A Maschil of Ethan the Ezrahite. A hymn of Hashem's everlasting mercy and His covenant with David, praising His might and faithfulness above all in heaven and earth.
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 3 words, 16 letters. The shortest word is "Maschil" (מַ֝שְׂכִּ֗יל, 5 letters) and the longest is "the·Ezrahite" (הָאֶזְרָחִֽי, 6 letters). 3 unique roots are used. Full calculation: מַ֝שְׂכִּ֗יל [Maschil] (400) + לְאֵיתָ֥ן [of·Ethan] (491) + הָאֶזְרָחִֽי [the·Ezrahite] (231) = 1122.
Rashi
"of Ethan the Ezrahite" — He, too, was one of the five musician brothers. [See above 88:1.] But our Sages (B.B. 15a) explained it as referring to our father Abraham, based on (Isa. 41:2): “Who aroused from the East (ממזרח).”
Ibn Ezra
'Maschil of Ethan the Ezrahite' — [see Psalm 89:2].
Radak
"Of Ethan" — our Rabbis, of blessed memory, said that this Ethan is Abraham our forefather. But according to the plain sense, he is the one mentioned in the Book of Kings: "and he was wiser than all men, than Ethan the Ezrahite" — he was Ethan the son of Zerach, the son of Judah, and he was among the sages of Israel. He composed this psalm concerning the exile, and set its main theme upon the kingdom of the house of David: why has it not sprouted, seeing that it is the horn of Israel? And when our Messiah comes, the exile will be gathered in; therefore he placed his whole complaint upon the matter of the king from the seed of David.
Malbim
"A maskil of Ethan" — this psalm was composed in exile. In it he speaks of the covenant that Hashem made with the house of David, which was broken, so that none of his offspring rules over Israel. The poet states that Hashem's general governance, by which He directs the world, is founded upon mercy (chesed) and faithfulness (emunah), and he shows that the covenant made with David was likewise founded upon these same two pillars — for just as He governs the collective with mercy and truth, so too there is with Him a similar governance over individuals, namely, the kingship of the house of David, which corresponds to the governance of the general world, as though the one were a mold for the other. On this basis he cries out bitterly that the mercy and truth found in the general governance still exist and endure, while the mercy and faithfulness established with the house of David have been destroyed, breached, brought to a halt, and are no more.
Cross-references: I Kings 5:11; I Chronicles 15:19
I will sing of the mercies of Hashem for ever; To all generations I will make known Your faithfulness with my mouth.
verse value 1914
Insights
Verse structure: 9 words, 37 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "to·generation" (לְדֹ֥ר, 3 letters) and the longest is "Your·faithfulness" (אֱמוּנָתְךָ֣, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·make·known" (אוֹדִ֖יעַ). The root דור appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "forever" (root עולם, 144x in Psalms); "mercies·of" (root חסד, 125x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·sing', dividing the verse into phrases of 4 and 5 words. Full calculation: חַֽסְדֵ֣י [mercies·of] (82) + יְ֭הֹוָה [Hashem] (26) + עוֹלָ֣ם [forever] (146) + אָשִׁ֑ירָה [I·will·sing] (516) + לְדֹ֥ר [to·generation] (234) + וָדֹ֓ר [and·generation] (210) + אוֹדִ֖יעַ [I·will·make·known] (91) + אֱמוּנָתְךָ֣ [Your·faithfulness] (517) + בְּפִֽי [with·my·mouth] (92) = 1914.
Rashi
"I shall make known Your faithfulness, with my mouth" — What I know of You: that You keep Your promise and fulfill Your words.
Ibn Ezra
'I will sing of the mercies of Hashem forever' — if this Ethan is the one mentioned [elsewhere] as the son of Zerach, of whom Scripture says 'Ethan the Ezrahite' (I Kings 5:11), then in this psalm he prophesied concerning the kingdom of David, that it would be discontinued. And there was in Spain a great and pious sage for whom this psalm was distressing, and he would not read it, and he could not bear to hear it, because this psalmist speaks harsh things against the glorious Hashem. And the Gaon did not mention explicitly any resolution for this psalm. And Rabbi Moshe HaKohen elaborated at length on this matter, and I examined his book several times but could not understand his argument. Now, the secret of this psalm is: when he begins 'the mercies of Hashem,' he is relating the mercies of Hashem and what He swore to David, and he speaks of the words of the enemies, who mock and deny; therefore he mentions 'the taunts of Your servants, wherewith Your enemies have taunted, O Hashem' (Psalms 89:51-52), and the end of his words shows that he believes in the coming of the Messiah — 'wherewith they have taunted the footsteps of Your anointed' (Psalms 89:52) — as I shall explain. 'Mercies' — [refers to] Hashem, and His faithfulness is forever abundant.
Radak
"The mercies of [Hashem]" — mercy is the cause of the promise, and faithfulness comes after the promise. And he says, "I will tell of the praises of Hashem," and His faithfulness to His chosen ones, so that it will be known forever, generation after generation.
Metzudat David
"The mercies of Hashem" — The kindness that Hashem has done with us I will sing of forever, and to every generation I will make known with my mouth how You have proven Your words true.
Malbim
"The mercies of Hashem" — There is a difference between chesed (mercy) and emunah (faithfulness). Chesed is what one does out of the generosity of the heart, without any prior promise or obligation, or in return for something received in exchange for it. Emunah, or emet (truth), is what one does out of obligation — either because one promised to do it, or because one is bound to do it in return for reward, and the like. Now, the continued existence of the general world according to the universal laws of nature belongs to the attribute of emunah, for after Hashem established nature and the world and engraved their laws, it is as if He promised that these laws would continue for all the days of the world. For example, He set a law that rain would fall in its season, that summer and winter would come at their appointed times — a fixed law, not to be transgressed. And if it were conceivable that Hashem should change these laws, He would thereby be nullifying His faithfulness, since He established them so that they would never change. Accordingly, the laws by which the general world conducts itself, in keeping with the nature He established during the six days of creation, stand by virtue of truth and faithfulness. But when Hashem performs a wondrous act that is not obligatory and does not follow from the existing laws of nature, that comes from His chesed, inasmuch as He is under no obligation in that matter by any promise of His. The psalmist speaks of these two modes of governance in this psalm — which is why he says, "I will sing of the mercies of Hashem forever," meaning that he will sing of the miraculous governance, and also, "I will make known Your faithfulness to all generations," which is the fixed, natural governance. Now there is a difference between "forever" (olam) and "to all generations" (le-dor va-dor): "olam" denotes a continuous, undivided span of time, while "le-dor va-dor" denotes time divided into successive generations. Accordingly, one would expect the word "olam" to be used in connection with emunah, since the natural order endures forever, and "le-dor va-dor" to be used in connection with chesed, since chesed, the miraculous governance, is not continuous but is renewed only occasionally, in one generation or another, according to the generation. However, this is the very matter we wrote above (Psalm 36, verse 6) concerning the verse, "Hashem, Your mercy is in the heavens, Your faithfulness reaches to the skies": although it might seem to people that faithfulness is fixed in the heavens and mercy is fixed in the skies — meaning that governance according to the laws of nature is fixed within the order of the heavens, while governance through miracle and the overturning of nature is above the heavens, in the skies — the Torah teaches us that even the natural laws follow according to human deeds, whether for punishment or for reward, so that even nature conducts itself in a wondrous way, through hidden miracles, according to human deeds, for reward or for punishment. And likewise, the chesed that is fixed in the skies is also a fixed governance, ordered from ancient times, just as it is said that the Holy One, blessed be He, made a stipulation with the sea that it would split before the Children of Israel. On this basis he says that also "the mercies of Hashem [are] forever, I will sing," meaning that the miraculous governance, too, is fixed forever — and also that the faithfulness, which is the natural governance, is "to all generations," continuing according to the generations: for a generation whose deeds are good and who heed His commandments, nature will pour out for them overflowing abundance and favor, while for a rebellious and defiant generation He will restrain the heavens and there will be no rain.
For I have said: 'For ever mercy is built; In the very heavens You do establish Your faithfulness.
verse value 2390
Insights
Verse structure: 8 words, 34 letters. The shortest word is "goodness" (חֶ֣סֶד, 3 letters) and the longest is "for·I·have·said" (כִּֽי־אָמַ֗רְתִּי, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·built" (יִבָּנֶ֑ה), "You·establish" (תָּכִ֖ן). 8 unique roots are used. Frequent roots: "forever" (root עולם, 144x in Psalms); "goodness" (root חסד, 125x in Psalms); "for·I·have·said" (root אמר, 111x in Psalms). The etnachta (major mid-verse pause) falls on 'is·built', dividing the verse into phrases of 4 and 4 words. Full calculation: כִּֽי־אָמַ֗רְתִּי [for·I·have·said] (681) + ע֭וֹלָם [forever] (146) + חֶ֣סֶד [goodness] (72) + יִבָּנֶ֑ה [is·built] (67) + שָׁמַ֓יִם [heavens] (390) + תָּכִ֖ן [You·establish] (470) + אֱמוּנָתְךָ֣ [Your·faithfulness] (517) + בָהֶֽם [in·them] (47) = 2390.
Rashi
"For I said, “Forever will it be built with kindness”" — For I said, “Forever the throne of David will be built with kindness,” as it is said (II Sam. 7:13): “and I shall establish the throne of his kingdom, etc.” Another explanation: I thought that the world would be built with Your kindness and that You would establish Your faithfulness in the heavens, to be established and made permanent. Now what is the faithfulness? That promise You promised David through Nathan the prophet, saying, “I formed a covenant with My chosen one to establish his seed until eternity.”
Ibn Ezra
'For' — I said in my heart that the mercy of Hashem stands forever and is built [firm], and indeed will be built, as in 'and I will build up your throne for all generations, Selah' (Psalms 89:5); and that Your faithfulness is established in the heavens — the meaning being: just as the heavens stand firm, so Your faithfulness stands firm. And this mercy and this faithfulness are what You have spoken/promised.
Radak
"I have said" — I have thought that forever the mercy He did for David will be built up — to give the kingship to him and to his sons after him; and just as the heavens, in which You establish Your faithfulness so that it never ceases — for the meaning of "emunah" is "permanence" — so You will establish Your faithfulness with David and with his seed for all everlasting days.
Metzudat David
"For I have said" — For I say: the kindness of God shall be built and established forever. "Heavens" — Like the days of the enduring heavens, so will Your faithfulness be established.
Malbim
"For I have said" — Now, at the time of the creation of the world, both attributes were revealed at once, for the beginning of creation came purely from chesed, since at that time there was as yet no existing being to whom He could promise continuance and existence, and the laws of nature were then established without any prior promise or obligation, but purely out of chesed. This is what is meant by "For I have said: mercy is built forever" — that the beginning of the building of the world came solely from chesed. But after He, through His chesed, created the world and established and engraved the laws of nature during the six days of creation, the attribute of emunah was then established — meaning that the continued existence of created beings, after He created them by His chesed, and likewise the continued existence of the laws of nature, after He engraved them by His chesed, is by virtue of emunah and the attribute of emet. For it is as if He then promised that the laws and the created beings would endure for all the days of the world, that their kinds would not diminish and their laws would not be reduced. And the fixed laws of nature, founded upon emunah, belong to the heavens — that is, from the world of the celestial spheres downward — for above the heavens are the intellectual worlds, the place of wonders that transcend our laws of nature. And concerning this he says, "In the very heavens You establish Your faithfulness."
I have made a covenant with My chosen, I have sworn to David My servant:
verse value 2464
Insights
Verse structure: 6 words, 28 letters. Notable word values: "My·servant" (עַבְדִּֽי) = 86, equal to Elohim. The shortest word is "I·have·cut" (כָּרַ֣תִּי, 4 letters) and the longest is "with·My·chosen" (לִבְחִירִ֑י, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "with·My·chosen" (לִבְחִירִ֑י). 6 unique roots are used. Frequent roots: "to·David" (root דוד, 89x in Psalms); "My·servant" (root עבד, 61x in Psalms); "I·have·sworn" (root שבע, 40x in Psalms). First appearance of the root בחיר ("with·My·chosen") in Psalms. The etnachta (major mid-verse pause) falls on 'with·My·chosen', dividing the verse into phrases of 3 and 3 words. Full calculation: כָּרַ֣תִּי [I·have·cut] (630) + בְ֭רִית [covenant] (612) + לִבְחִירִ֑י [with·My·chosen] (260) + נִ֝שְׁבַּ֗עְתִּי [I·have·sworn] (832) + לְדָוִ֥ד [to·David] (44) + עַבְדִּֽי [My·servant] (86) = 2464.
Ibn Ezra
'I have made [a covenant]' — behold, he mentioned at the outset that before the covenant, the word of Hashem was 'mercy,' and after the covenant, [it is] 'faithfulness.' And those who interpret 'olam chesed yibaneh' [Psalms 89:3] to mean that the world was built through mercy — this is not the intent of this psalm. Furthermore, every instance of 'olam' throughout Scripture means 'time' [not 'world'].
Radak
"I have made [a covenant]" — and so You said to David, through Nathan the prophet: "and I will establish his throne forever," and You called him "My chosen," as it says, "and I chose David to be over My people Israel." "I have sworn" — for the words of My oath [stand] forever.
Metzudat David
"I have cut" — Meaning: and this is the kindness of which he spoke: "I have cut a covenant with My chosen one," and he then goes on to explain: "I have sworn to David My servant."
Malbim
"I have made [a covenant]" — this is a statement of Hashem. The psalmist says: just as we perceive the chesed and emunah that spread through the general world, so too we have received from the mouths of the prophets that Hashem's chesed and His faithfulness extend also to individual persons — for Hashem said that He made a covenant with David, and in the matter of this covenant, chesed and emunah are likewise found. Corresponding to chesed, He said, "I have made a covenant with My chosen one," for the making of the covenant came from the choice by which Hashem chose him (not out of regard for his deeds, but solely from Hashem's choice) — this belongs to the attribute of chesed, which does not look to the deed. And corresponding to emunah, which is in accordance with merit and deed, He said, "I have sworn to David My servant," for He further added and swore to him on account of his being His servant, performing His service — so that on this account He is obligated to keep faith with him according to his merit. And this is like the creation of the world, whose original existence came solely from Hashem's choice, which is chesed, and which afterward endures by virtue of emunah, on account of the nature of created things and their continued existence.
For ever I will establish your seed, And build up your throne to all generations.' Selah
verse value 1722
Insights
Verse structure: 7 words, 34 letters. The shortest word is "Selah" (סֶֽלָה, 3 letters) and the longest is "to·generation·and·generation" (לְדֹר־וָד֖וֹר, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·establish" (אָכִ֣ין), "your·seed" (זַרְעֶ֑ךָ), "and·I·will·build" (וּבָנִ֨יתִי). 7 unique roots are used. Frequent roots: "unto·forever" (root עולם, 144x in Psalms); "Selah" (root סלה, 70x in Psalms); "to·generation·and·generation" (root דור, 58x in Psalms). The etnachta (major mid-verse pause) falls on 'your·seed', dividing the verse into phrases of 3 and 4 words. Full calculation: עַד־ע֭וֹלָם [unto·forever] (220) + אָכִ֣ין [I·will·establish] (81) + זַרְעֶ֑ךָ [your·seed] (297) + וּבָנִ֨יתִי [and·I·will·build] (478) + לְדֹר־וָד֖וֹר [to·generation·and·generation] (450) + כִּסְאֲךָ֣ [your·throne] (101) + סֶֽלָה [Selah] (95) = 1722.
Ibn Ezra
'Forever' — behold, his seed [continues] to this day, and even though his kingship has been discontinued for many years, his kingdom will yet return and stand forever.
Radak
"And build up your throne to all generations" — as Nathan the prophet said, "and a house will be built for you"; and the "building of the house" refers to sons and to sons' sons.
Metzudat David
"I will establish your seed" — So that they will be fit for kingship. "Your throne, Selah" — The throne of kingship given to you, to be inherited by your offspring, will endure forever; for even though it will be annulled during the days of the exile, it will return in the days of the Messiah and never again be interrupted.
Malbim
"Forever" — In my view there is a distinction between "forever" (ad olam) and "generation to generation" (dor va-dor): "forever" is time that is continuous and connected, while "generation to generation" is time that is divided into two generations. Therefore it says, "Forever I will establish your seed" — for the seed of David will endure forever without interruption; "and I will build your throne for generation to generation" — for the throne of David will be nullified during the time of the exile and will not stand forever without interruption, but rather Hashem will return and rebuild it in the generation that is pleasing in His eyes; therefore it says "for generation to generation." "Selah" — the conclusion of the matter.
So the heavens shall praise Your wonders, O Hashem, Your faithfulness also in the assembly of the holy ones.
verse value 1768
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 1768 is divisible by 26, the value of the divine name Hashem. The shortest word is "heaven" (שָׁמַ֣יִם, 4 letters) and the longest is "even·Your·faithfulness" (אַף־אֱ֝מ֥וּנָתְךָ֗, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·shall·praise" (וְי֘וֹד֤וּ), "even·Your·faithfulness" (אַף־אֱ֝מ֥וּנָתְךָ֗), "holy·ones" (קְדֹשִֽׁים). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "heaven" (root שמים, 71x in Psalms); "and·shall·praise" (root ידה, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: וְי֘וֹד֤וּ [and·shall·praise] (32) + שָׁמַ֣יִם [heaven] (390) + פִּלְאֲךָ֣ [Your·wonder] (131) + יְהֹוָ֑ה [Hashem] (26) + אַף־אֱ֝מ֥וּנָתְךָ֗ [even·Your·faithfulness] (598) + בִּקְהַ֥ל [in·the·assembly·of] (137) + קְדֹשִֽׁים [holy·ones] (454) = 1768.
Rashi
"And the heavens acknowledge Your wonder" — If You had kept Your promise. "and Your faithfulness in the congregation of the holy ones" — The realization of Your words they will acknowledge in the congregation of the holy ones.
