A Psalm of the sons of Korah. A pilgrim's longing for the courts of Hashem's House, where even the sparrow finds a nest — praising those who dwell there and all who trust in Him.
Tap any Hebrew word to reveal its root, value, and meanings.
For the Leader; upon the Gittith. A Psalm of the sons of Korah.
verse value 1829
Insights
Verse structure: 4 words, 24 letters. The shortest word is "for·the·leader" (לַמְנַצֵּ֥חַ, 5 letters) and the longest is "upon·the·Gittith" (עַֽל־הַגִּתִּ֑ית, 7 letters). 4 unique roots are used. Frequent roots: "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·the·Gittith', dividing the verse into phrases of 2 and 2 words. Full calculation: לַמְנַצֵּ֥חַ [for·the·leader] (218) + עַֽל־הַגִּתִּ֑ית [upon·the·Gittith] (918) + לִבְנֵי־קֹ֥רַח [of·the·sons·of·Korah] (400) + מִזְמֽוֹר [a·psalm] (293) = 1829.
Ibn Ezra
"For the Leader; upon the Gittith" — I have explained it [elsewhere].
Radak
"For the Leader" — This psalm was spoken concerning David, when he was a fugitive in the land and longed for the place of the Ark and the altar; or it is said with respect to the language of exile [in general], and this is the correct view.
Metzudat Zion
'Upon the Gittith' — a musical instrument originating from Gath.
Malbim
"For the leader" — this psalm was composed during the Babylonian exile; the Levite, a prisoner of hope, his soul longed to return to his service, to sing the song of Hashem in His Temple; and he praises those who wait for salvation, and prays for the building of the Temple and the flourishing of the horn of the House of David; and it is divided into three parts. (2-3) "How" (Part One) — "lovely are Your dwelling places," to the point that my soul is lovesick, "and" it "longs, indeed pines" to come "to the courts of Hashem"; and not only does my spiritual soul long for this, but also "my heart and my flesh" ("long," that is,) for the time "when they shall sing joyously to the living God" — for they desire to return to the Temple to sing and rejoice in the song of Hashem over the offerings, in which both the heart and the flesh participate: the flesh singing with its mouth and its fleshly lips, and with the feeling of its living heart, to the living God who is the source of its life — together with the spiritual soul that yearns for Hashem in holy splendor.
How lovely are Your tabernacles, O Hashem of hosts!
verse value 1850
Insights
Verse structure: 4 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. Verse gematria: 1850 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "Hashem" (יְהֹוָ֥ה, 4 letters) and the longest is "how·lovely" (מַה־יְּדִיד֥וֹת, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "how·lovely" (מַה־יְּדִיד֥וֹת), "Your·dwelling·places" (מִשְׁכְּנוֹתֶ֗יךָ). 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "hosts" (root צבא, 23x in Psalms). Full calculation: מַה־יְּדִיד֥וֹת [how·lovely] (479) + מִשְׁכְּנוֹתֶ֗יךָ [Your·dwelling·places] (846) + יְהֹוָ֥ה [Hashem] (26) + צְבָאֽוֹת [hosts] (499) = 1850.
Rashi
"How beloved are Your dwelling places" — How beloved and dear are Your dwelling places!
Ibn Ezra
"How lovely" — beloved; an adjective describing "tabernacles."
Radak
"How" — lovely are Your tabernacles, and how greatly I love [them] and long to be in them.
Metzudat David
"How lovely" — How exceedingly beloved and dear are Your dwelling-places.
My soul yearns, indeed, even pines for the courts of Hashem; my heart and my flesh sing for joy to the living God.
verse value 2875
Insights
Verse structure: 10 words, 45 letters. Notable word values: "Hashem" (יְ֫הֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "to" (אֶ֣ל, 2 letters) and the longest is "and·even·pines" (וְגַם־כָּלְתָ֨ה, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "yearns" (נִכְסְפָ֬ה), "and·even·pines" (וְגַם־כָּלְתָ֨ה), "for·the·courts·of" (לְחַצְר֢וֹת). The root אל appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "to" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'and·my·flesh', dividing the verse into phrases of 7 and 3 words. Full calculation: נִכְסְפָ֬ה [yearns] (215) + וְגַם־כָּלְתָ֨ה [and·even·pines] (504) + נַפְשִׁי֮ [my·soul] (440) + לְחַצְר֢וֹת [for·the·courts·of] (734) + יְ֫הֹוָ֥ה [Hashem] (26) + לִבִּ֥י [my·heart] (42) + וּבְשָׂרִ֑י [and·my·flesh] (518) + יְ֝רַנְּנ֗וּ [sing·for·joy] (316) + אֶ֣ל [to] (31) + אֵֽל־חָֽי [living·God] (49) = 2875.
