A Psalm of Asaph. A festival call to sound the shofar and rejoice before Hashem, recalling the Exodus and the covenant at Sinai — and Hashem's sorrow that Israel did not heed His voice.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader; upon the Gittith. [A Psalm] of Asaph.
verse value 1307
Insights
Verse structure: 3 words, 16 letters. The shortest word is "of·Asaph" (לְאָסָֽף, 4 letters) and the longest is "upon·the·Gittith" (עַֽל־הַגִּתִּ֬ית, 7 letters). 3 unique roots are used. Frequent roots: "for·the·leader" (root נצח, 73x in Psalms); "of·Asaph" (root אסף, 22x in Psalms). Full calculation: לַמְנַצֵּ֬חַ [for·the·leader] (218) + עַֽל־הַגִּתִּ֬ית [upon·the·Gittith] (918) + לְאָסָֽף [of·Asaph] (171) = 1307.
Rashi
"on the gittith" — A musical instrument that comes from Gath.
Ibn Ezra
"For the leader, upon the Gittith" — I have already explained the word "Gittith" elsewhere.
Radak
"For the Leader" — This psalm was said concerning the Exodus from Egypt, and it mentions the cessation of our forefathers' labor, which occurred on Rosh Hashanah; therefore they used to recite this psalm in the Temple on Rosh Hashanah. It also mentions the blowing of the shofar. And it says:
Metzudat Zion
'Upon the Gittith' — a musical instrument originating from Gath.
Malbim
"For the leader" — this was composed on Rosh Hashanah, and it appears that it was also then a time of drought, and on Rosh Hashanah they prayed for rain and were answered.
Sing aloud to God our strength; shout to the God of Jacob.
verse value 1125
Insights
Verse structure: 6 words, 31 letters. The shortest word is "Jacob" (יַעֲקֹֽב, 4 letters) and the longest is "sing·aloud" (הַ֭רְנִינוּ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "sing·aloud" (הַ֭רְנִינוּ), "our·strength" (עוּזֵּ֑נוּ). The root אלהים appears 2 times in this verse. 5 unique roots are used. Frequent roots: "to·God" (root אלהים, 347x in Psalms); "our·strength" (root עז, 40x in Psalms); "Jacob" (root יעקב, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'our·strength', dividing the verse into phrases of 3 and 3 words. Full calculation: הַ֭רְנִינוּ [sing·aloud] (321) + לֵאלֹהִ֣ים [to·God] (116) + עוּזֵּ֑נוּ [our·strength] (139) + הָ֝רִ֗יעוּ [shout] (291) + לֵאלֹהֵ֥י [to·the·God·of] (76) + יַעֲקֹֽב [Jacob] (182) = 1125.
Rashi
"sound the shofar" — on Rosh Hashanah.
Radak
"Sing aloud" — It is fitting for you, the people of Hashem, to sing aloud to God our strength and to praise Him for the good He did for you on this day. For even though the day of redemption was on the fifteenth of Nisan, the beginning of the redemption was that they rested from the hard labor which they had labored in, on Rosh Hashanah, when He removed the burden from their shoulder. He showed us His might and power, for we had been under the dominion of harsh masters, and when God, may His name be exalted, willed it, the Egyptians had no power to enslave us. "To the God of Jacob" — He said 'Jacob' because the tribes of Jacob were the ones enslaved, and it was Jacob who went down with his sons to Egypt; and it was then that the count of the years of servitude they were to have in Egypt began, corresponding to the numerical value of the letters רד"ו (210).
Metzudat David
"Sing aloud" — with the mouth. "Our strength" — who is for us a stronghold and a strength. "Shout" — with the shofar.
Malbim
"Sing aloud" — this festival is distinguished from all the other appointed times in that the shofar is sounded on it, and the shofar is always a sign of trembling. It was customary to sound the shofar during a fast for rain, or over any calamity, as stated in tractate Ta'anit; and at such a time they would not play music or sing with musical instruments. But on Rosh Hashanah, the Levites sing in the Temple and also sound the shofar, so that the blast of the shofar should not alarm them, as it is written (Nehemiah 8:10), "Eat the fat... for this day is holy to our Lord, and do not be grieved, for the joy of Hashem is your strength." He said, "Sing aloud to God" — on account of His being "our strength," [meaning,] sing joyfully in song; and also "shout" with the shofar, on account of His being "the God of Jacob," for He commanded that the shofar be sounded on this day. And he further explains (3-4): "take up a melody, and give the timbrel" — [meaning] to sing in song; and also "blow the shofar at the new moon" — for song and the shofar-blast come together. And he explains that on this day there are three distinct signs found: (1) "at the new moon" — for it is a festival on the day when the moon is renewed; (2) "at the covering [of the moon]" — for it is the day appointed for judgment; (3) "for our feast day" — for it was established as a day of festival and appointed time.
Take up the melody, and sound the timbrel, the sweet harp with the psaltery.
verse value 2139
Insights
Verse structure: 5 words, 26 letters. The shortest word is "harp" (כִּנּ֖וֹר, 4 letters) and the longest is "lift·melody" (שְֽׂאוּ־זִ֭מְרָה, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "lift·melody" (שְֽׂאוּ־זִ֭מְרָה), "and·give·timbrel" (וּתְנוּ־תֹ֑ף), "harp" (כִּנּ֖וֹר). 5 unique roots are used. Frequent roots: "and·give·timbrel" (root נתן, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'and·give·timbrel', dividing the verse into phrases of 2 and 3 words. Full calculation: שְֽׂאוּ־זִ֭מְרָה [lift·melody] (559) + וּתְנוּ־תֹ֑ף [and·give·timbrel] (942) + כִּנּ֖וֹר [harp] (276) + נָעִ֣ים [pleasant] (170) + עִם־נָֽבֶל [with·psaltery] (192) = 2139.
Rashi
"a pleasant harp with a lyre" — Rabbi Chiyya bar Abba says: The “kinnor” and the “nevel” are the same. Rabbi Simon says: The [number of] strings distinguishes one from the other. Why is it called “nevel”? Because it puts all other types of music to shame.
Ibn Ezra
"Take up" (se'u) — like "let the wilderness and its cities lift up [their voice]." And the word "give" (tenu) serves also for another word, so that it means: "and give the sweet lyre together with the psaltery."
Radak
"Take up" — the sound of song; "and sound the timbrel" — the sound of the timbrel; or its meaning is: put your hand to the timbrel. "The sweet harp with the psaltery" — and likewise, put your hands to the sweet harp along with the psaltery, meaning: with every kind of instrument of music.
Metzudat David
"Take up the melody" — raise with the mouth the sound of song, and give forth sound with the timbrel and the harp, whose sound is pleasant.
Metzudat Zion
'Sweet' — an expression of sweetness and pleasantness.
Blow the horn at the new moon, at the full moon for our feast-day.
verse value 1716
Insights
Verse structure: 6 words, 24 letters. Notable word values: "for·the·day·of" (לְי֣וֹם) = 86, equal to Elohim. Verse gematria: 1716 is divisible by 26, the value of the divine name Hashem. 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "blow" (תִּקְע֣וּ), "in·the·new·moon" (בַחֹ֣דֶשׁ), "in·the·full·moon" (בַּ֝כֵּ֗סֶה). 6 unique roots are used. Frequent roots: "for·the·day·of" (root יום, 121x in Psalms). The etnachta (major mid-verse pause) falls on 'horn', dividing the verse into phrases of 3 and 3 words. Full calculation: תִּקְע֣וּ [blow] (576) + בַחֹ֣דֶשׁ [in·the·new·moon] (314) + שׁוֹפָ֑ר [horn] (586) + בַּ֝כֵּ֗סֶה [in·the·full·moon] (87) + לְי֣וֹם [for·the·day·of] (86) + חַגֵּֽנוּ [our·festival] (67) = 1716.
Rashi
"on the New Moon" — When the moon renews itself. "on the appointed time" — The appointed day for it, and so (Prov. 7:20): “on the appointed day (בכסה) he will come home”; to the appointed time that had been fixed.
Ibn Ezra
"Blow [the horn] at the new moon" — refers to the beginning of the renewal of the moon, as in "your new moons and your appointed times," "new moon and Sabbath"; and the blowing of trumpets is written in the Torah, and it stands to reason that they also blew on shofars; and our Rabbis, of blessed memory, explained this as referring to the day of Rosh Hashanah. And the meaning of "at the full moon" (bakeseh) — is that the moon is concealed at that time, and behold, such is the rule for every month. And the word "our feast" (chagenu) — refers to the slaughtering of lambs, as in "let them go about as at a feast," "bind the festival offering with cords." And in my opinion, the word "keseh" is like "a fixed time" or "a known appointed season," and so it is used in: "at the appointed time he will come home."
Radak
"At the new moon [with] the horn" — the first day of the month, as in 'tomorrow is the new moon' (I Samuel 20:18), for on it the moon is renewed, and the whole month is called by the name of the moon. And he says: on this day, which is the New Moon, blow the horn, as Moses commanded you. And it appears that this is the reason for the commandment of the shofar-blast on Rosh Hashanah — because our forefathers ceased from their labor on this day, and the shofar-blast is a sign of the release of slaves. "At the full moon" — [denotes] a time and an appointed season. "For our feast day" — for it is a festival among the festivals known to us.
Metzudat David
"At the new moon" — at the beginning of the month, meaning, on the first day, blow the shofar. "At the covered time" (בכסה) — at the time designated to be a festival day, which is Rosh Hashanah.
Metzudat Zion
'At the full moon' (bakeseh) — an expression of an appointed time, as in 'he will come home on the appointed day (la-yom ha-keseh)' (Proverbs 7:20); the heh replaces the alef.
For it is a statute for Israel, an ordinance of the God of Jacob.
verse value 1408
Insights
Verse structure: 7 words, 26 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "for·Israel" (לְיִשְׂרָאֵ֣ל, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "statute" (חֹ֣ק). 7 unique roots are used. Frequent roots: "of·the·God·of" (root אלהים, 347x in Psalms); "for" (root כי, 216x in Psalms); "judgment" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'he', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + חֹ֣ק [statute] (108) + לְיִשְׂרָאֵ֣ל [for·Israel] (571) + ה֑וּא [he] (12) + מִ֝שְׁפָּ֗ט [judgment] (429) + לֵאלֹהֵ֥י [of·the·God·of] (76) + יַעֲקֹֽב [Jacob] (182) = 1408.
Rashi
"For it is a statute" — for Israel from the Holy One, blessed be He, to sound the shofar on that day, the day of the judgment of the Holy One, blessed be He.
Ibn Ezra
"For it is a statute and an ordinance" — these two words are close in meaning. And the meaning is: this was the statute for Israel, to sound the trumpet-blast to the God of Jacob at this time.
Radak
"For" — this that I say to you, 'blow [the shofar],' is a statute and an ordinance upon you, which the God of Jacob commanded you. And why did He command you? "He set it as a testimony in Joseph" — meaning: He set this statute, which is the blowing of the shofar, as a remembrance and a testimony in Joseph. "Yehosef" — like 'Joseph'; and all of Israel is called by the name Joseph, as [explained] above. And what is the testimony? 'When he went forth over the land of Egypt.' Some explain: when Israel went forth from the land of Egypt, since it is written, 'and the children of Israel went out with a high hand' (Exodus 14:8). But what seems correct to me is that 'his going forth' is said of God, blessed be He — meaning, when He went forth over the land of Egypt to redeem us. "A language I did not know I heard" — meaning: then, when I was redeemed, I would hear people speaking another language that was not my own. He said 'I did not know it' because I would not have known it had I not been enslaved among them; or he said 'I did not know it' because most of them [the Israelites] did not understand the language of the Egyptians, since they spoke the Holy Tongue.
