A Prayer of David. Incline Your ear, O Hashem, and answer me; For I am poor and needy.
verse value 1158
Insights
Verse structure: 8 words, 37 letters. The shortest word is "I" (אָֽנִי, 3 letters) and the longest is "incline·O·Hashem" (הַטֵּֽה־יְהֹוָ֣ה, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "incline·O·Hashem" (הַטֵּֽה־יְהֹוָ֣ה). 8 unique roots are used. Frequent roots: "incline·O·Hashem" (root יהוה, 688x in Psalms); "of·David" (root דוד, 89x in Psalms); "I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'answer·me', dividing the verse into phrases of 5 and 3 words. Full calculation: תְּפִלָּ֗ה [prayer] (515) + לְדָ֫וִ֥ד [of·David] (44) + הַטֵּֽה־יְהֹוָ֣ה [incline·O·Hashem] (45) + אׇזְנְךָ֣ [Your·ear] (78) + עֲנֵ֑נִי [answer·me] (180) + כִּֽי־עָנִ֖י [for·poor] (160) + וְאֶבְי֣וֹן [and·needy] (75) + אָֽנִי [I] (61) = 1158.
Ibn Ezra
"A Prayer of David. Incline Your ear, Hashem, and answer me, for I am poor" — by way of eloquence [wordplay]. "And poor and needy" — in his own eyes, or in comparison to the kings of the nations; or he offered this prayer before he became king.
Radak
"A Prayer" — David composed this psalm while he was still fleeing from Saul, and David offered this prayer to God, may He be blessed, that He should guard him and save him from the hand of those who sought his life. And it says, "for I am poor and needy" — the repetition is for emphasis. And he called himself poor, because he was indeed poor in those places where he wandered, and lacked provision, except that his relatives and the men of Judah helped him in secret — or during the days when he was with Achish, when he sustained himself from the plunder of the nations.
Metzudat David
"Incline" — [Your ear] to hear my prayer, and answer me. "For I am poor" — I am subdued like a poor man.
Malbim
"A prayer of David" — that Hashem should save him from the hand of his enemies and those who seek his life. "Incline Your ear, Hashem, answer me" — he asks that He answer him for five reasons: (1) On account of mercy, for "I am poor and needy," and it is Your way to have mercy; (2) On account of justice and judgment, "preserve my soul, for I am faithful (chasid)," and with a faithful one You deal faithfully — and he said "preserve my soul," [meaning] that his soul should not collapse from its faithfulness on account of the pursuit of his enemies; (3) On account of trust, "save Your servant" on the grounds that he is "one who trusts in You" — and this touches upon the honor of Your name, to help those who trust in You; (4) On account of prayer, and therefore he said, "be gracious to me, Hashem, for I call to You," and moreover that I persist in calling "all the day" — and he explains that his prayer is on account of [seeking] grace (as it says, "and I sought the grace of Hashem," which is a request for grace) — and concerning this he said, "be gracious to me, Hashem"; (5) On account of the fact that I have despaired of all the affairs of the world and have nothing in the world except the affairs of Your service, and this is the meaning of "gladden the soul of Your servant" — since I have no joy in the world in anything except in You, for only "to You, Hashem, do I lift up my soul."
Keep my soul, for I am godly; O You my God, save Your servant who trusts in You.
verse value 2178
Insights
Verse structure: 10 words, 41 letters. Verse gematria: 2178 is divisible by 18, the value of chai ('life'). The shortest word is "I" (אָ֥֫נִי, 3 letters) and the longest is "for·faithful" (כִּֽי־חָסִ֢יד, 6 letters). Words sharing gematria 61: I, to·You. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·faithful" (כִּֽי־חָסִ֢יד), "save" (הוֹשַׁ֣ע), "who·trusts" (הַבּוֹטֵ֥חַ). 10 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "my·soul" (root נפש, 143x in Psalms); "You" (root אתה, 115x in Psalms). The etnachta (major mid-verse pause) falls on 'my·God', dividing the verse into phrases of 8 and 2 words. Full calculation: שׇׁ֥מְרָ֣ה [keep] (545) + נַפְשִׁי֮ [my·soul] (440) + כִּֽי־חָסִ֢יד [for·faithful] (112) + אָ֥֫נִי [I] (61) + הוֹשַׁ֣ע [save] (381) + עַ֭בְדְּךָ [Your·servant] (96) + אַתָּ֣ה [You] (406) + אֱלֹהַ֑י [my·God] (46) + הַבּוֹטֵ֥חַ [who·trusts] (30) + אֵלֶֽיךָ [to·You] (61) = 2178.
Rashi
"for I am a pious man" — that I hear my insults and my disgraces, and I am able to wreak vengeance; yet I remain silent. So it is in Aggadath Tehillim (Mid. Ps. 86:1). Another explanation: Our Sages explained in Berachoth (4a): [David said,] “Am I not a pious man, when all the kings of the Orient and the Occident sit in their glory, and my hands are sullied with blood, with the sac, and with the afterbirth?”
