Tafsiran yang Mengutip untuk Mazmur 92:6

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].

An expression of praise and esteem... [Rashi is saying] that the word מי is similar to the word מה, which infers greatness and honor, such as (Tehillim 31:20): “How (מה) great is Your goodness!” and (ibid. 92:6): “How (מה) great are Your works!” (Re’m) But it seems to me that [Rashi explained as he did] because if the verse follows its plain meaning, why did Sarah ask, “Who said to Avraham?” Hashem clearly said it to him! Perforce, it is “An expression of praise...”

AND HE SHALL OFFER IT BEFORE THE ETERNAL, AND MAKE ATONEMENT FOR HER; AND SHE SHALL BE CLEANSED FROM THE FOUNTAIN OF HER BLOOD. Scripture is stating that she shall offer a ransom for her soul⁴⁰See Exodus 30:12. before the Eternal so that she shall be cleansed from the fountain of her blood, for a woman in childbirth has a troubled fountain and a tainted spring,⁴¹Proverbs 25:26. and after she has completed the number of days of becoming clean [as explained above in Verse 4], or the days of the formation of the child, male or female,⁴²This is a reference to Ibn Ezra’s explanation mentioned by Ramban (above, Verse 4). In other words, after she has completed the forty-day period for a male child and eighty days for a female — whether the reason that the Torah decreed these days is as Ramban explained it, in accordance with the opinion of the Sages, or as Ibn Ezra explained it in accordance with that of Rabbi Yishmael (ibid.) — she shall then bring etc. she shall then bring a ransom for her soul so that her fountain should be stayed, and that she should become cleansed, for G-d, praised be He, “heals all flesh and does wondrously.”⁴³Berachoth 60 b.
Now our Rabbis have said⁴⁴Niddah 31 b. that [the reason for these offerings is] that at the moment that she bends down to give birth she rashly swears [because of the pains of childbirth]: “I will no longer have relationships with my husband” [so as not to conceive again]. The main purport of this statement of the Rabbis is that since she only swears on account of her pain, and the oath is moreover not capable of fulfillment, because she is subject to her husband, therefore the Torah wished for her to atone for that which came into her mind [and therefore commanded her to bring these offerings]. G-d’s thoughts, blessed be He, are deep,⁴⁵See Psalms 92:6. and His mercies are bountiful, for it is His desire to justify His creatures.