Mizmor 059 – Escape into the Night

(א) לַמְנַצֵּחַ אַל תַּשְׁחֵת לְדָוִד מִכְתָּם בִּשְׁלֹחַ שָׁאוּל וַיִּשְׁמְרוּ אֶת הַבַּיִת לַהֲמִיתוֹ:

NOTE: For a PDF of this mizmor, please click here. This will enable you to print out the entire text of the article. [Rev 7]

Key Concepts of Mizmor 059 – Escape Into the Night

When he composed Mizmor 059, David had just come to realize that his very life was in danger as a result of King Shaul’s jealousy and hatred. David’s house was surrounded by Shaul’s soldiers with instructions to arrest him in the morning. If he did not escape during the night, David feared that he would be captured and killed. The mizmor is a tefillah to Hashem to arrange for him to escape without having to fight for his life with bitter enemies.

Navigating Tehillim (1). This is the third of three mizmorim (057 through 059) in which David asks to be saved from destruction by Shaul but without the need of killing either Shaul or his warriors. This theme is expressed in the first posuk of each mizmor: “Let there not be destruction.”

Historical Background

The events associated with this mizmor occurred at the beginning of an extended period of David’s life as a fugitive, continually on the run from one hideout to another, with Shaul on his trail. Shaul had tried to kill David with a spear as he was playing his harp but David eluded the spear and managed to arrive home safely. (See I Shmuel 19.) David knew what they were planning because his wife Michal overheard them talking outside the house. She told him that if he did not escape that night, he would be put to death in the morning.

So David prayed earnestly to Hashem as described in this mizmor. Then at some point before dawn Michal secretly lowered him through a window and he was able to make his escape. She put a dummy in his bed and when the soldiers forced their way into the house, she told them he was ill. This gave David the time he needed to get out of the city unobserved.

Meanwhile, Shaul ordered David to be brought to the palace in his sick-bed. But then it was too late and Shaul discovered that his prey had escaped.

David’s next step was to go to Ramah to consult with Shmuel, his mentor. Shaul tried to follow him there but was sidetracked, becoming involved in an episode of prophesying sponsored by Shmuel.

David then tried one more time to find a way of reconciling with Shaul. (See I Shmuel 20.) He secretly met with Shaul’s son Yonasan, who attempted to intercede for him with Shaul, but it was to no avail and David fled to the city of Nov where he was helped by Achimelech, the Kohen Gadol, before leaving Eretz Yisrael to find temporary refuge in the Land of the Plishtim. (See I Shmuel 21.)

Navigating Tehillim (2). David’s arrival in Nov was secretly observed by Doeg the Edomi, and became the subject of Mizmor 052 (Tragic Talk). Upon arriving in the Land of Plishtim he avoided capture by pretending madness as described in Mizmor 034 (Reflecting Upon a Miracle).

Additional Thoughts

David’s tefillah was answered by Divine Providence (hashgachah pratis). Had Shaul’s orders specified that David was to be captured during the night without waiting for dawn, he would not have had time to make his escape. Divine Providence became evident through Saul having ordered David’s arrest only when morning would break. (Alshich)

Exploring the Mizmor

PART 1. A PLEA FOR RESCUE. During the night, as Shaul’s men prowl the streets around the house, David prays for deliverance. He compares the guards around his house to municipal guard dogs who watch the city walls to warn of invaders.

(א) לַמְנַצֵּחַ אַל תַּשְׁחֵת לְדָוִד מִכְתָּם בִּשְׁלֹחַ שָׁאוּל וַיִּשְׁמְרוּ אֶת הַבַּיִת לַהֲמִיתוֹ: (ב) הַצִּילֵנִי מֵאֹיְבַי אֱלֹקָי מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִי: (ג) הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִי: (ד) כִּי הִנֵּה אָרְבוּ לְנַפְשִׁי יָגוּרוּ עָלַי עַזִּים לֹא פִשְׁעִי וְלֹא חַטָּאתִי ה’: (ה) בְּלִי עָוֹן יְרוּצוּן וְיִכּוֹנָנוּ עוּרָה לִקְרָאתִי וּרְאֵה:

(1) For the musician, [based on the theme] “Let there not be destruction”, a michtam by David. When Shaul sent [men to David’s home], they kept watch on the house in order to kill him [in the morning]. (2) “Rescue me from my enemies, O my G-d. Defend me from my attackers. (3) Rescue me from evildoers. Save me from bloodthirsty men. (4) For behold they have set up an ambush [to take] my life. Fierce men have gathered against me, for no offense of mine and for no mistake of mine, O Hashem. (5) Without any wrongdoing [on my part] they are hurrying and preparing [to kill me]. Rise up for me and see [what is in their hearts].”

