In Judah is God known; His name is great in Israel.
verse value 1180
Insights
Verse structure: 6 words, 28 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "His·name" (שְׁמֽוֹ, 3 letters) and the longest is "in·Judah" (בִּיהוּדָ֣ה, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·Judah" (בִּיהוּדָ֣ה). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "His·name" (root שם, 119x in Psalms); "is·known" (root ידע, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 3 and 3 words. Full calculation: נוֹדָ֣ע [is·known] (130) + בִּיהוּדָ֣ה [in·Judah] (32) + אֱלֹהִ֑ים [God] (86) + בְּ֝יִשְׂרָאֵ֗ל [in·Israel] (543) + גָּד֥וֹל [great] (43) + שְׁמֽוֹ [His·name] (346) = 1180.
Ibn Ezra
"Known" — in the manner of: "for David was known to all." And the sense of "in Judah" is that they are the inhabitants of Jerusalem.
Radak
"Known" — this psalm was said concerning the war of Gog and Magog. It says that then He will be known in Judah and will be great in Israel, when His vengeance is seen upon the nations gathered against Jerusalem. And it mentions Judah specifically, because Jerusalem belongs to the tribe of Judah, and the war will take place there.
Metzudat David
"Is known" — then, at the time of the downfall of Sennacherib, God will be known and renowned in Judah. "In Israel" — this repeats the matter in different words.
Malbim
"In Judah is God known" — for the tribe of Judah served Hashem, and He became known among them through His deeds. And also "in Israel" — that is, the rest of the tribes, among whom God was not known to the same degree — nevertheless "His name is great" among them.
In Salem also is set His tabernacle, And His dwelling-place in Zion.
verse value 1231
Insights
Verse structure: 5 words, 24 letters. The shortest word is "and·was" (וַיְהִ֣י, 4 letters) and the longest is "and·His·dwelling-place" (וּמְע֖וֹנָת֣וֹ, 7 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·Salem" (בְשָׁלֵ֣ם), "His·tabernacle" (סוּכּ֑וֹ), "and·His·dwelling-place" (וּמְע֖וֹנָת֣וֹ). 5 unique roots are used. Frequent roots: "and·was" (root היה, 97x in Psalms); "in·Zion" (root ציון, 32x in Psalms); "in·Salem" (root שלום, 28x in Psalms). First appearance of the root מענה ("and·His·dwelling-place") in Psalms. The etnachta (major mid-verse pause) falls on 'His·tabernacle', dividing the verse into phrases of 3 and 2 words. Full calculation: וַיְהִ֣י [and·was] (31) + בְשָׁלֵ֣ם [in·Salem] (372) + סוּכּ֑וֹ [His·tabernacle] (92) + וּמְע֖וֹנָת֣וֹ [and·His·dwelling-place] (578) + בְצִיּֽוֹן [in·Zion] (158) = 1231.
Ibn Ezra
"And His [tabernacle] came to be in Salem" — that is Jerusalem. Perhaps it is called this because it is complete (sheleimah), opposite the gate of heaven; or because it is fitting for it to be in peace; or they called it so by way of prayer, in the manner of: "Ask for the peace of Jerusalem."
Radak
"And it was" — then His tabernacle — the Temple that will be built there — will be in Salem. And it mentions "Zion" specifically, because it is the place of the king; and Salem is Jerusalem. Shem called it "Shalem," and Abraham called the Temple site "Yireh." The Holy One, blessed be He, said: "If I call it as Shem called it, I nullify the words of Abraham; and if I call it as Abraham called it, I nullify the words of Shem" — so He called it "Yerushalayim."
Metzudat David
"In Salem also is [His tabernacle]" — then all will know that the tabernacle and dwelling place of Hashem are in Zion and Jerusalem.
Metzudat Zion
"In Salem" — this is Jerusalem, as it is written, "and Malki-Tzedek king of Salem" (Genesis 14:17-18). "And His dwelling-place" — from the language of "abode" and "habitation."
Malbim
"And His tabernacle was in Salem" — in Jerusalem, where the common people dwelt, there was the tabernacle (sukkah) of Hashem, for a sukkah is a temporary dwelling. "And His dwelling-place in Zion" — in Zion, where the king, the Sanhedrin, and the priests of Hashem dwelt, there was His permanent dwelling-place, for there was the Sanctuary of Hashem.
