A Song, a Psalm of Asaph. A plea for Hashem to act against a coalition of nations conspiring to blot out Israel's name, as He once overthrew Midian and Sisera.
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 3 words, 12 letters. The shortest word is "a·song" (שִׁ֖יר, 3 letters) and the longest is "a·psalm" (מִזְמ֣וֹר, 5 letters). 3 unique roots are used. Frequent roots: "a·song" (root שיר, 68x in Psalms); "a·psalm" (root מזמור, 57x in Psalms); "of·Asaph" (root אסף, 22x in Psalms). Full calculation: שִׁ֖יר [a·song] (510) + מִזְמ֣וֹר [a·psalm] (293) + לְאָסָֽף [of·Asaph] (171) = 974.
Radak
"A Song" — This psalm was said concerning the war that took place in the days of Jehoshaphat, when the children of Seir, Ammon, and Moab came against him, as it says in Chronicles; and with them were other nations who were neighbors and close to one another, even though they are not mentioned there specifically.
Malbim
"A Song, a Psalm of Asaph" — this too was composed in the days of Jehoshaphat, when the children of Moab and the children of Ammon came against him for war, with a great multitude with them, and Jehoshaphat prayed and proclaimed a fast. And Jahaziel, of the sons of Asaph — the spirit of Hashem came upon him in the midst of the assembly, and he said, "Fear not," etc., "for the battle is not yours but God's," etc., "you need not fight in this battle," etc., "stand still and see the salvation of Hashem," etc. (II Chronicles 20:17). And there it is told how the enemies themselves killed one another through the confusion that Hashem cast among them.
O God, do not keep silence; do not hold Your peace, and do not be still, O God.
verse value 2037
Insights
Verse structure: 5 words, 27 letters. Notable word values: "God" (אֱלֹהִ֥ים) = 86, equal to Elohim. The shortest word is "God" (אֵֽל, 2 letters) and the longest is "not·silence·to·You" (אַל־דֳּמִי־לָ֑ךְ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·silence·to·You" (אַל־דֳּמִי־לָ֑ךְ), "and·not·be·still" (וְאַל־תִּשְׁקֹ֣ט). 5 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "God" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'not·silence·to·You', dividing the verse into phrases of 2 and 3 words. Full calculation: אֱלֹהִ֥ים [God] (86) + אַל־דֳּמִי־לָ֑ךְ [not·silence·to·You] (135) + אַל־תֶּחֱרַ֖שׁ [not·be·silent] (939) + וְאַל־תִּשְׁקֹ֣ט [and·not·be·still] (846) + אֵֽל [God] (31) = 2037.
Rashi
"have no silence" — Do not give silence to our wrongs, with which our enemies harm us.
Ibn Ezra
"God" — like "judge." "Do not keep silence" — [means] silence; from the same category as "and Aaron was silent," even though it is from a different root. And the meaning of "El" — that You are mighty, so that You are able to save.
Radak
"O God, do not keep silence" — Do not be silent at this time of trouble.
Metzudat David
"Do not keep silence" — Let there be no silence for You. "Do not hold Your peace" — Do not be silent, and do not rest from exacting retribution.
Metzudat Zion
'Do not keep silent' — an expression of silence, as in 'to You silence is praise' (above, Psalm 65). 'Be still' — an expression of rest.
Malbim
"O God, do not keep silence" — do not be silent and cease Your deeds, [You] who have been the Savior of Israel until now. "Do not hold Your peace" — silence (charishah) is the opposite of response, meaning that You must respond, for the matter concerns You, as will be explained. "And do not be still" — silence is the withholding of speech, and stillness is the withholding of action: do not be silent from responding, and do not be still from acting. And [the next verse] explains: "do not hold Your peace."
For, lo, Your enemies are in an uproar; And those who hate You have lifted up the head.
verse value 1545
Insights
Verse structure: 6 words, 31 letters. The shortest word is "head" (רֹֽאשׁ, 3 letters) and the longest is "and·those·who·hate·You" (וּ֝מְשַׂנְאֶ֗יךָ, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·those·who·hate·You" (וּ֝מְשַׂנְאֶ֗יךָ). 6 unique roots are used. Frequent roots: "for·behold" (root כי, 216x in Psalms); "Your·enemies" (root איב, 71x in Psalms); "have·lifted·up" (root נשא, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'are·in·an·uproar', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־הִנֵּ֣ה [for·behold] (90) + א֭וֹיְבֶיךָ [Your·enemies] (49) + יֶהֱמָי֑וּן [are·in·an·uproar] (121) + וּ֝מְשַׂנְאֶ֗יךָ [and·those·who·hate·You] (427) + נָ֣שְׂאוּ [have·lifted·up] (357) + רֹֽאשׁ [head] (501) = 1545.