Ibn Ezra
"Preserve" — some say that "shamrah" [preserve] is a past-tense verb, like "Jerusalem remembered," meaning: my soul has kept what was fitting to keep, until I became pious. And Rabbi Yehuda ibn Bal'am said that the sense is: "keep my soul so that I may always be pious." But the correct [view] is that the phrase "shamrah nafshi" [preserve my soul] is [an imperative], like "preserve my soul and deliver me, for I am pious" — and this is not strange, for in this psalm [he later says]: "the arrogant have risen up against me"; and elsewhere he also said: "You will not allow Your pious one [to see corruption]," and "[Hashem] will recompense me according to my righteousness."
Radak
"Keep" — the shin is vocalized with a kamatz [the long "a" vowel], with a ga'ya [secondary stress mark] alongside the kamatz, to indicate that it is indeed read this way and not with a chataf-kamatz [reduced vowel]; and it is an imperative, like "keep this forever" (1 Chronicles 29:18), "remember me, my God, for good" (Nehemiah 13:31), which are chataf [reduced vowels] as the rule would have it; but this one is drawn out with a stress-mark on the shin, to prolong the sweetness of the melody. And so too, "Keep me, God, for I have taken refuge in You" (Psalm 16:1). "for I am godly" — There are those who wonder how David called himself "godly" (chasid), but there is nothing to wonder about in this, for he was pious with God and with people. Even though he sometimes sinned, his heart was upright and he regretted the sin, and he did not boast — except against his enemies, who did evil to him while he did not do evil to them; rather, he did good to them, and they rejoiced at his misfortune while he rejoiced at their good. So too Saul, who pursued him — he saved him several times; and likewise toward his other enemies he acted with kindness. If so, there is nothing to wonder about in this. "who trusts in You" — as though he said, "You are my God; save Your servant who trusts in You." And "to You" [eilekha] here is used like "in You" [bakh], as in "who trusts in You."
Metzudat David
"For I am godly" — and this is shown by the fact that he hears his own disgrace, and though it is in his power to take revenge, he is forbearing (lit. "he passes beyond his own measure"). "Save, etc." — this is an inverted verse (mikra mesuras, a verse whose clauses are transposed), and it is as if it read: You are my God; save Your servant who trusts in You.
Be gracious to me, O Lord; For to You I cry all the day.
verse value 687
Insights
Verse structure: 6 words, 24 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "all·the·day" (כׇּל־הַיּֽוֹם, 6 letters). 6 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "all·the·day" (root יום, 121x in Psalms); "to·You" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'Lord', dividing the verse into phrases of 2 and 4 words. Full calculation: חׇנֵּ֥נִי [be·gracious·to·me] (118) + אֲדֹנָ֑י [Lord] (65) + כִּ֥י [for] (30) + אֵלֶ֥יךָ [to·You] (61) + אֶ֝קְרָ֗א [I·call] (302) + כׇּל־הַיּֽוֹם [all·the·day] (111) = 687.
Rashi
"all the days" — All the days of the exile, which is day for the wicked and night for the righteous. It is explained in this manner in Aggadath Tehillim (Mid. Ps. 86:2).
Ibn Ezra
"Be gracious to me" — I have nothing else I can do, except to cry out to You all day long, that You be gracious to me.
Radak
"all the day" — that is, always, all day; meaning, my calling out is not to another helper but to You alone; therefore, be gracious to me.
Rejoice the soul of Your servant; For to You, O Lord, do I lift up my soul.
verse value 1772
Insights
Verse structure: 8 words, 27 letters. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "Your·servant" (עַבְדֶּ֑ךָ, 4 letters). The root נפש appears 2 times in this verse. 7 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "soul·of" (root נפש, 143x in Psalms); "to·You" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·servant', dividing the verse into phrases of 3 and 5 words. Full calculation: שַׂ֭מֵּחַ [rejoice] (348) + נֶ֣פֶשׁ [soul·of] (430) + עַבְדֶּ֑ךָ [Your·servant] (96) + כִּ֥י [for] (30) + אֵלֶ֥יךָ [to·You] (61) + אֲ֝דֹנָ֗י [Lord] (65) + נַפְשִׁ֥י [my·soul] (440) + אֶשָּֽׂא [I·lift·up] (302) = 1772.
Rashi
"I lift my soul" — I direct my heart.
Ibn Ezra
"Rejoice" — the sense of "unto You, Hashem, I lift up my soul" is like "and unto it he lifts up his soul."
Radak
"Rejoice the soul" — for it, [the soul,] is in grief and sighing; gladden it. "do I lift up my soul" — in the manner of supplication with a whole heart, or in the manner of an offering, or in the manner of hope and expectation.
Metzudat David
"I lift up my soul" — I lift up my soul to place [my burden] upon You and to lean on You.
