יְהוָ֣ה מָלָךְ֮ גֵּא֪וּת לָ֫בֵ֥שׁ לָבֵ֣שׁ יְ֭הוָה עֹ֣ז הִתְאַזָּ֑ר אַף־תִּכּ֥וֹן תֵּ֝בֵ֗ל בַּל־תִּמּֽוֹט׃
Ang Walang-Hanggan ay naghahari; Siya ay nagdamit ng kamahalan; nagdamit ang Walang-Hanggan, nagbigkis Siya ng kalakasan; tunay na matatag ang sanlibutan, hindi ito matitinag.
Or HaChaim
We may also understand the expression as analogous to Psalms 93,1 "The Lord is king, He is robed in splendour." As long as G'd had not disposed of Pharaoh He was known simply as גאה, glorious; after G'd disposed of the braggart Pharaoh He assumed an additional dimension of glory, hence גאה גאה. The repetition of the expression גאה may also reflect that G'd is glorious both in the celestial and in the terrestrial spheres. This would explain why no additional subject is appended after the word ורכבו. We may also understand the verse as follows: "I will sing to the Lord because He has proven so glorious; the words כי גאה גאה may also be read together with the rest of the verse, i.e. "He has flung into the sea both the horse and its boastful rider."
Rabbeinu Bahya
Logic teaches that one cannot be considered a “slave” until one has a master. Neither can the term “master” have meaning unless this master owns a slave. The two terms are mutually exclusive, one not having any meaning without the other. Seeing man is a servant of his Creator and is obligated to serve Him as his Master, his service cannot be described as being carried out properly until after he has formally accepted his status (conditions implied in that relationship) as servant. These conditions include submissiveness and an appropriate degree of humility. He is not to carry himself as if he were someone of authority and was in control of matters as this would be an insult vis-a-vis the honour and dignity of his Master. This is why Solomon writes (Proverbs 25,6): ”do not exalt yourself in the king’s presence.” If such advice is good advice, how much more so is it good advice when applied to one’s posture vis-a-vis the King of Kings, the Lord! G’d’s “garment” is “grandeur,” as we know from Psalms 93,1 “the Lord is king, He is robed in grandeur.” Anyone daring to wear the king’s robes is guilty of treating him with contempt.
Due to such considerations the Torah commanded the Priest who performs even such a relatively simple task as removing the ashes from the Altar to wear the appropriate garments when performing this task as he is, after all, G’d’s representative on earth. By performing such menial tasks, especially when dressed in garments testifying to his elevated status as Priest he humbles himself before his Master in heaven.
We find that when Hillel the elder, was engaged in celebrating the libations of water on the festival of Sukkot, he danced and said: אם אני כאן הכל כאן, אם אין אני כאן מי כאן? [when translated literally and superficially this statement seems like the height of arrogance, i.e. someone saying: “if I am here everybody and everything is here; if I am not here who is here?” Ed.] Of course, this is not what Hillel, famous for being self-effacing meant. He used the word אני as a pronoun for G’d, saying: “if G’d is present everybody (who counts) is present; if G’d is not present who is present?” He meant that there is no worthwhile presence other than the presence of G’d (compare Sukkah 53).
Rabban Gamliel, (President of the Sanhedrin, Hillel’s grandson) and his colleagues would dance in the courtyard of the Holy Temple and disport themselves in what we would call an undignified manner, all in honour of heaven, i.e. showing G’d that the decorous behaviour normally expected of them when fulfilling their functions vis-a-vis the people over whom they presided was not meant to accent their own importance but only to lend weight to the importance of the office to which they had been appointed. This is why they had to demonstrate to G‘d (in the presence of the people) that they themselves felt totally submissive and unimportant when compared to Him.
Due to such considerations the Torah commanded the Priest who performs even such a relatively simple task as removing the ashes from the Altar to wear the appropriate garments when performing this task as he is, after all, G’d’s representative on earth. By performing such menial tasks, especially when dressed in garments testifying to his elevated status as Priest he humbles himself before his Master in heaven.
We find that when Hillel the elder, was engaged in celebrating the libations of water on the festival of Sukkot, he danced and said: אם אני כאן הכל כאן, אם אין אני כאן מי כאן? [when translated literally and superficially this statement seems like the height of arrogance, i.e. someone saying: “if I am here everybody and everything is here; if I am not here who is here?” Ed.] Of course, this is not what Hillel, famous for being self-effacing meant. He used the word אני as a pronoun for G’d, saying: “if G’d is present everybody (who counts) is present; if G’d is not present who is present?” He meant that there is no worthwhile presence other than the presence of G’d (compare Sukkah 53).
Rabban Gamliel, (President of the Sanhedrin, Hillel’s grandson) and his colleagues would dance in the courtyard of the Holy Temple and disport themselves in what we would call an undignified manner, all in honour of heaven, i.e. showing G’d that the decorous behaviour normally expected of them when fulfilling their functions vis-a-vis the people over whom they presided was not meant to accent their own importance but only to lend weight to the importance of the office to which they had been appointed. This is why they had to demonstrate to G‘d (in the presence of the people) that they themselves felt totally submissive and unimportant when compared to Him.
Ramban
V’HAY’THAH’ (AND IT SHALL BE) WITH HIM [“it” refers to] the Torah125Since the word v’hay’thah is feminine [literally: “and she will be”] it must refer to Torah which is also feminine. as mentioned [in the preceding verse]. AND HE SHALL READ ‘BO’ (THEREIN) — “in the book”126The word bo (“in him”), being masculine, cannot refer to Torah which is feminine. It must refer to the masculine word, sefer (book), in the preceding verse. The verse reads: and he [the king] shall write him a copy of this ‘Torah’ in ‘a book.’ mentioned [in the preceding verse]. And by way of the Truth, [the mystic teachings of the Cabala], ‘v’hay’thah’ (and it shall be) with him means that the Torah itself will be with him, similar to what is said, And the Eternal gave Solomon wisdom,127I Kings 5:26. and it is further said, And Solomon sat on the throne of the Eternal as king.128I Chronicles 29:23. — Hence “he who prides himself in his heart over other people is a rebel against the Kingdom of Heaven, for he adorns himself in ‘the robe of the Eternal,’ as it is said, The Eternal reigneth, He is clothed in majesty” (Psalms 93:1) [Ramban in his Letter to his son on the Virtue of Humility, Hebrew Ethical Wills, J.P.S., Vol. I, pp. 94-99].