Ibn Ezra on Psalms

“Our predecessors, of blessed memory, said: That "stood" (amad) is more severe than "walked" (halakh), and "sat" (yashav) is the most severe of all. If so, then the scoffers (letzim) would be worse than the sinners (chata'im). And Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen interpreted it the opposite way, saying: That the meaning of "has not stood" (lo amad) is that he did not even stand [there momentarily, thus minimizing its severity relative to walking in counsel]. And according to my opinion: The word "wicked" (resha'im) refers to those who do not maintain a single steady state [i.e., are unstable], similar to [the verse, (Isaiah 57:20)]: "But the wicked are like the troubled sea, for it cannot rest." And similarly [(I Samuel 14:47), regarding Saul]: "wherever he turned, he acted wickedly/caused trouble (yarshi'a)" [contrasted with (Job 34:29)]: "When He gives quietness, who then can condemn (yarshi'a)?" Therefore, Scripture mentioned "walked" in connection with the resha'im, as this person is easily persuaded to follow the counsel of another wicked person and go on an unknown path. The word "sinners" (chata'im) denotes a more severe state [than resha'im]. Therefore, [Scripture] mentioned "path" (derekh) [in connection with them], because it is the way he is accustomed to walk. [And the verb used is "stood" (amad), implying taking a stand or persisting in this habitual path]. And the word "sat" (yashav) is more severe than it [i.e., than amad / the state of sinners], and this aligns with the opinion of the predecessors. And "scoffers" (letzim) derives from the same root as "interpreter" (melitz) in (Genesis 42:23): "for the interpreter (ha-melitz) was between them"—implying [negatively, in the context of letzim] one who reveals Reuben's secret to Simeon [i.e., a gossip or talebearer]. The letzim are the opposite of the humble/meek (anavim), as in (Proverbs 3:34): "Surely He scorns the scoffers, but He gives grace (chen) unto the humble." The humble are the modest/bashful who refrain from: speaking slander (dibah), finding fault (dofi), and revealing secrets [which the scoffers engage in]. In the recitation of the Shema (Deuteronomy 6:7), there are four postures/conditions of the body: "when you sit" (be-shivtekha) and its opposite "when you walk" (be-lekhtekha)—for movement is the opposite of rest—and "when you lie down" (u-ve-shokhbekha) and its opposite "when you rise up" (u-vekumekha). In (Psalms 1:1), "sat" (yashav) is written, corresponding to "when you sit"; "walked" (halakh) corresponding to "when you walk"; and "stood" (amad) corresponding to "rise up" (u-vekumekha). It did not mention lying down (shekhivah), because a person is mostly asleep [when lying down and thus less actively engaged in these negative associations]. It is a convention of the Holy Tongue (Hebrew) [regarding verb tenses]: While the future tense is typically formed by adding a prefix letter (e.g., yif'al from the root p-'-l), when wishing to describe a present, continuous state or characteristic (zeman omed), they often use the past tense (leshon avar, as used here: lo halakh, lo amad, lo yashav). Sometimes the future/imperfect tense form is also used for ongoing description, as in (Isaiah 6:4): "And the posts of the door were moving (va-yanu'u - wayyiqtol form), and the house was filling (yimaleh - imperfect form) with smoke." Therefore, [the past tense verbs like] "has not walked" (lo halakh) [etc., in verse 1 describe the ongoing character of the man whose positive nature is described in verse 2]: "and in His Torah he meditates" (u-ve-torato yehegeh). This means he has no involvement or desire (esek ve-chefetz) in the vanities (havlei) of the world; rather, his entire desire (kol chefetzo) is in the Torah of the Lord, to perform the commandments (la'asot ha-mitzvot). The meaning/reason for [the word] Torah is that it instructs us (torenu) in the straight/proper path (ha-derekh ha-yesharah) [connecting Torah to the root y-r-h, to teach/guide]. The word yehegeh (utters) can refer to [meditation] in the heart, as in (Psalm 49:4): "and the meditation (hagut) of my heart shall be understanding (tevunot)"; it can also refer to [utterance] with the mouth, as in (Psalm 35:28): "And my tongue shall speak (tehgeh) Your righteousness."”

