Verse structure: 3 words, 17 letters. The shortest word is "for·the·leader" (לַמְנַצֵּ֬חַ, 5 letters) and the longest is "for·the·sons·of·Korah" (לִבְנֵי־קֹ֬רַח, 7 letters). 3 unique roots are used. Frequent roots: "for·the·leader" (root נצח, 73x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: לַמְנַצֵּ֬חַ [for·the·leader] (218) + לִבְנֵי־קֹ֬רַח [for·the·sons·of·Korah] (400) + מִזְמֽוֹר [a·psalm] (293) = 911.
Ibn Ezra
'For the leader, of the sons of Korah' — this psalm is for the days of the Messiah. And Rabbi Moshe said that it was said in Babylon. And some say that it was in the days of David, when they brought up the Ark, and the proof is 'God is gone up with a shout'; but this is not correct, because of 'He shall choose for us our inheritance.' And the commentator who explained it this way answered that this is an allusion to Mount Moriah, for we do not know when this psalm was said.
Radak
"For the Leader." — This psalm, too, [speaks of] the days of the Messiah, after the war of Gog and Magog.
Malbim
"For the leader; of the sons of Korah" — This was composed concerning the future, hoped-for time when all the nations will recognize the kingship of Hashem and will go to seek the presence of Hashem in Zion.
O clap your hands, all you peoples; shout to God with the voice of triumph.
verse value 1691
Insights
Verse structure: 6 words, 31 letters. The shortest word is "ringing·cry" (רִנָּֽה, 3 letters) and the longest is "all·the·peoples" (כׇּֽל־הָ֭עַמִּים, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "clap·hand" (תִּקְעוּ־כָ֑ף). 6 unique roots are used. Frequent roots: "to·God" (root אלהים, 347x in Psalms); "all·the·peoples" (root כל, 82x in Psalms); "in·the·voice·of" (root קול, 55x in Psalms). The etnachta (major mid-verse pause) falls on 'clap·hand', dividing the verse into phrases of 2 and 4 words. Full calculation: כׇּֽל־הָ֭עַמִּים [all·the·peoples] (215) + תִּקְעוּ־כָ֑ף [clap·hand] (676) + הָרִ֥יעוּ [shout] (291) + לֵ֝אלֹהִ֗ים [to·God] (116) + בְּק֣וֹל [in·the·voice·of] (138) + רִנָּֽה [ringing·cry] (255) = 1691.
Rashi
"clap hands" — Join together with one another to shout to God with a voice of praise.
Ibn Ezra
'All' — if concerning the days of David, then 'all the peoples' are those who were under David's hand; and if concerning the days of the Messiah, it is according to its plain sense, and that is correct.
Radak
"All." — Israel says: all you peoples, clap your hands and rejoice with us; you already know that He is God and He is King over all the earth.
Metzudat David
"Clap the hand" — to rejoice at the time when Hashem reigns over all the earth.
Metzudat Zion
"Clap your hands" — the matter of striking hand against hand for joy; and so, "they clap hands at you" (Nahum 3:19).
Malbim
"All you peoples" — At this time the nations are in constant war, nation against nation, kingdom against kingdom, and this is for two reasons. First, on account of faith, for every adherent of a particular faith will fight and wish to compel the adherent of another faith to his own faith. Second, on account of rule and dominion, for every nation wants to hold sway over other nations. Accordingly, he says that in the future, no nation will lift up sword against nation; rather, "all the peoples will clasp hands" with one another to make peace between them forever, to put an end to sword and war, for then all will serve One, and Hashem will be one King over all of them. And therefore it says, "Shout unto God with the voice of triumph" — for it was their custom to sound a blast with a shofar and a voice of shouting at the time of crowning a new king; and then all of them will crown God as King over all the earth, and they will sound a great blast, so that there will no longer be different faiths, and they will no longer be divided into several camps.
For Hashem is most high, awful; a great King over all the earth.
verse value 1058
Insights
Verse structure: 6 words, 30 letters. The shortest word is "king" (מֶ֥לֶךְ, 3 letters) and the longest is "over·all·the·earth" (עַל־כׇּל־הָאָֽרֶץ, 8 letters). 6 unique roots are used. Frequent roots: "for·Hashem" (root יהוה, 688x in Psalms); "over·all·the·earth" (root ארץ, 157x in Psalms); "awesome" (root ירא, 77x in Psalms). The etnachta (major mid-verse pause) falls on 'awesome', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־יְהֹוָ֣ה [for·Hashem] (56) + עֶלְי֣וֹן [most·high] (166) + נוֹרָ֑א [awesome] (257) + מֶ֥לֶךְ [king] (90) + גָּ֝ד֗וֹל [great] (43) + עַל־כׇּל־הָאָֽרֶץ [over·all·the·earth] (446) = 1058.