Ibn Ezra
'And [the heavens] shall praise' — now the psalmist relates that Hashem is a God of truth, and His word shall be true. And the meaning of 'and the heavens shall praise Your wonders, Hashem, and Your faithfulness also' is that the heavens, in their constant motion, proclaim Your wonders and Your faithfulness — indeed 'in the assembly of the holy ones,' who are the angels that move [the heavenly spheres].
Radak
"And [the heavens] shall praise" — he says: if I give thanks for Your mercy and Your faithfulness, then, I observe, the heavens too shall give thanks for Your wonder — and the wonder is the continual rotation of the celestial spheres, a motion that never ceases, which points to their Guide; and they give thanks that all their power is from You. "Your faithfulness also" — the faithfulness that You have established for them is made known in the assembly of the holy ones, who are the angels; for by their endurance the endurance of the celestial spheres comes about, and "emunah" is [a term of] permanence — they endure forever, for they are not physical bodies, whereas the heavens, which they sustain, are a physical body.
Metzudat David
"And they shall praise" — Then the host of heaven will give thanks for the wonders that You will perform in the days of the Messiah, and the faithfulness of Your promise, too, will be told in the assembly of the holy ones — that is, the children of Israel.
Malbim
"And [the heavens] shall praise" (part 2) — In this section he tells that the universal kindness (chesed) and faithfulness (emunah) are still established and fixed in the general world, and reality testifies to this every day, both through the ordered nature and through the wondrous governance, and that Hashem founded the kingdom of the house of David in accordance with the universal kindness and truth, and the general reality testifies to it. "So the heavens shall praise Your wonders, O Hashem" — this means that even though the heavens are governed according to the fixed laws of nature, and the assembly of holy ones, who are the angels, are the ones who direct the miraculous governance that is carried out by the angels — as it is written, "seraphim stood above Him," who are above the throne, which is the heavens, as I explained there — nevertheless, even "the heavens shall praise Your wonders, O Hashem," meaning that even nature follows after the providential, wondrous governance, and even within it there are hidden miracles and a governance meted out according to deeds and according to reward and punishment. "And Your faithfulness also" shall they praise "in the assembly of the holy ones" — that even the angels shall acknowledge the fixed governance, for they too set in motion the fixed natural laws so that they accord with the wondrous governance, and even the miracles are a governance fixed from the beginning — as I explained all this at length above, chapter 36, on the verse "Hashem, in the heavens is Your kindness, Your faithfulness reaches to the skies" — see there at length.
For who in the skies can be compared to Hashem, Who among the sons of might can be likened to Hashem,
verse value 1106
Insights
Verse structure: 9 words, 34 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "to·Hashem" (לַיהֹוָ֑ה, 5 letters). Words sharing gematria 56: to·Hashem, to·Hashem. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "compares" (יַעֲרֹ֣ךְ), "is·like" (יִדְמֶ֥ה), "among·the·sons·of" (בִּבְנֵ֥י). The root יהוה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "mighty·ones" (root אל, 112x in Psalms). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 5 and 4 words. Full calculation: כִּ֤י [for] (30) + מִ֣י [who?] (50) + בַ֭שַּׁחַק [in·the·skies] (410) + יַעֲרֹ֣ךְ [compares] (300) + לַיהֹוָ֑ה [to·Hashem] (56) + יִדְמֶ֥ה [is·like] (59) + לַ֝יהֹוָ֗ה [to·Hashem] (56) + בִּבְנֵ֥י [among·the·sons·of] (64) + אֵלִֽים [mighty·ones] (81) = 1106.
Rashi
"is equal to the Lord" — Can be evaluated like Him.
Ibn Ezra
'For,' 'can be compared' [ya'arokh] — like 'ya'arikhenu ha-kohen' [the priest shall appraise it] (Leviticus 27:8). 'Among the sons of might' — these are the stars. And the meaning is: the astrologers see, through their observation, great wonders and awesome deeds renewed day by day according to the power of the stars and the arrangement of one to another; but those who possess knowledge of the Most High know that the works of the glorious Hashem are wondrous far beyond these.
Radak
"For" — and they give thanks and say, "for who in the skies can be compared to Hashem" — contrary to what their worshippers imagine; for the heavens and their hosts themselves acknowledge that there is nothing in the whole host of heaven that has comparison or likeness to God, may He be blessed; and they themselves acknowledge that the power and the wonder that they display comes to them from God, may He be blessed. "Among the sons of might" [ki-vnei elim] — these are the host of heaven; the "elim" are the angels, and the host is like "sons" to them, for their movement, their course, and their governance are caused by them [the angels]. And the meaning of "eilim" is "powers, mighty ones."
Metzudat David
"Can be compared to Hashem" — Who can liken himself to be similar to Hashem in promising and fulfilling? "Can be likened, etc." — This repeats the previous statement in different words.
Metzudat Zion
"Can be compared" — from the language of erech ("order," "comparison") and shivyon ("equivalence"). "Sons of might" — mighty ones, as in "a mighty one of the nations" (Ezekiel 31); meaning, the angels on high.
Malbim
"For who in the skies can be compared to Hashem" — "the skies" (shachak) designates the place of the angels and the intellects, for the shechakim are higher than the heavens, and that is the place of wonders. "And the sons of might" (bnei eilim) are the forces of nature. There is a distinction between "compared" (ya'arokh) and "likened" (yidmeh): things are likened to one another according to their incidental features, while they are compared according to their equivalence in essence. Now, in the shachak a likeness to Hashem is found — that is, a resemblance in some of the incidental features of His actions, in that the actions that issue from the shachak are not bound by the laws of nature, time, and place, and the angels are intellects abstracted from matter and the like. Nevertheless, they have no comparison with Him, for they are created beings and their power is limited, and the wonders performed through them are not perpetual but depend on the will of Hashem for the time being; but Hashem is without end, and without limit, creates everything, and His wonders are fixed by His simple will from earliest antiquity. Accordingly, although one might say there is a likeness to Him, they have no comparison with Him. "And who can be likened to Hashem among the sons of might" — the forces of nature have not even a likeness to Him, for they are all bound to physical forces that are not eternal, and they have not even a likeness to Him, blessed be He.
A God dreaded in the great council of the holy ones, And feared of all those who are about Him?
verse value 1677
Insights
Verse structure: 6 words, 33 letters. Verse gematria: 1677 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "God" (אֵ֣ל, 2 letters) and the longest is "over·all·around·Him" (עַל־כׇּל־סְבִיבָֽיו, 10 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "dreaded" (נַ֭עֲרָץ), "in·the·council·of·the·holy·ones" (בְּסוֹד־קְדֹשִׁ֣ים), "over·all·around·Him" (עַל־כׇּל־סְבִיבָֽיו). 6 unique roots are used. Frequent roots: "God" (root אל, 112x in Psalms); "and·feared" (root ירא, 77x in Psalms); "great" (root רב, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 4 and 2 words. Full calculation: אֵ֣ל [God] (31) + נַ֭עֲרָץ [dreaded] (410) + בְּסוֹד־קְדֹשִׁ֣ים [in·the·council·of·the·holy·ones] (526) + רַבָּ֑ה [great] (207) + וְ֝נוֹרָ֗א [and·feared] (263) + עַל־כׇּל־סְבִיבָֽיו [over·all·around·Him] (240) = 1677.
Rashi
"in the great council of the holy ones" — In the great council of the angels.
Ibn Ezra
'A God' — He is the Mighty One, feared by the holy ones who are without body, and great in the description of [His] mystery. 'And feared by all who are around Him' — these are the great host, who possess bodies.
Radak
"Dreaded" [na'aratz] — like "awesome" [nora]; its meaning is that they hold Him in dread, and likewise He is called "awesome" because they fear Him; and He is dreaded and awesome in the council of the holy angels. And the meaning of "council" [sod] is "assembly, company," and the meaning of "great" [rabbah] is that with great dread and great fear they hold Him in dread. "And feared of all those who are about Him" — over all the angels who are around Him, that is, His ministering attendants; and the verse repeats the matter in different words.
Metzudat David
"A God dreaded" — For He is a mighty God within the great and numerous company of the holy assembly — these are the angels on high. "Above all who are around Him" — These are the angels who surround the throne of His glory.
Metzudat Zion
"Dreaded" — an expression of strength, as in "like a dreaded warrior" (Jeremiah 2). "In the council" — an expression of assembly and gathering, as in "and against the assembly of young men" (Jeremiah 6).
Malbim
"A God dreaded" — Now he explains that these two types of governance that he mentioned — both the wondrous one carried out by the holy ones, who are the angels, and the natural one carried out by the hosts of heaven and the celestial spheres — all issue from Hashem, and nothing is done without Him. Regarding the wondrous governance he said, "A God dreaded in the great council of the holy ones" — in the great assembly of the holy ones and the angels, where counsel is taken concerning wonders and miracles, Hashem is dreaded among them, so that they do nothing without Him. And since the purpose of the wonders is that they should be feared before Him, he said that "He is feared of all those who are about Him" — inasmuch as they are round about Him and near to Him, and He is feared over them.
O Hashem God of hosts, Who is a mighty one, like to You, O Hashem? And Your faithfulness is round about You.
verse value 1883
Insights
Verse structure: 8 words, 40 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יָ֑הּ, 2 letters) and the longest is "around·You" (סְבִיבוֹתֶֽיךָ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "strong" (חֲסִ֥ין), "around·You" (סְבִיבוֹתֶֽיךָ). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God·of" (root אלהים, 347x in Psalms); "who·is·like·You" (root מי, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 2 words. Full calculation: יְהֹוָ֤ה [Hashem] (26) + אֱלֹ֘הֵ֤י [God·of] (46) + צְבָא֗וֹת [hosts] (499) + מִי־כָמ֖וֹךָֽ [who·is·like·You] (136) + חֲסִ֥ין [strong] (128) + יָ֑הּ [Hashem] (15) + וֶ֝אֱמ֥וּנָתְךָ֗ [and·Your·faithfulness] (523) + סְבִיבוֹתֶֽיךָ [around·You] (510) = 1883.
Ibn Ezra
'And mighty' [chasin] — a descriptive form in the pattern of 'gevir' [lord], from the grammatical root of 'chason hu' [he is strong] (Amos 2:9). And the meaning of 'and Your faithfulness is round about You' — that it never separates [from You], for it is not a mere incidental attribute.
Radak
"Mighty, O Hashem" [chasin Yah] — "chasin" is not in the construct state, but stands as an absolute form, on the pattern of "gevir" ["lord"], and its meaning is "strong, mighty." And it says "Yah," for that is the Name which indicates the coming-into-being of the entire world, since it is from Him; and "chasin" indicates that He sustains the world after its coming-into-being, just as He is called "the Life of the world." "And Your faithfulness is round about You" — as he said above, "Your faithfulness [is known] in the assembly of the holy ones"; for the holy ones, the angels, are around Him, and they testify to Your faithfulness, meaning, to their own endurance. And it says, "who is like You" — meaning, among the beings on high, who is like You? For they themselves testify that their endurance comes from You, that You endure forever.
Metzudat David
"Mighty is Hashem" — You, Hashem, are exceedingly strong. "And Your faithfulness" — Faithfulness has always been around You, and does not separate from You.
Metzudat Zion
"Mighty" — an expression of strength, as in "and he was as strong as the oaks" (Amos 2:9).
Malbim
"O Hashem, God of hosts" — also in the natural governance carried out through the constellation and the host of heaven, on account of which He is called "God of hosts," and it is the fixed governance on account of which He is called "mighty" (chasin), which denotes fixed strength — "there is none found like You, O mighty Hashem," and You dwell also among these hosts. "And Your faithfulness is round about You" — so that even the governance of nature, which is founded upon faithfulness, is also round about You, for You dwell among them and act within them.
You rule the proud swelling of the sea; When its waves arise, You still them.
verse value 2763
Insights
Verse structure: 8 words, 31 letters. The shortest word is "You" (אַתָּ֣ה, 3 letters) and the longest is "in·the·pride·of" (בְּגֵא֣וּת, 5 letters). Words sharing gematria 406: You, You. 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "rule" (מ֭וֹשֵׁל), "when·rising" (בְּשׂ֥וֹא), "still·them" (תְשַׁבְּחֵֽם). The root אתה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "when·rising" (root נשא, 52x in Psalms); "the·sea" (root ים, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'the·sea', dividing the verse into phrases of 4 and 4 words. Full calculation: אַתָּ֣ה [You] (406) + מ֭וֹשֵׁל [rule] (376) + בְּגֵא֣וּת [in·the·pride·of] (412) + הַיָּ֑ם [the·sea] (55) + בְּשׂ֥וֹא [when·rising] (309) + גַ֝לָּ֗יו [its·waves] (49) + אַתָּ֥ה [You] (406) + תְשַׁבְּחֵֽם [still·them] (750) = 2763.
Rashi
"when it raises its waves" — When its waves are raised. "You humble them" — Heb. תשבחם, You humble them, and similarly, (Prov. 29:11): “but afterwards a wise man will quiet it (ושבחנה)”; and similarly (above 65:8): “Who humbles (משביח) the roaring of the seas.”
Ibn Ezra
'You' — he has mentioned the matters of the heavens and the holy ones, which only the wise understand; and now he returns to mention His might through visible things, namely, the sea. 'When it swells' [be-so] — [meaning] when it rises up. 'You still them' [teshabchem] — [meaning] You quiet them, like 'mashbiach' [one who calms] (Psalms 65:8). 'You' — it is possible that the meaning of 'You still them' concerns [Your stilling of] the sea for Israel['s sake]. And the meaning of 'You have crushed Rahab as one that is slain' — [Rahab refers to] Egypt, meaning 'the men of Rahab.'
Radak
"You" — Until now he has spoken about the upper beings, for He rules over them; and now he speaks about the lower ones — the proud and mighty among the fearsome creatures. And the meaning of "the pride of the sea" — that the waters are higher than the land, as we explained in Psalm 33. And he says "You" rule, because it was the nature of the waters, in their pride, to go forth over the land, but God rules over them and restrains them, and set sand as a boundary for them. "When its waves arise" — meaning when they lift themselves up; and this word is like "binso" (בנשוא), missing the first root letter of the verb [the peh]. "You still them" — meaning You sink them down. It is possible that this was said concerning the splitting of the Sea of Reeds; or he means that this is what He does at all times; or its meaning is: when the waves of the sea rise up, so that it seems as though they will go out onto the dry land, then, when they reach the shore, You still them.
Metzudat David
"In the pride of the sea" — In the strength of the sea and its surging pride. "When they rise" — When its waves rise up, You sink them down and subdue them.
Metzudat Zion
"You still them" — You sink them down and subdue them, as in "who stills the roaring of the seas" (above, Psalm 65).
Malbim
"You" — He begins to explain these two things that he mentioned, how they are revealed through these two governances called by the name "kindness" and "faithfulness" in the lower world. Against the wondrous governance that he mentioned in verse 8, which is carried out through the council of the holy ones, he said, "You rule the proud swelling of the sea" — that at the time of the splitting of the Sea of Reeds, the sea grew proud and overstepped its boundary, when Hashem drove it back with a strong east wind all night, for at the time of a storm it is the way of the sea to grow proud and overstep its boundary; and You ruled over it, so that "when its waves arose" — in this very thing, that its waves rose up, as it is written, "and with the blast of Your nostrils the waters were piled up" — through this very thing "You still them," and they stood like a heap, the floods congealed, the deeps froze, and He turned the sea into dry land.
You did crush Rahab, as one who is slain; You did scatter Your enemies with the arm of Your strength.
verse value 2244
Insights
Verse structure: 8 words, 32 letters. The shortest word is "You" (אַתָּ֤ה, 3 letters) and the longest is "Your·enemies" (אוֹיְבֶֽיךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "crushed" (דִכִּ֣אתָ), "like·the·slain" (כֶחָלָ֣ל), "scattered" (פִּזַּ֥רְתָּ). 8 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "Your·enemies" (root איב, 71x in Psalms); "Your·strength" (root עז, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'Rahab', dividing the verse into phrases of 4 and 4 words. Full calculation: אַתָּ֤ה [You] (406) + דִכִּ֣אתָ [crushed] (425) + כֶחָלָ֣ל [like·the·slain] (88) + רָ֑הַב [Rahab] (207) + בִּזְר֥וֹעַ [with·the·arm·of] (285) + עֻ֝זְּךָ֗ [Your·strength] (97) + פִּזַּ֥רְתָּ [scattered] (687) + אוֹיְבֶֽיךָ [Your·enemies] (49) = 2244.
Rashi
"Rahab" — Egypt.
Radak
"You did crush" — [this word] is written with an alef in place of a yod. From all this, the verse proves that the preceding verse was said concerning the splitting of the Sea of Reeds, for Rahab is Egypt. He is saying: You split the sea for Israel, and nevertheless You crushed the Egyptians within it as though they were slain, for they had no strength to flee and to get out of the sea while it remained dry land. "You did scatter Your enemies" — for [ordinarily] the sea casts out the drowned and scatters them onto the shore of the sea, but not immediately when they drown. Yet You, with the arm of Your strength, scattered Your enemies, and the sea vomited them out immediately when they drowned, so that Israel would see them.
Metzudat David
"Like one slain, Rahab" — Like a slain man who is crushed, so have You crushed Rahab — that is, Egypt, which is called Rahab. "You have scattered Your enemies" — These are the kings of Canaan.
Metzudat Zion
"You did crush" — an expression of pounding and breaking.
Malbim
"You" — and through this very thing "You did crush Rahab," who are the Egyptians, "as one who is slain"; "and with the arm of Your strength You did scatter Your enemies" — for "the arm" indicates that He did everything by His own power, without help from those below or from their deeds, but by His supreme power alone.