There He broke the fiery shafts of the bow; The shield, and the sword, and the battle. Selah
verse value 2770
Insights
Verse structure: 7 words, 29 letters. The shortest word is "there" (שָׁ֭מָּה, 3 letters) and the longest is "flames·of·bow" (רִשְׁפֵי־קָ֑שֶׁת, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "flames·of·bow" (רִשְׁפֵי־קָ֑שֶׁת), "and·battle" (וּמִלְחָמָ֣ה). 7 unique roots are used. Frequent roots: "there" (root שם, 119x in Psalms); "Selah" (root סלה, 70x in Psalms); "broke" (root שבר, 26x in Psalms). The etnachta (major mid-verse pause) falls on 'flames·of·bow', dividing the verse into phrases of 3 and 4 words. Full calculation: שָׁ֭מָּה [there] (345) + שִׁבַּ֣ר [broke] (502) + רִשְׁפֵי־קָ֑שֶׁת [flames·of·bow] (1390) + מָגֵ֬ן [shield] (93) + וְחֶ֖רֶב [and·sword] (216) + וּמִלְחָמָ֣ה [and·battle] (129) + סֶֽלָה [Selah] (95) = 2770.
Rashi
"There He broke the arrows of the bow" — of Sennacherib and his hosts. "the arrows of the bow" — Heb. רשפי. רִשְׁפֵי is not an expression of sparks of fire, because sparks of fire are not appropriate to a bow. Moreover, this word has no “dagesh,” yet רִשְׁפֵּי does have a “dagesh.” Rather, רִשְׁפֵי is an expression of (Deut. 32:24): “fought by demons (רשף),” which is translated as עוֹף, flying creatures, as (Job 5:7): “but flying creatures fly (רשף) upward.” Similarly (below 78:48): “and their cattle to the flying creatures (לרשפים). to the birds. Similarly, בְּנֵי רֶשֶׁף are flying creatures, demons, who fly upward. This one too is an expression of arrows, which fly, as the matter that is stated (below 91:5): “from an arrow that flies by day.” There He broke the arrows (רִשְׁפֵי) of the bow, the arrows that the bow lets fly, and this entire psalm speaks of the downfall of Sennacherib, for we find no enemy falling in Jerusalem but he.
Ibn Ezra
"There" — Rabbi Moshe said: this psalm was spoken concerning a war of an enemy who besieged Jerusalem and was weakened, and he compared the arrows to fiery coals and to sparks that fly. "And He broke" — [this word] also serves for what comes after it: He truly broke the shield, the sword, and the weapons of war.
Radak
"The fiery shafts of the bow" (רשפי קשת) — the letter peh [in רשפי] is soft (without a dagesh), and they are the arrows and the bow. It says that in that war, God, blessed be He, will break all the weapons of war of the nations.
Metzudat David
"There" — around Jerusalem He broke and nullified the iron tips of the arrows of the bow. "The shield and the sword" — He also broke the shield and the sword, and put an end to the war forever, beyond recovery.
Metzudat Zion
"Fiery shafts" — coals, as in "its coals are coals of fire" (Song of Songs 8); and it is borrowed to describe the gleam of the iron of the arrows, similar to when it says "the flame of the sword and the flash of the spear" (Nahum 3:3).
Malbim
"There He broke the fiery shafts of the bow" — Sennacherib, who marched forth with bow, sword, and war to conquer the entire world — when he reached Zion, Hashem broke his weapons of war, and the whole earth rested and grew quiet. "Selah" marks the conclusion of the matter.
Glorious are You and excellent, coming down from the mountains of prey.
verse value 1622
Insights
Verse structure: 4 words, 19 letters. The shortest word is "You" (אַתָּ֥ה, 3 letters) and the longest is "from·mountains·of·prey" (מֵֽהַרְרֵי־טָֽרֶף, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "glorious" (נָ֭אוֹר), "from·mountains·of·prey" (מֵֽהַרְרֵי־טָֽרֶף). 4 unique roots are used. Frequent roots: "You" (root אתה, 115x in Psalms); "glorious" (root אור, 30x in Psalms). Full calculation: נָ֭אוֹר [glorious] (257) + אַתָּ֥ה [You] (406) + אַדִּ֗יר [great] (215) + מֵֽהַרְרֵי־טָֽרֶף [from·mountains·of·prey] (744) = 1622.
