יָ֭גוֹדּוּ עַל־נֶ֣פֶשׁ צַדִּ֑יק וְדָ֖ם נָקִ֣י יַרְשִֽׁיעוּ׃
Nagtitipon sila nang pangkat-pangkat laban sa buhay ng matuwid, at hinahatulan nila ng kamatayan ang dugong walang sala.
Rav Hirsch
Wäre doch, wenn unsere Auffassung hinsichtlich der פ׳׳א-Wurzeln richtig ist, אגד selbst nichts anderes als א גד: zu einer besonderen Einheit sondern. Das Zeitwort sich in Haufen sammeln, in gesondertem Haufen auftreten, kommt nur im Kal von גור oder גדד vor:יגוד עקב ,גדוד יגודנו (Bereschit. 49, 19) und יגדו על נפש צדיק (Ps. 94, 21). Darauf beruht, wie uns scheint (Jebamot 13b), die Bemerkung: א׳׳כ לימא קרא לא תגודו und glauben wir לא תגודו, oder לא תגדו lesen zu müssen. Um bloß die Parteiung ל zu verbieten, hätte לא תגודו genügt.
Rashbam
בא גד, “we have been granted good fortune.” We find the word גד used in a similar sense in Isaiah 65,11 העורכים לגד שלחן, “Who set a table for Luck.” Also the Talmud Shabbat 67 גד גדי וסינוק לא, “be lucky and do not suffer from fatigue,” uses the word גד in this sense. Anyone who translates the word as derived from גדוד, related to a troop, is in error. Even though names usually reflect a popular manner of speaking, such as ראובן being related to ראה, saw, (compare 29,32) or שמעון as related to שמע, (29,33) unless Leah had mentioned the word גדוד when naming this son we would not be able to trace the word גד as an abbreviation of גדוד, (using the letter ד twice) justifying such a comparison. The expression יגודו על נפש צדיק in Psalms 94,21 “they band together to do away with the righteous,” where it does stem from the word גדוד, does so because of the dagesh in the second ד.replaces the missing second ד. We find a parallel construction in Psalms 106,43 וימכו בעונם, where the dagesh in the letter כ of the word וימוכו substitutes for the missing second letter כ of the root מכך. Job 30,12 and 16,13 also have similar constructions where a dagesh substitutes for a missing root letter.