Yours are the heavens, Yours also the earth; The world and its fulness, You have founded them.
verse value 2296
Insights
Verse structure: 8 words, 29 letters. The shortest word is "to·You" (לְךָ֣, 2 letters) and the longest is "and·its·fullness" (וּ֝מְלֹאָ֗הּ, 5 letters). 8 unique roots are used. Frequent roots: "land" (root ארץ, 157x in Psalms); "You" (root אתה, 115x in Psalms); "heaven" (root שמים, 71x in Psalms). The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 4 and 4 words. Full calculation: לְךָ֣ [to·You] (50) + שָׁ֭מַיִם [heaven] (390) + אַף־לְךָ֥ [also·to·You] (131) + אָ֑רֶץ [land] (291) + תֵּבֵ֥ל [world] (432) + וּ֝מְלֹאָ֗הּ [and·its·fullness] (82) + אַתָּ֥ה [You] (406) + יְסַדְתָּֽם [have·founded·them] (514) = 2296.
Ibn Ezra
'Yours' — now he mentions the firmament and the dry land, for He desired to create man; and behold, the heavens are that which is close to the earth, and 'tevel' is the inhabited part of the earth — therefore, 'and its fullness.' And the meaning of 'You have founded them' is a hint to the seven boundaries of the entire inhabited world, and thus they shall always remain.
Radak
"Yours" — Now he speaks in general of the upper and lower beings, and says that they are Yours, for they thereby acknowledge this, even though they are not endowed with intellect. Likewise he says, "indeed the earth too is Yours," even though it does not possess intellect. He means: wise human beings recognize and know, from the earth and its produce, and from the beasts and the birds, that they have a Creator and a Guide, and that You are the Creator; and it is as though they themselves were speaking and acknowledging this. "The world and its fulness" — "Land" (eretz) is a term for both the inhabited and the uninhabited, but the inhabited is called "world" (tevel); therefore he says "and its fulness," and its fulness consists of those who dwell in it — human beings, beasts, and birds. "You have founded them" — just as a foundation is what sustains a building, so has God, may He be blessed, made, in the inhabited places, that which sustains the inhabitants — such as the trees, grasses, and vegetables for the food of man and the food of beast, which are found in the inhabited places; and likewise the arms of the sea and the rivers that pass through the inhabited places for the benefit of human beings, to cross by them from place to place and to catch fish in them for food.
Metzudat David
"Yours are the heavens" — The heavens are Yours. "And its fullness" — The creatures that fill the world.
Malbim
"Yours" — and against the natural governance that he mentioned in verse 9, which is carried out through the host of heaven, where the governance of nature begins, he says "Yours are the heavens" — that the governance of nature, which is manifest in the constellation of the heavens, is attributed to You; and also "Yours also is the earth" — that even the earth, where this governance ends, is also Yours and under Your providence. And the proof is that "the world and its fullness, You have founded them" — for according to nature the earth was covered with water, and it would not have been possible for there to be a "tevel," which is the inhabited portion of dry land; but You founded the dry land, so that "the world and its fullness" should exist — as it is written, "The earth is Hashem's, and the fullness thereof, the world, and they that dwell therein, for He has founded it upon the seas," as I explained there.
The north and the south, You have created them; Tabor and Hermon rejoice in Your name.
verse value 2987
Insights
Verse structure: 8 words, 36 letters. The shortest word is "You" (אַתָּ֣ה, 3 letters) and the longest is "and·Hermon" (וְ֝חֶרְמ֗וֹן, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·south" (וְ֭יָמִין), "have·created·them" (בְרָאתָ֑ם), "Tabor" (תָּב֥וֹר). 8 unique roots are used. Frequent roots: "in·Your·name" (root שם, 119x in Psalms); "You" (root אתה, 115x in Psalms); "and·south" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'have·created·them', dividing the verse into phrases of 4 and 4 words. Full calculation: צָפ֣וֹן [north] (226) + וְ֭יָמִין [and·south] (116) + אַתָּ֣ה [You] (406) + בְרָאתָ֑ם [have·created·them] (643) + תָּב֥וֹר [Tabor] (608) + וְ֝חֶרְמ֗וֹן [and·Hermon] (310) + בְּשִׁמְךָ֥ [in·Your·name] (362) + יְרַנֵּֽנוּ [rejoice] (316) = 2987.
Ibn Ezra
'North' — since he mentioned heaven and earth, and these are two extremities — namely above and below — he now mentions north and south, and Tabor, in the western direction; and behold, Tabor and Hermon are in the east, and behold 'east' corresponds to both this and that — as in Sefer Yetzirah: '[He] sealed [the six directions] with six seals.'
Radak
"North" — In my opinion, since he mentioned "the world and its fulness," which runs from east to west along the line of the world's length — which is inhabited in its entirety from the far east to the far west — he therefore said "and its fulness," meaning that it is entirely full. And afterward he mentions "north and right" [i.e., south], which pertains to the width of the world, and this is not entirely inhabited; for on the north side much of the world remains desolate because of the great cold, and on the south side even more so, because of the heat, and the settled portion in them is small. Yet all of them acknowledge that You created both the wasteland and the inhabited land. And he mentions "Tabor and Hermon," for they are great mountains — and mountains are among the created things that are on the earth — and Hermon is [the same as] Senir; it is a very high mountain, so much so that snow is found on it even in the days of summer. And he says "rejoice in Your name" — as though they were speaking and singing, for You are their Creator, and whoever sees them offers praise, song, and acknowledgment to the God who created them; and it is as though they themselves were singing.
Metzudat David
"And the right hand" — This means south, for the east is called "front" (kedem); and one who stands facing forward — that is, facing the sun in the east — his right hand then points toward the south. And the west is called "back" (achor), for then his back is toward the west. "They shall rejoice in Your name" — Meaning: the wonder of their height will arouse people to rejoice in the wonders of Your name.
Metzudat Zion
"Tabor and Hermon" — the names of high mountains.
Malbim
"North" — He explains how He founded the world: that the earth on the northern side and the southern side, near the poles, is not fit for habitation because of the intensity of the cold. Therefore it says, "The north and the right hand (south), You have created them" — for there is a distinction between "creation" (beri'ah) and "formation" and "making" (yetzirah, asiyah): first the earth was created, something from nothing, and it was still "unformed and void" (tohu va-vohu), not fit for habitation; afterward He formed the earth and made it, that is, He fixed it so that it would be fit for habitation, and this is called by the name "formation" and "making," as it is written, "Thus says Hashem, Who formed the earth and made it, Who established it, He created it not a waste," as I explained there. But the northern side and the southern side (right hand) He did not form and make, nor did He fix them for habitation; they remained just as He created them, unformed and void. But "Tabor and Hermon," which are in the middle of the inhabited world, were formed and made and fixed for habitation, and it is they that "rejoice in Your name" — for there is the rejoicing of the earth, and it is glad, for it blossoms and flourishes, and exults with joy and gladness because of the habitation and the blessing found there.
Yours is an arm with might; Strong is Your hand, and exalted is Your right hand.
verse value 1946
Insights
Verse structure: 7 words, 28 letters. The shortest word is "to·You" (לְךָ֣, 2 letters) and the longest is "with·might" (עִם־גְּבוּרָ֑ה, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "with·might" (עִם־גְּבוּרָ֑ה), "is·strong" (תָּעֹ֥ז). 7 unique roots are used. Frequent roots: "Your·hand" (root יד, 78x in Psalms); "is·exalted" (root רום, 49x in Psalms); "Your·right·hand" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'with·might', dividing the verse into phrases of 3 and 4 words. Full calculation: לְךָ֣ [to·You] (50) + זְ֭רוֹעַ [arm] (283) + עִם־גְּבוּרָ֑ה [with·might] (326) + תָּעֹ֥ז [is·strong] (477) + יָ֝דְךָ֗ [Your·hand] (34) + תָּר֥וּם [is·exalted] (646) + יְמִינֶֽךָ [Your·right·hand] (130) = 1946.
Ibn Ezra
'Yours' — it has been established that You have an arm. And the meaning is: it is long, so that You may extend it, by way of metaphor, to whatever place You desire, and it is joined with might; and behold, there is no doubt that forever 'Your left hand is strong, Your right hand is exalted' — a metaphor for Your two hands.
Radak
"Yours" — for You, by Your power, sustain everything. "Strong is Your hand" — this is the left hand. "Exalted is Your right hand" — behold, both of them are equal in You in strength, might, and exaltation.
Metzudat David
"An arm with might" — Meaning: Your arm is outstretched over all, and among all of them You perform mighty deeds. "Your right hand is exalted" — To be supreme over all.
Malbim
"Yours is an arm" — the "arm," when mentioned in connection with Hashem, always signifies the primary force that moves the acting hand (just as the arm is the upper joint of the limb that moves the hand); and in connection with Hashem it signifies the first force that moves His actions. Now, the arm of flesh and blood does not truly belong to it, for the primary force that moves it to perform its actions is something external to it, whether natural or divine, since every motion in the world has a cause external to it, as is known. But You — "Yours is the arm" — the arm is Yours in Yourself, for You are the First Mover of all things. Likewise, the might of flesh and blood is something external to it, not defined within its essence, for one can conceive of a person devoid of might, so that "might" is a descriptive term added onto the person, outside his definition and essence. But You — "Yours is might" — for might is essential to You and not a mere descriptive term, since Hashem is not described by attributes; rather, Hashem, blessed be He, is the very essence of might. Now, "might" is normally a relational term, for might is manifest only through some other thing that is weak in comparison to it, by one thing overpowering another thing external to it; thus might exists only in relation to another, weaker than it. But You — "Yours is might" — with You it is not a relational term dependent on something else, for there exists nothing else beside You, since everything is from You; rather, might is bound up in Your own arm itself, so that the very source of the boundless force is united with the might — so that "Yours is the arm together with the might," the might being bound to Your arm. This point is further explained by the words, "Strong is Your hand, exalted is Your right hand": the might of Hashem, which is revealed through signs and wonders by which He overpowers nature, may be compared to a parable — like one who turns a millstone with great force using his left hand, while with his right hand he restrains the motion of the left hand and turns the wheel the other way, contrary to the motion of the left hand, thereby displaying his strength — that his right hand overpowers and rises in force above the strength of his left hand; by this he displays his own might, that his right hand rises up and overpowers his left hand. So too, Hashem turns and revolves the wheel of the cosmic system and of nature with His left hand, His hand being strong enough to move mighty things by its power; and through miraculous governance He restrains and overturns the motion of that wheel and system with His right hand — the right hand of Hashem acts valiantly over the governance of nature, which is attributed to the left hand — and He displays His own might thereby: that although "Your hand is strong" — namely the left hand — in the governance of nature, nevertheless "Your right hand is exalted" through the miraculous governance exercised over Your left hand, which governs nature. Thus Your might is not known through anything else, but only in that "Yours is the arm together with the might."
Righteousness and justice are the foundation of Your throne; Mercy and truth go before You.
verse value 1685
Insights
Verse structure: 8 words, 32 letters. The shortest word is "justice" (צֶ֣דֶק, 3 letters) and the longest is "and·justice" (וּ֭מִשְׁפָּט, 5 letters). Words sharing gematria 160: go·before, Your·face. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "go·before" (יְֽקַדְּמ֥וּ). 8 unique roots are used. Frequent roots: "Your·face" (root פנים, 131x in Psalms); "goodness" (root חסד, 125x in Psalms); "and·justice" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·throne', dividing the verse into phrases of 4 and 4 words. Full calculation: צֶ֣דֶק [justice] (194) + וּ֭מִשְׁפָּט [and·justice] (435) + מְכ֣וֹן [the·foundation·of] (116) + כִּסְאֶ֑ךָ [Your·throne] (101) + חֶ֥סֶד [goodness] (72) + וֶ֝אֱמֶ֗ת [and·truth] (447) + יְֽקַדְּמ֥וּ [go·before] (160) + פָנֶֽיךָ [Your·face] (160) = 1685.
Ibn Ezra
'Righteousness' — the meaning is: even though the might is Yours alone, everything [You do] is with righteousness and justice. And the meaning of 'go before Your face' — that they [mercy and truth] never depart from before You. And the meaning of 'the foundation of Your throne' — after the manner of the kings of the earth when they sit upon the throne of kingship, so is the Throne of Glory.
Radak
"Righteousness" — After he mentioned the world and said that it stands by the power of Hashem, he now says that the endurance of the world — that it should continue to exist forever and not be destroyed — is [due to] the righteousness of God, and His justice, and mercy and truth are with Him. The verse repeats the same idea in different words, for "righteousness" and "mercy" are one, and "justice" and "truth" are one, and "the foundation of Your throne" and "go before You" are one; for the righteousness and the mercy is what He does for the creatures in establishing the world upon its foundation, and this is justice and truth from Him, to fulfill His word, as He said, "I will not again curse the ground anymore." And the meaning of "the foundation of Your throne" — like a king who sits upon the throne and sees to the needs of his people and their governance with justice. And the meaning of "go before You" — for they are always ready with You without interruption, for "precedence" [kedimah] means the state of a thing being prepared.
Metzudat David
"The foundation" — The establishment of Your throne is through righteousness and justice, not according to the strength of the arm. "Go before You" — They hasten to come before You, so that through them You may guide the unjust.
Malbim
"Righteousness and justice are the foundation of Your throne" — after he explained the two kinds of governance by which Hashem governs His world, which he called by the names kindness and truth, or faithfulness, he concludes by saying that the throne upon which Hashem sits to govern His creatures below (for the "throne of Hashem" mentioned in Scripture indicates His governance of the lower world) is established upon righteousness and justice. For the definition of justice is that which is done according to the fixed law, and the definition of righteousness is that which is done beyond the strict letter of the law, in which case the judge does not look only to the fixed rule, but to the time, the matter, and those being judged. So too Hashem sometimes governs His world with justice — this is the ordered natural governance, in which everything is measured and weighed on a scale according to fixed rules and statutes that do not change and do not distinguish between the deserving and the undeserving, but the world simply follows its accustomed course, giving to each existing thing its fixed due. And at other times He governs with righteousness, looking according to the time, the matter, and the deeds of those who exist — and this is the miraculous, providential governance, which is not measured according to the fixed laws of nature. Now, the root of justice is the truth found in the soul of the judge, and the root of righteousness is the kindness ingrained in his soul; for when love of truth is rooted in the judge's heart he will not deviate from the fixed law, and when love of kindness is rooted in his heart he will incline to the side of going beyond the strict letter of the law to act with kindness, even though it is not in accordance with the fixed law and the true rule as such. So too it is said in connection with Hashem: the fact "that righteousness and justice are the foundation of Your throne" follows from the fact "that kindness and truth go before You" — for through kindness going before You, You act with righteousness, and through truth You act with justice, so that from the two fixed roots within Your attributes, which are kindness and truth, there emerge in the lower governance righteousness and justice — the natural governance being according to justice, and the miraculous governance being according to righteousness.
Happy is the people who know the joyful shout; They walk, O Hashem, in the light of Your countenance.
verse value 1917
Insights
Verse structure: 7 words, 34 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "the·people" (הָ֭עָם, 3 letters) and the longest is "in·the·light·of·Your·face" (בְּֽאוֹר־פָּנֶ֥יךָ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·know" (יֹדְעֵ֣י), "in·the·light·of·Your·face" (בְּֽאוֹר־פָּנֶ֥יךָ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "the·people" (root עם, 135x in Psalms); "in·the·light·of·Your·face" (root פנים, 131x in Psalms). The etnachta (major mid-verse pause) falls on 'shout', dividing the verse into phrases of 4 and 3 words. Full calculation: אַשְׁרֵ֣י [happy·is] (511) + הָ֭עָם [the·people] (115) + יֹדְעֵ֣י [who·know] (94) + תְרוּעָ֑ה [shout] (681) + יְ֝הֹוָ֗ה [Hashem] (26) + בְּֽאוֹר־פָּנֶ֥יךָ [in·the·light·of·Your·face] (369) + יְהַלֵּכֽוּן [they·walk] (121) = 1917.
Rashi
"that know the blasting of the shofar" — Who know how to appease their Creator on Rosh Hashanah with the blasts, upon which they arrange the blessings of “malchuyoth” (manifestations of God’s dominion), “zichronoth” (remembrances), and “shofaroth.”
Ibn Ezra
"Happy" — the reason for mentioning all this is that in Your hand are strength and might, and mercy and truth surround You. If so, why do You delay in establishing Your covenant and the mercy You promised us?! And the reason for mentioning "happy is the people" right after [mentioning] mercy and justice is that You save, by Your might and Your righteousness, everyone who calls upon Your name. And the meaning of "joyful shout" is like [the phrase]: "and the shout of a king is among them" (Numbers 23:21). "They walk in the light of Your countenance" — like [the phrase]: "by his light I walked through darkness" (Job 29:3).
Radak
"Happy" — At the beginning of the psalm he began to mention the mercy and truth that He showed to David, and he juxtaposed to it the mercy and truth that He has with the world — that just as He maintains truth with the world, so it was fitting for Him to maintain truth with David and Israel. And he says, "Happy is the people who know the joyful shout" — that is to say, happy were Israel when Your favor was toward them and You reigned over them, for then they knew Your shout [of triumph], as it is written, "Hashem his God is with him, and the shout of a king is among them." And the reason for the "teruah" [shout] is that in war, those who are prevailing over their adversaries blow [the shofar] and shout to frighten those against them, as we see in the wars recorded [in Scripture], where they blow and shout by the command of God, exalted be He; and this is [the meaning of] "and the shout of a king is among them" — and this is [what is meant by] "those who know the shout." "Hashem, they walk in the light of Your countenance" — then they walked in the light of Your countenance and did not stumble.
Metzudat David
"Who know the joyful shout" — Those who know how to join and cling to the Omnipresent. "In the light of Your countenance" — They will walk in the light of the salvation that comes from before You.
Metzudat Zion
"The joyful shout" — an expression of fellowship and companionship, as in "and the shout of a king is among them" (Numbers 23:21).
