A psalm of praise opening with Hallelujah, counseling trust in Hashem rather than in mortal princes, and praising Him as Creator who upholds the oppressed, the hungry, and the fallen.
Tap any Hebrew word to reveal its root, value, and meanings.
Verse structure: 4 words, 20 letters. Notable word values: "praise·Hashem" (הַֽלְלוּ־יָ֡הּ) = 86, equal to Elohim. The shortest word is "praise" (הַֽלְלִ֥י, 4 letters) and the longest is "praise·Hashem" (הַֽלְלוּ־יָ֡הּ, 6 letters). The root הלל appears 2 times in this verse. 3 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "my·soul" (root נפש, 143x in Psalms); "praise·Hashem" (root הלל, 94x in Psalms). Full calculation: הַֽלְלוּ־יָ֡הּ [praise·Hashem] (86) + הַֽלְלִ֥י [praise] (75) + נַ֝פְשִׁ֗י [my·soul] (440) + אֶת־יְהֹוָֽה [Hashem] (427) = 1028.
Ibn Ezra
"Hallelujah" — these are the words of the psalmist to Israel, and afterward he speaks to his own soul.
Radak
"I will praise Hashem while I live" — upon seeing, through the holy spirit, the ingathering of the exiles, he spoke concerning Israel, "Hallelujah!" And likewise, "Praise Hashem, O my soul" — together with them, and included among them. "I will praise Hashem" — now, while I am still alive, I will praise Him and sing to Him, and make Him known among the many. And he said to them—
Metzudat David
"Hallelujah" — all of you, praise Yah; and also you, my soul, praise Hashem.
Malbim
'Praise, O my soul, Hashem' — after he had praised Him for His good deeds that encompass all His creatures, he now commands his soul to praise Hashem specifically, on account of His good deeds that are particular to him.
I will praise Hashem while I live; I will sing praises to my God while I have my being.
verse value 548
Insights
Verse structure: 6 words, 28 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֣ה, 4 letters) and the longest is "I·will·praise" (אֲהַלְלָ֣ה, 5 letters). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "to·my·God" (root אלהים, 347x in Psalms); "I·will·praise" (root הלל, 94x in Psalms). The etnachta (major mid-verse pause) falls on 'in·my·life', dividing the verse into phrases of 3 and 3 words. Full calculation: אֲהַלְלָ֣ה [I·will·praise] (71) + יְהֹוָ֣ה [Hashem] (26) + בְּחַיָּ֑י [in·my·life] (30) + אֲזַמְּרָ֖ה [I·will·sing] (253) + לֵאלֹהַ֣י [to·my·God] (76) + בְּעוֹדִֽי [in·my·duration] (92) = 548.
Rashi
"as long as I exist" — Heb. בעודי.
Ibn Ezra
"I will praise... I will sing" — with the tongue, for when he dies he is no longer, and this very praise and song serves to rebuke mankind.
Metzudat David
"I will praise" — with the mouth. "While I live" — while I am alive. "I will sing praises" — with a musical instrument. "While I have my being" — while I am in my existence.
Malbim
'I will praise Hashem while I live' — one praise for life; 'and I will sing praises to my God while I have my being' — an additional praise for the 'being' and the extra advantage that He gave me beyond mere life. There is a difference between the name Hashem and the name 'my God' when used with a possessive suffix: the name Hashem refers to the general providence by which He brings all existence into being, while the name 'my God' refers to the particular providence directed specifically to him. Likewise, 'singing praises' [zemer] is a higher level than 'praise' [hillul]. He said that he would praise Hashem for his life, because life is given to every living being insofar as He brings into being and creates every creature; but for the 'being' and the advantage granted to him, he will sing praises to his God, who watches over him with a special, particular providence, on account of the bond that He has with him.
Do not put your trust in princes, Nor in the son of man, in whom there is no help.
verse value 1851
Insights
Verse structure: 6 words, 31 letters. Notable word values: "to·him" (ל֥וֹ) = 36, double chai. The shortest word is "to·him" (ל֥וֹ, 2 letters) and the longest is "do·not·trust" (אַל־תִּבְטְח֥וּ, 7 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·son·of·man" (בְּבֶן־אָדָ֓ם), "that·there·is·no" (שֶׁ֤אֵ֖ין). 6 unique roots are used. Frequent roots: "in·son·of·man" (root אדם, 67x in Psalms); "that·there·is·no" (root אין, 67x in Psalms); "do·not·trust" (root בטח, 50x in Psalms). The etnachta (major mid-verse pause) falls on 'in·princes', dividing the verse into phrases of 2 and 4 words. Full calculation: אַל־תִּבְטְח֥וּ [do·not·trust] (456) + בִנְדִיבִ֑ים [in·princes] (118) + בְּבֶן־אָדָ֓ם [in·son·of·man] (99) + שֶׁ֤אֵ֖ין [that·there·is·no] (361) + ל֥וֹ [to·him] (36) + תְשׁוּעָֽה [salvation] (781) = 1851.
Ibn Ezra
"In..." — some say: [do not trust] in a son of man, who has no true salvation with which to save you. But the correct view in my opinion is: in a son of man who cannot [even] save his own soul.