PART 2. A WIDER PERSPECTIVE. David now expands the perspective of his tefillah. He is concerned about the state of war between Yisrael and the Plishtim. Shaul is preventing David from functioning in his capacity as a leader of the Jewish forces in that war. Therefore, David asks Hashem not to let any of the other nations take advantage of the weakening of Shaul’s military ranks. But he also asks that the treachery being carried out against him by Shaul’s senior men not be looked at sympathetically by Hashem in comparison to other nations.

(ו) וְאַתָּה ה’ אֱלֹקִים צְבָא־וֹת אֱלֹקֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן סֶלָה: (ז) יָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר: (ח) הִנֵּה יַבִּיעוּן בְּפִיהֶם חֲרָבוֹת בְּשִׂפְתוֹתֵיהֶם כִּי מִי שֹׁמֵעַ: (ט) וְאַתָּה ה’ תִּשְׂחַק לָמוֹ תִּלְעַג לְכָל גּוֹיִם:

(6) And You, Hashem, G-d, Master of Legions, G-d of Yisrael, arise to pass judgement against all nations [who seek to harm Yisrael]. Don’t show favor to any treacherous villains [such as Shaul and his men], Selah. (7) They return in the evening, [circling my house] muttering like a dog that encircles the city. (8) Behold, they spew [hatred] with their mouths, swords are on their lips; for [they think to themselves,] ‘Who hears?’ (9) But You, Hashem, You laugh at them [as] You mock all nations.

PART 3. TRUST IN DELIVERANCE. David declares his trust in Hashem. There will surely be a yeshuah despite Shaul’s preponderant strength.

(י) עֻזּוֹ, אֵלֶיךָ אֶשְׁמֹרָה כִּי אֱלֹקִים מִשְׂגַּבִּי: (יא) אֱלֹקֵי [חסדו] חַסְדִּי יְקַדְּמֵנִי אֱלֹקִים יַרְאֵנִי בְשֹׁרְרָי:

(10) [In the face of the enemy’s] strength, I wait for You, for G-d is my stronghold. (11) [I trust that the] G-d of my welfare will anticipate [my need and help] me. G-d will show me [the downfall] of my watchful foes.

PART 4. A LESSON TO OTHERS. David prays that the judgment against the wicked men outside the house will serve as an example to his people. He hopes that the resha’im (wicked men) will lose their power and good fortune slowly, so that they will be an object lesson for everyone. And whatever does happen to them, let it be as a consequence of their own arrogant behavior, rather than David’s direct action. Then if they don’t repent despite their misfortune, let them share the fate of other wicked men and vanish into oblivion.

(יב) אַל תַּהַרְגֵם פֶּן יִשְׁכְּחוּ עַמִּי הֲנִיעֵמוֹ בְחֵילְךָ וְהוֹרִידֵמוֹ מָגִנֵּנוּ אֲדֹ־נָי: (יג) חַטַּאת פִּימוֹ דְּבַר שְׂפָתֵימוֹ וְיִלָּכְדוּ בִגְאוֹנָם וּמֵאָלָה וּמִכַּחַשׁ יְסַפֵּרוּ: (יד) כַּלֵּה בְחֵמָה כַּלֵּה וְאֵינֵמוֹ וְיֵדְעוּ כִּי אֱלֹקִים מֹשֵׁל בְּיַעֲקֹב לְאַפְסֵי הָאָרֶץ סֶלָה: (טו) וְיָשׁוּבוּ לָעֶרֶב יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר: (טז) הֵמָּה [ינועון] יְנִיעוּן לֶאֱכֹל אִם לֹא יִשְׂבְּעוּ וַיָּלִינוּ:

(12) Don’t kill them lest my people forget. With Your power move them [so I can escape. But] bring them low, O L-rd our Shield. (13) Let them be brought down by the sin committed by their mouth and the evil words issued from their lips. Let them be caught by their arrogance and by the oaths and lies that they tell. (14) Consume [them] in [Your] wrath, O G-d of judgment; consume [them] until they are no more! And then men shall know that G-d rules in Yaakov to the ends of the earth, Selah. (15) They have returned in the evening. Let them mutter like a dog that encircles the city. (16) Let them be [like the hungry dogs who] roam about [searching for something] to eat. Although they are not sated they lay down to sleep.