Ibn Ezra
"For, lo, [Your enemies] are in an uproar" — from the same root category as "multitude"; for in their multitude they are in an uproar against me.
Radak
"For, lo, Your enemies" — For behold, many nations have gathered against us, raging, to destroy us. "Have lifted up the head" — to overpower us.
Metzudat David
"Are in an uproar" — [With intent] to destroy Israel. "Have lifted up the head" — They raise their heads and rise higher and higher.
Metzudat Zion
'Are in an uproar' — from the language of tumult.
Malbim
"For, lo, Your enemies are in an uproar" — these who are in an uproar are Your enemies, and it is against You that they are in an uproar; answer them. "And do not be still," for "those who hate You have lifted up the head" — those who lift up the head to do evil in deed are those who hate You, and it is against You that they have come; and You must act to fight against them.
They hold crafty converse against Your people, And take counsel against Your treasured ones.
verse value 1584
Insights
Verse structure: 5 words, 29 letters. Verse gematria: 1584 is divisible by 18, the value of chai ('life'). The shortest word is "secret·counsel" (ס֑וֹד, 3 letters) and the longest is "against·Your·treasured·ones" (עַל־צְפוּנֶֽיךָ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·act·craftily" (יַעֲרִ֣ימוּ), "and·take·counsel" (וְ֝יִתְיָעֲצ֗וּ), "against·Your·treasured·ones" (עַל־צְפוּנֶֽיךָ). 5 unique roots are used. Frequent roots: "against·Your·people" (root עם, 135x in Psalms). The etnachta (major mid-verse pause) falls on 'secret·counsel', dividing the verse into phrases of 3 and 2 words. Full calculation: עַֽל־עַ֭מְּךָ [against·Your·people] (230) + יַעֲרִ֣ימוּ [they·act·craftily] (336) + ס֑וֹד [secret·counsel] (70) + וְ֝יִתְיָעֲצ֗וּ [and·take·counsel] (592) + עַל־צְפוּנֶֽיךָ [against·Your·treasured·ones] (356) = 1584.
Ibn Ezra
"They hold crafty converse" — the cunning of secret counsel. And the meaning of "Your treasured ones" — those hidden in Your secret place, corresponding to "secret counsel."
Radak
"Against Your people" — Nation takes counsel and secret plan with nation, craftily, to come against us. "Your treasured ones" — Israel, who are hidden/treasured in Your secret [keeping].
Metzudat David
"They hold crafty converse" — They scheme counsel in secret, so that their plan should not be revealed, in order to devise evil against Israel, who are hidden and concealed in Your shadow, trusting in You.
Metzudat Zion
'They deal craftily' — from the language of cunning.
Malbim
"Against" — the fact that "they hold crafty converse" against Israel is because they are "Your people." "And take counsel" — and the essence of their counsel, and the goal of their aim, is "against Your treasured ones" (tzefunecha) — [meaning] against the hidden matters of divinity, such as the belief in [Divine] Unity, and the bond of Your divinity and Your providence over Israel, and the Torah and commandments that You gave them — which they wish to abolish from them.
They have said: 'Come, and let us cut them off from being a nation; That the name of Israel may be no more in remembrance.'
verse value 1735
Insights
Verse structure: 7 words, 35 letters. The shortest word is "go" (לְ֭כוּ, 3 letters) and the longest is "and·let·us·cut·them·off" (וְנַכְחִידֵ֣ם, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·let·us·cut·them·off" (וְנַכְחִידֵ֣ם), "and·not·be·remembered" (וְלֹֽא־יִזָּכֵ֖ר), "name·of·Israel" (שֵֽׁם־יִשְׂרָאֵ֣ל). 7 unique roots are used. Frequent roots: "name·of·Israel" (root שם, 119x in Psalms); "they·have·said" (root אמר, 111x in Psalms); "go" (root הלך, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'from·a·nation', dividing the verse into phrases of 4 and 3 words. Full calculation: אָמְר֗וּ [they·have·said] (247) + לְ֭כוּ [go] (56) + וְנַכְחִידֵ֣ם [and·let·us·cut·them·off] (138) + מִגּ֑וֹי [from·a·nation] (59) + וְלֹֽא־יִזָּכֵ֖ר [and·not·be·remembered] (274) + שֵֽׁם־יִשְׂרָאֵ֣ל [name·of·Israel] (881) + עֽוֹד [anymore] (80) = 1735.
Ibn Ezra
"They have said" — one to another. "From a nation" — from their being a nation.
Radak
"They have said: Come, and let us cut them off from being a nation" — from being a nation [any longer], so that those who remain will be few and scattered as they flee, until they are no longer a nation and their name is no longer remembered.
Metzudat David
"They have said" — They say to one another, "Let us cut them off from being a nation any longer, and let them no more be remembered."
Metzudat Zion
'And let us cut them off' — an expression of extermination, as in 'and it was cut off from the earth' (Exodus 9).
Malbim
"They have said" — to one another: come, "let us cut them off from being a nation," so that "the name of Israel may be no more in remembrance" — [meaning] that they wish to abolish the name of Israel, for this name indicates that they are conducted above nature, and that they are watched over by Hashem; that this name should be remembered no more. And so, the essence of their coming is to abolish the faith, and it is against You that they have come — against Your divinity, which is known in the world through Israel.
For they have consulted together with one consent; Against You they make a covenant;
verse value 1690
Insights
Verse structure: 7 words, 26 letters. Verse gematria: 1690 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "have·consulted" (נוֹעֲצ֣וּ, 5 letters). 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "against·You" (root על, 120x in Psalms); "heart" (root לב, 74x in Psalms). The etnachta (major mid-verse pause) falls on 'together', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [for] (30) + נוֹעֲצ֣וּ [have·consulted] (222) + לֵ֣ב [heart] (32) + יַחְדָּ֑ו [together] (28) + עָ֝לֶ֗יךָ [against·You] (130) + בְּרִ֣ית [covenant] (612) + יִכְרֹֽתוּ [cut] (636) = 1690.
Rashi
"against You they form a pact" — This pact is only against You, to cause Your name to be forgotten, for You are called the God of Israel, and since Israel will not be remembered, even Your great name is not remembered. I found this.
Ibn Ezra
"For they have consulted together" — a counsel of the heart, together. And the meaning of "against You" — for Your name is called upon them.
Radak
"For they have consulted together" — Even though these nations were fighting with one another, now they have taken counsel together with one heart in order to fight against Israel. And the meaning of "against You" is: for they will say, "You will not be able to save us from their hand."
Metzudat David
"Against You" — They made a covenant among themselves to rise up against You, to destroy Your people.
Malbim
"For" — [Malbim] explains the proof for this, that the essence of their coming is against divinity. For behold, there were scattered nations there — some of them neighbors of the Land of Israel, and some far from the Land of Israel. And this makes clear [what is normally the case]: that the neighbors of the land are the ones who fight, and they bring distant nations to their aid as help, each having its own particular purpose — the neighbors fight because they fear them, or in order to seize the border of their land, while the distant ones fight for the sake of plunder and spoil. But "they have consulted together with one consent" — that all of them came with one heart and one counsel, and they have a single purpose, because "against You they make a covenant" — that the purpose of all their coming is against You, for they are jealous of the proclaiming of Your divinity in the world through Israel, and this is the purpose particular to all of them. And it explains that indeed there came "the tents of Edom and the Ishmaelites" — for Edom is a neighbor of the Land of Israel while the Ishmaelites are distant; and likewise "Moab" is a neighbor of the Land of Israel, and "the Hagrites" are distant from the Land of Israel; and likewise there came (verses 8-9) "Gebal, and Ammon, and Amalek, Philistia, with the inhabitants of Tyre" — who are all neighbors of the Land of Israel; "Assyria also is joined with them," although it is distant from the Land of Israel; and all of them "have been an arm to the children of Lot" — that is, to Ammon and Moab, who were the main combatants at that time. "Selah" — concludes the matter.
The tents of Edom and the Ishmaelites; Moab, and the Hagrites;
verse value 917
Insights
Verse structure: 5 words, 27 letters. The shortest word is "tents·of" (אׇהֳלֵ֣י, 4 letters) and the longest is "and·Ishmaelites" (וְיִשְׁמְעֵאלִ֗ים, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "tents·of" (אׇהֳלֵ֣י), "and·Ishmaelites" (וְיִשְׁמְעֵאלִ֗ים), "and·Hagrites" (וְהַגְרִֽים). 5 unique roots are used. Frequent roots: "Edom" (root אדם, 67x in Psalms). Full calculation: אׇהֳלֵ֣י [tents·of] (46) + אֱ֭דוֹם [Edom] (51) + וְיִשְׁמְעֵאלִ֗ים [and·Ishmaelites] (507) + מוֹאָ֥ב [Moab] (49) + וְהַגְרִֽים [and·Hagrites] (264) = 917.
Ibn Ezra
"The tents of" — the meaning is: [the tents] of Edom, in their own tents; or, [the others] dwelt in the tents of Edom, having joined themselves to them, so that they [Edom] are the primary one — and so too with "the inhabitants of Tyre." "And the Hagrites" — they are the Hagrites, whom Hagar bore from another husband; and because she had been Abraham's handmaid, the sons were traced to her, in the manner of "the daughters of Barzillai the Gileadite."
Radak
"The tents of" — for they came with their tents, to prolong the war against Israel if they could not overcome them quickly. "Edom" — as it is written in Chronicles, "the children of Seir." "And the Ishmaelites" — and the rest of those mentioned are included among the Ammonites, for they are not mentioned there specifically, except for the children of Seir, Ammon, and Moab. "And the Hagrites" — the rest of the children of Hagar, who were from another husband, or from Abraham, if she is [the same as] Keturah.
Metzudat David
"The tents of Edom" — They are the children of Edom, the ancients, dwellers in tents. "And the Hagrites" — They are the children of Hagar, whom she bore from another husband, not from Abraham.
Gebal, and Ammon, and Amalek; Philistia with the inhabitants of Tyre;
verse value 1991
Insights
Verse structure: 6 words, 26 letters. The shortest word is "Gebal" (גְּבָ֣ל, 3 letters) and the longest is "with·the·inhabitants·of" (עִם־יֹ֥שְׁבֵי, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "Gebal" (גְּבָ֣ל), "and·Ammon" (וְ֭עַמּוֹן), "and·Amalek" (וַעֲמָלֵ֑ק). 6 unique roots are used. Frequent roots: "with·the·inhabitants·of" (root ישב, 58x in Psalms); "Tyre" (root צור, 28x in Psalms). The etnachta (major mid-verse pause) falls on 'and·Amalek', dividing the verse into phrases of 3 and 3 words. Full calculation: גְּבָ֣ל [Gebal] (35) + וְ֭עַמּוֹן [and·Ammon] (172) + וַעֲמָלֵ֑ק [and·Amalek] (246) + פְּ֝לֶ֗שֶׁת [Philistia] (810) + עִם־יֹ֥שְׁבֵי [with·the·inhabitants·of] (432) + צֽוֹר [Tyre] (296) = 1991.
Ibn Ezra
"Gebal" — they are the Gebalites. And the meaning of "an arm" — for they were always helping him.
Assyria also is joined with them; They have been an arm to the children of Lot. Selah
verse value 1327
Insights
Verse structure: 6 words, 30 letters. The shortest word is "with·them" (עִמָּ֑ם, 3 letters) and the longest is "have·been·an·arm" (הָ֤יֽוּ־זְר֖וֹעַ, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·Assyria" (גַּם־אַ֭שּׁוּר), "is·joined" (נִלְוָ֣ה), "with·them" (עִמָּ֑ם). 6 unique roots are used. Frequent roots: "with·them" (root עם, 135x in Psalms); "Selah" (root סלה, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'with·them', dividing the verse into phrases of 3 and 3 words. Full calculation: גַּם־אַ֭שּׁוּר [also·Assyria] (550) + נִלְוָ֣ה [is·joined] (91) + עִמָּ֑ם [with·them] (150) + הָ֤יֽוּ־זְר֖וֹעַ [have·been·an·arm] (304) + לִבְנֵי־ל֣וֹט [to·sons·of·Lot] (137) + סֶֽלָה [Selah] (95) = 1327.
Rashi
"Also Assyria" — Even Assyria, which until that day was careful of other foolish counsels and would not join evildoers, as it says (Gen. 10:11): “From that land Asshur went forth,” that he left the counsel of the generation of dispersion [which built the tower], joined them here and assisted them for evil. (In other commentaries I found this:) "Also Assyria joined them, etc." — Also this one, who initially loved good deeds—for he separated from Nimrod’s counsel, as it is said: “From that land Asshur went forth”—he too reverted to wickedness. Therefore, he participated in destroying Your temple. Genesis Rabbah 37:4. "they were the arm" — All these gave strength and aid to Moab and Ammon, our neighbors, to come upon us.
Radak
"Assyria also" — He says "also" because it [Assyria] is farther from the land of Israel than the other nations mentioned. And my father and teacher, of blessed memory, explained that he says "also" meaning: it still holds fast to its wickedness and did not remember its downfall, when an angel went out and struck its camp; and according to his explanation, this war took place after [the time of] Hezekiah. "To the children of Lot" — Ammon and Moab.
Metzudat David
"Assyria also" — Although they saw the might of Hashem [displayed] against the camp of Sennacherib, nevertheless they did not take the lesson to heart; they joined themselves with them, and they had long been an aid to the children of Lot, namely Ammon and Moab, who fought against Israel.
Metzudat Zion
'Is joined' — an expression of joining, as in 'this time will my husband be joined to me' (Genesis 29:34).