Malbim
"Happy is the people" — after speaking of all the particulars of the general governance in its two parts, he returns to speak of a particular, providential governance that is special and suited to the people of Hashem, who are not subject to the governance of general existence and to the general kindness and truth or righteousness and justice, but only to a particular, providential kindness and truth and righteousness and justice, elevated and raised above the general kind and reserved for them alone. Therefore it says, "Happy is the people who know the joyful shout" — meaning, that they join with their Friend and Beloved, the One on High, as it is written, "Hashem his God is with him, and the shout of a king is in him," to the point that they draw the divine flow from Him without any intermediary. For then, "they walk, O Hashem, in the light of Your countenance" — not through the host of heaven, and not through the council of holy ones, who are the angels, but they are governed by Hashem Himself, without any intermediary.
In Your name they rejoice all the day; And through Your righteousness they are exalted.
verse value 1466
Insights
Verse structure: 5 words, 28 letters. The shortest word is "in·Your·name" (בְּ֭שִׁמְךָ, 4 letters) and the longest is "and·in·Your·righteousness" (וּבְצִדְקָתְךָ֥, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·rejoice" (יְגִיל֣וּן), "and·in·Your·righteousness" (וּבְצִדְקָתְךָ֥). 5 unique roots are used. Frequent roots: "all·the·day" (root יום, 121x in Psalms); "in·Your·name" (root שם, 119x in Psalms); "they·are·exalted" (root רום, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'all·the·day', dividing the verse into phrases of 3 and 2 words. Full calculation: בְּ֭שִׁמְךָ [in·Your·name] (362) + יְגִיל֣וּן [they·rejoice] (109) + כׇּל־הַיּ֑וֹם [all·the·day] (111) + וּבְצִדְקָתְךָ֥ [and·in·Your·righteousness] (622) + יָרֽוּמוּ [they·are·exalted] (262) = 1466.
Ibn Ezra
"In Your name" — their mentioning of Your name continually is their rejoicing; and through their mentioning of Your righteousness they are exalted above all mankind.
Radak
"In Your name" — and then they rejoiced in Your name all the day; that is to say, in remembering Your name they were helped.
Metzudat David
"In Your name" — In the salvation of Your name they will rejoice all their days.
Metzudat Zion
"They rejoice" — from the language of gilah ("joy") and simchah ("gladness").
Malbim
"In Your name" — then they receive these two kinds of governance in a most wondrous manner, such that regarding the natural governance, "in Your name they exult all the day" — the "name" of Hashem indicates the fixed, natural governance (as it is said, "Hashem is Your name forever; Hashem is Your remembrance for all generations" — the "name" being that which is always fixed, being His renown through the natural governance, which is fixed forever without change, while the "remembrance" is the deed He performs from time to time, through which He is remembered — that being the sign and the wonder, which is not always fixed but is renewed according to the generation). There is a difference between simchah (joy) and gilah (exultation): simchah is a continuous joy, while gilah pertains to something newly arising, like a find, good news, and the like. Accordingly, it would be fitting for them to rejoice with simchah over the natural governance, and to exult with gilah over the sign and the wonder — I mean that gilah does not apply to nature, since it is not something that renews but is constant and habitual; and it would not be correct to say that a person exults over having two hands and two eyes and being in sound health, for that belongs to the category of joy over something constant, and exultation can apply only to a wonder, which is something renewed at a given moment. All this holds true for the simple natural governance. Not so, however, the natural governance that is specific to the people of Hashem, which lies under Hashem's continual providence — there, exultation can be conceived, as in the parable of a beloved son before his father, who watches over him constantly, every moment, giving him his fixed sustenance of his own accord — such a son exults at all times over his father's love and his providence over him, which is renewed every moment; and this differs from exultation over a sign and a wonder, which does not continue all day, since a wonder is not constant. But "in Your name they exult all the day," for this providence is constant. And corresponding to the miraculous governance he said, "and through Your righteousness they are exalted" — for the definition of righteousness as applied to Hashem is that which Hashem does by virtue of His divinity, without regard to the deeds of human beings and their preparation; and this righteousness has no limit, just as Hashem, blessed be He, is without limit. Therefore it says, "and through Your righteousness they are exalted" at all times, to the very heights.
For You are the glory of their strength; And in Your favor our horn is exalted.
verse value 3726
Insights
Verse structure: 7 words, 35 letters. Verse gematria: 3726 is divisible by 18, the value of chai ('life'). The shortest word is "You" (אָ֑תָּה, 3 letters) and the longest is "for·the·glory·of" (כִּי־תִפְאֶ֣רֶת, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·the·glory·of" (כִּי־תִפְאֶ֣רֶת), "their·strength" (עֻזָּ֣מוֹ), "and·in·Your·favor" (וּ֝בִרְצוֹנְךָ֗). 7 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "is·exalted" (root רום, 49x in Psalms); "their·strength" (root עז, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'You', dividing the verse into phrases of 3 and 4 words.
Rashi
"and with Your favor" — that You are appeased by them (apayement in Old French), propitiation.
Ibn Ezra
"For" — they do not glory in their own strength, but rather in Your strength.
Radak
"For" — You are the glory of their strength, for they had no strength except from You, and by Your strength they gloried over the nations. And then, "in Your favor our horn is exalted" — it is written [ketiv] "tarim" ["You will raise"], meaning that it was You who were raising [it]; but it is read [keri] "tarum" ["is exalted"], meaning that by Your favor our horn was exalted. And although "karneinu" ["our horns"] is written with a yod, [indicating] the plural, while "tarum" is singular, its meaning is "each horn" — and "horn" refers to the kings of Israel.
Metzudat David
"The glory" — You are the One who glorifies their strength, and when You fulfill their will, You will raise up the horn of our dominion.
Malbim
"For" — he explains this in detail, corresponding to what was said, "in Your name they rejoice all day," he explains: "For You are the glory of their strength." The word "strength" [oz] always denotes natural strength, and the natural strength that every person has does not rightly warrant glory, for a person does not take pride in a natural attribute, and therefore rejoicing does not rightly apply to it either, as [stated] above, because it is something he acquired by nature and that continues according to his nature. But this natural strength of theirs, they take pride in before many peoples, since it comes through Your providence, and You are the glory of their strength — that is, their strength is from Hashem, and this testifies that they are a treasured people and a holy nation to Hashem, and this is their glory; therefore they rejoice all day. And corresponding to what was said, "and in Your righteousness they are exalted," he explains: "And in Your favor our horn is exalted." For the divine righteousness, by which He performs wondrous deeds by virtue of His divinity, without regard to the recipient, is a thing that depends on His simple will alone, for He does not do this because judgment and law obligate it, but only because He so wills. And by this exalted will, our horn is continually raised up high, as it says, "and in Your righteousness they are exalted."
For of Hashem is our shield; And the Holy One of Israel is our king.
verse value 1368
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 1368 is divisible by 18, the value of chai ('life'). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·to·the·Holy·One·of" (וְלִקְד֖וֹשׁ, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·to·the·Holy·One·of" (וְלִקְד֖וֹשׁ), "our·king" (מַלְכֵּֽנוּ). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "our·king" (root מלך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'our·shield', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּ֣י [for] (30) + לַ֭יהֹוָה [to·Hashem] (56) + מָגִנֵּ֑נוּ [our·shield] (149) + וְלִקְד֖וֹשׁ [and·to·the·Holy·One·of] (446) + יִשְׂרָאֵ֣ל [Israel] (541) + מַלְכֵּֽנוּ [our·king] (146) = 1368.
Ibn Ezra
"For" ... "our king" — he is Your David. He is also "our shield," who shields [us] on behalf of his people; and the sense is doubled, as is customary [in Hebrew parallelism].
Radak
"For" — the verse repeats the same idea in different words. "Our shield" — is our king, that is, David the king, and Solomon his son, and those who came after him from his seed. And he means that our king belongs to Hashem; therefore he was successful and prevailed over his enemies. And the meaning of "of Hashem" [is like saying] "the king" who feared Hashem; and likewise, "Whoever is for Hashem, to me!"
Metzudat David
"For to Hashem, etc." — When our shield belonged to Hashem, then the horn was exalted; meaning: when there were kings who protected peoples that feared Hashem, then they ruled with great dominion. "And to the Holy One, etc." — This repeats the previous statement in different words.
Malbim
"For of Hashem" — he explains a second time these two things: corresponding to providence by means of nature he says, "For of Hashem is our shield," and corresponding to providence by means of wonders he says, "And the Holy One of Israel is our king." For it will always be explained by us that there is a difference between when [Scripture] mentions the name Hashem plainly — in which case it speaks of Him insofar as He is the Creator of the world, who brings existence into being, governs, and sustains general reality through general governance — and when it mentions Him by an epithet relating to Israel, such as "God of Israel," "Mighty One of Israel," "Holy One of Israel" — in which case it speaks of Him with respect to the wondrous deeds He performs for the people of Israel, and the bond and attachment He has with them. And when it mentions the name "Holy One of Israel," it intends the bond He has with them through the holiness of their deeds. Accordingly, he said, corresponding to providence by means of nature — which is called "our shield," that which is a shield for us according to nature — this is attributed to Hashem, the Creator and Governor of general reality. And corresponding to the lofty miracles and wonders that will be raised up through the kingdom of the house of David, he says, "And the Holy One of Israel is our king" — that our king, and the miracles that will be displayed through him, are attributed to the name "Holy One of Israel," by virtue of His providence that is elevated through the holiness of their deeds. Now he moves on to relate in detail what was said, "and the Holy One of Israel is our king," and he will set forth at length the providence that was revealed to the kingdom of the house of David, and how in this too the two paths that were revealed in the general governance, called by the names "kindness" [chesed] and "faithfulness" [emunah], became known.
Then You spoke in vision to Your godly ones, And said: 'I have laid help upon one who is mighty; I have exalted one chosen out of the people.
verse value 3827
Insights
Verse structure: 10 words, 51 letters. The shortest word is "then" (אָ֤ז, 2 letters) and the longest is "You·spoke·in·vision" (דִּבַּ֥רְתָּֽ־בְחָז֡וֹן, 9 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·spoke·in·vision" (דִּבַּ֥רְתָּֽ־בְחָז֡וֹן), "to·Your·faithful·ones" (לַחֲסִידֶ֗יךָ), "upon·a·mighty·one" (עַל־גִּבּ֑וֹר). 10 unique roots are used. Frequent roots: "from·the·people" (root עם, 135x in Psalms); "and·said" (root אמר, 111x in Psalms); "I·have·exalted" (root רום, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'upon·a·mighty·one', dividing the verse into phrases of 7 and 3 words. Full calculation: אָ֤ז [then] (8) + דִּבַּ֥רְתָּֽ־בְחָז֡וֹן [You·spoke·in·vision] (679) + לַחֲסִידֶ֗יךָ [to·Your·faithful·ones] (142) + וַתֹּ֗אמֶר [and·said] (647) + שִׁוִּ֣יתִי [I·have·laid] (726) + עֵ֭זֶר [help] (277) + עַל־גִּבּ֑וֹר [upon·a·mighty·one] (311) + הֲרִימ֖וֹתִי [I·have·exalted] (671) + בָח֣וּר [chosen] (216) + מֵעָֽם [from·the·people] (150) = 3827.
Rashi
"to Your pious ones" — Nathan the prophet and Gad the seer. "“I placed help”" — on David, to help him constantly.
Ibn Ezra
"Then" ... "to Your godly ones" — the psalmists, such as Heman and Ethan, who were called seers and prophets. "And [one] chosen" — [understood] like "selected" (nivchar), or because he was indeed a young man (bachur) when he became king.
Radak
"Then" — and when was this "then"? When You spoke in a vision to Your godly ones — that is, Samuel the prophet — and said to him, "I have set help for Israel upon a mighty one" — that is, David. "I have exalted one chosen out of the people" — for he was chosen for kingship.
Metzudat David
"Then" — At the time of making him king, You spoke in a vision to Your pious one — that is, Samuel the prophet. "I have laid" — Meaning: I gave David strength and dominion. "Chosen" — The most chosen of them all, I raised up from among the people to make him king.
Metzudat Zion
"In vision" — in a prophetic vision. "I have exalted" — from the language of harama ("raising") and hitnasut ("uplifting").
Malbim
"Then You spoke in vision to Your godly ones" — that He spoke to Nathan the prophet on behalf of David (II Samuel 7:2). "And said, I have laid" — he explains how He extended to him, in advance, both kindness and individual/specific faithfulness. For faithfulness is what He does in accordance with the preparedness of the recipient and his deeds, while kindness is what He does out of His choosing him, without regard to merit or deed, but solely out of choice. Corresponding to faithfulness according to preparedness, they said: "I have laid help upon one who is mighty" — the word "I have laid" [shivviti] indicates placing one thing alongside another according to their correspondence and what is fitting for it; I laid help upon him because he is mighty and is himself prepared to receive an abundance of might — I laid it upon him according to the preparedness of his might. And corresponding to kindness he says: "I have exalted one chosen out of the people" — I raised him up from the people out of [pure] choice, without any preparation at all, but only because I chose him for this.
I have found David My servant; With My holy oil I have anointed him;
verse value 2211
Insights
Verse structure: 6 words, 26 letters. Notable word values: "My·servant" (עַבְדִּ֑י) = 86, equal to Elohim. The shortest word is "David" (דָּוִ֣ד, 3 letters) and the longest is "I·have·anointed·him" (מְשַׁחְתִּֽיו, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "My·holiness" (קׇדְשִׁ֣י), "I·have·anointed·him" (מְשַׁחְתִּֽיו). 6 unique roots are used. Frequent roots: "David" (root דוד, 89x in Psalms); "My·servant" (root עבד, 61x in Psalms); "My·holiness" (root קדש, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'My·servant', dividing the verse into phrases of 3 and 3 words. Full calculation: מָ֭צָאתִי [I·have·found] (541) + דָּוִ֣ד [David] (14) + עַבְדִּ֑י [My·servant] (86) + בְּשֶׁ֖מֶן [with·the·oil·of] (392) + קׇדְשִׁ֣י [My·holiness] (414) + מְשַׁחְתִּֽיו [I·have·anointed·him] (764) = 2211.
Ibn Ezra
"I have found" — the meaning is that none like him was found in his generation.
Radak
"I have found David My servant" — For it is known to Me that he is My servant, and I will not find another like him. "With My holy oil" — For he was anointed with the anointing oil, which is called the holy anointing oil.
Metzudat David
"I have found" — Him I found among the sons of Jesse, and I anointed him through your hand.
Malbim
"I have found" — he explains, corresponding to faithfulness according to preparedness, he says: "I have found David My servant" — that I found him prepared for this because he is My servant and serves Me. And corresponding to the supernal kindness he says: "With My holy oil I have anointed him" — without regard to preparedness, for I bestowed upon him supernal holiness through My anointing him. (In the preceding verse he spoke concerning temporal successes — might and victory over enemies — while here he speaks concerning spiritual happiness and holiness.)
With whom My hand shall be established; My arm also shall strengthen him.
verse value 2078
Insights
Verse structure: 6 words, 26 letters. The shortest word is "whom" (אֲשֶׁ֣ר, 3 letters) and the longest is "also·My·arm" (אַף־זְרוֹעִ֥י, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·My·arm" (אַף־זְרוֹעִ֥י), "shall·strengthen·him" (תְאַמְּצֶֽנּוּ). 6 unique roots are used. Frequent roots: "with·him" (root עם, 135x in Psalms); "whom" (root אשר, 101x in Psalms); "My·hand" (root יד, 78x in Psalms). The etnachta (major mid-verse pause) falls on 'with·him', dividing the verse into phrases of 4 and 2 words. Full calculation: אֲשֶׁ֣ר [whom] (501) + יָ֭דִי [My·hand] (24) + תִּכּ֣וֹן [shall·be·established] (476) + עִמּ֑וֹ [with·him] (116) + אַף־זְרוֹעִ֥י [also·My·arm] (374) + תְאַמְּצֶֽנּוּ [shall·strengthen·him] (587) = 2078.
Ibn Ezra
"With whom [My hand] shall be established" — [i.e.,] to help him.
Radak
"With whom My hand shall be established" — It will be steadfast with him, to help him.
Metzudat David
"Shall be established with him" — It will be ready with him to help him. "Shall strengthen him" — So that he may continue to overcome his enemies.
Metzudat Zion
"Shall strengthen him" — from the language of ometz ("courage") and koach ("strength").
Malbim
"With whom" — corresponding to faithfulness according to preparedness he says: "With whom My hand shall be established" — that according to his preparedness I will be a support to him, as if My hand works together with his hand, and I only complete [the work]. And corresponding to kindness he says: "My arm also shall strengthen him" — for it has been explained by me that there is a difference between "hand" and "arm": the hand of Hashem refers to the actions He performs according to the deeds and preparedness of the lower beings, whereas the arm denotes the actions He performs of Himself, without regard to the deeds of the lower beings. For just as the joint of the arm is what moves the hand, so too, in matters of reasoning, it alludes to the origin of motions and their causes. Therefore, concerning what He establishes with him according to his preparedness, He says "My hand"; and concerning what He will strengthen without regard for his deeds, but only out of Hashem's kindness, He says that He will strengthen him with His arm, without regard for his merit.
The enemy shall not exact from him; Nor the son of wickedness afflict him.
verse value 765
Insights
Verse structure: 6 words, 26 letters. The shortest word is "from·him" (בּ֑וֹ, 2 letters) and the longest is "and·son·of·wickedness" (וּבֶן־עַ֝וְלָ֗ה, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·not·exact" (לֹא־יַשִּׁ֣יא), "and·son·of·wickedness" (וּבֶן־עַ֝וְלָ֗ה). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "enemy" (root איב, 71x in Psalms); "afflict·him" (root ענה, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'from·him', dividing the verse into phrases of 3 and 3 words. Full calculation: לֹא־יַשִּׁ֣יא [shall·not·exact] (352) + אוֹיֵ֣ב [enemy] (19) + בּ֑וֹ [from·him] (8) + וּבֶן־עַ֝וְלָ֗ה [and·son·of·wickedness] (169) + לֹ֣א [not] (31) + יְעַנֶּֽנּוּ [afflict·him] (186) = 765.