Rashi
"yearns" — Heb. נכספה Desires. "pines" — Heb. כלתה, desires, as (II Sam. 13:39): “And [the soul of] King David longed (ותכל) to go forth to Absalom.” "for the courts of the Lord" — for they have been destroyed, and he says this regarding the exile. "my heart and my flesh pray fervently" — They pray for this.
Ibn Ezra
"Yearns" — she desired, and almost expired from the greatness of her desire. And the meaning is that it exceeded the limit of desire; therefore [it uses] the word "indeed" [gam]. "For the courts of Hashem" — whether this [psalm] is by the sons of Korah [written] in Babylon, or by the sons of Korah in the days of David. "For the courts" — that is, [the area] around the Tent of Hashem; or [understood] by way of prophecy. "My heart" — that is the intellect and the knowledge that are in the soul. "And my flesh" — the body; and "the gate" is the mouth. Explanation: the flesh of the body sings for joy, together with the intellect that contemplates everything — [and] this is the mouth, which is the opening of the flesh; therefore [it says] they "sing for joy." And the meaning of "to" [the living God] — corresponds to "pines"; or, that the living [element] was the heart together with the flesh.
Radak
"Yearns" — [the word] "pines" (kalta) is stronger than "yearns" (nichsefah); therefore it says "indeed," as if [to say] it has [progressed to] pining away from the greatness of the longing. That is why the longing is expressed in this manner. "For the courts of" — for there, in the Temple, was the standing-place of Israel — in the courts, not in the Sanctuary [itself]. "My heart and my flesh sing for joy" — "my flesh" refers to the mouth that utters the song, together with the intention of the heart; or it is said figuratively, by way of metaphor, like "all my bones shall say" [Psalms 35:10].
Metzudat David
"Yearns" — He says: my soul desires to come to the courts of Hashem, and my heart and my flesh desire to sing joyfully therein to Hashem.
Metzudat Zion
'Yearns' — an expression of longing, as in 'you sorely longed' (Genesis 31). 'Even pines' — this too is an expression of longing and desire, as in 'my soul pines for Your salvation' (below, Psalm 119).
Indeed, the sparrow has found a house, and the swallow a nest for herself, Where she may lay her young; Your altars, O Hashem of hosts, My King, and my God—
verse value 4649
Insights
Verse structure: 13 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "nest" (קֵ֥ן, 2 letters) and the longest is "Your·altars" (אֶֽת־מִ֭זְבְּחוֹתֶיךָ, 10 letters). 7 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·bird" (גַּם־צִפּ֨וֹר), "found" (מָ֪צְאָה), "and·swallow" (וּדְר֤וֹר). 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·my·God" (root אלהים, 347x in Psalms); "my·king" (root מלך, 70x in Psalms). First appearance of the root לה ("to·her") in Psalms. The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 11 and 2 words. Full calculation: גַּם־צִפּ֨וֹר [also·bird] (419) + מָ֪צְאָה [found] (136) + בַ֡יִת [house] (412) + וּדְר֤וֹר [and·swallow] (416) + קֵ֥ן [nest] (150) + לָהּ֮ [to·her] (35) + אֲשֶׁר־שָׁ֢תָה [where·she·put] (1206) + אֶפְרֹ֫חֶ֥יהָ [her·young] (304) + אֶֽת־מִ֭זְבְּחוֹתֶיךָ [Your·altars] (894) + יְהֹוָ֣ה [Hashem] (26) + צְבָא֑וֹת [hosts] (499) + מַ֝לְכִּ֗י [my·king] (100) + וֵאלֹהָֽי [and·my·God] (52) = 4649.
Rashi
"Even a bird found a house" — In its ruins, the birds have nested. According to Midrash Aggadah (Mid. Ps. 84:2), it speaks of [the Temple] when it is built, and the bird is the nation of Israel.
Ibn Ezra
"Indeed" — like "even in laughter the heart may ache," whose meaning is like "even." "And the swallow" — the name of a singing bird; perhaps it is called this because its way is not to sing so long as it is not free, and this bird is known in Spain. Rabbi Moshe said: that this bird, whose nature is to flee from human habitation, circles toward the place of glory, the place of the offerings that are near before it, by way of analogy — and they do this, as though they were drawing near to Your altar, for they know the place of the altar; therefore she placed her fledglings there. But Rabbi Judah ibn Bal'am mocked Rabbi Moshe, [saying]: "What understanding is there in birds?!" Rather, the explanation is: my soul yearns for the courts of Hashem, and for Your altars, and I wander about and cannot find what I desire; and behold, the bird has found a house and a nest, and I have not found [one].