Rashi
"You are destructive; mightier" — Heb. נאור, an expression of (Lam. 2:7): “He destroyed His Sanctuary”; (below 89:40), “You abolished the covenant of Your servant.” You destroy Your enemies and those who rise up against You and sweep them from the world. Because of His deeds, He is called נאור, destructive, like חנוּן, gracious; רחום, merciful; קנוא jealous, because He grants, because He pities, because He acts with zeal. "mightier than the mountains of prey" — Stronger than the predatory giants, who are as tall as mountains, but against You, their might is not known.
Ibn Ezra
"Glorious (na'or)" — there is no visible thing that is honored/glorious which is not a body, an actual substance, except light alone. And the word "na'or" is like "nakhon" (firm/established); and this corresponds to "kavod" (glory) and "adir" (mighty), as in: "Mighty on high is Hashem." And the sense of "from the mountains of prey" is that a man cannot go up there. Rabbi Moshe HaKohen said: if the enemy of whom we are afraid takes refuge in the mountains — from there the wild beasts come down, and he will not escape. But there is no sense in his words. Also [other] commentators said: that "na'or" is from the root of "na'ar mikdasho" ("He has spurned His sanctuary"), like "mashchit" (destroyer), and the nun is a root letter. In that case it would be an adjective, like "karov" (near) and "rachok" (far). However, it is [in fact] a transitive verb, like "ve-shibach ani" ("and I praised").
Radak
"Naor" (נאור) — the correct [derivation] is from "light" (אור), and it is a nif'al form on the pattern of "correct" (נכון), meaning "You are radiant" — as it said, "known in Judah," for in that war He will become known and revealed with a bright light in Israel, and He will fight His wars. "More glorious than the mountains of prey" — You are mighty over Your enemies, like a lion that goes out from the mountains of prey to hunt; so You will prey upon all the enemies. And the mountains in which the predatory animals dwell are called "mountains of prey."
Metzudat David
"Glorious are You" — You are the one who gives light and brightness, and are stronger than the mountains in which predatory beasts dwell; and this is a metaphor for the army of Sennacherib.
Metzudat Zion
"Glorious" — from the language of "illumination." "Excellent" — strength.
Malbim
"Glorious" — the downfall of Sennacherib took place at night. Accordingly, he portrays Hashem going forth from Mount Zion to strike the camp of Assyria like a lion or a young lion going forth at night from the mountains of prey to strike a flock of sheep (and so Isaiah likewise compared it: "as the lion, or the young lion, growls over his prey" — Isaiah 31:4), and he calls Him by the name "glorious" [na'or], as if to say that it will not be dark for You at night as You go to the camp of the enemy, and You are "excellent, coming down from the mountains of prey," to tear apart those who come to besiege Mount Zion.
The stout-hearted are bereft of sense, they sleep their sleep; And none of the men of might have found their hands.
verse value 2616
Insights
Verse structure: 8 words, 42 letters. The shortest word is "heart" (לֵ֭ב, 2 letters) and the longest is "all·men·of·might" (כׇל־אַנְשֵׁי־חַ֣יִל, 9 letters). 5 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "are·plundered" (אֶשְׁתּֽוֹלְל֨וּ), "slumbered" (נָמ֣וּ), "their·sleep" (שְׁנָתָ֑ם). 8 unique roots are used. Frequent roots: "their·hands" (root יד, 78x in Psalms); "heart" (root לב, 74x in Psalms); "all·men·of·might" (root איש, 39x in Psalms). First appearance of the root נום ("slumbered") in Psalms. The etnachta (major mid-verse pause) falls on 'their·sleep', dividing the verse into phrases of 5 and 3 words. Full calculation: אֶשְׁתּֽוֹלְל֨וּ [are·plundered] (773) + אַבִּ֣ירֵי [mighty·of] (223) + לֵ֭ב [heart] (32) + נָמ֣וּ [slumbered] (96) + שְׁנָתָ֑ם [their·sleep] (790) + וְלֹֽא־מָצְא֖וּ [and·not·found] (174) + כׇל־אַנְשֵׁי־חַ֣יִל [all·men·of·might] (459) + יְדֵיהֶֽם [their·hands] (69) = 2616.
