Tanach
Shmuel II 22:1-51 שמואל ב כ״ב:א׳-נ״א
Part of: Chapter 22
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיְדַבֵּר דָּוִד לַיהֹוָה אֶת־דִּבְרֵי הַשִּׁירָה הַזֹּאת בְּיוֹם הִצִּיל יְהֹוָה אֹתוֹ מִכַּף כׇּל־אֹיְבָיו וּמִכַּף שָׁאֽוּל׃
Dovid spoke to Adonoy the words of this song. on the day Adonoy saved him from the hand of all his enemies and from the hand of Shaul.
Dovid spoke to Adonoy the words of this song. on the day Adonoy saved him from the hand of all his enemies and from the hand of Shaul.
Rashi
ומכף שאול. והלא שאול בכלל היה, אלא שהיה אויבו ורודפו מכולם כיוצא בו (לעיל ב ל): תשעה עשר איש ועשהאל, כיוצא בו (יהושע ב א): לכו ראו את הארץ ואת יריחו וכיוצא בו (מלכים-א יא א): והמלך שלמה אהב נשים נכריות ואת בת פרעה (מלכים-א יא א):
And from the hands of Shaul. Shaul was part of the general grouping [of "his enemies"]?1I.e. Why is he being singled out? but he was his greatest enemy and pursuer. Similarly [we find], "Nineteen men and Asohel2Earlier in 2:30. where Asohel is singled out because he was equal to all of them as Rashi points out there. Similarly, "Go spy out the land and Yericho."3Yehoshua 2:1. And similarly, "King Shlomo loved [many] foreign women and [he loved] the daughter of Pharoah."4Melochim I, 11:1.
וַיֹּאמַר יְהֹוָה סַֽלְעִי וּמְצֻדָתִי וּמְפַלְטִי־לִֽי׃
He said, Adonoy is my Rock, my Fortress and my Rescuer.
He said, Adonoy is my Rock, my Fortress and my Rescuer.
Rashi
סלעי ומצודתי. לשון חוזק הם, 'סלע' כמשמעו, 'מצודה' היא מצודת יערים, שקורין פליישאי"ן בלע"ז ועל שם הנס שנעשה לו בסלע המחלוקת (שמואל-א כג ח), והמצדות בחורשה:
My Rock, my Fortress. They are words denoting strength. Rock is obvious in its connotation [of strengh]. Fortress is [a reference to] a fortress amongst the forests that is called flassant in O.F. It is [also] a reference to the miracle that occurred by the rock at the crossroads5Shmuel I, 23:28. and the fortresses of the forest.6Ibid, 23:19. Dovid’s location was betrayed to Shaul but eventually when Shaul reached the crossroads, he chose not to chase after Dovid.
ומפלטי לי. מפלטי עם צבא ישראל במלחמה, ופעמים שהוא מפלט לי כשאני לבדי, כגון מן ישבי בנוב (לעיל כא יז):
My Rescuer. He saved me when I was with Yisroel's army at war and other times He saved me when I was alone7Rashi is explaining why Dovid in effect, says “me” twice. מְפַלְטי means “My Rescuer” and לי means “me”. for example [He saved me] from (the inhabitants of Nov)[“Yishbi-Benov”].
אֱלֹהֵי צוּרִי אֶחֱסֶה־בּוֹ מָגִנִּי וְקֶרֶן יִשְׁעִי מִשְׂגַּבִּי וּמְנוּסִי מֹשִׁעִי מֵחָמָס תֹּשִׁעֵֽנִי׃
My God is my Rock I take refuge in Him. He is my Shield and the horn of my salvation. My Stronghold, my Refuge, my Saviour. He saved me from [all] violence.
My God is my Rock I take refuge in Him. He is my Shield and the horn of my salvation. My Stronghold, my Refuge, my Saviour. He saved me from [all] violence.
Rashi
צורי. לשון סלע, שהסלע מחסה לעוברי דרך, מן המטר והרוחות, אבריאמ"ש בלע"ז:
My Rock. Language denoting a rock because a rock protects passerby from the rain and from the winds. Abriments in O.F.
אחסה. לשון כיסוי, שהייתי מתכסה לעזרה:
I take refuge. Language denoting a covering that I was able to be protectively covered.
משגבי. סומכני:
My Stronghold. He supported me.
