A Psalm of Asaph for the Leader, picturing Israel as a vine Hashem brought out of Egypt and planted, now ravaged, and pleading for His face to shine again in restoration.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader; upon Shoshannim. A testimony. A Psalm of Asaph.
verse value 1893
Insights
Verse structure: 5 words, 25 letters. The shortest word is "testimony" (עֵד֖וּת, 4 letters) and the longest is "upon·Shoshannim" (אֶל־שֹׁשַׁנִּ֑ים, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·Shoshannim" (אֶל־שֹׁשַׁנִּ֑ים). 5 unique roots are used. Frequent roots: "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms); "of·Asaph" (root אסף, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·Shoshannim', dividing the verse into phrases of 2 and 3 words. Full calculation: לַמְנַצֵּ֥חַ [for·the·leader] (218) + אֶל־שֹׁשַׁנִּ֑ים [upon·Shoshannim] (731) + עֵד֖וּת [testimony] (480) + לְאָסָ֣ף [of·Asaph] (171) + מִזְמֽוֹר [a·psalm] (293) = 1893.
Rashi
"to the roses" — To Israel. "a testimony, of Asaph, a song" — A song of testimony in which he alluded to the three exiles and prayed about them. For it is mentioned in this psalm three times: “Return us, cause Your countenance to shine, and we shall be saved,” and in it, he alluded to the troubles that were destined to befall them in the days of the house of Jehu, from the kings of Aram. For it is stated (II Kings 13:7): “for the king of Aram had destroyed them and made them like dust to trample.”
Ibn Ezra
"For the Leader; upon Shoshannim" — or, "concerning the year" [reading "al shanah"]. Rabbi Marinus said that "edut" ("testimony") is like "adi" ("ornament") — something precious, like it, [as in] "nezer ha-edut" ("the crown of the testimony").
Radak
"For the Leader ... A testimony" — the truth is, as we have written, that the openings of the psalms concern matters of melody that are not known to us today. And this psalm was said concerning this [present] exile.
Metzudat Zion
'Upon Shoshannim' — [meaning] 'al shoshannim,' and it is a musical instrument made in the shape of a lily. 'A testimony' — from the language of ornament and adornment, as in 'the crown and the ornament' (II Kings 11); the meaning is that this psalm served as an adornment and glorification for Asaph.
Malbim
"For the leader" — this psalm was composed by the sons of Asaph in the days of Ezra and Nehemiah, who returned from the exile and wished to build the Temple, while their enemies wished to fight against them and halt their work; they were then poor and destitute. He likens their return from Babylon to their [earlier] return from Egypt. The psalm is divided into three parts: (1) he prays that they be saved from their adversaries who plan to fight against them; (2) that He widen their borders with peace and sustenance; (3) that He gather their scattered ones and help them build the Temple. And in each part he concludes, "God, restore us; and cause Your face to shine, and we shall be saved." And corresponding to these three [petitions], he prefaced three epithets from the earlier time.
Give ear, O Shepherd of Israel, You who lead Joseph like a flock; You who are enthroned upon the cherubim, shine forth.
verse value 2040
Insights
Verse structure: 9 words, 41 letters. The shortest word is "Shepherd·of" (רֹ֘עֵ֤ה, 3 letters) and the longest is "the·cherubim" (הַכְּרוּבִ֣ים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·leads" (נֹהֵ֣ג), "the·cherubim" (הַכְּרוּבִ֣ים), "shine·forth" (הוֹפִֽיעָה). 9 unique roots are used. Frequent roots: "Israel" (root ישראל, 61x in Psalms); "enthroned" (root ישב, 58x in Psalms); "give·ear" (root אזן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'Joseph', dividing the verse into phrases of 6 and 3 words. Full calculation: רֹ֘עֵ֤ה [Shepherd·of] (275) + יִשְׂרָאֵ֨ל [Israel] (541) + הַאֲזִ֗ינָה [give·ear] (78) + נֹהֵ֣ג [who·leads] (58) + כַּצֹּ֣אן [like·the·flock] (161) + יוֹסֵ֑ף [Joseph] (156) + יֹשֵׁ֖ב [enthroned] (312) + הַכְּרוּבִ֣ים [the·cherubim] (283) + הוֹפִֽיעָה [shine·forth] (176) = 2040.
Rashi
"O Shepherd of Israel" — Their leader and supporter. "Joseph" — All Israel are called by the name Joseph because he sustained and supported them in time of famine. "He Who dwells between the cherubim" — As it is said (Exod. 25:22): “There I shall meet with you at appointed times, etc.” "appear" — Demonstrate Your might.
Ibn Ezra
"Shepherd" — because he mentioned that Jacob, in his blessings, [said]: "from there is the Shepherd, the Stone of Israel" (Genesis 49:24), concerning Joseph; therefore [it says], "You who lead Joseph like a flock." "Who are enthroned upon the cherubim" — for the ark was at first in the territory of Joseph, and afterward in the territory of Benjamin, and both were sons of Rachel, according to Jacob's original intention among his wives; and so it is written, "the sons of Rachel, Jacob's wife" (Genesis 46:19). Therefore, "Rachel weeping for her children" (Jeremiah 31:15); and all Israel are called by the name Ephraim, and this is [the meaning of] "and let my name be called upon them" (Genesis 48:16). Or, the psalmist referred to a war that the sons of Rachel had with [other] nations.
Radak
"Shepherd" — from the time the kingdom of Israel was divided, Israel was called by the names Joseph and Ephraim, for he was the firstborn in place of Reuben. And Jacob said, "Let my name be called upon them," meaning that Israel would be called by the name of Joseph, just as he himself was called by the name Israel. And since he mentioned Joseph, Ephraim, and Manasseh, who are the sons of Joseph, it is as though he also mentioned Benjamin, who is the son of Rachel — and her children are the essence of Israel. And he said: You who were the Shepherd of Israel and led them like a flock — give ear to the prayer of Israel, Your people, in exile. And just as You dwelled [enthroned] upon the cherubim out of love for Israel, so that Your glory would meet with them there, so may You now appear in Your glory to them as of old.
Metzudat David
"Shepherd" — You, Shepherd of Israel, listen to our prayer. "Who leads" — You who lead Joseph like a shepherd who drives the flock; and because Joseph sustained the tribes in Egypt, they were therefore called by his name. "Who is enthroned" — You are the One enthroned upon the cherubim that are upon the Ark; appear, and shine forth salvation upon us.
Metzudat Zion
'Shine forth' — an expression of illumination, as in 'He shone forth from Mount Paran' (Deuteronomy 32).
Malbim
(1) "Give ear, O Shepherd of Israel" — for in the past You were a shepherd to them and filled all their needs. (2) "Who leads Joseph like a flock" — for You led them like a flock among wolves, and they did not fear, as it is written, "and He led them safely, so that they did not fear, and the sea covered their enemies." (3) "Who is enthroned upon the cherubim, shine forth" — for then You built for them a Temple and dwelt between the staves of the ark, upon the cherubim; so may You shine forth now as well, in the building of the Temple.
