. "And I will add" [והוספתי] — it is read with the stress on the penultimate syllable.
Metzudat David
"But as for me, I will hope continually" — because I know that my hope shall be fulfilled. "[Praise You] more and more" — that which I have praised You from of old, I shall add to still more.
Metzudat Zion
"I will hope" (aichel) — I will hope/wait.
Malbim
"But as for me" — the sense of the verses is: "even though those who seek my soul's harm are ashamed and consumed," nevertheless, "I will hope continually" — for hoping for a person's help applies only in a time of trouble, and in a time of ease there is no place for hope. But I, even were I to have no adversary of my soul and no one seeking my harm, would nevertheless hope — for my hope in You is not because You will save me and give me something I lack, but rather because even the continuation of my success and its persistence are also from You. For my success is not natural but providential, as if at every moment I receive my continued existence and the persistence of my ease from You, and I hope that You will continue Your providence also in time to come. And through this, "I will add to all Your praise" — for at every moment a new praise is added, as I picture to myself as though all evils had surrounded me (for I am liable to every evil should Your providence depart for even a moment), and You saved me — and this is an addition of praise that need not wait until the trouble comes and is delivered, which applies to one whose existence follows the natural order; not so I, whose continued existence and welfare is providential — behold, I receive a miracle and a good thing at every moment. And he explains that "my mouth will tell of Your righteousness, in that all the day is Your salvation" — for You save all the day, continually, since I have no existence for even a moment without You; therefore I am always in need of salvation. And with this I conclude, saying, "for I do not know the number of them" — for at every moment I receive a thousand miracles and wonders whose number I cannot know at all, for my existence and continuation at every moment is a new miracle, not according to nature.
My mouth shall tell of Your righteousness, And of Your salvation all the day; For I know not its numbers.
verse value 3662
Insights
Verse structure: 9 words, 37 letters. The shortest word is "my·mouth" (פִּ֤י, 2 letters) and the longest is "all·the·day" (כׇּל־הַיּ֥וֹם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "numbers" (סְפֹרֽוֹת). 9 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "not" (root לא, 174x in Psalms); "all·the·day" (root יום, 121x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·salvation', dividing the verse into phrases of 5 and 4 words. Full calculation: פִּ֤י [my·mouth] (90) + יְסַפֵּ֬ר [shall·tell] (350) + צִדְקָתֶ֗ךָ [Your·justice] (614) + כׇּל־הַיּ֥וֹם [all·the·day] (111) + תְּשׁוּעָתֶ֑ךָ [Your·salvation] (1196) + כִּ֤י [for] (30) + לֹ֖א [not] (31) + יָדַ֣עְתִּי [I·know] (494) + סְפֹרֽוֹת [numbers] (746) = 3662.
Rashi
"I do not know their number" — of the righteousness and the salvations that You have done for me.
Ibn Ezra
'My mouth... Your righteousness' — which You performed for others and for me in former days, and the salvations that You wrought. 'For I know not' — in the manner of 'for it is a stiffnecked people' (Exodus 32:9), meaning: even though I do not know their number; and [the word] sefurot (numbers) takes a cholam vowel in place of a shuruk, on the pattern of gevurot (mighty acts).
Radak
"All the day" — like "all the days," meaning every day; that is, when You save me, my mouth will recount Your praise. Even though it falls on me to recount Your salvation every day, for You continually do good to me, to the point that I do not know their number — and [the word] "count" [ספורה] is a noun, like "countings" (מספרים); "ספורה" is on the pattern (mishkal) of "בשורה" ("tidings").
Metzudat David
"For I know not the numbers thereof" — I do not know a fixed number for Your salvation, such that I could say, 'I will finish telling them all and then stop' — for they are without number; therefore I shall tell of them all day.
I will come with Your mighty acts, O my Lord Hashem; I will make mention of Your righteousness, even of Yours only.
verse value 1622
Insights
Verse structure: 7 words, 32 letters. Notable word values: "Hashem" (יֱהֹוִ֑ה) = 26, the value of the divine name Hashem. The shortest word is "I·will·come" (אָב֗וֹא, 4 letters) and the longest is "with·the·mighty·acts·of" (בִּ֭גְבֻרוֹת, 6 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "I·will·come" (root בוא, 79x in Psalms); "my·Lord" (root אדון, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: אָב֗וֹא [I·will·come] (10) + בִּ֭גְבֻרוֹת [with·the·mighty·acts·of] (613) + אֲדֹנָ֣י [my·Lord] (65) + יֱהֹוִ֑ה [Hashem] (26) + אַזְכִּ֖יר [I·will·mention] (238) + צִדְקָתְךָ֣ [Your·justice] (614) + לְבַדֶּֽךָ [You·alone] (56) = 1622.