Rashi
"became mad" — Heb. אשתוללו, like השתוללוּ. As (II Chron. 20:35): “And afterwards, Jehoshaphat the king of Judah joined (אתחבר) Ahaziah the king of Israel,” like התחבר. [The word] אשתוללוּ is derived from (Job 12:17): “He leads counselors away with madness (שולל).” It is an expression of error and tranquility, as madmen err, and the “tav” falls into the middle of the word in the reflexive, as in every word beginning with “shin.” "slumbered in their sleep" — They Heb. נמו. They fell into a deep sleep, an expression of תנוּמה slumber. "and none...found" — their hands and their strength when You came to punish them.
Ibn Ezra
"Ishtolelu" (they lie stunned/plundered) — the aleph stands in place of the heh of the hitpa'el [conjugation], like "itchaber" ("he joined himself"); and there is a missing bet from the word "shenatam" (their sleep) [i.e., it should be understood as "bishnatam," in their sleep].
Radak
"They are bereft of sense" (אשתוללו) — the alef stands in place of the heh of the hitpa'el, and it is like "hishtolelu" (השתוללו); and "ashtolelu" is from "shalal" (plunder). It says that the stout-hearted nations who gathered against Jerusalem will become plunder for Israel. "They sleep their sleep" — they had no strength to fight, as if they were dead; and the mighty men and men of valor among them could not find their hands to fight.
Metzudat David
"Are bereft of sense" — the army of Sennacherib, who were stouthearted for war, became foolish, without the sense to arrange for battle, and they fell into a deep sleep, and all the men of the army could not find their hands to arrange for battle; and this is a figure of speech, to say that they all fell as dead corpses.
Metzudat Zion
"Are bereft of sense" — an expression of foolishness, as in "leads counselors away foolish" (Job 12:17). "Sleep" — from the language of "slumber."
Malbim
"Are bereft of sense" — and how were "the stout-hearted" — that is, the army of Sennacherib — "bereft of sense," so that this matter was forgotten by them: that the mightiest of all predators would come upon them at night from Mount Zion to destroy them? And how did they "sleep their sleep" and lie down to sleep on this very night, until afterward "none of the men of might found their hands"? He depicts that their hands were lost to them, and that at the time the predator came upon them, they had no hands with which to fight against him. How did this come about? "At Your rebuke, O God of Jacob, both chariot and horse are cast into a dead sleep" — they were not merely asleep; rather, through the rebuke of this mighty lion, a deep slumber fell upon them out of sheer terror, until each one was cast into a dead sleep, together with his chariot and his horse — even though it is the way of the horse to stay awake at night.
At Your rebuke, O God of Jacob, They are cast into a dead sleep, the riders also and the horses.
verse value 1615
Insights
Verse structure: 6 words, 26 letters. The shortest word is "God·of" (אֱלֹהֵ֣י, 4 letters) and the longest is "from·Your·rebuke" (מִ֭גַּעֲרָ֣תְךָ, 6 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·asleep" (נִ֝רְדָּ֗ם), "and·chariot" (וְרֶ֣כֶב), "and·horse" (וָסֽוּס). 6 unique roots are used. Frequent roots: "God·of" (root אלהים, 347x in Psalms); "Jacob" (root יעקב, 34x in Psalms). The etnachta (major mid-verse pause) falls on 'Jacob', dividing the verse into phrases of 3 and 3 words. Full calculation: מִ֭גַּעֲרָ֣תְךָ [from·Your·rebuke] (733) + אֱלֹהֵ֣י [God·of] (46) + יַעֲקֹ֑ב [Jacob] (182) + נִ֝רְדָּ֗ם [is·asleep] (294) + וְרֶ֣כֶב [and·chariot] (228) + וָסֽוּס [and·horse] (132) = 1615.
Rashi
"chariot and horse were stunned" — Heb. ורכב וסוס. The “vav” of ורכב is superfluous, as (Gen. 36: 24): “These are the sons of Ziv’on: Ayyah (ואיה) and Anah.” The “vav” of ואיה is superfluous.
Ibn Ezra
"At Your rebuke" — the sense of "God of Jacob" is as he mentioned at the beginning: "His name is great in Israel." And the sense of "is cast into a dead sleep" [applies to] each one of the men of might mentioned in the first verse; that is, every man of might, chariot, and horse is cast into a dead sleep.
Radak
"Is cast into a dead sleep" — this refers to the king, who is Gog of Magog, the prince, chief of Meshech and Tuval. And since it had mentioned "the stout-hearted," it says "is cast into a dead sleep" concerning the king, who is the chief of the mighty ones; and likewise, "both chariot and horse are cast into a dead sleep."