Before Ephraim and Benjamin and Manasseh, stir up Your might, And come to save us.
verse value 3535
Insights
Verse structure: 9 words, 46 letters. Notable word values: "to·us" (לָּֽנוּ) = 86, equal to Elohim. The shortest word is "to·us" (לָּֽנוּ, 3 letters) and the longest is "Your·might" (אֶת־גְּבוּרָתֶ֑ךָ, 8 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·Benjamin" (וּבִנְיָ֘מִ֤ן), "and·Manasseh" (וּמְנַשֶּׁ֗ה), "stir·up" (עוֹרְרָ֥ה). 9 unique roots are used. Frequent roots: "before" (root פנים, 131x in Psalms); "and·come" (root הלך, 68x in Psalms); "to·salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·might', dividing the verse into phrases of 6 and 3 words. Full calculation: לִפְנֵ֤י [before] (170) + אֶפְרַ֨יִם [Ephraim] (331) + וּבִנְיָ֘מִ֤ן [and·Benjamin] (158) + וּמְנַשֶּׁ֗ה [and·Manasseh] (401) + עוֹרְרָ֥ה [stir·up] (481) + אֶת־גְּבוּרָתֶ֑ךָ [Your·might] (1032) + וּלְכָ֖ה [and·come] (61) + לִישֻׁעָ֣תָה [to·salvation] (815) + לָּֽנוּ [to·us] (86) = 3535.
Rashi
"Before Ephraim, Benjamin, and Manasseh" — when they need Your salvation. Although they are wicked and undeserving, arouse Your might for them. But why? Because it is for You to save us. It is fitting for You and it is incumbent upon You to save, whether guilty or innocent, as it was said to Moses in Egypt (Exod. 3:7): “I have seen the affliction of My people.” Why is the word for seeing repeated? I see that they are destined to provoke Me. Nevertheless, I have seen their affliction, because of the oath that I swore to Abraham, Isaac, and Jacob. "Ephraim" — in the war with Aram, when he besieged Samaria and sent emissaries to Ahab (I Kings 20:3): “Your silver and gold are mine; your beautiful wives and children are mine.” "Manasseh" — in the days of Jehoash the son of Jehoahaz, as it is said (II Kings 13:4, 7): “for He saw Israel’s oppression, etc., for the king of Aram had destroyed them and made them like dust to trample.” And he beat him in war three times, as it is said (II Kings 13: 25): “Joash overcame him three times and recovered the cities of Israel.” "Benjamin" — in the time of Ahasuerus, when Mordechai and Esther were in danger, and all Israel depended on them. "and it is for You to save us" — Heb. ולכה. This is not an expression of going, but is like לְךָ, and so it is in the Masorah of (Gen. 27:37): “and for you (ולכה) then,” of Jacob; (II Sam. 18:22) “since for you (ולכה) there is no [reward] given for news”; (Isa. 3:6), “You have (לכה) a garment; be an officer to us, etc.”
Ibn Ezra
"Before" — he mentions Ephraim first, following the practice of Jacob, and because he was the bearer of the banner (degel). "And come" (u'lecha) — the masters of the Masorah say it is like "to you" (lecha), meaning that it is written in the full [plene] form, and the sense would be: "and to You — upon You is the responsibility to save us." But this interpretation does not seem correct to me.
Radak
"Before" — [connects with] "and come to save us": You will go before us to save us.
Metzudat David
"Before Ephraim, etc." — meaning, for the sake of their redemption, stir up Your might, etc. "U'lecha" (ולכה) — it is like "u'lecha" (ולך); so it is according to the Masorah, and it means "upon You."
Metzudat Zion
'U-lekhah' (and to You) — it is like 'u-lekha' (ולך); so it appears according to the Masorah, and the meaning is 'upon You.'
Malbim
"Before" — (Part 1) he asks that Hashem "stir up His might," which He displayed in ancient days, "before Ephraim, Benjamin, and Manasseh," and help them against their adversaries who wish to harm them. And it is known that many from Ephraim and Manasseh went over to Hezekiah, as is mentioned in Scripture, until the exile of Nebuchadnezzar included Judah, Benjamin, Ephraim, and Manasseh. And he singles out these three tribes, which are of the sons of Joseph, for they are the ones who stand against the sons of Esau, as it is written, "the house of Joseph shall be a flame, and the house of Esau for stubble."
O God, restore us; And cause Your face to shine, and we shall be saved.
verse value 1268
Insights
Verse structure: 5 words, 25 letters. Notable word values: "God" (אֱלֹהִ֥ים) = 86, equal to Elohim. The shortest word is "and·shine" (וְהָאֵ֥ר, 4 letters) and the longest is "restore·us" (הֲשִׁיבֵ֑נוּ, 6 letters). 5 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "Your·face" (root פנים, 131x in Psalms); "and·we·shall·be·saved" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'restore·us', dividing the verse into phrases of 2 and 3 words. Full calculation: אֱלֹהִ֥ים [God] (86) + הֲשִׁיבֵ֑נוּ [restore·us] (373) + וְהָאֵ֥ר [and·shine] (212) + פָּ֝נֶ֗יךָ [Your·face] (160) + וְנִוָּשֵֽׁעָה [and·we·shall·be·saved] (437) = 1268.
Rashi
"return us" — from the Babylonian exile, where Mordechai was.
Ibn Ezra
"O God, restore us" — meaning that He help us return to Him. "And cause Your face to shine" — upon us; and this is the salvation that we seek.
Radak
"O God, restore us" — that is, direct our heart toward You. "And cause Your face to shine" — for in a time of wrath He hides His face, and in a time of favor He causes His face to shine and looks [upon us] for good.
Metzudat David
"Restore us" — to Yourself. "And cause [Your face] to shine" — show us a shining and smiling countenance, and we shall be saved.
Malbim
"O God, restore us" — that they may return to their land, and their enemies not defeat them.
O Hashem God of hosts, How long will You be angry against the prayer of Your people?
verse value 2997
Insights
Verse structure: 7 words, 31 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "Your·people" (עַמֶּֽךָ, 3 letters) and the longest is "God" (אֱלֹהִ֣ים, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·smoked" (עָ֝שַׁ֗נְתָּ), "in·the·prayer·of" (בִּתְפִלַּ֥ת). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "Your·people" (root עם, 135x in Psalms). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 3 and 4 words. Full calculation: יְהֹוָ֣ה [Hashem] (26) + אֱלֹהִ֣ים [God] (86) + צְבָא֑וֹת [hosts] (499) + עַד־מָתַ֥י [how·long] (524) + עָ֝שַׁ֗נְתָּ [You·have·smoked] (820) + בִּתְפִלַּ֥ת [in·the·prayer·of] (912) + עַמֶּֽךָ [Your·people] (130) = 2997.
