O you who dwell in the covert of the Most High, And abide in the shadow of the Almighty;
verse value 2122
Insights
Verse structure: 6 words, 24 letters. The shortest word is "who·dwells" (יֹ֭שֵׁב, 3 letters) and the longest is "abides" (יִתְלוֹנָֽן, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "abides" (יִתְלוֹנָֽן). 6 unique roots are used. Frequent roots: "who·dwells" (root ישב, 58x in Psalms); "in·the·covert·of" (root סתר, 33x in Psalms); "Most·High" (root עליון, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'Most·High', dividing the verse into phrases of 3 and 3 words. Full calculation: יֹ֭שֵׁב [who·dwells] (312) + בְּסֵ֣תֶר [in·the·covert·of] (662) + עֶלְי֑וֹן [Most·High] (166) + בְּצֵ֥ל [in·the·shadow·of] (122) + שַׁ֝דַּ֗י [Almighty] (314) + יִתְלוֹנָֽן [abides] (546) = 2122.
Rashi
"He who dwells in the covert of the Most High" — He who takes shelter in the covert of the wings of the Shechinah. "he will lodge in His shadow" — , for the Holy One, blessed be He, protects him. Moses, our teacher, hereby persuades people to take shelter in the wings of the Shechinah. "the Almighty" — Heb. שדי, an expression of strength. “He who dwells in the covert of the Most High” is like (Song 2:3): “in His shadow I desired and sat.”
Ibn Ezra
'Yoshev beseter elyon' [He who dwells in the secret place of the Most High] — it is possible that this psalm, too, is by Moshe, or by one of the [other] psalmists, and he says to a servant of Hashem: 'Hear me, you who dwell in the secret place of the Most High' — that is, Hashem. And the word 'beseter' [in the secret place] is in construct form, like: 'he shall abide in the shadow of Shaddai' — for the sense is doubled, as is customary.
Radak
"He who dwells" — the name of the psalmist is not mentioned in this psalm; therefore the midrash says that Moses our teacher composed all these psalms — eleven psalms in which the name of the psalmist is not mentioned, until [we reach] "A Psalm of David" — corresponding to the eleven tribes that he blessed. "A Prayer of Moses" corresponds to Reuben: here it is written, "You turn man back to contrition," and there it is written, "Let Reuben live, and not die." "He who dwells in the covert of the Most High" corresponds to the tribe of Levi, who used to lodge in the [Temple] courts. "A Psalm, a Song for the Sabbath day, It is good to give thanks" corresponds to the tribe of Judah — "This time I will thank Hashem." "Hashem reigns, He is clothed in majesty" corresponds to the tribe of Benjamin, who comes under the shadow of the King of the universe, as it is said, "He covers him all the day." "God of vengeance, Hashem" corresponds to the tribe of Gad, from whom Elijah, of blessed memory, is destined to descend, who will take vengeance upon the enemies of Hashem. "Come, let us sing joyously" corresponds to the tribe of Issachar, who was occupied with the joyous song of the Torah. Rabbi Yehoshua ben Levi said: Up to here I have heard [a tradition]; from here on, work it out for yourself. He speaks by way of address to the pious man: whoever "dwells in the covert of the Most High, and abides in the shadow of the Almighty" — I say to you, concerning Hashem, that He is my refuge and my fortress, and He is my God in whom I trust — I say this to you and assure you concerning Him, that He will deliver you from the snare of the fowler, and so on, if you trust in Him. And the lamed of "la-Hashem" is like "concerning," as in "Say of me, he is my brother."
Metzudat David
"O you who dwell, etc." — He speaks in the manner of a call, addressed to the one who dwells: "You who dwell in the covert of the Most High" — meaning, one who secludes himself in the service of Hashem and in the contemplation of the secrets of His Torah. "In the shadow, etc." — You who abide, etc.; and the matter is repeated in different words.
Metzudat Zion
"Abides" — a term for continuance, as in 'righteousness lodged in her' (Isaiah 1:21).
Malbim
"Who dwells" — He depicts it as if one of the holy beings, the sons of the Most High, the angels of Hashem, were speaking to the one praying, answering him a response to his question, saying to him: Know that you are, "the one who dwells in the shelter of the Most High" — with respect to your soul, which dwells permanently in the shelter of Hashem, clinging to its supernal root; and with respect to your body, you are the man who "abides in the shadow of the Almighty" — for Hashem will watch over you with individual providence and cover you in the shadow of His wings.
I will say of Hashem, who is my refuge and my fortress, My God, in whom I trust,
verse value 1045
Insights
Verse structure: 6 words, 29 letters. The shortest word is "I·will·say" (אֹמַ֗ר, 3 letters) and the longest is "and·my·fortress" (וּמְצוּדָתִ֑י, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·trust·in·Him" (אֶבְטַח־בּֽוֹ). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "my·God" (root אלהים, 347x in Psalms); "I·will·say" (root אמר, 111x in Psalms). The etnachta (major mid-verse pause) falls on 'and·my·fortress', dividing the verse into phrases of 4 and 2 words. Full calculation: אֹמַ֗ר [I·will·say] (241) + לַ֭יהֹוָה [to·Hashem] (56) + מַחְסִ֣י [my·refuge] (118) + וּמְצוּדָתִ֑י [and·my·fortress] (556) + אֱ֝לֹהַ֗י [my·God] (46) + אֶבְטַח־בּֽוֹ [I·trust·in·Him] (28) = 1045.