Metzudat David
"At Your rebuke" — that You rebuked the army of Sennacherib; the chariot and the horse fell asleep and sank into slumber.
You, even You, are terrible; And who may stand in Your sight when once You are angry?
verse value 1588
Insights
Verse structure: 7 words, 28 letters. The shortest word is "You" (אַתָּ֤ה, 3 letters) and the longest is "and·who·shall·stand" (וּמִֽי־יַעֲמֹ֥ד, 7 letters). Words sharing gematria 406: You, You. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·who·shall·stand" (וּמִֽי־יַעֲמֹ֥ד). The root אתה appears 2 times in this verse. 6 unique roots are used. Frequent roots: "before·You" (root פנים, 131x in Psalms); "You" (root אתה, 115x in Psalms); "terrible" (root ירא, 77x in Psalms). Full calculation: אַתָּ֤ה [You] (406) + נ֥וֹרָא [terrible] (257) + אַ֗תָּה [You] (406) + וּמִֽי־יַעֲמֹ֥ד [and·who·shall·stand] (180) + לְפָנֶ֗יךָ [before·You] (190) + מֵאָ֥ז [from·then] (48) + אַפֶּֽךָ [Your·anger] (101) = 1588.
Rashi
"once You are angry" — From the time You became angry.
Ibn Ezra
"You" — the sense is: You alone are feared, and one instance [of the word "atah"] would have sufficed; and similarly: "Hashem, You have been a dwelling-place for us," for it would have sufficed [to say]: "Hashem, a dwelling-place You have been for us" [without the extra "atah"]. And "me'az" (from of old) is like [in the phrase]: "me'az hifkid oto" ("from when he appointed him").
Radak
"You are terrible" — that they should fear You, for who can stand before You from the moment Your anger burns?
Metzudat David
"And who may stand" — who can endure. "When once You are angry" — from the moment Your anger burned — unlike the anger of a flesh-and-blood [king], whose strength sometimes weakens.
Malbim
"You" — Hashem — "are terrible, and who may stand before You" from the time "You sent forth Your anger" — meaning, Assyria was the rod of Hashem's anger, as it is written, "Woe to Assyria, the rod of My anger" (Isaiah 10:5). From the time Hashem sent forth His anger upon the earth, there was no kingdom that could stand before it, and You were exceedingly terrible. But at the time when "from heaven You made judgment heard" — at the time he came against Zion, when You then sent an angel from heaven to judge him and to execute judgment on behalf of Your people against the adversary who oppressed them, as it is written, "And it shall come to pass, when Hashem has performed His whole work upon Mount Zion and on Jerusalem, that I will punish the fruit of the stout heart of the king of Assyria" (Isaiah 10:12) — then "the earth," which had been fearful until then, "was still" from its fear. And the reason it grew still is that when "God arose to judgment," this was in order "to save all the humble of the earth," for divine judgment does not come to give strength to the oppressor and the violent one, but only to save the humble who are crushed beneath his hand; therefore, at the time the earth heard that Hashem had come to judgment, it grew still from its fear. "Selah" marks the conclusion of the matter.
You did cause sentence to be heard from heaven; The earth feared, and was still,
verse value 2236
Insights
Verse structure: 6 words, 25 letters. Verse gematria: 2236 is divisible by 26, the value of the divine name Hashem. The shortest word is "judgment" (דִּ֑ין, 3 letters) and the longest is "from·heaven" (מִ֭שָּׁמַיִם, 5 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "You·caused·to·hear" (הִשְׁמַ֣עְתָּ), "and·was·still" (וְשָׁקָֽטָה). 6 unique roots are used. Frequent roots: "land" (root ארץ, 157x in Psalms); "feared" (root ירא, 77x in Psalms); "You·caused·to·hear" (root שמע, 76x in Psalms). First appearance of the root שקט ("and·was·still") in Psalms. The etnachta (major mid-verse pause) falls on 'judgment', dividing the verse into phrases of 3 and 3 words. Full calculation: מִ֭שָּׁמַיִם [from·heaven] (430) + הִשְׁמַ֣עְתָּ [You·caused·to·hear] (815) + דִּ֑ין [judgment] (64) + אֶ֖רֶץ [land] (291) + יָֽרְאָ֣ה [feared] (216) + וְשָׁקָֽטָה [and·was·still] (420) = 2236.