Rashi
"how long have You been wroth" — [This refers to] the troubles brought about by the Greek kings, who harmed Israel considerably.
Ibn Ezra
"Hashem" — because they found the phrase "God of hosts" many times, some said that it is a name used as a sign regarding His host. But according to the plain sense, which is a condensed manner of speech — like [the phrase] "and the prophecy, Oded the prophet," which really means "and the prophecy, the prophecy of Oded the prophet" — so too here: "Hashem God, God of hosts" means "Hashem is God, the God of hosts," that is, the host of heaven. And the meaning of "You have smoked" (ashanta) — it is an intransitive verb, like "and Mount Sinai was all in smoke"; as if smoke rose up to You at the time of Your people's prayer, and the prayer itself was like smoke, in the manner of "smoke went up from His nostrils."
Radak
"Hashem God" — the construct word is missing, as though it said, "God, the God of hosts." "You have been angry" [עשנת] — like the form "ye'ashen" [it will smoke].
Metzudat David
"You have smoked [with anger]" — You became angry so as to reject the prayer of Your people.
Metzudat Zion
'Ashanta' (You have smoked) — like 'te'ashen' (it smokes), and it is an expression of anger, as in 'Your anger smokes' (above, Psalm 74).
Malbim
(Part 2) "How long will You smolder with anger against the prayer of Your people" — for they prayed about this, as it is written (Nehemiah 4:3), "and we prayed to our God."
You have fed them with the bread of tears, And given them tears to drink in large measure.
verse value 2707
Insights
Verse structure: 6 words, 29 letters. The shortest word is "bread·of" (לֶ֣חֶם, 3 letters) and the longest is "You·have·fed·them" (הֶ֭אֱכַלְתָּם, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·fed·them" (הֶ֭אֱכַלְתָּם), "tears" (דִּמְעָ֑ה), "and·You·gave·them·to·drink" (וַ֝תַּשְׁקֵ֗מוֹ). The root דמעה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "You·have·fed·them" (root אכל, 35x in Psalms); "bread·of" (root לחם, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'tears', dividing the verse into phrases of 3 and 3 words. Full calculation: הֶ֭אֱכַלְתָּם [You·have·fed·them] (496) + לֶ֣חֶם [bread·of] (78) + דִּמְעָ֑ה [tears] (119) + וַ֝תַּשְׁקֵ֗מוֹ [and·You·gave·them·to·drink] (852) + בִּדְמָע֥וֹת [in·tears] (522) + שָׁלִֽישׁ [a·large·measure] (640) = 2707.
Rashi
"You have fed them bread of tears" — in Egypt. "and You have given them to drink tears in large measure" — Heb. שליש. In Babylon, where they were for seventy years, a third (שליש) of the two hundred and ten of Egypt. I learned this from the work of Rabbi Moshe Hadarshan. It may also be interpreted as regards the kingdom of Greece, which represents the third trouble. If you ask, is that [not] the fourth, because Persia and Media came before, all the seventy years of the Babylonian exile are only one exile. Menachem (p. 175) interprets שליש as the name of a drinking vessel. So he explained (Isa. 40:12): “and He measured with a ‘shalish’ the dust of the earth.” Our Sages explained it (Mid. Ps. 80: 4) as referring to the three tears that Esau shed, concerning whom it is said (Gen. 27:34): “and he cried a cry.” That is one. “A great one.” That is two. “And a bitter one.” That is three. Because of them, he merited to live by his sword, as it is said (Gen. 27:40): “and it will come to pass when you complain, etc.”
Ibn Ezra
"You have fed them" — Rabbi Moshe said: [understand] "the bread of tears" as "tears instead of bread." "And given them tears to drink in large measure" (shalish) — this reverses [the expected phrase] "and given them tears to drink by the shalish," shalish being the name of a measure, as in "and comprehended [the dust of the earth] in a shalish." And it is possible that this is a figurative expression, meaning that their food and drink were nothing but tears. And the letter bet in "bidma'ot" (with tears) — is like [the bet in] "come, eat of my bread, and drink of the wine that I have mixed," or the bet in "bidma'ot" serves also for another word: "and gave them tears to drink," or "[to drink] with tears" — the meaning being the same as "by the shalish" — or else the letter bet is to be supplied elsewhere [understood as omitted]. And thus it reads: "You have fed them the bread of tears" — and whichever interpretation is correct, the meaning concerns the Children of Israel in exile.
Radak
"You have fed them" — that is, just as food and drink are man's continual due, night and day, so tears have become a continual due [for us]. "Tears in large measure" [lit. "tears of a third"] — some explain that this was said concerning the Babylonian exile, which lasted seventy years, a third of the Egyptian exile, which lasted two hundred and ten years. But it is also possible to explain that it was said concerning the third exile.
Metzudat David
"Bread of tears" — in place of bread You fed them tears, for the tear of weeping suppresses the desire for food, and is as if it satisfies like food. "And You gave them to drink" — You gave them to drink tears, a full third [measure], meaning, the tears satisfied their thirst.
Metzudat Zion
'Shalish' — the name of a large measure, and likewise, 'and meted out ... in a shalish' (Isaiah 40).
Malbim
"You fed them the bread of tears" — from the abundance of their affliction, it seemed as though they were eating bread of tears, bread of adversity and water of affliction; and so the extent of their poverty is mentioned in Nehemiah, chapter 5.
You make us a strife to our neighbors; And our enemies mock as they please.
verse value 1652
Insights
Verse structure: 5 words, 32 letters. The shortest word is "strife" (מָ֭דוֹן, 4 letters) and the longest is "mock·at·them" (יִלְעֲגוּ־לָֽמוֹ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "strife" (מָ֭דוֹן), "and·our·enemies" (וְ֝אֹיְבֵ֗ינוּ), "mock·at·them" (יִלְעֲגוּ־לָֽמוֹ). 5 unique roots are used. Frequent roots: "and·our·enemies" (root איב, 71x in Psalms); "You·make·us" (root שים, 33x in Psalms); "to·our·neighbors" (root שכן, 29x in Psalms). The etnachta (major mid-verse pause) falls on 'to·our·neighbors', dividing the verse into phrases of 3 and 2 words. Full calculation: תְּשִׂימֵ֣נוּ [You·make·us] (806) + מָ֭דוֹן [strife] (100) + לִשְׁכֵנֵ֑ינוּ [to·our·neighbors] (466) + וְ֝אֹיְבֵ֗ינוּ [and·our·enemies] (85) + יִלְעֲגוּ־לָֽמוֹ [mock·at·them] (195) = 1652.
Rashi
"You have made us the target of strife" — You have made us the target of strife to all our neighbors, for the Greeks have quarreled with us.
