Verse structure: 3 words, 15 letters. The shortest word is "a·song" (שִׁ֥יר, 3 letters) and the longest is "of·the·sons·of·Korah" (לִבְנֵי־קֹֽרַח, 7 letters). 3 unique roots are used. Frequent roots: "a·song" (root שיר, 68x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: שִׁ֥יר [a·song] (510) + מִ֝זְמ֗וֹר [a·psalm] (293) + לִבְנֵי־קֹֽרַח [of·the·sons·of·Korah] (400) = 1203.
Ibn Ezra
'A song, a psalm' — we are unable to distinguish between 'a song, a psalm' and 'a psalm, a song,' just as [there is no difference between] 'from the flinty rock' and 'from the rock of flint.'
Radak
"A Song" — This psalm too concerns the days of the Messiah, and it recounts the praise of Jerusalem.
Malbim
"A Song, a Psalm" — this psalm was founded upon a great storm that occurred at that time, which shattered mountains and broke rocks; and on Mount Zion, where the storm also occurred, it did no harm whatsoever, for Hashem, who dwells on this mountain, protected it. And this storm was for their benefit, for at that time the kings of the earth had joined together and gone down in ships of Tarshish to conquer the land of Israel, and this storm broke their ships and struck their army in the sea. And it is related to the psalm above, chapter 46.
Great is Hashem, and highly to be praised, In the city of our God, His holy mountain,
verse value 1224
Insights
Verse structure: 7 words, 32 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 1224 is divisible by 18, the value of chai ('life'). The shortest word is "greatly" (מְאֹ֑ד, 3 letters) and the longest is "our·God" (אֱ֝לֹהֵ֗ינוּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "mountain·of·His·holiness" (הַר־קׇדְשֽׁוֹ). 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "our·God" (root אלהים, 347x in Psalms); "and·praised" (root הלל, 94x in Psalms). The etnachta (major mid-verse pause) falls on 'greatly', dividing the verse into phrases of 4 and 3 words. Full calculation: גָּ֘ד֤וֹל [great] (43) + יְהֹוָ֣ה [Hashem] (26) + וּמְהֻלָּ֣ל [and·praised] (111) + מְאֹ֑ד [greatly] (45) + בְּעִ֥יר [in·the·city·of] (282) + אֱ֝לֹהֵ֗ינוּ [our·God] (102) + הַר־קׇדְשֽׁוֹ [mountain·of·His·holiness] (615) = 1224.
Rashi
"in the city of our God" — In the future, when He builds His city, He will be great and praised because of it.
Ibn Ezra
'Great is Hashem, and highly to be praised' — this psalm is great in mentioning the praise of Jerusalem.
Radak
"Great is Hashem, in the city of our God" — For there all flesh will magnify Him.
Metzudat David
"In the city of our God" — that is to say, when His Divine Presence (Shechinah) dwells in Jerusalem, His holy mountain, then He is great and praised by the mouth of all.
Malbim
"Great is Hashem, and highly praised" — not everything great is praised, for sometimes, because of its greatness, it does not pay attention to those lower than it, and its deeds are not praised in the gates. But Hashem — in the very place of His greatness, there you find His humility, so that He is great in Himself, and also praised for His humility in attending to all. And praise is usually only from afar, for up close people see that its stature has a limit, and they do not praise it so much; but Hashem "is praised in the city of our God" — and in particular this is the praise for His providence in the city of our God, and in particular over "His holy mountain." And he explains the words of praise that they utter, saying "beautiful" — although Mount Zion has all these virtues in itself, that it is, in itself, "beautiful in situation" — that the climate in which the mountain dwells is very beautiful, and it is also "the joy of the whole earth," and it is also "the city of a great King" — that there is the capital city of a great king. Nevertheless, all these virtues are not the stronghold and strength of that place, but rather what makes it "known as a stronghold" is that "God is in her palaces" — through this, the essence of her strength is that God dwells in her palaces. And this is the explanation of "highly praised" — that in this they praise Hashem, that He has made His Presence dwell in Zion, and He is her stronghold. Now he begins to relate the event that occurred at that time.