Rashi
"I shall come" — to thank and praise for Your mighty deeds.
Ibn Ezra
'I will come' — to tell of Your mighty acts; and because the practice of many of the mighty is to seek dominion, therefore [I say instead]: 'I will make mention of Your righteousness, Yours alone.'
Radak
"I will come" — when I go out to fight against those who oppose me, I will not go in the strength of the mighty men who are with me, nor will I trust in their strength; rather, I will go in Your strength, and I will make mention of Your righteousness alone, for I have no righteousness except from You.
Metzudat David
"I will come" — In every place I go, here I will come with the help of Hashem's mighty acts; and therefore I will mention Your righteousness alone, since I have no help except from You.
Malbim
"I will come" — with this I will be set apart from all who recount the praise of Hashem but attain the mighty acts of Hashem only in relation to something else — that is, by seeing that He saved them from their trouble, His mighty acts became known to them, and they did not attain His mighty acts in themselves, but only as they combine with the one who was saved, as he prevailed against his enemies or against other evils. But I "will come with the mighty acts of the Lord Hashem" as they are in themselves — for Hashem's perfection is in Himself, and His mighty acts are within His power, even though they are not manifest through some external matter, since they are always actual with Him, in and of themselves. And likewise, "I will make mention of Your righteousness, Yours alone" — that I will not mention Your righteousness in relation to how the righteousness was revealed to mankind, but only as it is necessitated by the very essence of divinity in itself, so that the might and the righteousness are always actual with Him.
O God, You have taught me from my youth; And until now do I declare Your wondrous works.
verse value 1751
Insights
Verse structure: 6 words, 35 letters. Notable word values: "God" (אֱֽלֹהִ֗ים) = 86, equal to Elohim. The shortest word is "I·declare" (אַגִּ֥יד, 4 letters) and the longest is "Your·wondrous·works" (נִפְלְאוֹתֶֽיךָ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·taught·me" (לִמַּדְתַּ֥נִי), "and·until·now" (וְעַד־הֵ֝֗נָּה). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "I·declare" (root נגד, 55x in Psalms); "Your·wondrous·works" (root פלא, 38x in Psalms). The etnachta (major mid-verse pause) falls on 'from·my·youth', dividing the verse into phrases of 3 and 3 words. Full calculation: אֱֽלֹהִ֗ים [God] (86) + לִמַּדְתַּ֥נִי [You·have·taught·me] (534) + מִנְּעוּרָ֑י [from·my·youth] (376) + וְעַד־הֵ֝֗נָּה [and·until·now] (140) + אַגִּ֥יד [I·declare] (18) + נִפְלְאוֹתֶֽיךָ [Your·wondrous·works] (597) = 1751.
Rashi
"and until now" — Until this day, with what passed over me, "and until old age and hoary hair" — when I reach sixty and seventydo not forsake me.
Ibn Ezra
'O God' — how right it was for me to praise You, for You taught me as one teaches a habit, like 'a wild donkey used to the wilderness' (Jeremiah 2:24); and also help me to continue in my accustomed way.
Radak
"You have taught me" — for You gave me an understanding heart from my youth, to acknowledge that everything is from You; and from then until now I declare Your wonders at every hour.
Metzudat David
"You have taught me" — You gave me understanding from my youth to recognize Your wonders, and from then until now I tell of them.
Malbim
"O God" — behold, "You have taught me from my youth," and also "until now," so that I "declare Your wondrous works" — that I make known to mankind how You perform wonders beyond nature. Therefore it is fitting that "even unto old age and gray hair, O God, do not forsake me" — for then everyone will recognize that I did not prevail by my own strength, but by the strength of God. And through this, "I will declare Your arm to the generation" — for by seeing that even in my old age, when my natural powers have been spent, I still perform valiantly, they will recognize Your arm, for the arm signifies the primary force that moves the acting hand — meaning, they will recognize that everything is from You. And I will declare this "to the generation," meaning, to this generation, and also "to every" (generation) "that shall come" (I will declare) "Your might."