Rashi
"No enemy will exact from him" — No enemy will overwhelm him to become as his creditor.
Ibn Ezra
"Shall not [exact]" — Rabbi Moshe HaKohen said that "yashi" is like "masat," [meaning] a creditor shall have no power over him. Some say that it is from the same root as: "the pride of your heart has deceived you (hishi'ekha)" (Obadiah 1:3).
Radak
"Shall not" — The enemy will not be to him like a creditor who seizes his money. "Shall not afflict him" — in his body. And "enemy" and "son of wickedness" are one and the same.
Metzudat David
"Shall not exact" — He will not be to him like a creditor who takes his wealth.
Metzudat Zion
"Shall exact" — an expression of a debt, as in "when you make a loan to your neighbor" (Deuteronomy 24:10). "Afflict him" — from the language of inui ("affliction").
Malbim
"The enemy shall not exact from him" — there is a difference between tzar [adversary/besieger], oyev [enemy], and sonei [hater]. The tzar is one who actually causes distress, whether out of enmity, or sometimes for his own benefit — so that one can conceive of a tzar who is not an oyev. And the oyev does not actually cause distress, but only harbors enmity against him. And there is a difference between oyev and sonei: the oyev's enmity is open, while the sonei's is in the heart. The cause of enmity is usually jealousy, or strife, or harm that [the other] did to him; and the cause of hatred is that one finds [the other] repugnant, either because of his base character traits, or without reason at all — so that one may find a sonei who is not an oyev — that is, one who does not seek [to do] harm. For we find hatred applied also to abstract matters — "one who hates falsehood," "one who hates unjust gain" — and the term "enmity" cannot apply to these. And one may find enmity without hatred, as when a person harbors enmity toward a person of noble qualities, such that were it not for the enmity, he would not have felt disgust toward him. And there is a difference between "hating" [sonei] in the simple [qal] form and "making hated" [mesanei] in the causative form: mesanei indicates that he makes him hated in the eyes of others and makes his deeds and character traits repugnant [to them]. Now first it says that the enemy shall not exact from him — for the way of the enemy is not to cause distress himself, nor to make him hated (that is called tzar or mesanei), but only to make known his open enmity and to exact from him through false and deceptive claims. And so we find "enemy" and "son of wickedness": the enemy exacts through speech, and the son of wickedness afflicts him with actual afflictions. Accordingly it says that these two shall not do him harm; and besides this, I Myself will also contend his cause.
And I will beat to pieces his adversaries before him, And smite those who hate him.
verse value 1837
Insights
Verse structure: 5 words, 26 letters. The shortest word is "his·adversaries" (צָרָ֑יו, 4 letters) and the longest is "and·those·hating·him" (וּמְשַׂנְאָ֥יו, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·crush" (וְכַתּוֹתִ֣י), "and·those·hating·him" (וּמְשַׂנְאָ֥יו), "I·will·smite" (אֶגּֽוֹף). 5 unique roots are used. Frequent roots: "from·before·him" (root פנים, 131x in Psalms); "and·those·hating·him" (root שנא, 42x in Psalms); "his·adversaries" (root צר, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'his·adversaries', dividing the verse into phrases of 3 and 2 words. Full calculation: וְכַתּוֹתִ֣י [and·I·will·crush] (842) + מִפָּנָ֣יו [from·before·him] (186) + צָרָ֑יו [his·adversaries] (306) + וּמְשַׂנְאָ֥יו [and·those·hating·him] (413) + אֶגּֽוֹף [I·will·smite] (90) = 1837.
Ibn Ezra
"And I will beat to pieces" — the meaning is that a son of wickedness shall not afflict him; rather, I Myself will crush his adversaries.
Radak
"And I will beat to pieces" — For I will crush his adversaries before him, so that they will not be able to prevail over him.
Metzudat Zion
"I will beat to pieces" — an expression of crushing and breaking. "I will smite" — from the language of magefah ("plague," "blow").
Malbim
"And I will beat to pieces his adversaries before him" — those who come to besiege him and fight against him, I will beat them down at the time of their battle with him. "And smite those who hate him" — those who make his reputation odious in the eyes of people, I will strike with a plague, until everyone distances themselves from them just as they distance themselves from those stricken [with plague].
But My faithfulness and My mercy shall be with him; And through My name his horn shall be exalted.
verse value 2077
Insights
Verse structure: 6 words, 28 letters. The shortest word is "with·him" (עִמּ֑וֹ, 3 letters) and the longest is "and·My·faithfulness" (וֶ֥אֱֽמוּנָתִ֣י, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·My·faithfulness" (וֶ֥אֱֽמוּנָתִ֣י), "and·in·My·name" (וּ֝בִשְׁמִ֗י). 6 unique roots are used. Frequent roots: "with·him" (root עם, 135x in Psalms); "and·My·goodness" (root חסד, 125x in Psalms); "and·in·My·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'with·him', dividing the verse into phrases of 3 and 3 words. Full calculation: וֶ֥אֱֽמוּנָתִ֣י [and·My·faithfulness] (513) + וְחַסְדִּ֣י [and·My·goodness] (88) + עִמּ֑וֹ [with·him] (116) + וּ֝בִשְׁמִ֗י [and·in·My·name] (358) + תָּר֥וּם [shall·be·exalted] (646) + קַרְנֽוֹ [his·horn] (356) = 2077.
Ibn Ezra
"But My faithfulness" — the meaning is that they [mercy and faithfulness] shall not depart from him; and because he is [so] called, "through My name his horn shall be exalted."
Radak
"But My faithfulness" — The mercy was at first shown to David, when He chose him as king; and the truth came afterward, in that He fulfilled for him His word which He had promised him — that he and his seed would be king forever. "And through My name" — that My name would be his help; that is, that he would remember My name, and he is [called by] My name, and My name is [bound up with] him.
Metzudat David
"With him" — They will always be with him. "And through My name" — Through the help of My name.
Malbim
"But My faithfulness and My mercy shall be with him" — with him will be both My faithfulness, meaning what I will do for him according to his deeds, and My mercy, meaning what I will do for him by virtue of My having chosen him without regard to merit; and through everyone knowing that he is watched over by Me — "through My name his horn shall be exalted," for they will see that My name is called upon him, and they will fear him.
I will set his hand also on the sea, And his right hand on the rivers.
verse value 1613
Insights
Verse structure: 5 words, 23 letters. The shortest word is "on·the·sea" (בַיָּ֣ם, 3 letters) and the longest is "and·on·the·rivers" (וּֽבַנְּהָר֥וֹת, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·on·the·rivers" (וּֽבַנְּהָר֥וֹת). 5 unique roots are used. Frequent roots: "his·hand" (root יד, 78x in Psalms); "his·right·hand" (root ימין, 43x in Psalms); "and·I·will·set" (root שים, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'his·hand', dividing the verse into phrases of 3 and 2 words. Full calculation: וְשַׂמְתִּ֣י [and·I·will·set] (756) + בַיָּ֣ם [on·the·sea] (52) + יָד֑וֹ [his·hand] (20) + וּֽבַנְּהָר֥וֹת [and·on·the·rivers] (669) + יְמִינֽוֹ [his·right·hand] (116) = 1613.
Ibn Ezra
"I will set" — since he mentioned that Hashem rules over the swelling of the sea, he now mentions that He will give David a portion of that power, to prevail over those who travel in ships upon the sea and the rivers.
Radak
"I will set" — He will have power and dominion, as over those who dwell on the seacoast and in the cities of the rivers, just as we find that Hiram king of Tyre sent a gift to David by way of the sea, and likewise the kings of Aram who were on the other side of the river used to send him a gift by way of the river.
Metzudat David
"His hand" — His dominion will extend over those who traverse the seas and rivers, to the far reaches of the earth.
He shall call to Me: You are my Father, My God, and the rock of my salvation. .
verse value 1941
Insights
Verse structure: 7 words, 28 letters. Notable word values: "my·Father" (אָ֣בִי) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "he" (ה֣וּא, 3 letters) and the longest is "shall·call·Me" (יִ֭קְרָאֵנִי, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·the·rock·of" (וְצ֣וּר). 7 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "my·God" (root אל, 112x in Psalms); "shall·call·Me" (root קרא, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'You', dividing the verse into phrases of 4 and 3 words. Full calculation: ה֣וּא [he] (12) + יִ֭קְרָאֵנִי [shall·call·Me] (371) + אָ֣בִי [my·Father] (13) + אָ֑תָּה [You] (406) + אֵ֝לִ֗י [my·God] (41) + וְצ֣וּר [and·the·rock·of] (302) + יְשׁוּעָתִֽי [my·salvation] (796) = 1941.
Ibn Ezra
"He" — the meaning is that Hashem chose him at the outset, and he [David] acknowledges that he has no strength or salvation except from Him.
Radak
"He shall call to Me" — that he will cling to Me, and know and recognize that his help comes to him from Me.
Metzudat David
"You are my Father" — Meaning: all his trust will be in Me, like the trust of a son in his father.
Metzudat Zion
"And the rock" — an expression of strength.
Malbim
(27-28) "He shall call to Me" — he depicts his relationship with Hashem after the manner of a person who needs [three things] for his well-being: (a) a father who begets him, bringing him into existence — the father merits his son through the powers of his own body and watches over him until he becomes a man; (b) one who teaches him; and (c) his king — for the teacher instructs him in the well-being of the soul, in Torah, wisdom, and faith, while the king delivers him through political governance and appoints him a minister and officer. Therefore it says, "that he shall call to Me: You are my Father" — and because of this, "I in turn will appoint him as firstborn," meaning I will perfect him in all his natural powers and all his needs, as a father does for his firstborn son. And he shall call Me "My God, and the rock of my salvation" — "my God" who teaches me faith, belief in God, and "the rock of my salvation" from every trouble. And because of this I will appoint him "highest of the kings of the earth."
I also will appoint him first-born, The highest of the kings of the earth.
verse value 1419
Insights
Verse structure: 5 words, 27 letters. The shortest word is "firstborn" (בְּכ֣וֹר, 4 letters) and the longest is "of·the·kings·of·the·earth" (לְמַלְכֵי־אָֽרֶץ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "also·I" (אַף־אָ֭נִי), "firstborn" (בְּכ֣וֹר), "I·will·appoint·him" (אֶתְּנֵ֑הוּ). 5 unique roots are used. Frequent roots: "I·will·appoint·him" (root נתן, 95x in Psalms); "of·the·kings·of·the·earth" (root מלך, 70x in Psalms); "also·I" (root אני, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·appoint·him', dividing the verse into phrases of 3 and 2 words. Full calculation: אַף־אָ֭נִי [also·I] (142) + בְּכ֣וֹר [firstborn] (228) + אֶתְּנֵ֑הוּ [I·will·appoint·him] (462) + עֶ֝לְי֗וֹן [highest] (166) + לְמַלְכֵי־אָֽרֶץ [of·the·kings·of·the·earth] (421) = 1419.
Rashi
"shall make him a firstborn" — I shall make him great.
Ibn Ezra
"Also" — David was the first king in Israel who served Hashem; although Saul had likewise [served Him], his kingship was cut off. And because David acknowledges that Hashem is his strength and his salvation, he is therefore supreme over the kings of the earth.
Radak
"I also" (af ani) — the alef is vocalized with a kamatz even though the word is not in a pausal position; rather, this is because of the placement of the cantillation note, for it bears a tarcha accent, which sometimes follows the rule of the pausal form. He said: since he calls Me 'my Father,' I in turn will call him 'son' — and not only that, but 'firstborn,' which has a rank above the other sons, for he will be supreme over all the kings; and so it was, that the kings served David and brought him tribute.
Metzudat David
"I will appoint him first-born" — meaning that he will be great over all, just as the firstborn is over the rest of the sons. "The highest, etc." — This repeats the same idea in different words, for further clarification.
For ever I will keep for him My mercy, And My covenant shall stand fast with him.
verse value 2587
Insights
Verse structure: 7 words, 33 letters. Notable word values: "to·him" (לֽוֹ) = 36, double chai. Verse gematria: 2587 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·him" (לֽוֹ, 2 letters) and the longest is "I·will·keep·for·him" (אֶשְׁמׇר־ל֣וֹ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·keep·for·him" (אֶשְׁמׇר־ל֣וֹ), "and·My·covenant" (וּ֝בְרִיתִ֗י), "steadfast" (נֶאֱמֶ֥נֶת). 6 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "My·goodness" (root חסד, 125x in Psalms); "I·will·keep·for·him" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'My·goodness', dividing the verse into phrases of 4 and 3 words.
Ibn Ezra
"For ever I will keep for him My mercy" — the earlier [mercy, i.e., that shown before]. "And My covenant shall stand fast" — [i.e.,] it shall remain faithful to him.
Radak
"For ever" — The mercy that I did for him, in establishing him as king, I will keep for him forever; and likewise My covenant that I made with him will be faithful to him, in that I will not be false to My covenant.
Metzudat David
"And My covenant" — The covenant that I made with him will be faithful and fulfilled.
Malbim
"For ever I will keep for him My mercy" — he explains that He will keep for him mercy and faithfulness forever, that even at a time when the deeds for whose sake I promised him the kingship should cease, nevertheless I will strive that the mercy and faithfulness not depart. That is to say: what Hashem does on the basis of faithfulness — which is a promise made according to deeds — will cease when the deed for whose sake He promised that good ceases; and likewise what Hashem does on the basis of mercy alone, even though it does not depend on a deed, will cease if another man is found who is more deserving of this mercy. But a deed that Hashem does on the basis of mercy and faithfulness combined — such as the kingship of the House of David, whose beginning was through faithfulness, that is, through David's good deeds, except that through the good deeds He was not obligated to build him a trustworthy house so that the kingship would pass to his house by inheritance, for this detail was on the basis of mercy — nevertheless the mercy came about by reason of the deeds which were its beginning; this thing will never be annulled (as he explains this at length in 2 Samuel chapter 7). Rather, then Hashem will act so that the beginning for whose sake He did this mercy for him will never depart, namely, that He will always prepare his sons so that they will not be so shaken from their good deeds that the mercy would depart from them, for He will always bring them back to the good, so that they will always be found [performing] the good deeds that were the beginning of this mercy, as he will explain. This is what is meant by "for ever I will keep for him My mercy," and therefore "My covenant shall stand fast with him" on the basis of the faithfulness and their good deeds which will continue always; and therefore "and I will establish his seed forever," that even if they sin they will endure forever, for I will bring them back in repentance; "and his throne (I will establish forever) as the days of heaven." Now he explains how this will be — is there not a way in which his sons could sin and the mercy and faithfulness would cease? He says, "if they forsake" — meaning whether their sin be on the side of denial in beliefs and faith, which is called "iniquity" (avon) in the Holy Scriptures, and that is "if they forsake My teaching (Torah)," which are the teachings in matters of belief and doctrine, "and walk not in My ordinances," which are the teachings in matters of conduct between a man and his fellow; or whether their sin be on the side of rebellion, that they hold fast to the Torah and the law, that is, to the religion in general, but rebel and do not observe the individual, particular commandments of the religion — and of this it says, "if they profane My statutes," which are the commandments that have no [rational] reason, "and keep not My commandments," which are the commandments that have a rational reason; and this is transgression (pesha) on the side of rebellion, [committed by] one who believes in his mind in the Torah and the law but transgresses their particulars in his actions.
His seed also I will make to endure for ever, And his throne as the days of heaven.
verse value 1706
Insights
Verse structure: 6 words, 25 letters. The shortest word is "for·ever" (לָעַ֣ד, 3 letters) and the longest is "and·I·will·make" (וְשַׂמְתִּ֣י, 5 letters). 6 unique roots are used. Frequent roots: "as·the·days·of" (root יום, 121x in Psalms); "heaven" (root שמים, 71x in Psalms); "for·ever" (root עד, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'his·seed', dividing the verse into phrases of 3 and 3 words. Full calculation: וְשַׂמְתִּ֣י [and·I·will·make] (756) + לָעַ֣ד [for·ever] (104) + זַרְע֑וֹ [his·seed] (283) + וְ֝כִסְא֗וֹ [and·his·throne] (93) + כִּימֵ֥י [as·the·days·of] (80) + שָׁמָֽיִם [heaven] (390) = 1706.
Ibn Ezra
"I will make" — the meaning of the covenant is that his seed and his kingdom shall endure as the days of heaven.
Radak
"His seed also I will make [to endure for ever]" — that his seed will remain in the kingship forever. And likewise "his throne" — the throne of the kingdom will be as the days of heaven.
Metzudat David
"And I will make, etc." — that they too [his offspring] will be within that dominion. "And his throne" — the throne of his offspring.
If his children forsake My law, And walk not in My ordinances; :
verse value 1814
Insights
Verse structure: 6 words, 30 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "if·they·forsake" (אִם־יַעַזְב֣וּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·they·forsake" (אִם־יַעַזְב֣וּ), "and·in·My·ordinances" (וּ֝בְמִשְׁפָּטַ֗י), "walk" (יֵלֵכֽוּן). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "walk" (root הלך, 68x in Psalms); "and·in·My·ordinances" (root משפט, 65x in Psalms). The etnachta (major mid-verse pause) falls on 'My·law', dividing the verse into phrases of 3 and 3 words. Full calculation: אִם־יַעַזְב֣וּ [if·they·forsake] (136) + בָ֭נָיו [his·sons] (68) + תּוֹרָתִ֑י [My·law] (1016) + וּ֝בְמִשְׁפָּטַ֗י [and·in·My·ordinances] (447) + לֹ֣א [not] (31) + יֵלֵכֽוּן [walk] (116) = 1814.
Ibn Ezra
"If" — "My covenant" refers to the covenant of Sinai; and he mentions "ordinances" because the king is a judge.