Ibn Ezra
'For' — this is the sound of the joyous cry of the herald, like 'and the cry passed through.'
Radak
"For." — He is above all, and everything is under His hand, and He is awesome.
Metzudat David
"For Hashem," etc. — for then they will know that Hashem is most high, awesome, etc.; that is to say, that He is high above all and awesome over them.
Malbim
"For Hashem, the Most High, is awesome" — now, from the side of faith: at present there are those who deny the First Cause entirely and say that the stars and constellations are the creators; [against this,] "Hashem will be Most High." And there are those who acknowledge the First Cause and call Him "God of gods", but say that He is not awesome, since He does not watch over the lowly and does not reward or punish, and therefore there is no need to fear Him, as it is written, "Hashem is high above all nations" — and therefore they feared the stars, thinking that dominion had been given to them; [against this,] He will be "awesome." And from the side of kingship and dominion, He will then be "a great King over all the earth." Now he explains these two ideas. "He will speak" — then "He will speak" and lead "the idol-worshipping nations under us" with respect to the governance of justice, as it is written, "and He shall judge among the nations," "and peoples under our feet" with respect to religion and Torah, as it says there, "for out of Zion shall go forth the Torah."
He subdues peoples under us, and nations under our feet.
verse value 2484
Insights
Verse structure: 6 words, 29 letters. Verse gematria: 2484 is divisible by 18, the value of chai ('life'). The shortest word is "under" (תַּ֣חַת, 3 letters) and the longest is "under·us" (תַּחְתֵּ֑ינוּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "under·us" (תַּחְתֵּ֑ינוּ). The root תחת appears 2 times in this verse. 5 unique roots are used. Frequent roots: "peoples" (root עם, 135x in Psalms); "subdues" (root דבר, 133x in Psalms); "our·feet" (root רגל, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'under·us', dividing the verse into phrases of 3 and 3 words. Full calculation: יַדְבֵּ֣ר [subdues] (216) + עַמִּ֣ים [peoples] (160) + תַּחְתֵּ֑ינוּ [under·us] (874) + וּ֝לְאֻמִּ֗ים [and·nations] (127) + תַּ֣חַת [under] (808) + רַגְלֵֽינוּ [our·feet] (299) = 2484.
Rashi
"He shall plague peoples in our stead" — Heb. ידבר עמים תחתינו, He shall afflict the peoples with a plague (דבר) instead of our soul(s) so that His wrath will subside through them, and we will be saved, as the matter that is stated (Isa. 43:3): “I have given Egypt as your ransom, etc.” Menachem, however, associated it with an expression of leading (p. 61).
Ibn Ezra
'He subdues' — He leads them like a flock within His fold; and the meaning is that He is king over all the earth, and behold, everything is in His hand.
Radak
"He subdues (yadber)." — [Meaning] He leads/drives, that is, He drove them from the end of the earth to Jerusalem.
Metzudat Zion
"Subdues" — meaning, He leads, as in "and lambs shall graze according to their custom" (Isaiah 5).
He chooses our inheritance for us, the pride of Jacob whom He loves. Selah
verse value 2498
Insights
Verse structure: 6 words, 34 letters. The shortest word is "Selah" (סֶֽלָה, 3 letters) and the longest is "our·inheritance" (אֶת־נַחֲלָתֵ֑נוּ, 8 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "chooses·for·us" (יִבְחַר־לָ֥נוּ), "our·inheritance" (אֶת־נַחֲלָתֵ֑נוּ), "the·pride·of" (אֶ֥ת־גְּא֨וֹן). 6 unique roots are used. Frequent roots: "Selah" (root סלה, 70x in Psalms); "whom·He·loves" (root אהב, 40x in Psalms); "Jacob" (root יעקב, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'our·inheritance', dividing the verse into phrases of 2 and 4 words. Full calculation: יִבְחַר־לָ֥נוּ [chooses·for·us] (306) + אֶת־נַחֲלָתֵ֑נוּ [our·inheritance] (945) + אֶ֥ת־גְּא֨וֹן [the·pride·of] (461) + יַעֲקֹ֖ב [Jacob] (182) + אֲשֶׁר־אָהֵ֣ב [whom·He·loves] (509) + סֶֽלָה [Selah] (95) = 2498.
Rashi
"He shall choose...for us" — and restore us to its midst. Then He will be exalted with the trumpet blast and the sound of the shofar that we will sound before Him over the burnt offerings and the peace offerings, and we will say, “Sing to God, etc.”