Fair in situation, the joy of the whole earth; Even mount Zion, the uttermost parts of the north, The city of the great King.
verse value 3452
Insights
Verse structure: 10 words, 40 letters. The shortest word is "great" (רָֽב, 2 letters) and the longest is "all·the·earth" (כׇּל־הָ֫אָ֥רֶץ, 6 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "fair" (יְפֵ֥ה), "elevation" (נוֹף֮), "joy·of" (מְשׂ֢וֹשׂ). 10 unique roots are used. Frequent roots: "all·the·earth" (root ארץ, 157x in Psalms); "king" (root מלך, 70x in Psalms); "great" (root רב, 67x in Psalms). First appearance of the root צפון ("north") in Psalms. The etnachta (major mid-verse pause) falls on 'north', dividing the verse into phrases of 7 and 3 words. Full calculation: יְפֵ֥ה [fair] (95) + נוֹף֮ [elevation] (136) + מְשׂ֢וֹשׂ [joy·of] (646) + כׇּל־הָ֫אָ֥רֶץ [all·the·earth] (346) + הַר־צִ֭יּוֹן [mountain·of·Zion] (361) + יַרְכְּתֵ֣י [flanks·of] (640) + צָפ֑וֹן [north] (226) + קִ֝רְיַ֗ת [city·of] (710) + מֶ֣לֶךְ [king] (90) + רָֽב [great] (202) = 3452.
Rashi
"The fairest of branches" — Heb. יפר נוף, a city that is a fair branch; an expression of the branches (נוף) of a tree. Another explanation: A fair bride, for in the coastal cities they call a bride ninfe (nymphe in Greek) (R. H. 26a). Menachem (p. 124) associated it with (Josh. 17:11) “the three regions (הנפת)” (i. e., there [on Joshua] he explains that it means regions; as Rashi explains there: contree in French, a region. In this manner, Rashi explains in Joshua 11:3,) but Dunash (p. 34) defined it as an expression of a branch of a tree, and Mt. Zion was called “the fairest of branches” because it is (near—Shem Ephraim) the Mount of Olives. "the joy of the entire earth" — Now what is its joy? The north side, angles in French, angle, corner. Redak (Shorashim) also defines it as corners, and so in Ezekiel (46:21). The northern side of the altar [was] where sin offerings and guilt offerings were slaughtered, and whoever was grieved because of the sins he had committed would bring a sin offering or a guilt offering, and he would be forgiven. He would then emerge happy, and the sacrifices would benefit the entire world.
Ibn Ezra
'Fair in situation' — the district of the three regions, on the pattern of 'that which is winnowed with a shovel'; and the view that it is a branch, or derived from the word 'waving,' has no basis. 'Mount Zion' — in the north of Jerusalem. 'A great king' — great, as in 'over all his household' — he is David; 'the city where David encamped.'
Radak
"Fair" — Mount Zion is "the fair region" (yefeh ha-machoz), that is, there is no region in the whole area greater than it. "Nof" means "region" (machoz). And my father, of blessed memory, explained that it is known that the inhabited world is divided into seven parts, and these parts are called in the holy tongue nofot, and in Arabic iqlimim ("climes"). He said that anyone who leaves one region for another becomes ill from the change of air, but the air of the whole Land of Israel — and all the more so the air of Jerusalem — was "fair of region," and it was "the joy of the whole earth," for even sick people who came there would be healed, because its air is temperate and good. "Mount Zion, the uttermost parts of the north" — for Zion is in the north of Jerusalem. "The city of the great King" — a great king, namely David; or he says "great" of the messianic King.
Metzudat David
"Fair in situation" — a fair region and the joy of the whole earth is Mount Zion, which stands in the north of Jerusalem; and it is the city of a great king, and the great one is David — and so it says, "the city where David encamped" (Isaiah 29:1).
Metzudat Zion
"Situation" — meaning, a region. "The joy of" — all rejoice when they see the beauty of its splendor. "The uttermost parts" — the matter of "side," like the thigh, which is at the side of a person. "The city" — from the language of "town" and "city." "Great" — meaning, large.