Ibn Ezra
"You make us a strife" (madon) — like "there was strife and contention"; for this is how a neighbor speaks: "it shall be in my portion." And the meaning of "our enemies mock as they please" (yil'agu lamo) — ["lamo," to them,] is a euphemistic pronoun used out of respect for the honor of the one referred to — namely, the vine that You plucked up before; and similarly: "who has not lifted up my soul in vain." And the meaning of "mock" — is that You will not be able to help me. And the reason he says a second time, "O God, restore us, and cause [Your face] to shine" — is a hint to Judah, who went into exile twice.
Radak
"A strife" [מדון] — for they quarrel with us continually. "Our enemies mock as they please" [ילעגו למו] — meaning, to themselves; or they scorn the blessed God — that is, they mock You and say that You are not able to save us.
Metzudat David
"Strife" — those of dispute and quarrel.
Metzudat Zion
'A strife' — an expression of contention [from the root din, judgment]. 'Lamo' (to them) — [meaning] 'to them,' that is, 'against them.'
Malbim
(7-8) "You make us a strife to our neighbors" — [namely] Sanballat and Tobiah, as mentioned there, chapter 6. "And our enemies mock as they please" — mocking our neighbors, [saying] that they have a quarrel with a lowly and weak people like us; and if so, "O God of hosts, restore us" to the greatness and wealth that we had of old.
O God of hosts, restore us; And cause Your face to shine, and we shall be saved.
verse value 1767
Insights
Verse structure: 6 words, 30 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "and·shine" (וְהָאֵ֥ר, 4 letters) and the longest is "restore·us" (הֲשִׁיבֵ֑נוּ, 6 letters). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "Your·face" (root פנים, 131x in Psalms); "and·we·shall·be·saved" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'restore·us', dividing the verse into phrases of 3 and 3 words. Full calculation: אֱלֹהִ֣ים [God] (86) + צְבָא֣וֹת [hosts] (499) + הֲשִׁיבֵ֑נוּ [restore·us] (373) + וְהָאֵ֥ר [and·shine] (212) + פָּ֝נֶ֗יךָ [Your·face] (160) + וְנִוָּשֵֽׁעָה [and·we·shall·be·saved] (437) = 1767.
Rashi
"return us, etc., and we shall be saved" — from the Greeks.
Radak
"God" — we have already explained it. And he says this verse three times, in the manner of one who prays, repeating his words to strengthen the supplication; but in each one there is a slight variation.
You did pluck up a vine out of Egypt; You did drive out the nations, and did plant it.
verse value 2545
Insights
Verse structure: 6 words, 26 letters. The shortest word is "vine" (גֶּ֭פֶן, 3 letters) and the longest is "from·Egypt" (מִמִּצְרַ֣יִם, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·plucked·up" (תַּסִּ֑יעַ), "You·drove·out" (תְּגָרֵ֥שׁ), "and·You·planted·it" (וַתִּטָּעֶֽהָ). 6 unique roots are used. Frequent roots: "nations" (root גוי, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'You·plucked·up', dividing the verse into phrases of 3 and 3 words. Full calculation: גֶּ֭פֶן [vine] (133) + מִמִּצְרַ֣יִם [from·Egypt] (420) + תַּסִּ֑יעַ [You·plucked·up] (540) + תְּגָרֵ֥שׁ [You·drove·out] (903) + גּ֝וֹיִ֗ם [nations] (59) + וַתִּטָּעֶֽהָ [and·You·planted·it] (490) = 2545.
Rashi
"You uprooted a vine from Egypt" — He went back and alluded to the exile of the Romans. The vine of Israel, which You uprooted from Egypt. You uprooted them from there, as (Job 19:10): “He has uprooted (ויסע) my hope like a tree.” Afterwards, You drove out the seven nations and planted Israel in their land.
Ibn Ezra
"Vine" — expressed in the term of a continuous, standing state. And the meaning is: "You plucked up" — referring to Israel, for [Israel is] "the vineyard of Hashem of hosts." And the meaning of "You did pluck up" (tasia) — is on account of their journeying through the wilderness. "You did drive out the nations" — is the seventh [verb], and "planted it" is like "You will bring them and plant them."
Radak
"A vine" — he compared the Congregation of Israel to a vine. "You did pluck up... You did drive out" — the future form used in place of the past, and there are many such instances. And he used the expression of "setting out" [also used of uprooting a plant] regarding the vine, as in "and He plucked up his hope like a tree."
Metzudat David
"A vine" — Israel, which is compared to a vine: did You not pluck them up and bring them out of Egypt? "You did drive out" — from the Land of Israel You drove out the seven nations, and planted them [Israel] in their place.
Malbim
"A vine" — (Part 3) he asks that He help them build the Temple and take them out from under the yoke of the kings of Persia. And he mentions the Exodus from Egypt, that then "You took a vine out of Egypt, and drove out seven nations," and planted them in their place, on a fruitful hill.
You did clear a place before it, And it took deep root, and filled the land.
verse value 3504
Insights
Verse structure: 5 words, 27 letters. The shortest word is "You·cleared" (פִּנִּ֥יתָ, 4 letters) and the longest is "and·it·filled·the·land" (וַתְּמַלֵּא־אָֽרֶץ, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·cleared" (פִּנִּ֥יתָ), "before·it" (לְפָנֶ֑יהָ), "and·it·took·root" (וַתַּשְׁרֵ֥שׁ). The root שרש appears 2 times in this verse. 4 unique roots are used. Frequent roots: "before·it" (root פנים, 131x in Psalms); "and·it·filled·the·land" (root מלא, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'before·it', dividing the verse into phrases of 2 and 3 words. Full calculation: פִּנִּ֥יתָ [You·cleared] (540) + לְפָנֶ֑יהָ [before·it] (175) + וַתַּשְׁרֵ֥שׁ [and·it·took·root] (1206) + שׇׁ֝רָשֶׁ֗יהָ [its·roots] (815) + וַתְּמַלֵּא־אָֽרֶץ [and·it·filled·the·land] (768) = 3504.
Rashi
"You cleared before it" — those dwelling there.
Ibn Ezra
"You did clear" (panita) — means to clear away the stones, which are the wicked. "And it took root" (vatashresh) — is from the heavy-added [hif'il] conjugation, meaning "to send forth roots," and also from the heavy [pi'el] conjugation, meaning "to uproot," as in "and I will uproot you."
Radak
"You did clear a place" [פנית] — for no one stood before them. "And it took root" [ותשרש] — from the pa'ul (passive intensive) form, with a dagesh, expressing the removal of the root, as in "and all my increase would be uprooted."
Metzudat David
"You cleared [a place] before it" — [You cleared away] those idolaters, and caused the roots of Israel to take root, and filled the land with it.
Metzudat Zion
'You cleared' — an expression of removal, clearing a place.
Malbim
(10-11) "You cleared a place before it" — afterward You also cleared away the nations surrounding the Land of Israel, so that the vine could spread out, both in its roots below and above, so that it would fill the land, until the mountains were covered with its shade, and its branches resembled the mightiest cedars.