Rashi
"I shall say of the Lord [that He is] my shelter and my fortress" — and all will learn from me. Now why do I say this?
Ibn Ezra
'Omer l'Hashem' [I say of Hashem] — [the prefix means] 'concerning,' like: 'and Pharaoh will say concerning the children of Israel'; and this is its meaning: 'I say to you, concerning Hashem, that He is my refuge and my fortress, and He is my God in whom I trust' — and the sense continues [into what follows], for it is as if he is saying: 'I have tested this, and I will be your guarantor.'
Metzudat David
"I will say of Hashem" — I say to you, concerning Hashem, that He is my refuge, etc.
Metzudat Zion
"And my fortress" — a term for a strong stronghold.
Malbim
"I will say" — I "will say of Hashem" — that is, on behalf of Hashem and by His commission, I say to you in the name of Hashem, who is "my refuge and my fortress"; I say to you in the name of "my God, in whom I trust" — "that He will save you" from all the evils that occur in the world, both from the evils caused by beings with free will (bechirah), about which it therefore says "from the snare of the fowler," and from the evils that come through nature, about which it therefore says "from the destructive pestilence."
That He will deliver you from the snare of the fowler, And from the noisome pestilence.
verse value 1409
Insights
Verse structure: 7 words, 25 letters. The shortest word is "that" (כִּ֤י, 2 letters) and the longest is "He·will·deliver·you" (יַ֭צִּילְךָ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "He·will·deliver·you" (יַ֭צִּילְךָ), "fowler" (יָק֗וּשׁ). 7 unique roots are used. Frequent roots: "that" (root כי, 216x in Psalms); "from·the·pestilence·of" (root דבר, 133x in Psalms); "He·will·deliver·you" (root נצל, 44x in Psalms). Full calculation: כִּ֤י [that] (30) + ה֣וּא [He] (12) + יַ֭צִּילְךָ [He·will·deliver·you] (160) + מִפַּ֥ח [from·the·snare·of] (128) + יָק֗וּשׁ [fowler] (416) + מִדֶּ֥בֶר [from·the·pestilence·of] (246) + הַוּֽוֹת [calamities] (417) = 1409.
Rashi
"For He will save you from the snare that traps, etc." — To everyone he says, “He who dwells in the covert of the Most High.”
Ibn Ezra
'Yakush' [snarer] — a passive form; [as in the conjugation] 'yekushti' [I was ensnared] would apply — to give you [the pattern]; or it is an adjective like 'atzum' [mighty]. And he joined 'dever' [pestilence] to 'havot' [disaster], which is a disaster that comes suddenly.
Radak
"He will deliver you" — like, "He delivered me, for I trusted in Him." "Fowler" [yaqush] — a descriptive noun form used in place of a verb; he means: "from the snare of the one who traps." "Havot" [the noisome pestilence] — meaning ruin, breaking.
Metzudat David
"For He will deliver you" — He will deliver you from the snare of the trapper and from the destroying pestilence.
Metzudat Zion
"From the snare" — [i.e.,] from a net. "Fowler" — from the language of 'snare' (mokesh). "Calamity" — a term for ruin, as in 'disaster upon disaster' (Ezekiel 7:26).
He will cover you with His pinions, And under His wings you shall take refuge; His truth is a shield and a buckler.
verse value 3075
Insights
Verse structure: 8 words, 36 letters. The shortest word is "to·you" (לָ֭ךְ, 2 letters) and the longest is "and·under·His·wings" (וְתַחַת־כְּנָפָ֣יו, 9 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·His·pinion" (בְּאֶבְרָת֨וֹ), "He·will·cover" (יָ֣סֶךְ), "and·under·His·wings" (וְתַחַת־כְּנָפָ֣יו). 8 unique roots are used. Frequent roots: "to·you" (root לך, 35x in Psalms); "His·truth" (root אמת, 32x in Psalms); "you·shall·take·refuge" (root חסה, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'you·shall·take·refuge', dividing the verse into phrases of 5 and 3 words. Full calculation: בְּאֶבְרָת֨וֹ [in·His·pinion] (611) + יָ֣סֶךְ [He·will·cover] (90) + לָ֭ךְ [to·you] (50) + וְתַחַת־כְּנָפָ֣יו [and·under·His·wings] (980) + תֶּחְסֶ֑ה [you·shall·take·refuge] (473) + צִנָּ֖ה [shield] (145) + וְסֹחֵרָ֣ה [and·buckler] (279) + אֲמִתּֽוֹ [His·truth] (447) = 3075.
