I want to look at one word there that is spelled “wrong”:
The דגש is in the wrong place; in every other place in תנ״ך, מקדש is spelled with the דגש in the ד:
And that makes a difference in the pronuciation: this is miqqədaʃ (or miqqəðaʃ if you’re Teimani) as opposed to miqdaʃ (the שוא under a letter with a גדש is always a שוא נע). The מפרשים note this:
What does תפארת הקריאה mean? שד״ל says that it adds a syllable to make the words fit the melody (it’s a שירה, after all). It’s the “ay-ay-ay” of ancient Hebrew:
But would propose that there’s more than this. Rashi makes a point about the translation of the entire pasuk:
In other words, it’s not “Bring it [עמך] and plant it on the mountain of Your legacy. You made the establishment for Your dwelling, O L-rd; Your hands established the holy place of G-d”. The last two phrases are definitions of הר נחלתך, and אדנ־י is an apostrophe. Both פעלת and כוננו ידיך are clauses, not predicates. “Bring it and plant it on the mountain of Your legacy, the establishment for Your dwelling which you made, O L-rd, the holy place, O G-d, which Your hands established”. Why is so important that the בית המקדש is כוננו ידיך?
The Maharal explains that the בית המקדש is the point that שמים meets ארץ and was formed by both ”hands“:
And that’s very nice, but the gemara seems to get it wrong:
The Kli Yakar says it’s not a contradiction:
Rav Gur Galon, head of the hesder program at Yeshivat Har Bracha, explains that מעשה ידי צדיקים is יד ה׳:
And what about the oddly vocalized מִקְּדָשׁ? I think there’s another example of an unusually-vocalized word, where Rashi makes a point about what it means:
מִדַּבֵּר is a form of הִפְעִיל, the causative. “The Voice was made to speak” so Moshe could hear. Similarly, מִקְּדָשׁ is not “the holy place” but “the place that is made holy”, that requires both ה׳'s direct action and the מעשה ידיהם של צדיקים acting as יד ה׳. We are partners with הקב״ה in bringing קדושה into the world.