God in her palaces has made Himself known for a stronghold.
verse value 1305
Insights
Verse structure: 4 words, 23 letters. Notable word values: "God" (אֱלֹהִ֥ים) = 86, equal to Elohim. The shortest word is "has·made·Himself·known" (נוֹדַ֥ע, 4 letters) and the longest is "in·her·palaces" (בְּאַרְמְנוֹתֶ֗יהָ, 9 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·her·palaces" (בְּאַרְמְנוֹתֶ֗יהָ). 4 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "has·made·Himself·known" (root ידע, 95x in Psalms). First appearance of the root ארמון ("in·her·palaces") in Psalms. Full calculation: אֱלֹהִ֥ים [God] (86) + בְּאַרְמְנוֹתֶ֗יהָ [in·her·palaces] (714) + נוֹדַ֥ע [has·made·Himself·known] (130) + לְמִשְׂגָּֽב [for·a·stronghold] (375) = 1305.
Rashi
"He is known as a stronghold" — When He will dwell therein in the future, they will say this [will call Him thus].
Ibn Ezra
'God' — the meaning is: even though she has many palaces, Hashem is her stronghold, and this has already become known through the mighty deeds that He showed.
Radak
"God in her palaces" — there are cities strong in construction and lofty, for taking refuge in; but the strength of the palaces of Jerusalem is better than this, for God is made known in them, that He is a stronghold for all who seek refuge in Him.
Metzudat David
"God" — when God dwells in her palaces, then it becomes known to all that He is a stronghold for her.
Metzudat Zion
"In her palaces" — from the language of "palace" and "hall."
For, lo, the kings assembled themselves, They came onward together.
verse value 677
Insights
Verse structure: 5 words, 24 letters. The shortest word is "passed" (עָבְר֥וּ, 4 letters) and the longest is "the·kings" (הַ֭מְּלָכִים, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·kings" (הַ֭מְּלָכִים), "assembled·themselves" (נ֥וֹעֲד֑וּ). 5 unique roots are used. Frequent roots: "for·behold" (root כי, 216x in Psalms); "the·kings" (root מלך, 70x in Psalms); "passed" (root עבר, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'assembled·themselves', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּֽי־הִנֵּ֣ה [for·behold] (90) + הַ֭מְּלָכִים [the·kings] (145) + נ֥וֹעֲד֑וּ [assembled·themselves] (136) + עָבְר֥וּ [passed] (278) + יַחְדָּֽו [together] (28) = 677.
Rashi
"the kings have assembled" — to wage war against it in the wars of Gog and Magog. "they have passed together" — to war.
Ibn Ezra
'For, lo, the kings' — who assembled together and came against her.
Radak
"They assembled" (no'adu) — the ayin has a shva even though it stands under an atnach [the pausal accent]. He says: know that God is in Jerusalem as a stronghold, for the kings assembled there together with Gog and Magog to make war on Jerusalem, and they passed through it together.
Metzudat David
"The kings assembled themselves" — the kings who set an appointed day, and then passed onward to come against Jerusalem for war.
Metzudat Zion
"Assembled themselves" — the matter of arranging a meeting, as in "unless they have agreed together" (Amos 3).
Malbim
"For, lo, the kings assembled" — they gathered together to go and conquer Jerusalem, and also "passed by together" — they crossed over in ships upon the sea of Tarshish. However (verses 6-7), "they saw" Hashem's providence with their own eyes, "so they were amazed and frightened," until "they hastened" to flee, "and trembling seized them there." And what did they see? (verses 8-9) "By an east wind You break the ships of Tarshish" — how, through an east wind, their ships were broken. And the sense of the verses is: "By an east wind You break the ships of Tarshish; God establishes it forever" — they saw that through the very wind that broke the ships of Tarshish, God established Jerusalem upon a foundation that would never be destroyed by enemies. And what it says, "as we have heard," etc., is a parenthetical statement — "just as we heard" report of this wind, "so we have seen" it "in the city of Hashem," for there too the storm occurred, just as on the sea; and by this same wind God establishes it forever. "Selah" — the matter is concluded.
They saw, straightway they were amazed; They were affrighted, they hasted away.
verse value 1022
Insights
Verse structure: 6 words, 22 letters. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "were·affrighted" (נִבְהֲל֥וּ, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "were·amazed" (תָּמָ֑הוּ), "hastened·away" (נֶחְפָּֽזוּ). 6 unique roots are used. Frequent roots: "saw" (root ראה, 100x in Psalms); "they" (root הם, 69x in Psalms); "so" (root כן, 36x in Psalms). The etnachta (major mid-verse pause) falls on 'were·amazed', dividing the verse into phrases of 4 and 2 words. Full calculation: הֵ֣מָּה [they] (50) + רָ֭אוּ [saw] (207) + כֵּ֣ן [so] (70) + תָּמָ֑הוּ [were·amazed] (451) + נִבְהֲל֥וּ [were·affrighted] (93) + נֶחְפָּֽזוּ [hastened·away] (151) = 1022.
