Verse structure: 3 words, 12 letters. The shortest word is "a·song" (שִׁ֖יר, 3 letters) and the longest is "a·psalm" (מִזְמ֣וֹר, 5 letters). 3 unique roots are used. Frequent roots: "of·David" (root דוד, 89x in Psalms); "a·song" (root שיר, 68x in Psalms); "a·psalm" (root מזמור, 57x in Psalms). Full calculation: שִׁ֖יר [a·song] (510) + מִזְמ֣וֹר [a·psalm] (293) + לְדָוִֽד [of·David] (44) = 847.
Radak
"A Song" — most of this psalm is written in Psalm 60, and there it is written that this psalm was said when he contended with Aram Naharaim; we explained it there. And why he repeats it here, we do not know; but it is possible that there it was said concerning the matter mentioned [there], whereas now he says it concerning the future — therefore he did not mention here anything of that matter of the war. And the verses that he repeats here, which were [also] said in that psalm, are rightly interpreted here as concerning the ingathering of the exiles — that Israel will return to their place, just as they returned to the places that the kings of Aram had taken from them. And as for his mentioning in particular these places — Shechem, Sukkot, and Gilead — and, oddly among the tribes, Manasseh and Ephraim — this is because the kingdom of Joseph will in the future return under the king of Judah. And as for his mentioning Moab, Philistia, and Aram — even though they will not be in their [former] places in the days of the Messiah, since by then all the nations will have gone into exile and become intermingled with one another, and today there is no distinct nation except Israel alone — he means the places where these nations formerly dwelt. Now, this entire psalm is stated twice: from the beginning of the psalm until "that Your beloved may be delivered," it is [also found] in Psalm 53; and from "that Your beloved may be delivered" to the end of the psalm, it is [also found] in Psalm 5 — except that there is a slight variation between them in different words, though the sense is the same. And the earlier ones were spoken concerning David himself, whereas this psalm is spoken concerning the days of the Messiah. And he speaks the psalm in the voice of the children of the exile, and in the voice of the one who is of the seed of David, to whom the kingship will belong.
Malbim
"A Song, a Psalm of David" — this psalm is taken from two psalms already stated. From verse 2 to verse 7 it was stated at the end of Psalm 57, [composed] when he fled from Saul in the cave, when he was at the depth of despair and was suddenly saved, and his glory and the light of his dawn were aroused. And from verse 7 to the end of the psalm, it is the end of Psalm 60, where he likewise related that the community of Israel was at the depth of despair, and it seemed to them that Hashem had abandoned them, and suddenly they were saved. Afterward he joined the two matters into a psalm of its own, to sing to Hashem about the salvation of the individual and about the salvation of the community, and to recall by means of it the miracle that was done for him and that was done for his people. We have written the detailed explanations of the verses above, in the places mentioned; see there.
My heart is steadfast, O God; I will sing, indeed, I will sing praises, even with my glory.
verse value 1152
Insights
Verse structure: 6 words, 30 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. Verse gematria: 1152 is divisible by 18, the value of chai ('life'). The shortest word is "my·heart" (לִבִּ֣י, 3 letters) and the longest is "even·my·glory" (אַף־כְּבוֹדִֽי, 7 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "even·my·glory" (אַף־כְּבוֹדִֽי). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "my·heart" (root לב, 74x in Psalms); "I·will·sing" (root שיר, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 3 and 3 words. Full calculation: נָכ֣וֹן [steadfast] (126) + לִבִּ֣י [my·heart] (42) + אֱלֹהִ֑ים [God] (86) + אָשִׁ֥ירָה [I·will·sing] (516) + וַ֝אֲזַמְּרָ֗ה [and·I·will·sing·praises] (259) + אַף־כְּבוֹדִֽי [even·my·glory] (123) = 1152.
Rashi
"My heart is steadfast" — faithful with You. "even my glory" — Even my glory is what I sing to You. Another explanation: "Even my glory" — Even according to my honor, I shall not hesitate to sing to Him, and I shall not take glory for myself.
Ibn Ezra
['A song, a psalm of David' —] 'My heart is steadfast' — that I shall sing. 'Even my glory' — is steadfast, in the manner of: 'therefore my heart is glad, and my glory rejoices' (Psalm 16:9). And Rabbi Moshe said: 'even my glory' [connects with] 'I will sing praises.'
