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Mizmor 102. A Cry of Anguish
(א) תְּפִלָּה לְעָנִי כִי־יַעֲטֹף וְלִפְנֵי ה’ יִשְׁפֹּךְ שִׂיחוֹ:
(1) A tefillah of a poor man, who is doubled over in pain. He pours out his thoughts before Hashem.
NOTE: For a PDF of this mizmor, please click here. This will enable you to print out the entire text of the article. [Rev. 4] 
Key Concepts of Mizmor 102 (A Cry of Anguish)
This mizmor is a cry of anguish expressing the nation’s feelings of despair in the long and bitter Exile that we have endured. The cry is sounded in very personal terms, like that of a lonely suffering individual who unburdens himself by pouring out his pain before G-d.
Intellectually, we know that our suffering in Exile has been necessary. Ultimately we recognize it as a sign of Hashem’s hidden love, intended to evoke our moral and spiritual growth. But there are occasions when the very severity of our afflictions causes us to give expression to our troubles, so that additional pains will not break our spirit.
Exploring the Mizmor
PART 1. BEGINNING THE TEFILLAH. The mizmor is introduced as a form of urgent tefillah, designed to express the deep emotions of a suffering individual or nation. Since it is a tefillah, the mizmor pleads with Hashem to respond in the very near future.
(א) תְּפִלָּה לְעָנִי כִי־יַעֲטֹף וְלִפְנֵי ה’ יִשְׁפֹּךְ שִׂיחוֹ: (ב) ה’ שִׁמְעָה תְפִלָּתִי וְשַׁוְעָתִי אֵלֶיךָ תָבוֹא: (ג) אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי בְּיוֹם צַר לִי הַטֵּה־אֵלַי אָזְנֶךָ בְּיוֹם אֶקְרָא מַהֵר עֲנֵנִי:
(1) A tefillah of a poor man, who is doubled over in pain. He pours out his thoughts before Hashem: (2) Hashem, hear my tefillah and let my cry reach you! (3) Don’t conceal Your face from me in my time of distress. Turn your ear to me on the day that I call. Answer me quickly …
PART 2. A CRY OF DESPAIR. The main body of the mizmor consists af an extended cry of physical and emotional pain. The singer throws himself completely upon the mercy and sympathy of his Creator. As the singer goes through his list of travails he reminds himself that all of this is happening because of the justified fury of G-d. The knowledge that he has incurred Hashem’s displeasure adds to the intensity of his suffering, but may ultimately suggest that its purpose has finally been fulfilled.
(ד) כִּי־כָלוּ בְעָשָׁן יָמָי וְעַצְמוֹתַי כְּמוֹ־קֵד נִחָרוּ: (ה) הוּכָּה־כָעֵשֶׂב וַיִּבַשׁ לִבִּי כִּי־שָׁכַחְתִּי מֵאֲכֹל לַחְמִי: (ו) מִקּוֹל אַנְחָתִי דָּבְקָה עַצְמִי לִבְשָׂרִי: (ז) דָּמִיתִי לִקְאַת מִדְבָּר הָיִיתִי כְּכוֹס חֳרָבוֹת: (ח) שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל־גָּג: (ט) כָּל־הַיּוֹם חֵרְפוּנִי אוֹיְבָי מְהוֹלָלַי בִּי נִשְׁבָּעוּ: (י) כִּי־אֵפֶר כַּלֶּחֶם אָכָלְתִּי וְשִׁקֻּוַי בִּבְכִי מָסָכְתִּי: (יא) מִפְּנֵי־זַעַמְךָ וְקִצְפֶּךָ כִּי נְשָׂאתַנִי וַתַּשְׁלִיכֵנִי: (יב) יָמַי כְּצֵל נָטוּי וַאֲנִי כָּעֵשֶׂב אִיבָשׁ:
(4) … for my days of prosperity have vanished like smoke. My bones are charred as in a fireplace. (5) My heart is smitten and dried out like grass, for I have forgotten to eat my food. (6) From the sound of my moaning my bone has clung to my flesh. (7) I am like the wilderness bird, I have become like the owl in the wasteland. (8) l have searched diligently [for a place to belong], but I have become like a lonely bird upon a rooftop. (9) All day long my enemies revile me; those who mock me use my name as a curse. (10) I have eaten ashes for bread; I have mixed my drink with tears. (11) In the face of Your fury and Your wrath, for You have raised me high only to cast me down. My days are like a lengthened shadow and I wither away like grass.
