Commento su Salmi 18:57

on the day the Lord saved him etc. When he became old and all his troubles had already passed over him and he was saved from them.

and from the hand of Saul Was not Saul included? But [he is mentioned specifically] because he was the harshest to him and pursued him more than all of them. Similarly, you say (in Josh. 2:1): “see the land and Jericho.”

I love You Heb. ארחמך, I love You, as the Targum renders (Lev. 19:18): “and you shall love your neighbor,” ותרחם.

my rock For You saved me at the Rock of the Divisions (I Sam. 23:28), when I was trapped between Saul and his men, to be caught, as it is stated (in I Sam. 23:26): “but Saul and his men were encircling to David and his men etc.”

and my fortress Heb. ומצודתי, an expression of a fortress.

my rock Heb. צורי, an expression of a rock.

I will take refuge Abrier in French (to protect, cover; cf. Rashi to Isa. 30:2, Joel 4:16).

I will take refuge in Him I will take shelter in His shade, as the matter is stated (in Job 24:8): “and without shelter (מחסה) they embrace the rocks,” because the rocks are a shelter and a shield for the travelers from the winds and from the downpour of rains.

With praise I call to the lord With praises I call Him and pray before Him constantly, i.e., even before the salvation I praise Him, because I am confident that I will be saved from my enemies.

Bands of death have encompassed me On many occasions wicked men have surrounded me. אפפוני is like סבבוני. Similarly (below 40:13), “For countless evils...have encompassed (אפפו) me.”

Bands of death Heb. חבלי, camps of enemies, as (in I Sam. 10:5): “a band (חבל) of prophets.” But Jonathan renders: as a woman who sits on a birthstool, an expression of the pangs (חבלי) of a woman in confinement.

and streams of scoundrels That too is an expression of troops that flood like a stream.

Bands of the nether world Like “bands of death,” camps of wicked men, and I - what did I do?

When I am in distress, I call I would always call upon the Lord.

The earth shook and quaked This is not connected to the preceding verse, but its beginning is connected to its end; i.e., when He was angered, the earth shook and quaked. [The word] כי is used as an expression of “when.” When He was angered and came to wreak the vengeance of His people, His servants, on Pharaoh and his people, the earth shook and quaked.

Smoke went up in His nostrils (En ses nariles in Old French, in his nostrils.) So is the custom of every anger, to cause smoke to ascend from his nostrils.

And He bent the heavens, and He came down to pass through the land of Egypt. “He came down” is to be understood in its simple meaning. Another explanation is “i atonvit” in Old French, to flatten, as (in Exod. 39:3), and the radical is רדד.

He swooped Heb. וידא, He flew, as (in Deut. 28:49), “as the eagle swoops (ידאה).”

the darkness of waters that are in the thick clouds of the skies are the darkness that is about Him. Lest you say that within the darkness there is no light, Scripture tells us: From the brightness before Him, and from within His partition, His thick clouds that are about Him are split, and hail and coals of fire pass through them.

passed Heb. עברו, trepasant in Old French, passed. The hail split and passes through onto the Egyptians at the Sea of Reeds.

And the depths of the water appeared when the sea split.

the foundations of the world were laid bare for all the waters in the world split.

by the blast from the blowing.

He sent forth from on high His angels to save Israel from the sea and from the Egyptians.

He drew me out Heb. ימשני, an expression of drawing out, as (in Exod. 2:10), “I drew him out (משיתהו) of the water.”

They confronted me My enemies would hasten and attack me early on the day of my calamity, but the Lord was, etc.

according to my righteousness According to the righteousness of my following Him in the desert.

according to the cleanness Heb. כבד, an expression of cleanness, as (below 24:4), “and pure of heart.” Another explanation: He sent forth from on high [and] He took me. [David] said this about himself, concerning the angel who came to the Rock of the Divisions (I Sam. 23:27) to turn Saul away from him, as it is stated: “And an angel came to Saul, etc.”

according to my righteousness that I did not slay him when I sliced off the skirt of his coat. [Obviously, Rashi explains verses 8-17 as referring to Israel’s departure from Egypt. Only in verse 17 does he suggest the explanation that David refers to his own experiences.]

For all His ordinances were before me I always placed them before my eyes.

With a kind one, You show Yourself kind Because so are His ways, to pay a measure for a measure. Kind...sincere...pure, corresponding to the three patriarchs.

With a pure one a faithful one.

but with a crooked one alluding to Pharaoh.

For You light my lamp when he fought at night with the Amalekite troop that attacked Ziklag, as it is stated (in I Sam. 30:17): “And David smote them from evening until evening to their morrow.”

For by You By Your assurance.

and by my God I scale a wall When he came to wage war against Jebus, and he said (in I Chron. 11:6): “Whoever smites the Jebusites, etc. shall be a leader and a prince.” Joab brought a green juniper tree, bent it over, suspended himself on it, and scaled the wall. Said David (in Ps. 141:5): “May a righteous man smite me with loving-kindness,” and the Holy one, blessed be He, lowered the wall, and he scaled it (Mid. Ps. 18:24).

refined Pure. He promises and He does.

and He makes my way perfect He removed all obstacles from my way until it became perfect and paved.

He makes my feet like hinds The feet of the females stand straighter than those of the males.

so that a copper bow is bent by my arms Heb. ונחתה, an expression of treading the bow, as (below 38:3): “Your arrows were driven (נחתו) into me.” Its radical [or its active voice] is נחת. When it is used in the passive voice, a dagesh comes and causes the “nun” to drop out. Hence נחתה is derived from ננחתה as (below 69:4): “My throat is dried (נחר),” derived from ננחר as (in Jer. 6:29): “The bellows is heated (נחר)”; נדף, rattling (in Lev. 26:36) is derived from ננדף ; “My eyes stream (נגרה)” (in Lam. 3:49), is like ננגרה ; “was given (נתנה)” (Gen. 38:14) is like ננתנה ; “they were smitten (נגף)” (II Sam. 10:15) is derived from ננגף. We cannot interpret it as being of the radical חתת, for then it would say נחתתה, as [it says] נעשתה, was done, from עשה ; נענתה, was answered, from ענה. Another explanation: and a copper bow is bent by my arms: חית is an expression of treading a bow, as (below 38:3): “Your arrows were driven (נחתו).” The “nun” is not of the radical but it is like נחלו “gave for inheritance” (in Jos. 14:1), and the copper bow was bent by my arms. Copper bows were hanging in David’s house. The kings of the nations would see them and say to each other, “Do you think that David has the strength to bend them? This is only to frighten us.” But he would hear [them] and bend the bows before them.

and You have treated me with great humility You have dealt with me with great humility.

You have enlarged my step[s] beneath me One who widens his steps does not fall easily. Similarly, Scripture states (in Prov. 4:12): “When you walk, your steps will not be hampered (יצר) .”

slipped Heb. מעדו aluverjert in Old French, to slip.

my ankles Heb. קרסלי. They are the feet from the ankle which is called keville (cheville) in Old Frenchand below [to the heel].

You have given me the back of their necks They would turn the back of their necks to me and flee.

They pray to their idols.

but no one saves them Because it [their prayer] has no power, and they return and call upon the Lord, but He does not answer them.

Then I ground them Heb. ואשחקם, an expression of crushing.

I did pour them like loose mud, which is not thick, as (in Gen. 42:35): “when they emptied (מריקים) their sacks”; (in Jer. 48:11), “has not been poured (הורק) from one vessel to another vessel.”

You allowed me to escape from the contenders of the people so that I should not be punished according to Jewish law, for perverting justice or for subjugating an Israelite more than is permitted.

You shall make me the head over nations for whom there is no punishment.

As soon as they hear Even in my absence, as long as they hear my message.

they shall obey me They shall give heed to my bidding and obey my orders.

shall lie to me out of fright.

shall wither Heb. יבלו. They shall become weary, as (in Exod. 18:18): “you shall surely wither (נבל תבל),” which the Targum renders: you shall surely weary. Menachem (Machbereth p. 45) explains it as (in Gen. 18:12): “after I have become old (בלתי),” and he explained נבל תבל in the same manner.

and they shall fear Heb. ויחרגו, an expression of fear; (in Deut. 32:25) “and terror from within,” the Targum renders: חרגת, fear of death.

their imprisonments Because of the tortures of the imprisonments in the dungeon where I imprison them and where they torture them. Menachem (p. 94) interprets it as an expression of loosening the girdle, and so he explains it: and they will be loosened of their girdles [meaning they will be frightened or weakened]. Dunash interprets ויחגרו ממסגרותיהם, and they will be lamed from their shackles, which are placed on their feet. The meaning of ויחגרו is: they will become lame, as the Aramaic for a lame person is חגר.

The Lord lives He Who does all this for me.

Who grants me vengeance Who gives me strength to avenge myself upon my enemies.

and destroys Heb. וידבר, and He slew, an expression of דבר, pestilence. Another explanation: as (in Exod. 3:1): “and he led (וינהג),” which is translated into Aramaic as וּדְבַר. Menachem (p. 61) too associated it in this manner. Likewise, he associated (below 47:4), “He leads (יַדְבֵּר) peoples under us.”

instead of me Heb. תחתי, in my place and in my stead, as the matter is stated (in Isa. 43:4): “and I give men in your stead (תחתיך), (verse 3), “I have given Egypt as your ransom. [Cush and Seba in your stead (תחתיך)].”

Magdil ["{God} magnifies"] salvations. Magdil, and in the Book of (II) Samuel (22:51), [it is written as] migdol ["a tower"], and it is a descriptor--but the idea is one [and the same].

Magdil ['magnifying']]. From the language of gadol ['magnanimous' or 'great'].

Magnifying: "And to Your name shall I sing," (Psalm 18:50) for it "magnifies" (Psalm 18:51).

Magnifies. And, through this, "I will praise you amidst the nations" (Psalm 18:50), for I shall recount, saying, "Know that Adonai magdil ["magnifies"] salvations--that is to say--performs great [acts of] salvation for God's king and not as compensation but amidst lovingkindness."

Magnifies: And proportional to the greatness of gratitude, so shall the salvation increase in each and every moment... So that [God] shall magnify the salvations of God's king: and, external to how God will repay me for gratitude and praise, [God] will perform [acts of] lovingkindness for God's anointed one, for David and for his seed, for the faithful [acts of] lovingkindness of David [included] the cutting him of the covenant that sovereignty would not depart from his seed, and this is out of lovingkindness, as is written in II Samuel 2:7ff, and this lovingkindness shall continue for eternity.

And to his seed. And so shall be done for his seed for eternity.