Ibn Ezra
'He chooses' — whether in Babylon or in the days of the Messiah, Israel shall return to their inheritance.
Radak
"He chooses." — That which was formerly ours, now too He has chosen it for us and returned us to it; and this land is the pride of Jacob and their glory, for through it they take pride over all the nations. "The pride of (et ge'on)." — This 'et' is vocalized with a segol, and it bears a lengthening mark (ma'arikh/meteg) without a maqaf [hyphen], contrary to the usual rule. "Whom He loves." — This place, God loved it, namely, Jerusalem.
Metzudat David
"He chooses for us" — that is to say, He will restore our inheritance to us and choose it for us to dwell in it as before. "The pride of Jacob" — this is the Temple (Beit HaMikdash), which is beloved forever.
Metzudat Zion
"The pride" — from the language of "pride" and "exaltation."
Malbim
"He chooses" — he explains from which place the governance of kingship and religion will emerge: that it will be from Zion. For even though it is now destroyed, He will still "choose for us our inheritance," for the beginning of the resting of the Divine Presence there was shown to Jacob in the vision of the ladder that he saw on that mountain (where he also saw the Temple built for the future to come, as our Sages of blessed memory said). And this is the meaning of "the pride of Jacob, whom He loves."
God is gone up amidst shouting, Hashem amidst the sound of the horn.
verse value 1624
Insights
Verse structure: 6 words, 26 letters. Notable word values: "God" (אֱ֭לֹהִים) = 86, equal to Elohim. The shortest word is "has·gone·up" (עָלָ֣ה, 3 letters) and the longest is "in·shouting" (בִּתְרוּעָ֑ה, 6 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "God" (root אלהים, 347x in Psalms); "in·the·voice·of" (root קול, 55x in Psalms). First appearance of the root שופר ("horn") in Psalms. The etnachta (major mid-verse pause) falls on 'in·shouting', dividing the verse into phrases of 3 and 3 words. Full calculation: עָלָ֣ה [has·gone·up] (105) + אֱ֭לֹהִים [God] (86) + בִּתְרוּעָ֑ה [in·shouting] (683) + יְ֝הֹוָ֗ה [Hashem] (26) + בְּק֣וֹל [in·the·voice·of] (138) + שׁוֹפָֽר [horn] (586) = 1624.
Ibn Ezra
'Gone up' — concerning the Ark that was hidden away, that it shall go up and be seen. And others said the meaning is that Hashem shall put the peoples beneath us, and at the time that we shout over them with trumpets and the sound of the shofar, Hashem shall go up from it; therefore they called Him 'Most High.'
Radak
"God is gone up." — Israel will say, when they sing to God, "God is gone up amidst shouting," meaning: now He is exalted above all.
Metzudat David
"He is gone up" — then God will be exalted and lifted up amidst shouting, for they will blow [the horn] over the sacrifices. "Hashem amidst the sound of the horn" — this refers back to "He is gone up," meaning: Hashem has gone up amidst the sound of the horn; and the matter is repeated in different words, as stated.
Malbim
"He is gone up" — now he depicts how this great King receives this kingship, that the nations proclaim Him king, and He now rises from His earlier governance, by which He governed before this immense kingship was proclaimed by the mouth of His creatures, to another governance, elevated and lofty above the first governance. For Hashem's governance in this age will sometimes be through the name God, which is when He governs according to the governance of nature, and sometimes through the name Hashem, which is when He governs according to signs and wonders; and this latter governance is for the sake of Israel, and He is then called by the name "our King," or "our Redeemer," "God of Israel," "God of Jacob," "Holy One of Israel," and the like. And then these two governances will be raised up and elevated to a great height — that through this "shouting" by which they proclaimed Him king, "God is gone up" — the governance by which He governs through the name God is elevated, for the governance of nature will then change to a nature superior to the first, as it is written, "Behold, I create new heavens and a new earth." And likewise, "through the sound of the horn Hashem is gone up" — that is, the miraculous governance which is through the name Hashem, for there will be wonderful and lofty miracles, more constant than the previous ones; and he explains this by [saying] that God went up amid the shouting.
Sing praises to God, sing praises; sing praises to our King, sing praises.
verse value 1274
Insights
Verse structure: 6 words, 27 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. Verse gematria: 1274 is divisible by 26, the value of the divine name Hashem. The shortest word is "sing" (זַמְּר֣וּ, 4 letters) and the longest is "to·our·king" (לְמַלְכֵּ֣נוּ, 6 letters). Words sharing gematria 253: sing, sing, sing, sing. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·our·king" (לְמַלְכֵּ֣נוּ). The root זמר appears 4 times in this verse. 3 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "to·our·king" (root מלך, 70x in Psalms); "sing" (root זמר, 41x in Psalms). The etnachta (major mid-verse pause) falls on 'sing', dividing the verse into phrases of 3 and 3 words. Full calculation: זַמְּר֣וּ [sing] (253) + אֱלֹהִ֣ים [God] (86) + זַמֵּ֑רוּ [sing] (253) + זַמְּר֖וּ [sing] (253) + לְמַלְכֵּ֣נוּ [to·our·king] (176) + זַמֵּֽרוּ [sing] (253) = 1274.
Ibn Ezra
'Sing praises' — the meaning is: sing praises to Hashem, who is known through His deeds by the weighing of the heart's understanding; and to our King, who is known to us alone by the dwelling of His glory among us.
Radak
"Sing praises to God (zamru Elohim)." — Equivalent to 'le-Elohim' [to God]; and 'sing praises' is repeated for emphasis. "To our King." — For now His name is united specifically with us in the world, and He is our King; but on that day He will be King over all the earth. "The wise (maskil)." — Every wise/understanding person, whether among Israel or among the nations of the world, shall sing praises to God, blessed be He. Although, regarding all the peoples he said, "all the peoples, clap hands" — [applying] to both the wise and those who are not wise, since clapping hands and raising the voice in song is equal for every person, but composing song and melody belongs only to the wise.
Metzudat David
"Sing praises, God" — [meaning] sing praises to God. "Sing praises" — the matter is repeated to express its continuance.
Malbim
"Sing praises to God, sing praises" — give praise to the name God, who has gone up and been exalted; and since Hashem has gone up with the sound of the horn, "sing praises to our King, sing praises" — for the name "our King," appearing with the possessive suffix, indicates His miraculous governance, which has now gone up through the sound of the horn, which is a sign of the ingathering of the exiles, as it is written, "And it shall come to pass in that day, that a great horn shall be blown." And the reason for this exaltation is "for God is King over all the earth" — that even from the perspective of His simple governance, through the name God, He is now King over all the earth, and all serve Him; therefore, "sing praises, a maskil" — for then all will understand the kingship of Hashem and His greatness.
For God is the King of all the earth; sing you praises in a skillful song.
verse value 1205
Insights
Verse structure: 6 words, 25 letters. Notable word values: "God" (אֱלֹהִ֗ים) = 86, equal to Elohim. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "all·the·earth" (כׇּל־הָאָ֥רֶץ, 6 letters). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "for" (root כי, 216x in Psalms); "all·the·earth" (root ארץ, 157x in Psalms). Full calculation: כִּ֤י [for] (30) + מֶ֖לֶךְ [king·of] (90) + כׇּל־הָאָ֥רֶץ [all·the·earth] (346) + אֱלֹהִ֗ים [God] (86) + זַמְּר֥וּ [sing] (253) + מַשְׂכִּֽיל [a·skillful·song] (400) = 1205.
Ibn Ezra
'For' — because he mentioned 'to our King,' he said, 'for He is king over all the earth.' 'Sing praises' — this [is addressed to] every intelligent person.
Metzudat David
"Sing a skillful song" — sing a song composed with skill/understanding.
God reigns over the nations; God sits upon His holy throne.
verse value 1324
Insights
Verse structure: 7 words, 31 letters. Notable word values: "God" (אֱ֭לֹהִים) = 86, equal to Elohim. The shortest word is "reigns" (מָלַ֣ךְ, 3 letters) and the longest is "over·nations" (עַל־גּוֹיִ֑ם, 6 letters). Words sharing gematria 86: God, God. 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "over·nations" (עַל־גּוֹיִ֑ם), "upon·the·throne·of" (עַל־כִּסֵּ֬א). The root אלהים appears 2 times in this verse. 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "reigns" (root מלך, 70x in Psalms); "over·nations" (root גוי, 59x in Psalms). The etnachta (major mid-verse pause) falls on 'over·nations', dividing the verse into phrases of 3 and 4 words. Full calculation: מָלַ֣ךְ [reigns] (90) + אֱ֭לֹהִים [God] (86) + עַל־גּוֹיִ֑ם [over·nations] (159) + אֱ֝לֹהִ֗ים [God] (86) + יָשַׁ֤ב [sits] (312) + עַל־כִּסֵּ֬א [upon·the·throne·of] (181) + קׇדְשֽׁוֹ [His·holiness] (410) = 1324.
Rashi
"God has reigned over nations" — So will everyone say. "God has sat upon His holy throne" — Now the throne is complete and the greatness is recognized, and they will declare that the volunteers of the people have gathered to His city.