Radak
"If" — He mentions the Torah, the ordinances, the statutes, and the commandments, [namely] that if they do not keep them, as is written in the Torah of Moses.
Metzudat David
"If they forsake" — but if his children forsake My law.
If they profane My statutes, And keep not My commandments;
verse value 1782
Insights
Verse structure: 5 words, 24 letters. Verse gematria: 1782 is divisible by 18, the value of chai ('life'). The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "if·My·statutes" (אִם־חֻקֹּתַ֥י, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "if·My·statutes" (אִם־חֻקֹּתַ֥י), "they·profane" (יְחַלֵּ֑לוּ), "and·My·commandments" (וּ֝מִצְוֺתַ֗י). 5 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "they·keep" (root שמר, 73x in Psalms); "and·My·commandments" (root מצוה, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'they·profane', dividing the verse into phrases of 2 and 3 words. Full calculation: אִם־חֻקֹּתַ֥י [if·My·statutes] (559) + יְחַלֵּ֑לוּ [they·profane] (84) + וּ֝מִצְוֺתַ֗י [and·My·commandments] (552) + לֹ֣א [not] (31) + יִשְׁמֹֽרוּ [they·keep] (556) = 1782.
Ibn Ezra
"If they profane My statutes" — these are the negative commandments; and "My commandments" are the positive commandments.
Then I will visit their transgression with the rod, And their iniquity with strokes.
verse value 1750
Insights
Verse structure: 5 words, 25 letters. Verse gematria: 1750 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "with·the·rod" (בְשֵׁ֣בֶט, 4 letters) and the longest is "and·with·strokes" (וּבִנְגָעִ֥ים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·visit" (וּפָקַדְתִּ֣י), "and·with·strokes" (וּבִנְגָעִ֥ים), "their·perversity" (עֲוֺנָֽם). 5 unique roots are used. Frequent roots: "their·perversity" (root עון, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'their·transgression', dividing the verse into phrases of 3 and 2 words. Full calculation: וּפָקַדְתִּ֣י [and·I·will·visit] (600) + בְשֵׁ֣בֶט [with·the·rod] (313) + פִּשְׁעָ֑ם [their·transgression] (490) + וּבִנְגָעִ֥ים [and·with·strokes] (181) + עֲוֺנָֽם [their·perversity] (166) = 1750.
Rashi
"I shall punish their transgression with a rod" — So did Nathan the prophet say to him concerning Solomon (II Sam. 7:14): “so that when he goes astray, I will chasten him with the rod of men.” This refers to Rezon the son of Eliada, who rose up as an adversary to him: “and with the stripes of the sons of Adam.” This refers to Ashmadai, according to the Sages of blessed memory.
Ibn Ezra
"Then I will visit" — the word "upon them" is elided [understood but unstated], or "their transgression" is itself the object [of "visit"]; and "with the rod" is like [the phrase]: "the son — you shall correct him with the rod" (cf. Proverbs 23:14).
Radak
"Then I will visit" — and so He said to him through Nathan the prophet: I will chastise him with the rod of men, with the plagues of mankind; just as a father disciplines his son with a rod, so will He discipline and chastise the sinner among his sons with plagues, illnesses, and the rod. And this means that He will give him into the hand of his enemies, not that He will remove the kingship from Me.
Metzudat David
"Then I will visit" — then I will withhold the kingship from them, as punishment in requital for their transgression. "And with strokes" — I will chastise them with strokes as requital for their iniquity.
Metzudat Zion
"Then I will visit" — an expression of being missing, as in "and David's place was empty" (I Samuel 20). "With the rod" — meaning, the chastisement of punishment.
Malbim
"Then I will visit their transgression with the rod" — if the sin is on the side of transgression (pesha), which is rebellion, I will visit it with the rod; and if the sin is on the side of "iniquity" (avon), which is denial, I will visit it "with plagues" (nega'im) — and this is measure for measure: for iniquity is a matter attached to the soul itself and placed in the intellect, which is the essence of a person, so he is punished with a plague of his body, which comes from his very substance; and just as transgression has no root in the soul but only in the body which rebels — which is not the primary essence of a person — so he is struck with the rod, which is a thing external to him. Nevertheless, "but My mercy I will not break off from him," and the mercy will remain intact, and the faithfulness, trust, and promise will also remain; and of this it says, "nor will I be false in My faithfulness," for one who does not keep his promise is a liar in his words.
But My mercy I will not break off from him, Nor will I be false to My faithfulness.
verse value 1713
Insights
Verse structure: 5 words, 29 letters. The shortest word is "from·with·him" (מֵעִמּ֑וֹ, 4 letters) and the longest is "and·not·I·will·be·false" (וְלֹֽא־אֲ֝שַׁקֵּ֗ר, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·I·will·break" (לֹא־אָפִ֣יר), "from·with·him" (מֵעִמּ֑וֹ), "and·not·I·will·be·false" (וְלֹֽא־אֲ֝שַׁקֵּ֗ר). 5 unique roots are used. Frequent roots: "from·with·him" (root עם, 135x in Psalms); "and·My·goodness" (root חסד, 125x in Psalms); "and·not·I·will·be·false" (root שקר, 20x in Psalms). The etnachta (major mid-verse pause) falls on 'from·with·him', dividing the verse into phrases of 3 and 2 words. Full calculation: וְ֭חַסְדִּי [and·My·goodness] (88) + לֹא־אָפִ֣יר [not·I·will·break] (322) + מֵעִמּ֑וֹ [from·with·him] (156) + וְלֹֽא־אֲ֝שַׁקֵּ֗ר [and·not·I·will·be·false] (638) + בֶּאֱמוּנָתִֽי [in·My·faithfulness] (509) = 1713.
Ibn Ezra
"But My mercy" — corresponds to [what was said earlier]: "My faithfulness and My mercy shall be with him" (v. 25).
Radak
And this is [the meaning of] "But My mercy" — the kingship is the mercy; and even though he breaks My covenant by not keeping My commandments, I will not break off My mercy. "Nor" will I be false to My faithfulness — for at every time there will be a king among his sons.
Metzudat David
"But My mercy" — But I will not annul My mercy entirely so as to take the kingship from him forever, for it will return to his offspring in the days of the Messiah. "My faithfulness" — regarding what I promised him in faithfulness.
Metzudat Zion
"I will break off" — from the language of hafarah ("annulment") and bitul ("nullification").
My covenant I will not profane, Nor alter that which is gone out of My lips.
verse value 2042
Insights
Verse structure: 6 words, 26 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "not·I·will·profane" (לֹֽא־אֲחַלֵּ֥ל, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·I·will·profane" (לֹֽא־אֲחַלֵּ֥ל), "and·the·utterance·of" (וּמוֹצָ֥א), "I·will·alter" (אֲשַׁנֶּֽה). 6 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "My·lips" (root שפה, 28x in Psalms); "My·covenant" (root ברית, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'My·covenant', dividing the verse into phrases of 2 and 4 words. Full calculation: לֹֽא־אֲחַלֵּ֥ל [not·I·will·profane] (100) + בְּרִיתִ֑י [My·covenant] (622) + וּמוֹצָ֥א [and·the·utterance·of] (143) + שְׂ֝פָתַ֗י [My·lips] (790) + לֹ֣א [not] (31) + אֲשַׁנֶּֽה [I·will·alter] (356) = 2042.
Ibn Ezra
"Not" — if his seed profanes the covenant of Sinai, I nonetheless will not profane [My covenant].
Radak
"[I] will not" [profane My covenant] — even though he has profaned My statutes and not kept My commandments.
Metzudat David
"I will not profane My covenant" — entirely, so as to end the kingship from his offspring.
Malbim
"My covenant I will not profane" — corresponding to what was said (verse 4), "I have made a covenant with My chosen one," which was on the basis of mercy. "Nor alter that which is gone out of My lips" — corresponding to what was said, "I have sworn unto David My servant" — although this was on the basis of his being My servant, and now they have turned aside from My commandments, nevertheless I will not alter [it], once the promise has gone out from My lips.
Once I have sworn by My holiness: Surely I will not be false to David;
verse value 1772
Insights
Verse structure: 5 words, 24 letters. The shortest word is "one" (אַ֭חַת, 3 letters) and the longest is "I·have·sworn" (נִשְׁבַּ֣עְתִּי, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "by·My·holiness" (בְקׇדְשִׁ֑י), "if·to·David" (אִֽם־לְדָוִ֥ד), "I·will·be·false" (אֲכַזֵּֽב). 5 unique roots are used. Frequent roots: "if·to·David" (root דוד, 89x in Psalms); "I·have·sworn" (root שבע, 40x in Psalms); "by·My·holiness" (root קדש, 39x in Psalms). The etnachta (major mid-verse pause) falls on 'by·My·holiness', dividing the verse into phrases of 3 and 2 words. Full calculation: אַ֭חַת [one] (409) + נִשְׁבַּ֣עְתִּי [I·have·sworn] (832) + בְקׇדְשִׁ֑י [by·My·holiness] (416) + אִֽם־לְדָוִ֥ד [if·to·David] (85) + אֲכַזֵּֽב [I·will·be·false] (30) = 1772.
Rashi
"that I will not fail David" — Heb. אכזב, an expression of (Isa. 58:11): “whose water does not fail (יכזבו),” faliance in Old French, failure; possibly from the Latin fallera, deception.
Ibn Ezra
"Once, by My holiness" — [this refers to] the heavens, which stand firm, in the manner of [the phrase]: "for I lift up My hand to heaven" (Deuteronomy 32:40); or "by My holiness" there [means] like "My holiness" [itself]. And the meaning of "once" is that it is sufficient, or that I have never sworn by My holiness except this one oath alone, which is trustworthy — that his seed shall never come to an end. Therefore, "his seed and his throne shall be as the sun before Me" refers to the days of the Messiah.
Radak
"Once" — that is to say, it is a single oath, that I will not change it. "By My holiness" — by My holiness I have sworn this, "if I be false to David"; the meaning of "if" here follows the language of an oath, [as in] "if I do such and such."
Metzudat David
"Once, etc." — I have sworn a singular oath by My holiness, and it will stand and not change. "Surely I will not be false to David" — He spoke in the manner of an oath-formula but did not state [the consequence]; it is as if He said, "thus and thus will be, if I am false to David." And He used language of the kind that applies to a human being, as also "if they shall enter into My rest" (below, Psalm 95:11), and there are many like it.
Metzudat Zion
"I will be false" — from the language of kazav ("lie") and sheker ("falsehood").
Malbim
"Once I have sworn" — meaning that one who swears to his fellow conditionally has two things present in his oath: the condition and the oath, such that the obligation of the oath does not take effect unless the condition is fulfilled — for example, if they walk in the teaching of Hashem, then He will fulfill His oath to them. But one who swears without condition has only one thing present in his oath, which is the oath itself. This is the meaning of "once I have sworn by My holiness," which resembles as if I had sworn without condition — "surely I will not be false to David," that the oath will not cease under any circumstance, for "his seed shall endure forever, and his throne as the sun before Me." That is, the seed will endure forever; and the throne, even though it will cease at various times when they are not worthy, nevertheless will never cease [permanently]. And he indicates its resemblance to the sun and the moon: for the sun's light is continual and never lacking at any time, and also its light is of itself; not so the moon, whose light is dependent on another, namely the sun, and which also constantly wanes at the end of the month's days — yet just as its light increasingly wanes at the end of the month, so does the time of its reappearing and fullness draw near, so that its light is only hidden for a time, not that it ceases entirely. To this the kingship of the House of David is compared: "that before Me his throne is as the sun" — that with Hashem it stands always in its light and completeness and is never lacking at all; and although in respect of its manifestation in this lower world it is not comparable to the sun, for it depends on merit and deeds like the moon, whose light is not from itself, and so its light will grow dim if the merit of good deeds does not shine before it — nevertheless it is comparable to "as the moon, established forever": it is established even in the lower world like the moon, which is prepared forever, and also at the time when its light darkens at the end of the month, its light is renewed at once; so too, at every time that the throne of David sets and darkens completely, it will return and shine anew as at first. "And the witness in the sky is faithful" — after he has explained how the mercy and faithfulness that Hashem made a covenant with David resemble the mercy and faithfulness preserved in the existence of the general world, and that the throne of David resembles the sun and moon in the general world, he speaks as one who complains: behold, the witness that is in the sky is faithful and enduring, and there is a double intention woven into his words — whether taken simply, that the witness which Hashem prepared for the fulfillment of the covenant, namely the sun and the moon, endures in the sky; or whether taken as a complaint, that the witness which is in the sky, namely the sun and the moon and the mercy and faithfulness that endure for them, is faithful and enduring, but not so the mercy and faithfulness that He promised to the House of David, which are not faithful and enduring — as he will speak of in the next part.
His seed shall endure for ever, And his throne as the sun before Me.
verse value 1309
Insights
Verse structure: 6 words, 26 letters. The shortest word is "his·seed" (זַ֭רְעוֹ, 4 letters) and the longest is "for·ever" (לְעוֹלָ֣ם, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·the·sun" (כַשֶּׁ֣מֶשׁ). 6 unique roots are used. Frequent roots: "for·ever" (root עולם, 144x in Psalms); "shall·be" (root היה, 97x in Psalms); "before·Me" (root נגד, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·be', dividing the verse into phrases of 3 and 3 words. Full calculation: זַ֭רְעוֹ [his·seed] (283) + לְעוֹלָ֣ם [for·ever] (176) + יִהְיֶ֑ה [shall·be] (30) + וְכִסְא֖וֹ [and·his·throne] (93) + כַשֶּׁ֣מֶשׁ [as·the·sun] (660) + נֶגְדִּֽי [before·Me] (67) = 1309.
Radak
"His seed shall endure for ever" — in the kingship. "And his throne as the sun before Me" — like the sun, which endures forever. And if you interpret "as the sun" to mean that it will be bright and shining like the sun, this will apply to the good ones among his [descendants].
Metzudat David
"His seed will be forever" — in the dominion of the kingship; for even if it is interrupted for a while, it will return again in the days of the Messiah. "And his throne as the sun" — forever, like the days of the sun, his throne will be before Me, for Me to watch over it.
It shall be established for ever as the moon; And be steadfast as the witness in sky.' Selah
verse value 1196
Insights
Verse structure: 7 words, 26 letters. Notable word values: "shall·be·established" (יִכּ֣וֹן) = 86, equal to Elohim. Verse gematria: 1196 is divisible by 26, the value of the divine name Hashem. The shortest word is "and·a·witness" (וְעֵ֥ד, 3 letters) and the longest is "like·the·moon" (כְּ֭יָרֵחַ, 4 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "like·the·moon" (כְּ֭יָרֵחַ), "steadfast" (נֶאֱמָ֥ן). 7 unique roots are used. Frequent roots: "forever" (root עולם, 144x in Psalms); "Selah" (root סלה, 70x in Psalms); "shall·be·established" (root כון, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'forever', dividing the verse into phrases of 3 and 4 words. Full calculation: כְּ֭יָרֵחַ [like·the·moon] (238) + יִכּ֣וֹן [shall·be·established] (86) + עוֹלָ֑ם [forever] (146) + וְעֵ֥ד [and·a·witness] (80) + בַּ֝שַּׁ֗חַק [in·the·sky] (410) + נֶאֱמָ֥ן [steadfast] (141) + סֶֽלָה [Selah] (95) = 1196.
Rashi
"and it is a witness in the sky, true" — The moon and the sun are witnesses to him that as long as they exist, his kingdom will exist, as it is written (Jer. 33:20f.): “If you break My covenant with the day and My covenant with the night, etc. Also My covenant with David will be broken.”
Ibn Ezra
"As the moon" — he mentioned the sun, which is the greater light [in the previous verse], and just as it stands forever before Hashem, so too shall the kingdom of David stand; and he also mentions the lesser light [the moon]. And the word "shall be established" refers back to "his seed"; and "olam" is like "le-olam" (forever); and "the moon is a faithful witness."
Radak
"As the moon" — just as it is sometimes dark and sometimes shining, so will his seed be: when they are good they will shine, when they are wicked they will be dark; but in no way whatsoever will the kingship cease, just as the moon does not cease [to exist] whether shining or dark — it does not cease. "And be steadfast as the witness in the sky. Selah" — the moon is a faithful witness in the sky concerning the seed of David, for so God said to him, that his seed would be like the moon.
Metzudat David
"Like the moon" — just as the moon [endures], so will his offspring be established forever upon the throne of the kingship. "And a witness in the sky" — and it is fixed for him in the sky as a faithful witness forever, that the kingship will continue with him forever, like the days of the moon; and the matter is repeated for emphasis.
But You have cast off and rejected, You have been wroth with Your anointed.
verse value 2949
Insights
Verse structure: 5 words, 26 letters. The shortest word is "and·You" (וְאַתָּ֣ה, 4 letters) and the longest is "with·Your·anointed" (עִם־מְשִׁיחֶֽךָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·You·have·rejected" (וַתִּמְאָ֑ס), "You·have·been·wroth" (הִ֝תְעַבַּ֗רְתָּ), "with·Your·anointed" (עִם־מְשִׁיחֶֽךָ). 5 unique roots are used. Frequent roots: "and·You" (root אתה, 115x in Psalms); "You·have·been·wroth" (root עבר, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'and·You·have·rejected', dividing the verse into phrases of 3 and 2 words. Full calculation: וְאַתָּ֣ה [and·You] (412) + זָ֭נַחְתָּ [You·have·cast·off] (465) + וַתִּמְאָ֑ס [and·You·have·rejected] (507) + הִ֝תְעַבַּ֗רְתָּ [You·have·been·wroth] (1077) + עִם־מְשִׁיחֶֽךָ [with·Your·anointed] (488) = 2949.
Rashi
"But You abandoned" — You dealt strictly with his children in counting their iniquity until You abandoned them and You rejected them in the days of Zedekiah.
Ibn Ezra
"But You" — pa'ul [i.e., in the passive/object form]. "You have cast off" — and also "rejected" — refers to "Your anointed."