Radak
"Indeed" — If we say that this psalm was spoken by David while he was in the land of the Philistines, that was a time when [sacrifice] on the high places was permitted, and there were altars in every place, and birds would nest on them. But in the Temple birds did not nest, because of [concern for] impurity — for even on the roof of the Temple building they made a device so that no bird would rest there, and it was called "keliya orev" (raven-excluder). And David said: I am not like the birds, for the birds nest by Your altars, but I am not able to be there. And it mentions "the swallow" (tzippor dror) — [a bird] that customarily nests in inhabited places, a small bird called in the vernacular "pasera." It mentions "dror" (freedom) — because it is free among people, nesting in their houses. And if it is said concerning the exile, the meaning is: he says that the birds find a place for themselves, and it is in the place of Your ruined altars, and the birds nest there — but we are not able to celebrate the festival there or offer the sacrifices. "Her young" — these are the young priests (perachei kehunah) who were always [there] with the altars, like fledglings in a nest. "My King and my God" — for even though I am in exile, You are my King and my God.
Metzudat David
"Indeed, the sparrow" — He laments over its [the Temple's] destruction, and says that even a sparrow has found a house in the place of the altar, and a swallow has found for herself there a nest in which to place her young. "Your altars" — [The word "et" means] "with Your altars," that is to say, upon the altars.
Metzudat Zion
'And the swallow' — the name of a certain bird. 'A nest' — thus the dwelling-place of a bird is called, as in 'a bird's nest happens to be before you' (Deuteronomy 22). 'Shatah' (she placed) — [meaning] 'she placed' [from the root sim, to put]. 'Her young' — her small offspring, such as chicks or eggs (ibid.).
Malbim
"Indeed, the sparrow" — the poet pictures in his mind the sparrow and the swallow, singing and making sweet melodies in its nest, as though it were a Levite standing at the platform, making sweet melodies to his Maker; and he pictures the fledglings that were offered up on the altar in the time the Temple stood, as being the young of this singing bird; and it is as though the bird itself brought up its young as an offering to Hashem on the altar, and it is the Levite who sings to Hashem the song of the offering. And he says of this bird, how pleasant is its lot! For "the sparrow" has already "found a house," and "the swallow" has already "found herself a nest" — the bird that has already "placed her young at Your altars," and offered her nestlings as a sacrifice on Your altar; she has a house and a nest in which to sing the song of Hashem over her offerings. But the Levite is like a bird wandering from its nest, like a lone bird upon a roof, which then gives forth no song — so upon the willows of Babylon their harps hang. On this basis he says: if the sparrow and the swallow, a living creature without speech, find happiness in singing the song of Hashem in a house and a nest, how much more so — "happy are those who dwell in Your house" — for people look forward to dwelling in Your house, not in a nest or a [mere] house but in the house of Hashem, and not merely chirping like the twittering of a bird, but rather "that they may still praise You," to speak Your praises and Your wonders. "Selah" — the conclusion of the matter.
Happy are those who dwell in Your house, they are ever praising You. Selah
verse value 1547
Insights
Verse structure: 6 words, 25 letters. Verse gematria: 1547 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "ever" (ע֝֗וֹד, 3 letters) and the longest is "they·praise·You" (יְֽהַלְל֥וּךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·praise·You" (יְֽהַלְל֥וּךָ). 6 unique roots are used. Frequent roots: "happy" (root אשר, 101x in Psalms); "they·praise·You" (root הלל, 94x in Psalms); "Selah" (root סלה, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·house', dividing the verse into phrases of 3 and 3 words. Full calculation: אַ֭שְׁרֵי [happy] (511) + יוֹשְׁבֵ֣י [dwellers·of] (328) + בֵיתֶ֑ךָ [Your·house] (432) + ע֝֗וֹד [ever] (80) + יְֽהַלְל֥וּךָ [they·praise·You] (101) + סֶּֽלָה [Selah] (95) = 1547.
Rashi
"Fortunate" — is he who will yet merit to dwell in Your house, and they will yet praise you in its midst.
Ibn Ezra
"Happy are those who dwell in Your house" — they are the priests and the Levites.
Radak
"Happy are" — the priests who dwelt in Your house; the meaning is: then, when the Temple stood, happy were they. Or its meaning is: happy [will they be] when the Temple is [re]built, that they will merit to see [it] and to be dwellers of Your house. "Ever" they will praise You, Selah, forever, all the days of their lives; and likewise "ever," all the days of the earth.