For You, Lord, are good, and ready to pardon, And plenteous in mercy to all those who call upon You.
verse value 1313
Insights
Verse structure: 6 words, 30 letters. Verse gematria: 1313 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "good" (ט֣וֹב, 3 letters) and the longest is "to·all·who·call·You" (לְכׇל־קֹֽרְאֶֽיךָ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·forgiving" (וְסַלָּ֑ח), "to·all·who·call·You" (לְכׇל־קֹֽרְאֶֽיךָ). 6 unique roots are used. Frequent roots: "and·abounding·in·kindness" (root חסד, 125x in Psalms); "for·You" (root אתה, 115x in Psalms); "Lord" (root אדון, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'and·forgiving', dividing the verse into phrases of 4 and 2 words. Full calculation: כִּֽי־אַתָּ֣ה [for·You] (436) + אֲ֭דֹנָי [Lord] (65) + ט֣וֹב [good] (17) + וְסַלָּ֑ח [and·forgiving] (104) + וְרַב־חֶ֝֗סֶד [and·abounding·in·kindness] (280) + לְכׇל־קֹֽרְאֶֽיךָ [to·all·who·call·You] (411) = 1313.
Ibn Ezra
"For [You, Hashem, are good]" — good to the good. "And ready to pardon" — [ready to pardon] the sinners. "And abundant in mercy to all who call upon You" — corresponds to [the earlier words] "for I call upon You all day long."
Radak
"good" — to all creatures, as it is written, "Hashem is good to all." "and ready to pardon" — sinners.
Malbim
"For You, Hashem" — meaning, that the withholding of salvation can only be conceived in one of three ways: (1) On the part of the giver, if it is not in his nature to do good — but "You, Hashem, are good"; (2) On the part of the recipient, if he is unworthy of the good on account of his sins — but "You, Hashem, are forgiving," and pardon sins; (3) On the part of the relationship between giver and recipient — if it is the giver's way to give only according to the deed, in which case it could be that I am not worthy on account of my deeds — but "You, Hashem, are abundant in mercy to all who call upon You"; You do not give according to strict judgment but on account of mercy, without regard to the recipient and his deeds.
Give ear, O Hashem, to my prayer; And attend to the voice of my supplications.
verse value 2520
Insights
Verse structure: 6 words, 34 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. Verse gematria: 2520 is divisible by 18, the value of chai ('life'). The shortest word is "Hashem" (יְ֭הֹוָה, 4 letters) and the longest is "my·supplications" (תַּחֲנוּנוֹתָֽי, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·attend" (וְ֝הַקְשִׁ֗יבָה), "my·supplications" (תַּחֲנוּנוֹתָֽי). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "in·the·voice·of" (root קול, 55x in Psalms); "give·ear" (root אזן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'my·prayer', dividing the verse into phrases of 3 and 3 words. Full calculation: הַאֲזִ֣ינָה [give·ear] (78) + יְ֭הֹוָה [Hashem] (26) + תְּפִלָּתִ֑י [my·prayer] (920) + וְ֝הַקְשִׁ֗יבָה [and·attend] (428) + בְּק֣וֹל [in·the·voice·of] (138) + תַּחֲנוּנוֹתָֽי [my·supplications] (930) = 2520.
Ibn Ezra
"Give ear" — that You may deal kindly with me, for You are abundant in mercy.
Radak
"Give ear" — to the many supplications with which I plead before You.
Metzudat Zion
"Give ear" — incline the ear to listen. "And attend" — an expression of listening.
Malbim
"Give ear, Hashem, to my prayer" — Prayer (tefillah) is the pouring out of the soul and its cleaving to its source, and by this it is distinguished from supplication (techinnah) and the other terms that indicate a request for one's needs; prayer, rather, is the elevation of the soul above all bodily matters. However, at the time Hashem gives ear to the prayer, it is then His way to listen also to the voice of the supplications — that which the body, too, pleads for its needs at that time. And this is why he said that through Your giving ear to my prayer, "You will listen also to the voice of my supplications."
In the day of my trouble I call upon You; For You will answer me.
verse value 1690
Insights
Verse structure: 5 words, 20 letters. Verse gematria: 1690 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "I·call·You" (אֶקְרָאֶ֗ךָּ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·call·You" (אֶקְרָאֶ֗ךָּ), "You·will·answer·me" (תַעֲנֵֽנִי). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "in·the·day·of" (root יום, 121x in Psalms); "I·call·You" (root קרא, 56x in Psalms). Full calculation: בְּי֣וֹם [in·the·day·of] (58) + צָ֭רָתִֽי [my·trouble] (700) + אֶקְרָאֶ֗ךָּ [I·call·You] (322) + כִּ֣י [for] (30) + תַעֲנֵֽנִי [You·will·answer·me] (580) = 1690.
Ibn Ezra
"In the day" — I do not call upon You to test You, nor in vain, for I am in distress. And the sense of "for You will answer me" is that I know with true knowledge that You will answer me, because there is none like You among the gods, Hashem — in accordance with the words of Moses: "as Hashem our God is, whenever we call upon Him."