And even to old age and hoary hairs, O God, forsake me not; Until I have declared Your strength to the next generation, Your might to every one who is to come.
verse value 2629
Insights
Verse structure: 10 words, 55 letters. Notable word values: "God" (אֱלֹהִ֢ים) = 86, equal to Elohim. The shortest word is "and·also" (וְגַ֤ם, 3 letters) and the longest is "not·forsake·me" (אַֽל־תַּ֫עַזְבֵ֥נִי, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "until·old·age" (עַד־זִקְנָ֨ה), "and·gray·hair" (וְשֵׂיבָה֮), "until·I·declare" (עַד־אַגִּ֣יד). 10 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "to·everyone·who·comes" (root בוא, 79x in Psalms); "to·a·generation" (root דור, 58x in Psalms). First appearance of the root שיבה ("and·gray·hair") in Psalms. The etnachta (major mid-verse pause) falls on 'to·a·generation', dividing the verse into phrases of 8 and 2 words. Full calculation: וְגַ֤ם [and·also] (49) + עַד־זִקְנָ֨ה [until·old·age] (236) + וְשֵׂיבָה֮ [and·gray·hair] (323) + אֱלֹהִ֢ים [God] (86) + אַֽל־תַּ֫עַזְבֵ֥נִי [not·forsake·me] (570) + עַד־אַגִּ֣יד [until·I·declare] (92) + זְרוֹעֲךָ֣ [Your·arm] (303) + לְד֑וֹר [to·a·generation] (240) + לְכׇל־יָ֝ב֗וֹא [to·everyone·who·comes] (99) + גְּבוּרָתֶֽךָ [Your·strength] (631) = 2629.
Rashi
"to everyone who comes Your might" — To everyone who approaches me, I will tell of Your might.
Ibn Ezra
'Your arm' — the strength of Your arm. 'To the generation' — the one to come. 'To all who come' — to all who shall come; the meaning is: whoever shall be born, as in 'a generation goes and a generation comes' (Ecclesiastes 1:4).
Radak
"And even" — meaning: You have not abandoned me until now, for You will not abandon me until old age and until gray hair — and "gray hair" is [a stage] beyond "old age." "Until I declare Your strength" — if I am victorious over my enemies in my old age, everyone will say that it was Your arm that saved me, not my own might. And so I will declare it "to the generation" — meaning, to the generation that I am living in. And likewise "to every one who is to come" — meaning, to every generation that comes after, those who remain of this generation will relate the tales of Your might. Or: I will declare Your might to all future generations by writing it in a book.
Metzudat David
"Until I declare" — that is to say, so that I may be able to declare and show in myself the strength of Your arm to that generation, so that Your might may be known to all the generations to come, for the fathers will tell their sons.
Your righteousness also, O God, which reaches to high heaven; You who have done great things, O God, who is like to You?
verse value 3012
Insights
Verse structure: 8 words, 40 letters. Notable word values: "God" (אֱלֹהִ֗ים) = 86, equal to Elohim. The shortest word is "who" (מִ֣י, 2 letters) and the longest is "who·have·done" (אֲשֶׁר־עָשִׂ֥יתָ, 7 letters). Words sharing gematria 86: God, God, like·You. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "unto·on·high" (עַד־מָ֫ר֥וֹם), "who·have·done" (אֲשֶׁר־עָשִׂ֥יתָ). The root אלהים appears 2 times in this verse. 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "who·have·done" (root עשה, 109x in Psalms); "and·Your·justice" (root צדקה, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'great·things', dividing the verse into phrases of 5 and 3 words. Full calculation: וְצִדְקָתְךָ֥ [and·Your·justice] (620) + אֱלֹהִ֗ים [God] (86) + עַד־מָ֫ר֥וֹם [unto·on·high] (360) + אֲשֶׁר־עָשִׂ֥יתָ [who·have·done] (1281) + גְדֹל֑וֹת [great·things] (443) + אֱ֝לֹהִ֗ים [God] (86) + מִ֣י [who] (50) + כָמֽוֹךָ [like·You] (86) = 3012.
Rashi
"And Your charity, O God" — which is up to the heights. The two verses are connected by “I shall tell [of] Your strength to the generation.”
Ibn Ezra
'And Your righteousness' — is higher than the righteousness of every righteous person, in the manner of 'and exalted above all blessing' (Nehemiah 9:5). And Yefet said: that I am not able to recount it, for it is high, reaching to the heights; and 'the great things that You have done' are a sign that there is no god like You.