Radak
He says, "My heart is steadfast, O God" — even though I have been in exile these many years, so much so that I might have despaired of the redemption, my heart is nevertheless steadfast in the goodness of God, that He will redeem me, and then I will sing and sing praises. And the word "God" is used as a vocative [term of direct address]. "Even my glory" — the soul is called "glory," for it is the glory of the body. Now, the meaning of "I will sing" is with the mouth, and "I will sing praises" is with an instrument. "And even" — my soul itself will sing praises through intellectual thoughts. And it is also possible to interpret "even my glory" as connected with "awake," the opening word of the [next] verse.
Metzudat David
"God" — You are God; behold, my heart is steadfast with You, to believe in You, and therefore I will sing and make music to You. "Even my glory" — even my soul will sing to Hashem, according to its spiritual nature.
Verse structure: 5 words, 21 letters. Verse gematria: 1444 = 38². The shortest word is "dawn" (שָּֽׁחַר, 3 letters) and the longest is "and·harp" (וְכִנּ֗וֹר, 5 letters). The root עור appears 2 times in this verse. 4 unique roots are used. Full calculation: ע֭וּרָֽה [awake] (281) + הַנֵּ֥בֶל [the·psaltery] (87) + וְכִנּ֗וֹר [and·harp] (282) + אָעִ֥ירָה [I·will·awaken] (286) + שָּֽׁחַר [dawn] (508) = 1444.
Rashi
"I shall awaken the dawn" — It is the custom of other kings that the dawn awakens them, but I awaken the dawn, for I rise at midnight, when the psaltery and the harp awaken me, as our Rabbis said (Ber. 3b): A harp was suspended above David’s bed. As soon as midnight arrived, the north wind would blow on it and it would play by itself.
Ibn Ezra
'Awake' — by way of figure, that the harp awakens by itself when the dawn breaks. And Rabbi Moshe said: that 'I will awake' (a'irah) is a transitive verb, like 'and he tended me' (va-yir'eni). 'And the sense of "Awake, O harp"' — is: 'for I shall awaken you at dawn.'
Radak
And the meaning of "awake" applies to both — to "glory" and to "psaltery" — and so it says in the other psalm, "Awake, my glory; awake, psaltery and harp." "Awake" — by way of figure, as though the psaltery rouses itself; the heh of "ha-nevel" ["the psaltery"] is a heh of vocative address. "I will awake the dawn" — he means: "Awake, psaltery, and awake, harp," at the time when I rouse you to sing praises every single dawn. Or its meaning is: at the time when I rouse myself from my sleep at dawn to give thanks to Your name with them [the instruments], he says to them, "Awake."
Metzudat David
"Awake" — he speaks in a figurative manner: you, O psaltery and harp, awaken yourself to make music to Hashem, at the time when I will awaken you at dawn.
I will give thanks to You, O Hashem, among the peoples; And I will sing praises to You among the nations.
verse value 616
Insights
Verse structure: 5 words, 25 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "I·will·give·thanks·to·You" (אוֹדְךָ֖, 4 letters) and the longest is "and·I·will·sing·praises·to·You" (וַ֝אֲזַמֶּרְךָ֗, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "and·I·will·sing·praises·to·You" (וַ֝אֲזַמֶּרְךָ֗). 5 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "among·the·peoples" (root עם, 135x in Psalms); "I·will·give·thanks·to·You" (root ידה, 68x in Psalms). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 3 and 2 words. Full calculation: אוֹדְךָ֖ [I·will·give·thanks·to·You] (31) + בָעַמִּ֥ים [among·the·peoples] (162) + יְהֹוָ֑ה [Hashem] (26) + וַ֝אֲזַמֶּרְךָ֗ [and·I·will·sing·praises·to·You] (274) + בַּלְאֻמִּֽים [among·the·nations] (123) = 616.
Ibn Ezra
'I will give thanks to You' — he says: 'I shall sing praises to You at dawn, in secret; and I shall also sing praises to You by day, in the open.'
Radak
"I will give thanks to You" — in the other psalm we explained "among the peoples," "among the nations," as referring to the families of Israel; but here we explain it as referring to all the [Gentile] nations, for all the nations will join themselves to Jerusalem at the time of the redemption. "Among the nations" [ba-le'umim] — the lamed is [part of] the root, from "and the one people shall be stronger than the other people" (Genesis 25:23); and the lamed is [written] soft [without a dagesh] for ease [of pronunciation], though it should properly take a dagesh.