Radak
"for You will answer me" — before You I call out on the day of my trouble, for I know that You will answer me, for anyone who calls to You with a whole heart, You answer; for You are not like other gods, to whom their worshippers call and they do not answer. Therefore he says afterward, "there is none like You among the gods" — and "the gods" are the sun, the moon, and the stars, and their worshippers suppose that they are able to save the one who cries out; but they, even though they have dominion over the lower creatures, are not true divinities.
Metzudat David
"For You will answer me" — I am confident that You will answer me.
Malbim
"In the day of my trouble" — in particular, "that I call upon You in the day of my trouble," and then certainly "You will answer me," for it is Your way to save in a time of trouble.
There is none like You among the gods, O Lord, And there are no works like Yours.
verse value 827
Insights
Verse structure: 5 words, 27 letters. The shortest word is "Lord" (אֲדֹנָ֗י, 4 letters) and the longest is "none·like·You" (אֵין־כָּמ֖וֹךָ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "none·like·You" (אֵין־כָּמ֖וֹךָ), "like·Your·works" (כְּֽמַעֲשֶֽׂיךָ). The root אין appears 2 times in this verse. 4 unique roots are used. Frequent roots: "in·the·gods" (root אלהים, 347x in Psalms); "none·like·You" (root אין, 67x in Psalms); "Lord" (root אדון, 64x in Psalms). Full calculation: אֵין־כָּמ֖וֹךָ [none·like·You] (147) + בָאֱלֹהִ֥ים [in·the·gods] (88) + אֲדֹנָ֗י [Lord] (65) + וְאֵ֣ין [and·none] (67) + כְּֽמַעֲשֶֽׂיךָ [like·Your·works] (460) = 827.
Rashi
"like Your works" — Who places the heavenly beings before the earthlings.
Radak
"There is none like You" — among them, for they are agents, and You are the One who sends; and it is not in their power to act except as they are commanded. "and there are [no works]" — among them that could do as Your works do, for they do nothing except according to Your command.
Metzudat David
"Among the gods" — these are the heavenly princes [angels]. "And there are no works like Yours" — there is no wondrous work in the world like Your works.
Malbim
"There is none like You" — Now, among the idolaters there were sects that denied His governance, saying that although He alone created the world, He handed over its governance to other powers — spheres, stars, and the like — which are the ones governing the world. Against this, [he says,] "there is none like You among the gods" — among the gods that judge and govern, there is none like You, for You are the supreme Governor, and all of them receive their power from You. And there were sects who said that there were many agents in creation, and that it was created through a chain of causes and effects; against this he said, "and there are no works like Yours." Therefore, "all the nations that You have made" — since You made them — "shall come and bow down before You, Hashem, and shall glorify Your name." That is to say: those who deny that He governs the world will give Him honor on the grounds that He is the First Cause, but they will not bow down before Him, since in their view He knows nothing of the lower world; and the second sect, who said that many agents are to be found, will not honor Him alone, since in their view there are many creators. But since "there is none like You among the gods" in governance, therefore "all shall bow down before You," and because "there are no works like Yours," therefore "they shall glorify Your name."
All nations whom You have made shall come and prostrate themselves before You, O Lord; And they shall glorify Your name.
verse value 2844
Insights
Verse structure: 9 words, 44 letters. Verse gematria: 2844 is divisible by 18, the value of chai ('life'). The shortest word is "whom" (אֲשֶׁ֥ר, 3 letters) and the longest is "and·shall·bow·down" (וְיִשְׁתַּחֲו֣וּ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·come" (יָב֤וֹאוּ), "and·shall·glorify" (וִ֖יכַבְּד֣וּ). 9 unique roots are used. Frequent roots: "before·You" (root פנים, 131x in Psalms); "to·Your·name" (root שם, 119x in Psalms); "You·have·made" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'Lord', dividing the verse into phrases of 7 and 2 words. Full calculation: כׇּל־גּוֹיִ֤ם [all·nations] (109) + אֲשֶׁ֥ר [whom] (501) + עָשִׂ֗יתָ [You·have·made] (780) + יָב֤וֹאוּ [shall·come] (25) + וְיִשְׁתַּחֲו֣וּ [and·shall·bow·down] (736) + לְפָנֶ֣יךָ [before·You] (190) + אֲדֹנָ֑י [Lord] (65) + וִ֖יכַבְּד֣וּ [and·shall·glorify] (48) + לִשְׁמֶֽךָ [to·Your·name] (390) = 2844.
Ibn Ezra
"All [nations]" — when the nations who surrounded me see that I was in great distress, and when they tell others that You saved me — for I am poor and needy — then the nations will come to You, to honor Your name.
Radak
"All" — at this time there are some nations that err in their worship, worshipping many gods; but there will yet be a time when all the nations that You have made will recognize that You made them, and they will come and prostrate themselves before You, for they will recognize that You are the master of all. "and they shall glorify Your name" — not the name of any other besides You; and this will be in the time of our Messiah.
Metzudat David
"They shall come, etc." — for in the future all will believe in Hashem.