Rashi
"From heaven, You let judgment be heard" — When Isaiah prophesied concerning the retribution of Sennacherib and it was fulfilled in him, then Eretz Israel, which feared him and his hosts, became calm.
Ibn Ezra
"From heaven" — for all decrees come from heaven. And the sense of "You caused [judgment] to be heard" is: when all the inhabitants of the earth hear that You sat upon the throne and judged truly, then those who remain will fear You, and each one will be quiet in his place, and they will not come against Your holy city to wage war on it. And some say: that the sense of "the earth feared" [refers to] the wicked, and "and was still" [refers to] the righteous.
Radak
"From heaven" — as it says, "I will rain fire and brimstone upon him and upon his hordes"; therefore it says, "You did cause sentence to be heard from heaven" — the judgment that You will execute upon them, You caused to be heard from heaven. "The earth feared, and was still" — therefore the land of the nations fears God, and is still, no longer waging war against Israel.
Metzudat David
"From heaven" — when You caused the sentence of judgment against Sennacherib to be heard from heaven, then all the inhabitants of the earth feared Israel and grew quiet, ceasing to fight against them.
When God arose to judgment, To save all the humble of the earth. Selah
verse value 1686
Insights
Verse structure: 5 words, 32 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "Selah" (סֶֽלָה, 3 letters) and the longest is "when·rising·to·the·judgment" (בְּקוּם־לַמִּשְׁפָּ֥ט, 9 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "when·rising·to·the·judgment" (בְּקוּם־לַמִּשְׁפָּ֥ט), "all·humble·of·land" (כׇּל־עַנְוֵי־אֶ֣רֶץ). 5 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "all·humble·of·land" (root ארץ, 157x in Psalms); "to·save" (root ישע, 75x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 2 and 3 words. Full calculation: בְּקוּם־לַמִּשְׁפָּ֥ט [when·rising·to·the·judgment] (607) + אֱלֹהִ֑ים [God] (86) + לְהוֹשִׁ֖יעַ [to·save] (421) + כׇּל־עַנְוֵי־אֶ֣רֶץ [all·humble·of·land] (477) + סֶֽלָה [Selah] (95) = 1686.
Rashi
"When God rises for judgment" — to execute judgment upon His enemies, to save Hezekiah and his company.
Ibn Ezra
"When [God] arose" — this verse is connected to the one that follows it. Rabbi Moshe said: this is the explanation of the verse: when You execute judgment on the masters of wrath, all the wrath of man will acknowledge/yield to You; and the sense is that every man, in his wrath, fears You. But in my opinion: when the wrath of man — that is, those who besiege Jerusalem — acknowledges/yields to You, then You will gird and bind the remainder of the wraths, and they will be at Your disposal, to release from them as You wish.
Radak
"When [God] arose to judgment" — that is, when God arises to judge the nations, to save Israel from them — Israel being the humble of the earth — then all the nations will fear and be still.
Metzudat David
"When... arose" — at the time God arises to execute judgment, it is the cause of saving all the humble of the earth forever, for by this they will fear to do them harm.
Surely the wrath of man shall praise You; The residue of wrath You shall gird upon You.
verse value 2923
Insights
Verse structure: 6 words, 24 letters. The shortest word is "man" (אָדָ֣ם, 3 letters) and the longest is "surely·heat·of" (כִּֽי־חֲמַ֣ת, 5 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "surely·heat·of" (כִּֽי־חֲמַ֣ת), "shall·praise·You" (תּוֹדֶ֑ךָּ), "rest" (שְׁאֵרִ֖ית). The root חמה appears 2 times in this verse. 5 unique roots are used. Frequent roots: "shall·praise·You" (root ידה, 68x in Psalms); "man" (root אדם, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'shall·praise·You', dividing the verse into phrases of 3 and 3 words. Full calculation: כִּֽי־חֲמַ֣ת [surely·heat·of] (478) + אָדָ֣ם [man] (45) + תּוֹדֶ֑ךָּ [shall·praise·You] (430) + שְׁאֵרִ֖ית [rest] (911) + חֵמֹ֣ת [heat] (448) + תַּחְגֹּֽר [You·shall·gird] (611) = 2923.