For Your mercy is great above the heavens, And Your truth reaches to the skies.
verse value 1694
Insights
Verse structure: 5 words, 29 letters. The shortest word is "Your·mercy" (חַסְדֶּ֑ךָ, 4 letters) and the longest is "and·to·the·skies" (וְֽעַד־שְׁחָקִ֥ים, 8 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "above·the·heavens" (מֵעַל־שָׁמַ֣יִם). 5 unique roots are used. Frequent roots: "Your·mercy" (root חסד, 125x in Psalms); "above·the·heavens" (root שמים, 71x in Psalms); "Your·truth" (root אמת, 32x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·mercy', dividing the verse into phrases of 3 and 2 words. Full calculation: כִּי־גָד֣וֹל [for·great] (73) + מֵעַל־שָׁמַ֣יִם [above·the·heavens] (530) + חַסְדֶּ֑ךָ [Your·mercy] (92) + וְֽעַד־שְׁחָקִ֥ים [and·to·the·skies] (538) + אֲמִתֶּֽךָ [Your·truth] (461) = 1694.
Rashi
"above the heavens" — and one verse says (above 57:11): “is up to the heavens.” Our Rabbis explained: This one speaks of those who perform [a commandment] for its sake [i.e., for the sole purpose of obeying the Torah], and that one deals with those who perform [the commandments] with ulterior motives.
Ibn Ezra
'For [Your mercy is] above' — [means] greater. 'And the sense of "and to the skies"' — is that the eye sees nothing higher than them.
Radak
"For" — in one psalm it says "for [Your mercy is] great unto the heavens," which David said concerning himself; but here, what he says concerning the salvation of Israel, he says "above the heavens," for the kindness is even greater — in that He will bring out one people from among many peoples, even though they have sunk into exile, and He will bring them out from under their power. And not only that, but they themselves will bring them to the land of Israel with great honor, in litters, and on mules, and in chariots. This kindness is so exceedingly great that it is fitting to say of it, "great above the heavens." And it says, "and Your truth [reaches] unto the skies" — and does not say "above the skies," as it said of the kindness, "above the heavens," because truth is not something extra, but rather something that it is fitting for Him to do; for so He promised us that in any case He will redeem us, and what He promised us it is fitting to fulfill, and this is truth. And if we should go out by ourselves, His word would still be fulfilled; but that we should go out with great honor, to the point that we should have what is said, "and kings shall be your foster fathers," etc. (Isaiah 49:23), and the rest of the consolations written concerning us — this is the great kindness. And if you should say, this too is truth, since He promised us this as well — it is possible to explain that He did not promise us this great thing except on condition that we be worthy; but our redemption will, in any case, come at its appointed time, whether we are worthy or unworthy — except that if we are worthy, it will be hastened now.
Metzudat David
"Above the heavens" — Your mercy rises above the heavens, meaning it is greater than the measure of the height of the heavens. "Your truth" — the truth of Your promise is as great as the measure of the height of the skies.
Be exalted, O God, above the heavens; And Your glory be above all the earth.
verse value 1331
Insights
Verse structure: 6 words, 29 letters. Notable word values: "God" (אֱלֹהִ֑ים) = 86, equal to Elohim. The shortest word is "and·above" (וְעַ֖ל, 3 letters) and the longest is "above·the·heavens" (עַל־שָׁמַ֣יִם, 6 letters). 6 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "all·the·earth" (root ארץ, 157x in Psalms); "and·above" (root על, 120x in Psalms). The etnachta (major mid-verse pause) falls on 'God', dividing the verse into phrases of 3 and 3 words. Full calculation: ר֣וּמָה [be·exalted] (251) + עַל־שָׁמַ֣יִם [above·the·heavens] (490) + אֱלֹהִ֑ים [God] (86) + וְעַ֖ל [and·above] (106) + כׇּל־הָאָ֣רֶץ [all·the·earth] (346) + כְּבוֹדֶֽךָ [Your·glory] (52) = 1331.
Ibn Ezra
'Be exalted' — the sense is: 'I will sing praises to You among the nations,' and this is my song, that I make known that Your mercy is great above the heavens; and You, O God, show that You are exalted above the heavens when You save me — therefore, following it, [the word] 'so that' (lema'an) [appears]. The rest of the psalm I have [already] explained in the psalm 'Upon Shoshan Eduth,' which is Psalm sixty.