ומנוסי. שהייתי נס אליו לעזרה:
My Refuge. I would run to him for protection.
מְהֻלָּל אֶקְרָא יְהֹוָה וּמֵאֹיְבַי אִוָּשֵֽׁעַ׃
I call to Adonoy in praise and I am saved from my enemies.
I call to Adonoy in praise and I am saved from my enemies.
Rashi
מהולל אקרא ה'. כתרגומו ; בקראי לו אהודנו, לפי כי מאויבי אני בוטח שאושע ויתכן לפתור אקרא ואושע, לשון 'הוה':
I call to Adonoy in praise. As it is translated, when I called Him, I praised Him (with my mouth) because I trusted that I would be saved from my enemies. And it is possible to interpret the words אֶקְרָא and אִוׇּשֵׁעַ as being used in the present tense.
כִּי אֲפָפֻנִי מִשְׁבְּרֵי־מָוֶת נַחֲלֵי בְלִיַּעַל יְבַעֲתֻֽנִי׃
Death's destruction surrounded me, the deluge of wicked soldiers alarmed me.
Death's destruction surrounded me, the deluge of wicked soldiers alarmed me.
Rashi
אפפוני. הקיפוני:
Surrounded me. Surrounded me.
משברי מות. כתרגומו: כאתא דיתבא על מתברא, כן שם מושב האבנים שהאשה יולדת שם:
Death's destruction. As [Yonoson] translates, "Like a woman sitting on the birthing chair," that is the name of the stone seat where women give birth.8It’s name in hebrew is מַשְׁבֵּר.
נחלי. גייסות שוטפות כנחל:
The deluge. Soldiers pouring forth like a stream.
חֶבְלֵי שְׁאוֹל סַבֻּנִי קִדְּמֻנִי מֹקְשֵׁי מָֽוֶת׃
Groups of evil men surrounded me, death traps were before me.
Groups of evil men surrounded me, death traps were before me.
Rashi
חבלי. כתרגומו: משרית, כמו (שמואל-א י ה): חבל נביאים:
The agony. As [Yonoson] translates, "Groups," as [we find], "Group of prophets."9Shmuel I, 10:5.
קדמוני. באו לפני:
Were before me. Came before me.
בַּצַּר־לִי אֶקְרָא יְהֹוָה וְאֶל־אֱלֹהַי אֶקְרָא וַיִּשְׁמַע מֵהֵֽיכָלוֹ קוֹלִי וְשַׁוְעָתִי בְּאׇזְנָֽיו׃
In my distress I called to Adonoy, and to my God I called. He hears my voice from His abode, and my cries reach His ears.
In my distress I called to Adonoy, and to my God I called. He hears my voice from His abode, and my cries reach His ears.
Rashi
בצר לי אקרא ה' וישמע וגו'. כך דרך לשון הווה, מדבר לשון עבר ולשון עתיד בפעם אחת:
In my distress I called to God… He hears. This is typical of the present tense it uses both past and future at the same time.10אֶקְרָא is in past tense and וַיִשְׁמַע is in future tense.
(ותגעש) [וַיִּתְגָּעַשׁ] וַתִּרְעַשׁ הָאָרֶץ מוֹסְדוֹת הַשָּׁמַיִם יִרְגָּזוּ וַיִּֽתְגָּעֲשׁוּ כִּי־חָרָה לֽוֹ׃
The world shook and shuddered, the pillars of heaven trembled. They shook when God became angry:
The world shook and shuddered, the pillars of heaven trembled. They shook when God became angry:
Rashi
ויתגעש ותרעש. לא על נסים שאירעוהו נאמר, אלא על נסים שנעשו לישראל, וראש המקרא מחובר על סופו:
Shook and shuddered. This is not referring to the miracles that happened to him but to the miracles that happened to Yisroel and the beginning of the verse is connected to the end.
כי חרה לו. 'כי' משמש כאן בלשון 'כאשר', וכן פתרונו, וכשחרה לו מפני מכעיסיו, נתגעשה ונתרעשה הארץ, ומוסדות השמים רגזו ורעשו:
When God became angry. The word כי is being used here to mean "when," and this is its interpretation, when God became angry on account of his antagonists the world shook and shuddered and the pillars of heaven trembled and shook.