Metzudat David
"Happy are those who dwell" — happy is the one who lives to see it rebuilt, and becomes one of those who dwell in Your house, and will keep praising You there forever more.
Happy is the man whose strength is in You; in whose heart are the highways.
verse value 1309
Insights
Verse structure: 6 words, 24 letters. The shortest word is "in·You" (בָ֑ךְ, 2 letters) and the longest is "strength·to·him" (עֽוֹז־ל֥וֹ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "strength·to·him" (עֽוֹז־ל֥וֹ), "highways" (מְ֝סִלּ֗וֹת). 6 unique roots are used. Frequent roots: "happy" (root אשר, 101x in Psalms); "man" (root אדם, 67x in Psalms); "strength·to·him" (root עז, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'in·You', dividing the verse into phrases of 4 and 2 words. Full calculation: אַשְׁרֵ֣י [happy] (511) + אָ֭דָם [man] (45) + עֽוֹז־ל֥וֹ [strength·to·him] (119) + בָ֑ךְ [in·You] (22) + מְ֝סִלּ֗וֹת [highways] (536) + בִּלְבָבָֽם [in·their·heart] (76) = 1309.
Rashi
"who has strength in You" — Who has made You the strength of his trust. "in whose heart are the highways" — Who thinks in his heart the paving of his ways, to straighten his way.
Ibn Ezra
"Happy is the man" — the pilgrims of Israel, who are the ones who need strength, for they travel [on foot]. And the meaning of "highways" — that there is in their hearts no desire and no thought except the highways on which they walk there, [to] the house of Hashem.
Radak
"Happy is" — the explanation of my father and teacher, of blessed memory: that they have strength and wisdom in knowing Your Oneness, for that is the root of Your service. "The highways in their heart" — they have within their heart [something] of the knowledge of You, and they go back and forth on those highways, and each day they add strength; and this is the correct interpretation. And this verse is placed next to "Happy are those who dwell in Your house," because those who dwell in Your house have strength in You, in that they occupy themselves with wisdom to know Hashem.
Metzudat David
"Strength is his in You" — [describing] one who places his strength and his trust in You. "Highways are in their heart" — at all times they think in their heart of the highways that go up to the house of Hashem.
Metzudat Zion
'The highways' — from the language of a highway and a path.
Malbim
"Happy" (Part Two) — he says: although we are not now able to go up to the house of Hashem in actual practice, nevertheless "happy is the man whose strength is in You," who does not despair but rather hopes with strength for the salvation of Hashem; "in whose heart are the highways" — for in their heart they find well-trodden highways by which they will return to Zion; that is to say, although these highways do not yet exist in actuality, they exist for them in the heart, for their heart is full of hope in the strength of Hashem, and envisions well-trodden and paved highways.
Passing through the valley of Baca they make it a place of springs; indeed, the early rain clothes it with blessings.
verse value 2445
Insights
Verse structure: 8 words, 38 letters. The shortest word is "passing·through" (עֹבְרֵ֤י, 4 letters) and the longest is "they·put·it" (יְשִׁית֑וּהוּ, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "passing·through" (עֹבְרֵ֤י), "in·the·valley·of" (בְּעֵ֣מֶק), "the·Baca" (הַ֭בָּכָא). 8 unique roots are used. Frequent roots: "passing·through" (root עבר, 34x in Psalms); "they·put·it" (root שית, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'they·put·it', dividing the verse into phrases of 5 and 3 words. Full calculation: עֹבְרֵ֤י [passing·through] (282) + בְּעֵ֣מֶק [in·the·valley·of] (212) + הַ֭בָּכָא [the·Baca] (28) + מַעְיָ֣ן [spring] (170) + יְשִׁית֑וּהוּ [they·put·it] (737) + גַּם־בְּ֝רָכ֗וֹת [also·blessings] (671) + יַעְטֶ֥ה [clothes] (94) + מוֹרֶֽה [early·rain] (251) = 2445.
Rashi
"Transgressors in the valley of weeping" — Those who transgress Your law behold, they are in the depth of Gehinnom with weeping and wailing. "make it into a fountain" — with the tears of their eyes. "also with blessings they enwrap [their] Teacher" — They bless and thank His name and say, “He judged us fairly, and His judgment is true.” (Another explanation: Shem Ephraim) And the one who taught us to follow the good way enwraps us with blessings, but we did not obey him.