Radak
"Be exalted" — by way of metaphor, as if during the days of exile He is not exalted above the heavens to rule over His enemies and rebuke them. "And Your glory be over all the earth" — meaning: to show Your glory over all the earth.
Metzudat David
"Be exalted" — raise Yourself to sit above the heavens, meaning show to all that You sit in the heavens above and that Your hand rules over those below; for even one who is weak, when placed above, is regarded as mighty, as is said: "the mighty one is above." "And upon" — show Your glory over all the earth.
That Your beloved may be delivered, Save with Your right hand, and answer me.
verse value 1154
Insights
Verse structure: 6 words, 32 letters. The shortest word is "so·that" (לְ֭מַעַן, 4 letters) and the longest is "may·be·delivered" (יֵחָלְצ֣וּן, 6 letters). 6 unique roots are used. Frequent roots: "save" (root ישע, 75x in Psalms); "and·answer·me" (root ענה, 56x in Psalms); "Your·right·hand" (root ימין, 43x in Psalms). The etnachta (major mid-verse pause) falls on 'Your·beloved', dividing the verse into phrases of 3 and 3 words. Full calculation: לְ֭מַעַן [so·that] (190) + יֵחָלְצ֣וּן [may·be·delivered] (194) + יְדִידֶ֑יךָ [Your·beloved] (58) + הוֹשִׁ֖יעָה [save] (396) + יְמִֽינְךָ֣ [Your·right·hand] (130) + וַעֲנֵֽנִי [and·answer·me] (186) = 1154.
Rashi
"and answer me" — for all Your people and Your beloved ones are dependent upon me.
Radak
"That Your beloved ones may be rescued" — from this verse to the end of the psalm, it is explained there in the other psalm, together with what I explained in this psalm.
Metzudat David
"That" — so that Your beloved ones may be delivered, save them with Your right hand, and answer me as well.
Metzudat Zion
"May be delivered" — an expression of "taking out."
God spoke in His holiness, that I would exult; That I would divide Shechem, and mete out the valley of Succoth.
verse value 2072
Insights
Verse structure: 9 words, 38 letters. Notable word values: "God" (אֱלֹהִ֤ים) = 86, equal to Elohim. The shortest word is "spoke" (דִּבֶּ֥ר, 3 letters) and the longest is "God" (אֱלֹהִ֤ים, 5 letters). 9 unique roots are used. Frequent roots: "God" (root אלהים, 347x in Psalms); "spoke" (root דבר, 133x in Psalms). The etnachta (major mid-verse pause) falls on 'Shechem', dividing the verse into phrases of 6 and 3 words. Full calculation: אֱלֹהִ֤ים [God] (86) + דִּבֶּ֥ר [spoke] (206) + בְּקׇדְשׁ֗וֹ [in·His·holiness] (412) + אֶ֫עְלֹ֥זָה [I·will·exult] (113) + אֲחַלְּקָ֥ה [I·will·divide] (144) + שְׁכֶ֑ם [Shechem] (360) + וְעֵ֖מֶק [and·the·valley·of] (216) + סֻכּ֣וֹת [Succoth] (486) + אֲמַדֵּֽד [I·will·measure·out] (49) = 2072.
Rashi
"God spoke with His holiness" — that I would reign and that the time would come that I would rejoice in His word. "that I would allot a portion" — I shall divide the land of my enemies to Israel, like (Gen. 48: 22): “one portion (שכם) more than your brethren.”
Metzudat David
"God spoke in His holiness" — through His holy spirit He spoke, by means of His prophets, that I would exult and rejoice in His kingdom, for I would triumph over the idol-worshipers. "That I would divide" — the territories of the idol-worshipers I would divide into portions for Israel by the measuring line.
Metzudat Zion
"Shechem" — an expression of "portion," as in "you make me a portion" (above, Psalm 21).