PART 3. A VISION OF HOPE. The singer sees a ray of hope in reminding himself that all of his tribulations occupy only a short time span within the overall scheme of existence. By broadening his perspective he recalls the eternity of Hashem. He is revived by the knowledge that his tefillah is directed to the very One with the opportunity and power to end the current period of anguish.
(יג) וְאַתָּה ה’ לְעוֹלָם תֵּשֵׁב וְזִכְרְךָ לְדֹר וָדֹר: (יד) אַתָּה תָקוּם תְּרַחֵם צִיּוֹן כִּי־עֵת לְחֶנְנָהּ כִּי־בָא מוֹעֵד: (טו) כִּי־רָצוּ עֲבָדֶיךָ אֶת־אֲבָנֶיהָ וְאֶת־עֲפָרָהּ יְחֹנֵנוּ: (טז) וְיִירְאוּ גוֹיִם אֶת־שֵׁם ה’ וְכָל־מַלְכֵי הָאָרֶץ אֶת־כְּבוֹדֶךָ: (יז) כִּי־בָנָה ה’ צִיּוֹן נִרְאָה בִּכְבוֹדוֹ: (יח) פָּנָה אֶל־תְּפִלַּת הָעַרְעָר וְלֹא־בָזָה אֶת־תְּפִלָּתָם:
(13) But You Hashem are enthroned forever, and Your Name endures through all the ages. (14) You will surely arise and take pity upon Tzion for it is time to show her Your goodwill, for the appointed time has come. (15) For Your servants love her very stones; they cherish even her dust. (16) [And so] the nations will fear the Name of Hashem and all the kings of the earth [will be in awe of] Your glory. (17) For Hashem will have built Tzion and shown Himself in His glory. (18) He will have turned to the prayer of the forlorn and will not have spurned their prayer.
PART 4. A VISION OF THE FUTURE. The vision of hope is now translated into a confident prediction of the yeshuah to come. Hashem will surely take action to free those who have been suffering. All the nations of the world will recognize and acknowledge the new era.
(יט) תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן וְעַם נִבְרָא יְהַלֶּל־יָהּ: (כ) כִּי־הִשְׁקִיף מִמְּרוֹם קָדְשׁוֹ ה’ מִשָּׁמַיִם׀ אֶל־אֶרֶץ הִבִּיט: (כא) לִשְׁמֹעַ אֶנְקַת אָסִיר לְפַתֵּחַ בְּנֵי תְמוּתָה: (כב) לְסַפֵּר בְּצִיּוֹן שֵׁם ה’ וּתְהִלָּתוֹ בִּירוּשָׁלִָם: (כג) בְּהִקָּבֵץ עַמִּים יַחְדָּו וּמַמְלָכוֹת לַעֲבֹד אֶת־ה’:
(19) Let this be recorded for the final generation so that a people yet unborn, destined to witness the yeshuah, will praise G-d. (20) For He will have gazed down intently from His holy height; from Heaven Hashem looked down upon the earth… (21) to hear the groaning of the prisoner, to liberate those marked for death, … (22) to declare the Name of Hashem in Tzion, and His praise in Yerushalayim, (23) when peoples are gathered together, and kingdoms, to serve Hashem.
PART 5. FACING THE PRESENT. Having contemplated the hope and vision of the future, the singer’s thoughts return once again to his present bleak situation. However, his attitude has been changed by the thoughts that have passed through his mind during the course of this mizmor. Just as a suit of clothing can easily be replaced so can the harsh events of our present life be exchanged for a life of peace and security for our generation as well as those to come.