Rashi
"With His wing He will cover...you will take refuge" — You will be covered. "an encompassing shield" — Heb. צנה וסחרה. This is a shield that encompasses a man closely on his four sides. וסֹחֵרָה is an expression of סְחוֹר סְחוֹר, around.
Ibn Ezra
'Be'evrato' [With His pinion] — and the meaning is like: 'as an eagle that stirs up its nest' — and the meaning is that he shall escape from the snare (pach) and the pestilence (dever). And it is possible that the 'pach' [snare] here refers to the sword; therefore [there follows] the word 'socherah' [buckler] and 'tzinah' [shield], like: 'socheru el eretz' [they went about to the land],' which Targum renders 'saviv' [round about]. And behold, the meaning is: that the truth of Hashem will surround him and guard him.
Radak
"With His pinions He will cover you" — from the mishaps of time, so that they do not reach you. "A shield and a buckler" — these are weapons of defense, and the buckler [socherah] is round in its shape. "And His truth" — that He has promised: whoever trusts in Him, [His truth] will be to you like a shield and a buckler that protects you.
Metzudat David
"With His pinions" — With His wings He will shield and protect you. "His truth" — The truth of His promise is like a shield and buckler.
Metzudat Zion
"With His pinions" — with His wings. "Shield" [tsinnah] — this resembles a magen [a shield]. "And a buckler" — a garment of iron that encircles the body all around.
Malbim
'With His pinion' — he depicts that He will shield him just as a bird shields its fledglings with its wings. There is a difference between 'ever' (pinion) and 'kanaf' (wing): the kanaf is the long feathers attached to the end of the flying limb, which is called 'ever,' and the bird covers and shields its chicks at their sides by means of the ever, and spreads the wings, which are the feathers, above them as a shelter for them. This serves as a parable: He will shield you from the evil of men, which comes from the side, and He will be a shelter for you from natural evils that come from above. 'A shield [tzinnah]' — the sense of the verse is: 'under His wings you shall take refuge,' under 'a shield and a buckler of His truth' — the fulfillment of His word and His promise, which is His truth (what He promised, to protect you), will be for you like a shield and a buckler. The shield [tzinnah] protects the man in time of war from the evil of men, while the buckler [socherah] protects from all sides, also against natural evils that come from above. And therefore, 'you shall not fear the terror by night' — meaning, since He will save you from the fowler's snare of men, you shall not fear them, whether from those who raid stealthily by night, or 'by day' — even if 'an arrow flies' from the warrior against you, it will be for you like a shield, to save you 'from the arrow that flies by day.'
You shall not be afraid of the terror by night, Nor of the arrow that flies by day;
verse value 1249
Insights
Verse structure: 6 words, 25 letters. The shortest word is "from·arrow" (מֵ֝חֵ֗ץ, 3 letters) and the longest is "not·you·shall·fear" (לֹֽא־תִ֭ירָא, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·you·shall·fear" (לֹֽא־תִ֭ירָא), "that·flies" (יָע֥וּף). 6 unique roots are used. Frequent roots: "by·day" (root יום, 121x in Psalms); "not·you·shall·fear" (root ירא, 77x in Psalms); "night" (root ליל, 27x in Psalms). The etnachta (major mid-verse pause) falls on 'night', dividing the verse into phrases of 3 and 3 words. Full calculation: לֹֽא־תִ֭ירָא [not·you·shall·fear] (642) + מִפַּ֣חַד [from·the·terror·of] (132) + לָ֑יְלָה [night] (75) + מֵ֝חֵ֗ץ [from·arrow] (138) + יָע֥וּף [that·flies] (166) + יוֹמָֽם [by·day] (96) = 1249.
Rashi
"You will not fear" — if you trust in Him. "the arrow that flies by day" — the demon that flies like an arrow.
Ibn Ezra
'Lo, mipachad laylah' [You shall not fear the terror of night] — [these are] the sources [of terror] of the night, not the sources of the day, which fly like arrows, as he will explain.
Radak
"You shall not [be afraid]" — the events of time and its mishaps are like arrows; they fly and come suddenly upon a person, by day and by night. And he says "night" because, on account of the solitude of the night, a person who walks alone or dwells alone becomes afraid; and he describes the arrow as "flying" because of the swiftness of its course, and also because of the feathers that are put at its head.
Metzudat David
"You shall not be afraid" — Because He shields you, you shall not be afraid of terror.
Of the pestilence that walks in darkness, Nor of the destruction that wastes at noonday.
verse value 1240
Insights
Verse structure: 6 words, 25 letters. The shortest word is "from·pestilence" (מִ֭דֶּבֶר, 4 letters) and the longest is "noonday" (צׇהֳרָֽיִם, 5 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·the·darkness" (בָּאֹ֣פֶל), "from·destruction" (מִ֝קֶּ֗טֶב), "wastes" (יָשׁ֥וּד). 6 unique roots are used. Frequent roots: "from·pestilence" (root דבר, 133x in Psalms); "walks" (root הלך, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'walks', dividing the verse into phrases of 3 and 3 words. Full calculation: מִ֭דֶּבֶר [from·pestilence] (246) + בָּאֹ֣פֶל [in·the·darkness] (113) + יַהֲלֹ֑ךְ [walks] (65) + מִ֝קֶּ֗טֶב [from·destruction] (151) + יָשׁ֥וּד [wastes] (320) + צׇהֳרָֽיִם [noonday] (345) = 1240.