Gilead is mine, Manasseh is mine; Ephraim also is the defense of my head; Judah is my scepter.
verse value 1841
Insights
Verse structure: 9 words, 36 letters. The shortest word is "mine" (לִ֤י, 2 letters) and the longest is "and·Ephraim" (וְ֭אֶפְרַיִם, 6 letters). Words sharing gematria 40: mine, mine. The root לי appears 2 times in this verse. 8 unique roots are used. Frequent roots: "mine" (root לי, 68x in Psalms); "my·head" (root ראש, 33x in Psalms). The etnachta (major mid-verse pause) falls on 'my·head', dividing the verse into phrases of 7 and 2 words. Full calculation: לִ֤י [mine] (40) + גִלְעָ֨ד [Gilead] (107) + לִ֤י [mine] (40) + מְנַשֶּׁ֗ה [Manasseh] (395) + וְ֭אֶפְרַיִם [and·Ephraim] (337) + מָע֣וֹז [stronghold·of] (123) + רֹאשִׁ֑י [my·head] (511) + יְ֝הוּדָ֗ה [Judah] (30) + מְחֹקְקִֽי [my·scepter] (258) = 1841.
Metzudat David
"Gilead is mine" — for he foresaw by the holy spirit that in the days of Rehoboam the kingdom would be divided; therefore he said that in his own days they would all be under his dominion. "The defense of my head" — the strength to guard my head from the enemy. "My lawgiver" — they will be my officers; all is from me.
Metzudat Zion
"My scepter" — officials are called "lawgivers" (mechokekim), because they establish the laws.
Moab is my washpot; Upon Edom I cast my shoe; Over Philistia I cry aloud.
verse value 2966
Insights
Verse structure: 8 words, 39 letters. The shortest word is "pot·of" (סִ֬יר, 3 letters) and the longest is "upon·Philistia" (עֲלֵי־פְ֝לֶ֗שֶׁת, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "upon·Philistia" (עֲלֵי־פְ֝לֶ֗שֶׁת), "I·cry·aloud" (אֶתְרוֹעָֽע). 8 unique roots are used. Frequent roots: "upon·Edom" (root אדם, 67x in Psalms). The etnachta (major mid-verse pause) falls on 'my·sandal', dividing the verse into phrases of 6 and 2 words. Full calculation: מוֹאָ֤ב [Moab] (49) + סִ֬יר [pot·of] (270) + רַחְצִ֗י [my·washing] (308) + עַל־אֱ֭דוֹם [upon·Edom] (151) + אַשְׁלִ֣יךְ [I·cast] (361) + נַעֲלִ֑י [my·sandal] (160) + עֲלֵי־פְ֝לֶ֗שֶׁת [upon·Philistia] (920) + אֶתְרוֹעָֽע [I·cry·aloud] (747) = 2966.
Rashi
"Moab is my washbasin" — i.e., my slaves and my servants, like a utensil that people use. "on Edom I shall cast" — my servitude, that their kings should put my shoes on my feet. "I shall shout" — I shall raise my voice to them to frighten them.
Metzudat David
"My washpot" — meaning, I will do with them whatever use I desire, like a pot prepared for washing. "Over Philistia" — over the Philistines I will shout aloud, to throw them into confusion and terrify them.
Metzudat Zion
"Washpot" — a pot. "My shoe" — from the language of the "lock" that closes. "Over Philistia" — like "upon Philistia." "I cry aloud" — from the language of "a blast" (teru'ah).
Who will bring me into the fortified city? Who will lead me to Edom?
verse value 1057
Insights
Verse structure: 7 words, 26 letters. The shortest word is "who?" (מִ֣י, 2 letters) and the longest is "to·Edom" (עַד־אֱדֽוֹם, 6 letters). Words sharing gematria 50: who?, who?. 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "fortification" (מִבְצָ֑ר). The root מי appears 2 times in this verse. 6 unique roots are used. Frequent roots: "to·Edom" (root אדם, 67x in Psalms); "who?" (root מי, 25x in Psalms). The etnachta (major mid-verse pause) falls on 'fortification', dividing the verse into phrases of 4 and 3 words. Full calculation: מִ֣י [who?] (50) + יֹ֭בִלֵנִי [will·bring·me] (102) + עִ֣יר [city·of] (280) + מִבְצָ֑ר [fortification] (332) + מִ֖י [who?] (50) + נָחַ֣נִי [will·lead·me] (118) + עַד־אֱדֽוֹם [to·Edom] (125) = 1057.
Rashi
"Who will bring me" — in the time of the Messiah, to stretch forth my hand upon Esau in his fortified cities? "He Who" — Who led us already upon Edom, that I smote them in the Valley of Salt, eighteen thousand.
Metzudat David
"Who will bring me" — who is it that gives strength to my hand to conquer a fortified city, and who will lead me to Edom?
Metzudat Zion
"Will bring me" — an expression of "bringing." "Will lead me" — [meaning] "guide me."