“[Beside] streams (פַּלְגֵי - palgei): From the same root as (Genesis 10:25) "divided" (peleg) [referring to dividing/channeling water]. Beside streams of water (עַֽל־פַּלְגֵי־מָ֥יִם - al palgei mayim): Means beside one of the streams. Similar [constructions where a plural denotes one instance within a category include]: "to the innermost parts (yarketei - plural construct) of the ship" (Jonah 1:5) [referring to one area]; "and he was buried in the cities (be-arei - plural construct) of Gilead" (Judges 12:7) [meaning in one city]; "son of she-asses" (atonot - plural) (Zechariah 9:9) [likely referring to the foal of one specific donkey]. And some say (v'yesh omrim): That the meaning of "its fruit" (piryo) is analogous to "children of youth" (Psalm 127:4) [interpreting the fruit metaphorically as descendants]. Whose foliage never fades (וְעָלֵ֥הוּ לֹֽא־יִבּ֑וֹל - ve-alehu lo yibol): [This represents] his wealth (oshro) enduring all his days, in the sense of (Ecclesiastes 7:11): "Wisdom is good with an inheritance" [implying enduring substance]. And whatever it produces thrives (וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ - ve-khol asher ya'aseh yatzliach): This refers back to the person (ha-adam) who is compared to the tree. And some say (v'yesh omrim): That the phrase "whatever it produces thrives" refers back to the tree itself – meaning that if a branch (sa'if) is taken from it and planted, it will thrive. And others have said (v'acherim amru): That it refers back to "its foliage" (alehu), similar to (Ezekiel 47:12) "and its foliage shall be for healing" [li-trufah - implying the leaf itself produces a successful outcome]. And according to my opinion (u-lefi da'ati): The meaning of "its fruit" (piryo) is the wise soul (ha-neshamah ha-chakhamah) that will be filled with God's Torah, enabling it to recognize its Creator and His deeds which endure forever. It [the soul] will cleave to its supernal world upon separation from its body, like ripened fruit on a tree that separates from it and no longer needs it – for the tree existed for the sake of the fruit. "Whose foliage never fades" (ve-alehu lo yibol) [represents] his good reputation (zikhro ha-tov), in the manner of (Proverbs 10:7) "The memory of the righteous is a blessing" (zekher tzaddik li-verakhah). "And whatever it produces thrives" (ve-khol asher ya'aseh yatzliach) [refers to worldly success:] wealth (hon), children (banim), and honor (kavod).”

“Therefore (עַל־כֵּן - al ken): This refers back [to the previous verse, indicating the consequence of being like chaff]: that the souls of the wicked will perish, and the memory of their descendants in this world [will also perish]. Therefore, the word "will not stand" (lo yakumu) means they will not endure (ya'amdu). In the judgment (בַּמִּשְׁפָּ֑ט - ba-mishpat): This is similar to (Ecclesiastes 12:14): "For God shall bring every work into judgment (be-mishpat)." [Regarding the grammatical form ba-mishpat:] The bet [prefix] has a patach vowel, [which may be noted] to indicate [their] lack of knowledge/understanding [that leads them to this judgment]. This usage is similar in structure to (Psalm 36:6): "O Lord, Your kindness is in the heavens (be-ha-shamayim)." [This is applicable] because it is the Day of Judgment (Yom HaDin) for everyone [together] on a single day, or [alternatively] for each individual at the time of their death. In the assembly of the righteous (בַּעֲדַ֥ת צַדִּיקִֽים - ba'adat tzaddikim): [Sinners will not stand there] because their [the righteous'] association (hitchabrutam - their joining together) is beneficial for all of them, the opposite of the company (chaburat) of the wicked.”

“For [the LORD] knows (כִּֽי־יוֹדֵ֣עַ - ki yodea): There is no doubt that the Glorious Name (HaShem HaNikhbad - i.e., God) knows the universals (ha-kelalim) and the general aspects of the particulars (ha-peratim ha-kelalim). The universals are the life-soul (nefesh kol chai) common to all created beings. The particulars refer to each and every species individually, or even each and every creature individually, for they are all the work of His hands. However, [regarding God's specific] knowledge of the individual (da'at ha-perat) concerning each person in a general sense (be-derekh kelal)—whether regarding the righteous or the wicked—this we understand [is the specific type of knowledge implied here]. And He eternally knows the fixed natures (omanut) of known things. And because the souls of the righteous will endure (she-ta'amdénah) and will exist forever (ve-tihyénah kayamot le-olam), therefore [the verse says] He "knows" them [in the sense of acknowledging, cherishing, and sustaining their enduring way]. He also knows that the souls of the wicked will perish (to'védnah). Behold, the meaning [of the verse's second clause] is that the way of the wicked leads to destruction (le-avaddon). And if the souls of the wicked (resha'im) perish, how much more so (af ki) the souls of the scoffers (letzim)? [Recalling the hierarchy discussed in verse 1, where scoffers were considered the worst category]. Or [alternatively], the word "wicked" (resha'im) [in this verse] is inclusive of [both] sinners (chata'im) and scoffers (letzim).”

“Why do nations assemble (לָ֭מָּה רָגְשׁ֣וּ - lamah ragshu): What seems correct in my eyes is that this psalm was composed by one of the poets concerning David on the day he was anointed. Therefore, it is written [later in verse 7], "This day I have begotten you." Or [alternatively, the psalm is] about the Messiah. And ragshu [translated here as "assemble," but can also mean rage/tumult] is like "joined together" (chavru). Similar to it is [the phrase in (Psalm 64:3)] "from the assembly/tumult (mirgeshet) of the workers of iniquity." And the Lamed [prefix] of le'umim (לְאֻמִּ֗ים - peoples): [This Lamed is part of the] root [of the word], as the singular form is le'om (people/nation). As in (Genesis 25:23): "and one people (u-le'om) shall be stronger than the other people (mi-le'om)." Plot/utter vain things (יֶהְגּוּ־רִֽיק - yehgu rik): [This refers to plotting] through speech (be-dibur). Similar [usage of hagah for speech is found], as in [verses like (Psalm 35:28)] "And my tongue shall speak (tehgeh) Your righteousness." And the [specific vain] speech [they utter] is [revealed in verse 3]: "Let us break their bonds asunder."”

“They take their stand (יִ֥תְיַצְּב֨וּ - yityatzvu): The kings and the regents (roznim - also nobles/rulers) [act] together with the nations [mentioned in v. 1]. And nosdu-yachad (נוֹסְדוּ־יָ֑חַד - they intrigue/conspire together): [Nosdu] is from the root sod (סוֹד - secret, council, conspiracy). Behold, this follows the pattern of (Psalm 35:1) "Contend (Rivah), O LORD, with those who contend with me (yerivai)," where [yerivai] is from the root rav (רב - contend, strive), which is a hollow root (me-'alumei ha-ayin - i.e., middle root letter is Vav or Yod) related to the noun riv (רִיב - strife). [Ibn Ezra implies a similar relationship between the verb nosdu and the noun sod]. The yod in yerivai is transformed and it represents a defective adjectival form. Alternatively, [nosdu] is from the root yesod (יְסוֹד - foundation), [implying they establish a common foundation or plan together]. According to the opinion that this psalm, which the poet composed, was said about David (or that he [David] prophesied about himself)—behold, we find that many nations were under David's control [making such a rebellion historically plausible]. And if [the psalm is] about the Messiah, the matter [of widespread opposition] is even clearer. And the meaning of "against the LORD" ('עַל־ה - al Ad-nai): Is that they have departed from the control of the sound judgment (sikul ha-da'at) which God implanted in the heart of every person. And [the meaning of] "and against His anointed" (וְעַל־מְשִׁיחֽוֹ - ve-al meshicho): Is that they should not deny him [or 'deal falsely with him'], but rather submit (yasuru el) to his authority/obedience (mishma'ato) to pay him tribute (mas).”

“Let us break their cords (nenattekah et mosroteimo): [The word mosroteimo - their cords/bonds] is from the root musar (מוּסָר - discipline, bond, instruction). Also their ropes (גַּם עֲבֹתֵימוֹ - gam avoteimo): Means thick ropes (chavalim avotim). The meaning [of mosrot and avot] is one and the same, [expressed] with different words. For this is a manner of rhetorical elegance (derekh tzachut), like [in (Numbers 23:8)]: "How shall I curse (mah ekov)... and how shall I denounce (umah ez'om)." [Using synonyms in parallel clauses]. He who sits (יוֹשֵׁב - yoshev) [referring to yoshev ba-shamayim - "He who sits in the heavens" in v. 4]: Because Scripture mentioned [in v. 2] "kings of the earth take their stand" (yityatzvu malkhei eretz), it states, in contrast to them, "He who sits in the heavens," which are above man. The [Rav Saadia] Gaon said: That the meaning of He will laugh (יִשְׂחָק - yischak) [v. 4] is that He will make them into an object of laughter and derision (sechok u-la'ag). And the correct [view] is: That HaShem created substance/matter (ha-geshem), which is the essence, and the forms (ha-tzurot), which are accidents/attributes. [These philosophical terms contrast with] whatever man does or the images of living things he forms [in his mind]. His Name [i.e., God Himself] alone is too exalted to be [described] in terms of substance/essence, let alone accident/attribute. However, because the speaker [of Scripture] is human, and likewise the hearer, the Torah spoke in the language of human beings (dibrah Torah ki-leshon bnei adam) so that the hearer may understand. And similarly, they treated the earth as if it had human form, [as in verses like]: "And the earth opened its mouth" (Numbers 16:32), [and phrases like] "from the recesses/ends (mi-yarketei) of the earth" (e.g., Jeremiah 6:22). [Thus, "laughing" is anthropomorphic language used for human understanding]. And -lamo [in yil'ag lamo - "will mock them" in v. 4]: Is like lahem (לָהֶם - to/for them) [an archaic pronoun form]. And the word la'ag (לַעַג - scorn, derision): Is always [found] with the letter Lamed [as a prefix to the object being scorned], like (Psalm 22:8) "they mock me" (yal'igu li) [and (Psalm 80:7)] "therefore our enemies mock them" (ve-oyveinu yil'agu lamo). [This is] a manner of expression (derekh kinuy - perhaps meaning 'idiomatic usage' or 'reference'), as I will explain [elsewhere, or referring perhaps to the specific usage here].”

“Some say (yesh omrim): [That the word] He will speak (yedaber) means "He will destroy" (ye'abed). [They compare it to] (II Kings 11:1) "and she destroyed (va-tedaber) all the royal seed." This [verb dabar] is thus an expression of death (leshon mavet), similar to (Hosea 13:14) "O Death, where are your plagues/destruction (devarekha)". [They argue further] that it is written in another book [referring again to the account in Kings or a related source] that va-tedaber ("and she destroyed") is from the root [meaning] a very heavy plague/matter (davar kaved me'od). [Regarding] Eleimo (אֵלֵימוֹ - to them): [Some interpret this as referring to] the strong ones (ha-chazakim), comparing it to (Ezekiel 17:13) "and he took the mighty (eilei) of the land." However, this is not correct (ve-eineno nakhon). Because "the mighty (eilei) of the land" is used metaphorically [for leaders], in the same manner as "the strong bulls (abbirei) of Bashan" (Psalm 22:13). Also, [the word eil meaning mighty/ram] has a yod (איל) as it is derived from [a root related to] ayil (ram/strength). [Therefore, eleimo here, without the yod, is not referring to 'the mighty ones'].”

“But I have installed (וַאֲנִי נָסַכְתִּי - va'ani nasakhti): [This means] I have made king (himlakhti). And the meaning is that he is My prince (nesikhi). Similar [usage connecting this root to rulership is found] regarding "the five kings of Midian who were princes (nesikhei) of Sihon" (Joshua 13:21). And know that the construct state (semikhut - e.g., "king of X") sometimes proceeds from the honored [noun] to the less esteemed [noun], and sometimes the opposite, like [in (Psalm 44:5)] "You are my King, O God" (Atah hu Malki Elokim) [where "God" is the more honored noun]. "But I have installed My king" (va'ani nasakhti malki): [This relationship is like how Israel is God's portion, e.g.,] "Ad-nai is his inheritance" (Deuteronomy 10:9) and [conversely] "They are Your people and Your inheritance" (Deuteronomy 9:29). [The king is God's designated representative]. And similar to it [the concept of a designated king related to God] is [the phrase in (Zechariah 14:16-17)] "to bow down to the King, Ad-nai of hosts" (le-hishtachavot le-melekh Ad-nai tzeva'ot). [This title "King, Ad-nai of hosts" in Zechariah] refers to the Messiah. This is in the manner of (Psalm 72:11) "And all kings shall bow down to him" (ve-yishtachavu lo kol melakhim). For if [the phrase le-melekh ("to the King") in (Zechariah 14:16)] were referring [directly] to HaShem, the Lamed [prefix] would have a patach vowel [i.e., it would likely be לַמֶּלֶךְ - la-melekh].”

“Let me tell (אֲסַפְּרָ֗ה - asapperah): These are the words of David along with his prophecy; or, the words of the poet [who composed the psalm] speaking on his [David's, or the Messiah's] behalf. [Regarding] the decree (אֶֽ֫ל־חֹ֥ק - el chok): [The meaning is:] This which I will tell, I will establish it (asim oto) as a decree (le-chok) that should be related. And this [decree] is: He said to me, "You are My son" – [meaning] to serve HaShem, just as a son honors a father. I have fathered you this day (אֲ֝נִ֗י הַיּ֥וֹם יְלִדְתִּֽיךָ - ani hayom yelidtíkha): This is similar to (Deuteronomy 32:18): "The Rock who fathered you (tzur yeladkha), you forgot."”

“Ask (שְׁאַ֤ל - she'al): It is the custom (minhag) of a father to give an inheritance (le-hanchil) to the son; therefore He said, "and I will make the nations your inheritance (nachalatékha)." Ends of the earth (אַפְסֵי־אָֽרֶץ - afsei-aretz): From the same root (mi-gizrat) as [in (Genesis 47:15)] "for the money is finished (ki afes kasef)." [It refers to] places cut off (negzarim) from settlement (mi-yishuv).”

“You will break them (תְּרֹעֵם - tero'em): [This means] You will shatter them (teshabberem). The [letter] Ayin (ע) [the second root letter of ר-ע-ע] would properly have a dagesh (doubling dot) [in this verb stem], were it not for the fact that it is a guttural letter ("from the throat"). [This absence of an expected dagesh is] similar to [forms like] tesokhem (תְּשׂוֹכֵם) and tesovem (תְּסוֹבֵם), [where the middle root letter also lacks a dagesh]. With a rod of iron (בְּשֵׁבֶט בַּרְזֶל - be-shevet barzel): [This refers metaphorically to] the sword (ha-cherev). You will shatter them (תְּנַפְּצֵֽם - tenappetzem): [This outcome is] the opposite of (hefekh) [what the nations intended when] "nations assemble (ragshu goyim)" [in verse 1].”

“And now, O kings (וְ֭עַתָּה מְלָכִ֣ים - ve-attah melakhim): These are the "kings of the earth" [mentioned in verse 2]. Be prudent (הַשְׂכִּ֑ילוּ - haskílu): [This is] the opposite of [acting] "against Ad-nai" [which they did in verse 2]. Accept discipline (הִוָּסְר֗וּ - hivvaseru): [This is] the opposite of [saying in verse 3] "[Let us break] their cords (mosroteimo)." You rulers/judges of the earth (שֹׁ֣פְטֵי אָֽרֶץ - shoftei aretz): These are the "regents" (roznim) [mentioned in verse 2].”

“Serve (עִבְדוּ - ivdu): [This command is] the opposite of their words [in verse 3], "Let us break (nenattekah) [their cords]." And the service of HaShem [should be] out of fear (le-yir'ah) of Him, and [so as] not to transgress His command (lit. His mouth). And rejoice (וְגִילוּ - ve-gilu): If joy (gil) comes, do not forget that you should tremble (tir'adu) out of fear of HaShem. [Explaining the combination "rejoice with trembling"]. And some say (v'yesh omrim): [That the imperative form] rejoice (gilu) is like [the future/imperfect form] "you will rejoice" (tagilu). [This follows] the pattern of [sequences where imperatives imply a consequence or condition, like (Deuteronomy 32:50)] "Ascend (aleh) ... and die (u-mut) on the mountain," or [like the blessing in (Genesis 1:22)] "Be fruitful (p'ru) and multiply (u-rvu)," which is a blessing upon the fish of the sea. And the meaning [according to this second view] is: That you will rejoice (tagilu) if you have [first] trembled (ra'adtem) out of [fear of] HaShem.”

“Kiss the son (נַשְּׁקוּ־בַר - nashku var): Behold, "Serve Ad-nai" [from v. 11] corresponds to [the rebellion] "against Ad-nai" [in v. 2]. And "Kiss the son" [nashku var] corresponds to [the rebellion] "against His anointed" [in v. 2]. And behold, the interpretation of bar is "son," as in (Proverbs 31:2): "What, my son (beri), and what, O son (bar) of my womb?" And so it is written [in verse 7], "You are My son (b'ni atah)." And the custom of nations in the world is to place their hands under the hand of the king (like the brothers of Solomon [showing submission, cf. (I Chronicles 29:24)]), or [for] the servant [to place his hand] under the thigh of his master [for an oath, cf. (Genesis 24:2)], or to kiss the king. And this custom [of kissing the ruler] exists until today in the land of India. Lest He be angered (פֶּן־יֶאֱנַף - pen ye'enaf): [The pronoun "He"] refers back to HaShem [God] mentioned in the previous verse ("Serve Ad-nai"). Even if the antecedent is distant, [this occurs elsewhere], like [in (Exodus 15:12)] "the earth swallowed them" – ["them"] does not refer back to the [immediately preceding] phrase "Who is like You among the gods?" [v. 11] but rather to [the more distant] "[the] enemy said" [v. 9].¹ And similarly [in (Exodus 40:17-19), the fulfillment of actions] "and they erected the Tabernacle" [refers back to commands given much earlier]. And some say (v'yesh omrim): That nashku is from the root neshek (נֶשֶׁק - arms, weaponry). And the meaning [would be]: Arm yourselves (nashku) with purity (var). And behold, bar [would then mean "pure"], like [in (Psalm 24:4)] "pure (b'rei) of heart." [However, Ibn Ezra notes grammatical issues:] It properly should have been [the noun] bor (בֹּר - purity), or [the phrase would be] "equip (tiknu) the purity (ha-bor)" or "[take up] the weapon/vessel (k'li) of purity (ha-bor)." And you perish [from the] way (וְתֹאבְדוּ דֶרֶךְ - ve-to'vdu derekh): [This means] you will be perishing because of the way (mi-pe'at ha-derekh). Similar [is the construction in (Isaiah 1:30)] "whose foliage fades" (novelet aleha, lit. 'fading its leaves') – for the [tree] itself does not fade, but its leaves fade. Because it [the verb avad - אבד, to perish] is one of the intransitive verbs (po'alim ha-omdim). And Rabbi Moshe Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen said: That way (derekh) here is like "a foot's tread" (midrakh kaf regel) [from (Deuteronomy 2:5), meaning a place to stand]. And this is far-fetched (rachok) because it has no sense/reason (ta'am). [Ibn Ezra rejects this interpretation]. For His anger burns quickly (כִּי־יִבְעַר כִּמְעַט אַפּוֹ - ki yiv'ar kim'at appo): [The verb b'r - בער, burn] is [often] transitive (po'el yotze), like [in (Isaiah 9:17)] "as fire burns (tiv'ar) the forest," in the manner of (Deuteronomy 4:24) "a consuming fire (esh okhlah)." And [here] the object (ha-pe'ulah) is missing [i.e., it doesn't say what the anger burns], because there is no need [to state it], for burning anger (chari ha-af) is [already inherently] compared to fire.”

“A psalm of David when he fled (mizmor le-David be-vorcho): The Gaon, Rav Saadia, desired to link all the psalms one to another. And he said, after [discussing the verse] "Why do nations assemble?" (Psalm 2:1), that what befell Absalom would [also] befall them [i.e., the rebellious nations of Psalm 2]. However, the commentator does not have the ability [or it is not possible] to link [them all] thus. This psalm [Psalm 3] is written in the First Book [of the five books of Psalms]. Therefore, one should not wonder if we find, in the Fifth Book, the prayer [composed] when he was in the cave (Psalm 142), an event which preceded the incident involving Absalom. And [this] psalm is in the manner of prophecy, in that [David] prophesied he would be victorious, [anticipating the outcome expressed later in verse 5] "and He answered me from His holy mountain." This is like the prayer of Jonah [who confidently declared from the fish's belly, (Jonah 2:8)], "My prayer came in unto You."”

“Ad-nai, how (mah): In the Holy Tongue [Hebrew], [the word mah (מה)] applies both to something honored/great and to something lowly/despised. For example: [great,] "How (mah) great are Your works!" (Psalm 92:6); [lowly,] "What (mah) is man that You are mindful of him?" (Psalm 8:5). And in this context (Psalm 3:2), it expresses wonder/astonishment ["How numerous..."]. And Israel [those involved in the rebellion] were divided concerning him [David] into three groups: Some of them were [general] foes (tzarim), such as the men of Benjamin [who harbored resentment from Saul's time, like Shimei ben Gera - cf. (II Samuel 16)]. And some of them were attackers (kamim), namely his [own] son [Absalom], and Amasa [Absalom's commander, David's nephew - cf. (II Samuel 17:25)], and [other] relatives. And there were others saying [expressing the sentiment mentioned in the next verse, v. 3]: that "He has fallen and will not rise again." [Identifying the third group as those who declared David's situation hopeless].”

“Of me (לְנַפְשִׁי - le-nafshi, lit. "to my soul"): [The Lamed prefix means] "concerning" my soul/me. [This usage is] similar to (Exodus 14:3) "And Pharaoh will say concerning (li-) the children of Israel..." [and (Genesis 20:13)] "Say of (li) me, 'He is my brother.'" His deliverance (יְשׁוּעָתָה - yeshu'atah): [This form contains] two signs of the feminine gender [the linking Tav (ת) and the final Heh (ה)], used by way of elegance/poetic expression. Examples are 'eimatah' (אֵימָתָה - his terror) [as in (Exodus 15:16): "תִּפֹּל עֲלֵיהֶם אֵימָ֫תָה וָפַ֫חַד" - "Terror and dread fall upon them"] and 'ba-tzaratah' (בַּצָּרָתָה - his distress) [as in (Psalm 120:1): "אֶל־יְ֭הוָה בַּצָּרָ֣תָה לִּ֑י קָ֝רָ֗אתִי" - "To the LORD, in my distress, I called"]. And [regarding the syntax of the verse itself], [the verse] mentions concerning his [David's] soul [נַפְשִׁי - nafshi, a feminine noun] using the masculine pronoun 'lo' (לוֹ - for him), similar to [the construction in (Isaiah 32:6)]: 'l'harik nefesh ra'ev' (לְהָרִיק נֶפֶשׁ רָעֵב - 'to make empty the soul [feminine noun] of the hungry [masculine adjective]')." Selah (סֶלָה): Many interpret Selah as "forever/eternally" (le-netzach), but this is not correct (ve-eineno nakhon). And the Aramaic translator (Targum) of the Book of Psalms [working] for others said: That the word Selah has no [inherent semantic] meaning (ta'am), but rather it is for regulating the musical intonation (tikkun ta'am ha-niggun). The proof [cited for this view] is that this word is not found anywhere in the Scripture except in the Prayer of Habakkuk [chapter] three, which is in the manner of Psalms, [written] al shigyonot [a musical term], similar to (Psalm 7:1) "Shiggayon of David," [and various psalms] "For the Leader; with stringed instruments" (La-menatzeach bi-nginotai). [However, Ibn Ezra notes a contradiction or complication with the Targum's usage:] Behold, the interpretation [given by the Targum] will be Selah = "forever" (le-netzach) [in practice, despite the claim it has no meaning]. Yet it is written concerning the waters of Meribah [in (Psalm 81:8)], "Selah", and [this interpretation is problematic because] the strife was only once. Also it is written (Habakkuk 3:3) "and the Holy One from Mount Paran. Selah." And the correct [view] is that the meaning of Selah is like: "So it is," or "Thus," and "The matter is true and correct." [It serves as an affirmation of the preceding statement].”

“But You, [Ad-nai], a shield (מָגֵן - magen): [This word magen] is a noun (shem) and not a participle (po'el). For [if it were an active participle meaning "shielding"] it would properly be in the pattern of [a form like] Hineni mesev ("Behold, I am surrounding/shielding"). And the meaning of shield is that he [David] did not [need to] enter into battle [because God protected him]. And the meaning of my glory (kevodi) is because everyone who is victorious (ha-menatzeach) has glory/honor. [God is the source of his victory and thus his glory].”