Rashi
"Pestilence, etc., destruction" — These are names of demons; one destroys at night, and one destroys at noon. "ravages" — Heb. יָשוּד, [equivalent to] יְשוֹדֵד.
Ibn Ezra
'Middever' [Of the pestilence] — for most pestilence occurs at night, if its cause is cold; and if from heat, it will be at noonday. 'Vekatev' [and the destruction] — like 'dever' [pestilence]. And the meaning is 'cutting off,' [as in]: 'I will be your destruction, O Sheol.' And the meaning of 'yashud' — that it destroys the spirits, and it comes with a shuruk [vowel], like 'yaron' [he shall sing] and 'sameach' [glad]. And some say that 'yashud' is from the same root as 'shedim' [demons].
Radak
"In darkness" — at night, because of the cold. "At noonday" — because of the heat. "And the destruction" [qetev] — like, "I will be your destruction, O Sheol." "Yashud" [wastes] — [vocalized] with a shuruk, functioning the same as [it would] with a holam; and likewise "yaron" and "sameach" [rejoice and be glad].
Metzudat David
"Of the pestilence" — Of the harmful pestilence that walks in darkness. "Of the destruction" — Of the harmful destroyer that plunders souls at noontime.
Metzudat Zion
"In darkness" — in gloom. "Destruction" — it is called this from the notion of cutting off, as in 'I will be your destruction, O Sheol' (Hosea 13:14). "That wastes" — from the language of plundering and robbery.
Malbim
'Pestilence' — corresponding to what he said above about 'the pestilence of destruction,' he explains that here too you shall not fear, whether from 'the pestilence that walks in darkness,' or 'from the destruction' [ketev] — the bitter one — that 'ravages at noonday.'
A thousand may fall at Your side, And ten thousand at Your right hand; It shall not come nigh you.
verse value 1175
Insights
Verse structure: 8 words, 30 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "from·your·right·hand" (מִימִינֶ֑ךָ, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "may·fall" (יִפֹּ֤ל), "from·your·side" (מִצִּדְּךָ֨), "and·ten·thousand" (וּרְבָבָ֥ה). 8 unique roots are used. Frequent roots: "not" (root לא, 174x in Psalms); "to·you" (root אל, 112x in Psalms); "from·your·right·hand" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'from·your·right·hand', dividing the verse into phrases of 5 and 3 words. Full calculation: יִפֹּ֤ל [may·fall] (120) + מִצִּדְּךָ֨ [from·your·side] (154) + אֶ֗לֶף [thousand] (111) + וּרְבָבָ֥ה [and·ten·thousand] (215) + מִימִינֶ֑ךָ [from·your·right·hand] (170) + אֵ֝לֶ֗יךָ [to·you] (61) + לֹ֣א [not] (31) + יִגָּֽשׁ [shall·come·near] (313) = 1175.
Rashi
"A thousand will be stationed at your side" — Heb. יפל, an expression of encamping, as (Gen. 25: 18): “before the face of all his brothers did he settle (נפל).” "at your side" — At your left a thousand demons will be stationed, and they will not approach you to harm [you].
Ibn Ezra
'Yipol' [shall fall] — he mentioned that the shadow of Hashem will conceal him, and he will see that many will fall at his right and his left when the pestilence comes, and this is the meaning of 'it shall not approach you.'
Radak
"Shall fall" — in a war that people wage against one another, you shall pass through the midst of them in peace, and you shall see them fall in battle to your left and to your right. Or its meaning is about the plague: that people will fall at the time of the plague to your right and to your left, but the plague will not come near you.
Metzudat David
"May fall" — Even if, at the time of the plague, many people fall at your side and at your right hand, nevertheless that plague will not come near you nor harm you.
Malbim
'Shall fall' — and even though 'a thousand shall fall at your side' — your left side — 'and ten thousand at your right hand,' by the arrow or by the plague, nevertheless 'it shall not come near you,' and no evil shall touch you.
Only with Your eyes you shall behold, And see the recompense of the wicked.
verse value 2885
Insights
Verse structure: 6 words, 26 letters. The shortest word is "only" (רַ֭ק, 2 letters) and the longest is "in·your·eyes" (בְּעֵינֶ֣יךָ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·the·recompense·of" (וְשִׁלֻּמַ֖ת). 6 unique roots are used. Frequent roots: "you·shall·see" (root ראה, 100x in Psalms); "wicked" (root רשע, 87x in Psalms); "in·your·eyes" (root עין, 64x in Psalms). The etnachta (major mid-verse pause) falls on 'you·shall·behold', dividing the verse into phrases of 3 and 3 words. Full calculation: רַ֭ק [only] (300) + בְּעֵינֶ֣יךָ [in·your·eyes] (162) + תַבִּ֑יט [you·shall·behold] (421) + וְשִׁלֻּמַ֖ת [and·the·recompense·of] (776) + רְשָׁעִ֣ים [wicked] (620) + תִּרְאֶֽה [you·shall·see] (606) = 2885.
