Comentario sobre II Samuel 22:51

A tower of salvations of [God's] king. It is possible that when a person contemplates the matter of Bat Sheva, one will see in graduation that that she rises in the ordering of one step higher above one step higher, which is, that, at the beginning, she was not forbidden, but she 'attached' [to David] as the woman [i.e., wife] of David, the servant of the Lord. And, afterwards, Shelomoh [Solomon] was born, and, afterwards, Shelomoh ruled, and, afterwards, God appeared to him and gave him wisdom and knowledge and wealth and kavod ["glory" or "substance"], and, afterwards, he built the Temple. And it is to be found that the enemies of David had said "There is no salvation for him" (Psalm 3:3), except that he had salvation, for [God] was increasingly magnifying in gradations this salvation slowly, slowly, upwards upon upward [steps], and this is what is meant by "[God] magnifies the salvations of God's king," for salvation is fruitful and multiplies, and one [more comes] from one--going up and increasing, and this is [as a result:] many salvations, and a "tower" is made. The ketiv (the Masoretic Text's written tradition) has magdil ("magnifying"), for it was gradual, and we read [aloud] migdol ("a tower") "of salvations."

"A tower." [David] wanted to say: And thusly, I will praise You, for I will recount, saying, "Know that the Lord is a tower [of salvations], etc.." [He] wanted to say: "[God] performs great salvations for [God]'s king, and not for the sake of the payment of a reward but out of lovingkindness.

Migdol of salvations for God's king. That is to say, that that [God] is a stronghold of salvations for God's king, and that [latter] is David, just as a migdal (מגדל, the normative word for 'tower') is a stronghold of a city.

1 Magdil. Migdol is the keri (the recited version of the Masoretic Text), and, in Psalms, [magdil] is the ketiv (the written version of the Masoretic Text), and the keri is Magdil with a chirik [i.e., short vowel sound producing 'i' as in 'big'], and there is a derash [i.e., rabbinic interpretation] in [Midrash] Shocher Tov, and see further in [the commentary of] Abudirham on Birkat HaMazon.

Migdol. Magdil is the ketiv ("written" tradition of the Masoretic Text), and the keri ("recited" tradition of the Masoretic Text) is with a vav, like in Psalms [18:51] in the keri! So too, the keri is migdol with a cholam [i.e., a vowel creating an 'o' sound like in the name "Jo"], and it is a descriptor, and the idea is [all] one.

"[God] magnifies the salvations of [God's] king." It is possible that the matter [i.e., the story] of Bat Sheva had been going on and [began to] produce a good addition, one that gradually grew. In the beginning, he had married her [as indicated in II Samuel 11:27, though the story had been going on for some time], and she was [conjugally] permitted to him, according to the Sanhedrin [the {albeit anachronistic} rabbinic court]. And afterwards, Shelomoh [i.e., Solomon] was born [as indicated in II Samuel 12:24], and he sent forth [the prophet Natan], and he [perhaps Natan or perhaps David] called him, [after] God, Yedideyah ("A friend of Yah"). And afterwards, Shelomoh ruled. And afterwards, God appeared to him [i.e., Shelomoh] and granted him wisdom and knowledge and wealth and kavod ('substance' or 'glory'). And, afterwards, he [that is, Shelomoh] built the Temple and merited that, in his [life's] days, the moon was full. But, just as there were the haters of David who said, "There is no salvation for him" (Psalm 3:3)--except that he [in his lineage contained someone who] was "righteous and saved" (Zechariah 9:9). Continually, this salvation would gradually slowly, slowly increase upwards [and] upwards, and that is [the meaning of] "[God] magnifies the salvation of God's king," for the salvation would increase and supplement many [further] salvations and become a migdol ("A great tower"). So the ketiv [the written Masoretic Text] states magdil ("[God] magnifies"), for [the salvation] was slowly, slowly, gradually [increasing], but we read [in the keri, the recited Masoretic Text], migdol ("[God is] a great tower of") "the salvations of God's king and performs lovingkindness for that one's anointed one [i.e., 'messiah']," for from there the messiah will come, and the salvation will increase "for David and his seed forever and for eternity."

2 Ad olam. Ad at the end of the line, and olam at the beginning of a line. Otherwise, ad olam is at the end of a line, and the two words are considered as one word on account of the makkef ('hyphen'). The total of all the lines is 70 save the first verse, just like the counting of the song at [the pericope] Ha'azinu.