For You are great, and do wondrous things; You are God alone.
verse value 1975
Insights
Verse structure: 7 words, 31 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "You" (אַ֭תָּה, 3 letters) and the longest is "for·great" (כִּֽי־גָד֣וֹל, 6 letters). Words sharing gematria 406: You, You. The root אתה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "You" (root אתה, 115x in Psalms); "and·doer·of" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'wonders', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּֽי־גָד֣וֹל [for·great] (73) + אַ֭תָּה [You] (406) + וְעֹשֵׂ֣ה [and·doer·of] (381) + נִפְלָא֑וֹת [wonders] (567) + אַתָּ֖ה [You] (406) + אֱלֹהִ֣ים [God] (86) + לְבַדֶּֽךָ [alone] (56) = 1975.
Rashi
"and perform wonders, You, O God, alone" — Before the angels were created, heaven and earth were created. Therefore, all the nations will glorify Your name.
Ibn Ezra
"For [You are great]" — then the nations will tell of Your greatness, and they will deny their gods, and acknowledge that You alone are God, and that their gods are not gods [at all].
Radak
"For" — then all will recognize that You are great above all gods, and that You are the One who does wonders; when they see that You do wonders with Israel in bringing them out from among them, then they will recognize that You are God alone.
Metzudat David
"For You are great" — then it will be known that You are great and do wonders alone.
Malbim
"For You are great, and do wondrous things" — the word "great," with respect to Hashem, indicates that He is the first of all causes, and this extends to the very last of the effects. And since "You are great, You alone," it is thus clear "that there is nothing like Your works," and there is no partner in the creation of the world. And since You "do wondrous things," overturning nature and breaking it down, it is clear that You are the One who directs all the forces of nature. "And there is none like You among the gods, Hashem" — meaning, since You are the Creator and the One who watches over [the world in providence], and are able to overturn the order of nature, it is therefore within Your power to save me; therefore, "in the day of my trouble I call upon You, for You answer me."
Teach me, O Hashem, Your way, that I may walk in Your truth; Make one my heart to fear Your name.
verse value 1732
Insights
Verse structure: 9 words, 37 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "unite" (יַחֵ֥ד, 3 letters) and the longest is "teach·me" (ה֘וֹרֵ֤נִי, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·fear" (לְיִרְאָ֥ה). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "Your·name" (root שם, 119x in Psalms); "to·fear" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'in·Your·truth', dividing the verse into phrases of 5 and 4 words. Full calculation: ה֘וֹרֵ֤נִי [teach·me] (271) + יְהֹוָ֨ה [Hashem] (26) + דַּרְכֶּ֗ךָ [Your·way] (244) + אֲהַלֵּ֥ךְ [I·will·walk] (56) + בַּאֲמִתֶּ֑ךָ [in·Your·truth] (463) + יַחֵ֥ד [unite] (22) + לְ֝בָבִ֗י [my·heart] (44) + לְיִרְאָ֥ה [to·fear] (246) + שְׁמֶֽךָ [Your·name] (360) = 1732.
Ibn Ezra
"Teach me" — when I see, by way of prophecy, that Hashem will answer him, and he pleads that circumstances and events be arranged for him, so that he may increase in the fear of Your name. And the word "yachad" [make one] is from the root of "yachid" [singular, only one], or it is a related word from the root "yachad" [together].
Radak
"Teach me" — even though I know, by tradition, that You are God alone, yet with my scant knowledge I plead before You to teach me Your ways, and to add to my knowledge the wisdom of Your creation, and to teach me that all things stand by Your power; and when I know this knowledge — which is the wisdom of nature — I will walk in Your truth, which is the wisdom of divinity. And it says, "I will walk" — that is, I shall have a way to walk in it, even though I am not able to fully attain it. My heart longs to fear Your name, so that my heart should not turn this way and that, but rather be united to fear Your name; and I shall not fear other people, but Your name alone shall I fear.
Metzudat David
"I will walk" — so that I too may walk in Your truth; that is to say, to walk in Your truth as You do. "Unite my heart" — make for me one heart and one purpose, to fear Your name, so that I will not be divided and in doubt.
Metzudat Zion
"Teach me" — an expression of instruction. "Make one" — from the language of chad/echad ("one").
Malbim
"Teach me, Hashem" — he asks that He inform him of three things: 1. "Your way" — that is, the ways of His governance, how He directs the world with kindness and mercy, so that he may learn to walk in these ways, as it is written, "and I will walk in His ways" — "as He is compassionate," and so on. 2. That He inform him of the hidden truths that lie beyond human intellect, namely the truths concerning [proper] conduct and behavior, which are the laws of the Torah and its commandments, so that he may know how to walk in them; and this is why it says, "I will walk in Your truth." 3. The truths of belief and knowledge that one attains through theoretical reasoning — the oneness of Hashem, His providence, His power, and the like — for through this, "make my heart one, to fear Your name," so that thereby he will fear none but Hashem alone.
