Historical Setting of Tehillim 118/2

The Historical Setting of Tehillim 118

Exegetical Approaches

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Overview

Commentators disagree regarding the historical setting of Tehillim 118. Drawing on the fact that David is the author of many psalms, Radak assumes that this psalm, too, was written by the king in thanksgiving to Hashem for helping him to overcome his many obstacles on the way to kingship. Rashi also looks to the Book of Psalms as a whole in an attempt to set the chapter in a specific era, concluding that this psalm, like several others, might refer to the ultimate redemption in the Messianic Era.

Others find hints to the psalm's background in the more local context of the immediately preceding chapters which comprise Hallel. Thus, Malbim looks to connect the psalm to a figure who underwent the trials described throughout the Hallel prayer.  He, thus, assumes that the chapters were originally said by Chizkiyahu after being saved from both life-threatening sickness and the attack of Sancheriv. Some modern scholars, instead, note the relationship between our psalm and Psalm 116 specifically, which describes an individual making a vow to bring a thanksgiving offering if saved from calamity.  As our psalm ends with the giving of a sacrifice, they assume that the chapter as a whole refers to the fulfillment of this vow and bringing of a Korban Todah.

Interestingly, despite the differences in how they view the psalm's setting, the various commentators are surprisingly similar in the way they explain the seemingly disjointed nature of the psalm, each suggesting that in at least parts of the psalm there is more than one speaker in dialogue with others.

Coronation of David

The psalm was said by David after his coronation in thanksgiving to Hashem for past salvations that enabled him to mount the throne.

Sources:Bavli PesachimPesachim 119aAbout the Bavli,¹ RadakTehillim 118About R. David Kimchi,² Anonymous Northern French CommentaryTehillim 118About Anonymous Northern French

Two variations of this approach – Radak implies that the entire psalm was said soon after David's coronation, while the French anonymous commentary implies³ that it was instead said as part of the celebration upon bringing the ark to Yerushalayim. On the whole, both variations can explain the chapter similarly as both understand David to be taking the opportunity to thank Hashem for his appointment as king.

Why choose David as the subject of the psalm? In searching for the subject of our psalm, David is an obvious candidate, as he is the author of many psalms, and many explicitly speak of the events of his life.

Connection to surrounding psalms – Radak appears to views this as an isolated chapter, not connected to the previous ones. According to him, the chapters chosen to comprise the Hallel prayer were not originally meant to be read together, and are not intrinsically related to each other. They were likely chosen to form Hallel only because each focuses on praise and thanksgiving, and were easily applicable to other occasions.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – David opens the psalm by calling on all of Israel to thank Hashem for his anointment, singling out individual groups which would have specific cause for gratitude:

• יֹאמַר נָא יִשְׂרָאֵל – David tells Israel at large that they should be thankful for he will help them defeat their enemies.
• יֹאמְרוּ נָא בֵית אַהֲרֹן –The priests should be grateful that David is replacing Shaul who had killed off the priests of Nov.
• יֹאמְרוּ נָא יִרְאֵי י"י –The righteous, too, have reason to praise Hashem, as David's reign is to usher in a period pf peace which would give them time to study.⁴

Thanksgiving – David then backtracks to reflect on the hardships that Hashem helped him overcome en route to kingship.

• "מִן הַמֵּצַר קָרָאתִי יָּהּ" – David recalls how he had been forced to flee from Shaul and hide in narrow straits (מֵּצַר), and thanks Hashem for saving him.
• "טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם" – David might be referring to his failed attempt to hide from Shaul in the Philistine lands when he was forced to act as a drunkard to save himself from death.⁵ David learned that trusting in man does not always end successfully.⁶
• "כׇּל גּוֹיִם סְבָבוּנִי" – In these words David shifts from speaking about individual, internal enemies to external, national enemies: the Philistines who attempted to harm him in Gat, and the Amalekites who attacked Ziklag. He praises Hashem for keeping him from falling before these enemies. The repetition in David's words is simply a poetic device to emphasize the danger he found himself in.

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – David says that Hashem's saving of him from his enemies led to rejoicing in the tents of the righteous, a metaphor for Israel as a whole, for it enabled David to then go on to defeat the nation's enemies. As such, the people sang, "יְמִין י"י עֹשָׂה חָיִל".‎⁷

"לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ" – David shares how his survival allowed him to praise Hashem and share His wonders with others. He might be referring not just to this psalm of praise, but to the many psalms that David wrote in honor of Hashem's saving of him from personal trials.⁸

"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" – Radak suggests that the "gates of righteousness" are a metaphor for praise and thanksgiving, but does not elaborate on how they symbolize this. Perhaps they refer to the gates of any place of worship in which praise is given, and David is requesting permission to merit to join the righteous who praise God. If so, this is simply a poetic device in which David introduces the next words of praise.

The end of the Psalm: a conversation – Though verses 21-24 can easily be read as continued praise over David's appointment as the "cornerstone" of the nation, it is difficult to see how verse 26-27's greetings of blessing and discussion of sacrifices flow from the preceding verses. This leads both Radak and the French commentary to suggests that in the last few verses of the psalm David is no longer the sole speaker but is interacting with others. They disagree, though, both regarding the scope of the conversation and its content:

• Flashback to initial anointment by Shemuel – Radak, following R. Yochanan in Bavli Pesachim,⁹ assumes that from verse 21 on, David is relaying a conversation that took place during his original anointment by Shemuel.  David describes how he, his family, and the prophet rejoiced in his selection, prayed for his success¹⁰ and shared in offering sacrifices ("אִסְרוּ חַג בַּעֲבֹתִים"),¹¹ perhaps the זבח referred to in Shemuel I 16:5. Though this reconstruction accounts for the switch to plural and change to second person in these verses, it is still a somewhat difficult reading as there is insufficient indication in the verses that David is suddenly recounting a past conversation rather than continuing his first person narrative of the present. Moreover, it is not clear why he would suddenly relay this conversation regardless.
• Bringing of the Ark to Yerushalayim – Alternatively, one might suggest that after recording David's thanksgiving speech on the occasion of the ark's arrival in Yerushalayim in verses 1-22, the psalm shifts to recount how his speech was received.¹² The people exclaim how wonderful the day is and pray that God should bring the nation future success (vs. 23-24). Each person then passes by the king, who greets them, "בָּרוּךְ הַבָּא בְּשֵׁם י"י," reassuring them that Hashem has indeed granted them light, "אֵל י"י וַיָּאֶר לָנוּ". Finally, David invites everyone to join him in partaking of his thanksgiving offerings to Hashem ("אִסְרוּ חַג בַּעֲבֹתִים"),¹³ as Shemuel II 6:19 shares, "וַיְחַלֵּק לְכׇל הָעָם... חַלַּת לֶחֶם אַחַת וְאֶשְׁפָּר אֶחָד". Though this variation reads a bit more smoothly than the first, as it does not involve a flashback, according to it too, one would have expected a more explicit indication in the verses of the shift from David's monologue to his interacting with the people.

Salvation of Chizkiyahu

The psalm describes Chizkiyahu's thanksgiving to Hashem for his recovery from illness and salvation from Sancheriv.

Sources:R. Elazar b. Azaryah in Bavli PesachimPesachim 117aAbout the Bavli, MalbimYeshayahu Beur HaInyan 30:29Tehillim Beur HaInyan 113:1Tehillim Beur HaInyan 114:1Tehillim Beur HaInyan 115:3Tehillim Beur HaInyan 115:17Tehillim Beur HaInyan 116:16-19Tehillim Beur HaInyan 118About R. Meir Leibush Weiser

Connection to surrounding psalms – According to Malbim all the psalms that constitute Hallel, Psalms 113-118, were said by Chizkiyahu in the context of his near fatal illness and the attack of Sancheriv. Chapters 113-115 serve as an introduction which speak of God's individual providence, while the rest of the psalms speak of both the sickness and enemy attack.

Why choose Chizkiyahu as the subject of the psalm? As Malbim views all the chapters of Hallel as connected, when trying to uncover its historical backdrop and author, he looked for a figure who fit the content of all six chapters. The two main events spoken of in the chapters are salvation from a near-fatal disease¹⁴ and from enemy attack. As the only person in Tanakh who survived such an illness is Chizkiyahu, and, moreover, since the disease struck at the same time as the attack by Assyria,¹⁵ Chizkiyahu seemed like a logical choice to have sung the praises of our chapter.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – Chizkiyahu first calls on all the nations to thank God ( הוֹדוּ לַי״י כִּי טוֹב), as they too benefited from the fall of Sancheriv,¹⁶ and then turns to individual groups within Israel to to do the same.  It is not clear, though, what is the significance of the division into 3 groups. As the entire nation was saved equally from Sancheriv, there would seem to be no reason to single out distinct groups.

"מִן הַמֵּצַר קָרָאתִי יָּהּ" – Malbim suggests that this refers to Chizkiyahu's illness and recovery.

"י"י לִי לֹא אִירָא מַה יַּעֲשֶׂה לִי אָדָם" – Chizkiyahu shares that after seeing his prayers regarding his illness answered, he knew that he no longer need fear human dangers either, as Hashem had promised him salvation from Assyria at the same time (see Melakhim II 20:5-6 ).

"טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם" – In these words Chizkiyahu might be referring to the nation's hope of aid from Egypt, which Yeshayahu had constantly warned the people not to rely upon.¹⁷ Chizkiyahu, too, now shares that Egypt is not trustworthy and that one must rely on Hashem and not man.

"כׇּל גּוֹיִם סְבָבוּנִי" – These verses refer to Sancheriv's campaign against Yehuda, when his armies surrounded¹⁸ and besieged Yerushalayim.¹⁹

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים יְמִין י"י עֹשָׂה חָיִל" – According to Shemot Rabbah18:5About Shemot Rabbah, Sancheriv's defeat occurred on Pesach night, leading Malbim to suggest that this verse refers to the singing of the nation when offering their Paschal sacrifices.²⁰ Chizkiyahu recounts how their song was mixed with salvation, for at the very moment that they sang Hashem's praises regarding the holiday, Hashem smote the Assyrian camp and Chizkiyahu received the news: "יְמִין י"י עֹשָׂה חָיִל", that Hashem was waging war against Assyria.

The end of the Psalm: a conversation – The last third of the psalm (vs.19-29) describe Chizkiyahu's bringing of a thanksgiving offering and חגיגה, the holiday offering.‎²¹  In this section of the psalm, Chizkiyahu is no longer the sole speaker, and we hear other voices with whom he converses:

• "...פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" - Chizkiyahu requests permission from the gatekeepers of the Mikdash to enter, and they respond, "זֶה הַשַּׁעַר לַי"י צַדִּיקִים יָבֹאוּ בוֹ".
• "אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה" – The rejected stone is a metaphor for Chizkiyahu who was faced with rebellion by Shevna, who attempted to be a fifth column for Assyria.²² With Hashem's help, his plan was thwarted and Chizkiyahu resumed his rightful place as head of the nation, a "‎רֹאשׁ פִּנָּה".‎²³  As such, he thanks Hashem.
• "אָנָּא י"י הוֹשִׁיעָה נָּא" – Chizkiyahu and those accompanying him pray that Hashem continue to deliver the people from the hands of their enemies.
• "...בָּרוּךְ הַבָּא בְּשֵׁם י"י" – These are the words of the priests who bless Chizkiyahu with the priestly benediction.²⁴
• "אִסְרוּ חַג בַּעֲבֹתִים" – Chizkiyahu requests that the priests prepare his offering, and then the psalm ends with his final praise and calls to all to once again thank Hashem.

As above, positing that multiple figures are acting and speaking in this section of the psalm makes the change to second person much more understandable. According to this position, too, though, one would have expected a more explicit transition between the sections of the psalm.

"ולא אמר שירה" – According to Bavli Sanhedrin 94a-b Chizkiyahu was not worthy of being Mashiach since he did not sing Hashem's praises after the victory over Sancheriv. Malbim's commentary to our chapter might be a reaction to this statement.

Laymen Bringing a Thanksgiving Offering

The psalm describes a group of people coming to the Mikdash to bring a thanksgiving offering (קרבן תודה). There are multiple speakers praising God throughout the psalm, as various individuals tell their personal stories of salvation.

Sources:perhaps RashbamTehillim 118About R. Shemuel b. Meir,²⁵ R. B"S Jacobson,²⁶ A. Hakham²⁷

Connection to surrounding psalms – This position views Psalms 117-118 as complementing Psalm 116.  In chapter 116, the speaker requests salvation, and vows to bring a thanksgiving offering when his request is granted (לְךָ אֶזְבַּח זֶבַח תּוֹדָה).²⁸ Our chapter describes the fulfilling of this vow ("אִסְרוּ חַג בַּעֲבֹתִים") and the accompanying praise for the salvation. Several linguistic / content parallels between the chapters reinforce the connection:

• Psalm 116:3 speaks of being surrounded by cords of death (אֲפָפוּנִי חֶבְלֵי מָוֶת), while 118:10 speaks of being surrounded by enemies (כׇּל גּוֹיִם סְבָבוּנִי).
• In 116:3 the speaker requests salvation from "מְצָרֵי שְׁאוֹל". Psalm 118:5 echoes, "מִן הַמֵּצַר קָרָאתִי", adding "עָנָנִי בַמֶּרְחָב יָהּ".
• When requesting salvation, the speaker says, וּבְשֵׁם י"י אֶקְרָא ‎(116:4). When expressing thanks he says, "קָרָאתִי יָּהּ" ‎(118:5).
• In 116:8, the speaker requests salvation from death: "כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת". In our chapter he praises Hashem for saving him: "וְלַמָּוֶת לֹא נְתָנָנִי" ‎(118:18).

Evidence that the chapter speaks of a thanksgiving offering – Several factors support the idea that the psalm refers to people bringing a thanksgiving offering:

•  Since Psalm 116 ended with a vow to bring a thanksgiving offering, and our chapter ends with a description of the bringing of a sacrifice, it is natural to read our chapter as the fulfillment of that vow, and to identify the sacrifice as a קרבן תודה.
• Yirmeyahu 33:11 describes people who are bringing a thanksgiving offering as saying, "הוֹדוּ אֶת י״י צְבָאוֹת כִּי טוֹב י״י כִּי לְעוֹלָם חַסְדּוֹ".  This parallels the opening of our chapter.

Setting and speaker – According to this position, the psalm describes a group of people en route to the Mikdash to offer thanksgiving offerings.²⁹ As the worshipers approach the Mikdash (or perhaps as they stand in the courtyard)³⁰ various individuals, each representing a different group of people who is to bring a קרבן תודה‎³¹ (those who were freed from prison, crossed the sea or wilderness, or were cured from illness)³² tell their particular stories of salvation. Alternatively, the various speakers all speak about one major event, a salvation from war.³³ As such, in contrast to the positions above, this approach assumes that there are multiple speakers throughout the psalm who are in conversation with one another.  This can account for the chapter's switching from first to second person and singular to plural, and the seeming disjointed nature of several of the verses. Having the entire psalm comprise multiple voices and dialogue is somewhat less jarring than if one posits that there is a single speaker throughout who enters into conversation only at the end.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – The people making the pilgrimage to Yerushalayim are divided into three groups, and the leader addresses each one, calling on them to thank Hashem. It is not clear, though, what is the significance of this division. As the same three groups are found in two other psalms as well, in Tehillim 115:9-12 and Tehillim 135:19-20, it is possible that this might have simply been a somewhat standard division of the nation.

The first speaker: מִן הַמֵּצַר קָרָאתִי יָּהּ – According to R. Jacobson these are the words of a freed prisoner, who praises Hashem for taking him out of "narrow straits", a metaphor for captivity. He tells his fellow pilgrims that it is better to trust in Hashem than man: "‎‏‎טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בָּאָדָם",‎³⁴ The group answers, echoing: "טוֹב לַחֲסוֹת בַּי"י מִבְּטֹחַ בִּנְדִיבִים".

The second speaker: כׇּל גּוֹיִם סְבָבוּנִי – According to R. Jacobson, afterwards, a second person, representative of those who traversed the wilderness, shares how he survived an attack in the desert. He tells how bandits³⁵ surrounded him like bees but that Hashem came to his aid: "עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה". A. Hakham, instead, suggests that this speaker is referring to salvation in war.

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – These sources disagree regarding who / what is being referred to as "אׇהֳלֵי צַדִּיקִים", and thus, how to understand the verse:

• Mikdash - According to R. Jacobson, the "tents of the righteous" refers to the Mikdash and this verse represents the speech of the priest who echoes the praise of the laymen, saying that there is rejoicing and salvation in the Mikdash as well, for Hashem has done valor.  The audience then echoes, "יְמִין י"י רוֹמֵמָה יְמִין י"י עֹשָׂה חָיִל".
• Israelite battle camp – According to A. Hakham, in contrast, this verse is a continuation of the above speech and the tents are the tents of the victorious nation camped at the site of the battle.³⁶ The speaker describes how during the salvation from their enemies there was singing in the camp: "יְמִין י"י עֹשָׂה חָיִל".

The third speaker: לֹא אָמוּת כִּי אֶחְיֶה – R. Jacobson suggests that the third to share his story is someone who had been cured from sickness; he thanks Hashem for saving him from death.³⁷

"פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק" – When the pilgrims reach the gates of the Mikdash, they call to the gatekeeper to open the doors for them, so that they may enter to thank God ("פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ").³⁸  The gatekeeper responds in kind, telling them that the righteous may surely enter: "זֶה הַשַּׁעַר לַי"י צַדִּיקִים יָבֹאוּ בוֹ".

"אֶבֶן מָאֲסוּ הַבּוֹנִים" – Upon looking at the walls of the Mikdash, the group cries out "אֶבֶן מָאֲסוּ הַבּוֹנִים הָיְתָה לְרֹאשׁ פִּנָּה," marveling at the beauty of the Mikdash and how mere stones can take on such significance when part of such a holy building.³⁹

"אָנָּא י"י הוֹשִׁיעָה נָּא" – After praising Hashem for his wondrous salvation, the pilgrims conclude with a request that He continue to save them in the future.⁴⁰

"בָּרוּךְ הַבָּא בְּשֵׁם י"י בֵּרַכְנוּכֶם מִבֵּית י"י" – Upon seeing the priests, the pilgrims greet them in the name of God ("בָּרוּךְ הַבָּא בְּשֵׁם י"י"). The priests respond, "welcome from the House of God" ("בֵּרַכְנוּכֶם מִבֵּית י"י").

"אֵל י"י וַיָּאֶר לָנוּ אִסְרוּ חַג בַּעֲבֹתִים" – The psalm ends with the offering of the thanksgiving sacrifice and final words of praise, describing Hashem's light, a metaphor for salvation ("וַיָּאֶר לָנוּ") and the tying of the sacrifice ("אִסְרוּ חַג בַּעֲבֹתִים").⁴¹

Redemption in Messianic Times

The psalm refers to the Messianic Era when those returning from exile will praise Hashem for their redemption.

Sources:one opinion in Bavli PesachimPesachim 117aAbout the Bavli, RashiTehillim 118About R. Shelomo Yitzchaki,⁴² RadakTehillim 118About R. David Kimchi⁴³

Connection to surrounding psalms

• Rashi and Radak appear to read our chapter in isolation, assuming that each of the chapters that comprise Hallel originally stood alone and referred to distinct events and figures. 
• One could alternatively suggest that the chapters of Hallel were always meant to be read together and comprise 3 units, one of praise, one of request, and one of thanksgiving.  Together these build up to thanksgiving for the final redemption. Psalms 113-114 refers to the nation's first redemption from the exile in Egypt (the prototype for all future redemptions).  Psalms 115-116 contain requests for both collective and personal salvation, perhaps said by those in exile.  Psalms 117-118 close the prayer with the praise and thanksgiving to be said with the coming of the Mashiach and ultimate salvation.

Why choose the Messianic Era as the subject of the psalm? There is nothing specific in the psalm which explicitly connects it to the Messianic Era, but since the Messianic Era represents the ultimate redemption, it is a natural event over which to praise Hashem.  As such, both Rashi and Radak assume that many psalms in Tehillim refer to this period.

יֹאמַר נָא יִשְׂרָאֵל, בֵית אַהֲרֹן, יִרְאֵי י"י – The psalmist tells various groups to praise Hashem for the redemption:

• יִשְׂרָאֵל – Israel as a whole must thank Hashem for leaving exile and once again gaining autonomy in their own land.
•  בֵית אַהֲרֹן – The priests must praise Hashem for being able to resume their priestly positions with the rebuilding of the Mikdash.
• יִרְאֵי י"י – The righteous will be grateful for the peace and quiet which will enable them to properly serve Hashem and study His Torah. In times of peril, doing so is much more difficult.⁴⁴

Thanksgiving for salvation – The psalm continues with exclamations of thanksgiving for the nation's redemption. The speaker mentions being taken out of narrow straits (a metaphor for danger), being saved from surrounding nations, and not dying at the hands of enemies. Rashi suggests that these refer specifically to the victory in the war against Gog and Magog in the End of Days, but the verses could more generally refer to salvation from any of the continuous persecutions in exile.

"קוֹל רִנָּה וִישׁוּעָה בְּאׇהֳלֵי צַדִּיקִים" – The psalmist describes how the redemption leads to singing and rejoicing in the tents of the righteous, a metaphor for the nation as a whole.

"אֶבֶן מָאֲסוּ הַבּוֹנִים" – The rock symbolizes Israel who had been despised by neighboring nations but is now recognized as a cornerstone of the world, without whom it would not exist. Alternatively, the rock represents the Mashiach who, upon arrival, was degraded and looked down upon, but was afterwards recognized as king. Either way, in his praise, the speaker rejoices over the change in fortune.

"מֵאֵת י"י הָיְתָה זֹּאת" – According to Radak, verses 23-24 constitute the words of foreign nations who wonder at Israel's new standing in the world and recognize that it must come from God.

"בָּרוּךְ הַבָּא... אִסְרוּ חַג בַּעֲבֹתִים עַד קַרְנוֹת הַמִּזְבֵּחַ" – This is the speech of the priests who call out to the nation in blessing, inviting them into the newly built Mikdash to offer sacrifices.

Multiple voices – Though this approach, like the others, also maintains that there are multiple voices speaking at the end of the psalm, it does not present them as really being in conversation with one another.  Rather, the psalmist simply has various speakers praise or call for praise of Hashem.

¹ The Bavli only discusses the end of the chapter.

² Radak gives two explanations for the entire psalm. According to one, it refers to David's prayer of thanksgiving upon his coronation; according to the other it refers to the Messianic era.

³ As we only have the commentary on the end of the chapter (from verse 23 on) it is difficult to know for certain how it would have explained the chapter as a whole. However, since the last few verses are explained as referring to the bringing of the ark, it is logical that the entire chapter might refer to the same event.

⁴ In reality, David's reign was not an especially peaceful one, but upon his coronation, David might have expected it to be quiet, or at least, that his wars would invite peace afterwards.

⁵ See Shemuel I 21:11-16.

⁶ Alternatively, David might be referring to his request of assistance from the priests of Nov as he fled from Shaul. Though David received the aid requested, Doeg witnessed the priest's actions and informed on them to Shaul, leading to massacre. [See Shemuel I 21:1-11 and 22:9-18.]

⁷ Here, too, the doubling of "יְמִין י"י עֹשָׂה חָיִל" is simply a poetic device.

⁸ See, for instance, Tehillim 14, 18, 34, 52-54, 56-57, 59 and 63.

⁹ See how RashiPesachim 119aAbout R. Shelomo Yitzchaki understands the Gemara.

¹⁰ David thanks Hashem for the anointment ("אוֹדְךָ כִּי עֲנִיתָנִי וַתְּהִי לִי לִישׁוּעָה").  His father exclaims how he, who was "a rejected stone", whom they passed over thinking he was too young to be chosen as king, is now to be a cornerstone of the nation. The prophet notes how wonderful this day is, and the brothers and David pray that David should be successful in bringing salvation to the nation ("אָנָּא י"י הוֹשִׁיעָה נָּא").  Yishai then tells his son that he should be blessed ('בָּרוּךְ הַבָּא בְּשֵׁם ה) and Shemuel echoes the blessing "בֵּרַכְנוּכֶם מִבֵּית י"י".
Several points in this reconstruction, however, are difficult.  First, it is not clear why David, at his initial anointment, would be thanking Hashem for saving him, if at this point he was not yet in danger.  It is also not clear why Shemuel would be blessing David from "the House of Hashem".

¹¹ Radak suggests that any sacrifice can be referred to as a "חג" even if it is not a festival offering. Since the majority of such offerings were normally brought on the festivals, the name was applied to all such sacrifices.

¹² The verses hint to the change of speaker as they switch from first person singular to first person plural (הִיא נִפְלָאת בְּעֵינֵינוּ).

¹³ The commentary understands the word "חג" to refer to rejoicing. David asks to tie the sacrifices so that the nation can rejoice together.

¹⁴ See Tehillim 115:17: "לֹא הַמֵּתִים יְהַלְלוּ יָהּ", Tehillim 116:3: "אֲפָפוּנִי חֶבְלֵי מָוֶת" and Tehillim 116:8-9. "כִּי חִלַּצְתָּ נַפְשִׁי מִמָּוֶת... אֶתְהַלֵּךְ לִפְנֵי י״י בְּאַרְצוֹת הַחַיִּים".  Though none of these verses explicitly speak of illness and could really refer to any life-threatening situation, Malbim assumes that they all refer to a severe sickness.

¹⁵ See Melakhim II 20:1 and Melakhim II 20:5-6.

¹⁶ This is how Malbim explains Tehillim 117 as well, where there is an explicit call for foreign nations to praise Hashem: "הַלְלוּ אֶת י״י כׇּל גּוֹיִם שַׁבְּחוּהוּ כׇּל הָאֻמִּים."

¹⁷ See, for example, Yeshayahu 31, where the prophet reminds the nation that Egypt is not to be trusted for they are mere humans, not God: "וּמִצְרַיִם אָדָם וְלֹא אֵל ".

¹⁸ Malbim suggests that the threefold repetition of "סְבָבוּנִי" refers to three times that Sancheriv came to attack.

¹⁹ The verse highlights that this attack was "בְּשֵׁם י"י", part of Hashem's plan to decimate Assyria, as Hashem says in Yeshayahu 14:24-25: "אִם לֹא כַּאֲשֶׁר דִּמִּיתִי כֵּן הָיָתָה... לִשְׁבֹּר אַשּׁוּר בְּאַרְצִי"t

²⁰ See also Malbim Yeshayahu Beur HaInyan 30:29.

²¹ This might be in fulfillment of Hashem's words in Melakhim II 20:5, "הִנְנִי רֹפֶא לָךְ בַּיּוֹם הַשְּׁלִישִׁי תַּעֲלֶה בֵּית י״י".  If so, according to Malbim, Chizkyahu's full recovery and the salvation from Assyria both took place at the same time, and both coincided with the bringing of the Paschal sacrifice. [See Shemot Rabbah 18:5 discussed above.]

²² See Bavli Sanhedrin 26a and commentators on Yeshayahu 22:15-25.

²³ It is not clear, though, why this event specifically is mentioned at this juncture when the king is about to bring the sacrifices.

²⁴ This verse, "בָּרוּךְ.. בְּשֵׁם י"י", alludes to the first blessing "יְבָרֶכְךָ י״י וְיִשְׁמְרֶךָ", while the words "אֵל י"י וַיָּאֶר לָנוּ" allude to the second: "יָאֵר י״י פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ".

²⁵ Rashbam makes no mention of multiple speakers, but explains at least the end of the psalm as referring to someone who is bringing a thanksgiving offering.

²⁶ See: הרב יששכר יעקבסון, נתיב בינה כרך ג' (תל אביב, תשמ"ח): 312-298. 

²⁷ See Da'at Mikra Tehillim Vol. II (Jerusalem, 1981): 364-373. 

²⁸ This approach might suggest that the various chapters chosen to constitute Hallel, Psalms 113-118, were originally meant to be one unit, which subdivides into two sections. Chapters 113-115 speak of Divine providence on the collective level, while Chapters 116-118, in contrast, refer to providence on the individual level. In each half, one chapter is devoted to a request for salvation and two to thanksgiving. As such, in the second half, Psalms 116 and 118 complement each other, one containing request and one thanks..

²⁹ This position assumes that though every individual is welcome to fulfill their personal vows to bring an offering whenever they want, it is likely that many chose to do so when they were making a pilgrimage to Jerusalem for one of the three pilgrimage festivals regardless.  As such, there would have been large groups traveling together.

³⁰ A. Hakham understands that the psalm describes people traveling to Yerushalayim, praising Hashem as they go, while R. Jacobson assumes that the whole psalm takes place in the vicinity of the Mikdash.

³¹ This is how R. Jacobson reads the psalm.  Alternatively, one could also suggest that the psalm recounts how random individuals each share their personal stories, whatever they happened to be.

³² See R. Yehuda in Bavli Berakhot 54b who lists these four groups of people as being obligated to offer thanks to Hashem. The groups are learned from Tehillim 107 which speaks of each and says, "יוֹדוּ לַי"י חַסְדּוֹ".

³³ This is similar to how A. Hakham reads the psalm, except that he thinks that there is one individual who leads the pilgrims and does most of the speaking, while the others respond to him.

³⁴ Perhaps there had been several failed human attempts to free him and he saw in his ultimate escape a sign of Divine intervention.

³⁵ The language of "כׇּל גּוֹיִם" is somewhat difficult for this understanding as it implies an attack by nations, not individuals. This approach might respond that the individual is using hyperbole as a means of expressing the great danger he felt himself in.

³⁶ This would explain why the verse speaks of tents rather than house.  The people are referred to as righteous in contrast to their enemies who are evil.

³⁷ Alternatively, this refers to a person who has survived a dangerous sea voyage and storm which almost led to death. He says that he survived so he could share Hashem's miraculous ways ("לֹא אָמוּת כִּי אֶחְיֶה וַאֲסַפֵּר מַעֲשֵׂי יָהּ"), echoing Tehillim 107:24 which speaks bout how seafarers must give thanks to Hashem, because: "הֵמָּה רָאוּ מַעֲשֵׂי י"י".

³⁸ As the Mikdash is meant to house the righteous and be a place of justice, they refer to its gates as "gates of righteousness".

³⁹ In contrast to the other approaches which view the stone as a metaphor, this approach understands it to be a concrete stone of the Mikdash.

⁴⁰ Such a cry for aid following thanksgiving for salvation is not unique to here. In Yirmeyahu 31:6, we similarly see happiness and praise mixed with request, "הַשְׁמִיעוּ הַלְלוּ וְאִמְרוּ הוֹשַׁע י״י אֶת עַמְּךָ".

⁴¹ It is not clear why the sacrifice is referred to as a "חג". This approach might explain, as does RadakTehillim 118About R. David Kimchi, that any Shelamim sacrifice can be referred to as a "חג" since they are often offered on festivals. Alternatively, it is possible that the pilgrims had come to fulfill their vows of thanksgiving specifically on one of the three pilgrimage festivals when they needed to be in Jerusalem regardless.

⁴² Rashi also brings a second understanding of the second half of the psalm, suggesting that it stands alone and refers to David.

⁴³ Radak gives two explanations for the entire psalm.  According to one, it refers to David's prayer of thanksgiving upon his coronation; according to the other it refers to the Messianic era.

⁴⁴ See RambamHilkhot Melakhim 12:4-5About R. Moshe b. Maimon who asserts that the entire point of the Messianic era is that the accompanying peace will enable people to delve into Torah and knowledge of Hashem.