Radak
"Your righteousness also" — great and high, reaching to the heights. "Which You have done" — with me and with others, so that everyone will say, "Who is like You?" And the word "God" is an invocation of the blessed Name: "You, O God, are powerful, and who is like You" — mighty and able — for all who have ability, their ability comes to an end, except for Your ability, which does not come to an end.
Metzudat David
"And Your righteousness" — I will also declare, saying that the righteousness which You performed with me rose up high, to the heavens, and that what You did, You did not do as a repayment [for merit]. "O God" — that is to say, for You are God, the Master of ability, and who is like You, that anyone could object to what Your hand does?
Malbim
"Your righteousness also, O God, reaches to the heights" — meaning, that salvation which comes about according to nature, by way of natural causes and effects, Hashem arranges only the first cause of the salvation, but the effects that follow from it proceed on their own, in their natural way. But salvation that comes about in a miraculous manner — even the effects are from Hashem, for He can bring forth an effect from a cause that is the opposite of it, like healing through a wound, or elevation through lowliness. Thus Your righteousness travels "from the earth to the heights" — that is, from the final cause and the final effect, which is on earth, all the way to the first cause, which is on high — all of them are from Hashem and according to His righteousness, not according to nature. "You who have done great things" — this is the difference between "great" and "lofty" (as explained above, chapter 34, on the verse "Magnify Hashem with me") — that "lofty" refers to something that stands at the height of the world, and this is a metaphor for the first cause; while "great" refers to something that reaches from the earth to the heights, which is a metaphor for the fact that the entire chain of causes and effects, from the earth to the heights, is from Him. And with this, "O God, who is like You" — for all the powers above and below can do nothing except according to the natural connection that the effect has with its cause, as the natural philosophers explained, that not every thing that occurs is brought about by every other thing that occurs; but You bring forth a thing from its opposite — and He who said to the oil, "Burn," can say to the vinegar, "Burn."
You, who have made me to see many and sore troubles, Will quicken me again, and bring me up again from the depths of the earth.
verse value 7956
Insights
Verse structure: 13 words, 64 letters. Verse gematria: 7956 is divisible by 26, the value of the divine name Hashem. The shortest word is "who" (אֲשֶׁ֤ר, 3 letters) and the longest is "You·have·made·me·see" (הִרְאִיתַ֨נִי, 7 letters). Words sharing gematria 708: You·will·return, You·will·return. 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·made·me·see" (הִרְאִיתַ֨נִי), "and·evil" (וְרָ֫ע֥וֹת), "and·from·the·depths·of" (וּֽמִתְּהֹמ֥וֹת). The root שוב appears 2 times in this verse. 10 unique roots are used. Frequent roots: "the·earth" (root ארץ, 157x in Psalms); "who" (root אשר, 101x in Psalms); "You·have·made·me·see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'You·will·revive·me', dividing the verse into phrases of 9 and 4 words.
Ibn Ezra
'Who' — [refers to] telling of the great things He did; and he likened the troubles [he suffered] as though he had been in the depths of the earth.
Radak
"You have made us to see" [הראיתנו] — written with a vav [plural, "us"] but read with a yod [singular, "me"]. The written form (ketiv) refers to all the children of the exile, while the read form (qere) speaks in the singular. Likewise "You will quicken us" [תחיינו] — written with a vav but read with a yod. For this psalm, even though David said it about himself, includes within it, by the holy spirit, a statement concerning the children of the exile; for just as he himself was exiled and afterward returned to Jerusalem, so too will Israel return to Jerusalem, speedily in our days. And from this verse to the end of the psalm, it speaks in the language of the children of the exile. And this will be a great act of righteousness toward us from You: that You showed us many and evil troubles, to the point that everyone says that we are all in exile — and You will return and quicken us, for we were like the dead in exile; and from the depths of the earth — for we were as though we had drowned in the depths of the earth — You will return and bring us up from there. This will be a great righteousness, reaching to the heights.
Metzudat David
"Who have shown me" — the troubles that came upon me, behold, You showed them to me, and they came from Your hand, and there is no one who can prevent them; and also You will again give me life, and there is no one who can object to it.
Metzudat Zion
'From the depths' — an expression denoting the depth of the waters.
Malbim
"You who" — and the proof of this is that "You who have shown me many and grievous troubles" was itself the cause "that You will revive me again" — and this is the opposite of nature, where troubles are a cause of death. Likewise, "from the depths of the earth You will bring me up again" — and lowliness is a cause of greatness, so that through this "my greatness will increase," and "You will turn" — meaning, the lowliness is the cause that will bring about "that You will comfort me."