Radak
"But You" — the psalms were spoken by the holy spirit, and the psalmist is astonished at the length of the exile. He does not say that God transgressed His oath, but he is astonished because it has lasted so long, and he says, as it were, "Did You not swear to him?" This is because it seems as though the kingship has ceased, to the point that they have almost despaired of the redemption; and the psalmist speaks in a tone of astonishment: how can this great sin and this great wrath be? Moses, too, said, "Remember Abraham, Isaac, and Israel, Your servants, to whom You swore by Yourself" (Exodus 32:13) — meaning, how can You do this, seeing that You have sworn? And Isaiah the prophet said, "Why do You make us stray, Hashem, from Your ways?" (Isaiah 63:17); and Elijah said, "And You have turned their heart backward" (I Kings 18:37). And it is said that all of these were spoken only by way of a figure of speech. "With Your anointed" — with David, who was Your anointed; You commanded that he be anointed. It seems as though You have turned Your love for him into wrath, in that You have caused the kingship to cease from his seed.
Metzudat David
"But You have cast off" — and behold, because of sin You forsook him and rejected him, as You said, "then I will visit their transgression with the rod." "You have been wroth" — You were filled with wrath against Your anointed — this is Zedekiah, who was handed over into the hand of Nebuchadnezzar because he rebelled against the word of Hashem — [breaking] the oath that he had sworn by Hashem.
Metzudat Zion
"You have been wroth" — from the language of evrah ("wrath") and za'am ("fury").
Malbim
"But You" — (Part 3, in which he will relate that the covenant Hashem made with David was broken, and He brought his crown down to the ground) — "But You have cast off" indicates this breach of the covenant, as if Hashem were arguing against this covenant, saying that His anointed one abandoned the covenant and broke it first, and therefore He too is released from the obligation of the covenant and the bond. This is [the meaning of]: behold, "You have been wroth with Your anointed," and You spoke to him in Your wrath, saying: "But You have cast off" the covenant "and rejected" it — and by virtue of this claim, "You have spurned the covenant of Your servant," meaning You too broke the covenant. And corresponding to what is said (verse 4), "I have made a covenant with My chosen one, I have sworn to David My servant" — which is what He swore to him by virtue of his being His servant, which is the faithfulness [shown] through deeds — it says "You have spurned the covenant of Your servant." And corresponding to what is said, that He made a covenant with him out of the kindness by which He chose him without cause, as it says "to My chosen one" — and so too he said in verse 21, "I have found David My servant; with My holy oil I have anointed him," that the anointing came from the side of election and kindness — regarding this it says, "You have profaned his crown to the ground": that the crown of his holiness which came through the anointing, You profaned, rendering it common, and brought it down to the ground.
You have abhorred the covenant of Your servant; You have profaned his crown even to the ground.
verse value 2416
Insights
Verse structure: 6 words, 25 letters. The shortest word is "the·covenant·of" (בְּרִ֣ית, 4 letters) and the longest is "You·have·abhorred" (נֵ֭אַרְתָּה, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·abhorred" (נֵ֭אַרְתָּה), "You·have·profaned" (חִלַּ֖לְתָּ). 6 unique roots are used. Frequent roots: "to·the·ground" (root ארץ, 157x in Psalms); "Your·servant" (root עבד, 61x in Psalms); "the·covenant·of" (root ברית, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·servant', dividing the verse into phrases of 3 and 3 words. Full calculation: נֵ֭אַרְתָּה [You·have·abhorred] (656) + בְּרִ֣ית [the·covenant·of] (612) + עַבְדֶּ֑ךָ [Your·servant] (96) + חִלַּ֖לְתָּ [You·have·profaned] (468) + לָאָ֣רֶץ [to·the·ground] (321) + נִזְרֽוֹ [his·crown] (263) = 2416.
Rashi
"You abrogated" — You nullified.
Ibn Ezra
"You have abhorred" — [meaning] destruction, like [the phrase]: "He has abhorred His sanctuary" (Lamentations 2:7); and the nun is part of the root. And the crown is placed upon the head; therefore [when cast down, it falls] to the ground.
Radak
"You have abhorred the covenant" — that You made with him, You have ruined; "abhorred" (ne'artah) is an expression of ruin. And also the crown that was on his head, You have profaned it and cast it to the ground.
Metzudat David
"You have abhorred" — You drove away the people who were allied with David, and profaned his crown, casting it to the ground.
Metzudat Zion
"You have abhorred" — an expression of distancing, as in "He has abhorred His sanctuary" (Lamentations 2). "His crown" — his crown.
You have broken down all his fences; You have brought his strongholds to ruin.
verse value 2984
Insights
Verse structure: 5 words, 25 letters. The shortest word is "You·have·made" (שַׂ֖מְתָּ, 3 letters) and the longest is "all·his·fences" (כׇל־גְּדֵרֹתָ֑יו, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "all·his·fences" (כׇל־גְּדֵרֹתָ֑יו), "his·strongholds" (מִבְצָרָ֣יו), "destruction" (מְחִתָּֽה). 5 unique roots are used. Frequent roots: "You·have·made" (root שים, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'all·his·fences', dividing the verse into phrases of 2 and 3 words. Full calculation: פָּרַ֥צְתָּ [You·have·broken·down] (770) + כׇל־גְּדֵרֹתָ֑יו [all·his·fences] (673) + שַׂ֖מְתָּ [You·have·made] (740) + מִבְצָרָ֣יו [his·strongholds] (348) + מְחִתָּֽה [destruction] (453) = 2984.
Rashi
"all his fences" — which he built in Jerusalem. "his fortifications" — The Temple Mount and the stronghold of Zion.
Ibn Ezra
"You have broken down" — the walls that he built; and his fortresses You have made into ruins.
Radak
"You have broken down" — the fences [within which] You had not allowed an enemy to harm him; You have broken down those fences and strongholds and made them a ruin, so that [enemies] came and plundered him.
Metzudat David
"You have broken down, etc." — and whoever wishes may enter into it; that is to say, You made it ownerless property. "Brought to ruin" — so as to be broken and destroyed.
Metzudat Zion
"His fences" — an expression of wall and partition. "To ruin" — broken, as in "their bows are broken" (Jeremiah 51).
Malbim
"You have broken down" — he depicts a king who builds a fence around his country to keep the feet of foreigners out of his land, and also builds many fortresses within the country in which to take refuge in time of war. "And You have broken down all his fences," until foreigners entered his land, and also "You have brought his strongholds to ruin," so that he would have no fortress in which to find shelter from the enemy. And explaining, corresponding to what is said, "You have broken down all his fences," it says, "All who pass by the road plunder him": for the fences that kings set around their borders (that is, the watchmen and soldiers stationed at the border towns) exist for two reasons: first, so as not to let the enemy's sword pass through their land — and now, "all who pass by the road plunder him," for the fence has been breached, as with Pharaoh Necho when he passed through in the days of Josiah; second, [to guard] against the neighbors, that they not breach their border — and now, "he has become a reproach to his neighbors." And corresponding to what is said, "You have brought his strongholds to ruin," it explains: "You have exalted the right hand of his adversaries," that his adversaries defeated him in battle, and thereby "You have made all his enemies rejoice." And we have already explained that the "adversary" (tzar) is the one who fights and besieges him in actuality, and whose right hand prevails, while the "enemy" (oyev) is one who wishes him harm in his heart but does not fight in actuality — they rejoiced in their hearts over his downfall.
All who pass by the way spoil him; He has become a taunt to his neighbors.
verse value 1656
Insights
Verse structure: 6 words, 26 letters. Verse gematria: 1656 is divisible by 18, the value of chai ('life'). The shortest word is "way" (דָ֑רֶךְ, 3 letters) and the longest is "all·who·pass" (כׇּל־עֹ֣בְרֵי, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "they·have·plundered·him" (שַׁ֭סֻּהוּ), "to·his·neighbors" (לִשְׁכֵנָֽיו). 6 unique roots are used. Frequent roots: "he·has·become" (root היה, 97x in Psalms); "way" (root דרך, 70x in Psalms); "all·who·pass" (root עבר, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'way', dividing the verse into phrases of 3 and 3 words. Full calculation: שַׁ֭סֻּהוּ [they·have·plundered·him] (371) + כׇּל־עֹ֣בְרֵי [all·who·pass] (332) + דָ֑רֶךְ [way] (224) + הָיָ֥ה [he·has·become] (20) + חֶ֝רְפָּ֗ה [reproach] (293) + לִשְׁכֵנָֽיו [to·his·neighbors] (416) = 1656.
Ibn Ezra
"They spoil him" — because he has no wall or fortress [to protect him].
Radak
"Spoil him" — like "plundered him"; since he had no fence and no stronghold, those who passed by the way plundered him. "He has become a taunt to his neighbors" — the opposite of what had been, when the neighbors were servants to him — that is, the kings who were around him.
Metzudat David
"All who pass by the way" — like an ownerless thing, which whoever comes upon it tramples and treads on.
Metzudat Zion
"Spoil him" — an expression of trampling, as in "who gave [Jacob] for a spoil" (Isaiah 42:24).
You have exalted the right hand of his adversaries; You have made all his enemies to rejoice.
verse value 1915
Insights
Verse structure: 5 words, 27 letters. The shortest word is "the·right·hand·of" (יְמִ֣ין, 4 letters) and the longest is "all·his·enemies" (כׇּל־אוֹיְבָֽיו, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·exalted" (הֲ֭רִימוֹתָ), "You·have·made·rejoice" (הִ֝שְׂמַ֗חְתָּ), "all·his·enemies" (כׇּל־אוֹיְבָֽיו). 5 unique roots are used. Frequent roots: "all·his·enemies" (root איב, 71x in Psalms); "You·have·made·rejoice" (root שמח, 55x in Psalms); "You·have·exalted" (root רום, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'his·adversaries', dividing the verse into phrases of 3 and 2 words. Full calculation: הֲ֭רִימוֹתָ [You·have·exalted] (661) + יְמִ֣ין [the·right·hand·of] (110) + צָרָ֑יו [his·adversaries] (306) + הִ֝שְׂמַ֗חְתָּ [You·have·made·rejoice] (753) + כׇּל־אוֹיְבָֽיו [all·his·enemies] (85) = 1915.
Ibn Ezra
"You have exalted" — the opposite of what was known: "[My hand] shall be established with him" (v. 22). "You have made ... rejoice" — from the heavy added [i.e., hifil] verbal pattern, and there is no other occurrence of it [in this form] in Scripture.
Radak
"You have exalted" — the opposite of "My arm also shall strengthen him" [verse 22]. "You have made all his enemies to rejoice" — You gave them joy, the opposite of when his dread and fear had been upon them.
Indeed, You turn back the edge of his sword, And have not made him to stand in the battle.
verse value 2028
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 2028 is divisible by 26, the value of the divine name Hashem. The shortest word is "the·edge·of" (צ֣וּר, 3 letters) and the longest is "indeed·You·turn·back" (אַף־תָּ֭שִׁיב, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "indeed·You·turn·back" (אַף־תָּ֭שִׁיב), "You·have·made·him·stand" (הֲ֝קֵימֹת֗וֹ), "in·the·battle" (בַּמִּלְחָמָֽה). 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "indeed·You·turn·back" (root שוב, 72x in Psalms); "You·have·made·him·stand" (root קום, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'his·sword', dividing the verse into phrases of 3 and 3 words. Full calculation: אַף־תָּ֭שִׁיב [indeed·You·turn·back] (793) + צ֣וּר [the·edge·of] (296) + חַרְבּ֑וֹ [his·sword] (216) + וְלֹ֥א [and·not] (37) + הֲ֝קֵימֹת֗וֹ [You·have·made·him·stand] (561) + בַּמִּלְחָמָֽה [in·the·battle] (125) = 2028.
Rashi
"You even turned back the sharp edge of his sword" — You turned back and reversed the sharp edge of his sword, as (Josh. 5:2): “sharp (צרים) knives,” and likewise (Isa. 54:17): “Any weapon whetted (יוצר) against you.” "and You did not raise him up in battle" — And You did not hold him upright so that he should not fall.
Ibn Ezra
"Indeed, the rock/edge of his sword" — [meaning] the sharpness of his sword, and swords of flint-rock, in the manner of [the phrases]: "out of the flinty rock" (Deuteronomy 8:15), "out of flint, rock" (Deuteronomy 32:13). "And have not made him to stand" — when he fell; or it is like "made him stand," as in [the phrase]: "and the house shall stand" (Leviticus 25:30).
Radak
"Indeed, You turn back the edge (tzur) of his sword" — the opposite of "And I will beat to pieces his adversaries before him" [verse 24]. And "the tzur of his sword" means the sharpness of his sword, and it is a transposed [construct] form, like "tola'at shani" [is transposed from] "shni hatola'at." "And have not made him to stand [in the battle]" — he had no ability to stand before his adversaries.
Metzudat David
"Indeed, You turn back, etc." — Although his sword was sharpened and honed to strike the enemy with it, You turned its edge backward so that he could not strike the enemy with it, and You also did not make him stand in the battle so that he could be saved from the hand of the enemy. That is to say, even though by nature there was room for him to overpower the enemy, they made war against him from on high, and he did not prevail, but fell as well.
Metzudat Zion
"The edge" — an expression of sharpness, as in "swords of flint" (Joshua 5).
Malbim
"Indeed, You turn back" — behold, even after Nebuchadnezzar conquered the land of Judah, had Zedekiah not rebelled against him, He would not have nullified his kingdom. "But You have again turned back the edge of his sword" — meaning that Zedekiah drew his sword again to rebel against Nebuchadnezzar and fight against him. Yet, "You have not made him to stand in the battle," for Nebuchadnezzar conquered him a second time, and thereby "You have made his purity cease": meaning that the first time he conquered the kings of Judah, even though the sword of the king of Judah no longer had its edge, strength, and sharpness, it still had its purity and cleanness, in that there was no defilement or pollution in it (for his having fought against him before he had sworn to serve him is not counted in this as a violation of an oath and a vow). But after he submitted to him and swore to serve him, and he then again turned back the edge of his sword and transgressed the oath which Nebuchadnezzar had made him swear by God, thereby the purity of the edge of his sword ceased, for it is counted as a violation of an oath and a covenant. And thereby, "his throne was cast to the ground," and the kingdom of Judah ceased entirely. And more than this, for "You have shortened the days of his youth" — for he [Nebuchadnezzar] slaughtered his sons before his eyes and blinded the eyes of Zedekiah, and by this, "You have covered him with shame," and thereby he died before his time. "Selah" concludes the matter.
You have made his brightness to cease, And cast his throne down to the ground.
verse value 2029
Insights
Verse structure: 5 words, 23 letters. The shortest word is "You·have·made·cease" (הִשְׁבַּ֥תָּ, 4 letters) and the longest is "from·his·brightness" (מִטְּהָר֑וֹ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "from·his·brightness" (מִטְּהָר֑וֹ), "You·have·cast" (מִגַּֽרְתָּה). 5 unique roots are used. Frequent roots: "to·the·ground" (root ארץ, 157x in Psalms). The etnachta (major mid-verse pause) falls on 'from·his·brightness', dividing the verse into phrases of 2 and 3 words. Full calculation: הִשְׁבַּ֥תָּ [You·have·made·cease] (707) + מִטְּהָר֑וֹ [from·his·brightness] (260) + וְ֝כִסְא֗וֹ [and·his·throne] (93) + לָאָ֥רֶץ [to·the·ground] (321) + מִגַּֽרְתָּה [You·have·cast] (648) = 2029.
Rashi
"You have brought an end to his shining" — Heb. מטהרו, his shining, as צהרים, noon, is translated טהרא, and like (Exod. 24:10): “and like the appearance of the heaven for splendor (לטהר).” "You have cast down to the earth" — Heb. מגרת. You have humbled and destroyed. Every expression of bending down is, in Targum Jonathan, מגר.
Ibn Ezra
"You have made his brightness to cease" — [i.e.,] his sanctuary, which is pure, on the pattern of [the phrase]: "the sanctuary, O Hashem, which Your hands have established" (Exodus 15:17); and it is [vocalized] with a chataf-kamatz because of the guttural letter. And he says "his purity" (his sanctuary) because there is no place on earth as pure as it; and the meaning of the vav [prefix, "and cast down"] is that he [David] was the first cause of the building of the Temple, because he prepared the silver and the gold. "You have cast down" — as in the Targum, [which renders]: "he shall cast down every king."
Radak
"His brightness (mitahoro)" — his splendor, namely the kingship that he had; and the dagesh in the tet of "mitahoro" is for the elegance of the reading, and likewise the tet takes a kamatz chatuf for elegance. And "mitahoro" is a noun meaning "his splendor." "Cast down (migartah)" — like the Targum's rendering of "and his rider shall fall backward" (Genesis 49:17) as "ve-yimgar rochveihon" ["and his rider shall be cast down"].
Metzudat David
"You have made to cease" — You nullified the brightness of his success, and cast his throne to the ground.
Metzudat Zion
"Made to cease" — an expression of nullification, as in "the oppressor has ceased" (Isaiah 14). "His brightness" — an expression of radiance, as in "like the very heaven for brightness" (Exodus 24:10). "Cast down" — an expression of felling; for "so that his rider falls backward" (Genesis 49:17) is rendered in the Targum as "ve-yimgar."