Do to them as to Midian; As to Sisera, as to Jabin, at the brook Kishon;
verse value 1573
Insights
Verse structure: 6 words, 31 letters. Verse gematria: 1573 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "in·the·brook·of" (בְּנַ֣חַל, 4 letters) and the longest is "do·to·them" (עֲשֵֽׂה־לָהֶ֥ם, 6 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·to·them" (עֲשֵֽׂה־לָהֶ֥ם), "as·Midian" (כְּמִדְיָ֑ן), "as·Sisera" (כְּֽסִיסְרָ֥א). 6 unique roots are used. Frequent roots: "do·to·them" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'as·Midian', dividing the verse into phrases of 2 and 4 words. Full calculation: עֲשֵֽׂה־לָהֶ֥ם [do·to·them] (450) + כְּמִדְיָ֑ן [as·Midian] (124) + כְּֽסִיסְרָ֥א [as·Sisera] (351) + כְ֝יָבִ֗ין [as·Jabin] (92) + בְּנַ֣חַל [in·the·brook·of] (90) + קִישֽׁוֹן [Kishon] (466) = 1573.
Rashi
"Do to them as [to] Midian" — through Gideon. "as [to] Sisera" — through Barak.
Ibn Ezra
"Do to them as to Midian" — as You did to Midian in the wars of Gideon. "At the brook Kishon" — for there died those fleeing from the camp of Sisera: "the brook Kishon swept them away."
Radak
"As to Midian" — with Gideon. "At the brook Kishon" — for there the battle of Sisera took place.
Metzudat David
"As to Midian" — Who fell by the hand of Gideon, as is stated in [the Book of] Judges. "As to Sisera, as to Jabin" — Who were swept away in the brook of Kishon in the days of Deborah and Barak.
Malbim
"Do to them as to Midian" — for their downfall came through the confusion that Hashem sent among them, and they killed one another (Judges 7:22). "As to Sisera, as to Jabin" (king of Hazor), "at the brook Kishon" — for that too was a confusion from Hashem among them in the same way, as it is written, "And Hashem confounded Sisera . . . before Barak" (ibid. 4:15).
Who were destroyed at En-dor; They became as dung for the earth.
verse value 932
Insights
Verse structure: 5 words, 23 letters. The shortest word is "were" (הָ֥יוּ, 3 letters) and the longest is "in·En-dor" (בְֽעֵין־דֹּ֑אר, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·En-dor" (בְֽעֵין־דֹּ֑אר), "dung" (דֹ֝֗מֶן), "for·the·ground" (לָאֲדָמָֽה). 5 unique roots are used. Frequent roots: "were" (root היה, 97x in Psalms); "in·En-dor" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'in·En-dor', dividing the verse into phrases of 2 and 3 words. Full calculation: נִשְׁמְד֥וּ [were·destroyed] (400) + בְֽעֵין־דֹּ֑אר [in·En-dor] (337) + הָ֥יוּ [were] (21) + דֹ֝֗מֶן [dung] (94) + לָאֲדָמָֽה [for·the·ground] (80) = 932.
Rashi
"They were destroyed in En-Dor" — I do not know which of the wars took place in En-Dor, that of Gideon or that of Barak. "dung" — Heb. דמן, scattered dung, as translated by Jonathan.
Ibn Ezra
"Who were destroyed" — refers back to Midian; and the name of the place where they fell there was En-dor — perhaps it was called this because Gideon was from there.
Radak
"Who were destroyed at En-dor" — this is said concerning Midian, even though this is not mentioned in the Book of Judges. And some explain that it refers to the battle of Sisera, and En-dor was in the territory of Manasseh, along with Taanach and Megiddo, which are mentioned there in the Song of Deborah. "They became as dung" — they became [trampled] underfoot, like the dung of the ground, which is the refuse in the dungheap.
Metzudat David
"Who were destroyed at En-dor" — This refers back to Midian. "They became as dung" — They became something to be trodden underfoot, like dung that lies upon the ground.
Metzudat Zion
'Dung' — manure and refuse, as in 'as dung upon the face of the field' (II Kings 9).
Malbim
"They were destroyed at En-dor" — Jabin, king of Canaan, who reigned in Hazor, reigned also over En-dor (Joshua 11:2, 10), for they did not dispossess [the inhabitants of] En-dor, and the Canaanite dwelt there (Joshua 17:12); and when they fled before Barak (Judges 4:16) they were destroyed there, "and became as dung for the ground."
Make their nobles like Oreb and Zeeb, And like Zebah and Zalmunna all their princes;
verse value 1801
Insights
Verse structure: 7 words, 42 letters. Notable word values: "and·as·Zeeb" (וְכִזְאֵ֑ב) = 36, double chai. The shortest word is "as·Oreb" (כְּעֹרֵ֣ב, 4 letters) and the longest is "all·their·princes" (כׇּל־נְסִיכֵֽימוֹ, 9 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·nobles" (נְ֭דִיבֵימוֹ), "as·Oreb" (כְּעֹרֵ֣ב), "and·as·Zeeb" (וְכִזְאֵ֑ב). 7 unique roots are used. Frequent roots: "all·their·princes" (root כל, 82x in Psalms); "make·them" (root שית, 32x in Psalms); "and·as·Zebah" (root זבח, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'and·as·Zeeb', dividing the verse into phrases of 4 and 3 words. Full calculation: שִׁיתֵ֣מוֹ [make·them] (756) + נְ֭דִיבֵימוֹ [their·nobles] (122) + כְּעֹרֵ֣ב [as·Oreb] (292) + וְכִזְאֵ֑ב [and·as·Zeeb] (36) + וּֽכְזֶ֥בַח [and·as·Zebah] (43) + וּ֝כְצַלְמֻנָּ֗ע [and·as·Zalmunna] (306) + כׇּל־נְסִיכֵֽימוֹ [all·their·princes] (246) = 1801.