You will increase my greatness, And turn and comfort me.
verse value 2075
Insights
Verse structure: 4 words, 18 letters. The shortest word is "You·will·increase" (תֶּ֤רֶב, 3 letters) and the longest is "You·will·comfort·me" (תְּֽנַחֲמֵֽנִי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·will·increase" (תֶּ֤רֶב), "my·greatness" (גְּֽדֻלָּתִ֗י), "and·You·will·turn" (וְתִסֹּ֥ב). 4 unique roots are used. Frequent roots: "my·greatness" (root גדל, 22x in Psalms); "and·You·will·turn" (root סבב, 21x in Psalms). Full calculation: תֶּ֤רֶב [You·will·increase] (602) + גְּֽדֻלָּתִ֗י [my·greatness] (447) + וְתִסֹּ֥ב [and·You·will·turn] (468) + תְּֽנַחֲמֵֽנִי [You·will·comfort·me] (558) = 2075.
Ibn Ezra
'You will increase' — from the heavy [intensive] conjugation, in the manner of 'and he turned tail to tail' (Judges 15:4). And he says 'my greatness' — corresponding to 'You have done great things.' And the meaning of 'comfort me' — is on account of the troubles that had passed over him.
Radak
'You will increase' — It is not enough that You will bring us out of exile; rather, You will increase our greatness beyond what it was before the exile. 'and turn and comfort me' — You will turn to us, for during the exile it was as if You had turned Your face away; and You will turn back to us and comfort us when the exile ends.
Metzudat David
"You will increase" — not deliverance alone, but You will further increase my greatness, and thereby You will bring me comfort for the troubles that passed over me.
Metzudat Zion
'You will increase' — this is a contraction of 'tarbeh,' the fuller spelling of the same word.
I also will give thanks to You with the psaltery, Even to Your truth, O my God; I will sing praises to You with the harp, O You Holy One of Israel.
verse value 2318
Insights
Verse structure: 10 words, 45 letters. The shortest word is "to·You" (לְךָ֣, 2 letters) and the longest is "with·the·harp" (בִכְלִי־נֶבֶל֮, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·I" (גַּם־אֲנִ֤י), "with·the·harp" (בִכְלִי־נֶבֶל֮). 10 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "I·will·praise·You" (root ידה, 68x in Psalms); "also·I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'with·the·lyre', dividing the verse into phrases of 8 and 2 words. Full calculation: גַּם־אֲנִ֤י [also·I] (104) + אוֹדְךָ֣ [I·will·praise·You] (31) + בִכְלִי־נֶבֶל֮ [with·the·harp] (144) + אֲמִתְּךָ֢ [Your·truth] (461) + אֱלֹ֫הָ֥י [my·God] (46) + אֲזַמְּרָ֣ה [let·me·sing] (253) + לְךָ֣ [to·You] (50) + בְכִנּ֑וֹר [with·the·lyre] (278) + קְ֝ד֗וֹשׁ [Holy·One·of] (410) + יִשְׂרָאֵֽל [Israel] (541) = 2318.
Ibn Ezra
'Also... Your truth' — this is 'Your truth,' which he is obligated to acknowledge with thanks.
Radak
'I also' — When You increase [Your] goodness, I too will increase [my] thanksgiving. 'With the instrument of the lute and harp I will sing praises to You' — something I was unable to do during the exile, for our joy had ceased, as the exiles of Babylon said, 'How can we sing the song of Hashem...' (Psalm 137:4). 'Your truth' — that You promised us to bring us out of exile; and when You do so, You will fulfill Your truth, and I will sing praises to You. 'Holy One of Israel' — for then Your name will be sanctified among Israel.
Metzudat David
"I also" — just as You will increase my greatness, so I too will increase my thanks with the lute for Your truth, and will sing praises with the harp.
Malbim
"I also will give thanks to You" — for the good things You have done for me, and also "I will sing praises to You" — which is a recounting of the general praises, on account of the fact that You are "the Holy One of Israel."
