וְהָיָ֥ה זֶ֖ה שָׁל֑וֹם אַשּׁ֣וּר ׀ כִּֽי־יָב֣וֹא בְאַרְצֵ֗נוּ וְכִ֤י יִדְרֹךְ֙ בְּאַרְמְנֹתֵ֔ינוּ וַהֲקֵמֹ֤נוּ עָלָיו֙ שִׁבְעָ֣ה רֹעִ֔ים וּשְׁמֹנָ֖ה נְסִיכֵ֥י אָדָֽם׃
И это будет мир: когда Ассирийский войдет в нашу землю, и когда он наступит на наши дворцы, тогда мы поднимем против него семь пастырей и восемь князей среди людей.
Rashi
I was enthroned, from the beginning Heb. נסכתי, an expression of (Ezek. 35): “Princes (נסיכי) of the sons of man.”
Kli Yakar
“And Sarai his daughter-in-law, the wife of Abram his son.” The verse needed to say wife of Abram even though it had already mentioned his daughter-in-law because he was called Abram as he was the father of Ram, meaning Aram, or Abraham meaning the father of many nations. And she too was called Sarai because of authority/leadership. And regarding authority, certainly Abraham was primary and Sarah was secondary to him. Therefore it says Sarai wife of Abram in the way that every wife is secondary to her husband, so too in matters of authority she was secondary to him. However, regarding divine inspiration, our Sages said (Exodus Rabbah 1:1) that Abraham was secondary to Sarah in prophecy. Therefore when she was called by the name Yiskah, which indicates that she was “filled with” divine inspiration, it did not mention “wife of Abram.” Even though Rashi explains Yiskah as referring to authority, from the word princes of men (Micah 5:4), nevertheless the meaning of being filled with divine inspiration is also implied.