Have You not cast us off, O God? And You do not go forth, O God, with our hosts?
verse value 1818
Insights
Verse structure: 5 words, 33 letters. Notable word values: "God" (אֱ֝לֹהִ֗ים) = 86, equal to Elohim. Verse gematria: 1818 is divisible by 18, the value of chai ('life'). The shortest word is "God" (אֱ֝לֹהִ֗ים, 5 letters) and the longest is "is·not·God" (הֲלֹֽא־אֱלֹהִ֥ים, 8 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "is·not·God" (הֲלֹֽא־אֱלֹהִ֥ים), "with·our·hosts" (בְּצִבְאֹתֵֽינוּ). The root אלהים appears 2 times in this verse. 4 unique roots are used. Frequent roots: "is·not·God" (root אלהים, 347x in Psalms); "and·You·do·not·go·forth" (root יצא, 35x in Psalms); "with·our·hosts" (root צבא, 23x in Psalms). The etnachta (major mid-verse pause) falls on 'You·have·cast·us·off', dividing the verse into phrases of 2 and 3 words. Full calculation: הֲלֹֽא־אֱלֹהִ֥ים [is·not·God] (122) + זְנַחְתָּ֑נוּ [You·have·cast·us·off] (521) + וְֽלֹא־תֵצֵ֥א [and·You·do·not·go·forth] (528) + אֱ֝לֹהִ֗ים [God] (86) + בְּצִבְאֹתֵֽינוּ [with·our·hosts] (561) = 1818.
Metzudat David
"Have You not, O God" — is not all this from You, O God, who has cast us off until now and did not go forth with our hosts — meaning, just as the trouble we were in until now came about because You cast us off, so the salvation is from You, and not by chance.
Metzudat Zion
"Cast us off" — [meaning] "abandoned us." "Our hosts" — with the army that goes out to war.
Give us help against the adversary; For vain is the help of man.
verse value 2639
Insights
Verse structure: 6 words, 25 letters. Verse gematria: 2639 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "from·the·adversary" (מִצָּ֑ר, 3 letters) and the longest is "give·to·us" (הָבָה־לָּ֣נוּ, 6 letters). 6 unique roots are used. Frequent roots: "man" (root אדם, 67x in Psalms); "from·the·adversary" (root צר, 30x in Psalms). The etnachta (major mid-verse pause) falls on 'from·the·adversary', dividing the verse into phrases of 3 and 3 words. Full calculation: הָבָה־לָּ֣נוּ [give·to·us] (98) + עֶזְרָ֣ת [help·of] (677) + מִצָּ֑ר [from·the·adversary] (330) + וְ֝שָׁ֗וְא [and·vain] (313) + תְּשׁוּעַ֥ת [salvation·of] (1176) + אָדָֽם [man] (45) = 2639.
Metzudat David
"Give" — You, give us help against the adversary who besieges us and denies You, for the salvation of man is vain and of no benefit.
Metzudat Zion
"Give" — [meaning] "grant." "Help" — like "ezrah" (help, assistance).
Through God we shall do valiantly; For He it is who will tread down our adversaries.
verse value 1013
Insights
Verse structure: 5 words, 26 letters. Notable word values: "and·He" (וְ֝ה֗וּא) = 18, chai, 'life'. The shortest word is "and·He" (וְ֝ה֗וּא, 4 letters) and the longest is "we·shall·do·valiantly" (נַֽעֲשֶׂה־חָ֑יִל, 7 letters). 5 unique roots are used. Frequent roots: "through·God" (root אלהים, 347x in Psalms); "we·shall·do·valiantly" (root עשה, 109x in Psalms); "and·He" (root הוא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'we·shall·do·valiantly', dividing the verse into phrases of 2 and 3 words. Full calculation: בֵּאלֹהִ֥ים [through·God] (88) + נַֽעֲשֶׂה־חָ֑יִל [we·shall·do·valiantly] (473) + וְ֝ה֗וּא [and·He] (18) + יָב֥וּס [will·tread·down] (78) + צָרֵֽינוּ [our·adversaries] (356) = 1013.
Metzudat David
"Through God" — with God's help we will act valiantly, to strengthen ourselves, for He will trample down those who distress us.
Metzudat Zion
"Valiantly" — [meaning] strength and courage. "Will tread down" — an expression of "trampling" and "treading," as in "like a trampled carcass" (Isaiah 14).
Radak
Malbim