(כד) עִנָּה בַדֶּרֶךְ כחו כֹּחִי קִצַּר יָמָי: (כה) אֹמַר אֵלִי אַל־תַּעֲלֵנִי בַּחֲצִי יָמָי בְּדוֹר דּוֹרִים שְׁנוֹתֶיךָ: (כו) לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם: (כז) הֵמָּה׀ יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ: (כח) וְאַתָּה־הוּא וּשְׁנוֹתֶיךָ לֹא יִתָּמּוּ: (כט) בְּנֵי־עֲבָדֶיךָ יִשְׁכּוֹנוּ וְזַרְעָם לְפָנֶיךָ יִכּוֹן:
(24) [My enemy] has sapped my strength in mid-course. He has cut short my days. (25) I say, “O my God, do not carry me off in the middle of my days, You, whose years [go on] through all generations. (26) Long ago, you founded the earth and the heavens, the work of Your hands. (27) They will perish, but You remain; they will wear out like a garment; You will change them like clothing and they will vanish. (28) But You [are always] the same and Your years never end. (29) The children of Your servant will dwell securely, and their children will be established in Your presence.
Learning the Mizmor
(א) תְּפִלָּה לְעָנִי כִי יַעֲטֹף 
וְלִפְנֵי ה’ יִשְׁפֹּךְ שִׂיחוֹ:
This mizmor is the tefillah of a poor man — תְּפִלָּה לְעָנִי symbolizing the individual members of a suffering nation. It is a man who is so overwhelmed by tragedy that he is doubled over in pain — כִי־יַעֲטֹף In his anguish he pours out his thoughts before Hashem — וְלִפְנֵי ה’ יִשְׁפֹּךְ שִׂיחוֹ .
(ב) ה’ שִׁמְעָה תְפִלָּתִי 
וְשַׁוְעָתִי אֵלֶיךָ תָבוֹא:
He asks that this may be a time when the gates of Heaven are open to tearful supplication. He begins:I look to you alone Hashem, hear my tefillah — ה’ שִׁמְעָה תְפִלָּתִי so that You will hurry the yeshuah. And even though I have not been able to properly prepare my tefilah, let my cry reach You — וְשַׁוְעָתִי אֵלֶיךָ תָבוֹא Give me the sense that You are hearing my tefillah.
(ג) אַל תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי בְּיוֹם צַר לִי 
הַטֵּה אֵלַי אָזְנֶךָ בְּיוֹם אֶקְרָא מַהֵר עֲנֵנִי:
Don’t conceal Your face from me — אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי as though You don’t want to see my pain, in my time of my distress — בְּיוֹם צַר לִי . And if You do don’t want to look at me, at least turn Your ear to me — הַטֵּה־אֵלַי אָזְנֶךָ to hear my words, on the day that I call — בְּיוֹם אֶקְרָא , answer me quickly — מַהֵר עֲנֵנִי by letting me sense that you are still near.
(ד) כִּי כָלוּ בְעָשָׁן יָמָי 
וְעַצְמוֹתַי כְּמוֹ קֵד נִחָרוּ:
Do not make me wait any further, for with the destruction of the Bais Hamikdash it has been as if my days of prosperity have vanished like smoke — כִּי־כָלוּ בְעָשָׁן יָמָי consumed by fire. I have lost the ability to find closeness to the Shechinah. My bones, the inner supports of my strength, are charred as in a fireplace — וְעַצְמוֹתַי כְּמוֹ־קֵד נִחָרוּ .
(ה) הוּכָּה כָעֵשֶׂב וַיִּבַשׁ לִבִּי 
כִּי שָׁכַחְתִּי מֵאֲכֹל לַחְמִי:
My heart is smitten and dried out like grass withered by the sun הוּכָּה־כָעֵשֶׂב וַיִּבַשׁ לִבִּי . For, like the plant that has lost its source of moisture in the earth it has been so long since I have eaten that I have forgotten what it is like to eat my food — כִּי־שָׁכַחְתִּי מֵאֲכֹל לַחְמִי . I have forgottent the ways of learning Torah. The exile has been so long drawn out that it is not surprising that my heart has dried out.
(ו) מִקּוֹל אַנְחָתִי 
דָּבְקָה עַצְמִי לִבְשָׂרִי:
My body has wasted away so that it is as if from the prolonged sound of my moaning— מִקּוֹל אַנְחָתִי , my bone has clung to my skin — דָּבְקָה עַצְמִי לִבְשָׂרִי .
(ז) דָּמִיתִי לִקְאַת מִדְבָּר
הָיִיתִי כְּכוֹס חֳרָבוֹת:
In my forlorn state I am like the wilderness bird with its mournful cries — דָּמִיתִי לִקְאַת מִדְבָּר . I have become like the owl whose pitiful cry is heard in the abandoned wasteland — הָיִיתִי כְּכוֹס חֳרָבוֹת My history is so filled with ruin and desolation that I have become known as a nation of ruins and waste places.
(ח) שָׁקַדְתִּי וָאֶהְיֶה כְּצִפּוֹר 
בּוֹדֵד עַל גָּג:
l reflected upon my miserable state — שָׁקַדְתִּי , searching to see where I belong. I found that I am always alone and so I have become like a lonely bird upon a rooftop — וָאֶהְיֶה כְּצִפּוֹר בּוֹדֵד עַל־גָּג .
(ט) כָּל הַיּוֹם חֵרְפוּנִי אוֹיְבָי 
מְהוֹלָלַי בִּי נִשְׁבָּעוּ:
All day long my enemies revile me  כָּל־הַיּוֹם חֵרְפוּנִי אוֹיְבָי ; those who mock me use my name as a curse  מְהוֹלָלַי בִּי נִשְׁבָּעוּ , saying, that “if I behave badly, let me be cursed with the fate of the Jews.”
(י) כִּי אֵפֶר כַּלֶּחֶם אָכָלְתִּי 
וְשִׁקֻּוַי בִּבְכִי מָסָכְתִּי:
In my sorrow I have become numb and so my daily bread tastes like ashes to me. For I have eaten ashes for bread  כִּי־אֵפֶר כַּלֶּחֶם אָכָלְתִּי . I have tasted the churban in everything I eat. I have found no joy in wine. On the contrary, I weep as I drink and so I have mixed my drink with tears  וְשִׁקֻּוַי בִּבְכִי מָסָכְתִּי which would fall into my cup as I drank.
(יא) מִפְּנֵי זַעַמְךָ וְקִצְפֶּךָ 
כִּי נְשָׂאתַנִי וַתַּשְׁלִיכֵנִי:
All this happened because of Your fury and Your wrath  מִפְּנֵי־זַעַמְךָ וְקִצְפֶּךָ , for You have raised me high only to cast me down  כִּי נְשָׂאתַנִי וַתַּשְׁלִיכֵנִי My disgrace would not be so great had You not formerly raised me so high.
(יב) יָמַי כְּצֵל נָטוּי
The exile has been getting longer and longer. It is like the shadows of evening which lengthen towards evening. And so, my days are like a lengthened shadow — יָמַי כְּצֵל נָטוּי which becomes fainter as the light fades. The lengthening shadows are caused by the departure of the sun. Similarly, they represent loss of Your active presence (hashgachah).
וַאֲנִי כָּעֵשֶׂב אִיבָשׁ:
And I continue to wither away like grass — וַאֲנִי כָּעֵשֶׂב אִיבָשׁ , so the length of the exile does not contribute to reforming Yisrael’s conduct. Instead of a revival, there is a withering away of vital fluids. Just as the grass withers bit by bit, so I sense a gradual loss of powers as the day of my end draws near.
(יג) וְאַתָּה ה’ לְעוֹלָם תֵּשֵׁב
But You, Hashem — וְאַתָּה ה’ , will surely keep Your covenant to redeem Yisrael, for just as You are eternally unchanging so is Your promise to us. You are enthroned forever — לְעוֹלָם תֵּשֵׁב . Even though any one person my not live long enough to outlast the Galus, his descendants will be there when the Galus is over and because You are eternal, You will be there to make it happen.
וְזִכְרְךָ לְדֹר וָדֹר:
Your deeds and the awareness of Your Name — וְזִכְרְךָ are not limited by the passage of time. They endure through all the ages — לְדֹר וָדֹר so that people will always be able to appeal to You by Your eternal Name and ultimately You will respond.
(יד) אַתָּה תָקוּם תְּרַחֵם צִיּוֹן 
כִּי עֵת לְחֶנְנָהּ כִּי בָא מוֹעֵד:
You promised that when the power of Your nation is spent you would take up their cause (Devarim 32:36). But their power has now gone and so even if I am not there to see it You will surely arise and take pity upon Tzion — אַתָּה תָקוּם תְּרַחֵם צִיּוֹן , for it is now the time to show her Your goodwill — כִּי עֵת לְחֶנְנָהּ , for even if the people are not yet worthy the appointed time has come — כִּי בָא מוֹעֵד .
(טו) כִּי רָצוּ עֲבָדֶיךָ אֶת אֲבָנֶיהָ 
וְאֶת עֲפָרָהּ יְחֹנֵנוּ:
For Your servants love her very stones — כִּי רָצוּ עֲבָדֶיךָ אֶת אֲבָנֶיהָ . They cherish even her dust — וְאֶת עֲפָרָהּ יְחֹנֵנוּ Even before the reconstruction of the Bais Hamikdash, the Jewish people showed their devotion by preferring to stand in its ruins. They took along some of the stones and the dust to Bavel and used the materials in building temporary places of tefillah.
(טז) וְיִירְאוּ גוֹיִם אֶת שֵׁם ה’ 
וְכָל מַלְכֵי הָאָרֶץ אֶת כְּבוֹדֶךָ:
When Tzion is rebuilt, Hashem’s honour will be restored in the eyes of the world. Then the nations who used to dance in the ruins of the temple will fear the Name of Hashem — וְיִירְאוּ גוֹיִם אֶת שֵׁם ה’ and all the kings of the earth will be in awe of Your glory — וְכָל מַלְכֵי הָאָרֶץ אֶת כְּבוֹדֶךָ .  They will realize that it was not an imagined weakness in the power of Hashem that brought about the churban but the sins of mankind.
(יז) כִּי בָנָה ה’ צִיּוֹן נִרְאָה בִּכְבוֹדוֹ:
For then Hashem will have built Tzion — כִּי בָנָה ה’ צִיּוֹן and shown Himself there in all His glory — נִרְאָה בִּכְבוֹדוֹ .
(יח) פָּנָה אֶל תְּפִלַּת הָעַרְעָר 
וְלֹא בָזָה אֶת תְּפִלָּתָם:
Despite what the nations are assuming, He will have turned to the prayer of the lonely and forlorn — פָּנָה אֶל תְּפִלַּת הָעַרְעָר and will not have spurned their prayer — וְלֹא בָזָה אֶת תְּפִלָּתָם .
(יט) תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן  
וְעַם נִבְרָא יְהַלֶּל יָ־הּ:
Let this be recorded for the final generation — תִּכָּתֶב זֹאת לְדוֹר אַחֲרוֹן , so that a people yet unborn, will praise G-d — וְעַם נִבְרָא יְהַלֶּל יָ־הּ for the yeshuah of the present generation. Yisrael will be as if reborn when they go from darkness of servitude to the great light of freedom.
(כ) כִּי הִשְׁקִיף מִמְּרוֹם קָדְשׁוֹ 
ה’ מִשָּׁמַיִם אֶל אֶרֶץ הִבִּיט:
For despite His loftiness, which is far beyond the grasp of human beings, He is concerned with the petty problems of the world below. He will have gazed down intently from His holy height — כִּי הִשְׁקִיף מִמְּרוֹם קָדְשׁוֹ ; from heaven Hashem looked down upon earth — ה’ מִשָּׁמַיִם אֶל־אֶרֶץ הִבִּיט and paid attention to the tefillos of the anguished people in galus,
(כא) לִשְׁמֹעַ אֶנְקַת אָסִיר 
לְפַתֵּחַ בְּנֵי תְמוּתָה:
to hear the groaning of the prisoner — לִשְׁמֹעַ אֶנְקַת אָסִיר , to liberate those who are close to death — לְפַתֵּחַ בְּנֵי תְמוּתָה because of their travails,
(כב) לְסַפֵּר בְּצִיּוֹן שֵׁם ה’ 
וּתְהִלָּתוֹ בִּירוּשָׁלִָם:
so that the ones who had been doomed to enslavement and extinction among the nations will be inspired to declare to the people of Yisrael the Name of Hashem in Tzion— לְסַפֵּר בְּצִיּוֹן שֵׁם ה’ , and His praise in Yerushalayim — וּתְהִלָּתוֹ בִּירוּשָׁלִָם ,
(כג) בְּהִקָּבֵץ עַמִּים יַחְדָּו 
וּמַמְלָכוֹת לַעֲבֹד אֶת ה’:
when peoples are gathered together — בְּהִקָּבֵץ עַמִּים יַחְדָּו , and kingdoms, to serve Hashem — וּמַמְלָכוֹת לַעֲבֹד אֶת־ה’ thereby achieving a great public display of kidush Hashem.
(כד) עִנָּה בַדֶּרֶךְ כֹּחִי קִצַּר יָמָי:
My enemy has sapped my strength in mid-course — עִנָּה בַדֶּרֶךְ כֹּחִי so that I cannot complete my journey to Yerushalayim. He has cut short my days — קִצַּר יָמָי .
(כה) אֹמַר אֵ־לִי אַל תַּעֲלֵנִי בַּחֲצִי יָמָי 
בְּדוֹר דּוֹרִים שְׁנוֹתֶיךָ:
I say, “O my God, do not carry me off in the middle of my days — אֹמַר אֵ־לִי אַל תַּעֲלֵנִי בַּחֲצִי יָמָי before I have fulfilled my mission. You, whose years go on through all generations — בְּדוֹר דּוֹרִים שְׁנוֹתֶיךָ .
(כו) לְפָנִים הָאָרֶץ יָסַדְתָּ 
וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם:
Long ago, you founded the earth — לְפָנִים הָאָרֶץ יָסַדְתָּ ; and the heavens are the work of Your hands — וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם If You don’t allow Yisrael to fulfill its mission, everything that You have schieved will turn out to be for naught.
(כז) הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד 
וְכֻלָּם כַּבֶּגֶד יִבְלוּ 
כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ:
Nevertheless, in the end Your existence does not depend upon mankind. Even if they perish — הֵמָּה יֹאבֵדוּ , You will remain — וְאַתָּה תַעֲמֹד ; they will wear out like a garment — וְכֻלָּם כַּבֶּגֶד יִבְלוּ , You will change them like a suit of clothing and they will vanish — כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ .
(כח) וְאַתָּה הוּא וּשְׁנוֹתֶיךָ לֹא יִתָּמּוּ:
But You are always the same — וְאַתָּה־הוּא , and Your years never end — וּשְׁנוֹתֶיךָ לֹא יִתָּמּוּ .
(כט) בְּנֵי עֲבָדֶיךָ יִשְׁכּוֹנוּ
וְזַרְעָם לְפָנֶיךָ יִכּוֹן:
We trust that after the Geulah, the children of Your servants Avraham, Yitzchak, and Yaakov, will dwell securely — בְּנֵי עֲבָדֶיךָ יִשְׁכּוֹנוּ in their land and will never go into exile again. And their children will be established in Your presence— וְזַרְעָם לְפָנֶיךָ יִכּוֹן serving You in peace until the end of time.”
The primary sources used in the interpretation of the verses in this mizmor are listed below.
א – רש”י, רד”ק, מצודות, המאירי
ב – מלבי”ם, ספורנו, אבן יחייא
ג – אבן עזרא, המאירי, ספורנו, רשר”ה
ד – רד”ק, מצודות, מלבי”ם, מלבי”ם, נר לרגלי, רשר”ה
ה – אבן עזרא, רד”ק, מלבי”ם, אלשיך, ספורנו
ו – אבן עזרא, רד”ק, אבן יחייא
ז – רד”ק, נר לרגלי, רשר”ה
ח – רש”י, אבן עזרא, רד”ק
ט – רד”ק, רש”י, מצודות,
י – רד”ק, מצודות, ספורנו, נר לרגלי
יא – רש”י, רד”ק, אבן יחייא
יב – המאירי, נר לרגלי
יג – רש”י, רד”ק, מלבי”ם, המאירי
יד – רש”י, מלבי”ם, אלשיך, ספורנו
טו – רש”י, אבן יחייא
טז – מלבי”ם, אלשיך, נר לרגלי
יז – רד”ק, אלשיך, נר לרגלי
יח – המאירי, רשר”ה
יט – רש”י, אבן יחייא
כ – רד”ק, רש”י, מלבי”ם, ספורנו, רשר”ה, נר לרגלי
כא – רד”ק
כב – מלבי”ם, ספורנו, רשר”ה, נר לרגלי
כג – נר לרגלי
כד – אבן עזרא
כה – רד”ק, אלשיך
כו – נר לרגלי
כז – נר לרגלי
כח – רד”ק
כט – רד”ק