Ibn Ezra
'Reigns' — many times in generations past, Hashem showed His kingship when He executed judgment and vengeance upon the nations, and this is the meaning of 'He sits upon His holy throne'; or it is said thus concerning the generation of the Messiah, and therefore [it says], 'they are gathered.'
Radak
"Reigns (melekh)." — Until now God reigned over Israel alone, but now He reigns over all the nations, "and sits upon His holy throne" — like a king upon his throne, with everything beneath him.
Metzudat David
"Upon His holy throne" — to show His dominion over all.
Malbim
"He reigns" — until now he arranged the beginning of the kingship; now he indicates the permanence of the kingship. Already "God reigns over the nations," and also "He sits upon His holy throne" — for He no longer sits upon the throne on which He sat until now, which is the heavens and the [heavenly] order (as it is written, "Hashem has established His throne in the heavens"), but rather He sits upon His holy throne, the throne of wondrous governance, which is in holiness, elevated above nature.
The princes of the peoples are gathered together, the people of the God of Abraham; for to God belong the shields of the earth; He is greatly exalted.
verse value 1577
Insights
Verse structure: 11 words, 47 letters. The shortest word is "people·of" (עַם֮, 2 letters) and the longest is "shields·of·the·earth" (מָֽגִנֵּי־אֶ֗רֶץ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "shields·of·the·earth" (מָֽגִנֵּי־אֶ֗רֶץ), "He·is·exalted" (נַעֲלָֽה). The root עם appears 2 times in this verse. 9 unique roots are used. Frequent roots: "God·of" (root אלהים, 347x in Psalms); "for" (root כי, 216x in Psalms); "peoples" (root עם, 135x in Psalms). First appearance of the root נדיב ("princes·of") in Psalms. First appearance of the root אברהם ("Abraham") in Psalms. Full calculation: נְדִ֘יבֵ֤י [princes·of] (76) + עַמִּ֨ים [peoples] (160) + נֶאֱסָ֗פוּ [are·gathered] (197) + עַם֮ [people·of] (110) + אֱלֹהֵ֢י [God·of] (46) + אַבְרָ֫הָ֥ם [Abraham] (248) + כִּ֣י [for] (30) + לֵ֭אלֹהִים [to·God] (116) + מָֽגִנֵּי־אֶ֗רֶץ [shields·of·the·earth] (394) + מְאֹ֣ד [greatly] (45) + נַעֲלָֽה [He·is·exalted] (155) = 1577.
Rashi
"The volunteers of the peoples" — Who offered themselves to the slaughter, to be slain for the sanctity of His name. "the people of the God of Abraham" — who was the first volunteer, the first of the proselytes [he was the first to volunteer himself to proselytize]. Now it is known that "God has the shields of the earth" — and He has the power to be a shield for all who trust in Him.
Ibn Ezra
'The nobles' — the honored ones among the peoples. And the meaning of 'the God of Abraham' is to be a people belonging to the God of Abraham; and he mentioned him on account of the souls that he made in Haran, and because he called out in every place in the name of Hashem. 'The shields of the earth' — they are the kings, as in 'for our shield belongs to Hashem'; then Hashem shall be, in the eyes of all, exceedingly exalted.
Radak
"The princes (nedivei)." — The great ones who are among every people shall be gathered together with the people of the God of Abraham, for he was the first to make His name known in the world, as it says, 'and Abram called there upon the name of Hashem.' "For to God" shall come "the shields of the earth." — These are the great ones and the kings. "Greatly exalted (na'alah)." — On that day He will be very greatly exalted above all.
Metzudat David
"The princes of the peoples" — the nobles among all the peoples will be gathered to the Land of Israel; and it goes on to explain that they are the people of the God of Abraham. "The shields of the earth" — these are the princes who serve as a shield and strength for those weak in power; that is to say, all the princes of the peoples belong to God, and it is in His power to bring Israel out from under their hand and to bring them to their land. "He is greatly exalted" — He is very superior and lifted up, and whatever He desires, He does.
Metzudat Zion
"The princes" — one who is generous with money is called "nadiv" [a noble]. "Greatly exalted" — from the language of elevation, praise, and uplift.
Malbim
"The princes" — and now "the princes of the peoples are gathered together," those who volunteered to convert themselves, and they are "the people of the God of Abraham," who was the first of converts; "for to God" (are gathered) "the shields of the earth" — all the righteous and pious ones who are the shields of the earth. And at that time, "He is greatly exalted" — He is continually raised higher and higher in His governance, through new miracles and signs and wonders that have not [yet] been created.
Ibn Ezra
Radak
Malbim