Rashi
"For man’s anger will thank you" — The anger of the wicked results in the creatures thanking the Holy One, blessed be He. When they show their anger and the Holy One, blessed be He, punishes them, everyone praises Him when they see that their anger is of no avail. As we find (Dan. 3:28) concerning Nebuchadnezzar, when he cast Hananiah, Mishael, and Azariah into the fiery furnace, what is said there? “Blessed be the God of Shadrach, etc.” And thereby..."it will prevent the residue of wrath" — Heb. תחגר. It will prevent and stop; the remaining wicked men are prevented and restrained from showing their pride and their wrath. תחגר is an expression of restraint in the language of the Mishnah (Chul. 18a): “The nick in a knife must be deep enough to catch (תחגר) the nail to disqualify it from slaughtering].” I heard in the name of Rabbi Eleazar the Gaon, the son of Rabbi Isaac, who brought this verse as testimony to that Mishnah (sic). It is also possible to interpret this according to its usual meaning of an expression of girding, and can be explained as follows: It is fitting for You to gird Yourself with wrath and to enwrap Yourself with zeal, for strength and ability are Yours; the expression of “residue” is that since man’s wrath is of no account, the girding of all wrath is reserved for You.
Radak
"Surely" — it says, addressing God, blessed be He: those people who gathered to make war, whose wrath was directed against You — they will acknowledge You against their will; that is, their wrath will turn into praise for You. "The residue of wrath You shall gird upon You" — when You execute the great vengeance upon the camp of Gog and Magog, You will gird and bind up the residue of wrath — the remnant of the nations — for they will fear You, and they will no longer have wrath against Israel.
Metzudat David
"The wrath of man" — the wrath itself brings about thanksgiving to Hashem, for the end result is that they will be punished. "The residue of wrath[s]" — and for this reason You shall gird Yourself all around, to bind and tie up the residue of wrath, that is to say, they will no longer be angry from now on.
Metzudat Zion
"Residue" — from the language of "remainder." "You shall gird" — from the language of "girding."
Malbim
"Surely the wrath of man shall praise You" — the wrath of men shall praise You, for You have the power to gird on and restrain the remainder of wraths, so that You do not stir up all Your wrath — which is not within the power of man to do to himself. It also means that through the wrath of man — that is, the wrath of Sennacherib, who wished to destroy everything in his wrath — through this Hashem restrained the remainder of His own wrath and did not send it forth further to destroy nations and kingdoms.
Vow, and pay to Hashem your God; Let all that are round about Him bring presents to Him who is to be feared;
verse value 1589
Insights
Verse structure: 8 words, 40 letters. The shortest word is "gift" (שַׁ֝֗י, 2 letters) and the longest is "all·around·Him" (כׇּל־סְבִיבָ֑יו, 8 letters). 6 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "vow" (נִ֥דְר֣וּ), "and·pay" (וְשַׁלְּמוּ֮), "your·God" (אֱֽלֹהֵ֫יכֶ֥ם). 8 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 688x in Psalms); "your·God" (root אלהים, 347x in Psalms). The etnachta (major mid-verse pause) falls on 'all·around·Him', dividing the verse into phrases of 5 and 3 words. Full calculation: נִ֥דְר֣וּ [vow] (260) + וְשַׁלְּמוּ֮ [and·pay] (382) + לַיהֹוָ֢ה [to·Hashem] (56) + אֱֽלֹהֵ֫יכֶ֥ם [your·God] (106) + כׇּל־סְבִיבָ֑יו [all·around·Him] (140) + יֹבִ֥ילוּ [let·them·bring] (58) + שַׁ֝֗י [gift] (310) + לַמּוֹרָֽא [to·the·feared·one] (277) = 1589.
Rashi
"Vow and pay" — your vows. "all those around Him" — who hear of this salvation, and so they did, as it is stated (Isa. 19:18): “there will be five cities in the land of Egypt speaking the language of Canaan and swearing to the Lord of Hosts.” "will bring a gift to Him Who is to be feared" — Why? Because at the time of His desire...
Ibn Ezra
"Vow" — it is possible that the people of Jerusalem said this at the time of their distress; or, when You gird the remainder of the wraths, they [the nations] will say to one another: "vow and pay." "To the feared one (lamora)" — because of the fear/awe [He inspires]. And Rabbi Moshe said: that it is an adjective, like "hu moraachem" ("He is your fear").
Radak
"Vow" — then they will say to one another: "Vow and pay [your vows] to your God, who has done these wonders for you." "Let all that are round about Him bring presents to Him who is to be feared" — and likewise, all the nations who are around the land of Israel will bring an offering to God, blessed be He, who is to be feared; and then He will be feared by the whole world. And it says "round about Him" (סביביו), meaning "around God" — since God dwells in the land of Israel, those around the land of Israel are "round about Him."
Metzudat David
"Vow" — you, children of Israel, make vows and pay them to Hashem. "All that are round about Him" — the idol-worshipping nations dwelling around Jerusalem, upon hearing of the downfall of Sennacherib, will bring an offering because of the fear of Hashem and the dread of His majesty.
Metzudat Zion
"Bring" — meaning, they shall bring, as in "she shall be brought to the king in embroidered garments" (above, Psalm 45). "Presents" — a gift and a present.
Malbim
"Vow" vows "to Hashem your God," and pay your vows, until all of them "bring presents to Him who is to be feared" — meaning, since the essential source of fear is in Hashem, and the power of Assyria, and the fact that everyone feared him, came about because Hashem apportioned to him a share of His own fearsomeness, and Hashem is "the Feared One" — that is, the source of fear, from which Assyria received the fear that he cast upon the kings of the earth. If so, why should you bring presents to Assyria? "Bring presents" to the source from which the fear comes — "to Him who is to be feared" — to the place of fear and its source.
He minishes the spirit of princes; He is terrible to the kings of the earth.
verse value 1311
Insights
Verse structure: 5 words, 25 letters. The shortest word is "spirit·of" (ר֣וּחַ, 3 letters) and the longest is "to·kings·of·land" (לְמַלְכֵי־אָֽרֶץ, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "humbles" (יִ֭בְצֹר), "leaders" (נְגִידִ֑ים). 5 unique roots are used. Frequent roots: "terrible" (root ירא, 77x in Psalms); "to·kings·of·land" (root מלך, 70x in Psalms); "spirit·of" (root רוח, 31x in Psalms). The etnachta (major mid-verse pause) falls on 'leaders', dividing the verse into phrases of 3 and 2 words. Full calculation: יִ֭בְצֹר [humbles] (302) + ר֣וּחַ [spirit·of] (214) + נְגִידִ֑ים [leaders] (117) + נ֝וֹרָ֗א [terrible] (257) + לְמַלְכֵי־אָֽרֶץ [to·kings·of·land] (421) = 1311.
Rashi
"He will cut down the spirit" — the spirit of haughtiness of the princes and lessen their arrogance. יבצֹר means “He will lessen,” as (Gen. 11:6): “will it not be withheld (יבצר) from them?”
Ibn Ezra
"He cuts off (yivtzor)" — by way of metaphor, in the sense of "he cuts" (yichrot), from the root of "batzir" (grape-harvest); and this is connected [to what follows]: for all who are around Jerusalem will bring tribute when they see that Hashem cuts off the spirit of princes, for He is feared by the kings of the earth, as in: "over all the kings of the earth."
Radak
"He minishes [the spirit of princes]" — God, blessed be He, will pluck and cut off the head of princes — meaning their pride — and He will be feared by the kings of the earth. I already explained, in the Mikhlol, under the root ח-ג-ר, that this psalm refers to the camp of Assyria when it came against Jerusalem; but now it seems to me, because of the theme of the psalm preceding it, to interpret it concerning Gog and Magog.
Metzudat David
"He shall cut off" — For when He restrains the pride and anger of rulers, then He is feared and dreaded by the kings of the earth, for they are afraid lest the same fate that befell those rulers befall them as well.
Metzudat Zion
"Minishes" — an expression of restraint, as in "and now nothing will be withheld from them" (Genesis 11:6). "Spirit" — its meaning here is anger and pride, as in "and he who rules his spirit" (Proverbs 16:32). "Princes" — nobles and rulers.
Malbim
"He minishes" — so that the terror would "minish the spirit of princes," who are the officers of Assyria — ("and minish the spirit") "of Sennacherib, who is terrible to the kings of the earth": for after the fierce spirit of Sennacherib and his princes and officers had been struck by the terror — that is, by Hashem, who is the source of the terror, who cast His dread upon all of them — they brought Him tribute, so that He would minish and diminish their spirit, and they would no longer continue to terrify man from the earth.
Ibn Ezra
Malbim