Ibn Ezra
"Passing through the valley of Baca" — the name of a place; or, a valley where there are trees called "beka'im." And the meaning of "they make it a place of springs" — because of the multitude of pilgrims in the valley where rain has fallen, on account of the feet of those passing through, water is always found there, as if a spring were there; and behold, a kaf is missing — [it should be understood] "like a spring they make it," similar to "He is a consuming fire." "Indeed, the early rain clothes it with blessings" — the road, because of the abundance of water; and this is in the manner of "Your breakers and Your waves," as I have explained. Rabbi Judah said: that "Moreh" is the name of a place, like "the hill of Moreh." "Through the valley" is a phrase [that] occurs [also] in Samuel.
Radak
"Passing through" — [this is] a metaphor for the sages, and "baka" is related to "nivkhei yam" (the depths/wellsprings of the sea), which is the place of the source. And it says that they pass through the valley of the wellsprings of wisdom, and they make it into a fountain for [their] students, so that they may drink the waters of wisdom to know Hashem. "Indeed, the early rain (moreh) clothes it with blessings" — [understanding "moreh" as "teacher"] the teacher clothes them with blessings on the path of wisdom. And likewise the verse that follows, "they go from strength to strength," means that the students go from this study-house to that study-house, until the seeker of wisdom appears before God in Zion; for there, in the House of God in Zion, were the great sages. And if we explain it concerning those who go up on pilgrimage, then the meaning of "the valley of Baca" is that there were nekha'im ("baca" trees) in it — they are large trees [that grow] in a place where there is no water — and it says that when the pilgrims went up there, they would dig here and there to bring out water. "Blessings" (berakhot) — like "berekhot" (pools) with a tzeirei, like "pools of water"; and it is a trench built with stones and mortar. And it says that there was water for the pilgrims from the springs and from the pools that were along the roads, for the rain clothed them with water. "Moreh" (early rain) — like [the pair] "moreh and malkosh" (early rain and late rain).
Metzudat David
"Those who pass" — [meaning] one who goes up on the pilgrim-festival together with those who pass through the Valley of Baca, where thorns grow — as in "opposite the baca-trees" (II Samuel 5), for the road passed by there. "They make it a place of springs" — for their sake Hashem places springs of water there, so that they will find water to drink. "Clothes the guide" — the one who shows them the way they are to go will be clothed and wrapped in blessings, for all who travel it will bless him, because he leads them by springs of water.
Metzudat Zion
'Clothes it' — an expression of wrapping and clothing, as in 'he puts on as a garment' (below, Psalm 109). 'Moreh' (the early rain) — from the language of teaching and instruction; it applies to whatever matter it may be used for.
Malbim
"Passing through" — and these highways found in their heart are "passing through the valley of Baca," for Babylon was a valley, full of baca-trees and [other] trees, just as it is called by the name Nachal HaAravim (the Brook of the Willows); and the poet used the term "baca-trees" in place of "willows" there, for the word also carries the meaning of weeping, since by the willows within it they also wept; and the highways pass through the baca-trees, and in weeping they go to God in Zion — for their heart envisions that they pass on highways through baca-trees to Zion. "They make it a place of springs" — and these highways found in their heart make their heart like a spring full of flowing, blessed water, until the thoughts of the heart and these visions become like a spring surging within their heart. "And moreover the early rain clothes it with blessings" — the blessings with which the heart clothes itself through these visions of its own, and through the greatness of its trust, it itself teaches and rains down blessing upon others; for from the spring of its blessings clouds will rise and pour down a rain of generous gifts, giving early rain and blessing to all of Israel, to fill their heart with hope, so that it will come to pass that they return to the stronghold.
They go from strength to strength, every one of them appears before God in Zion.
verse value 724
Insights
Verse structure: 6 words, 29 letters. The shortest word is "they·go" (יֵ֭לְכוּ, 4 letters) and the longest is "to·God" (אֶל־אֱלֹהִ֣ים, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·strength" (מֵחַ֣יִל), "to·strength" (אֶל־חָ֑יִל). The root חיל appears 2 times in this verse. 5 unique roots are used. Frequent roots: "to·God" (root אלהים, 347x in Psalms); "appears" (root ראה, 100x in Psalms); "they·go" (root הלך, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'to·strength', dividing the verse into phrases of 3 and 3 words. Full calculation: יֵ֭לְכוּ [they·go] (66) + מֵחַ֣יִל [from·strength] (88) + אֶל־חָ֑יִל [to·strength] (79) + יֵרָאֶ֖ה [appears] (216) + אֶל־אֱלֹהִ֣ים [to·God] (117) + בְּצִיּֽוֹן [in·Zion] (158) = 724.