Rashi
"and...the annihilation" — Heb. ושלמת, complete destruction. And why?
Ibn Ezra
'Rak' [Only] — the meaning of 'the recompense of the wicked' — that Hashem brought the pestilence upon them, to repay them according to their deeds.
Radak
"Only" — you will [merely] see the death of the wicked, who did not dwell in the covert of the Most High as you did, while you will be at peace.
Metzudat David
"Only, etc." — You will only look with your own eyes upon the death of the people, and you will see the retribution of the wicked who fall, but they will not touch you for harm.
Malbim
'Only' — 'what you shall look upon with your eyes,' and you shall see those who fall around you and consider this, and then 'you shall see' that it is 'the recompense of the wicked' — that Hashem repays them their punishment through providence, and therefore evil does not touch the righteous, who are watched over for good.
For you have made Hashem who is my refuge, Even the Most High, your habitation.
verse value 1672
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "you·have·made" (שַׂ֣מְתָּ, 3 letters) and the longest is "for·you" (כִּֽי־אַתָּ֣ה, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "your·dwelling" (מְעוֹנֶֽךָ). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for·you" (root אתה, 115x in Psalms); "you·have·made" (root שים, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'my·refuge', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־אַתָּ֣ה [for·you] (436) + יְהֹוָ֣ה [Hashem] (26) + מַחְסִ֑י [my·refuge] (118) + עֶ֝לְי֗וֹן [Most·High] (166) + שַׂ֣מְתָּ [you·have·made] (740) + מְעוֹנֶֽךָ [your·dwelling] (186) = 1672.
Rashi
"For you" — You said, “The Lord is my refuge.” This is an elliptical verse. "the Most High you made your dwelling" — You made the Holy One, blessed be He, the seat of your trust.
Ibn Ezra
'Ki' [For] — these are the words of the psalmist to the servant of Hashem: 'For you, the servant, have made Hashem — who is my refuge, the Most High — your dwelling place'; and He is forever above; therefore —
Radak
"For" — these are the words of the psalmist to the pious man: all this peace will be yours, because you have made your dwelling-place Hashem, the Most High, who is my refuge as well.
Metzudat David
"For you" — When you say, "You, Hashem, are my refuge," and you make the Most High your dwelling-place — that is, you trust in Him as a person trusts in his dwelling, to take shelter in it from storm and rain.
Metzudat Zion
"Your habitation" — from the language of dwelling and abode.
Malbim
'For you' — he explains why it shall not come near you: because 'you have made your dwelling' [to be] 'Hashem, the Most High,' who is my refuge — as though you do not dwell among the lower beings, and your habitation is not in this world, but in the upper world, with Hashem, who is my refuge (meaning, the refuge of the angels, the sons of the Most High, whom the evil of the lower world does not touch); and therefore the evil of this world does not touch him, just as it does not touch the beings on high, the angels who take refuge in Hashem.
There shall no evil befall you, Neither shall any plague come nigh your tent.
verse value 1353
Insights
Verse structure: 6 words, 28 letters. The shortest word is "evil" (רָעָ֑ה, 3 letters) and the longest is "not·shall·befall" (לֹא־תְאֻנֶּ֣ה, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "not·shall·befall" (לֹא־תְאֻנֶּ֣ה), "and·plague" (וְ֝נֶ֗גַע), "not·shall·come·near" (לֹא־יִקְרַ֥ב). 6 unique roots are used. Frequent roots: "to·you" (root אל, 112x in Psalms); "not·shall·come·near" (root קרב, 37x in Psalms); "evil" (root רעה, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'evil', dividing the verse into phrases of 3 and 3 words. Full calculation: לֹא־תְאֻנֶּ֣ה [not·shall·befall] (487) + אֵלֶ֣יךָ [to·you] (61) + רָעָ֑ה [evil] (275) + וְ֝נֶ֗גַע [and·plague] (129) + לֹא־יִקְרַ֥ב [not·shall·come·near] (343) + בְּאׇהֳלֶֽךָ [in·your·tent] (58) = 1353.
Rashi
"No...will befall" — Heb. לא תאנה, will not happen. Similarly, (Exod. 21:13): “and God allowed it to happen (אנה) to his hand.”
Ibn Ezra
'Lo te'uneh' [there shall no...befall] — [related to] 'turning' or 'chance,' in the manner of: 'it came to hand [by chance].' 'Ra'ah' [evil] — these are the illnesses. 'Be'aholecha' [in your tent] — by way of figurative language, like: 'and Hashem will pass over the entrance.'
Radak
"There shall no evil befall" — it will not occur in your tents, [neither] to you, nor to your wife, nor to your children.