Ibn Ezra
"Make... like" — a manner of eloquence [figure of speech], like "and she saw him, the child."
Radak
"Their nobles" — the definite article comes after the possessive suffix, like "and she saw him, the child" [Exodus 2:6]. He says: make their nobles — who are the princes — like Oreb and Zeeb, who were the princes of Midian. "And like Zebah and Zalmunna" — who were also princes of Midian. "Their princes" — they are their kings.
Metzudat David
"Make their nobles" — Reduce the nobles among them [to this state]. "Like Oreb, etc." — And they were the princes of Midian.
Metzudat Zion
'Their princes' — an expression of dominion, as in 'the princes of Sihon' (Joshua 13).
Malbim
"Make their nobles like Oreb and Zeeb" — for Oreb and Zeeb were captains; "and like Zebah and Zalmunna all their princes" — for they were princes and kings (Judges chapters 7 and 8).
Who said: 'Let us take to ourselves in possession The habitations of God.'
verse value 2343
Insights
Verse structure: 7 words, 26 letters. Notable word values: "to·us" (לָּ֑נוּ) = 86, equal to Elohim. The shortest word is "who" (אֲשֶׁ֣ר, 3 letters) and the longest is "let·us·take·possession·of" (נִ֣ירְשָׁה, 5 letters). Words sharing gematria 86: to·us, God. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "let·us·take·possession·of" (נִ֣ירְשָׁה). 7 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "said" (root אמר, 111x in Psalms); "who" (root אשר, 101x in Psalms). The etnachta (major mid-verse pause) falls on 'to·us', dividing the verse into phrases of 4 and 3 words.
Rashi
"Who said" — These nations mentioned above: Edom, Ishmael, and all their allies. "“Let us inherit for ourselves the dwellings of God”" — The dwelling of the house of God.
Ibn Ezra
"Who [said]... the habitations" — like "nevot" [dwellings]; for the letters alef, heh, vav, yod appear and disappear, being interchangeable.
Radak
"Who [said]" — for they [Midian] thought to inherit the habitations of God, meaning the land of Israel, and they fell into the hand of Gideon and Israel; so too, make these kings and princes — who likewise came to inherit the habitations of God — [fall], as Jehoshaphat said.
Metzudat David
"Who [said]" — Because they said, "Let us take possession of the place of the Sanctuary," which is the dwelling-place of God.
Metzudat Zion
'Let us possess' — from the language of inheritance. 'The habitations of' — dwelling place.
Malbim
"Who said" — because they said, "Let us take the habitations of God in possession for ourselves," as it is stated in the prayer of Jehoshaphat in Chronicles (ibid.), "they repay us by coming to drive us out from Your possession which You gave us to inherit."
O my God, make them like the whirling dust; As stubble before the wind.
verse value 1692
Insights
Verse structure: 5 words, 24 letters. Notable word values: "like·the·wheel" (כַגַּלְגַּ֑ל) = 86, equal to Elohim. Verse gematria: 1692 is divisible by 18, the value of chai ('life'). The shortest word is "like·stubble" (כְּ֝קַ֗שׁ, 3 letters) and the longest is "before·the·wind" (לִפְנֵי־רֽוּחַ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·the·wheel" (כַגַּלְגַּ֑ל), "like·stubble" (כְּ֝קַ֗שׁ). 5 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "before·the·wind" (root פנים, 131x in Psalms); "make·them" (root שית, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'like·the·wheel', dividing the verse into phrases of 3 and 2 words. Full calculation: אֱֽלֹהַ֗י [my·God] (46) + שִׁיתֵ֥מוֹ [make·them] (756) + כַגַּלְגַּ֑ל [like·the·wheel] (86) + כְּ֝קַ֗שׁ [like·stubble] (420) + לִפְנֵי־רֽוּחַ [before·the·wind] (384) = 1692.
Rashi
"My God, make them like thistles, like stubble" — which are driven away by the wind. Now what is גלגל? It is the tips of the thorns of the field, which are called chardons in French, thistles. When winter arrives, they are plucked out and disintegrate, and little by little they fly [away]. The part that is plucked out of them resembles the wheels of a wagon, and the wind carries them.