Rashi
"They go from host to host" — Those mentioned above, who dwell in Your house, in whose heart are the highways. "from host to host" — From the study-hall to the synagogue, and their host and army will appear to the Holy One, blessed be He, in Zion.
Ibn Ezra
Explanation of "from strength to strength" — the stages that the pilgrims travel, from the same root category as "strength" and "wall." But what is correct is that "chayil" here is a company of many people, in the manner of "a band of prophets," until they reach the place of glory in Zion. And the meaning [of "appears before God"] is that each one of them shall be seen, like "to see the face of Hashem your God."
Radak
"They go from strength to strength" — those who went up on pilgrimage would go from company to company, for they would find many caravans going up.
Metzudat David
"They go, etc." — the pilgrims increase in number until they go from one company of men to another, and they meet many groups who go to appear before Hashem in Zion.
Malbim
"They go" — and these highways "go from strength to strength," for this image and vision of strong trust will carry them from strength to strength, until "their heart appears before God in Zion" — for by way of these highways that he paved in his heart and spirit, he will go from level to level, and the salvation will come, to appear before Hashem in Zion.
O Hashem God of hosts, hear my prayer; give ear, O God of Jacob. Selah
verse value 2347
Insights
Verse structure: 9 words, 40 letters. Notable word values: "Hashem" (יְ֘הֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "Selah" (סֶֽלָה, 3 letters) and the longest is "give·ear" (הַאֲזִ֨ינָה, 6 letters). The root אלהים appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "hear" (root שמע, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'my·prayer', dividing the verse into phrases of 5 and 4 words. Full calculation: יְ֘הֹוָ֤ה [Hashem] (26) + אֱלֹהִ֣ים [God] (86) + צְ֭בָאוֹת [hosts] (499) + שִׁמְעָ֣ה [hear] (415) + תְפִלָּתִ֑י [my·prayer] (920) + הַאֲזִ֨ינָה [give·ear] (78) + אֱלֹהֵ֖י [God·of] (46) + יַעֲקֹ֣ב [Jacob] (182) + סֶֽלָה [Selah] (95) = 2347.
Rashi
"hearken to my prayer" — to build Your house.
Ibn Ezra
"Hashem" — I have already explained it, for it is [used] in a concise manner, and it means: "Hashem God, God of hosts." And the meaning of "hosts" — the angels; and corresponding to them he mentioned Jacob, for his sons are His hosts on earth, like "all the hosts of Hashem." And this poet is praying to bring the salvation near. But what is correct is that it is connected with the verse that follows it.
Radak
"Hashem" — We have explained this in another psalm. "Hear my prayer" — [a prayer] to hasten the redemption, as he said, "My soul yearns, indeed it pines." "God of Jacob" — for he is the father of the tribes of Jeshurun; there is no stranger among them.
Malbim
"Hashem, hear my prayer" — Since these highways are only in thought and do not exist in actuality, they merely depict the longing and the hope, the prayer and the supplication that is in the heart of those who trust that they will actually walk on the highways that were paved in their hearts, he asks that Hashem hear his prayer and actually return them onto these highways. "Selah" — the conclusion of the matter.
Behold, O God our shield, and look upon the face of Your anointed.
verse value 981
Insights
Verse structure: 6 words, 25 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "see" (רְאֵ֣ה, 3 letters) and the longest is "our·shield" (מָ֭גִנֵּנוּ, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·look" (וְ֝הַבֵּ֗ט). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "the·face·of" (root פנים, 131x in Psalms); "see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 3 and 3 words. Full calculation: מָ֭גִנֵּנוּ [our·shield] (149) + רְאֵ֣ה [see] (206) + אֱלֹהִ֑ים [God] (86) + וְ֝הַבֵּ֗ט [and·look] (22) + פְּנֵ֣י [the·face·of] (140) + מְשִׁיחֶֽךָ [Your·anointed] (378) = 981.
Rashi
"our shield" — That is the Temple, which protects us. "look at the face of" — David Your anointed, and ponder his acts of kindness and his toil, by which he toiled and wearied himself in its building.
Ibn Ezra
"Our shield" — that is the king, who shields by the hand of the people, like "for our shield belongs to Hashem"; and the meaning is that Hashem will save our king, for in his days the pilgrims will go to the house of Hashem without fear of an enemy.
Radak
"Our shield" — that You are a shield for us. Behold! "And look upon the face of Your anointed" — meaning, that You should bring the Messiah speedily in our days; and "looking upon the face" refers to [Divine] providence over a person, and favor. And if the psalm is about David, he said "Your anointed" about himself.
Metzudat David
"Our shield" — the Temple, which is for us a shield and a refuge — behold it and remember it. "And look" — lift up the face of David Your anointed; act for his sake, so that his labor over the Temple should not be in vain.