Metzudat David
"There shall no [evil] befall" — Then no evil will happen to you. "Neither shall any plague, etc." — The matter is repeated in different words.
Metzudat Zion
"Befall" — a term for happening/chance occurrence, as in 'and God caused it to come to his hand' (Exodus 21:13).
Malbim
'No evil shall befall you' — he adds, saying that if a man should wish to bring some evil upon you, the evil itself will not wish to befall you; and likewise with natural evils, 'no plague shall come near' ('you') 'your tent' — even though the plague will be in your tent, it will not come near you, as though the evil and the plague themselves do not wish to harm you or do evil to you.
For He will give His angels charge over you, To keep you in all your ways.
verse value 1194
Insights
Verse structure: 5 words, 27 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "in·all·your·ways" (בְּכׇל־דְּרָכֶֽיךָ, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "He·will·command·for·you" (יְצַוֶּה־לָּ֑ךְ), "to·keep·you" (לִ֝שְׁמׇרְךָ֗), "in·all·your·ways" (בְּכׇל־דְּרָכֶֽיךָ). 5 unique roots are used. Frequent roots: "for" (root כי, 216x in Psalms); "to·keep·you" (root שמר, 73x in Psalms); "in·all·your·ways" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'He·will·command·for·you', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּ֣י [for] (30) + מַ֭לְאָכָיו [His·angels] (107) + יְצַוֶּה־לָּ֑ךְ [He·will·command·for·you] (161) + לִ֝שְׁמׇרְךָ֗ [to·keep·you] (590) + בְּכׇל־דְּרָכֶֽיךָ [in·all·your·ways] (306) = 1194.
Ibn Ezra
"For," "to you" — meaning "for your sake," as in (Genesis 20:13): "Say of me: 'He is my brother.'"
Radak
"For He will give His angels charge over you, to keep you" — "to you," meaning "for your sake": He will charge His angels for your sake to keep you wherever you go.
Metzudat Zion
"To you" — [meaning] 'over you.'
Malbim
(11-12) 'For' — he says: even though 'His angels,' whom Hashem 'will command' for you and charge 'to keep you in all your ways,' 'will bear you upon their hands,' and will not let you walk on the ground on your feet, because they will fear 'lest you strike your foot against a stone,' even a slight bruise — and they are charged with your safekeeping, and therefore they will bear you upon their hands so that you will not come near anything harmful at all.
They shall bear you upon their hands, Lest you dash your foot against a stone.
verse value 1558
Insights
Verse structure: 5 words, 25 letters. The shortest word is "against·the·stone" (בָּאֶ֣בֶן, 4 letters) and the longest is "upon·hands" (עַל־כַּפַּ֥יִם, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·hands" (עַל־כַּפַּ֥יִם), "they·will·lift·you" (יִשָּׂא֑וּנְךָ), "lest·it·strike" (פֶּן־תִּגֹּ֖ף). 5 unique roots are used. Frequent roots: "they·will·lift·you" (root נשא, 52x in Psalms); "your·foot" (root רגל, 31x in Psalms). First appearance of the root אבן ("against·the·stone") in Psalms. The etnachta (major mid-verse pause) falls on 'they·will·lift·you', dividing the verse into phrases of 2 and 3 words. Full calculation: עַל־כַּפַּ֥יִם [upon·hands] (250) + יִשָּׂא֑וּנְךָ [they·will·lift·you] (387) + פֶּן־תִּגֹּ֖ף [lest·it·strike] (613) + בָּאֶ֣בֶן [against·the·stone] (55) + רַגְלֶֽךָ [your·foot] (253) = 1558.
Rashi
"lest...stumble" — Heb. תגף, lest it [your foot] stumble, and so every expression of נְגִפָה, acupir, azoper, to hit, strike against.
Ibn Ezra
"Upon" — as if they carry you upon [their] palms. The vav of "tigof" (you shall strike) is for the sake of "the foot" — in the manner of (Job 5:23): "for your covenant is with the stones of the field."
Radak
"Lest you dash [your foot]" — an intransitive verb, like "you will be struck"; or the taf is directed toward the person [addressed], and it is a transitive verb. He means: you will be so fortunate that it will seem in your eyes as though the angels bear you up, so that you will not strike your foot against a stone, as it is said, "For you shall be in league with the stones of the field, and the beasts of the field shall be at peace with you."
Metzudat David
"Upon their hands" — Those angels will carry you upon the palm of their hand, and will not let you walk on the ground on foot, lest you strike your foot against a stone lying on the ground; and this is a metaphor for the greatness of the protection and providence [you receive].
Metzudat Zion
"You dash" — a term for striking, as in 'and they strike a pregnant woman' (ibid.).