Ibn Ezra
"My God" — because he had [just] mentioned "God" without the first-person marker, he [now] mentions "my God," which is the first-person marker, to make it exclusively his own; therefore he said, "my God." "Make them like the whirling dust" — the gimel is added, for it is like when the dung burns; "and like a wheel before the storm-wind," for it rolls.
Radak
"Like the whirling dust" — this is the straw that whirls about before the wind.
Metzudat David
"Like the whirling dust" — That is the [growth] that grows atop the thorns, which rolls about by the wind.
Metzudat Zion
'Make them' — an expression of setting, placing. 'Like stubble' — it is fine straw.
Malbim
"Make them like the whirling dust" — the wheel rolls of itself, while "the stubble" is driven "before the wind" — so too was the sword of every man against his fellow, and they were also destroyed before Jehoshaphat, who pursued after them.
As the fire that burns the forest, And as the flame that sets the mountains ablaze;
verse value 2040
Insights
Verse structure: 5 words, 24 letters. The shortest word is "like·fire" (כְּאֵ֥שׁ, 3 letters) and the longest is "burns·a·forest" (תִּבְעַר־יָ֑עַר, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "burns·a·forest" (תִּבְעַר־יָ֑עַר), "and·like·a·flame" (וּ֝כְלֶהָבָ֗ה). 5 unique roots are used. Frequent roots: "mountains" (root הר, 43x in Psalms); "like·fire" (root אש, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'burns·a·forest', dividing the verse into phrases of 2 and 3 words. Full calculation: כְּאֵ֥שׁ [like·fire] (321) + תִּבְעַר־יָ֑עַר [burns·a·forest] (952) + וּ֝כְלֶהָבָ֗ה [and·like·a·flame] (68) + תְּלַהֵ֥ט [sets·ablaze] (444) + הָרִֽים [mountains] (255) = 2040.
Ibn Ezra
"As the fire" — in my opinion, "that burns" is a transitive verb. But others have said [it means] "that burns the forest," and this is not correct. And the word "sets ablaze" — [is used] continually, forever.
Radak
"As the fire that burns the forest" — [meaning] in the forest; and some say that "burns" is a transitive verb, in which case "forest" is not missing the instrumental letter bet [i.e., it does not mean "in the forest" but takes the forest as its direct object]. And the reason it says "as fire burns the forest" is that in the forest there are many trees together, and once the fire is in one tree it burns its neighbor, one after another, until the whole forest is consumed; so too will there be confusion among the enemies, one against another. "Sets the mountains ablaze" — [that is, sets ablaze] the trees and grasses. The meaning is that the wind blows upon the mountains and drives the flame from tree to tree until they are all burned; so shall You pursue them.
Metzudat David
"As the fire that burns the forest" — Because the trees stand close to one another, therefore when fire burns among them it proceeds and burns everything. "And as the flame that sets the mountains ablaze" — Because the wind common in the mountains blows upon the flame, and it is not easy to extinguish it.
Metzudat Zion
'And as the flame' — flame. 'Sets ablaze' — an expression of burning, as in 'a flaming fire' (below, Psalm 104).
Malbim
"As the fire that burns the forest" — just as one tree burns another, so did each man kill his brother, as it is said, "And the people became like fuel for fire; a man did not spare his brother." "And as the flame that sets the mountains ablaze" — this is the action of the flame; so they were further set ablaze by the flame of Hashem and the camp of Jehoshaphat.
So pursue them with Your tempest, And affright them with Your storm.
verse value 2197
Insights
Verse structure: 5 words, 24 letters. Verse gematria: 2197 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "so" (כֵּ֭ן, 2 letters) and the longest is "and·with·Your·storm" (וּבְסוּפָתְךָ֥, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "pursue·them" (תִּרְדְּפֵ֣ם), "with·Your·tempest" (בְּסַעֲרֶ֑ךָ), "and·with·Your·storm" (וּבְסוּפָתְךָ֥). 5 unique roots are used. Frequent roots: "so" (root כן, 36x in Psalms); "pursue·them" (root רדף, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'with·Your·tempest', dividing the verse into phrases of 3 and 2 words. Full calculation: כֵּ֭ן [so] (70) + תִּרְדְּפֵ֣ם [pursue·them] (724) + בְּסַעֲרֶ֑ךָ [with·Your·tempest] (352) + וּבְסוּפָתְךָ֥ [and·with·Your·storm] (574) + תְבַהֲלֵֽם [affright·them] (477) = 2197.
Rashi
"and with Your whirlwind" — Tourbillon in French, whirlwind.
Ibn Ezra
"So... with Your tempest" — a storm that rages. "And with Your storm" — a strong wind.
Metzudat David
"So pursue them" — The words of David, peace be upon him, [praying] to destroy them all, without remnant.
Metzudat Zion
'With Your tempest and with Your storm' — an expression of a strong, great wind.
Malbim
"So pursue them with Your tempest" — the tempest blows in one direction, so it will pursue them as they flee; and the storm-wind is a wind that blows in a circle from every side (Wirbelwind), and it turns them back against their own faces, and thereby "You will affright them."
Fill their faces with shame; That they may seek Your name, O Hashem.
verse value 1252
Insights
Verse structure: 6 words, 25 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "fill" (מַלֵּ֣א, 3 letters) and the longest is "and·let·them·seek" (וִיבַקְשׁ֖וּ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "their·faces" (פְנֵיהֶ֣ם), "shame" (קָל֑וֹן), "and·let·them·seek" (וִיבַקְשׁ֖וּ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "their·faces" (root פנים, 131x in Psalms); "Your·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'shame', dividing the verse into phrases of 3 and 3 words. Full calculation: מַלֵּ֣א [fill] (71) + פְנֵיהֶ֣ם [their·faces] (185) + קָל֑וֹן [shame] (186) + וִיבַקְשׁ֖וּ [and·let·them·seek] (424) + שִׁמְךָ֣ [Your·name] (360) + יְהֹוָֽה [Hashem] (26) = 1252.
Ibn Ezra
"Fill" — because they had grown strong, saying, "let us take possession of the habitations of God" — behold, corresponding to this: "shame."
Radak
"Fill their faces with shame" — for they thought to gain honor through our disgrace, but You fill their faces with shame, so that they will be despised before us and disgraced, instead of what they thought — to be honored over us. And my father and teacher, of blessed memory, explained "kalon" (shame) as related to "kaluy ba'esh" (scorched by fire), as if to say, "fill their faces with humiliation," for one who is humiliated, his face becomes [red] like fire. "That they may seek Your name" — and then they will seek Your name, for they will know that there is none besides You, and everything is in Your hand, and no person has power or might to do anything unless God wills it.
Metzudat David
"That they may seek" — Then they will regret their deeds and seek Your name.
Metzudat Zion
'Shame' — an expression of disgrace; it is from the language of 'parched with fire' (Leviticus 2:14), because one who is ashamed, his face reddens as if it were scorched by fire — or it is from the language of 'lightness.'
Malbim
(17-18) "Fill their faces with shame" — he depicts that at the time the Children of Israel began [singing] with joyous song and praise, they [their enemies] were filled with shame from the glory of Hashem; "that they may seek Your name, O Hashem" — but "they shall be ashamed and dismayed," for He will no longer accept them in repentance.
That they may know that it is You alone whose name is Hashem, The Most High over all the earth.
verse value 1586
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 1586 is divisible by 26, the value of the divine name Hashem. The shortest word is "Your·name" (שִׁמְךָ֣, 3 letters) and the longest is "over·all·the·earth" (עַל־כׇּל־הָאָֽרֶץ, 8 letters). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "over·all·the·earth" (root ארץ, 157x in Psalms); "Your·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'alone', dividing the verse into phrases of 5 and 2 words. Full calculation: וְֽיֵדְע֗וּ [and·let·them·know] (96) + כִּי־אַתָּ֬ה [that·You] (436) + שִׁמְךָ֣ [Your·name] (360) + יְהֹוָ֣ה [Hashem] (26) + לְבַדֶּ֑ךָ [alone] (56) + עֶ֝לְי֗וֹן [Most·High] (166) + עַל־כׇּל־הָאָֽרֶץ [over·all·the·earth] (446) = 1586.
Ibn Ezra
"That they may know" — Some say that a vav is missing from "Your name." But what is correct in my view is that a shin is missing, which stands in place of "asher" [that/who]; and thus it means: "and let them know that You — Your name is Hashem — alone [are Most High]." And so too: "do not multiply, speak proudly," where [a similar ellipsis occurs]; and let us recognize that it is a parallel expression — for "Most High" corresponds to "shame."
Radak
"That they may know that You alone are Hashem" — that is, Your name alone; there is none else besides You. And its meaning is [that both] "You" and "Your name" [teach] that they should know there is no god besides You, but that You alone are God, and there are no other gods. And this is the meaning of "Most High over all the earth" — for everything is under His hand and in His dominion.
Metzudat David
"That they may know" — Then all will know that You alone, Your name is Hashem, which indicates that dominion is in Your hand and there is none besides You, and You are the Most High over all. That is to say, even one who is weak, [if he is] above, is reckoned mighty — and how much more so one who is [already] mighty and above.
Malbim
"That they may know that it is You alone whose name is Hashem, the Most High" — for "Most High" is a relational term: one can conceive of something "high" in relation to something lower than it, and yet there still be something higher than that. But they shall know that nothing is found higher than You, for You are the first of all causes and their effects — the Most High — and also "over all the earth": the first of causes, extending to their end, unto the very last cause.
Radak
Malbim