My lips shall greatly rejoice when I sing praises to You; And my soul, which You have redeemed.
verse value 3269
Insights
Verse structure: 7 words, 30 letters. The shortest word is "when" (כִּ֣י, 2 letters) and the longest is "let·me·sing·to·You" (אֲזַמְּרָה־לָּ֑ךְ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·rejoice" (תְּרַנֵּ֣נָּה). 7 unique roots are used. Frequent roots: "when" (root כי, 216x in Psalms); "and·my·soul" (root נפש, 143x in Psalms); "which" (root אשר, 101x in Psalms). The etnachta (major mid-verse pause) falls on 'let·me·sing·to·You', dividing the verse into phrases of 4 and 3 words. Full calculation: תְּרַנֵּ֣נָּה [shall·rejoice] (705) + שְׂ֭פָתַי [my·lips] (790) + כִּ֣י [when] (30) + אֲזַמְּרָה־לָּ֑ךְ [let·me·sing·to·You] (303) + וְ֝נַפְשִׁ֗י [and·my·soul] (446) + אֲשֶׁ֣ר [which] (501) + פָּדִֽיתָ [You·have·redeemed] (494) = 3269.
Rashi
"My lips will sing praises" — with the music of the harp when I play to You on the harp.
Ibn Ezra
'Shall greatly rejoice (teranenah)' — the dagesh is due to the omission of the third root-letter nun, for the word belongs to the geminate [doubled-root] verbs; and the meaning is: as I sing praises to You with the harp, my lips also shall rejoice, and my soul also shall rejoice. And he mentions 'You have redeemed' in connection with the soul, because it rules over the body.
Radak
'shall greatly rejoice' — at the time when I sing praises to You, my lips and my soul will rejoice; that is, his mouth and his heart will be in accord. 'which You have redeemed' — from the exile, for my heart was not steady within me during the exile, and the soul was unable to receive the holy spirit in order to sing and make music.
Metzudat David
"My lips shall greatly rejoice" — with articulate speech, for with my mouth I will sing praises to You. "And my soul" — my soul also, which You redeemed, will likewise rejoice, according to its spiritual nature.
Malbim
(23-24) "Shall greatly rejoice" — and along with singing on an instrument I will also sing "with my lips" — and not merely superficially, from the lip outward, but with the whole body, for "also my soul, which You have redeemed," and also "my tongue" (for the tongue signifies the elevated, rational speech that comes by way of the intellective soul) — it too "shall utter" and meditate "on Your righteousness" with contemplation of heart and study, "for those who seek my harm are ashamed and also confounded" — this was brought about through Your many miracles.
My tongue also shall tell of Your righteousness all the day; For they are ashamed, for they are abashed, who seek my hurt.
verse value 3371
Insights
Verse structure: 8 words, 42 letters. The shortest word is "shall·tell" (תֶּהְגֶּ֣ה, 4 letters) and the longest is "also·my·tongue" (גַּם־לְשׁוֹנִ֗י, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·my·tongue" (גַּם־לְשׁוֹנִ֗י), "for·they·are·ashamed" (כִּי־בֹ֥שׁוּ), "for·they·are·abashed" (כִי־חָ֝פְר֗וּ). 8 unique roots are used. Frequent roots: "all·the·day" (root יום, 121x in Psalms); "my·harm" (root רע, 53x in Psalms); "for·they·are·ashamed" (root בוש, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·justice', dividing the verse into phrases of 4 and 4 words. Full calculation: גַּם־לְשׁוֹנִ֗י [also·my·tongue] (439) + כׇּל־הַ֭יּוֹם [all·the·day] (111) + תֶּהְגֶּ֣ה [shall·tell] (413) + צִדְקָתֶ֑ךָ [Your·justice] (614) + כִּי־בֹ֥שׁוּ [for·they·are·ashamed] (338) + כִי־חָ֝פְר֗וּ [for·they·are·abashed] (324) + מְבַקְשֵׁ֥י [seekers·of] (452) + רָעָתִֽי [my·harm] (680) = 3371.
Ibn Ezra
'Also' — now I will sing praise with the harp, but always my tongue shall utter Your righteousness even without the harp; therefore the word 'also.' And he mentions that 'because they are ashamed or confounded I will rejoice,' for I have no fear.
Radak
'My tongue also' — since he mentioned the lips, he mentioned the tongue as well, for words are spoken with the lip and the tongue. 'for they are ashamed' — they will be ashamed, while I will sing praises.
Metzudat David
"Your righteousness" — meaning, what You did was out of righteousness and not as a repayment. "For they are ashamed" — when they see that You have further increased my greatness, in addition to saving me from evil, and therefore I will tell of Your righteousness all day.
Metzudat Zion
'Shall tell' — meaning 'it shall speak,' as in 'they do not speak (yehgu) with their throat' (below, Psalms 115). 'Are abashed' — an expression of shame.
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim