א׳
לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מַשְׂכִּ֥יל לְדָוִֽד׃
1
For the leader; with instrumental music. A maskil of David.
1
For the Leader; with string-music. Maschil of David.
ב׳
הַאֲזִ֣ינָה אֱ֭לֹהִים תְּפִלָּתִ֑י וְאַל־תִּ֝תְעַלַּ֗ם מִתְּחִנָּתִֽי׃
2
Give ear, O God, to my prayer;
do not ignore my plea;
2
Give ear, O God, to my prayer; And hide not Thyself from my supplication.
ג׳
הַקְשִׁ֣יבָה לִּ֣י וַעֲנֵ֑נִי אָרִ֖יד בְּשִׂיחִ֣י וְאָהִֽימָה׃
3
pay heed to me and answer me.
I am tossed about, complaining and moaning
3
Attend unto me, and hear me; I am distraught in my complaint, and will moan;
אָרִיד בְּשִׂיחִי. אֶתְאוֹנֵן בְּצַעֲרִי, כְּמוֹ ״זְכֹר עָנְיִי וּמְרוּדִי״ (איכה ג:יט), ״וְיָרַדְתִּי עַל הֶהָרִים״ (שופטים יא:לז). וּמְנַחֵם פָּתַר לְשׁוֹן מֶמְשָׁלָה, כְּמוֹ ״וּרְדוּ בִדְגַת הַיָּם״, וְשִׂיחִי לְשׁוֹן שִׂיחַ, ״לְמִי שִׂיחַ״ (משלי כג:כט) (ס״א אינו):
I lament in my speech Heb. אריד, I will lament of my pain, as (Lam. 3:19): “Remember my affliction and my misery (ומרודי).” Also (Jud. 11:37): “and wail (וירדתי) upon the mountains.” Menachem (p. 162) interpreted אריד as an expression of ruling, as (Gen. 1:28): “and rule (ורדו) over the fish of the sea.” שּׂיחי is an expression of speech (Prov. 23:29): “He who talks too much (שיח).”
ד׳
מִקּ֤וֹל אוֹיֵ֗ב מִפְּנֵ֣י עָקַ֣ת רָשָׁ֑ע כִּי־יָמִ֥יטוּ עָלַ֥י אָ֝֗וֶן וּבְאַ֥ף יִשְׂטְמֽוּנִי׃
4
at the clamor of the enemy,
because of the oppression of the wicked;
for they bring evil upon me
and furiously harass me.
4
Because of the voice of the enemy, because of the oppression of the wicked; For they cast mischief upon me, and in anger they persecute me.
עָקַת. לְשׁוֹן מָצוֹק:
the distress Heb. עקת, an expression of distress.
כִּי יָמִיטוּ עָלַי אָוֶן. דּוֹאֵג וַאֲחִיתֹפֶל מַכְרִיעִים עָלַי עֲוֹנוֹת לְהוֹרוֹת שֶׁאֲנִי בֶן מָוֶת, וּמַתִּירִים אֶת דָּמִי (שמואל א כב:ט-יט; שמואל ב טו:לא):
for they accuse me of iniquity Doeg and Ahithophel accuse me of iniquities that overweigh [the scale] to demonstrate that I am liable to death, and they sanction [the shedding of] my blood.
ה׳
לִ֭בִּי יָחִ֣יל בְּקִרְבִּ֑י וְאֵימ֥וֹת מָ֝֗וֶת נָפְל֥וּ עָלָֽי׃
5
My heart is convulsed within me;
terrors of death assail me.
5
My heart doth writhe within me; and the terrors of death are fallen upon me.
יָחִיל. דּוֹאֵג:
shudders Heb. יחיל, worries.
ו׳
יִרְאָ֣ה וָ֭רַעַד יָ֣בֹא בִ֑י וַ֝תְּכַסֵּ֗נִי פַּלָּצֽוּת׃
6
Fear and trembling invade me;
I am clothed with horror.
6
Fear and trembling come upon me, and horror hath overwhelmed me.
ז׳
וָאֹמַ֗ר מִֽי־יִתֶּן־לִּ֣י אֵ֭בֶר כַּיּוֹנָ֗ה אָע֥וּפָה וְאֶשְׁכֹּֽנָה׃
7
I said,
“O that I had the wings of a dove!
I would fly away and find rest;
7
And I said: 'Oh that I had wings like a dove! Then would I fly away, and be at rest.
ח׳
הִ֭נֵּה אַרְחִ֣יק נְדֹ֑ד אָלִ֖ין בַּמִּדְבָּ֣ר סֶֽלָה׃
8
surely, I would flee far off;
I would lodge in the wilderness; selah
8
Lo, then would I wander far off, I would lodge in the wilderness. Selah
הִנֵּה אַרְחִיק נְדֹד וְגוֹ׳, אָחִישָׁה מִפְלָט לִי. אִם הָיוּ לִי כְּנָפַיִם הָיִיתִי מַרְחִיק לָנוּד וּמְמַהֵר לְהַצִּיל נַפְשִׁי מִיָּדָם, שֶׁהֵם כְּרוּחַ סוֹעָה רוּחַ סְעָרָה עוֹקֶרֶת אִילָנוֹת כְּמוֹ ״וַיִּסַּע כָּעֵץ״ (איוב יט:י). וּמְנַחֵם חִבֵּר סוֹעָה כְּמוֹ ״וַיִּסְעוּ בְּנֵי יִשְׂרָאֵל״ (שמות יב:לז):
Behold I would wander far away... and... I would quickly find myself a refuge If I had wings, I would wander far away and hasten to save my soul from their hands, for they are like a sweeping wind, a storm wind, which uproots trees, as (Job 19:10): “He has uprooted (ויסע) like a tree.” But Menachem (p. 127) associated it with (Exod.12: 37): “And the children of Israel traveled (ויסעו).
ט׳
אָחִ֣ישָׁה מִפְלָ֣ט לִ֑י מֵר֖וּחַ סֹעָ֣ה מִסָּֽעַר׃
9
I would soon find me a refuge
from the sweeping wind,
from the tempest.”
9
I would haste me to a shelter from the stormy wind and tempest.'
י׳
בַּלַּ֣ע אֲ֭דֹנָי פַּלַּ֣ג לְשׁוֹנָ֑ם כִּֽי־רָאִ֨יתִי חָמָ֖ס וְרִ֣יב בָּעִֽיר׃
10
O Lord, confound their speech, confuse it!
For I see lawlessness and strife in the city;
10
Destroy, O Lord, and divide their tongue; For I have seen violence and strife in the city.
בָּלַע. דפא״יי בְּלַעַ״ז, כְּמוֹ ״הֵשִׁיב יָדוֹ מִבַּלֵּעַ״ (איכה ב:ח). כֵּן פָּתַר מְנַחֵם (ס״א אינו):
divide their tongue Divide it so that no one should pay them heed. And Menachem (p. 142) interpreted פלג as an expression of division.
פַּלַּג לְשׁוֹנָם. הַבְדִּילֵהוּ שֶׁלֹּא יִשְׁמַע אָדָם לָהֶם. וּמְנַחֵם פָּתַר פַּלַּג לְשׁוֹן חִלּוּק (סא״א):
Destroy (Defey or defay in Old French, destroy, defais in modern French,) like (Lam. 2:8): “He did not restrain his hand from destroying (מבלע).” So did Menachem interpret it [p. 46].
כִּי רָאִיתִי חָמָס וָרִיב בָּעִיר. עַל יָדָם:
for I have seen violence and strife in the city through them.
י"א
יוֹמָ֤ם וָלַ֗יְלָה יְסוֹבְבֻ֥הָ עַל־חוֹמֹתֶ֑יהָ וְאָ֖וֶן וְעָמָ֣ל בְּקִרְבָּֽהּ׃
11
day and night they make their rounds on its walls;
evil and mischief are inside it.
11
Day and night they go about it upon the walls thereof; iniquity also and mischief are in the midst of it.
יְסוֹבְבֻהָ. הֶחָמָס וְהָרִיב:
they surround it i.e., the violence and the strife.
י"ב
הַוּ֥וֹת בְּקִרְבָּ֑הּ וְֽלֹא־יָמִ֥ישׁ מֵ֝רְחֹבָ֗הּ תֹּ֣ךְ וּמִרְמָֽה׃
12
Malice is within it;
fraud and deceit never leave its square.
12
Wickedness is in the midst thereof; oppression and guile depart not from her broad place.
הַוּוֹת. שְׁבָרִים:
Destruction Heb. הוות.
תּוֹךְ וּמִרְמָה. לְשׁוֹן מַכָּה:
blows Heb. תוֹךְ.
י"ג
כִּ֤י לֹֽא־אוֹיֵ֥ב יְחָֽרְפֵ֗נִי וְאֶ֫שָּׂ֥א לֹֽא־מְ֭שַׂנְאִי עָלַ֣י הִגְדִּ֑יל וְאֶסָּתֵ֥ר מִמֶּֽנּוּ׃
13
It is not an enemy who reviles me
—I could bear that;
it is not my foe who vaunts himself against me
—I could hide from him;
13
For it was not an enemy that taunted me, Then I could have borne it; Neither was it mine adversary that did magnify himself against me, Then I would have hid myself from him.
כִּי לֹא אוֹיֵב יְחָרְפֵנִי. מִיָּמַי שֶׁאֶשָּׂא חֶרְפָּתִי, אֶלָּא קַמְתִּי עָלָיו וַהֲרַגְתִּיו:
For no enemy reviled me all my life that I should bear my vilification, but I rose up against him and slew him.
לֹא מְשַׂנְאִי עָלַי הִגְדִּיל. וַאֲנִי בָּרַחְתִּי וְנִסְתַּרְתִּי מִמֶּנּוּ, אֲבָל עַתָּה עַל כָּרְחִי אֲנִי נוֹשֵׂא אֶת חֶרְפָּתְךָ שֶׁאַתָּה תְּחָרְפֵנִי, לְפִי שֶׁאַתָּה אָדָם גָּדוֹל בַּתּוֹרָה:
my enemy did not open his mouth that I should flee and hide from him, but now I bear the abuse with which you reviled me because you are a man who is great in Torah.
י"ד
וְאַתָּ֣ה אֱנ֣וֹשׁ כְּעֶרְכִּ֑י אַ֝לּוּפִ֗י וּמְיֻדָּֽעִי׃
14
but it is you, my equal,
my companion, my friend;
14
But it was thou, a man mine equal, My companion, and my familiar friend;
אֱנוֹשׁ כְּעֶרְכִּי. אִישׁ חָשׁוּב כָּמוֹנִי:
a man of my equal A man as important as I.
וּמְיֻדָּעִי. כְּמוֹ אַלּוּפִי, לְשׁוֹן ״וָאֵדָעֲךָ בְשֵׁם״ (שמות לג:יז), דִּמְתַרְגְּמִינָן ״וְרַבִּיתָךְ״. וּמְנַחֵם פֵּירֵשׁ: כִּי לֹא אוֹיֵב יְחָרְפֵנִי וְאֶשָּׂא, יֵשׁ עָלָיו מִן הָעִנְיָן מִי יִתֵּן לִי אֵבֶר כַּיּוֹנָה אָעוּפָה וְאֶשְׁכֹּנָה, אִילּוּ יָכֹלְתִּי לְהַעֲלוֹת אֵבֶר הָיִיתִי טָס וְנוֹדֵד מִפְּנֵי עָקַת רָשָׁע, כִּי בְּצֵאתִי מִקֶּרֶב מְעָרַת פָּרִיצִים לָלוּן בַּמִּדְבָּר סֶלָה, אָז לֹא אוֹיֵב יְחָרְפֵנִי וְלֹא הָיִיתִי נוֹשֵׂא כְּלִמָּתִי וּבָשְׁתִּי, וְלֹא נִסְתַּרְתִּי מִפָּנָיו כַּאֲשֶׁר הָיִיתִי נִסְתָּר מִפְּנֵיהֶם כְּשֶׁהָיִיתִי בְתוֹכָם. וּפִתְרוֹן זֶה לֹא יִתָּכֵן מִפְּנֵי הַפְּסוּקִים הַכְּתוּבִים אַחֲרֵיהֶם, וְהֵם וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי אֲשֶׁר יַחְדָּו נַמְתִּיק סוֹד בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ. לָכֵן פּוֹתֵר אוֹתוֹ דּוּנַשׁ בְּעִנְיָן אַחֵר, וְזֶה פִּתְרוֹנוֹ: כִּי לֹא אוֹיֵב יְחָרְפֵנִי וְאֶשָּׂא חֶרְפָּתוֹ, וְלֹא מְשַׂנְאִי עָלַי הִגְדִּיל וְאֶסָּתֵר מִמֶּנּוּ, כִּי אִם אַלּוּפִי וּמְיֻדָּעִי אֲשֶׁר יַחְדָּיו נַמְתִּיק סוֹד בְּבֵית אֱלֹהִים נְהַלֵּךְ בְּרָגֶשׁ. וְהַדָּבָר הַזֶּה יָדוּעַ, כִּי הָאָדָם קָשֶׁה עָלָיו חֶרְפַּת הָאוֹהֵב מֵחֶרְפַּת הָאוֹיֵב, וְגַם יוּכַל לְהִסָּתֵר מֵאוֹיְבוֹ וְלֹא יוּכַל לְהִסָּתֵר מֵאוֹהֲבוֹ בְּהַגִּידוֹ לוֹ אֶת כָּל לִבּוֹ. כֵּן מוֹכִיחַ הָעִנְיָן:
and my esteemed one Heb. ומידעי, like אלוּפי, my prince, an expression of (Exod. 33:17): “and I recognized you (ואדעך),” which is translated וְרַבִּיתָךְ “and I made you great.” Menachem (p. 94), however, explained that “For no enemy would revile me that I should bear” is connected to (verse 7): “If only I had wings like a dove! I would fly away and be at rest.” If I could raise my wings, I would fly away and wander on account of the distress of the wicked [inflicted upon me], for when I would leave the midst of the assembly of the profligate to lodge in the desert forever, then no enemy would revile me; I would not [have to] bear my disgrace and my shame, and I would not hide from him as I hid from them when I was among them. However, this interpretation is impossible, because of the verses following it, namely: And you are a man of my equal, my prince, and my esteemed one (verse 14); that together we would devise counsel; in the house of God we would walk with a multitude (verse 15). Therefore, Dunash (p. 94) interprets it in another manner, and this is its interpretation: For it is not an enemy who reviles me that I should bear my abuse, and it is not my enemy who opens his mouth wide against me, but my prince and my esteemed one, that together we would take counsel; in the house of God we would walk with a multitude. This thing is known, that the abuse of a friend is harder for a person [to bear] than the abuse of an enemy. Moreover, one can hide from his enemy, but one cannot hide from his friend when he tells him all that is in his heart. The context corroborates this [interpretation].
ט"ו
אֲשֶׁ֣ר יַ֭חְדָּו נַמְתִּ֣יק ס֑וֹד בְּבֵ֥ית אֱ֝לֹהִ֗ים נְהַלֵּ֥ךְ בְּרָֽגֶשׁ׃
15
sweet was our fellowship;
we walked together in God’s house.
15
We took sweet counsel together, In the house of God we walked with the throng.
אֲשֶׁר יַחְדָּו. הָיִינוּ רְגִילִים לְהַמְתִּיק סוֹד בַּתּוֹרָה, וּבְבֵית אֱלֹהִים הָיִינוּ מְהַלְּכִים בְּרָגֶשׁ, בְּרוֹב עָם:
That together we used to devise counsel in the Torah and in the house of God we would walk בְרָגֶשּׁ, with a multitude.
בְּבֵית אֱלֹהִים. בָּתֵּי מִדְרָשׁוֹת:
in the house of God In the study-halls.
ט"ז
ישימות [יַשִּׁ֤י] [מָ֨וֶת ׀] עָלֵ֗ימוֹ יֵרְד֣וּ שְׁא֣וֹל חַיִּ֑ים כִּֽי־רָע֖וֹת בִּמְגוּרָ֣ם בְּקִרְבָּֽם׃
16
Let Him incite death against them;
may they go down alive into Sheol!
For where they dwell,
there evil is.
16
May He incite death against them, Let them go down alive into the nether-world; For evil is in their dwelling, and within them.
יַשִּׁי מָוֶת עָלֵימוֹ. יַשִּׁיא הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם אֶת מַלְאַךְ הַמָּוֶת, יַשִּׁי יְסַכְסֵךְ וְיָסִית לְשׁוֹן ״הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכַל״ (בראשית ג:יג), וּמְנַחֵם פָּתַר יַשִּׁי לְשׁוֹן יֵשׁ כְּמוֹ ״אִם יֶשְׁכֶם עוֹשִׂים״ (בראשית כד:מט) ״אֲשֶׁר יֶשְׁנוֹ פֹּה״ (דברים כט:יד):
May He incite Death upon them May the Holy One, blessed be He, incite the Angel of Death upon them. Heb. יַשִּׁיא, incite and entice, an expression of (Gen. 3:13): “The serpent enticed me and I ate.” Menachem (p. 101) interpreted יַשִּׁיא, as an expression of יש, there is, as (Gen. 24:49): “If you wish (ישכם) to do kindness”; (Deut. 29:14), “who is (ישנו) here.”
בִּמְגוּרָם. בִּמְלוֹנָם:
in their dwelling במגורם, in their lodging.
י"ז
אֲ֭נִי אֶל־אֱלֹהִ֣ים אֶקְרָ֑א וַ֝יהוָ֗ה יוֹשִׁיעֵֽנִי׃
17
As for me, I call to God;
the LORD will deliver me.
17
As for me, I will call upon God; And the LORD shall save me.
י"ח
עֶ֤רֶב וָבֹ֣קֶר וְ֭צָהֳרַיִם אָשִׂ֣יחָה וְאֶהֱמֶ֑ה וַיִּשְׁמַ֥ע קוֹלִֽי׃
18
Evening, morning, and noon,
I complain and moan,
and He hears my voice.
18
Evening, and morning, and at noon, will I complain, and moan; And He hath heard my voice.
עֶרֶב וָבֹקֶר וְצָהֳרַיִם. עַרְבִית וְשַׁחֲרִית וּמִנְחָה, שָׁלֹשׁ תְּפִלּוֹת (ברכות כו:):
Evening, morning, and noontime The evening prayer, the morning prayer, and the afternoon prayer, three prayers.
י"ט
פָּ֘דָ֤ה בְשָׁל֣וֹם נַ֭פְשִׁי מִקֲּרָב־לִ֑י כִּֽי־בְ֝רַבִּ֗ים הָי֥וּ עִמָּדִֽי׃
19
He redeems me unharmed
from the battle against me;
it is as though many are on my side.
19
He hath redeemed my soul in peace so that none came nigh me; For they were many that strove with me.
מִקְּרָב לִי. מִן הַמִּלְחָמָה הַבָּאָה עָלַי:
from the battle that came upon me from the war that came upon me.
כִּי בְרַבִּים הָיוּ עִמָּדִי וְגוֹ׳. כִּי זֹאת עָשָׂה לִי בִּשְׁבִיל הָרַבִּים שֶׁהָיוּ בְּעֶזְרָתִי לְהִתְפַּלֵּל עָלַי, שֶׁנֶּאֱמַר ״וְכָל יִשְׂרָאֵל וִיהוּדָה אֹהֵב אֶת דָּוִד״ (שמואל א יח:טז):
because of the many [people who] were with me For He did this because of the many people who came to my aid to pray on my behalf, as it is stated (I Sam. 18:16): “And all Israel and Judah loved David.”
כ׳
יִשְׁמַ֤ע ׀ אֵ֨ל ׀ וְֽיַעֲנֵם֮ וְיֹ֤שֵׁ֥ב קֶ֗דֶם סֶ֥לָה אֲשֶׁ֤ר אֵ֣ין חֲלִיפ֣וֹת לָ֑מוֹ וְלֹ֖א יָרְא֣וּ אֱלֹהִֽים׃
20
God who has reigned from the first,
who will have no successor,
hears and humbles those who have no fear of God. Selah.
20
God shall hear, and humble them, even He that is enthroned of old, Selah, such as have no changes, and fear not God.
יִשְׁמַע אֵל. תְּפִלָּתָם שֶׁל אוֹתָם רַבִּים:
May God hear the prayer of those many people.
וְיַעֲנֵם. הַמֶּלֶךְ שֶׁהוּא יֹשֵׁב קֶדֶם:
and answer them the King, Who dwells from time immemorial.
אֲשֶׁר אֵין חֲלִיפוֹת לָמוֹ. לְאוֹתָם הָרְשָׁעִים הָרוֹדְפִים אוֹתִי אֵין נוֹתְנִים לִבָּם אֶל יוֹם חֲלִיפָתָם, אֵין חֲרֵדִים מִיּוֹם הַמִּיתָה:
for there is no passing for them For those wicked men who pursue me. They do not pay heed to the day of their passing, and they do not quake from the day of death.
כ"א
שָׁלַ֣ח יָ֭דָיו בִּשְׁלֹמָ֗יו חִלֵּ֥ל בְּרִיתֽוֹ׃
21
He harmed his ally,
he broke his pact;
21
He hath put forth his hands against them that were at peace with him; He hath profaned his covenant.
שָׁלַח יָדָיו. זֶה אֲחִיתֹפֶל הָרָשָׁע (שמואל ב טו:לא):
He stretched forth his hands This refers to Ahithophel the wicked.
שָׁלַח. טָאנְדִ״יט בְּלַעַ״ז:
He stretched forth Heb. שלח, tandit or tondet in Old French, stretched forth, tendait in modern French.
בִּשְׁלוֹמָיו. בְּמַה שֶּׁהָיָה שָׁקֵט וְשָׁלֵם עִמּוֹ:
against him who was at peace with him Heb. בשלמיו, against him who was tranquil and at peace with him.
כ"ב
חָלְק֤וּ ׀ מַחְמָאֹ֣ת פִּיו֮ וּֽקֲרָב־לִ֫בּ֥וֹ רַכּ֖וּ דְבָרָ֥יו מִשֶּׁ֗מֶן וְהֵ֣מָּה פְתִחֽוֹת׃
22
his talk was smoother than butter,
yet his mind was on war;
his words were more soothing than oil,
yet they were drawn swords.
22
Smoother than cream were the speeches of his mouth, But his heart was war; His words were softer than oil, Yet were they keen-edged swords.
חָלְקוּ. לְשׁוֹן חֲלַקְלַקּוֹת:
Smooth were Heb. חלקו, an expression of (above 35:6): “and slippery (וחלקלקות).”
מַחְמָאוֹת. לְשׁוֹן חֶמְאָה, וְהַמֵּ״ם הָרִאשׁוֹנָה יְסוֹד נוֹפֵל הִיא בַּתֵּיבָה, כְּמֵ״ם שֶׁל מַעֲשֶׂה וּכְמֵ״ם שֶׁל ״מַאֲמָר״ (אסתר א:טו):
the buttery words of his mouth Heb. מחמאת, an expression of חמאה butter. The first “mem” is a defective radical in the word, like the “mem” of מעשה and the “mem” of מאמר.
וּקְרָב לִבּוֹ. לִבּוֹ לְמִלְחָמָה:
but his heart was set on war Heb. וקרב, to war.
וְהֵמָּה פְתִחוֹת. מְנַחֵם פָּתַר לְשׁוֹן חֲרָבוֹת, כְּמוֹ ״וְאֶת אֶרֶץ נִמְרֹד בְּפִתְחֶיהָ״ (מיכה ה:ה): כְּפִיּוֹת חֶרֶב (ס״א אינו). וְאוֹמֵר אֲנִי: לְשׁוֹן קְלָלָה הוּא בִּלְשׁוֹן אֲרַמִּי, כְּדַאֲמַר: כָּתַב אֲמֵימַר פְּתִיחָא עֲלָהּ – וְהוּא שְׁטַר שַׁמְתָּא:
but they are curses Heb. פתחות. Menachem (p. 147) interpreted it as an expression of swords, as (Micah 5:5): “and the land of Nimrod with its swords (בפתחיה),” with the edges of the sword. I say, however, that it is an expression of curse in Aramaic, as the Talmud (R.H. 31b) states: Amemar wrote a pethicha on her, which is a warrant decreeing excommunication.
כ"ג
הַשְׁלֵ֤ךְ עַל־יְהוָ֨ה ׀ יְהָבְךָ֮ וְה֪וּא יְכַ֫לְכְּלֶ֥ךָ לֹא־יִתֵּ֖ן לְעוֹלָ֥ם מ֗וֹט לַצַּדִּֽיק׃
23
Cast your burden on the LORD and He will sustain you;
He will never let the righteous man collapse.
23
Cast thy burden upon the LORD, and He will sustain thee; He will never suffer the righteous to be moved.
יְהָבְךָ. מַשָּׂאֲךָ, רוּחַ הַקֹּדֶשׁ מֵשִׁיב לוֹ כֵּן:
your burden Heb. יהבך, your burden. The Holy Spirit answers him thus.
יְכַלְכְּלֶךָ. יִסְבּוֹל מַשָּׂאֲךָ, כְּמוֹ (מלכים א ח:כז) ״הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ״. לְשׁוֹן ״כִּלְכּוּל״ מְתֻרְגָּם ״מְסוֹבַר״ כְּתַרְגּוּם יוֹנָתָן בֶּן עֻזִּיאֵל:
and He will bear you Heb. יכלכלך. He will bear your burden, as (I Kings 8:27): “the heaven and the heaven of heavens cannot contain You (יכלכלוך). The expression of כלכול is rendered מסובר, bearing, in Targum Jonathan ben Uzziel.
מוֹט. מְעִידַת רֶגֶל:
to falter Heb. מוט, the faltering of the foot.
כ"ד
וְאַתָּ֤ה אֱלֹהִ֨ים ׀ תּוֹרִדֵ֬ם ׀ לִבְאֵ֬ר שַׁ֗חַת אַנְשֵׁ֤י דָמִ֣ים וּ֭מִרְמָה לֹא־יֶחֱצ֣וּ יְמֵיהֶ֑ם וַ֝אֲנִ֗י אֶבְטַח־בָּֽךְ׃
24
For You, O God, will bring them down to the nethermost Pit—
those murderous, treacherous men;
they shall not live out half their days;
but I trust in You.
24
But Thou, O God, wilt bring them down into the nethermost pit; Men of blood and deceit shall not live out half their days; But as for me, I will trust in Thee.