The mountains were covered with the shadow of it, And the mighty cedars with its boughs.
verse value 936
Insights
Verse structure: 5 words, 22 letters. Notable word values: "were·covered" (כׇּסּ֣וּ) = 86, equal to Elohim. Verse gematria: 936 is divisible by 26, the value of the divine name Hashem. The shortest word is "were·covered" (כׇּסּ֣וּ, 3 letters) and the longest is "and·its·boughs" (וַ֝עֲנָפֶ֗יהָ, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "were·covered" (כׇּסּ֣וּ), "its·shadow" (צִלָּ֑הּ), "and·its·boughs" (וַ֝עֲנָפֶ֗יהָ). 5 unique roots are used. Frequent roots: "the·mountains" (root הר, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'its·shadow', dividing the verse into phrases of 3 and 2 words. Full calculation: כׇּסּ֣וּ [were·covered] (86) + הָרִ֣ים [the·mountains] (255) + צִלָּ֑הּ [its·shadow] (125) + וַ֝עֲנָפֶ֗יהָ [and·its·boughs] (221) + אַֽרְזֵי־אֵֽל [cedars·of·God] (249) = 936.
Rashi
"and its branches were great cedars" — Heb. ארזי אל, like strong cedars, i.e., mighty kings.
Ibn Ezra
"Were covered" (kasu) — the letter bet is missing before "its shadow" [i.e., "were covered with its shadow"], or [understood] in the manner of "and the naked is covered by a garment" — and this is an elegant expression.
Radak
"The mountains were covered with its shadow" — like "with its shadow" [בצילה]. "And its branches were like the mighty cedars" — like the very tall cedars; therefore he called them "cedars of God," for anything one wishes to describe as great, he attaches to [the name] "God."
Metzudat David
"Its shadow" — of the congregation of Israel. "And its boughs" — of that congregation were [like] mighty cedars, meaning, they ruled over the whole land and grew high upward.
Metzudat Zion
'Its shadow' — from the language of 'tzel' (shadow). 'El' (mighty) — an expression of strength, as in 'into the hand of the mighty one of the nations' (Ezekiel 31).
She sent out her branches to the sea, And her shoots to the River.
verse value 2146
Insights
Verse structure: 5 words, 27 letters. The shortest word is "she·sent·out" (תְּשַׁלַּ֣ח, 4 letters) and the longest is "her·shoots" (יוֹנְקוֹתֶֽיהָ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "her·branches" (קְצִירֶ֣הָ), "and·to·the·River" (וְאֶל־נָ֝הָ֗ר), "her·shoots" (יוֹנְקוֹתֶֽיהָ). 5 unique roots are used. Frequent roots: "she·sent·out" (root שלח, 33x in Psalms); "to·the·sea" (root ים, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·sea', dividing the verse into phrases of 3 and 2 words. Full calculation: תְּשַׁלַּ֣ח [she·sent·out] (738) + קְצִירֶ֣הָ [her·branches] (405) + עַד־יָ֑ם [to·the·sea] (124) + וְאֶל־נָ֝הָ֗ר [and·to·the·River] (292) + יוֹנְקוֹתֶֽיהָ [her·shoots] (587) = 2146.
Rashi
"It sent forth its branches" — Heb. קצירה. It sent forth its branches, as (Job 14:9): “and it will produce a branch (קציר).” "until the sea" — Its boundary was until the Mediterranean Sea. "and to the river its tender shoots" — The width of Eretz Israel is from the desert to the Euphrates River.
Ibn Ezra
"She sent out... to the sea" — in length, from the Sea of Reeds to the sea of the Philistines. "And to the River" — the Euphrates River, in breadth. "Her shoots" (yonkoteha) — are the small branches, which resemble sucklings. And it is possible that the meaning of "the mountains" and "the cedars" is that Israel were the high mountains and the forests. And the meaning of "cedars of God" — is like the expression "mountains of God."
Radak
"She sent out" [תשלח] — it grew so great that it sent out its branches as far as the sea. "And the harvests" [קצירים] — these are the hard branches. "And her shoots" [יונקות] — these are the soft branches, a year old. And its meaning is: as far as the Sea of the Philistines, which is the length of the land of Israel. "And to the River" — the Euphrates, which is the breadth of the land of Israel.
Metzudat David
"She sent out" — she spread her branches to the Sea of the Philistines, which is the length. "And to the river" — this is the Euphrates River, which is the breadth.
Metzudat Zion
'She sent out' — an expression of spreading out, as in 'and it sent out branches' (ibid., Ezekiel 17). 'Her shoots' — her branches, as in 'and puts forth boughs like a sapling' (Job 14:9). 'Her young shoots' — tender, suckling branches, as in 'and he shall grow up like a tender plant' (Isaiah 53).
Malbim
"She sent out" — as it is written, "And he shall have dominion from sea to sea, and from the River to the ends of the earth" — see above, Psalm 72.
Why have You broken down her fences, So that all those who pass by the way do pluck her?
verse value 1841
Insights
Verse structure: 6 words, 26 letters. The shortest word is "why" (לָ֭מָּה, 3 letters) and the longest is "all·who·pass·by" (כׇּל־עֹ֥בְרֵי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "her·fences" (גְדֵרֶ֑יהָ), "and·they·pluck·her" (וְ֝אָר֗וּהָ). 6 unique roots are used. Frequent roots: "way" (root דרך, 70x in Psalms); "all·who·pass·by" (root עבר, 34x in Psalms); "why" (root מה, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'her·fences', dividing the verse into phrases of 3 and 3 words. Full calculation: לָ֭מָּה [why] (75) + פָּרַ֣צְתָּ [You·have·broken·down] (770) + גְדֵרֶ֑יהָ [her·fences] (222) + וְ֝אָר֗וּהָ [and·they·pluck·her] (218) + כׇּל־עֹ֥בְרֵי [all·who·pass·by] (332) + דָֽרֶךְ [way] (224) = 1841.
Rashi
"Why" — now? "have You breached its fences" — of that vineyard? "so that all wayfarers have plucked its fruit" — וארוה. All who came plucked it, as (Song 5:1): “I gathered (אריתי) my myrrh with my spices.” Similarly, in the language of the Mishnah (Shevi’ith 1:2): “as much space as is required by a picker (אורה) and his basket.”
Ibn Ezra
"Why have You broken down" — like "[the serpent bites him who] breaches its fence." "And do pluck her" (va'aruha) — like "I have gathered my myrrh," [meaning] "I have picked"; and likewise, women who come and pick from it.
Radak
"Why" — have You removed Your protection from them? "Do pluck her" [וארוה] — and those who pass by the way have plucked it.
Metzudat David
"Why" — now why have You been reckoned as an enemy, and broken down her fences, so that all who pass by the road gather her fruit — meaning, why have You given her over as ownerless property to all?
Metzudat Zion
'You broke down' — an expression of breaking. 'Her fences' — her walls. 'And pluck her' — an expression of gathering, as in 'I have gathered my myrrh' (Song of Songs 5).