PART 5. CONCLUSION. David concludes the mizmor with an expression of joyful gratitude for his expected deliverance.

(יז) וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ כִּי הָיִיתָ מִשְׂגָּב לִי וּמָנוֹס בְּיוֹם צַר לִי: (יח) עֻזִּי אֵלֶיךָ אֲזַמֵּרָה כִּי אֱלֹקִים מִשְׂגַּבִּי אֱלֹקֵי חַסְדִּי:

(17) But as for me I will sing of Your strength, and exult in Your kindness every morning. For You have been a stronghold to me and a refuge in my time of distress. (18) You are my strength, I will sing [in praise] to You, that G-d is my stronghold and the G-d of my welfare.

Learning the Mizmor

PART 1. A PLEA FOR RESCUE.

(א) לַמְנַצֵּחַ אַל תַּשְׁחֵת

A song prepared for the musician — לַמְנַצֵּחַ , based on the theme, “Let there not be destruction” — אַל תַּשְׁחֵת . This theme expresses David’s plea to Hashem that he emerge from the encounter with Shaul without the loss of human life.

לְדָוִד מִכְתָּם

This song is a michtam composed by David — לְדָוִד מִכְתָּם . A “michtam” is a very fine composition, whose name means “adornment of purest gold”.

בִּשְׁלֹחַ שָׁאוּל
וַיִּשְׁמְרוּ אֶת הַבַּיִת לַהֲמִיתוֹ:

David composed the song on the night when Shaul sent — בִּשְׁלֹחַ שָׁאוּל — men to David’s home. They kept watch on the house — וַיִּשְׁמְרוּ אֶת הַבַּיִת — throughout the night in order to kill him in the morning — לַהֲמִיתוֹ .

(ב) הַצִּילֵנִי מֵאֹיְבַי אֱלֹקָי
מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִי:

Rescue me from my enemies, who bear a deep hatred toward me, O my G-d — הַצִּילֵנִי מֵאֹיְבַי אֱלֹקָי . Their thoughts are devoted to hurting me whether or not they achieve anything by it. Defend me from my attackers — מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִי , who want to kill me because their own rise to power is dependent upon Shaul remaining king.

(ג) הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן
וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִי:

Rescue me from the schemes of evildoers who slander me — הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן . And save me from the bloodthirsty men — וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִי — who are taking advantage of Shaul’s instructions to indulge their penchant for violence.

(ד) כִּי הִנֵּה אָרְבוּ לְנַפְשִׁי
יָגוּרוּ עָלַי עַזִים

I call upon You now, for behold — כִּי הִנֵּה — they have set up an ambush to take my life — אָרְבוּ לְנַפְשִׁי , not just to imprison me. Fierce men have gathered against me — יָגוּרוּ עָלַי עַזִים , surrounding my house to keep me from escaping them.

לֹא פִשְׁעִי וְלֹא חַטָּאתִי ה’:

They do not justify their actions by anything other than their ability to enforce their will. I am being persecuted for no offense of mine and for no mistake of mine — לֹא פִשְׁעִי וְלֹא חַטָּאתִי . You know this O Hashem — ה’ — because You know what is in every man’s heart!

(ה) בְּלִי עָוֹן יְרוּצוּן וְיִכּוֹנָנוּ
עוּרָה לִקְרָאתִי וּרְאֵה:

Without any wrongdoing — בְּלִי עָוֹן of mine against them, they are hurrying — יְרוּצוּן — to carry out their vicious intent, going beyond their instructions from the king. They are preparing to kill me — וְיִכּוֹנָנוּ , but my concern is not that Your judgment be directed against them. Hashem, rise up for me — עוּרָה לִקְרָאתִי , for the purpose of saving me and not for the purpose of causing them to suffer. See — וּרְאֵה — what is in their hearts and prevent them from fulfilling their intent.

(ו) וְאַתָּה ה’ אֱלֹקִים צְבָא־וֹת
אֱלֹקֵי יִשְׂרָאֵל

And You, Hashem — וְאַתָּה ה’ , G-d, Master of Legions — אֱלֹקִים צְבָא־וֹת , G-d of Yisrael — אֱלֹקֵי יִשְׂרָאֵל , You have protected Yisrael from the Plishtim and other nations that sought to oppress them. Until Shaul desists from his plans I will be unable to carry out my role in battle and so I appeal to You to continue this mission without my participation.

הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם
אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן סֶלָה:

Arise to pass Your judgement — הָקִיצָה לִפְקֹד — against all nations — כָּל הַגּוֹיִם who seek to harm Yisrael. But even when You protect Yisrael, don’t show favor to any treacherous villains — אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן — such as Shaul and his men, Selah — סֶלָה .

(ז) יָשׁוּבוּ לָעֶרֶב
יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר:

It is not enough for them that they have attacked my reputation by day. They return to their wickedness in the evening — יָשׁוּבוּ לָעֶרֶב , circling my house to ensure that I don’t escape. They are muttering — יֶהֱמוּ — through the night like a municipal watch dog — כַכָּלֶב — that encircles the city — וִיסוֹבְבוּ עִיר , and barks when there are intruders. The dog is there to protect the people it guards, whereas their intent is to do the opposite.

(ח) הִנֵּה יַבִּיעוּן בְּפִיהֶם חֲרָבוֹת בְּשִׂפְתוֹתֵיהֶם
כִּי מִי שֹׁמֵעַ:

Behold, they spew hatred with their mouths — הִנֵּה יַבִּיעוּן בְּפִיהֶם , words as sharp as swords are on their lips — חֲרָבוֹת בְּשִׂפְתוֹתֵיהֶם ; for — כִּי — they think to themselves, “Who hears — מִי שֹׁמֵעַ ?”

David could hear from inside the house what Shaul’s men were saying to each other. They spoke words as sharp as swords because they didn’t realize David could hear. Otherwise they would have been more careful, since for all they knew, David might become king one day. They also didn’t have the fear of G-d, for they should have been concerned that He hears them.

PART 2. A WIDER PERSPECTIVE.

(ט) וְאַתָּה ה’ תִּשְׂחַק לָמוֹ
תִּלְעַג לְכָל גּוֹיִם:

But You, Hashem — וְאַתָּה ה’ — You hear the words which they foolishly think are not being overheard, and You laugh at them — תִּשְׂחַק לָמוֹ , knowing that they are doomed in their foolishness. You laugh at them just as You mock all the other nations — תִּלְעַג לְכָל גּוֹיִם — who go against You.

PART 3. TRUST IN DELIVERANCE.

(י) עֻזּוֹ אֵלֶיךָ אֶשְׁמֹרָה
כִּי אֱלֹקִים מִשְׂגַּבִּי:

Although my enemy has power over me now, I am not afraid. In the face of his strength — עֻזּוֹ , I wait expectantly for You — אֵלֶיךָ אֶשְׁמֹרָה — to save me from him; for G-d is my stronghold — כִּי אֱלֹקִים מִשְׂגַּבִּי — and I have no defender other than He.

(יא) אֱלֹקֵי [חסדו] חַסְדִּי יְקַדְּמֵנִי

In contrast to my present situation of being a fugitive, I trust that the G-d of my welfare — אֱלֹקֵי חַסְדִּי , who has been kind to me by letting me know the plans of my enemies [via my wife Michal], will anticipate my need and help me — יְקַדְּמֵנִי — escape the ambush that they have set up.

אֱלֹקִים יַרְאֵנִי בְשֹׁרְרָי:

G-d will show me what I yearn to see – the downfall of my watchful foes — אֱלֹקִים יַרְאֵנִי בְשֹׁרְרָי — who are closely guarding my house.

PART 4. A LESSON TO OTHERS.

(יב) אַל תַּהַרְגֵם פֶּן יִשְׁכְּחוּ עַמִּי

Punish them, but don’t make it necessary for me to kill them — אַל תַּהַרְגֵם — as I make my escape. I would rather they live because the dead are soon forgotten. Therefore, don’t deprive them of life lest my people forget — פֶּן יִשְׁכְּחוּ עַמִּי — the consequences of wickedness.

הֲנִיעֵמוֹ בְחֵילְךָ
וְהוֹרִידֵמוֹ מָגִנֵּנוּ אֲדֹ־נָי:

Instead with Your power move them away from my escape route so that I can flee unnoticed — הֲנִיעֵמוֹ בְחֵילְךָ . As for punishing them, bring them low — וְהוֹרִידֵמוֹ — so that they become destitute, O L-rd our Shield, — מָגִנֵּנוּ אֲדֹ־נָי , Who can be relied on to continue to protect us from them.

(יג) חַטַּאת פִּימוֹ דְּבַר שְׂפָתֵימוֹ
וְיִלָּכְדוּ בִגְאוֹנָם וּמֵאָלָה וּמִכַּחַשׁ יְסַפֵּרוּ:

How will they be punished? Let them be brought down by the sin committed by their mouth — חַטַּאת פִּימוֹ — and the evil words issued from their lips — דְּבַר שְׂפָתֵימוֹ . Let them be caught by their arrogance — וְיִלָּכְדוּ בִגְאוֹנָם — and by the false oaths and lies that they tell — וּמֵאָלָה וּמִכַּחַשׁ יְסַפֵּרוּ .

(יד) כַּלֵּה בְחֵמָה כַּלֵּה וְאֵינֵמוֹ
וְיֵדְעוּ כִּי אֱלֹקִים מֹשֵׁל בְּיַעֲקֹב
לְאַפְסֵי הָאָרֶץ סֶלָה:

And if they don’t repent, consume them in Your wrath — כַּלֵּה בְחֵמָה — O G-d of judgment; consume them bit by bit until they are no more — כַּלֵּה וְאֵינֵמוֹ ! And then men shall know — וְיֵדְעוּ — that G-d rules in Yaakov — כִּי אֱלֹקִים מֹשֵׁל בְּיַעֲקֹב — and that He judges the wicked among us. And they will know that He rules to the ends of the earth, Selah — לְאַפְסֵי הָאָרֶץ סֶלָה .

And though You rule to the ends of the earth, You expect more from Yaakov than from other nations and, as You have said to us, “You alone did I know from among all the families of the earth; therefore I will hold you to account for your iniquities” (Amos 3:2).

(טו) וְיָשׁוּבוּ לָעֶרֶב
יֶהֱמוּ כַכָּלֶב וִיסוֹבְבוּ עִיר:

For in their wickedness they have attacked my reputation by day with their oaths and falsehood. They have returned to their wickedness in the evening — יָשׁוּבוּ לָעֶרֶב — circling my house to ensure that I don’t escape. Let them mutter like a dog — יֶהֱמוּ כַכָּלֶב — that encircles the city — וִיסוֹבְבוּ עִיר . Let them suffer poverty so they will have to go around the streets of the city begging for food.

(טז) הֵמָּה [ינועון] יְנִיעוּן לֶאֱכֹל
אִם לֹא יִשְׂבְּעוּ וַיָּלִינוּ:

Let them be like the hungry dogs who roam about — הֵמָּה יְנִיעוּן — all night searching for something to eat — לֶאֱכֹל . Although they are not sated — אִם לֹא יִשְׂבְּעוּ — they lay down to sleep — וַיָּלִינוּ — hungry.

PART 5. CONCLUSION.

(יז) וַאֲנִי אָשִׁיר עֻזֶּךָ
וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ

But as for me — וַאֲנִי , when You show me Your might, by avenging me, (1) I will sing of Your strength — אָשִׁיר עֻזֶּךָ , and (2) I will exult in Your kindness every morning — וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ .

In asking Hashem to save him, David identifies Hashem’s qualities of strength and kindness (numbered 1 and 2). Because of Hashem’s infinite strength David knows that He is able to do whatever is needed and because of His kindness David knows that Hashem will surely want to come to his aid. These two themes are carried forward in the remainder of the Conclusion to the mizmor.

כִּי הָיִיתָ מִשְׂגָּב לִי
וּמָנוֹס בְּיוֹם צַר לִי:

(1) For You have been a stronghold to me — כִּי הָיִיתָ מִשְׂגָּב לִי — to ensure that Shaul’s men did not get to me, (2) And in Your kindness You have been a refuge so that I was able to escape in my time of distress — וּמָנוֹס בְּיוֹם צַר לִי .

(יח) עֻזִּי אֵלֶיךָ אֲזַמֵּרָה

You are my strength — עֻזִּי . Therefore in time of distress I will patiently wait for Your deliverance. And when it happens I will sing in praise to You — אֵלֶיךָ אֲזַמֵּרָה .

כִּי אֱלֹקִים מִשְׂגַּבִּי
אֱלֹקֵי חַסְדִּי:

I will sing that (1) G-d is my stronghold — כִּי אֱלֹקִים מִשְׂגַּבִּי — Who defended me, and (2) He is the G-d of my welfare — אֱלֹקֵי חַסְדִּי — Who inclined His kindness to me.

Living the Mizmor

Listed below are some of the lessons that you can draw from this mizmor, as well as some of the thoughts you might have in mind when you say the words of the mizmor as a tefillah, expressing your devotion to Hashem.

Tefillos for Life – Your Yeshuah.

[59:2] ENEMIES. – הַצִּילֵנִי מֵאֹיְבַי אֱלֹקָי מִמִּתְקוֹמְמַי תְּשַׂגְּבֵנִי – “Rescue me from my enemies, O my G-d. Defend me from my attackers.” Ask Hashem to save you from your enemies, whether they are motivated by hatred or self-interest.

[59:3] – הַצִּילֵנִי מִפֹּעֲלֵי אָוֶן וּמֵאַנְשֵׁי דָמִים הוֹשִׁיעֵנִי – “Rescue me from evildoers. Save me from bloodthirsty men.”

[59:5] – בְּלִי עָוֹן יְרוּצוּן וְיִכּוֹנָנוּ עוּרָה לִקְרָאתִי וּרְאֵה – “Without any wrongdoing [on my part] they are hurrying and preparing [to kill me]. Rise up for me and see [what is in their hearts].”

[59:6] JUDGMENT. – הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם – “Arise to pass judgement against all nations [who seek to harm Yisrael].” Even if I am unable to defend myself, let Your judgment take its toll of those who are guilty.

[59:10] – עֻזּוֹ, אֵלֶיךָ אֶשְׁמֹרָה כִּי אֱלֹקִים מִשְׂגַּבִּי – “[In the face of the enemy’s] strength, I wait for You, for G-d is my stronghold.”

Tefillos for Life – Your Gratitude.

[59:17] STRENGTH AND KINDNESS. – וַאֲנִי אָשִׁיר עֻזֶּךָ וַאֲרַנֵּן לַבֹּקֶר חַסְדֶּךָ – “But as for me I will sing of Your strength, and exult in Your kindness every morning.” Thank Hashem for using His strength to keep the enemy away from you and for using His kindness to enable you to escape harm.

[59:18] – עֻזִּי אֵלֶיךָ אֲזַמֵּרָה כִּי אֱלֹקִים מִשְׂגַּבִּי אֱלֹקֵי חַסְדִּי – “You are my strength, I will sing [in praise] to You, that G-d is my stronghold and the G-d of my welfare.”

Sources

The primary sources used in the interpretation of the verses of this mizmor are listed below.

א – המאירי, בן־רמוך, אלשיך

ב – מלבי”ם, רשר”ה, נר לרגלי

ג – בן־רמוך, מלבי”ם, נר לרגלי

ד – אבן עזרא, רד”ק, מלבי”ם, נר לרגלי

ה – רש”י, המאירי, ספורנו, אלשיך

ו – מלבי”ם

ז – רש”י, אבן עזרא, רד”ק, בן־רמוך

ח – רש”י, אבן עזרא, רד”ק

ט – רש”י, רד”ק

י – רש”י, רד”ק, מצודות

יא – רש”י, בן־רמוך, מלבי”ם, נר לרגלי

יב – רש”י, אבן עזרא, אלשיך, מלבי”ם

יג – רד”ק, בן־רמוך,

יד – רד”ק, נר לרגלי

טו – רש”י, אבן עזרא, רד”ק, מצודות

טז – רש”י, מצודות

יז – רש”י, רד”ק, בן־רמוך, מצודות

יח – מצודות