You shall tread upon the lion and asp; The young lion and the serpent you shall trample under feet.
verse value 3124
Insights
Verse structure: 6 words, 26 letters. The shortest word is "and·asp" (וָפֶ֣תֶן, 4 letters) and the longest is "upon·lion" (עַל־שַׁ֣חַל, 5 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·lion" (עַל־שַׁ֣חַל), "and·asp" (וָפֶ֣תֶן), "you·shall·tread" (תִּדְרֹ֑ךְ). 6 unique roots are used. Frequent roots: "you·shall·tread" (root דרך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'you·shall·tread', dividing the verse into phrases of 3 and 3 words. Full calculation: עַל־שַׁ֣חַל [upon·lion] (438) + וָפֶ֣תֶן [and·asp] (536) + תִּדְרֹ֑ךְ [you·shall·tread] (624) + תִּרְמֹ֖ס [you·shall·trample] (700) + כְּפִ֣יר [young·lion] (310) + וְתַנִּֽין [and·serpent] (516) = 3124.
Ibn Ezra
"Upon" — in the manner of (Job 5:23): "and the beasts of the field shall be at peace with you" — even if you tread upon them and trample them, they will not harm you.
Radak
And so he says, "You shall tread upon the lion and asp" — and they will not harm you.
Metzudat David
"You shall tread" — You will trample upon them with your feet, and they will not harm you.
Metzudat Zion
"Lion" [shachal] — one of the names for a lion. "And asp" — a type of snake. "Young lion" — a lion in its prime. "And serpent" — a type of snake.
Malbim
(13-14) 'Upon' — but Hashem will say: I will not leave his guarding to angels, who would guard him in a natural way, so that he would keep distant from the harmful thing and be saved in a manner close to nature; rather, I alone will guard him Myself, in a matter that transcends the natural way. And it does not say that he will no longer be borne upon hands to keep distant from the harmful thing — rather, he will walk on the ground even in a place of the greatest danger, and in all this, no evil will touch him, by way of miracle and wonder. And I say 'that upon the lion and the asp you shall tread,' and it will not harm you, and also 'you shall trample the young lion and the serpent' — you shall trample them and destroy them as you walk over them; for your safekeeping is not through angels and agents, in a manner close to nature, but through Hashem Himself. For after 'he has delighted in Me, I will deliver him' — I Myself, from the trouble, even though he be in a place of danger; and through 'his knowing My name,' which is a rank even greater than delight — for this one has already attained his delight and known My name — 'I will set him on high,' so that he shall continue to prevail over the harmful things.
'Because he has set his love upon Me, therefore I will deliver him; I will set him on high, because he has known My name.
verse value 1368
Insights
Verse structure: 7 words, 28 letters. Verse gematria: 1368 is divisible by 18, the value of chai ('life'). The shortest word is "because" (כִּ֤י, 2 letters) and the longest is "and·I·will·deliver·him" (וַאֲפַלְּטֵ֑הוּ, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "he·has·loved" (חָ֭שַׁק), "and·I·will·deliver·him" (וַאֲפַלְּטֵ֑הוּ), "I·will·set·him·on·high" (אֲ֝שַׂגְּבֵ֗הוּ). 7 unique roots are used. Frequent roots: "because" (root כי, 216x in Psalms); "My·name" (root שם, 119x in Psalms); "because·he·has·known" (root ידע, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'and·I·will·deliver·him', dividing the verse into phrases of 4 and 3 words. Full calculation: כִּ֤י [because] (30) + בִ֣י [in·Me] (12) + חָ֭שַׁק [he·has·loved] (408) + וַאֲפַלְּטֵ֑הוּ [and·I·will·deliver·him] (137) + אֲ֝שַׂגְּבֵ֗הוּ [I·will·set·him·on·high] (317) + כִּֽי־יָדַ֥ע [because·he·has·known] (114) + שְׁמִֽי [My·name] (350) = 1368.
Ibn Ezra
"Because" — these are Hashem's words to the angels, and this is the command He commanded them for your sake, for He said to them: This is My servant. "He has set his love upon Me, therefore I will deliver him; I will set him on high" — meaning that the enemy will not be able to harm him, because he knows the secret of My name.
Radak
"Because" — God speaks concerning you: "Because he has set his love upon Me, I will deliver him; I will set him on high" — because he knows My name, I will be for him a refuge and a stronghold, so that no harmful thing shall touch him. And the knowledge of the Explicit Name, which consists of four letters, is itself the love of the blessed God, and it is the complete providence that any person can attain while still in the body.
Metzudat David
"Because he has set his love upon Me" — Thus says Hashem: Since he has set his love upon Me, therefore I will deliver him from the deadly beasts. "Because he has known My name" — Since he knows and recognizes My name, so as to be in awe of Me.
Metzudat Zion
"I will set him on high" — a term for strengthening.