I will thank You, O Lord my God, with my whole heart; And I will glorify Your name for evermore.
verse value 812
Insights
Verse structure: 7 words, 33 letters. The shortest word is "Your·name" (שִׁמְךָ֣, 3 letters) and the longest is "in·all·my·heart" (בְּכׇל־לְבָבִ֑י, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·all·my·heart" (בְּכׇל־לְבָבִ֑י), "and·I·will·glorify" (וַאֲכַבְּדָ֖ה). 7 unique roots are used. Frequent roots: "my·God" (root אלהים, 347x in Psalms); "for·ever" (root עולם, 144x in Psalms); "Your·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'in·all·my·heart', dividing the verse into phrases of 4 and 3 words. Full calculation: אוֹדְךָ֤ [I·will·thank·You] (31) + אֲדֹנָ֣י [Lord] (65) + אֱ֭לֹהַי [my·God] (46) + בְּכׇל־לְבָבִ֑י [in·all·my·heart] (96) + וַאֲכַבְּדָ֖ה [and·I·will·glorify] (38) + שִׁמְךָ֣ [Your·name] (360) + לְעוֹלָֽם [for·ever] (176) = 812.
Ibn Ezra
"I will thank You" — concerning the kindness which You have bestowed upon me, as is written afterward. David added, on his own part, the word "forever" — more than [what he attributed to] the nations, of whom he said only "and they shall glorify [Your name]," [without "forever"]; thus, beyond what he said of the nations who glorify His name, he added the word "forever."
Radak
"I will thank You" — and then, when my heart is united to You, I will thank You with my whole heart, so that no part of my heart or my thought will be for anyone besides You, but with my whole heart I will thank You and glorify Your name forever.
Malbim
"I will thank You, Hashem, with all my heart" — the thanksgiving is for the good things he has attained, and the thanksgiving should not carry the intent of a petitioner, who gives thanks in order to request that He continue to do him good — for then he is not giving thanks with his whole heart; rather, "I will thank You with all my heart," as was written above (Psalm 9). "And I will glorify Your name forever" — by recounting His praises and His mighty deeds.
For great is Your mercy toward me; And You have delivered my soul from the lowest nether-world.
verse value 2446
Insights
Verse structure: 7 words, 32 letters. The shortest word is "toward·me" (עָלָ֑י, 3 letters) and the longest is "for·Your·kindness" (כִּֽי־חַ֭סְדְּךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·You·have·delivered" (וְהִצַּ֥לְתָּ), "from·the·nether-world" (מִשְּׁא֥וֹל), "lowest" (תַּחְתִּיָּֽה). 7 unique roots are used. Frequent roots: "my·soul" (root נפש, 143x in Psalms); "for·Your·kindness" (root חסד, 125x in Psalms); "toward·me" (root על, 120x in Psalms). The etnachta (major mid-verse pause) falls on 'toward·me', dividing the verse into phrases of 3 and 4 words. Full calculation: כִּֽי־חַ֭סְדְּךָ [for·Your·kindness] (122) + גָּד֣וֹל [great] (43) + עָלָ֑י [toward·me] (110) + וְהִצַּ֥לְתָּ [and·You·have·delivered] (531) + נַ֝פְשִׁ֗י [my·soul] (440) + מִשְּׁא֥וֹל [from·the·nether-world] (377) + תַּחְתִּיָּֽה [lowest] (823) = 2446.
Rashi
"from the lowest depths of the grave" — It is customary for adulterers to be put into the depth of the grave, and from there You saved me, for Nathan the prophet said to me (II Sam. 12:13): “Also the Lord has removed your sin.”
Ibn Ezra
"The lowest" — a descriptive epithet for Sheol, [as in the verse] "for Sheol cannot thank You."
Radak
"For" — and it is [only] right for me that I thank You and glorify Your name, for Your mercy is great toward me; it is possible to explain this as referring to the past, that He saved him many times from the hand of his enemies and from the hand of Saul, who sought to kill him. "and from the lowest Sheol" — meaning, the grave; and in saying "the lowest," it is a doubling of the distress, for all of Sheol is already "the lowest," but he says "the lowest" to amplify it. And it is also possible to interpret the verse as referring to the future. "and You have delivered" — like "and You did deliver"; and there are those who interpret "from the lowest Sheol" as referring to the judgment of Gehinnom.
Metzudat David
"Great toward me" — You have shown great mercy to me. "From the depths of Sheol" — this is Gehinnom; and this is [expressed] by the fact that Nathan the Prophet announced to him that the sin of Bathsheba had been forgiven him.
Metzudat Zion
"The lowest" — an expression of depth and lowness.
Malbim
"For Your mercy" — meaning that He has done for him doubled good, both for the body and for the soul. Regarding the good of the body he said, "for Your mercy is great toward me," and regarding the good of the soul he said, "and You have delivered my soul from the depths of Sheol" — for He delivered the body from its enemies, and the soul from the evil inclination and the forces that cause it to sin.