Rashi
"They saw" — the Holy One, blessed be He, going forth and waging war against those nations, so they wondered. "they were bewildered" — Feront etourdis in French, were stunned, as (Jer. 23:32): “and their bewilderment (ובפחזותם).”
Ibn Ezra
'They' — when they saw the might of Hashem, they were terrified.
Radak
"They" — when they saw the wonders of God, may He be blessed, and His might, they were astonished, terrified, and fled in haste.
Metzudat David
"They saw" — and they, when they saw that God was in her palaces, were amazed, etc.
Metzudat Zion
"Hasted away" — from the language of "haste" and "panic."
Trembling took hold of them there, Pangs, as of a woman in travail.
verse value 1198
Insights
Verse structure: 5 words, 20 letters. The shortest word is "there" (שָׁ֑ם, 2 letters) and the longest is "like·a·woman·in·travail" (כַּיּוֹלֵדָֽה, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "trembling" (רְ֭עָדָה), "seized·them" (אֲחָזָ֣תַם), "like·a·woman·in·travail" (כַּיּוֹלֵדָֽה). 5 unique roots are used. Frequent roots: "there" (root שם, 119x in Psalms); "pangs" (root חיל, 29x in Psalms). First appearance of the root אחז ("seized·them") in Psalms. The etnachta (major mid-verse pause) falls on 'there', dividing the verse into phrases of 3 and 2 words. Full calculation: רְ֭עָדָה [trembling] (279) + אֲחָזָ֣תַם [seized·them] (456) + שָׁ֑ם [there] (340) + חִ֝֗יל [pangs] (48) + כַּיּוֹלֵדָֽה [like·a·woman·in·travail] (75) = 1198.
Ibn Ezra
"Trembling" — this is why they fled, and this is the meaning of "they hastened away."
Radak
"Trembling" — there, in that very place where they had thought to kill with great slaughter, trembling and pangs like a woman in labor seized them, and they all fell there slain.
With the east wind You break the ships of Tarshish.
verse value 2949
Insights
Verse structure: 5 words, 22 letters. The shortest word is "with·the·wind·of" (בְּר֥וּחַ, 4 letters) and the longest is "ships·of" (אֳנִיּ֥וֹת, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "with·the·wind·of" (בְּר֥וּחַ), "You·break" (תְּ֝שַׁבֵּ֗ר). 5 unique roots are used. Frequent roots: "with·the·wind·of" (root רוח, 31x in Psalms); "You·break" (root שבר, 26x in Psalms). First appearance of the root אניה ("ships·of") in Psalms. The etnachta (major mid-verse pause) falls on 'east', dividing the verse into phrases of 2 and 3 words. Full calculation: בְּר֥וּחַ [with·the·wind·of] (216) + קָדִ֑ים [east] (154) + תְּ֝שַׁבֵּ֗ר [You·break] (902) + אֳנִיּ֥וֹת [ships·of] (467) + תַּרְשִֽׁישׁ [Tarshish] (1210) = 2949.
Rashi
"With an east wind" — That is an expression of retribution, with which the Holy One, blessed be He, recompenses the wicked, as it is stated (Exod. 14:21): “and the Lord led the sea with a strong east wind, etc.” Similarly (Ezek. 16:27, 26): “The east wind has broken you in the heart of the seas”; (Jer. 18:17), “Like an east wind, I will scatter you before the enemy.” "the ships of Tarshish" — They are the neighbors of Tyre, which is Africa, and it is of Edom.
Ibn Ezra
"With the wind" — he likened the pang that seized them to an east wind, which, when it is at sea, breaks the ships.
Radak
"With [the] wind" — as if they were struck by a mighty east wind that breaks the ships of Tarshish. "Tarshish" — for it was a port of entry for ships.
Metzudat David
"With the east wind" — which is the fiercest of the winds; with it You break the ships of the force coming by way of the sea of Tarshish.
As we have heard, so have we seen In the city of Hashem of hosts, in the city of our God— God establish it for ever. Selah
verse value 3057
Insights
Verse structure: 12 words, 59 letters. Notable word values: "God" (אֱלֹ֘הִ֤ים) = 86, equal to Elohim. The shortest word is "so" (כֵּ֤ן, 2 letters) and the longest is "in·the·city·of·Hashem" (בְּעִיר־יְהֹוָ֣ה, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·the·city·of·Hashem" (בְּעִיר־יְהֹוָ֣ה). The root אלהים appears 2 times in this verse. 11 unique roots are used. Frequent roots: "in·the·city·of·Hashem" (root יהוה, 688x in Psalms); "our·God" (root אלהים, 347x in Psalms); "for·ever" (root עולם, 144x in Psalms). The etnachta (major mid-verse pause) falls on 'our·God', dividing the verse into phrases of 8 and 4 words. Full calculation: כַּאֲשֶׁ֤ר [as] (521) + שָׁמַ֨עְנוּ [we·have·heard] (466) + כֵּ֤ן [so] (70) + רָאִ֗ינוּ [we·have·seen] (267) + בְּעִיר־יְהֹוָ֣ה [in·the·city·of·Hashem] (308) + צְ֭בָאוֹת [of·hosts] (499) + בְּעִ֣יר [in·the·city·of] (282) + אֱלֹהֵ֑ינוּ [our·God] (102) + אֱלֹ֘הִ֤ים [God] (86) + יְכוֹנְנֶ֖הָ [will·establish·it] (141) + עַד־עוֹלָ֣ם [for·ever] (220) + סֶֽלָה [Selah] (95) = 3057.
Rashi
"As we have heard" — the consolations from the mouth of the prophets, so have we seen [them].
Ibn Ezra
"As" — then Israel will say, in a prophetic manner, when they return to Jerusalem.
Radak
"As" — Israel will say on that day: "As we have heard" from the prophets who prophesied concerning the downfall of Gog and Magog, "so have we seen," in the city of Hashem of hosts. "Of hosts" — for He is Master of the hosts above and the hosts below. "In the city of our God" — for He is our God, and He has judged our cause against the mighty nations; and just as He delivered it and established it [in the past], so will He establish it forever.
Metzudat David
"As we have heard" — the matters from the mouth of the prophets, so have we seen them in the city of Hashem, who is our God. "He will establish it" — He will establish Jerusalem to stand upon its base and foundation forever and ever.
We have thought on Your lovingkindness, O God, In the midst of Your temple.
verse value 677
Insights
Verse structure: 5 words, 23 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "Your·lovingkindness" (חַסְדֶּ֑ךָ, 4 letters) and the longest is "we·have·thought" (דִּמִּ֣ינוּ, 5 letters). 5 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "Your·lovingkindness" (root חסד, 125x in Psalms); "in·the·midst·of" (root קרב, 37x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·lovingkindness', dividing the verse into phrases of 3 and 2 words. Full calculation: דִּמִּ֣ינוּ [we·have·thought] (110) + אֱלֹהִ֣ים [God] (86) + חַסְדֶּ֑ךָ [Your·lovingkindness] (92) + בְּ֝קֶ֗רֶב [in·the·midst·of] (304) + הֵיכָלֶֽךָ [Your·temple] (85) = 677.
Rashi
"We have hoped, O Lord, for Your kindness" — The prophet repeatedly prays to the Holy One, blessed be He, and says, “We hoped and waited for Your kindness, to see this Your salvation in the midst of Your Temple. Menachem (p. 65) interpreted it as an expression of thought, as (Esther 4: 13): “Do not think (אל תדמי).”
Ibn Ezra
"We have thought" — then Israel will say: we were thinking in our hearts and imagining Your lovingkindness — that it fills Your temple, or [meaning] that You are within Your temple.
Radak
"We have thought" (dimminu) — we thought in our hearts, when they made war against us. "Your lovingkindness" — that it is a great lovingkindness that will save us; that is to say, concerning the glory that dwells in the Temple, which is a great lovingkindness to Israel.
Metzudat David
"We have thought" — You, God, behold we have hoped since of old for Your lovingkindness, which You show within Your Temple.
Metzudat Zion
"We have thought on" — the matter of expectation and hope, as in "wait quietly for Hashem" (above, Psalm 37).
Malbim
"We have thought" — until now we had no image or likeness of judgment and justice [from You], but only an image of lovingkindness, for within Your temple we did not sense from You any judgment or wrath or punishment, but only goodness and lovingkindness — to the point that "within Your temple," according to Your governance there, "we did not picture" anything except "Your lovingkindness" — we had no likeness or image except the image of lovingkindness. But now we have seen that "as is Your name, God, so is Your praise unto the ends of the earth" — that Your praise which goes forth to the ends of the earth, outside the temple, is connected to Your name God, which indicates that You are a judge and righteous judge who punishes those deserving of punishment; for there they praise You "that Your right hand is full of righteousness" — there is revealed the attribute of righteousness, which is a description of a judge who shows no favoritism and does not act with kindness to be lenient toward the guilty, but judges with righteousness. (Meaning, that His governance within His temple with Israel is governed by lovingkindness, but His governance with the world is by judgment — for so He punished the nations who came in ships of Tarshish, while Israel was saved by His lovingkindness.)
As is Your name, O God, So is Your praise to the ends of the earth; Your right hand is full of righteousness.
verse value 2388
Insights
Verse structure: 8 words, 37 letters. Notable word values: "God" (אֱלֹהִ֗ים) = 86, equal to Elohim. The shortest word is "so" (כֵּ֣ן, 2 letters) and the longest is "to·the·ends·of·the·earth" (עַל־קַצְוֵי־אֶ֑רֶץ, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "as·Your·name" (כְּשִׁמְךָ֤), "to·the·ends·of·the·earth" (עַל־קַצְוֵי־אֶ֑רֶץ). 8 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "as·Your·name" (root שם, 119x in Psalms); "justice" (root צדק, 49x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·ends·of·the·earth', dividing the verse into phrases of 5 and 3 words. Full calculation: כְּשִׁמְךָ֤ [as·Your·name] (380) + אֱלֹהִ֗ים [God] (86) + כֵּ֣ן [so] (70) + תְּ֭הִלָּתְךָ [Your·praise] (855) + עַל־קַצְוֵי־אֶ֑רֶץ [to·the·ends·of·the·earth] (597) + צֶ֝֗דֶק [justice] (194) + מָלְאָ֥ה [is·full] (76) + יְמִינֶֽךָ [Your·right·hand] (130) = 2388.
Rashi
"As is Your name, O God, so is Your praise" — Just as Your name is great, so is Your praise great in everyone’s mouth.
Ibn Ezra
"As is Your name" — in Your temple. "And Your praise" — this is the righteousness that fills Your right hand.
Radak
"As is Your name" — just as Your name was in the mouth of the prophets who prophesied of things to come, so is it today; [and so it will be] to the ends of the earth: when they see that [these prophecies] have been fulfilled, they will praise Your name and say, "Your right hand is full of righteousness." "And earth" (va-aretz) — with a segol, under the atnach.
Metzudat David
"As is Your name" — just as Your name indicates that You rule over all, so it is fitting to praise You for this to the ends of the earth. "Righteousness" — although the power is in Your hand, it does not come as a flood, but only with righteousness.
Let mount Zion be glad, Let the daughters of Judah rejoice, Because of Your judgments.
verse value 2344
Insights
Verse structure: 7 words, 34 letters. The shortest word is "let·it·be·glad" (יִשְׂמַ֤ח, 4 letters) and the longest is "mountain·of·Zion" (הַר־צִיּ֗וֹן, 6 letters). 7 unique roots are used. Frequent roots: "Your·judgments" (root משפט, 65x in Psalms); "let·it·be·glad" (root שמח, 55x in Psalms); "mountain·of·Zion" (root הר, 43x in Psalms). First appearance of the root יהודה ("Judah") in Psalms. The etnachta (major mid-verse pause) falls on 'Judah', dividing the verse into phrases of 5 and 2 words. Full calculation: יִשְׂמַ֤ח [let·it·be·glad] (358) + הַר־צִיּ֗וֹן [mountain·of·Zion] (361) + תָּ֭גֵלְנָה [let·them·rejoice] (488) + בְּנ֣וֹת [daughters·of] (458) + יְהוּדָ֑ה [Judah] (30) + לְ֝מַ֗עַן [because·of] (190) + מִשְׁפָּטֶֽיךָ [Your·judgments] (459) = 2344.
Rashi
"the daughters of Judah shall exult" — All the other cities of Judah are as daughters to Zion, as (Num. 32:42): “and he captured Kenath and its daughters.” "for the sake of Your judgments" — That You perform judgment upon the nations.
Ibn Ezra
"Let mount Zion be glad" — [this refers to] those who dwell in the cities around Zion, for Jerusalem is like a mother [to them]. The meaning of "because of Your judgments" is: because You execute judgment, as You did to the kings who assembled together.
Radak
"Let...be glad" — on the day of salvation, Mount Zion will rejoice, by way of figurative speech; or alternatively its meaning is that the inhabitants of Mount Zion will rejoice. "Let the daughters of Judah rejoice" — the towns that surround Jerusalem, which are like daughters to it. "Because of Your judgments" — which You executed against those who besieged Jerusalem.
Metzudat David
"Because of Your judgments" — which You will execute upon the army of Gog.
Metzudat Zion
"The daughters of Judah" — the cities of Judah.
Malbim
"Let it rejoice, Mount Zion shall rejoice, because of Your judgments" — for these judgments were for their benefit, to save them from their enemies.
Walk about Zion, and go round about her; Count its towers.
verse value 874
Insights
Verse structure: 5 words, 24 letters. The shortest word is "walk·about" (סֹ֣בּוּ, 3 letters) and the longest is "and·go·around·her" (וְהַקִּיפ֑וּהָ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "walk·about" (סֹ֣בּוּ), "and·go·around·her" (וְהַקִּיפ֑וּהָ), "her·towers" (מִגְדָּלֶֽיהָ). 5 unique roots are used. Frequent roots: "count" (root ספר, 38x in Psalms); "Zion" (root ציון, 32x in Psalms); "walk·about" (root סבב, 21x in Psalms). The etnachta (major mid-verse pause) falls on 'and·go·around·her', dividing the verse into phrases of 3 and 2 words. Full calculation: סֹ֣בּוּ [walk·about] (68) + צִ֭יּוֹן [Zion] (156) + וְהַקִּיפ֑וּהָ [and·go·around·her] (212) + סִ֝פְר֗וּ [count] (346) + מִגְדָּלֶֽיהָ [her·towers] (92) = 874.
Rashi
"Encompass Zion" — You who are building it. "count" — Heb. ספרו, an expression of counting. You should know how many towers it requires.
Ibn Ezra
"Walk about" — these are the words of Jerusalem to the nations. Rabbi Moshe said: this was in the days of David. And many said: that this refers to the days of the Messiah.
Radak
"Walk about" — he says this concerning the building of Zion and Jerusalem, and he mentions Zion because it is the main part. He says to the nations: go around Zion and encircle it, and behold the beauty of its construction, and count the towers that surround them.
Metzudat David
"Walk about Zion" — and see her splendor. "Count her towers" — and see that they are many.
Malbim
"Walk about" — he says: after this storm, which toppled towers and destroyed fortresses in all the cities of the nations, "walk about Zion and encircle her" all around, and see whether any building there was destroyed. "Count her towers" — to see whether they are all found intact and not one of them destroyed. Now, "set your heart to her rampart" — see indeed who is the wall surrounding the city that did not allow the storm to enter into it. "Climb her palaces" — ascend to the top of the peak of her palaces, and see who is the guard standing at the head of the palaces to guard it, so that you may recount it to the last generation and inform them.
Mark you well her ramparts, Traverse her palaces; That you may tell it to the generation following.
verse value 3193
Insights
Verse structure: 9 words, 43 letters. The shortest word is "set" (שִׁ֤יתוּ, 4 letters) and the longest is "her·palaces" (אַרְמְנוֹתֶ֑יהָ, 8 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "set" (שִׁ֤יתוּ), "your·heart" (לִבְּכֶ֨ם), "to·her·rampart" (לְֽחֵילָ֗הֿ). 9 unique roots are used. Frequent roots: "your·heart" (root לב, 74x in Psalms); "to·a·generation" (root דור, 58x in Psalms); "you·may·tell" (root ספר, 38x in Psalms). First appearance of the root אחרון ("following") in Psalms. The etnachta (major mid-verse pause) falls on 'her·palaces', dividing the verse into phrases of 5 and 4 words. Full calculation: שִׁ֤יתוּ [set] (716) + לִבְּכֶ֨ם [your·heart] (92) + לְֽחֵילָ֗הֿ [to·her·rampart] (83) + פַּסְּג֥וּ [traverse] (149) + אַרְמְנוֹתֶ֑יהָ [her·palaces] (712) + לְמַ֥עַן [so·that] (190) + תְּ֝סַפְּר֗וּ [you·may·tell] (746) + לְד֣וֹר [to·a·generation] (240) + אַחֲרֽוֹן [following] (265) = 3193.