He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honor.
verse value 1187
Insights
Verse structure: 6 words, 36 letters. The shortest word is "in·trouble" (בְצָרָ֑ה, 4 letters) and the longest is "I·will·be·with·him" (עִמּֽוֹ־אָנֹכִ֥י, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·answer·him" (וְֽאֶעֱנֵ֗הוּ), "I·will·be·with·him" (עִמּֽוֹ־אָנֹכִ֥י), "I·will·rescue·him" (אֲ֝חַלְּצֵ֗הוּ). 6 unique roots are used. Frequent roots: "he·will·call·Me" (root קרא, 56x in Psalms); "and·I·will·answer·him" (root ענה, 56x in Psalms). The etnachta (major mid-verse pause) falls on 'in·trouble', dividing the verse into phrases of 4 and 2 words. Full calculation: יִקְרָאֵ֨נִי [he·will·call·Me] (371) + וְֽאֶעֱנֵ֗הוּ [and·I·will·answer·him] (138) + עִמּֽוֹ־אָנֹכִ֥י [I·will·be·with·him] (197) + בְצָרָ֑ה [in·trouble] (297) + אֲ֝חַלְּצֵ֗הוּ [I·will·rescue·him] (140) + וַאֲכַבְּדֵֽהוּ [and·I·will·honor·him] (44) = 1187.
Ibn Ezra
"He shall call upon Me" — and at the time when he calls upon Me by My name, and trouble comes upon the people of his generation according to My decrees, I will be with My servant. "I will rescue him and I will honor him" — meaning that he will not need [to rely] on anyone besides Me.
Radak
"He shall call upon Me" — whenever he calls upon Me I will answer him, and if he happens to be in a place of trouble he will not fear, for I am with him, and I will rescue him from trouble so that no harm will come to him. "And I will honor him" — I will give him favor and honor in the eyes of every person.
Metzudat David
"He shall call upon Me" — Therefore, when he calls upon Me, I will answer him. "I will be with him in trouble" — At the time trouble comes into the world, I will be with him to save him from it. "I will rescue him" — I will bring him out of the trouble, and furthermore I will increase his honor.
Metzudat Zion
"I will rescue him" — a term for taking out and drawing forth.
Malbim
'He shall call upon Me' — the sense is: 'He shall call upon Me in trouble, and I will answer him, "I am with him"' — this explains why He will not carry him upon hands so that he not come near a place of danger, and why He will leave him in a place with the lion, the asp, and harmful things: it is so that through this he will call upon Me in trouble and pray before Me — this is one point; that I will answer him that I am with him — this is a second point — and he will perceive that I am with him to guard him, which would not be so if he were not in a place of danger at all, for then he would not call upon Me, nor would he perceive by direct experience that Hashem is with him, since he would attribute everything to nature. 'And I will rescue him and bring him honor' — so that through this he will attain honor, once all see that I perform miracles for him; and it also means that He will answer him in the trouble that is with him, that the trouble is for his good, and is not due to the hiding of [His] face but is by [divine] providence, and that He will rescue him, and he will yet have honor. And through this, 'with length of days I will satisfy him,' as it was with Job, who through his sufferings lived long; and also 'I will show him My salvation,' so that through this he will see a providential salvation.
With long life I will satisfy him, And make Him to behold My salvation.'
verse value 1732
Insights
Verse structure: 5 words, 27 letters. The shortest word is "length·of" (אֹ֣רֶךְ, 3 letters) and the longest is "I·will·satisfy·him" (אַשְׂבִּיעֵ֑הוּ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "I·will·satisfy·him" (אַשְׂבִּיעֵ֑הוּ), "and·I·will·show·him" (וְ֝אַרְאֵ֗הוּ), "in·My·salvation" (בִּישׁוּעָתִֽי). 5 unique roots are used. Frequent roots: "days" (root יום, 121x in Psalms); "and·I·will·show·him" (root ראה, 100x in Psalms); "in·My·salvation" (root ישועה, 44x in Psalms). The etnachta (major mid-verse pause) falls on 'I·will·satisfy·him', dividing the verse into phrases of 3 and 2 words. Full calculation: אֹ֣רֶךְ [length·of] (221) + יָ֭מִים [days] (100) + אַשְׂבִּיעֵ֑הוּ [I·will·satisfy·him] (394) + וְ֝אַרְאֵ֗הוּ [and·I·will·show·him] (219) + בִּישׁוּעָתִֽי [in·My·salvation] (798) = 1732.
Ibn Ezra
"Long" [life] — I will fill out the number of his days, and [then] his glory will separate from his body. "I will show him My salvation" — the meaning is that he will enjoy the radiance of the Divine Presence, and this is Hashem's salvation in truth; or it alludes to the days of the Messiah.
Radak
"With length of days" — in this world I will satisfy him with length of days, and [also] in the World to Come. "I will show him My salvation" — that his soul will be saved before Me, or that he himself, entirely, [will be saved] for the World to Come. Or he explains "My salvation" as the days of salvation, at the coming of the messianic king — that is to say, if this pious man should die, I will show him My salvation when I save Israel from the exile, for I will revive him in the resurrection of the dead, which will take place at the time of the salvation. And see and understand that this entire psalm, which consists of the promise to the pious man, is entirely about the rescue of those who are in danger; and so our Rabbis, of blessed memory, called it "the Song of Mishaps," and this is a great secret for those who understand.
Metzudat David
"With long life I will satisfy him" — He will be sated with them [days], because of their great abundance. "And make him to behold" — With his own eyes he will see, in his lifetime, the salvation of Hashem.
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim