A Hallelujah psalm summoning Israel to praise Hashem for His greatness in creation and in redeeming Israel from Egypt, contrasting Him with the silent idols of the nations.
Tap any Hebrew word to reveal its root, value, and meanings.
Hallelujah. Praise the name of Hashem; Give praise, O you servants of Hashem,
verse value 1107
Insights
Verse structure: 7 words, 30 letters. Notable word values: "praise·Hashem" (הַ֥לְלוּ־יָ֨הּ) = 86, equal to Elohim. The shortest word is "praise" (הַֽ֭לְלוּ, 4 letters) and the longest is "praise·Hashem" (הַ֥לְלוּ־יָ֨הּ, 6 letters). Words sharing gematria 86: praise·Hashem, servants·of. The root הלל appears 3 times in this verse. 4 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "the·name·of" (root שם, 119x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 3 words. Full calculation: הַ֥לְלוּ־יָ֨הּ [praise·Hashem] (86) + הַֽ֭לְלוּ [praise] (71) + אֶת־שֵׁ֣ם [the·name·of] (741) + יְהֹוָ֑ה [Hashem] (26) + הַֽ֝לְל֗וּ [praise] (71) + עַבְדֵ֥י [servants·of] (86) + יְהֹוָֽה [Hashem] (26) = 1107.
Rashi
"Hallelujah, praise, etc."
Ibn Ezra
"Hallelujah" — these are the words of the psalmist to the priests, the Levites, the singers.
Radak
"Hallelujah" — in Psalm 113, [it says] "Praise, O servants of Hashem" first, and afterward "praise the name of Hashem," because of the connection to what follows it, "blessed be the name of Hashem." But in this psalm, [it says] "praise the name of Hashem" [first], and afterward "praise, O servants of Hashem," because of the connection to what follows it, "you who stand in the house of Hashem."
Metzudat David
"Hallelujah, praise, etc." — The verse is inverted, as if it said: "Hallelujah" — and who shall praise? And it says, "Praise, O servants of Hashem" — you shall praise the name of Hashem. But to the wicked, God said, "What right have you to recite My statutes?"
Malbim
"Hallelujah" — in this psalm he states that the fixed, orderly governance [of nature] is, by itself, sufficient for us to recognize through it the existence of Hashem, His power, His wisdom, and His providence, blessed be He — to the point that when the fixed order of nature is occasionally changed into a sign or a wonder, called "signs and wonders," this is not necessary for Israel, the people close to Him; rather, it was necessary for the sake of the Egyptians, so that they too would recognize the power of Hashem and His might, or it was done for the sake of Israel's redemption and salvation. "Praise the name of Hashem" — for that is the name by which He is always known to the whole world, being His name that is known through the fixed, orderly governance according to nature (this being the difference between His "name" and His "remembrance," as will be explained at verse 13). "Give praise, O you servants of Hashem" — meaning that His servants attain Him through His well-known name, and do not need signs and wonders together with it.
You who stand in the house of Hashem, In the courts of the house of our God.
verse value 2124
Insights
Verse structure: 6 words, 29 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. Verse gematria: 2124 is divisible by 18, the value of chai ('life'). The shortest word is "the·house·of" (בֵּ֣ית, 3 letters) and the longest is "who·stand" (שֶׁ֣֭עֹמְדִים, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·stand" (שֶׁ֣֭עֹמְדִים). The root בית appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "our·God" (root אלהים, 347x in Psalms); "in·the·house·of" (root בית, 48x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 3 words. Full calculation: שֶׁ֣֭עֹמְדִים [who·stand] (464) + בְּבֵ֣ית [in·the·house·of] (414) + יְהֹוָ֑ה [Hashem] (26) + בְּ֝חַצְר֗וֹת [in·the·courts·of] (706) + בֵּ֣ית [the·house·of] (412) + אֱלֹהֵֽינוּ [our·God] (102) = 2124.
Ibn Ezra
"Who stand" — they are the priests who offer the burnt offerings with the trumpets; they are the singers.
Radak
"Who stand" — you who stand in the house of Hashem: these are the priests, who stand in the courts of the house of our God. And you who stand in the courts of our God: these are [the rest of] Israel, who would pray in the [outer] courtyards and would not enter the sanctuary [itself] — he is speaking to all of you.
Metzudat David
"Who stand, etc." — To pray therein to Hashem.
Malbim
"Who stand" — meaning, both those who approach into the sanctuary itself, "to stand in the house of Hashem," who are the priests who draw near to Hashem, and those who stand "in the courts of the house of our God," who are the Levites and the [rest of the] seed of Israel — for all of them attain Him through His well-known name. (He also intends by "who stand in the house of Hashem" those who attain the King Himself, who are close to Him and know His secrets and understand His hidden matters — the Account of Creation and the Account of the Chariot — while those who "stand in the courts" are outside, and know Him only from afar.)
Praise Hashem, for Hashem is good; Sing praises to His name, for it is pleasant.
verse value 988
Insights
Verse structure: 7 words, 29 letters. Notable word values: "praise·Hashem" (הַֽלְלוּ־יָ֭הּ) = 86, equal to Elohim. Verse gematria: 988 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "praise·Hashem" (הַֽלְלוּ־יָ֭הּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·His·name" (לִ֝שְׁמ֗וֹ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "to·His·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 4 words. Full calculation: הַֽלְלוּ־יָ֭הּ [praise·Hashem] (86) + כִּֽי־ט֣וֹב [for·good] (47) + יְהֹוָ֑ה [Hashem] (26) + זַמְּר֥וּ [sing] (253) + לִ֝שְׁמ֗וֹ [to·His·name] (376) + כִּ֣י [for] (30) + נָעִֽים [pleasant] (170) = 988.
Ibn Ezra
"Hallelujah" — [said] time after time. "For it is pleasant" — an adjective describing the glorious Name.
Radak
"Praise Hashem, for Hashem is good and does good" — and likewise "His name is pleasant." This he said with regard to those who would in the future stand in the house of Hashem that Solomon would build, or, for the future, in the Temple that the Messiah-king will build. And "He" is "His name," and "His name" is "He" — the verse repeats the same matter in different words.
Malbim
"Praise Hashem [Hallelujah]" — with two kinds of praise: 1. On account of Himself — "for Hashem is good"; 2. On account of creation and its governance, and this is "sing praises to His name," which is as He is known through His creatures — "for it is pleasant," for pleasantness comes from the value, order, and relation that exist between the thing apprehended and the one who apprehends it, and this is a relational matter; that is, in the fixed, orderly governance, which is His "name," there is pleasantness.
For Hashem has chosen Jacob to Himself, And Israel for His own treasure.
verse value 1543
Insights
Verse structure: 6 words, 24 letters. Notable word values: "to·him" (ל֣וֹ) = 36, double chai. The shortest word is "to·him" (ל֣וֹ, 2 letters) and the longest is "for·Jacob" (כִּֽי־יַעֲקֹ֗ב, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·Jacob" (כִּֽי־יַעֲקֹ֗ב), "for·His·possession" (לִסְגֻלָּתֽוֹ). 6 unique roots are used. Frequent roots: "Israel" (root ישראל, 61x in Psalms); "for·Jacob" (root יעקב, 34x in Psalms); "to·him" (root לו, 22x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 2 words. Full calculation: כִּֽי־יַעֲקֹ֗ב [for·Jacob] (212) + בָּחַ֣ר [chose] (210) + ל֣וֹ [to·him] (36) + יָ֑הּ [Hashem] (15) + יִ֝שְׂרָאֵ֗ל [Israel] (541) + לִסְגֻלָּתֽוֹ [for·His·possession] (529) = 1543.
Ibn Ezra
"For" — that you are His seed.
Radak
"For [Hashem has chosen] Jacob" — and you are worthy to praise Him above every [other] people, for He chose you from among all the peoples.
Metzudat David
"Yah has chosen for Himself" — Hashem chose Jacob for Himself. "For His treasure" — To be for Him like a precious treasure.
Metzudat Zion
"For His own treasure" — an expression of a cherished hoard, as in "and the treasure of kings" (Ecclesiastes 2).
Malbim
"For Hashem [Yah] has chosen Jacob for Himself" — he explains that His "name" too is pleasant, meaning that the fixed natural governance is also pleasant, for it too is providential toward the children of Israel. Even though that [natural] governance ordinarily depends on the turning of the [celestial] system and the necessity of fate and natural generation, which does not distinguish between righteous and wicked — this is not so for Israel, for [Hashem as] Yah has chosen [Jacob] as His portion, and they are not subject to the [celestial] system; for them, nature itself is placed under the feet of providence, and it conducts itself according to merit and wickedness, service and rebellion — so that His "name" is pleasant, meaning that the well-known natural governance is in accord with the pleasantness and providential order, as is fitting. And he explains that there are, in this regard, two levels: Jacob and Israel — for the common people are called by the name "Jacob," while their great ones, the men of the spirit, are called by the name "Israel." And even at the time of their lowliness, when they are called by the name "Jacob," nevertheless they are chosen as His portion, for [Hashem as] Yah chose, by virtue of [His] choice, the nation as a whole as His portion, and they are not under the portion of the princes of the [celestial] system. "And Israel" — who are their great ones, or [alternatively], at a time when the entire people are on a level of stature and importance on account of their deeds, they are "His treasure" — like one who possesses something very precious, which he stores in a special treasury and watches over at every moment.
For I know that Hashem is great, And that our Lord is above all gods.
verse value 987
Insights
Verse structure: 7 words, 35 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "from·all·gods" (מִכׇּל־אֱלֹהִֽים, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·our·Lord" (וַ֝אֲדֹנֵ֗ינוּ), "from·all·gods" (מִכׇּל־אֱלֹהִֽים). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "for" (root כי, 216x in Psalms); "know" (root ידע, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 5 and 2 words. Full calculation: כִּ֤י [for] (30) + אֲנִ֣י [I] (61) + יָ֭דַעְתִּי [know] (494) + כִּֽי־גָד֣וֹל [that·great] (73) + יְהֹוָ֑ה [Hashem] (26) + וַ֝אֲדֹנֵ֗ינוּ [and·our·Lord] (127) + מִכׇּל־אֱלֹהִֽים [from·all·gods] (176) = 987.
Ibn Ezra
"For" — the immensity of His greatness has become clear to me, therefore I ask of you that you bless Him and praise Him above all the supernal angels and the lowly "gods," which are the idols. And he calls them "gods" in keeping with the thinking of their worshippers, just as [the false prophet] Chananiah is called "the prophet," though he was a false prophet — and there are many such cases in Scripture. And this is the complete proof of the greatness of Hashem.
Radak
"For I [know]" — the psalmist who exhorts you says: I exhort you to praise Him and extol Him, for I have come to know Him through His wonders and His deeds, that He is great. "And our Lord" — whom we have accepted upon ourselves as Lord and God — He is greater than all gods; and these [other "gods"] are the host of heaven and the angels who direct the world, and are therefore called "gods." But our Lord is greater than all of them, for they do nothing except by His power and at His command.
Metzudat David
"For I know, etc." — Therefore I stir the hearts of men to praise Him. "And our Lord" — This refers back to the word "great," to say: "and our Lord is greater than all gods" — the angels on high.
Malbim
(Verses 5-7) "For I" — now he explains his words in detail, meaning: "I" (the man of Israel) do not need signs and wonders in order to establish through them that Hashem is great, for "I know that Hashem is great" from the fact "that whatever Hashem desires, He has done, in heaven and in earth" — for through the creation, in which He created the whole of existence according to His will, and through the governance by which He causes vapors to rise from the end of the earth, from this alone I know that Hashem is great; that is, I do not need a sign or a wonder to be performed in order that I recognize through it the power of Hashem, for I recognize Him through creation and through the general governance. "For Hashem is great" — meaning, I recognize two things: 1. That Hashem is great — the name "great" indicates that He is the first of causes and their last, so that He is the cause of all things from beginning to end. 2. "That our Lord" — this indicates providence — "is great above all gods" and all the powers [of nature] — meaning that He is the one who leads, watches over, and rules with great dominion according to His will, so that all the powers of nature are subjugated under His will and His providence. And he now explains, regarding what he said, "for I know that Hashem is great," that this is known from what follows.
Whatsoever Hashem pleased, that has He done, In heaven and in earth, in the seas and in all deeps;
verse value 2830
Insights
Verse structure: 8 words, 38 letters. Notable word values: "Hashem" (יְהֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "all" (כֹּ֤ל, 2 letters) and the longest is "and·all·deeps" (וְכׇל־תְּהֹמֽוֹת, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·the·seas" (בַּ֝יַּמִּ֗ים). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "and·in·the·earth" (root ארץ, 157x in Psalms); "did" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'and·in·the·earth', dividing the verse into phrases of 6 and 2 words. Full calculation: כֹּ֤ל [all] (50) + אֲשֶׁר־חָפֵ֥ץ [that·desired] (679) + יְהֹוָ֗ה [Hashem] (26) + עָ֫שָׂ֥ה [did] (375) + בַּשָּׁמַ֥יִם [in·the·heavens] (392) + וּבָאָ֑רֶץ [and·in·the·earth] (299) + בַּ֝יַּמִּ֗ים [in·the·seas] (102) + וְכׇל־תְּהֹמֽוֹת [and·all·deeps] (907) = 2830.
Ibn Ezra
"Whatsoever" — he mentions "in heaven and on earth, in the seas" — for they are many — "and in all the depths."
Radak
"He has done" — but it is not so with the angels and the stars; they do not do whatever they wish, for nothing is done except by the will of God, in heaven and on earth. But He does His will in them, with none to prevent Him; and likewise on earth He does His will, in it and in all their host, in the seas and in all the depths. "In the seas" — the ocean and the rest of the seas; and "all the depths" [refers to] the rivers. And he mentions one of His great wonders which He performs on earth, namely the matter of rain; therefore he says [next]...
Metzudat Zion
"Deeps" — the depths of the waters. "Clouds" — so called because they lift themselves upward; likewise, "clouds and wind, but no rain" (Proverbs 25:14).
Malbim
"Whatever Hashem desired, He has done, in heaven and in earth" — [meaning] not only that He made heaven and earth, but also that within heaven and earth He did whatever He desired, in that He created within them the light, the clouds, and the luminaries, and the inanimate, the vegetative, the animate, and the speaking [i.e., mineral, plant, animal, and human], and the fish that are in the water — "in the seas and in all the depths." And, corresponding to what he said, "that our Lord is great above all gods," he explains that this too is known to me from what follows.
Who causes the vapors to ascend from the ends of the earth; He makes lightnings for the rain; He brings forth the wind out of His treasuries.
verse value 3193
Insights
Verse structure: 9 words, 45 letters. The shortest word is "makes" (עָשָׂ֑ה, 3 letters) and the longest is "from·His·treasuries" (מֵאֽוֹצְרוֹתָֽיו, 9 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "who·causes·to·ascend" (מַעֲלֶ֣ה), "vapors" (נְשִׂאִים֮), "for·the·rain" (לַמָּטָ֣ר). 9 unique roots are used. Frequent roots: "the·earth" (root ארץ, 157x in Psalms); "makes" (root עשה, 109x in Psalms); "vapors" (root נשא, 52x in Psalms). The etnachta (major mid-verse pause) falls on 'makes', dividing the verse into phrases of 7 and 2 words. Full calculation: מַעֲלֶ֣ה [who·causes·to·ascend] (145) + נְשִׂאִים֮ [vapors] (401) + מִקְצֵ֢ה [from·the·end·of] (235) + הָ֫אָ֥רֶץ [the·earth] (296) + בְּרָקִ֣ים [lightnings] (352) + לַמָּטָ֣ר [for·the·rain] (279) + עָשָׂ֑ה [makes] (375) + מֽוֹצֵא־ר֝֗וּחַ [who·brings·forth·wind] (351) + מֵאֽוֹצְרוֹתָֽיו [from·His·treasuries] (759) = 3193.
Rashi
"He made lightning for the rain" — They are the flashes in the sky, that flash and lighten before the rain; esloyde, esluyde, esludes, esloisdes, aleydonz in Old French. "He finds" — Heb. מוצא, an expression of finding. i.e., He prepared a treasury for the wind, and there they are accessible to Him to send them on His mission.
Ibn Ezra
"Who causes to ascend" — it is written in Jeremiah: "Are there any among the vanities of the nations that cause rain, or can the heavens of themselves give showers?" — rather, everything is by the will of Hashem (Jeremiah 14:22). And so said Job: "Who does great things past finding out," and after it, "Who gives rain" (Job 5:9-10). "Vapors" — the mist of the earth that rises up. And the meaning of "from the end of the earth" corresponds to "from the end of the heaven is its going forth," for a circle has no absolute starting point, but only relative to the point where one begins (ha-machel) and relative to the reference point (ha-samekh) to which the matter is anchored — and so the meaning holds true from every point alike. And the meaning of "lightnings" — for they are fire together with rain, which is water, and the lamed of "la-matar" (for the rain) means "for the sake of." And the meaning of "treasuries" applied to "wind" is that winds exist in potential, for potential/power is something stored up. And behold, it has become clear that He does all that He desires — and this is one proof; and the second proof is the signs of Hashem in Egypt. And he mentions the plague of the firstborn first, for two reasons: the first, that the main reason for our exodus from Egypt was on account of the plague of the firstborn, as it is written, "Behold, I will slay your son, your firstborn" (Exodus 4:23). And the second, because the firstborn of Israel were saved [from that same plague], so that it was a miracle within a miracle.
Radak
"Vapors" — these are the clouds, called by this name because they rise up from the earth and lift themselves upward. "From the end of the earth" — from the end of the dry land, which is the sea, for it is from there that they rise. "He makes lightnings for the rain" — for He performs a great wonder in that He makes lightning together with the rain; the lightning is fire, and the water does not extinguish the fire. "He brings forth the wind out of His treasuries" — for the wind hovers and drives the rain toward the direction it is heading. "Motze" [brings forth] is used like "motzi'" [the causative form — that is, it carries the sense "brings forth," not merely "goes forth"]. "Out of His treasuries" — because the [other] three elements are visible to the eye, while the wind is not visible, like a thing placed in a storehouse [and hidden from sight]. And the meaning of "brings forth" is that before it hovers [i.e., begins to blow], it is not perceived, but once it hovers, it is perceived — as if it had just now been brought forth, at the time it begins to hover.
Metzudat David
"From the end of the earth" — That is, when they [the vapors] appear to the eye to be at the lower edge of the sky, at the end of the earth, He then raises them to the height of the sky, to the place where He wishes to bring rain. "Lightnings" — At the time the rain comes, He flashes lightning, and the rain does not extinguish them. "Brings forth" — He brings forth the wind from the place of its storehouse.
Malbim
"Who causes vapors to rise from the end of the earth" — for rain testifies to constant, individual providence, as he explained at length in [his commentary on] Job, chapters 36-37. Rain comes about through the rising of "vapors," which are the mists that rise and ascend from the earth up to the place of the clouds and the sphere of respiration. These mists are full of wind and air, and by this they are enclosed and hidden from the eye, because the element of fire confined within them disperses the mists on the wings of the wind. And it is by Hashem's providence that "He makes lightning for the rain" — at the time He wills the rain to fall, the element of fire and electricity separates from them, and lightning comes about; and through this, "He brings forth the wind from His treasuries" — He brings forth the element of wind stored up within the mists, and through this the rain comes about.
Who smote the first-born of Egypt, Both of man and beast.
verse value 1159
Insights
Verse structure: 5 words, 24 letters. The shortest word is "who·smote" (שֶׁ֭הִכָּה, 4 letters) and the longest is "to·beast" (עַד־בְּהֵמָֽה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "firstborn·of" (בְּכוֹרֵ֣י), "to·beast" (עַד־בְּהֵמָֽה). 5 unique roots are used. Frequent roots: "from·man" (root אדם, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 3 and 2 words. Full calculation: שֶׁ֭הִכָּה [who·smote] (330) + בְּכוֹרֵ֣י [firstborn·of] (238) + מִצְרָ֑יִם [Egypt] (380) + מֵ֝אָדָ֗ם [from·man] (85) + עַד־בְּהֵמָֽה [to·beast] (126) = 1159.
Radak
"Who smote" — he mentions the plague of the firstborn in particular, because it was through this that they went out [of Egypt], and afterward he says [next]...
Metzudat David
"Who smote" — He is the God who smote the firstborn of Egypt, and distinguished between the drop [of seed] of a firstborn and so on [i.e., of one who was not a firstborn].
Malbim
(Verses 8-9) "Who smote" — meaning, I know that Hashem is great through His natural works — what He did, whatever He desired — and through the wonders of rain and lightning, by which I recognize the power of Hashem and also His providence, and I do not need signs and wonders through a change in nature, since I already know Hashem through His constant governance. If so, [as for] "who smote the firstborn of Egypt, both man and beast" — this was a sign and a wonder and a change in nature — this did not need to be done for my sake, so that I would recognize His power through it; rather, in that "He sent signs and wonders into the midst of Egypt," this needed to be done for the sake of the Egyptians, "for the sake of Pharaoh and all his servants," who did not recognize the hand of Hashem through creation and constant governance — for Pharaoh said, "I do not know Hashem" — for them it was necessary to send these signs and wonders. And so, too, with what...
He sent signs and wonders into the midst of you, O Egypt, Upon Pharaoh, and upon all his servants.
verse value 3066
Insights
Verse structure: 7 words, 38 letters. The shortest word is "sent" (שָׁלַ֤ח, 3 letters) and the longest is "and·upon·all·his·servants" (וּבְכׇל־עֲבָדָֽיו, 9 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "signs" (אוֹתֹ֣ת), "upon·Pharaoh" (בְּ֝פַרְעֹ֗ה), "and·upon·all·his·servants" (וּבְכׇל־עֲבָדָֽיו). 7 unique roots are used. Frequent roots: "and·upon·all·his·servants" (root עבד, 61x in Psalms); "sent" (root שלח, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 5 and 2 words. Full calculation: שָׁלַ֤ח [sent] (338) + אוֹתֹ֣ת [signs] (807) + וּ֭מֹפְתִים [and·wonders] (576) + בְּתוֹכֵ֣כִי [in·your·midst] (458) + מִצְרָ֑יִם [Egypt] (380) + בְּ֝פַרְעֹ֗ה [upon·Pharaoh] (357) + וּבְכׇל־עֲבָדָֽיו [and·upon·all·his·servants] (150) = 3066.
Rashi
"in the midst" — Heb. בתוככי, like בתוךְ in the midst.
Ibn Ezra
"He sent" — these were before the plague of the firstborn; and the yod of "betokheikhi" (in your midst) addresses Egypt directly, similar to "and I will stir up your sons, O Zion, against your sons, O Greece" (Zechariah 9:13). And he mentions "upon Pharaoh, and upon all his servants" — how much more so upon his people.
Radak
"He sent signs and wonders" — this is a general statement encompassing the rest of the plagues. Now, the plagues are indeed a "sign and a wonder," for "whatsoever Hashem pleased, that has He done": for if those plagues had come about by chance, the Egyptians would not have been struck by them while Israel was spared; rather, in truth they occurred by the will of God, may He be exalted. "In the midst of you [betocheichi], O Egypt" — the yod is extra; it is like "betocheich" ["in your midst"], addressed directly to Egypt, and the added yod is for the elegance of the language. "Upon Pharaoh and all his servants" — and how much more so upon his people [is this true]: even Pharaoh and his servants could not, by their own power, escape the will of God, may He be exalted. And He went on to do further [things by] the will of God, may He be exalted.
Metzudat David
"In the midst of Egypt" — And the plagues did not fall upon Israel, who were in their land.
Metzudat Zion
"Into the midst of you" — the yod is superfluous, and it is like "betochech" (in your midst), as though [the psalmist] were speaking to Egypt directly, in the second person.
Verse structure: 6 words, 27 letters. The shortest word is "who·smote" (שֶׁ֭הִכָּה, 4 letters) and the longest is "mighty" (עֲצוּמִֽים, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·slew" (וְ֝הָרַ֗ג), "mighty" (עֲצוּמִֽים). 6 unique roots are used. Frequent roots: "kings" (root מלך, 70x in Psalms); "many" (root רב, 67x in Psalms); "nations" (root גוי, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'many', dividing the verse into phrases of 3 and 3 words. Full calculation: שֶׁ֭הִכָּה [who·smote] (330) + גּוֹיִ֣ם [nations] (59) + רַבִּ֑ים [many] (252) + וְ֝הָרַ֗ג [and·slew] (214) + מְלָכִ֥ים [kings] (140) + עֲצוּמִֽים [mighty] (256) = 1251.
Ibn Ezra
"Who smote... mighty kings" — such as the kings of Midian, or [alternatively,] the explanation is the one that comes after it [i.e., the next verse specifies them].
Radak
"Who smote many nations" — Israel were few, coming out of crushing labor and slavery, while these [other nations] were many and mighty in their own land; yet the children of Israel struck them down and took possession of their land. And who did this? None other than the will of God, may He be exalted.
Metzudat David
"Many nations" — These are the seven idol-worshipping nations in Canaan.
Malbim
(10-11) "Who smote many nations, and slew mighty kings" — that He fought against them, likewise, in a miraculous way, departing from the natural order. Yet even this was not necessary for my sake, so that I would thereby recognize Hashem's might; rather, in this — "He sent signs and wonders" — against Sihon king of the Amorites, against Og, and against all the kingdoms of Canaan, it was for their sake alone that all these signs were required, since they had blinded their own eyes from seeing the Creator through creation and the Guide through His governance; therefore He had to change the order of nature on their account.
Sihon king of the Amorites, And Og king of Bashan, And all the kingdoms of Canaan;
verse value 1884
Insights
Verse structure: 9 words, 40 letters. Notable word values: "and·to·all" (וּ֝לְכֹ֗ל) = 86, equal to Elohim. The shortest word is "king·of" (מֶ֤לֶךְ, 3 letters) and the longest is "to·Sihon" (לְסִיח֤וֹן, 6 letters). Words sharing gematria 90: king·of, king·of. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·to·all" (וּ֝לְכֹ֗ל). The root מלך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·to·all" (root כל, 82x in Psalms); "king·of" (root מלך, 70x in Psalms). The etnachta (major mid-verse pause) falls on 'Bashan', dividing the verse into phrases of 6 and 3 words. Full calculation: לְסִיח֤וֹן [to·Sihon] (164) + מֶ֤לֶךְ [king·of] (90) + הָאֱמֹרִ֗י [the·Amorite] (256) + וּ֭לְעוֹג [and·to·Og] (115) + מֶ֣לֶךְ [king·of] (90) + הַבָּשָׁ֑ן [Bashan] (357) + וּ֝לְכֹ֗ל [and·to·all] (86) + מַמְלְכ֥וֹת [kingdoms·of] (536) + כְּנָֽעַן [Canaan] (190) = 1884.
Ibn Ezra
"Sihon" — he mentions them [Sihon and Og] on account of their might, and at the end he includes them generally with "and all the kingdoms of Canaan."
Radak
"Sihon" — he mentions Sihon, and Og as well, in particular, because [Israel] fought against them first, and also because they were kings mightier than all the rest. And afterward he mentions, "and all" the kingdoms of Canaan, in general.
Metzudat David
"Sihon" — He slew Sihon, etc., and mentioned them specifically because of their great strength, and afterward included all the kings of Canaan together.
Metzudat Zion
"Sihon" — [meaning] "et Sichon" (a direct-object usage), as in "they slew Abner" [lit. "slew to Abner"] (I Samuel 3).
And gave their land for a heritage, A heritage to Israel His people.
verse value 1710
Insights
Verse structure: 6 words, 25 letters. Verse gematria: 1710 is divisible by 18, the value of chai ('life'). The shortest word is "His·people" (עַמּֽוֹ, 3 letters) and the longest is "to·Israel" (לְיִשְׂרָאֵ֥ל, 6 letters). Words sharing gematria 93: a·heritage, a·heritage. The root נחלה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "their·land" (root ארץ, 157x in Psalms); "His·people" (root עם, 135x in Psalms); "and·gave" (root נתן, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'a·heritage', dividing the verse into phrases of 3 and 3 words. Full calculation: וְנָתַ֣ן [and·gave] (506) + אַרְצָ֣ם [their·land] (331) + נַחֲלָ֑ה [a·heritage] (93) + נַ֝חֲלָ֗ה [a·heritage] (93) + לְיִשְׂרָאֵ֥ל [to·Israel] (571) + עַמּֽוֹ [His·people] (116) = 1710.
Ibn Ezra
"And gave" — the land of Sihon, Og, and Canaan as a heritage; the meaning is that He gave them as a heritage to Israel alone.
Radak
"And gave" — afterward he explains to whom He gave it: "a heritage to Israel His people" — since they are a nation chosen from among every people, He gave them a land chosen from among all lands.
Metzudat David
"Their land" — [The land] of those kings He gave as an inheritance, and then went on to explain that He gave it as an inheritance to Israel His people.
Malbim
"And gave" — and likewise, that "He gave their land for a heritage" — in this too there occurred several miracles at the time of Joshua's war; this was not so that I would thereby recognize Hashem's deeds, but rather because it is "a heritage to Israel His people" — since this heritage comes to them through what He gave the land to the fathers, and out of His love for them; therefore He strove that they should receive what was due to them from their fathers' heritage.
O Hashem, Your name endures for ever; Your memorial, O Hashem, throughout all generations.
verse value 1279
Insights
Verse structure: 6 words, 26 letters. Notable word values: "Hashem" (יְ֭הֹוָה) = 26, the value of the divine name Hashem. The shortest word is "Your·name" (שִׁמְךָ֣, 3 letters) and the longest is "to·generation·and·generation" (לְדֹר־וָדֹֽר, 6 letters). Words sharing gematria 26: Hashem, Hashem. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·generation·and·generation" (לְדֹר־וָדֹֽר). The root יהוה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "to·eternity" (root עולם, 144x in Psalms); "Your·name" (root שם, 119x in Psalms). The etnachta (major mid-verse pause) falls on 'to·eternity', dividing the verse into phrases of 3 and 3 words. Full calculation: יְ֭הֹוָה [Hashem] (26) + שִׁמְךָ֣ [Your·name] (360) + לְעוֹלָ֑ם [to·eternity] (176) + יְ֝הֹוָ֗ה [Hashem] (26) + זִכְרְךָ֥ [Your·memorial] (247) + לְדֹר־וָדֹֽר [to·generation·and·generation] (444) = 1279.
Rashi
"O Lord, Your name is eternal" — Like Your greatness and Your authority then, so is it also now, and You have the power to judge and to avenge us.
Ibn Ezra
"Hashem" — after he mentioned these two proofs, he therefore said: "Your name endures forever," and this Name is known to Israel alone, and by it Israel is called, and it will endure — for Hashem will sustain it, and even if evil has passed over Israel, it will yet return to how it was; therefore —
Radak
"Your name" — the verse repeats the same matter in different words, meaning: through these wonders that You performed for Israel.
Metzudat David
"Hashem, Your name is forever" — That is, just as His power was from of old, so is His power forever. "Your remembrance" — It is one and the same, for He is remembered by His name; and the matter is doubled for emphasis.
Malbim
"Hashem, Your name endures for ever" — that is to say, we have seen from You two kinds of governance. First: the ordered governance from the six days of creation, and this is called "the name of Hashem," for it is the name by which He is known always, from eternity to eternity, without change. Second: the miraculous governance that is renewed from time to time, and this is called "Your memorial" — like one who performs a great deed for the occasion, so that he will be remembered by it, and this is not fixed forever without change, but rather it is "throughout all generations" — for the governance of miracles is only according to the generation and according to the need of each generation.
For Hashem will judge His people, And repent Himself for His servants.
verse value 952
Insights
Verse structure: 5 words, 26 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "His·people" (עַמּ֑וֹ, 3 letters) and the longest is "and·for·His·servants" (וְעַל־עֲ֝בָדָ֗יו, 8 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "for·will·judge" (כִּֽי־יָדִ֣ין), "and·for·His·servants" (וְעַל־עֲ֝בָדָ֗יו), "will·repent" (יִתְנֶחָֽם). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "His·people" (root עם, 135x in Psalms). The etnachta (major mid-verse pause) falls on 'His·people', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּֽי־יָדִ֣ין [for·will·judge] (104) + יְהֹוָ֣ה [Hashem] (26) + עַמּ֑וֹ [His·people] (116) + וְעַל־עֲ֝בָדָ֗יו [and·for·His·servants] (198) + יִתְנֶחָֽם [will·repent] (508) = 952.
Rashi
"For the Lord will judge His people" — He will judge their judgment from their enemies. "and relent" — He will have another thought.
Ibn Ezra
"For He will judge" — just as He judged on His people's behalf against the hand of Pharaoh. "And He will repent Himself concerning His servants" — by way of comparison: just as when Hashem executes judgment on His people's behalf against the hand of the nations, their idols will not save them — just as [happened with] the gods of Egypt, upon whom Hashem executed judgments.
Radak
"For [Hashem] will judge" — even though the heritage that He gave them has fallen into the hands of others, and they [Israel] are in exile, this will not be so forever, for a time will come when God, may He be exalted, will render judgment for His people and justice against their enemies. "And repent Himself for His servants" — for they will already have received their punishment, and He will restore them to their heritage.
Metzudat David
"For [Hashem] will judge" — For a time will yet come when Hashem will render judgment for His people. "And repent Himself" — He will devise a different plan to do good for them.
Malbim
"For He will judge" — that is to say, the remembrance of the wonders and miracles that He performs in every generation comes about because "Hashem will judge His servants," to render judgment on their behalf, and through this He renews miracles in every generation, whether to punish their adversaries or to do good for them. "And He will repent Himself for His servants" — for although at the time He performs the miracle and changes the order of creation, it appears as though He repents and regrets the laws of nature which He established as a fixed law, never to be transgressed — for instance, at the time when He said to the sun, "Be still," and to the sea, that it should stand like a heap of flowing waters — He departed from the fixed laws which He had decreed, that the sun should travel on its orbit and the waters flow downward. In all this He changes the laws of nature and repents and regrets them for the occasion, for the sake of His servants — in order to make them great in the world, or in order to save them thereby from their enemies.
The idols of the nations are silver and gold, The work of men's hands.
verse value 900
Insights
Verse structure: 7 words, 26 letters. Verse gematria: 900 = 30². The shortest word is "silver" (כֶּ֣סֶף, 3 letters) and the longest is "the·nations" (הַ֭גּוֹיִם, 5 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "idols·of" (עֲצַבֵּ֣י). 7 unique roots are used. Frequent roots: "hands·of" (root יד, 78x in Psalms); "man" (root אדם, 67x in Psalms); "the·nations" (root גוי, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'and·gold', dividing the verse into phrases of 4 and 3 words. Full calculation: עֲצַבֵּ֣י [idols·of] (172) + הַ֭גּוֹיִם [the·nations] (64) + כֶּ֣סֶף [silver] (160) + וְזָהָ֑ב [and·gold] (20) + מַ֝עֲשֵׂ֗ה [work·of] (415) + יְדֵ֣י [hands·of] (24) + אָדָֽם [man] (45) = 900.
Ibn Ezra
"The idols" (atzabim) — he calls them "atzabim" by way of contempt, for there is no benefit in them, only pointless sorrow (atzavon). And the meaning of "the work of men's hands" — for their makers are more honored than they are.
Radak
"The idols of the nations" — and at that time, the idols of the nations who bow down to the sun and the moon will come to nothing, and their worshippers will recognize that there is no substance in them, for they will not save them on the day of their distress, since they are [merely] silver and gold.
Metzudat David
"The idols of the nations" — But the idols which the idol-worshippers worship are but silver and gold, the work of men's hands, and there is no substance in them.
Metzudat Zion
"Idols" — thus the [idol-]forms are called "gilulim"; for it grieves the heart of its worshiper — he calls to it, and it does not answer.
Malbim
"The idols" — as opposed to what he said, that Hashem is greater than all gods, he now says: but the idols of the nations are nothingness. From the perspective of their material, they are "silver and gold"; from the perspective of their maker, they are "the work of human hands"; and from the perspective of their form.
They have mouths, but they speak not; Eyes have they, but they see not;
verse value 928
Insights
Verse structure: 7 words, 28 letters. The shortest word is "and·not" (וְלֹ֣א, 3 letters) and the longest is "mouth·to·them" (פֶּֽה־לָ֭הֶם, 5 letters). Words sharing gematria 37: and·not, and·not. The root לא appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "speak" (root דבר, 133x in Psalms); "see" (root ראה, 100x in Psalms). The etnachta (major mid-verse pause) falls on 'speak', dividing the verse into phrases of 3 and 4 words. Full calculation: פֶּֽה־לָ֭הֶם [mouth·to·them] (160) + וְלֹ֣א [and·not] (37) + יְדַבֵּ֑רוּ [speak] (222) + עֵינַ֥יִם [eyes] (180) + לָ֝הֶ֗ם [to·them] (75) + וְלֹ֣א [and·not] (37) + יִרְאֽוּ [see] (217) = 928.
Ibn Ezra
"They have mouths" — the honor of man above all the creatures below comes from the supernal soul, which possesses speech; therefore it says "they have mouths." And after that he mentions the sense of sight and also of hearing, which are the most honored of the senses, and he leaves out the other three. And the meaning of "moreover, there is no breath in their mouths" — the "breath" (ruach) is that [vital force] found in the body of man, of beast, and of fowl — in every sentient being, and it is the very essence of all sensation; and behold, the idol is lower than every sentient being. And the meaning of "in their mouths" — for the breath that enters through the mouth gives life; this breath resides in the heart, and when it leaves the heart it goes out through the mouth; therefore it says "in their mouths."
Radak
"A mouth" — we have already explained the meaning of these verses in Psalm 115.
Metzudat David
"They have a mouth" — That is, even if they indeed made a mouth for them, what of it? They do not speak with it.
Malbim
"They have mouths, but they speak not" — for they lack speech; and also perception through the senses — "they see not, neither do they hear" — and also the vital soul entirely, for "indeed, there is no breath in their mouths" — for even the breath found in the lowliest of living creatures, they do not have. And from the perspective of their purpose.
They have ears, but they hear not; Neither is there any breath in their mouths.
verse value 1107
Insights
Verse structure: 7 words, 32 letters. The shortest word is "even" (אַ֝֗ף, 2 letters) and the longest is "there·is·no·breath" (אֵין־יֶשׁ־ר֥וּחַ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "hear" (יַאֲזִ֑ינוּ), "there·is·no·breath" (אֵין־יֶשׁ־ר֥וּחַ). The root אזן appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·not" (root לא, 174x in Psalms); "to·them" (root הם, 69x in Psalms); "there·is·no·breath" (root אין, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'hear', dividing the verse into phrases of 4 and 3 words. Full calculation: אׇזְנַ֣יִם [ears] (108) + לָ֭הֶם [to·them] (75) + וְלֹ֣א [and·not] (37) + יַאֲזִ֑ינוּ [hear] (84) + אַ֝֗ף [even] (81) + אֵין־יֶשׁ־ר֥וּחַ [there·is·no·breath] (585) + בְּפִיהֶֽם [in·their·mouth] (137) = 1107.
Rashi
"neither is there any breath in their mouth" — There is not even any breath in their mouth like an animal. Now, since they have no breath [in the mouth], he need not explain [that they do not have] the breath of the nose. This אף is vowelized with a “pattah,” whereas (115:6): “they have a nose (אף) but they do not smell,” is vowelized with a “kamatz.” (This is not found in all editions.)
Radak
"Nor is there any breath in their mouths" — needless to say that they do not speak; moreover, there is not even breath, which is the exhalation that comes out from the heart by way of the mouth.
Metzudat David
"Nor is there any breath" — Not even the breath of life, such as an animal has, is in their mouths.
Metzudat Zion
"Hear" — an expression of hearing, and it is from the language of "ozen" (ear).
Those who make them shall be like them; Indeed, every one who trusts in them.
verse value 1184
Insights
Verse structure: 6 words, 25 letters. The shortest word is "all" (כֹּ֖ל, 2 letters) and the longest is "who·trusts" (אֲשֶׁר־בֹּטֵ֣חַ, 6 letters). 6 unique roots are used. Frequent roots: "who·make·them" (root עשה, 109x in Psalms); "shall·be" (root היה, 97x in Psalms); "all" (root כל, 82x in Psalms). The etnachta (major mid-verse pause) falls on 'who·make·them', dividing the verse into phrases of 3 and 3 words. Full calculation: כְּ֭מוֹהֶם [like·them] (111) + יִהְי֣וּ [shall·be] (31) + עֹשֵׂיהֶ֑ם [who·make·them] (425) + כֹּ֖ל [all] (50) + אֲשֶׁר־בֹּטֵ֣חַ [who·trusts] (520) + בָּהֶֽם [in·them] (47) = 1184.
Ibn Ezra
"Like them" — for they [the idols] are without a soul and without sight, hearing, or smell.
Radak
"Like them" — ... by way of prayer. Or, this will be so in the future, when the Redeemer comes: those who make the idols that we have mentioned, and all who trust in them, will come to an end and perish.
Metzudat David
"Like them" — He said as a curse that the craftsmen who make the idols will become like the idols, unable to speak, etc.; and so shall everyone who trusts in them become.
Malbim
"Those who make them shall be like them" — as if to say, the entire purpose of their making is that their makers, and all who trust in them, should become like them, for they cannot bestow more influence than is within their own power.
O house of Israel, bless Hashem; O house of Aaron, bless Hashem;
verse value 2931
Insights
Verse structure: 8 words, 35 letters. The shortest word is "house·of" (בֵּ֣ית, 3 letters) and the longest is "Hashem" (אֶת־יְהֹוָ֑ה, 6 letters). Words sharing gematria 427: Hashem, Hashem. The root בית appears 2 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "bless" (root ברך, 76x in Psalms); "Israel" (root ישראל, 61x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 4 words. Full calculation: בֵּ֣ית [house·of] (412) + יִ֭שְׂרָאֵל [Israel] (541) + בָּרְכ֣וּ [bless] (228) + אֶת־יְהֹוָ֑ה [Hashem] (427) + בֵּ֥ית [house·of] (412) + אַ֝הֲרֹ֗ן [Aaron] (256) + בָּרְכ֥וּ [bless] (228) + אֶת־יְהֹוָֽה [Hashem] (427) = 2931.
Ibn Ezra
"House [of Israel]... bless Hashem" — [Hashem is] He who separated you from the nations. And first he includes the House of Israel in general, and afterward he mentions the most honored of the honored, namely the House of Aaron; and then he includes the whole tribe [of Levi]; and at the end he includes all who fear Hashem, whether from Israel or from the nations — and this is the blessing.
Radak
"House of Israel" — But you, O house of Israel, who did not trust in them [the idols], "bless Hashem" — for He saved you from the hand of those who worship idols; and likewise "house of Aaron" — they are the priests who serve before Hashem.
Metzudat David
"Bless" — Because He set you apart from the wayward idol-worshippers. "House of Aaron, etc." — That is, let each one bless Him according to the extent of his own understanding.
Malbim
(19-20) "House of Israel" — after He commanded concerning the matter of praise, as he said, "Praise Him, all you servants of Hashem," he adds, saying, "House of Israel, bless Hashem" — meaning, that through your deeds you open the supernal source to bestow blessing upon you, as noted above in the preceding psalm; and so the blessing is added to each and every person according to his rank and standing in holiness — to the house of Aaron individually, and to the house of Levi individually, and so on.
O house of Levi, bless Hashem; You who fear Hashem, bless Hashem.
verse value 2020
Insights
Verse structure: 8 words, 35 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "house·of" (בֵּ֣ית, 3 letters) and the longest is "Hashem" (אֶת־יְהֹוָ֑ה, 6 letters). Words sharing gematria 427: Hashem, Hashem. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·Levite" (הַ֭לֵּוִי). The root יהוה appears 3 times in this verse. 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "who·fear" (root ירא, 77x in Psalms); "bless" (root ברך, 76x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 4 and 4 words. Full calculation: בֵּ֣ית [house·of] (412) + הַ֭לֵּוִי [the·Levite] (51) + בָּרְכ֣וּ [bless] (228) + אֶת־יְהֹוָ֑ה [Hashem] (427) + יִֽרְאֵ֥י [who·fear] (221) + יְ֝הֹוָ֗ה [Hashem] (26) + בָּרְכ֥וּ [bless] (228) + אֶת־יְהֹוָֽה [Hashem] (427) = 2020.
Rashi
"those who fear the Lord" — These are the proselytes (I found this).
Radak
"House of Levi" — they are the ones who serve before Hashem with voice and with instrument. "You who fear Hashem" — they are the sages of Israel who sequester themselves in the house of Hashem to study. Or, the meaning of "those who fear" is: whoever, from any nation, came to pray in the house of Hashem.
Metzudat David
"Those who fear Hashem" — These are the pious ones among the nations of the world.
Blessed be Hashem out of Zion, Who dwells at Jerusalem. Hallelujah.
verse value 1492
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "who·dwells" (שֹׁ֘כֵ֤ן, 3 letters) and the longest is "Jerusalem" (יְֽרוּשָׁלִָ֗ם, 6 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms); "blessed" (root ברך, 76x in Psalms). Full calculation: בָּ֘ר֤וּךְ [blessed] (228) + יְהֹוָ֨ה [Hashem] (26) + מִצִּיּ֗וֹן [from·Zion] (196) + שֹׁ֘כֵ֤ן [who·dwells] (370) + יְֽרוּשָׁלִָ֗ם [Jerusalem] (586) + הַֽלְלוּ־יָֽהּ [praise·Hashem] (86) = 1492.
Ibn Ezra
"Blessed be Hashem... Hallelujah" — that you should say, "Blessed be Hashem."
Radak
"Blessed be Hashem out of Zion" — for there the Glory dwells, in Jerusalem, and from there instruction goes forth to all who fear Him, so that they bless Him.
Metzudat David
"Out of Zion" — Who bestows the light of His presence from Zion, [He] who dwells in Jerusalem. "Hallelujah" — Praise Yah with this praise, saying, "Blessed is Hashem out of Zion," etc.
Malbim
"That Hashem is blessed out of Zion" — that the blessing rises up from Zion, and according to the merit of Zion it descends, since He dwells in Jerusalem and watches over the deeds of the people within it, to bless them according to their deeds and their service in holiness.
Rashi
Ibn Ezra
Radak
Metzudat David
Malbim