Malbim
"Our shield" (part three) — behold the Temple, which was a shield over us. "And look upon the face of Your anointed" — this is the kingdom of the House of David (for the Temple and the kingdom of the House of David depend on one another, as I explained further, in [Psalm] 131).
For a day in Your courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness.
verse value 3163
Insights
Verse structure: 10 words, 49 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "in·tents·of·wickedness" (בְּאׇהֳלֵי־רֶֽשַׁע, 8 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "good·is·a·day" (טֽוֹב־י֥וֹם), "in·Your·courts" (בַּחֲצֵרֶ֗יךָ), "from·a·thousand" (מֵ֫אָ֥לֶף). 10 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "for" (root כי, 216x in Psalms); "good·is·a·day" (root טוב, 63x in Psalms). The etnachta (major mid-verse pause) falls on 'my·God', dividing the verse into phrases of 8 and 2 words. Full calculation: כִּ֤י [for] (30) + טֽוֹב־י֥וֹם [good·is·a·day] (73) + בַּחֲצֵרֶ֗יךָ [in·Your·courts] (330) + מֵ֫אָ֥לֶף [from·a·thousand] (151) + בָּחַ֗רְתִּי [I·have·chosen] (620) + הִ֭סְתּוֹפֵף [stand·at·the·threshold] (631) + בְּבֵ֣ית [in·the·house·of] (414) + אֱלֹהַ֑י [my·God] (46) + מִ֝דּ֗וּר [from·dwelling] (250) + בְּאׇהֳלֵי־רֶֽשַׁע [in·tents·of·wickedness] (618) = 3163.
Rashi
"For a day is better" — [To live] one [day] in Your courts and die the next [is better than] to live a thousand years someplace else. "I chose to sit on the threshold" — Heb. הסתופף, to sit habitually on the threshold and by the doorpost. "rather than dwell in tents of wickedness" — rather than dwell tranquilly in the tents of the wicked Esau, to cleave to them.
Ibn Ezra
"For" — connected with the beginning of the psalm, "yearns." "Than a thousand" — a day [spent there, compared] to [a thousand elsewhere]; and [I would rather] linger, sitting at the threshold of the gate. "Than to dwell" — like "to sojourn," in the Aramaic language. And the word "wickedness" — from the same root category as "and wherever he turned, he acted wickedly."
Radak
"For" — the sense of "for" relates to the fact that he prayed to hasten the Messiah and the building of the [Temple] House; he says: better for me is one day in Your courts, and let me die tomorrow, than that I should live a thousand days or years while I am in a foreign land. "To stand at the threshold" (histofef) — I would choose merely sitting at the threshold of the gate, rather than dwelling in a complete residence in the lands of the nations, which were tents of wickedness.
Metzudat David
"For better, etc." — this is why I long to see it rebuilt, for it is better for me to sit in Your courts one day than to sit a thousand years in other courts. "I have chosen" — I would rather choose to take shelter at the threshold of the gate of the house of Hashem than to dwell a full dwelling in the tent of wickedness.
Metzudat Zion
"Stand at the threshold" — related to saf ("threshold") and mezuzah ("doorpost"). "Dwell" — related to dirah ("dwelling").
Malbim
"For" — he explains why he longs for the Sanctuary: because the happiness we attain in the Temple exceeds both the success that depends on time and the success that depends on place. Regarding time: "a day" in "Your courts is better than a thousand" days; and regarding place: "I have chosen to stand at the threshold" — meaning, to stand at the doorway, "in the house of Hashem," which is the lowliest place, rather than "dwell" permanently "in the tents of wickedness," even though they are palaces and secure dwellings.
For Hashem God is a sun and a shield; Hashem gives grace and glory; No good thing will He withhold from those who walk uprightly.
verse value 2308
Insights
Verse structure: 13 words, 52 letters. Notable word values: "Hashem" (יְהֹוָ֢ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "withholds·good" (יִמְנַע־ט֝֗וֹב, 7 letters). Words sharing gematria 26: Hashem, Hashem. 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·shield" (וּמָגֵן֮), "withholds·good" (יִמְנַע־ט֝֗וֹב), "to·those·who·walk" (לַֽהֹלְכִ֥ים). The root יהוה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "for" (root כי, 216x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 9 and 4 words. Full calculation: כִּ֤י [for] (30) + שֶׁ֨מֶשׁ [sun] (640) + וּמָגֵן֮ [and·shield] (99) + יְהֹוָ֢ה [Hashem] (26) + אֱלֹ֫הִ֥ים [God] (86) + חֵ֣ן [favour] (58) + וְ֭כָבוֹד [and·glory] (38) + יִתֵּ֣ן [gives] (460) + יְהֹוָ֑ה [Hashem] (26) + לֹ֥א [not] (31) + יִמְנַע־ט֝֗וֹב [withholds·good] (187) + לַֽהֹלְכִ֥ים [to·those·who·walk] (135) + בְּתָמִֽים [in·integrity] (492) = 2308.