O God, the proud are risen up against me, And the company of violent men have sought after my soul, And have not set You before them.
verse value 2681
Insights
Verse structure: 10 words, 45 letters. Notable word values: "God" (אֱלֹהִ֤ים) = 86, equal to Elohim. The shortest word is "and·not" (וְלֹ֖א, 3 letters) and the longest is "have·risen·against·me" (קָמוּ־עָלַ֗י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "have·risen·against·me" (קָמוּ־עָלַ֗י), "violent" (עָ֭רִיצִים), "have·set·You" (שָׂמ֣וּךָ). 10 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "and·not" (root לא, 174x in Psalms); "my·soul" (root נפש, 143x in Psalms). The etnachta (major mid-verse pause) falls on 'my·soul', dividing the verse into phrases of 7 and 3 words. Full calculation: אֱלֹהִ֤ים [God] (86) + זֵ֘דִ֤ים [arrogant] (61) + קָמוּ־עָלַ֗י [have·risen·against·me] (256) + וַעֲדַ֣ת [and·the·congregation·of] (480) + עָ֭רִיצִים [violent] (420) + בִּקְשׁ֣וּ [have·sought] (408) + נַפְשִׁ֑י [my·soul] (440) + וְלֹ֖א [and·not] (37) + שָׂמ֣וּךָ [have·set·You] (366) + לְנֶגְדָּֽם [before·them] (127) = 2681.
Rashi
"willful transgressors have risen against me" — Doeg and Ahithophel. "and they did not place You before themselves" — They did not remember what they saw, that Samuel anointed me on Your orders.
Ibn Ezra
"O God, the proud" — corresponds to [the earlier words] "for I am pious." "And the violent" — corresponds to [the earlier words] "for I am poor and needy."
Radak
"O God, the proud are risen up against me" — those who pursued me maliciously, and not under compulsion or duress; for many were the haters of David, and they pursued him willingly, maliciously. "and have not set You before them" — that is, those who rose up against me and sought my life were not afraid of You, that You would repay them their recompense.
Metzudat David
"And have not set You" — they did not place the fear of God before them.
Metzudat Zion
"Violent men" — mighty ones, as in "a God dreaded" (below, Psalm 89).
Malbim
"O God" — I am unable to escape my enemies through my righteousness, "for the arrogant have risen up against me" — they do not rise up on the basis of any grievance, but only because they are arrogant, doing evil willfully, and my righteousness will not avail against them. Likewise I cannot overpower them by force, "for a band of violent men have sought my life," for they are strong and violent. And likewise I cannot hope that they will fear Hashem, "for they have not set God before them."
But You, O Lord, are a God full of compassion and gracious, Slow to anger, and plenteous in mercy and truth.
verse value 1961
Insights
Verse structure: 8 words, 36 letters. The shortest word is "slow·to" (אֶ֥רֶךְ, 3 letters) and the longest is "God·compassionate" (אֵל־רַח֣וּם, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "God·compassionate" (אֵל־רַח֣וּם). 8 unique roots are used. Frequent roots: "and·abounding·in·kindness" (root חסד, 125x in Psalms); "and·You" (root אתה, 115x in Psalms); "Lord" (root אדון, 64x in Psalms). First appearance of the root חנון ("and·gracious") in Psalms. The etnachta (major mid-verse pause) falls on 'and·gracious', dividing the verse into phrases of 4 and 4 words. Full calculation: וְאַתָּ֣ה [and·You] (412) + אֲ֭דֹנָי [Lord] (65) + אֵל־רַח֣וּם [God·compassionate] (285) + וְחַנּ֑וּן [and·gracious] (120) + אֶ֥רֶךְ [slow·to] (221) + אַ֝פַּ֗יִם [anger] (131) + וְרַב־חֶ֥סֶד [and·abounding·in·kindness] (280) + וֶאֱמֶֽת [and·truth] (447) = 1961.
Radak
"But You, Hashem, are a God full of compassion and gracious" — that You have compassion on me. "and gracious" — that You do good to me. "slow to anger" — If I have sinned, be slow to anger with me and do not punish me until I return before You in complete repentance and You forgive me, for Your attribute is slow to anger. And likewise You are "abundant in kindness and truth" — You increase for me Your kindness and Your truth. And the truth with David is to fulfill for him the matters of the kingship.
Malbim
(15-16) "But You, Hashem, are a God full of compassion," etc. — "turn to me": he explains — since You are compassionate, "turn to me," to look upon my affliction; and since You are gracious, "be gracious to me"; and by the attribute of truth, "give Your strength to Your servant," inasmuch as I am Your servant and serve You; and by the attribute of kindness, "save the son of Your handmaid" — meaning, one serves Hashem out of his own choice, which is why it says "Your servant," and one is formed for this by nature from his forebears, which is why it says "the son of Your handmaid." And it is a kindness that He formed him in such a way that he would be prepared by nature to serve Hashem.
O turn to me, and be gracious to me; Give Your strength to Your servant, And save the son of Your handmaid.
verse value 1923
Insights
Verse structure: 7 words, 36 letters. The shortest word is "turn" (פְּנֵ֥ה, 3 letters) and the longest is "and·save" (וְ֝הוֹשִׁ֗יעָה, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "give·Your·strength" (תְּנָֽה־עֻזְּךָ֥), "and·save" (וְ֝הוֹשִׁ֗יעָה), "to·the·son·of·Your·handmaid" (לְבֶן־אֲמָתֶֽךָ). 7 unique roots are used. Frequent roots: "to·me" (root אל, 112x in Psalms); "give·Your·strength" (root נתן, 95x in Psalms); "and·save" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Your·servant', dividing the verse into phrases of 5 and 2 words. Full calculation: פְּנֵ֥ה [turn] (135) + אֵלַ֗י [to·me] (41) + וְחׇ֫נֵּ֥נִי [and·be·gracious·to·me] (124) + תְּנָֽה־עֻזְּךָ֥ [give·Your·strength] (552) + לְעַבְדֶּ֑ךָ [to·Your·servant] (126) + וְ֝הוֹשִׁ֗יעָה [and·save] (402) + לְבֶן־אֲמָתֶֽךָ [to·the·son·of·Your·handmaid] (543) = 1923.
Rashi
"the son of Your maidservant" — The son of the maidservant humbles himself before his master more than the slave purchased with money, because the son of the maidservant was born in the house and was raised in his master’s bosom.
Radak
"Turn" — like a person who turns away from his affairs and sets his eyes on another matter. "To the son of Your handmaid" — He mentions the mother, because she is the primary factor in the formation [of the child], for the growth of the fetus during the time before its birth takes place in the mother's womb, and there it grows and is formed for the set period; also after its birth it is nourished at the mother's breasts. Therefore the nature of the mother is bound up with the son more than the nature of the father — for although a person's deeds, whether for good or for bad, are within a person's choice, and his deeds follow his upbringing, there is nonetheless in them also something of the nature of his formation. He says "I am Your servant" in two respects: one, that I have accustomed myself to Your service; and further, that it was also in my nature, for my mother was Your handmaid.
Metzudat David
"The son of Your handmaid" — that is to say, I am subdued like the son of a maidservant, born in the house.
Work in my behalf a sign for good; That those who hate me may see it, and be put to shame, Because You, Hashem, have helped me, and comforted me.
verse value 3625
Insights
Verse structure: 10 words, 50 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "sign" (א֗וֹת, 3 letters) and the longest is "and·You·have·comforted·me" (וְנִחַמְתָּֽנִי, 7 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "do·with·me" (עֲשֵֽׂה־עִמִּ֥י), "sign" (א֗וֹת), "for·good" (לְט֫וֹבָ֥ה). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·You" (root אתה, 115x in Psalms); "do·with·me" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'and·be·ashamed', dividing the verse into phrases of 6 and 4 words. Full calculation: עֲשֵֽׂה־עִמִּ֥י [do·with·me] (495) + א֗וֹת [sign] (407) + לְט֫וֹבָ֥ה [for·good] (52) + וְיִרְא֣וּ [and·may·see] (223) + שֹׂנְאַ֣י [my·haters] (361) + וְיֵבֹ֑שׁוּ [and·be·ashamed] (324) + כִּֽי־אַתָּ֥ה [for·You] (436) + יְ֝הֹוָ֗ה [Hashem] (26) + עֲזַרְתַּ֥נִי [You·have·helped·me] (737) + וְנִחַמְתָּֽנִי [and·You·have·comforted·me] (564) = 3625.
Rashi
"Grant me a sign for good" — so it may be apparent to others that You have forgiven me. "and let my enemies see" — the sign and be ashamed. But the Holy One, blessed be He, did not listen to him to grant the sign during his lifetime. Instead, [it came] in his son Solomon’s lifetime when the gates clung to each other and did not open until he said (II Chron. 6:42): “Do not turn back the face of Your anointed; remember the kind deeds of David Your servant.”
Ibn Ezra
"Work" — the sense of "a sign" is that it will be wondrous in the eyes of those who see it. "And comforted me" — from the troubles that had passed over me.
Radak
"Work with me a sign for good" — this is the kingship, and it will be a sign for good to those who hate me, for You chose me long ago. "and be put to shame" — for they will see that You have helped me and comforted me.
Metzudat David
"A sign for good" — a sign to make known to all that You desire my good. "And they will be ashamed" — when they see that You are with me. "Because You, etc." — that is to say, have You not from of old helped me and comforted me through Nathan the Prophet, in atoning for and forgiving the sin of Bathsheba? For this reason I have asked that You also do for me a sign for good, to make known to all.
Metzudat Zion
"A sign" — a sign and a wonder.
Malbim
"Work" — and corresponding to the attribute of slowness to anger, he says: even though I have sinned, "work on my behalf a sign for good," so that "those who hate me may see" that You have forgiven my iniquity, "and be put to shame" (and as the Sages explained, that the sign occurred at the time Solomon brought the Ark into the Holy of Holies) — "because You, Hashem, have helped me" against my enemies, "and comforted me" over the troubles I have suffered.
Ibn Ezra
Radak
Metzudat David
Malbim