Malbim
(13-14) "Why have You broken down her fences" — as it is written, "I will break down its fence, and it shall be trampled" (Isaiah 5:5) — so that, at first, "all who pass by the way pluck her," meaning they plucked and gathered the fruit, and afterward "the boar out of the wood ravages her," referring to the destroyers of the lands — Nebuchadnezzar and his officers — who came and utterly ruined the vine.
The boar out of the wood does ravage it, That which moves in the field feeds on it.
verse value 1609
Insights
Verse structure: 6 words, 27 letters. The shortest word is "the·field" (שָׂדַ֣י, 3 letters) and the longest is "ravages·it" (יְכַרְסְמֶ֣נָּֽה, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "ravages·it" (יְכַרְסְמֶ֣נָּֽה), "hog" (חֲזִ֣יר), "from·the·forest" (מִיָּ֑עַר). 6 unique roots are used. Frequent roots: "feeds·on·it" (root רעה, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·forest', dividing the verse into phrases of 3 and 3 words. Full calculation: יְכַרְסְמֶ֣נָּֽה [ravages·it] (385) + חֲזִ֣יר [hog] (225) + מִיָּ֑עַר [from·the·forest] (320) + וְזִ֖יז [and·swarm·of] (30) + שָׂדַ֣י [the·field] (314) + יִרְעֶֽנָּה [feeds·on·it] (335) = 1609.
Rashi
"The boar from the forest gnaws at it" — Heb. יכרסמנה, as (Peah 2:7): “A field that the ants have nibbled (קרסמוה),” an expression of plucking out. "from the forest" — Heb. מיער. The “ayin” is suspended (as though it were written with an “aleph”). If Israel is worthy, the enemies are like the beasts of the river, which have no strength to climb out upon the dry land; but when retribution is decreed upon them, he (sic) grows strong as the beast of the forest, which destroys and kills. The boar of the forest is Esau, as is written (Dan. 7:7): “It devoured and broke in pieces and the rest it trampled with its feet.” And it (the swine) has some signs of purity. Esau, too, has the merit of his fathers. "and the creeping things of the field" — Heb. זיז, all creeping things of the field. The expression זיז means anything that constantly moves from its place. "graze upon it" — Graze upon it and its branches and eat them.
Ibn Ezra
"Does ravage it" (yechars'menah) — is a quadriliteral word, like [the triliteral] "tramples it." And some say it is a compound word: "cuts off from it," in the manner of "fills his belly with delicacies" — but this seems far-fetched to me. "Boar" (chazir) — is an animal. "And ziz" — is a bird, and it is the name of a species. "And sadai" — is like "field" (sadeh), and the proof is: "let the field exult, and all that is in it." And the meaning of "boar" — and the bird [together represent] the nations, who resemble wild beasts and birds of prey.
Radak
"Does ravage it" [יכרסמנה] — an expression for cutting down. "The boar out of the wood" — the ayin in the word "out of the wood" [מיער] is suspended, and there is a midrash concerning it. "And ziz sadai" — like "sadeh" [field]. "And ziz sadai" [repeated] — this includes the beasts of the wilderness. And the boar and the ziz are a parable for the idol-worshippers, who also devour Israel with every mouth. And in the midrash on "ziz sadai," Rabbi Yehuda bar Simon said: this ziz is a great bird, and when it spreads its wings it covers the disk of the sun — this is [the meaning of] what is written, "Does the hawk soar by your wisdom, and spread its wings toward the south?" And why is it called "ziz"? Because it contains within it every kind of flavor, from this side and that.
Metzudat David
"[The boar] gnaws it" — [the enemy nation,] likened to a boar from the forest: why does it cut it off and consume it [the vine, i.e., Israel]? "And that which moves" — the creatures that move about in the field, each one grazes upon it and eats its fruit.
Metzudat Zion
'Doth ravage it' — an expression of cutting off and destruction; for 'the locust shall consume it' (Deuteronomy 28:38), which the Jerusalem Targum renders 'for the locust shall gnaw it' (ari yekarsem yatei gova); and in the Mishnah, 'a field which ants have gnawed' (Pe'ah 2); and the letters kuf and kaf are interchangeable, for they come from the same place of articulation. 'And that which moves' — from the language of movement and motion. 'Sadai' — like 'sadeh' (field).
O God of hosts, return, we beseech You; Look from heaven, and behold, and be mindful of this vine,
verse value 2333
Insights
Verse structure: 9 words, 37 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "look" (הַבֵּ֣ט, 3 letters) and the longest is "God" (אֱלֹהִ֣ים, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "return·please" (שֽׁ֫וּב־נָ֥א), "and·be·mindful·of" (וּ֝פְקֹ֗ד). 9 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "and·see" (root ראה, 100x in Psalms); "return·please" (root שוב, 72x in Psalms). The etnachta (major mid-verse pause) falls on 'and·see', dividing the verse into phrases of 6 and 3 words. Full calculation: אֱלֹהִ֣ים [God] (86) + צְבָאוֹת֮ [hosts] (499) + שֽׁ֫וּב־נָ֥א [return·please] (359) + הַבֵּ֣ט [look] (16) + מִשָּׁמַ֣יִם [from·heaven] (430) + וּרְאֵ֑ה [and·see] (212) + וּ֝פְקֹ֗ד [and·be·mindful·of] (190) + גֶּ֣פֶן [vine] (133) + זֹֽאת [this] (408) = 2333.
Ibn Ezra
"O God, return, we beseech You" (na) — means "now," like "behold, now I have grown old," "woe, now, to us" — and this is the general rule for the meaning of every instance of "na" in Scripture; and it functions likewise in the Arabic language. A converted [vav-conversive] form cannot apply to a continuous tense [i.e., a participle]. And because he had mentioned "of hosts," he said "from heaven." And the meaning of "this" [vine] — is that it is the very same one that You plucked up from Egypt.
Radak
"God" — we have already explained that the construct word is missing, for "hosts" is not a descriptive title for the blessed God; and the proof is the place where it appears in full construct, "Hashem, God of the hosts" — and its meaning is: the eternal God of the heavenly hosts above; that is, that by His command they go and rule in the world, and He is their God — not as those say who claim that they are gods. "Return, we beseech You" — return now to us, and see our distress. "Look from heaven" — that is, even though You are high and exalted and we are lowly, look upon us. "And be mindful of this vine" — so that none but You will trample it anymore.
Metzudat David
"Return, we beseech You" — return now to us. "Be mindful" — look attentively upon this vine.
Metzudat Zion
'Na' — [meaning] 'now.' 'And be mindful' — an expression of providence.
Malbim
(15-16) "Look down and attend to this vine, and to the stock" — for it was customary to support a vine by leaning it against a thick tree, and this [support] is called a 'stock' (kannah); and when its branches spread out in height, they are supported and strengthened by [being attached to] a tall structure, and it rises and grows upward. The tree upon which it is supported is called kannah, from the root of makhon ('foundation') and kinnun ('establishment'), and the structure is called ben ('son'). He asks that He attend to the vine, the stock, and the structure: the vine is Israel, the stock is the Davidic kingdom, and the structure is the Temple.
And of the stock which Your right hand has planted, And the branch that You made strong for Yourself. .
verse value 1590
Insights
Verse structure: 6 words, 28 letters. The shortest word is "for·Yourself" (לָּֽךְ, 2 letters) and the longest is "which·has·planted" (אֲשֶׁר־נָטְעָ֣ה, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·the·stock" (וְ֭כַנָּה), "which·has·planted" (אֲשֶׁר־נָטְעָ֣ה), "and·over·the·branch" (וְעַל־בֵּ֝֗ן). 6 unique roots are used. Frequent roots: "Your·right·hand" (root ימין, 43x in Psalms); "for·Yourself" (root לך, 35x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·right·hand', dividing the verse into phrases of 3 and 3 words. Full calculation: וְ֭כַנָּה [and·the·stock] (81) + אֲשֶׁר־נָטְעָ֣ה [which·has·planted] (635) + יְמִינֶ֑ךָ [Your·right·hand] (130) + וְעַל־בֵּ֝֗ן [and·over·the·branch] (158) + אִמַּ֥צְתָּה [You·made·strong] (536) + לָּֽךְ [for·Yourself] (50) = 1590.
Rashi
"And of the foundation that Your right hand has planted" — Which is founded and established, which Your right hand has planted, an expression of (Gen. 40:13): “and restore you to your office (כנך) .” "and over the son You have strengthened for Yourself" — And over Esau, who was a beloved son to this father, who would call him, “my son.” You strengthened the vine of Jacob for Yourself, as it is said (Gen. 27:40): “and You will serve your brother.” Now it is...
Ibn Ezra
"And the stock" (v'khanah) — refers to Israel, and the proof is: "You have made strong for Yourself." And furthermore: "which Your right hand has planted" — is like "and planted it," and the word "and be mindful of" (u'fkod) draws upon another word as well, even though it stands in a different verse — like [the case of] "for he said, I have been a stranger," together with "for the God of my father was my help" — so too here: "[and be mindful of] the stock." "Stock" (kanah) — is a descriptive term for a garden, or for a vine that is established (mekhonenet, from the same root). And some say that the kaf stands in place of a gimel [i.e., that the root is really "garden"], but we have not found elsewhere that these letters interchange — only shin with sin, and the letters alef-heh-vav-yod. And some say that "bekhanah" ought to have been in the manner of "your host is great." And Rabbi Yehuda HaLevi, of blessed memory, said that the nun lacks a dagesh that [would mark] the doubling of two nuns, like "praise Him" (halleluhu), from the heavy doubled [pi'el] conjugation in the imperative. And so he likewise said: "ben" — it seems to me (nir'eh li) — I, Y"Y, the proofreader (hamagiah) — and concerning the word "al" used in the imperative sense, as in "pray, command the children of Israel" — the opposite of "yechars'menah." And the word "ben" (son) — means a branch, as in "Joseph is a fruitful bough" (ben porat).
Radak
"And the stock" [וכנה] — according to its context, it means a planting. And some say that it is like "veganah" [and a garden] with a gimel, for the letters kaf and gimel share the same place of articulation. And it may also be explained that "kanah" is like "makhon" [an established place], the dagesh standing in place of the [missing] nun — and it refers to Jerusalem or the Temple. "Upon the branch" [על בן] — a bough. "That You made strong for Yourself" [אמצתה לך] — for You had already made it strong for Yourself, and now You have abandoned it. "Branch" [בן] — used in the feminine sense, as in "Joseph is a fruitful bough," or its meaning is "to the built one" that he mentioned.
Metzudat David
"And of the stock" — the dwelling place of the vine, in which Your right hand planted the vine, and it is the Land of Israel. "And upon the son" — meaning, give Your attention to the Land of Israel and to the son whom You made strong for Yourself, who is Israel.
Metzudat Zion
'And the stock' — from the language of a base and a foundation. 'That You made strong' — from the language of strength and might.
It is burned with fire, it is cut down; They perish at the rebuke of Your countenance.
verse value 1883
Insights
Verse structure: 6 words, 26 letters. The shortest word is "in·the·fire" (בָאֵ֣שׁ, 3 letters) and the longest is "cut·down" (כְּסוּחָ֑ה, 5 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "burned" (שְׂרֻפָ֣ה), "cut·down" (כְּסוּחָ֑ה), "from·the·rebuke·of" (מִגַּעֲרַ֖ת). 6 unique roots are used. Frequent roots: "Your·face" (root פנים, 131x in Psalms); "perish" (root אבד, 26x in Psalms); "in·the·fire" (root אש, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'cut·down', dividing the verse into phrases of 3 and 3 words. Full calculation: שְׂרֻפָ֣ה [burned] (585) + בָאֵ֣שׁ [in·the·fire] (303) + כְּסוּחָ֑ה [cut·down] (99) + מִגַּעֲרַ֖ת [from·the·rebuke·of] (713) + פָּנֶ֣יךָ [Your·face] (160) + יֹאבֵֽדוּ [perish] (23) = 1883.
Rashi
"Burned with fire [and] cut off" — Heb. כסוחה, an expression of (Lev. 25:4): “You shall not prune (תזמר), which Onkelos renders: לא תכסח. "they perish" — constantly; they continually perish from the rebuke of Your face and Your anger.
Ibn Ezra
"Burned" (serufah) — is in the feminine form, like "porat" above; note that the earlier verse applies here as well; and thus it reads: and see that this "son" — she is burned by fire, cut down; and the stock and the son, both of them, perish at the rebuke of Your countenance — the opposite of "and cause Your face to shine."
Radak
"It is burned, it is cut down" — cut off. "They perish at the rebuke of Your countenance" — Israel, who is the vine, perishes at the rebuke of Your countenance. "They perish" [אבדו] — that is, that You have hidden Your face from them and rebuked them.
Metzudat David
"Burned with fire" — is not that vine burned with fire and cut off from its place, while they go about lost from the rebuke of Your anger?
Metzudat Zion
'Cut down' — an expression of cutting; for 'you shall not prune' (Leviticus 25) is rendered by the Targum as 'lo tichsach' (you shall not cut), and likewise, 'thorns cut down' (Isaiah 33).
Malbim
"Burned" — now it is "burned with fire and cut down," for they cut down the stock and burned the structure; and if so, it is fitting that the boar and the creature of the field "perish at the rebuke of Your countenance," for they have ravaged the vine.
Let Your hand be upon the man of Your right hand, Upon the son of man whom You made strong for Yourself.
verse value 1768
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 1768 is divisible by 26, the value of the divine name Hashem. The shortest word is "for·Yourself" (לָּֽךְ, 2 letters) and the longest is "upon·the·son·of·man" (עַל־בֶּן־אָ֝דָ֗ם, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·the·son·of·man" (עַל־בֶּן־אָ֝דָ֗ם), "You·made·strong" (אִמַּ֥צְתָּ). 6 unique roots are used. Frequent roots: "let·Your·hand·be" (root היה, 97x in Psalms); "upon·the·son·of·man" (root בן, 62x in Psalms); "Your·right·hand" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·right·hand', dividing the verse into phrases of 3 and 3 words. Full calculation: תְּֽהִי־יָ֭דְךָ [let·Your·hand·be] (449) + עַל־אִ֣ישׁ [upon·the·man·of] (411) + יְמִינֶ֑ךָ [Your·right·hand] (130) + עַל־בֶּן־אָ֝דָ֗ם [upon·the·son·of·man] (197) + אִמַּ֥צְתָּ [You·made·strong] (531) + לָּֽךְ [for·Yourself] (50) = 1768.
Rashi
"May Your hand be upon the man of Your right hand" — Deliver Your blows upon the man—viz. Esau—who is destined to receive retribution from Your right hand. "upon the son of man" — whom You strengthened for Yourself that his habitation should be the fat places of the earth.
Ibn Ezra
"Let [Your hand] be" — every instance of "hand" followed by the letter bet is used in a derogatory sense: "and the hand of Hashem was against them," "behold, the hand of Hashem strikes your livestock." But when it is not followed by a bet, it is used in a sense of praise: "let Your hand be to help me," "and the hand of Hashem was strong upon me," "the hand of Hashem was upon me." And so it is here: "let Your help be upon the man of Your right hand" — he explains that the stock, which His right hand planted, is a figure of speech; and the thing it represents concerns Israel, or the Messiah son of Ephraim; and corresponding to "and the son" [mentioned earlier], he now says "the son of man."
Radak
"Let Your hand be" — for protection. "Upon the man of Your right hand" — Israel; for with Your right hand and Your great arm You acquired them from the house of bondage. "Upon the son of man" — this is a repetition of the same idea. "Whom You made strong for Yourself" — that You made him strong for Yourself, so that he was with You, and You were a God to him.
Metzudat David
"Let Your hand be" — from now on let Your hand be to protect the man whom You saved with Your right hand. "And upon the son of man, etc." — this is a repetition of the same matter in different words, for it is the very same [subject], and it speaks of Israel.
Malbim
"Let it be" — and corresponding to the stock of His right hand, there is now a "man of His right hand" — namely, the enemy, who likewise came by the strength of Hashem's right hand, which gave might into his hand to destroy lands; and corresponding to the structure that He strengthened to support the vine, there is a "son of man" who has strengthened himself to destroy and ruin. He asks: "let Your hand be upon the man of Your right hand," as though Hashem's left hand would strike the man who was made strong by His right hand.
So shall we not turn back from You; You quicken us, and we will call upon Your name.
verse value 1449
Insights
Verse structure: 5 words, 24 letters. The shortest word is "from·You" (מִמֶּ֑ךָּ, 3 letters) and the longest is "and·we·shall·not·turn·back" (וְלֹא־נָס֥וֹג, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·we·shall·not·turn·back" (וְלֹא־נָס֥וֹג), "and·in·Your·name" (וּבְשִׁמְךָ֥), "we·will·call" (נִקְרָֽא). 5 unique roots are used. Frequent roots: "and·in·Your·name" (root שם, 119x in Psalms); "from·You" (root מן, 59x in Psalms); "we·will·call" (root קרא, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'from·You', dividing the verse into phrases of 2 and 3 words. Full calculation: וְלֹא־נָס֥וֹג [and·we·shall·not·turn·back] (156) + מִמֶּ֑ךָּ [from·You] (100) + תְּ֝חַיֵּ֗נוּ [You·quicken·us] (474) + וּבְשִׁמְךָ֥ [and·in·Your·name] (368) + נִקְרָֽא [we·will·call] (351) = 1449.
Rashi
"And let us not withdraw from You" — Do not cause us to withdraw from You. "grant us life" — from the exile, and we shall mention Your goodness and Your might, and then we shall call out in Your name.
Ibn Ezra
"And not" — is like "we shall not turn back"; for the cholam and shuruk vowels interchange, [as in] "let my father arise" and "and he will arise at the sound of the bird." Or, the word "nasog" ("turn back") may be a past-tense verb in the singular, from the grammatical pattern of "judgments are prepared for scoffers." And the meaning refers back to "the son of man" mentioned above; and when Your hand shall be [extended] to help him, then You will revive us all.
Radak
"And not" — we will not turn back from You, meaning from Your service. "You quicken us" — from the death of exile. "And we will call upon Your name" — and You are our Redeemer.
Metzudat David
"So shall we not turn back" — we will not turn back away from You. "You will quicken us" — meaning, take us out of exile, and then we will call upon Your name to give thanks to You.
Metzudat Zion
'Turn back' — an expression of turning backward, as in 'and turned back from following our God' (ibid., Isaiah 59).
Malbim
(19-20) "So we will not turn back from You" — we will not turn back from faith in You; only "quicken us" throughout the entire duration of these troubles, so that "we may call upon Your name." And it says, "Hashem of hosts, restore us" — and since he is now praying about the building of the Temple, he mentions the four-letter Name (Hashem), which is pronounced [as written] only in the Temple.
O Hashem God of hosts, restore us; Cause Your face to shine, and we shall be saved.
verse value 1787
Insights
Verse structure: 7 words, 33 letters. Notable word values: "Hashem" (יְ֘הֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "shine" (הָאֵ֥ר, 3 letters) and the longest is "restore·us" (הֲשִׁיבֵ֑נוּ, 6 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "Your·face" (root פנים, 131x in Psalms). The etnachta (major mid-verse pause) falls on 'restore·us', dividing the verse into phrases of 4 and 3 words. Full calculation: יְ֘הֹוָ֤ה [Hashem] (26) + אֱלֹהִ֣ים [God] (86) + צְבָא֣וֹת [hosts] (499) + הֲשִׁיבֵ֑נוּ [restore·us] (373) + הָאֵ֥ר [shine] (206) + פָּ֝נֶ֗יךָ [Your·face] (160) + וְנִוָּשֵֽׁעָה [and·we·shall·be·saved] (437) = 1787.
Rashi
"O Lord God of Hosts" — Here are mentioned three holy names, yet in the middle case two names and in the first case one name. All this is according to the intensity of the exile, the trouble, and the redemption (which shall surely come).
Ibn Ezra
"Hashem" — the reason for mentioning this Name is: then we will remember that for which we were praying. And he mentions the honored Name in this, the third [refrain] verse, because of "and we will call upon Your Name" — for it is the honored and awesome Name, which endures forever, as I have explained in the Book of the Name.
Radak
"Cause Your face to shine" — in contrast to the rebuke of Your face that he mentioned [earlier].
Rashi
Ibn Ezra
Radak
Metzudat Zion
Malbim