The days of his youth You have shortened; You have covered him with shame. Selah
verse value 2035
Insights
Verse structure: 7 words, 30 letters. The shortest word is "the·days·of" (יְמֵ֣י, 3 letters) and the longest is "his·youth" (עֲלוּמָ֑יו, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·have·shortened" (הִ֭קְצַרְתָּ), "his·youth" (עֲלוּמָ֑יו), "You·have·covered" (הֶ֥עֱטִ֨יתָ). 7 unique roots are used. Frequent roots: "the·days·of" (root יום, 121x in Psalms); "upon·him" (root על, 120x in Psalms); "Selah" (root סלה, 70x in Psalms). First appearance of the root קצר ("You·have·shortened") in Psalms. The etnachta (major mid-verse pause) falls on 'his·youth', dividing the verse into phrases of 3 and 4 words. Full calculation: הִ֭קְצַרְתָּ [You·have·shortened] (795) + יְמֵ֣י [the·days·of] (60) + עֲלוּמָ֑יו [his·youth] (162) + הֶ֥עֱטִ֨יתָ [You·have·covered] (494) + עָלָ֖יו [upon·him] (116) + בּוּשָׁ֣ה [shame] (313) + סֶֽלָה [Selah] (95) = 2035.
Ibn Ezra
"You have shortened" — [meaning] that the days of David's kingdom were not long. And the meaning of "You have covered [him with shame]" is that there is no opening of the mouth or reply — [i.e., no possible defense].
Radak
"The days of his youth You have shortened" — these are the days of the kingship, just as [in a person] the days of youth are the days of bodily vigor, and the days of old age are the days of decline. And he says that the days of the kingship were short, while the days of decline — which are the days of the exile — were long. "You have covered him with shame" — for he is ashamed of the promise that You promised him, and they say that he no longer has any hope, and so he is ashamed among them.
Metzudat David
"The days of his youth" — the days of his young manhood, meaning his good days, You have shortened; and You have wrapped shame upon him forever, meaning a long time.
Metzudat Zion
"His youth" — his youth, as in "whose son is this young man?" (I Samuel 7). "You have covered" — an expression of wrapping and clothing, as in "and he shall cover his upper lip" (Leviticus 13:45).
How long, O Hashem, will You hide Yourself for ever? How long shall Your wrath burn like fire?
verse value 2890
Insights
Verse structure: 7 words, 29 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "how·long" (עַד־מָ֣ה, 4 letters) and the longest is "like·fire" (כְּמוֹ־אֵ֣שׁ, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·You·hide·Yourself" (תִּסָּתֵ֣ר). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·ever" (root נצח, 73x in Psalms); "will·You·hide·Yourself" (root סתר, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'for·ever', dividing the verse into phrases of 4 and 3 words. Full calculation: עַד־מָ֣ה [how·long] (119) + יְ֭הֹוָה [Hashem] (26) + תִּסָּתֵ֣ר [will·You·hide·Yourself] (1060) + לָנֶ֑צַח [for·ever] (178) + תִּבְעַ֖ר [shall·burn] (672) + כְּמוֹ־אֵ֣שׁ [like·fire] (367) + חֲמָתֶֽךָ [Your·wrath] (468) = 2890.
Ibn Ezra
"How long" — on the one hand, it is as if You are hidden and do not see the evils [befalling] Your anointed; yet [Your] wrath burns like fire against him, to this day.
Radak
"How long" — as if You do not see [him] in the scorching heat of the exile.
Metzudat David
"How long" — Indeed You acted justly, but nevertheless, how long, and will You hide Your face from me forever? — spoken in astonishment. "Burn" — and will Your wrath burn like this fire that consumes everything?
Malbim
"How long" — (Part 4) — and when he sees the length of time the kingdom of the house of David has been nullified, he prays: "How long, Hashem, will You hide Yourself forever" — that You are hiding Your face from saving — "and still Your wrath burns like fire" — that You are still in anger and wrath, even to this generation.
O remember how short my time is; For what vanity have You created all the children of men!
verse value 1587
Insights
Verse structure: 5 words, 30 letters. The shortest word is "You·have·created" (בָּרָ֥אתָ, 4 letters) and the longest is "all·sons·of·man" (כׇל־בְּנֵֽי־אָדָֽם, 8 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "remember·I" (זְכׇר־אֲנִ֥י), "what·is·my·lifespan" (מֶה־חָ֑לֶד), "for·what·vanity" (עַל־מַה־שָּׁ֝֗וְא). 5 unique roots are used. Frequent roots: "all·sons·of·man" (root אדם, 67x in Psalms); "remember·I" (root זכר, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'what·is·my·lifespan', dividing the verse into phrases of 2 and 3 words. Full calculation: זְכׇר־אֲנִ֥י [remember·I] (288) + מֶה־חָ֑לֶד [what·is·my·lifespan] (87) + עַל־מַה־שָּׁ֝֗וְא [for·what·vanity] (452) + בָּרָ֥אתָ [You·have·created] (603) + כׇל־בְּנֵֽי־אָדָֽם [all·sons·of·man] (157) = 1587.
Rashi
"I am mindful what my old age is" — Heb. חלד. What old age do I have? Are not my days few? It should suffice You to punish me with my premature death. "for what futility" — Heb. שוא. For nothing and for vanity have You created all the sons of man?
Ibn Ezra
"Remember" — this psalmist speaks in the voice of Israel in their exile, for each one sees that generation goes and generation comes, and there is no savior; and how long must the one who hopes go on hoping, while his years are few. And this is [the sense of]: "remember what I am, and what my lifespan is," for the word "what" functions retroactively [applying back to what precedes], in the manner of [the phrases]: "a sardius, a topaz, and a carbuncle" (Exodus 28:17), "[He] searches all the chambers of the belly" (Proverbs 20:27). "And lifespan (cheled)" — like [the phrase]: "is there not a term of service for man on earth?" (Job 7:1) — [meaning] a fixed, known period [of time]. "And my lifespan is as nothing before You" — that is, why did You create us, seeing that we are vanity, in the manner of [the phrase]: "surely men of low degree are vanity, and men of high degree are a lie" (Psalm 62:10). And behold, the meaning is: each one of Israel, in his captivity, laments that he will die without seeing the salvation of Hashem.
Radak
"Remember" — he speaks in the voice of one who is of the seed of David in exile, and says that he is afraid of death and will not see the salvation, and perhaps he will not leave a son after him, so that the kingship will have ceased; or, in every generation, whoever is of the seed of David longs that the salvation come in his days, and that he be the anointed king (Melekh HaMashiach). And he says: "Remember how [transient] I am in the world," for the life of man is brief; "and I recall" for what purpose You created all mankind, for You created them for death — [their] life is vanity and futility.
Metzudat David
"Remember, I" — At all times I remember and consider how much time I have in this world; is it not very little? And perhaps I will die and not see the salvation. "For what vanity" — Why did You create all mankind for nothing, if he is to die without seeing the salvation?
Metzudat Zion
"How short my time is" — an expression of duration, as in "give ear, all inhabitants of the world" (above, Psalm 49). "Vanity" — for nothing; and so, "in vain the watchman keeps vigil" (below, Psalm 127).
Malbim
"Remember, I" — for the establishment of the kingdom of the house of David is what advances the perfection of humankind as a whole, and the name of the Messiah is among the things that preceded the world, as our Sages, of blessed memory, have said, for he is the purpose of the entire species, and the purpose comes first in thought. And if the true salvation does not come, then one must indeed remember: "I — how fleeting is my lifetime," for then my existence in this fleeting world is for nothing; and also, "for what vanity have You created all the children of men," for then the entire existence of humankind is for naught, in vain, since they will not attain the ultimate purpose — which will be in the days of the Messiah, when all will recognize the name of Hashem and serve Him with one accord.
What man is he who lives and shall not see death, Who shall deliver his soul from the power of the grave? Selah
verse value 1998
Insights
Verse structure: 9 words, 37 letters. Verse gematria: 1998 is divisible by 18, the value of chai ('life'). The shortest word is "who?" (מִ֤י, 2 letters) and the longest is "shall·see·death" (יִרְאֶה־מָּ֑וֶת, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shall·live" (יִֽ֭חְיֶה), "shall·see·death" (יִרְאֶה־מָּ֑וֶת). 9 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "his·soul" (root נפש, 143x in Psalms); "shall·see·death" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·see·death', dividing the verse into phrases of 5 and 4 words. Full calculation: מִ֤י [who?] (50) + גֶ֣בֶר [man] (205) + יִֽ֭חְיֶה [shall·live] (33) + וְלֹ֣א [and·not] (37) + יִרְאֶה־מָּ֑וֶת [shall·see·death] (662) + יְמַלֵּ֨ט [shall·deliver] (89) + נַפְשׁ֖וֹ [his·soul] (436) + מִיַּד־שְׁא֣וֹל [from·the·hand·of·Sheol] (391) + סֶֽלָה [Selah] (95) = 1998.
Ibn Ezra
"What [man]" — behold, the sense is: behold, I shall die, so why have I borne the yoke of exile? And so he says: "I have borne in my bosom [the reproach of] all the many peoples" (v. 51).
Radak
"Who" — For there is no man in the world who lives and will not see death, and who can save his soul from the hand of Sheol (the grave).
Metzudat David
"What man is he who lives" — Who is the man who will remain alive and not see death, and will deliver his soul forever from the grave?
Malbim
"What man" — for behold, all generations are destined to die because of the sin of Adam, the first man. "And who shall not see death" — like Elijah, who remained alive — or at least, "shall deliver his soul from the hand of Sheol" — for behold, in the time of exile it is difficult for them to find happiness of soul; and the promised salvation, at which time death will be removed, as it is written, "there shall be no more from there a suckling of days, nor an old man..." — is far from me. And if so, the creation of mankind is entirely for nothing and in vain. "Selah" concludes the matter.
Where are Your former mercies, O Lord, Which You did swear to David in Your faithfulness?
verse value 2174
Insights
Verse structure: 7 words, 35 letters. The shortest word is "where?" (אַיֵּ֤ה, 3 letters) and the longest is "the·former" (הָרִאשֹׁנִ֥ים, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·former" (הָרִאשֹׁנִ֥ים), "You·have·sworn" (נִשְׁבַּ֥עְתָּ), "in·Your·faithfulness" (בֶּאֱמוּנָתֶֽךָ). 7 unique roots are used. Frequent roots: "Your·mercies" (root חסד, 125x in Psalms); "to·David" (root דוד, 89x in Psalms); "Lord" (root אדון, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'Lord', dividing the verse into phrases of 4 and 3 words. Full calculation: אַיֵּ֤ה [where?] (16) + חֲסָדֶ֖יךָ [Your·mercies] (102) + הָרִאשֹׁנִ֥ים [the·former] (606) + אֲדֹנָ֑י [Lord] (65) + נִשְׁבַּ֥עְתָּ [You·have·sworn] (822) + לְ֝דָוִ֗ד [to·David] (44) + בֶּאֱמוּנָתֶֽךָ [in·Your·faithfulness] (519) = 2174.
Ibn Ezra
"Where" — fulfill Your oath through the coming of the Redeemer.
Radak
"Where are Your mercies" — these are what You swore to David in Your faithfulness; and where are they now, that You have abandoned us?
Metzudat David
"Where are Your mercies" — That is to say, since we all stand [destined] for death, where are Your mercies that You promised us in former days, which You swore to David in faithfulness, to restore the kingship to his offspring?
Malbim
"Where" — (Part 5) — he returns to praying that Hashem remember the kindness and the faithfulness that He established with David. And so he says: "Where are Your former mercies, Hashem" — corresponding to the kindness; "which You swore to David in Your faithfulness" — corresponding to the faithfulness. For this oath was necessary for the advancement of the perfection of the whole [of humankind], as it says, "and You have spoken of Your servant's house for a great while to come, and this is the law of mankind, Hashem" (2 Samuel 7:19), and as is stated there.
Remember, Lord, the taunt of Your servants; How I do bear in my bosom [the taunt of] so many peoples;
verse value 2389
Insights
Verse structure: 8 words, 35 letters. The shortest word is "remember" (זְכֹ֣ר, 3 letters) and the longest is "all·many" (כׇּל־רַבִּ֥ים, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·bear" (שְׂאֵתִ֥י), "in·my·bosom" (בְ֝חֵיקִ֗י), "all·many" (כׇּל־רַבִּ֥ים). 8 unique roots are used. Frequent roots: "peoples" (root עם, 135x in Psalms); "all·many" (root כל, 82x in Psalms); "remember" (root זכר, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·servants', dividing the verse into phrases of 4 and 4 words. Full calculation: זְכֹ֣ר [remember] (227) + אֲ֭דֹנָי [Lord] (65) + חֶרְפַּ֣ת [the·reproach·of] (688) + עֲבָדֶ֑יךָ [Your·servants] (106) + שְׂאֵתִ֥י [I·bear] (711) + בְ֝חֵיקִ֗י [in·my·bosom] (130) + כׇּל־רַבִּ֥ים [all·many] (302) + עַמִּֽים [peoples] (160) = 2389.
Rashi
"which I bear in my bosom, of all great nations" — In exile I bear their burden and their load.
Ibn Ezra
"Remember, ... the taunt of Your servants" — that others taunt them.
Radak
"Remember" — the taunt in which they say that we have no more salvation. "How I bear in my bosom [the taunt of] so many peoples" — meaning that I carry in my bosom the taunt of all the many peoples who taunt me; and this is said by each and every one of the children of the exile. And "rabbim amim" (many peoples) is like the inverted order of "amim rabbim" (peoples many).
Metzudat David
"My bearing" — that which I carry in my bosom and endure.
Metzudat Zion
"All many peoples" — equivalent to "all the many peoples" (kol amim rabim).
Malbim
"Remember, Hashem" — inasmuch as You also have [reason] "to remember the taunt of Your servants," for they are taunted in their exile over the fact that they serve You: "how I bear in my bosom all" (the taunt of) "many peoples" who taunt me, and I bear the taunt in my bosom. But in truth, it is not me they are taunting, but rather, "with which Your enemies have taunted, Hashem": the cause of the taunt with which they have taunted is that they are Your enemies, and they dispute You and Your divinity. And [rather than simply praying] "act for Your own sake, Hashem," he responds by saying "with which they have taunted" — meaning, I have comfort in knowing that what they have taunted concerns "the footsteps of Your anointed," for through the taunting will come the footsteps of the Messiah, and when their taunts increase, it is the sign that the footsteps of the Messiah-king are coming. Therefore, "Blessed is Hashem forever, Amen and Amen," for He will keep His faithfulness and His promise, and it will be verified forever.
With which Your enemies have taunted, O Hashem, With which they have taunted the footsteps of Your anointed.
verse value 2621
Insights
Verse structure: 8 words, 34 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "which" (אֲשֶׁ֤ר, 3 letters) and the longest is "Your·enemies" (אוֹיְבֶ֥יךָ, 6 letters). Words sharing gematria 501: which, which. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·footsteps·of" (עִקְּב֥וֹת). The root אשר appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "which" (root אשר, 101x in Psalms); "Your·enemies" (root איב, 71x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 4 words. Full calculation: אֲשֶׁ֤ר [which] (501) + חֵרְפ֖וּ [have·taunted] (294) + אוֹיְבֶ֥יךָ [Your·enemies] (49) + יְהֹוָ֑ה [Hashem] (26) + אֲשֶׁ֥ר [which] (501) + חֵ֝רְפ֗וּ [have·taunted] (294) + עִקְּב֥וֹת [the·footsteps·of] (578) + מְשִׁיחֶֽךָ [Your·anointed] (378) = 2621.
Rashi
"the ends of Your anointed" — Heb. עקבות, the ends of the King Messiah. This is the language of the Mishnah (Sotah 49b): At the ends of the Messiah, audacity will increase; i.e., at the end of the exile, prior to the advent of the Messiah.
Ibn Ezra
"With which" — explaining that those who taunt are the enemies of Hashem. And the meaning of "the footsteps of Your anointed" is from the same root as: "by the heel of Esau" (Genesis 25:26), "Your footsteps were not known" (Psalm 77:20). And the meaning is that his steps have been delayed in coming, as though to say his heels have been broken; therefore he has not yet come.
Radak
"With which" — and how have they taunted "the footsteps of Your anointed"? [This refers to] the delay of Your anointed, who is late in coming; and they say that he will never come, and so it does not hold them back [from taunting] — for "ekev" (footstep) is the hindmost part of the body and its extremity (i.e., the heel).
Metzudat David
"With which they have taunted, etc." — and it goes on to explain: they have taunted the delay of Your anointed, who is slow in coming.
Metzudat Zion
"Footsteps" — an expression of delay, as in "he does not hold them back" (Job 37); so called because the heel is the hindmost part of the foot, its end.
Verse structure: 5 words, 20 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "Amen" (אָ֘מֵ֥ן, 3 letters) and the longest is "for·ever" (לְעוֹלָ֗ם, 5 letters). The root אמן appears 2 times in this verse. 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·ever" (root עולם, 144x in Psalms); "blessed" (root ברך, 76x in Psalms). Full calculation: בָּר֖וּךְ [blessed] (228) + יְהֹוָ֥ה [Hashem] (26) + לְעוֹלָ֗ם [for·ever] (176) + אָ֘מֵ֥ן [Amen] (91) + וְאָמֵֽן [and·Amen] (97) = 618.
Rashi
"Blessed is the Lord forever" — For all that He did for us.
Ibn Ezra
"Blessed" — the meaning is that the psalmist saw, through the holy spirit, the coming of the Messiah, and therefore gives thanks to Hashem. And some say: [it is] in the manner of Job — that the wise man blesses Hashem even though the enemy taunts him, [and] he bears the taunt [patiently]. And a great Spanish sage says that the scribe who first wrote this book wrote at the end of the book, "Blessed be Hashem, who helped us write it all," in the manner of the scribes of our generation, who write at the end [of their work], "Blessed is He who gives strength to the weary" (cf. Isaiah 40:29).
Radak
"Blessed" — these are the words of the psalmist, who saw by the holy spirit the return from exile, and gives thanks to God, may He be blessed. Or, the compiler of the book said this at the end of the book as thanksgiving to God, may He be blessed, just as scribes write when they complete a book. And we have already explained this verse at the end of the first book [of Psalms].
Metzudat David
"Blessed be Hashem forever, Amen and Amen" — That is to say, it is true that the Omnipresent is blessed and praised; and the word is doubled for emphasis.
Rashi
Ibn Ezra
Radak
Malbim