Metzudat David
"For it is a statute" — that blast of the shofar is a statute decreed by the Omnipresent upon Israel, for it is the Day of Judgment, and the blowing comes to hasten repentance, in order to merit [a favorable verdict] in judgment.
Malbim
"For it is a statute" — we need not seek a reason for this commandment of blowing the shofar, for "to Israel it is a statute" — meaning something that has no reason, only a decree from Hashem. But it is "an ordinance of the God of Jacob" — Hashem knows its reason, and with Him it is an ordinance and not a mere statute. It also hints that it is a day of judgment for the God of Jacob: since He is the God of Jacob and watches over them, He prepared a day of judgment on which to examine their deeds and judge each man according to his ways.
He appointed it in Joseph for a testimony, when He went forth against the land of Egypt. The speech of one that I did not know, I heard:
verse value 3975
Insights
Verse structure: 9 words, 42 letters. The shortest word is "He·placed·it" (שָׂמ֗וֹ, 3 letters) and the longest is "not·I·knew" (לֹא־יָדַ֣עְתִּי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·Joseph" (בִּיה֘וֹסֵ֤ף), "when·He·went·out" (בְּ֭צֵאתוֹ). 9 unique roots are used. Frequent roots: "against·the·land·of" (root ארץ, 157x in Psalms); "not·I·knew" (root ידע, 95x in Psalms); "I·heard" (root שמע, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 6 and 3 words. Full calculation: עֵד֤וּת [testimony] (480) + בִּיה֘וֹסֵ֤ף [in·Joseph] (163) + שָׂמ֗וֹ [He·placed·it] (346) + בְּ֭צֵאתוֹ [when·He·went·out] (499) + עַל־אֶ֣רֶץ [against·the·land·of] (391) + מִצְרָ֑יִם [Egypt] (380) + שְׂפַ֖ת [the·lip·of] (780) + לֹא־יָדַ֣עְתִּי [not·I·knew] (525) + אֶשְׁמָֽע [I·heard] (411) = 3975.
Rashi
"As a testimony for Jehoseph He ordained it" — On Rosh Hashanah, Joseph went out of prison. "[when] I understood a language that I had not known" — It is explained in tractate Sotah (36b) that [the angel] Gabriel taught him seventy languages.
Ibn Ezra
'A testimony' — Some say that the suffix in 'He set it' (samo) refers back to 'testimony' (edut), as in 'He established a testimony in Jacob' (Psalm 78:5) — even though it comes in a masculine form, like 'and knowledge shall be pleasant to your soul' (Proverbs 2:10) — for the tav is a mark of the feminine gender. Others say that the vav [of samo] refers back to 'the statute for Israel,' or to 'the ordinance' [mentioned in the previous verse]. Others say that 'testimony' (edut) is like 'adi' (ornament), as in 'the crown and the ornament' (2 Kings 11:12) — hinting at a golden necklace. 'When he went forth over the land of Egypt' — like 'and Joseph went out over the land of Egypt' (Genesis 41:45), except that we do not find Joseph among the burdens or bound in the basket — only that his foot was held fast in fetters, in the prison house. Some say that it was on Rosh Hashanah that he went out from the prison house. But what seems correct to me is that he mentions 'Yehosef,' with the heh of grandeur added, for the sake of Hashem — and it stands for all of Israel, as I mentioned in the psalm above. And the sense of 'to be a statute' is: on every New Moon, to blow the shofar, to recall the mighty deeds of Hashem at the beginning of every festival — and the New Moon day is likewise. Or, he mentions Joseph in place of all Israel, in the manner of 'the sons of Jacob and Joseph, Selah' (Psalm 77:16), as I explained there. 'When he went forth over the land of Egypt' — when they came from Rameses and passed over the land of Egypt, while the Egyptians were engaged in burying [their dead]. And the sense of 'a speech I did not know, I heard' is: behold, the psalmist [speaks] on behalf of all Israel, who had to learn the language of Egypt while in Egypt — a language their fathers had not known. And it ought to have been written 'a language that I did not know' [with the relative pronoun]; or the word 'people' (am) is elided, [so that it reads] 'the speech of a people I did not know' — in the manner of the phrase 'those who drink from bowls of gold,' or 'of silver, of wine' [where the noun is elided]. And now he mentions the statute that God set among Israel — He who brought them out of Egypt — and this is [the meaning of] 'I removed [his shoulder] from the burden.'
Metzudat David
"A testimony" — on this day they placed golden ornaments upon Joseph, as it says, "and he put a gold chain about his neck" (Genesis 41:42), for our Sages, of blessed memory, said that on Rosh Hashanah Joseph went out from the prison house. "When he went forth" — at the time that he went forth to rule over the land of Egypt. "The speech" — then Joseph was praised for saying: "A language which I never knew — behold, now I hear and understand it," for our Sages, of blessed memory, said that Gabriel came and taught him seventy languages, because it was written in the laws of Egypt that none may rule over them except one who is proficient in all of them.
Metzudat Zion
'A testimony' — from the language of ornament and adornment, as in 'the crown and the ornament' (II Kings 11). 'The speech' — an expression for the language of a people, as in 'one language' (Genesis 11).
Malbim
"He appointed it in Joseph for a testimony" — because the matter of Joseph's going out from the prison house also occurred on Rosh Hashanah, as our Sages said, and at that time the judgment concerning famine and plenty was also decreed — which is why Pharaoh dreamed his dream on that very day. [The verse] says that Hashem had already placed this testimony in Joseph, that He judges on that day concerning famine and plenty and concerning all the doings of the steps of man. For "when He went forth against the land of Egypt," then "I heard the speech of one (who) I did not know," who said, saying, "I removed the burden from his shoulder" — meaning, that then [Joseph] heard that Pharaoh said this, that he should go out to freedom, and this was on Rosh Hashanah. However, it was not Pharaoh who was speaking, for [the verse says] "I then heard the speech of one I did not know" — meaning that the unknown God said this. For although outwardly Pharaoh spoke these words, in secret this utterance went out from Hashem, who brought him out to freedom, and it was He who "said, I removed the burden from his shoulder." And just as it was in ancient days with Joseph, so it was also now, for "in distress you called and I delivered you; I answered you in the secret place of thunder" — for now too, when we were in distress because of the famine, Hashem answered us in secret, and said, "in distress you called and I delivered you"; and He brought us too out to freedom from the distress on this day, just as He brought Joseph out, and He decreed likewise concerning the plenty after the famine, just as He decreed in the days of Joseph. And just as there Hashem's answering was in secret — for outwardly it appeared that Pharaoh was the one answering, and Hashem's answering was hidden beneath the thunder of officers and the blast of a king, beneath the thunder of Pharaoh's words — so too Hashem's salvation is now revealed through thunder, in that thunder and rain came, which is a natural phenomenon; and beneath the sound of the thunder, which is open and visible, is hidden Hashem's answering of the prayer, for He answered us in secret with the sound of the thunder and the rain, and said to us, "in distress you called and I delivered you." "I tested you at the waters of Meribah" — He called the rainwaters that fell by the name "waters of Meribah," for they are the waters over which the Children of Israel strove (ravu) with Hashem; and here too were the waters over which Hashem strove and disputed with the Children of Israel, as He will explain this strife and dispute. And with these waters, by withholding the rains, He tested us whether we would hearken to His voice, as He will explain. "Selah" — the matter is concluded.
'I removed his shoulder from the burden; His hands were freed from the basket.
verse value 2086
Insights
Verse structure: 6 words, 29 letters. The shortest word is "from·burden" (מִסֵּ֣בֶל, 4 letters) and the longest is "I·removed" (הֲסִיר֣וֹתִי, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·removed" (הֲסִיר֣וֹתִי), "from·burden" (מִסֵּ֣בֶל), "his·shoulder" (שִׁכְמ֑וֹ). 6 unique roots are used. Frequent roots: "from·pot" (root דוד, 89x in Psalms); "passed" (root עבר, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'his·shoulder', dividing the verse into phrases of 3 and 3 words. Full calculation: הֲסִיר֣וֹתִי [I·removed] (691) + מִסֵּ֣בֶל [from·burden] (132) + שִׁכְמ֑וֹ [his·shoulder] (366) + כַּ֝פָּ֗יו [his·hands] (116) + מִדּ֥וּד [from·pot] (54) + תַּעֲבֹֽרְנָה [passed] (727) = 2086.
Rashi
"from the cauldron" — From slave labor to cook the pots in the manner of other slaves. "from the cauldron" — Heb. מדוד, a pot, as (I Sam. 2:14): “And he would thrust into the fire-pot or into the pot (הדוד).”
Ibn Ezra
'I removed' — I am He who removed the burden from the shoulder — the shoulder of Israel. 'And his hands passed' — they turned away from making mortar — from making the mortar and the bricks and carrying them in the basket. And it is possible that 'a speech I did not know' alludes to Israel, who heard the voice of Hashem at Sinai; and behold, 'speech' is in construct form, for Israel did not know Hashem properly except after hearing His voice — and thus it is written: 'You were shown, to know...' and '...out of heaven He made you hear His voice' (Deuteronomy 4:35–36). Or, 'a speech I did not know' may be Moses, who was 'of uncircumcised lips,' and Aaron served as his mouth — and Moses would speak on behalf of Hashem to Israel.
Radak
"I removed" — these are the words of God, blessed be He: on this day I removed the burden from his shoulder, so that they would no longer be enslaved; and therefore He established this statute, which is the blowing of the shofar, as a remembrance of the day of Hashem. "His shoulder" — for they used to carry bricks upon it. "His hands passed from the basket" — and likewise his hands passed from making the dudim, which are the cauldrons, for they did not make bricks alone, but performed all the work of clay.
Metzudat David
"I removed" — He speaks in the place of Hashem: On this day I removed the burden from the shoulder of Israel, for our Rabbis, of blessed memory, said that on Rosh Hashanah the labor of our forefathers in Egypt ceased. "His hands" — I removed his hands from the pot, from that which he had been cooking for his master, doing for him the work of a slave.
Metzudat Zion
'From the burden' — an expression of bearing a load, as in 'and those who bore burdens' (Nehemiah 4). 'His shoulder' — his shoulders. 'Dud' (basket) — a cooking vessel, like a pot and the like, as in 'and struck it into the pan or the kettle' (I Samuel 2).
You called in trouble, and I rescued you; I answered you in the secret place of thunder; I proved you at the waters of Meribah. Selah
verse value 2849
Insights
Verse structure: 10 words, 42 letters. The shortest word is "thunder" (רַ֑עַם, 3 letters) and the longest is "and·I·rescued·you" (וָאֲחַ֫לְּצֶ֥ךָּ, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "you·called" (קָרָ֗אתָ), "and·I·rescued·you" (וָאֲחַ֫לְּצֶ֥ךָּ), "I·answered·you" (אֶ֭עֶנְךָ). 10 unique roots are used. Frequent roots: "Selah" (root סלה, 70x in Psalms); "you·called" (root קרא, 56x in Psalms); "I·answered·you" (root ענה, 56x in Psalms). First appearance of the root מריבה ("Meribah") in Psalms. The etnachta (major mid-verse pause) falls on 'thunder', dividing the verse into phrases of 6 and 4 words. Full calculation: בַּצָּרָ֥ה [in·the·distress] (297) + קָרָ֗אתָ [you·called] (701) + וָאֲחַ֫לְּצֶ֥ךָּ [and·I·rescued·you] (155) + אֶ֭עֶנְךָ [I·answered·you] (141) + בְּסֵ֣תֶר [in·the·secret·place·of] (662) + רַ֑עַם [thunder] (310) + אֶבְחׇנְךָ֨ [I·tested·you] (81) + עַל־מֵ֖י [at·the·waters·of] (150) + מְרִיבָ֣ה [Meribah] (257) + סֶֽלָה [Selah] (95) = 2849.
Rashi
"In distress, you called" — to Me, all of you. You called from the distress of the labor of the burdens of Egypt, and I released you. "I answered you in secret with thunder" — You called in secret between Me and you, but I answered you with a voice of thunder; I made known My might and My awesome deeds in public. "I tried you by the waters of Meribah, forever" — Although it was revealed and tried before Me that you were destined to provoke Me with the waters of Meribah. So it was taught in Mechilta (Exod. 19:2).
Ibn Ezra
'In distress' — this is when He saved them from under the hand of Egypt. And the sense of 'I answered you in the secret place of thunder' is like 'He answered me in a broad place' (Psalm 118:5) — as if it were written 'I answered you' — by hiding the thunder from you, at the time Hashem looked down in a pillar of fire and cloud (Exodus 14:24); and it is written: 'the voice of Your thunder was in the whirlwind' (Psalm 77:19). And the sense of 'I tested you at the waters of Meribah' is: from the waters of the rock, where that place was called 'Massah and Meribah' (Exodus 17:7). And the reason for mentioning this together with that [the thunder] is: when you were in the water, crossing through the sea, I hid the thunder and the cloud from you; and when you were on dry land, I gave you water. 'I tested you' — on the way, and there He tested him. 'Selah' — in truth.
Radak
"In trouble" — when you were in Egypt, in trouble, you called to Me. "And I rescued you" — and I drew you out from the trouble. "I answered you in the secret place of thunder" — you called Me in secret in your trouble, and I answered you with a voice of thunder, when I showed My wonders openly. And some explain: that I hid from you the thunder with which I struck Egypt, for the plagues were like thunder. "I tested you [evchanecha]" — the chet is vocalized with a chataf-kamatz, on the pattern of 'ezkarcha me-eretz Yarden' (Psalm 42:7). I did you many kindnesses: I drew you out of the labor of Egypt, brought you across the sea, tested you, and made you thirst, to see whether you would stand with Me in the trial — and you did not stand, for you quarreled with Me at Rephidim over the water. And I said to you:
Metzudat David
"In trouble" — At the time of trouble, when you called to Me, I brought you out of it. "I answered you" — I answered you through that which I was concealing from you. "Thunder" — At the time they passed through the sea, and it was upon the Egyptians alone, as it says, "The voice of Your thunder was in the whirling storm" (above, Psalms 77:19). "I proved you" — That is to say, although it was tested and known before Me that you would sin at the Waters of Meribah, nevertheless I answered you when you passed through the waters of the sea. "Selah" — That is to say, and so it is forever My way to save at a time of trouble, even though it is revealed before Me that one will sin in similar fashion.
Metzudat Zion
'And I rescued you' — an expression of extraction and removal, as in 'the removing of the shoe' (Deuteronomy 25). 'I answered you' — from the language of answering and response. 'I proved you' — from the language of testing.
Hear, O My people, and I will admonish you: O Israel, if you would hearken to Me!
verse value 2080
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 2080 is divisible by 26, the value of the divine name Hashem. The shortest word is "against·you" (בָּ֑ךְ, 2 letters) and the longest is "if·you·would·hearken·to·Me" (אִם־תִּֽשְׁמַֽע־לִֽי, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·you·would·hearken·to·Me" (אִם־תִּֽשְׁמַֽע־לִֽי). The root שמע appears 2 times in this verse. 5 unique roots are used. Frequent roots: "My·people" (root עם, 135x in Psalms); "hear" (root שמע, 76x in Psalms); "Israel" (root ישראל, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'against·you', dividing the verse into phrases of 4 and 2 words. Full calculation: שְׁמַ֣ע [hear] (410) + עַ֭מִּי [My·people] (120) + וְאָעִ֣ידָה [and·I·will·admonish] (96) + בָּ֑ךְ [against·you] (22) + יִ֝שְׂרָאֵ֗ל [Israel] (541) + אִם־תִּֽשְׁמַֽע־לִֽי [if·you·would·hearken·to·Me] (891) = 2080.
Rashi
"Hearken, My people" — Since I did all this for you, it is fitting for you to hearken to Me.
Ibn Ezra
'Hear' — He mentioned at the beginning, 'I removed the burden from the shoulder of Israel'; therefore he is obligated to listen to Me. Here it is written: 'there shall be no strange god within you' — [meaning] there shall be no strange god found within you. But in the second of the Ten Commandments it is written: 'you shall have no [other] gods' — the explanation, from the mouth of a sage, is [that it means] the belief of the heart: not [merely] 'found within you,' but also not in the belief of the heart.
Radak
"Hear" — that if you hearken to Me, and there is no strange god among you, so that you place your trust in nothing but Me, and you do not bow down to a foreign god, and you remember that it is Hashem who brought you up from the land of Egypt — open your mouth wide to ask, and I will fill every request of yours, if you hearken to Me; and you will not hunger and you will not thirst.
Metzudat David
"Hear, O My people" — I said long ago, "Hear, O My people," and behold, I warn [you] now to heed My words. "O Israel" — That is to say, [this holds true] if you, O Israel, will hearken to Me.
Metzudat Zion
'And I will admonish you' — an expression of forewarning; for one usually gives warning in the presence of witnesses, so that [the one warned] cannot deny [it].
Malbim
(Verses 9-11) "Hear, My people, and I will admonish you" — I will warn you that if you worship idolatry, the rains will not fall in their season, as it is written, "lest your heart be seduced, and you turn aside and worship other gods, and He shut up the heavens so that there be no rain." And He explains what the warning is: "Israel, if you would hearken to Me, that there be no strange god within you — then open wide your mouth and I will fill it." This explains what was said, "I tested you at the waters of Meribah" — that Hashem tested them by means of the water and the withholding of rain, and warned them, saying: if you hearken to Me, Israel, and there is no strange god within you, and you do not bow down to idolatry — (since "I am Hashem your God who brought you up from the land of Egypt," for from then on I set you apart as My own portion, and you have no business worshipping a star or a heavenly sphere) — then "open wide your mouth" and I "will fill it" with every good thing. So Hashem warned them by means of the water (which is why He called it "waters of Meribah") and tested them to see whether they would hearken to His voice through this.
There shall be no strange god in you; neither shall you worship any foreign god.
verse value 1808
Insights
Verse structure: 8 words, 27 letters. The shortest word is "in·you" (בְ֭ךָ, 2 letters) and the longest is "not·shall·be" (לֹא־יִהְיֶ֣ה, 6 letters). Words sharing gematria 61: not·shall·be, to·a·god·of. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·shall·be" (לֹא־יִהְיֶ֣ה), "you·shall·bow·down" (תִ֝שְׁתַּחֲוֶ֗ה). The root אל appears 2 times in this verse. 7 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "god" (root אל, 112x in Psalms); "not·shall·be" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'strange', dividing the verse into phrases of 4 and 4 words. Full calculation: לֹא־יִהְיֶ֣ה [not·shall·be] (61) + בְ֭ךָ [in·you] (22) + אֵ֣ל [god] (31) + זָ֑ר [strange] (207) + וְלֹ֥א [and·not] (37) + תִ֝שְׁתַּחֲוֶ֗ה [you·shall·bow·down] (1119) + לְאֵ֣ל [to·a·god·of] (61) + נֵכָֽר [foreign] (270) = 1808.
Radak
"There shall be no strange god in you" — that none shall be found with you.
I am Hashem your God, who brought you up out of the land of Egypt; open your mouth wide, and I will fill it.
verse value 1463
Insights
Verse structure: 8 words, 41 letters. Notable word values: "Hashem" (יְ֘הֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "I" (אָֽנֹכִ֨י, 4 letters) and the longest is "open·wide·your·mouth" (הַרְחֶב־פִּ֝֗יךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·brought·you·up" (הַֽ֭מַּעַלְךָ), "open·wide·your·mouth" (הַרְחֶב־פִּ֝֗יךָ), "and·I·will·fill·it" (וַאֲמַלְאֵֽהוּ). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "your·God" (root אלהים, 347x in Psalms); "from·the·land·of" (root ארץ, 157x in Psalms). The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 6 and 2 words. Full calculation: אָֽנֹכִ֨י [I] (81) + יְ֘הֹוָ֤ה [Hashem] (26) + אֱלֹהֶ֗יךָ [your·God] (66) + הַֽ֭מַּעַלְךָ [who·brought·you·up] (165) + מֵאֶ֣רֶץ [from·the·land·of] (331) + מִצְרָ֑יִם [Egypt] (380) + הַרְחֶב־פִּ֝֗יךָ [open·wide·your·mouth] (325) + וַאֲמַלְאֵֽהוּ [and·I·will·fill·it] (89) = 1463.
Rashi
"open your mouth wide" — to request of Me whatever your heart desires. "and I shall fill it" — According to whatever you ask I will fill.
Ibn Ezra
'I am' — when you believe that I am Hashem, who stands forever, delight yourself in Me, so that you may ask with your mouth for all your desire and the wish of your heart, and I will fulfill it — and not [only] in the days of the Judges, or [only in] the prophecy of the First Temple, if this Asaph is the psalmist [who lived] in the days of David.
Radak
"I am" — you shall remember the good I did for you, that I brought you out of the land of Egypt.
Metzudat David
"I am" — That is to say, behold, is it not I who brought you up from the land of Egypt, and My hand rules over all things? Therefore open your mouth wide to ask of Me whatever you desire, and I will fill it, if you hearken to Me.
But My people did not hearken to My voice; And Israel would none of Me.
verse value 1369
Insights
Verse structure: 6 words, 27 letters. Verse gematria: 1369 = 37². The shortest word is "to·Me" (לִֽי, 2 letters) and the longest is "and·did·not·hear" (וְלֹא־שָׁמַ֣ע, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·did·not·hear" (וְלֹא־שָׁמַ֣ע), "to·My·voice" (לְקוֹלִ֑י), "and·Israel" (וְ֝יִשְׂרָאֵ֗ל). 6 unique roots are used. Frequent roots: "My·people" (root עם, 135x in Psalms); "and·did·not·hear" (root שמע, 76x in Psalms); "to·Me" (root לי, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'to·My·voice', dividing the verse into phrases of 3 and 3 words. Full calculation: וְלֹא־שָׁמַ֣ע [and·did·not·hear] (447) + עַמִּ֣י [My·people] (120) + לְקוֹלִ֑י [to·My·voice] (176) + וְ֝יִשְׂרָאֵ֗ל [and·Israel] (547) + לֹא־אָ֥בָה [not·he·was·willing] (39) + לִֽי [to·Me] (40) = 1369.
Radak
"But My people did not hearken to My voice" — in the wilderness, and in the days of the Judges, and also in the days of the kings after David and Solomon, until they were exiled and the Temple was destroyed. "Would none [of Me]" — would not hearken to Me.
Metzudat David
"But [My people] did not hearken" — But My people did not hearken to My voice. "Would none of Me" — It did not wish to hearken to Me.
Metzudat Zion
'Did not consent' — [meaning] 'did not want.'
Malbim
(Verses 12-13) "But not" — but because "Israel did not hearken to My voice," and they worshipped idolatry, therefore "I gave them over to the willfulness of their heart" — I sent them away from before Me and removed My providence from them (and this is why the providential rain did not fall in its season). And even so, "they walked in their own counsels," and did not return to Me.
So I let them go after the stubbornness of their heart, That they might walk in their own counsels.
verse value 2281
Insights
Verse structure: 5 words, 31 letters. The shortest word is "their·heart" (לִבָּ֑ם, 3 letters) and the longest is "in·their·counsels" (בְּֽמוֹעֲצ֖וֹתֵיהֶֽם, 10 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·sent·him·away" (וָ֭אֲשַׁלְּחֵהוּ), "in·the·stubbornness·of" (בִּשְׁרִיר֣וּת), "in·their·counsels" (בְּֽמוֹעֲצ֖וֹתֵיהֶֽם). 5 unique roots are used. Frequent roots: "their·heart" (root לב, 74x in Psalms); "they·might·walk" (root הלך, 68x in Psalms); "and·I·sent·him·away" (root שלח, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'their·heart', dividing the verse into phrases of 3 and 2 words. Full calculation: וָ֭אֲשַׁלְּחֵהוּ [and·I·sent·him·away] (356) + בִּשְׁרִיר֣וּת [in·the·stubbornness·of] (1118) + לִבָּ֑ם [their·heart] (72) + יֵ֝לְכ֗וּ [they·might·walk] (66) + בְּֽמוֹעֲצ֖וֹתֵיהֶֽם [in·their·counsels] (669) = 2281.
Rashi
"after their heart’s fantasies" — Heb. בשרירותלבם, after the views of their heart, as (above 5: 9): “because of those who lie in wait for me (שוררי).”
Ibn Ezra
'So I let him go' — like 'who has sent forth the wild donkey free?' (Job 39:5). 'In the stubbornness' — [meaning] with strength, like the phrase 'sharir ve-kayyam' (firm and enduring).
Radak
"So I let them go after the stubbornness of their heart" — when I saw that they did not hearken to Me, I let them go in the hardness of their evil heart, which did not wish to turn back from its wickedness. "So I let them go" — meaning: I withdrew My protection from them and left them ownerless. "In their own counsels" — just as they do evil to themselves, so they will walk in evil and perish.
Metzudat David
"So I let them go" — I sent them away from their land to go into exile, for they walked after the stubbornness of their heart and in their own evil counsel.
Metzudat Zion
'After the vision of' — an expression of sight, as in 'I see him, but not near' (Numbers 24).
Oh that My people would hearken to Me, That Israel would walk in My ways!
verse value 1454
Insights
Verse structure: 7 words, 25 letters. Notable word values: "if·only" (ל֗וּ) = 36, double chai. The shortest word is "if·only" (ל֗וּ, 2 letters) and the longest is "Israel" (יִ֝שְׂרָאֵ֗ל, 5 letters). 7 unique roots are used. Frequent roots: "My·people" (root עם, 135x in Psalms); "listening" (root שמע, 76x in Psalms); "in·My·ways" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Me', dividing the verse into phrases of 4 and 3 words. Full calculation: ל֗וּ [if·only] (36) + עַ֭מִּי [My·people] (120) + שֹׁמֵ֣עַֽ [listening] (410) + לִ֑י [to·Me] (40) + יִ֝שְׂרָאֵ֗ל [Israel] (541) + בִּדְרָכַ֥י [in·My·ways] (236) + יְהַלֵּֽכוּ [they·would·walk] (71) = 1454.
Rashi
"If only My people would hearken to Me" — Still, if they desired to return to Me and to hearken to Me...
Ibn Ezra
'Oh that' — the opposite of 'but My people did not listen to My voice' (v. 12). 'Would walk in My ways' — the opposite of 'they walked in their own counsels' (v. 13).
Radak
"Oh that" — if only [My people] hearkened to Me.
Metzudat David
"Oh that My people" — If My people were hearkening to Me, etc.
Metzudat Zion
'Lu' (oh that) — like 'im' (if, would that), and likewise, 'would that you had saved them alive' (Judges 8:19).
Malbim
"Oh that" — yet the matter still lay in their hands: "oh that they would hearken to Me" from now on, "and walk in My ways" — then, "swiftly" (i.e., "almost"), that they would hearken to Me, meaning that as soon as they began to hearken even slightly to the words of Hashem, then "I would subdue their enemies" — that is, their enemies at heart — "and against their foes" who actually distress them in deed, "I would turn My hand," to destroy them time after time.
I would soon subdue their enemies, And turn My hand against their adversaries.
verse value 1152
Insights
Verse structure: 7 words, 31 letters. Verse gematria: 1152 is divisible by 18, the value of chai ('life'). The shortest word is "and·against" (וְעַ֥ל, 3 letters) and the longest is "their·enemies" (אוֹיְבֵיהֶ֣ם, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·would·subdue" (אַכְנִ֑יעַ). 7 unique roots are used. Frequent roots: "and·against" (root על, 120x in Psalms); "My·hand" (root יד, 78x in Psalms); "I·would·turn" (root שוב, 72x in Psalms). First appearance of the root כנע ("I·would·subdue") in Psalms. The etnachta (major mid-verse pause) falls on 'I·would·subdue', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּ֭מְעַט [in·a·little·while] (139) + אוֹיְבֵיהֶ֣ם [their·enemies] (74) + אַכְנִ֑יעַ [I·would·subdue] (151) + וְעַ֥ל [and·against] (106) + צָ֝רֵיהֶ֗ם [their·adversaries] (345) + אָשִׁ֥יב [I·would·turn] (313) + יָדִֽי [My·hand] (24) = 1152.
Rashi
"In a short time I would subdue their enemies" — In a short time I would subdue their enemies. "I would return My hand" — I would return my blow from upon you to lay it upon them, and then...
Ibn Ezra
'Soon' — in a little while. And the sense of 'I would turn' is: because I subdued all their enemies in ancient days.
Radak
"I would soon subdue their enemies" — for [Israel] would rule over its enemies, and not they over it. "Soon [kim'at]" — [denotes] time, and the kaf is a genuine kaf, like the kaf of 'hishavah li ka-yom' (Genesis 25:33). "And turn My hand" — again and again, until I consume them.
Metzudat David
"I would soon" — Within the span of a little time, swiftly, I would subdue their enemies, and I would turn My hand against their adversaries, striking and striking again.
The haters of Hashem should dwindle away before Him; And their punishment should endure for ever.
verse value 1524
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "their·time" (עִתָּ֣ם, 3 letters) and the longest is "should·dwindle·before·Him" (יְכַחֲשׁוּ־ל֑וֹ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "should·dwindle·before·Him" (יְכַחֲשׁוּ־ל֑וֹ), "their·time" (עִתָּ֣ם). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·ever" (root עולם, 144x in Psalms); "and·should·be" (root היה, 97x in Psalms). The etnachta (major mid-verse pause) falls on 'should·dwindle·before·Him', dividing the verse into phrases of 3 and 3 words. Full calculation: מְשַׂנְאֵ֣י [haters·of] (401) + יְ֭הֹוָה [Hashem] (26) + יְכַחֲשׁוּ־ל֑וֹ [should·dwindle·before·Him] (380) + וִיהִ֖י [and·should·be] (31) + עִתָּ֣ם [their·time] (510) + לְעוֹלָֽם [for·ever] (176) = 1524.
Rashi
"The enemies of the Lord would lie to Him, and their time would be" — [The time of] their retribution [would be] forever.
Ibn Ezra
'The haters of Hashem,' 'shall dwindle away' — like 'through the greatness of Your strength shall Your enemies submit themselves to You' (Psalm 66:3): out of the abundance of their fear, they will feign [submission], as though they had not rebelled against You. Or, in the manner of 'and your enemies shall submit themselves to you' (Deuteronomy 33:29), from the sense of 'and my flesh has grown lean from fatness' (Psalm 109:24). 'And their time shall be forever' — for his day has come, and they shall never rise again. Rabbi Yehuda ibn Bal'am said: likewise, 'and against their adversaries I will turn My hand' (v. 15) — for they are the haters of Hashem, because they deny His divinity and imagine that they will stand forever. But this is a long-winded explanation, and it does not accord with the rules of the holy tongue. Rather, observe: it is close to happening now — and there are many such [examples].
Radak
"The haters of Hashem" — these are the wicked among the nations of the world. "Should dwindle away before Him" — [submit] to Israel out of their fear of it, and say that they had done it no harm. "And so it shall be" — 'their time forever': the time and season of their blessing, which had begun well, would continue forever without interruption, had they hearkened to the voice of Hashem.
Metzudat David
"The haters of Hashem" — The enemies who are counted as haters of Hashem would then deny it, saying that they are not [His] enemies, because they fear the punishment. "And their punishment should endure" — That good time [of Israel] would last forever, without interruption.
Malbim
"Those who hate Him" — the construction of the verse is: "and against their foes I would turn My hand, and against those who hate Hashem" who deny Him ("I would turn My hand") — that then I would destroy the adversaries of Israel and those who hate Hashem, who deny the existence of Hashem and His providence. "And their time would be forever" — meaning, the time of their punishment would come, in which they would perish forever.
They should also be fed with the fat of wheat; and with honey out of the rock I would satisfy you.'
verse value 1241
Insights
Verse structure: 6 words, 29 letters. The shortest word is "wheat" (חִטָּ֑ה, 3 letters) and the longest is "and·He·fed·him" (וַֽ֭יַּאֲכִילֵהוּ, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·He·fed·him" (וַֽ֭יַּאֲכִילֵהוּ), "wheat" (חִטָּ֑ה), "and·from·the·rock" (וּ֝מִצּ֗וּר). 6 unique roots are used. Frequent roots: "I·would·satisfy·you" (root שבע, 40x in Psalms); "and·He·fed·him" (root אכל, 35x in Psalms); "and·from·the·rock" (root צור, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'wheat', dividing the verse into phrases of 3 and 3 words. Full calculation: וַֽ֭יַּאֲכִילֵהוּ [and·He·fed·him] (88) + מֵחֵ֣לֶב [from·the·fat·of] (80) + חִטָּ֑ה [wheat] (22) + וּ֝מִצּ֗וּר [and·from·the·rock] (342) + דְּבַ֣שׁ [honey] (306) + אַשְׂבִּיעֶֽךָ [I·would·satisfy·you] (403) = 1241.
Rashi
"Then He would feed them" — Israel. "and...from a rock" — He sated them with honey when they went in His ways, as the matter that is stated (Deut. 32:13): “He suckled them with honey from the rock.”
Ibn Ezra
'And He fed him' — all the commentators said that 'and He fed him' refers to the name mentioned above, 'the haters of Hashem,' and the heh and the vav revert to Israel, [as in] 'if they would walk in My ways' (v. 14) — and the sense would be that it was fitting for them to listen to Him and remember the kindness He bestowed upon their fathers, namely, the eating of the manna, which is sweeter and more honored than the fat of wheat; and He satisfied them with water from the rock, sweet as honey. And the mem of 'mi-tzur' [from the rock] serves a different function, in the manner of 'from the God of your father, who will help you' (Genesis 49:25). And the sense of 'I would satisfy you' is like [the shift of person in] 'from the prey, my son, you have gone up' (Genesis 49:9) — anyone who reads it would say the same: sometimes it speaks as if not addressing [the subject] directly, and sometimes it addresses [the subject] directly. And likewise, 'you grew fat, you grew thick, you became gross' (Deuteronomy 32:15) — for such is the custom of the language. And some say that 'and with honey from the rock I would satisfy you' speaks directly to Israel, regarding the future.
Radak
"And He would feed him" — God, blessed be He, would feed him with the fat of wheat. "And with honey out of the rock I would satisfy you" — and He would satisfy you with honey from the rock; and 'honey' is a metaphor for the delicacies of the land, and the meaning of 'from the rock' is: from a fortified place — that is, great spoils and their delicacies.
Metzudat David
"They should also be fed" — Then Hashem would feed him from the finest of the wheat, and would satisfy him with honey flowing from the rock. And so it says, "and He made him suck honey out of the rock" (Deuteronomy 32:13). And this is by way of parable, to say that there would be abundant plenty in a place of dryness and thirst, had they walked in the ways of the Omnipresent.
Metzudat Zion
'With the fat of' — an expression of the best, the choicest, as in 'and eat the fat of the land' (Genesis 45:18).
Malbim
"And He would feed him" — and Israel, He (Hashem, mentioned in the preceding verse) would feed "with the fat of wheat; and with honey out of the rock I would satisfy you" — for even the dry rock would flow with honey and nectar from the abundance of blessing, as in "and He made him suck honey out of the crag, and oil out of the flinty rock."
Rashi
Ibn Ezra
Radak
Metzudat Zion
Malbim