Rashi
"to its walls" — Heb. לחילה, to its walls, as (Lam. 2:8): “rampart (חיל) and wall.” "raise its palaces" — Heb. פסגו, raise its palaces, as (Deut. 3:17): “beneath the rapids of the elevation,” which is translated רָמָתָא, the high place. "in order that you may tell" — its height and its beauty to the generation after you.
Ibn Ezra
"Mark you well," "her ramparts" — like "walls and rampart." "Traverse" — look at her palaces, which are her heights.
Radak
"Her ramparts" (le-cheilah) — this is the small wall that surrounds the great wall. "Traverse (pasgu) her palaces" — that is, behold her palaces, which are so lofty that they look like a peak (pisgah). "That you may tell it to the generation following" — that is, from generation to generation, [to those] who never saw a building as fair as that building which will be in Zion and Jerusalem in the time to come.
Metzudat David
"Set" — set your heart to the building of the rampart, to beautify it and to strengthen it. "Raise up" — raise high and strengthen the palaces. "That you may tell" — of the greatness of the beauty of the building, which is accomplished with the help of God.
Metzudat Zion
"Her ramparts" — that is the low wall standing before the high one; and so, "rampart and wall mourn together" (Lamentations 2:8). "Traverse" — the matter of raising up and strength, as in "go up to the top of the Pisgah" (Deuteronomy 3:27).
For such is God, our God, for ever and ever; He will guide us eternally.
verse value 1138
Insights
Verse structure: 9 words, 36 letters. Notable word values: "God" (אֱלֹהִ֣ים) = 86, equal to Elohim. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "our·God" (אֱ֭לֹהֵינוּ, 6 letters). Words sharing gematria 12: this, He. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·guide·us" (יְנַהֲגֵ֣נוּ). The root אלהים appears 2 times in this verse. 8 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "for" (root כי, 216x in Psalms); "forever" (root עולם, 144x in Psalms). First appearance of the root נהג ("will·guide·us") in Psalms. The etnachta (major mid-verse pause) falls on 'and·ever', dividing the verse into phrases of 6 and 3 words. Full calculation: כִּ֤י [for] (30) + זֶ֨ה [this] (12) + אֱלֹהִ֣ים [God] (86) + אֱ֭לֹהֵינוּ [our·God] (102) + עוֹלָ֣ם [forever] (146) + וָעֶ֑ד [and·ever] (80) + ה֖וּא [He] (12) + יְנַהֲגֵ֣נוּ [will·guide·us] (124) + עַל־מֽוּת [until·death] (546) = 1138.
Rashi
"as in youth" — Heb. על-מות, as a man who leads his young son slowly. Menachem (p. 133) interpreted it as an expression of eternity, and so is its interpretation: will lead us to eternity.
Ibn Ezra
"For such is [God]" — "eternally" is like "forever," for He stands forever and ever, He will lead [us] forever. And the master of the Masorah says: that they are two words, and the meaning is "until our death." And Rabbi Moshe said: that it is from the root of "youth" — "He will guide us always," like the custom of the young, and the meaning is "as we conducted ourselves in the days of our youth." And some say: it is from the root of "and a matter is hidden," [meaning] with a good custom hidden from created beings.
Radak
"For" — because He is our God, this great goodness will be ours. "He will guide us al mut [upon/unto death]" — like "ad mut" (until death), meaning: until our death He will guide us with this honor. And it is possible that [al mut] is, so to speak, a single word missing the comparative letter kaf, and its meaning is: He will guide us as in the days of our youth, that is, as He guided [us] of old.
Metzudat David
"For this is God" — He who does all this for us is our God forever, and in this way He will guide us eternally.
Metzudat Zion
"Eternally" — meaning, like "forever."
Malbim
"For such is God, our God" — He is her rampart and her wall, and He is the guard standing at the summit of her palaces (as it is written, "God has made Himself known in her citadels as a stronghold"), and He stands "forever and ever, and He will guide us alamot" — that is, forever.
Ibn Ezra
Radak
Malbim