Rashi
"For a sun and a shield" — שמש may be interpreted according to its apparent meaning, but Midrash Psalms interprets it as an expression of the points of the wall.
Ibn Ezra
"For" — because he had mentioned "our shield," [he adds] "behold, O God," for the true shield is Hashem alone. And the meaning of "sun" — for the pilgrims need the sun on account of their traveling. And another interpretation: because the sun strikes by day, he said, corresponding to it, "and a shield." And the meaning of "Hashem gives grace and glory" — to those who walk in the way of the blameless, they are the pilgrims, and Hashem will give them grace and glory in every place through which they pass; for Hashem does not withhold [good] from those who accept Him.
Radak
"For" — He is a sun and a great light to those who dwell in the darkness of exile, to bring them out from darkness to light; and likewise He is their shield, to save them from harm and to protect them. "Hashem gives grace and glory" — to those who walk in integrity and return to Him with all their heart, He will give them grace and glory before all the nations, and [the nations] will honor them when they go out from exile, and He will not withhold the good of the nations from them.
Metzudat David
"For [Hashem God is] a sun" — for from of old You have shone upon us like the sun and shielded us; therefore I am confident that He will yet give us grace and honor, and will not withhold the good from giving it to those who walk in the way of integrity.
Malbim
"For a sun" — this explains what was stated, "and look upon the face of Your anointed." Now, the coming of the Messiah depends on three possible modes: either through the birth-pangs of the Messiah and great troubles, through which people will repent and be redeemed; or through a time of favor and grace; or through the righteousness of their deeds. Corresponding to the birth-pangs of the Messiah and the troubles, it says, "For Hashem God is a sun and a shield" — Hashem is like a sun and a shield at once, performing opposite effects: for the sun both illuminates and burns; so too, by analogy, the sufferings that will bring the light of redemption also burn and consume — but Hashem is a sun with respect to illumination, and a shield to protect against the burning. This is based on the phrase stated (Malachi 3:21), "Behold, the day is coming, burning like an oven, and you shall trample the wicked, for they shall be ashes," etc., "but unto you who fear My name shall the sun of righteousness rise, with healing in its wings" — the birth-pangs of the Messiah will resemble the day that burns like an oven, but for the righteous Hashem will be a shield; He will be both a sun and a shield, and those birth-pangs and troubles will not consume them, for through them they will be saved. And corresponding to the time of favor and grace, it says, "Hashem gives grace and glory" — for with a human being, if he grants grace and favor as a free gift, he does not [also] grant honor, because honor is attained only through what one achieves by one's own deeds, not as a free gift; but Hashem, even though He grants grace as a free gift, also grants honor. And corresponding to the third mode, that the Messiah will come through the righteousness of deeds, it says, "He withholds no good thing from those who walk uprightly." And in any case, whichever mode it turns out to be, "Hashem of hosts, happy is the man who trusts in You" — for in any event we have reason to trust that He will redeem us and that the Temple will be rebuilt, as it is written, "Happy is the man whose strength is in You."
O Hashem of hosts, happy is the man who trusts in You.
verse value 1122
Insights
Verse structure: 6 words, 21 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "in·You" (בָּֽךְ, 2 letters) and the longest is "hosts" (צְבָא֑וֹת, 5 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "happy" (root אשר, 101x in Psalms); "man" (root אדם, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'hosts', dividing the verse into phrases of 2 and 4 words. Full calculation: יְהֹוָ֥ה [Hashem] (26) + צְבָא֑וֹת [hosts] (499) + אַֽשְׁרֵ֥י [happy] (511) + אָ֝דָ֗ם [man] (45) + בֹּטֵ֥חַ [who·trusts] (19) + בָּֽךְ [in·You] (22) = 1122.
Ibn Ezra
"Hashem" — this verse is connected with the one before it: he who trusts in Hashem shall not lack any good.
Radak
"Hashem of hosts" — happy is he who trusts in You and whose heart does not despair on account of the length of the exile, but trusts in You that You will bring us out from exile and build Your Temple and bring him to the place that the souls have longed for.
Ibn Ezra
Radak
Metzudat Zion
Malbim