עָלָה עָשָׁן בְּאַפּוֹ וְאֵשׁ מִפִּיו תֹּאכֵל גֶּחָלִים בָּעֲרוּ מִמֶּֽנּוּ׃
Smoke rose from His nostrils, fire from His mouth consumed [the wicked]. Coals flamed forth from Him.
Smoke rose from His nostrils, fire from His mouth consumed [the wicked]. Coals flamed forth from Him.
Rashi
עלה עשן באפו. כן דרך הכועס, יוצא עשן מנחיריו, וכן (תהלים יח ט): עלה עשן באפו. וזהו כל לשון חרון אף, שהאף נוחר ומעלה הבל:
Smoke rose from His Nostrils. Such is the manner of an angry person, smoke comes out of his nostrils and so [we find], "Smoke has risen from My nostrils."11Yeshayohu 65:5. This is always the meaning of the words "Anger of the nose," the nose flares and lets out air.
ואש מפיו תאכל. מגזרת דבר פיו, תאכל אש ברשעים:
Fire from His Mouth consumed [the wicked]. Through the decree utterred from His Mouth fire [came forth] and consumed the wicked.
וַיֵּט שָׁמַיִם וַיֵּרַד וַעֲרָפֶל תַּחַת רַגְלָֽיו׃
He bent heaven and descended and clouds of darkness were beneath His feet.
He bent heaven and descended and clouds of darkness were beneath His feet.
Rashi
ויט שמים. להנקם מאויביו, ממצרים ומפרעה:
He bent heaven. To take revenge from His enemies, from Mitzrayim and from Pharoah.
וַיִּרְכַּב עַל־כְּרוּב וַיָּעֹף וַיֵּרָא עַל־כַּנְפֵי־רֽוּחַ׃
He rode on a cherub and flew, He was seen on wings of wind.
He rode on a cherub and flew, He was seen on wings of wind.
וַיָּשֶׁת חֹשֶׁךְ סְבִיבֹתָיו סֻכּוֹת חַֽשְׁרַת־מַיִם עָבֵי שְׁחָקִֽים׃
He put [a protective] darkness around His shelter, abundant waters, thick clouds of the sky.
He put [a protective] darkness around His shelter, abundant waters, thick clouds of the sky.
Rashi
וישת חשך סביבותיו. לסוכה, כענין שנאמר (שמות יד כ): ויהי הענן והחשך, מפסיק בין מצרים לישראל:
He put [a protective] darkness around. For [protective] cover as it says, "The pillar of cloud and the darkness separated between Mitzrayim and Yisroel."12See Shemos 14:20.
חשרת מים עבי שחקים. מאין היה החשך, עבי שחקים היו, שהן חושרין מים על הארץ:
Abundant waters, thick clouds of the sky. From where did the darkness come? They came from thick clouds that sprinkle water on the earth.
חשרת. לשון כברה הוא, שהוא נופל על הארץ דק דק (תענית ט ב) וכן הוא אומר באגדות הרבה: חושרין אותו בכברה. ויש לפתור 'חשרת', לשון 'קשר', שמתקשרין השמים בעבים על ידי המים, כמו 'וחשוריהם' האמור באופני המכונה (מלכים-א ז לג), שהם זרועות העץ המהדקין וקושרין עיגוליה יחד:
Sprinkled. [This is] language that denotes a sieve, [the water] falls to the earth in small droplets. This [same language] is used in many places in Aggadah, "They dice it in a sieve," Some interpret חַשְׁרַת as denoting a binding, that the skies became bound up with clouds because of the water [in them] as [the word] "the spokes"13Melochim I, 7:33. used [in connection with] the wheels of a wagon. They are wooden spokes that bond and bind the wheel's perimeter together.
מִנֹּגַהּ נֶגְדּוֹ בָּעֲרוּ גַּחֲלֵי־אֵֽשׁ׃
From the brightness before Him burning coals of fire [came forth].
From the brightness before Him burning coals of fire [came forth].
Rashi
מנגה נגדו. שלא תאמר בחשך הוא שרוי, אלא הנוגה לפנים מן המחיצה, ומאותו נוגה אשר לפניו, בערו גחלי אש, שנשתלחו חצים על מצרים:
From the brightness before Him. You should not conclude that He dwells in darkness14I.e., because the previous verse mentioned darkness in connection with God. Furthermore, the verse here is describing punishment meted out to Yisroel’s enemies. The verse is telling us that the punishment’s source is light. but rather it is light that is within the boundary and it is from that light that is before Him that the burning coals of fire [came forth]. [It is from there] that the arrows were shot at Mitzrayim.
יַרְעֵם מִן־שָׁמַיִם יְהֹוָה וְעֶלְיוֹן יִתֵּן קוֹלֽוֹ׃
Adonoy thundered from heaven, and the most high made His voice heard.
Adonoy thundered from heaven, and the most high made His voice heard.
וַיִּשְׁלַח חִצִּים וַיְפִיצֵם בָּרָק (ויהמם) [וַיָּהֹֽם]׃
He shot arrows and scattered [the enemy] [He sent forth] lightning and terrified them.
He shot arrows and scattered [the enemy] [He sent forth] lightning and terrified them.
וַיֵּֽרָאוּ אֲפִקֵי יָם יִגָּלוּ מֹסְדוֹת תֵּבֵל בְּגַעֲרַת יְהֹוָה מִנִּשְׁמַת רוּחַ אַפּֽוֹ׃
The bed of the ocean appeared, and the foundations of the earth were revealed by Adonoy's [commanding] shout, by the wind blowing from His nostrils.
The bed of the ocean appeared, and the foundations of the earth were revealed by Adonoy's [commanding] shout, by the wind blowing from His nostrils.
Rashi
יגלו מוסדות תבל. שנבקע התהום, כשנבקע ים סוף נבקעו כל מימות שבעולם (ילקוט שמעוני רמז קסא):
The foundations of the earth were revealed. The deep seas split open. When the Reed Sea split all the world's waters split [as well].
מנשמת. מכח נשיבת רוח אפו:
By the wind. From the force of wind blowing from His Nostrils.
יִשְׁלַח מִמָּרוֹם יִקָּחֵנִי יַֽמְשֵׁנִי מִמַּיִם רַבִּֽים׃
He delivers [salvation] from on high, He took me away [from my enemies]. He plucked me out of mighty waters.
He delivers [salvation] from on high, He took me away [from my enemies]. He plucked me out of mighty waters.
יַצִּילֵנִי מֵאֹיְבִי עָז מִשֹּׂנְאַי כִּי אָמְצוּ מִמֶּֽנִּי׃
He saved me from my mighty enemy, and from those who hate me for they were too powerful for me.
He saved me from my mighty enemy, and from those who hate me for they were too powerful for me.
Rashi
כי אמצו. כאשר אמצו:
They were too powerful. When they were overpowering.
יְקַדְּמֻנִי בְּיוֹם אֵידִי וַיְהִי יְהֹוָה מִשְׁעָן לִֽי׃
[My enemies] were after me at my low point, Adonoy was my Support.
[My enemies] were after me at my low point, Adonoy was my Support.
וַיֹּצֵא לַמֶּרְחָב אֹתִי יְחַלְּצֵנִי כִּי־חָפֵֽץ בִּֽי׃
He took me out and delivered me, He saved me because He found me favorable.
He took me out and delivered me, He saved me because He found me favorable.
יִגְמְלֵנִי יְהֹוָה כְּצִדְקָתִי כְּבֹר יָדַי יָשִׁיב לִֽי׃
Adonoy rewarded me according to my righteousness according to the purity of my hands He compensated me.
Adonoy rewarded me according to my righteousness according to the purity of my hands He compensated me.
Rashi
כצדקתי. כשיצאו אחריו למדבר וסמכו על הבטחתו:
For my rightesnous. When they [the people of Yisroel] followed God into the desert and had faith in His promise.
כִּי שָׁמַרְתִּי דַּרְכֵי יְהֹוָה וְלֹא רָשַׁעְתִּי מֵאֱלֹהָֽי׃
Because I have kept to Adonoy's ways and I have not wickedly forsaken my God.
Because I have kept to Adonoy's ways and I have not wickedly forsaken my God.
כִּי כׇל־מִשְׁפָּטָו לְנֶגְדִּי וְחֻקֹּתָיו לֹא־אָסוּר מִמֶּֽנָּה׃
Because all his judgments were before me, and His statutes, I did not turn from.
Because all his judgments were before me, and His statutes, I did not turn from.
וָאֶהְיֶה תָמִים לוֹ וָאֶשְׁתַּמְּרָה מֵעֲוֺנִֽי׃
I was wholehearted with Him, and guarded myself from sinning.
I was wholehearted with Him, and guarded myself from sinning.
וַיָּשֶׁב יְהֹוָה לִי כְּצִדְקָתִי כְּבֹרִי לְנֶגֶד עֵינָֽיו׃
Adonoy compensated me according to my righteous and my purity in His eyes.
Adonoy compensated me according to my righteous and my purity in His eyes.
עִם־חָסִיד תִּתְחַסָּד עִם־גִּבּוֹר תָּמִים תִּתַּמָּֽם׃
With the devout, you are kind, with the wholehearted, You are wholehearted.
With the devout, you are kind, with the wholehearted, You are wholehearted.
Rashi
עם חסיד תמים נבר. כנגד שלשה אבות, ששלם הקב"ה גמול צדקתם לבניהם:
To the Kind, Sincere, Pure. [These three nouns] represent the three Patriarchs. God paid the reward of their righteousness to their children.15Kind refers to Avrohom, sincere refers to Yitchok and pure refers to Yakov.
עִם־נָבָר תִּתָּבָר וְעִם־עִקֵּשׁ תִּתַּפָּֽל׃
With the pure, You are pure, and with those who are deviant You act perversely.
With the pure, You are pure, and with those who are deviant You act perversely.
Rashi
ועם עקש. פרעה:
And to those who are crooked. [This refers to] Paroh
תתפל. לשון נפתל ועקש, ובספר תהלים (יח כז) כתוב: תתפתל. דבר אחר: ישלח ממרום יקחני. על עצמו אמר, כשהיה נחפז ללכת מפני שאול בסלע המחלקות והיה קרוב להתפש, ומלאך בא אל שאול לאמר: מהרה ולכה כי פשטו פלשתים: וישב וגו' כצדקתי. שלא הרגתיו בכרתי כנף מעילו:
You act perversely. [This is] language denoting jagged and crooked. In the book of Tehilim16Tehilim 18:27. Chapter 18 of Tehilim is a repetition of this song of Dovid almost verbatim. it is written, תִּתְפַּתָּל.17Rashi is proving that the root of this word is פתל. An alternative explanation,18Of the previous verses starting from verse 17. [when writing] "He delivers [salvation] from on high,"19Earlier in our chapter, verse 17. [Dovid] was refering to himself.20Not to the people of Yisroel in general. When he was rushing to escape Shaul [and had reached] the rock at the crossroads,21In Shmuel I, 23:26. and was close to being captured an angel came to Shaul saying, "Go quickly because the Pelishtim have spread out [in battle formation over the terrain.]"22Ibid 23:27. "He rewarded me…according to my righteousness."23Earlier in our chapter, verse 25. [Refering to the fact] that I did not kill him [Shaul] when I [instead just] cut off the corner of his coat.
וְאֶת־עַם עָנִי תּוֹשִׁיעַ וְעֵינֶיךָ עַל־רָמִים תַּשְׁפִּֽיל׃
You deliver an afflicted people And Your eyes are upon the haughty to humble them.
You deliver an afflicted people And Your eyes are upon the haughty to humble them.
כִּֽי־אַתָּה נֵירִי יְהֹוָה וַיהֹוָה יַגִּיהַּ חׇשְׁכִּֽי׃
For You are my light, Adonoy and Adonoy will brighten my darkness.
For You are my light, Adonoy and Adonoy will brighten my darkness.
כִּי בְכָה אָרוּץ גְּדוּד בֵּאלֹהַי אֲדַלֶּג־שֽׁוּר׃
With Your [help] I will overrun [enemy] troops, with [the aid of] my God I will scale a wall.
With Your [help] I will overrun [enemy] troops, with [the aid of] my God I will scale a wall.
הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת יְהֹוָה צְרוּפָה מָגֵן הוּא לְכֹל הַחֹסִים בּֽוֹ׃
God Whose way is perfect, the word of Adonoy is refined. He is the shield of all those who seek refuge in Him.
God Whose way is perfect, the word of Adonoy is refined. He is the shield of all those who seek refuge in Him.
Rashi
אמרת ה' צרופה. ברורה, מבטיח ועושה:
The word of Adonoy is clear. It is clear, He makes promises and keeps them.
כִּי מִי־אֵל מִבַּלְעֲדֵי יְהֹוָה וּמִי צוּר מִֽבַּלְעֲדֵי אֱלֹהֵֽינוּ׃
For who is mighty other then Adonoy? And who is a Protector other then our God?
For who is mighty other then Adonoy? And who is a Protector other then our God?
הָאֵל מָעוּזִּי חָיִל וַיַּתֵּר תָּמִים (דרכו) [דַּרְכִּֽי]׃
The Almighty who empowered me with strength and cleared my path to perfection.
The Almighty who empowered me with strength and cleared my path to perfection.
Rashi
ויתר תמים דרכי. מכל מכשול, ומכל חטא, ומכל מסוכן, עד כי היה שלם וכבוש:
He cleared my path to perfection. From any obstacle, from any sin and from any danger until there was peace and [the land was] conquered.
מְשַׁוֶּה (רגליו) [רַגְלַי] כָּאַיָּלוֹת וְעַל בָּמֹתַי יַעֲמִדֵֽנִי׃
He made my feet like [those of] deer and placed me on the heights.
He made my feet like [those of] deer and placed me on the heights.
מְלַמֵּד יָדַי לַמִּלְחָמָה וְנִחַת קֶשֶׁת־נְחוּשָׁה זְרֹעֹתָֽי׃
He trained my hands for war, my arms to bend a copper bow.
He trained my hands for war, my arms to bend a copper bow.
Rashi
ונחת קשת נחושה זרעתי. ונדרכה קשת נחושה על זרועי, שיש בי כח לדרכה, קשתות היו תלוים לדוד בביתו, והיו מלכי האומות באין ורואין אותן, ואומרים זה לזה: אתה סבור שהוא יכול לדורכן, אין זה אלא ליראנו, ודוד שומע ונוטלן ומכתתן לפניהם. ודריכת קשת לשון חית היא, וכן תהלים חציך נחתו בי:
My arms to bend a copper bow. So that a copper bow can be bent by my arms because I have the strength to bend them. Dovid had bows hanging in his palace, and kings of other nations would come and see them and ask each other, Do you think that he can bend them? This is only to scare us. Dovid would hear them and would take them [the bows] and bend them in front of them [the kings]. The binding of a bow is denoted by the word חִתַּת24In our verse it says ונחת, חתת is it’s root. and so [we find], "Your arrows have been shot into me".25Tehilim 38:3.
וַתִּתֶּן־לִי מָגֵן יִשְׁעֶךָ וַעֲנֹתְךָ תַּרְבֵּֽנִי׃
You have given me the shield of Your redemption, and Your humility has made me great.
You have given me the shield of Your redemption, and Your humility has made me great.
Rashi
וענתך תרבני. הגדלת לי מדת ענותנותך:
You have been abundant for my sake with Your humility. You have been abundant for my sake, with Your humility.
תַּרְחִיב צַעֲדִי תַּחְתֵּנִי וְלֹא מָעֲדוּ קַרְסֻלָּֽי׃
You have expanded my stride beneath me and [nevertheless] my ankles did not slip.
You have expanded my stride beneath me and [nevertheless] my ankles did not slip.
Rashi
תרחיב צעדי. כשאדם מדבק רגליו זו בזו, הוא נוח ליפול, וכן הוא אומר (משלי ד יב): בלכתך לא יצר צעדך:
You have expanded my stride. When a man keeps his legs together, it is easier for him to fall, and so it says, "When you travel, do not narrow your stride."26Mishlei 4:12.
קרסולי. עקבי:
My ankles. My ankles.
אֶרְדְּפָה אֹיְבַי וָאַשְׁמִידֵם וְלֹא אָשׁוּב עַד־כַּלּוֹתָֽם׃
I have pursued my enemies and destroyed them and I did not return until they were consumed.
I have pursued my enemies and destroyed them and I did not return until they were consumed.
וָאֲכַלֵּם וָאֶמְחָצֵם וְלֹא יְקוּמוּן וַֽיִּפְּלוּ תַּחַת רַגְלָֽי׃
I have consumed them, I will strike them and they will not get up. and they fell beneath my feet.
I have consumed them, I will strike them and they will not get up. and they fell beneath my feet.
וַתַּזְרֵנִי חַיִל לַמִּלְחָמָה תַּכְרִיעַ קָמַי תַּחְתֵּֽנִי׃
You infused me with strength for the battles, You caused my enemies to fall beneath me.
You infused me with strength for the battles, You caused my enemies to fall beneath me.
וְאֹיְבַי תַּתָּה לִּי עֹרֶף מְשַׂנְאַי וָאַצְמִיתֵֽם׃
And regarding my enemies You gave me the back of their necks I cut down those who hate me.
And regarding my enemies You gave me the back of their necks I cut down those who hate me.
יִשְׁעוּ וְאֵין מֹשִׁיעַ אֶל־יְהֹוָה וְלֹא עָנָֽם׃
They cried out but there was no one to deliver them [they cried] to Adonoy but He did not answer them.
They cried out but there was no one to deliver them [they cried] to Adonoy but He did not answer them.
Rashi
ישעו ואין מושיע וגו'. הרי זה מקרא מסורס, ישעו אל ה' ולא ענם, ואין מושיע, כמו (ישעיהו יז ז): ישעה האדם אל עושהו, כמו יפנה. ומנחם חברו עם (בראשית ד ד): וישע ה' אל הבל, ופתר בו לשון עתירה, ונופל הלשון על המעתיר ועל הנעתר, כמו (שם כה כא): ויעתר יצחק לה', ויעתר לו ה', אף כאן 'ישעו ואין מושיע' נופל על המתפלל, וישע ה' נופל על הלשון, על מי שמתפללין לפניו:
They cried out there was no one to deliver them. The words of verse are not written in order [the proper order should be] "They will cry out to Adonoy but He will not answer them and no one will deliver them"27The two words ואין מושיע need to be removed from their position at the beginning of the verse and placed instead at the end of the verse as its last two words. as [we find], "Man will turn to his Maker",28Yeshayohu 17:7. as if to say "turn".29i.e., ישעה means “turn to.” Menachem connected [the word יִשְׁעֶה] with [the verse,] "Adonoy listened to Hevel",30Bereishis 4:4. and he [Menachem] interpreted it as "listening." This word can be used to denote both the listener and the listened to as [we find], "Yitzchok implored Adonoy… and Adonoy listened to him."31Bereishis 25:21. So too here "They will implore [God] and they will not be saved"32In our verse. is a case where the word יִשְׁעוּ is refering to the one praying and "Adonoy listened…"33By Hevel’s offering. is a case where the word is refering to the [Holy] One being prayed to.
וְאֶשְׁחָקֵם כַּעֲפַר־אָרֶץ כְּטִיט־חוּצוֹת אֲדִקֵּם אֶרְקָעֵֽם׃
I crushed them like the dust of the earth, like the mud in the streets I ground them, I trampled them.
I crushed them like the dust of the earth, like the mud in the streets I ground them, I trampled them.
Rashi
ארקעם. ארמסם, והרבה יש בספר יחזקאל: (ו יא): ורקע ברגלך (כה ו): ורקעך ברגל:
I will trample them. I will trample them. There are many cases like this in the book of Yechezkiel, [such as] "You will trample with your feet"34Yechezkiel 6:11. [and] "You trampled with [your] foot."35Ibid, 25:6.
וַֽתְּפַלְּטֵנִי מֵרִיבֵי עַמִּי תִּשְׁמְרֵנִי לְרֹאשׁ גּוֹיִם עַם לֹא־יָדַעְתִּי יַעַבְדֻֽנִי׃
You rescued me from the antagonists among my people. You preserved me to be a leader of nations, A people that I did not [even] know serves me.
You rescued me from the antagonists among my people. You preserved me to be a leader of nations, A people that I did not [even] know serves me.
Rashi
מריבי. מדואג, מאחיתופל, ושאול, והזיפים:
Antagonists. From Doeg, Achitophel, Shaul and the Ziffites.
תשמרני לראש גוים. צפנתני לכך ומדרש אגדה ; אמר דוד: רבונו של עולם, הצילני מדינו של ישראל, שאם אטהו או ארדה את ישראל בעבודתו, אני נענש, אלא לראש הפלישתים תשימני, והם יעבדוני, ועליהם לא אענש:
You preserved me to be a leader of nations. He kept me hidden for this purpose. The Midrash Aggadah [interprets our verse], "Dovid said, "Master of the universe, spare me from [potential] judgement concerning [the people of] Yisroel for if I shall cause [Yisroel] to turn away [from You] or I rule them harshly during the course of my service I will be punished [by You]. Rather, make me the leader of the Pelishtim and let them serve me [because] I will not be punished on their account.
בְּנֵי נֵכָר יִתְכַּחֲשׁוּ־לִי לִשְׁמוֹעַ אֹזֶן יִשָּׁמְעוּ לִֽי׃
Foreign people lied to me [as soon] as their ears hear [my wish] they listen to [and obey] me.
Foreign people lied to me [as soon] as their ears hear [my wish] they listen to [and obey] me.
Rashi
יתכחשו לי. מחמת יראה, יאמרו לי כזבים:
Lied to me. Out of fear they told me lies.
לשמוע אוזן ישמעו לי. אפילו שלא בפני, יגורו מפני, למשמע אזניהם לסור אל משמעתי:
[As soon] as their ears hear [my wish] they listen to [and obey] me. Even when they are not in my presence they are fearful of me [to the point that as soon] as their ears hear [my wish], they move [to obey] my command.
בְּנֵי נֵכָר יִבֹּלוּ וְיַחְגְּרוּ מִמִּסְגְּרוֹתָֽם׃
Foreign people will wither, and become lame from [the agony of] their imprisonment.
Foreign people will wither, and become lame from [the agony of] their imprisonment.
Rashi
בני נכר יבולו. ילאו, לשון (ירמיהו ח יג): והעלה נבל פלישטירונ"ט בלע"ז:
Foreign people will wither. Will wither [Similar to] the language of "I will become withered".36Yirmiyahu 8:11. Pagisterant in O.F.
ויחגרו. לשון פסחים:
They will become lame. Lame people.
ממסגרותם. מקושי יסורי מסגר שאני מייסרן בהם:
From [the agony of] their imprisonment. From the tortures of imprisonment that I will inflict upon them.
חַי־יְהֹוָה וּבָרוּךְ צוּרִי וְיָרֻם אֱלֹהֵי צוּר יִשְׁעִֽי׃
Adonoy lives, and blessed is [protecting] Rock, and exalted is God, my (Rock) and my Saviour.
Adonoy lives, and blessed is [protecting] Rock, and exalted is God, my (Rock) and my Saviour.
Rashi
חי ה'. העושה לי אלה:
Adonoy lives. Who does all of this for me.
הָאֵל הַנֹּתֵן נְקָמֹת לִי וּמֹרִיד עַמִּים תַּחְתֵּֽנִי׃
Almighty, Who avenges me [of my enemies] and subdues peoples beneath me.
Almighty, Who avenges me [of my enemies] and subdues peoples beneath me.
וּמוֹצִיאִי מֵאֹֽיְבָי וּמִקָּמַי תְּרוֹמְמֵנִי מֵאִישׁ חֲמָסִים תַּצִּילֵֽנִי׃
You extract me from my enemies' [clutches], You lift me above those who rise against me. You save me from violent men.
You extract me from my enemies' [clutches], You lift me above those who rise against me. You save me from violent men.
עַל־כֵּן אוֹדְךָ יְהֹוָה בַּגּוֹיִם וּלְשִׁמְךָ אֲזַמֵּֽר׃
Therefore I will laud You, Adonoy, among the nations and I will sing to Your Name.
Therefore I will laud You, Adonoy, among the nations and I will sing to Your Name.
(מגדיל) [מִגְדּוֹל] יְשׁוּעוֹת מַלְכּוֹ וְעֹֽשֶׂה־חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד־עוֹלָֽם׃ {פ}
He delivers great salvation to His king, and bestows kindness upon His anointed one, to Dovid and his children for eternity.
He delivers great salvation to His king, and bestows kindness upon His anointed one, to Dovid and his children for eternity.
ביום הציל ה' אותו. לעת זקנתו, לאחר שעברו עליו כל צרותיו ונצול מכולם:
On the day Adonoy saved him. In his old age after all his troubles had passed and he had survived all of them.