Radak
"Do not trust" — In the manner of what Jeremiah said, "and his heart turns away from Him" — that is, unless one trusts in a person, he must set as the essential cause the blessed God, who puts it into the heart of a generous person to help him. And the matter is repeated in different words: that he has no salvation unless it is by God's will — it is not in a person's power to save his fellow from his distress, for salvation belongs to Hashem alone, and He brings it about by means of human beings, just as He brought about the deliverance from the Babylonian exile through Cyrus. So too, in the future, He will bring about the redemption of Israel through the kings of the nations, whose spirit He will rouse to send them forth, as it is written: that they shall bring all your brothers out of all the nations as an offering to Hashem. And this will be because Israel, in their exile, trusted in God alone.
Metzudat David
"In whom there is no help" — in whose hand there is no salvation.
Malbim
'Do not trust in princes' — accordingly, one is commanded not to trust in the generous [nedivim]; for even though it is the way and the will of the generous man to do good, nevertheless one should not rely on him, for two reasons: (a) 'in a son of man, in whom there is no salvation' — insofar as he is a son of man, he has no power to save, for his power is not his own, and it may be imagined that he will be unable to save; (b) that even if he could save — is it not...
His breath goes forth, he returns to his dust; In that very day his thoughts perish.
verse value 2828
Insights
Verse structure: 8 words, 35 letters. Notable word values: "perish" (אָבְד֥וּ) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "goes·out" (תֵּצֵ֣א, 3 letters) and the longest is "his·thoughts" (עֶשְׁתֹּנֹתָֽיו, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "goes·out" (תֵּצֵ֣א), "to·his·ground" (לְאַדְמָת֑וֹ), "that" (הַ֝ה֗וּא). 8 unique roots are used. Frequent roots: "in·the·day" (root יום, 121x in Psalms); "returns" (root שוב, 72x in Psalms); "that" (root הוא, 42x in Psalms). The etnachta (major mid-verse pause) falls on 'to·his·ground', dividing the verse into phrases of 4 and 4 words. Full calculation: תֵּצֵ֣א [goes·out] (491) + ר֭וּחוֹ [his·breath] (220) + יָשֻׁ֣ב [returns] (312) + לְאַדְמָת֑וֹ [to·his·ground] (481) + בַּיּ֥וֹם [in·the·day] (58) + הַ֝ה֗וּא [that] (17) + אָבְד֥וּ [perish] (13) + עֶשְׁתֹּנֹתָֽיו [his·thoughts] (1236) = 2828.
Rashi
"his thoughts" — Heb. עשתונותיו his thoughts.
Ibn Ezra
"His breath goes forth" — that is, [the breath] that dwells in the heart. "He returns to his dust" — for the bones are of the form of dust, and they are the foundations of the body. And the meaning of "ashtonotav" ("his thoughts") is "his thoughts," similar to "perhaps He will think of us" (Jonah 1:6) — similar to the root "chashav" (to think), as in "God will think," "He will think of me."
Radak
"His breath goes forth" — For how could there be salvation through a person, when he is not even master over his own breath, to keep his own breath from expiring? For his breath goes forth suddenly, and he returns to his ground, and whatever he had intended to do he will no longer be able to do — for behold, his breath, which sustained him, has gone forth; and on the day of his death his plans — that is to say, his thoughts — perish.
Metzudat David
"Goes forth" — for when the vital spirit goes forth from him, he then returns to the earth from which he was taken, and on that very day all his thoughts perish, for he is no longer [able] to bring them into effect — so what, then, is his trust worth?
Metzudat Zion
"His thoughts" (עשתנותיו) — [meaning] his thoughts (מחשבותיו), as in "perhaps God will be mindful of us" (יתעשת האלהים לנו) (Jonah 1:6).
Malbim
'His spirit departs' — it may be pictured that his spirit departs from him and the body returns to its dust, as it is written: 'and the dust returns to the earth, and the spirit returns...,' etc.; and on that day, behold, 'his thoughts perish.' And trust ought to be placed in something eternal, not in something that ceases — but...
Happy is he whose help is the God of Jacob, Whose hope is in Hashem his God,
verse value 1995
Insights
Verse structure: 7 words, 31 letters. The shortest word is "that·God·of" (שֶׁ֤אֵ֣ל, 3 letters) and the longest is "upon·Hashem" (עַל־יְהֹוָ֥ה, 6 letters). 2 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "in·his·help" (בְּעֶזְר֑וֹ), "his·hope" (שִׂ֝בְר֗וֹ). 7 unique roots are used. Frequent roots: "upon·Hashem" (root יהוה, 688x in Psalms); "his·God" (root אלהים, 347x in Psalms); "happiness·of" (root אשר, 101x in Psalms). The etnachta (major mid-verse pause) falls on 'in·his·help', dividing the verse into phrases of 4 and 3 words. Full calculation: אַשְׁרֵ֗י [happiness·of] (511) + שֶׁ֤אֵ֣ל [that·God·of] (331) + יַעֲקֹ֣ב [Jacob] (182) + בְּעֶזְר֑וֹ [in·his·help] (285) + שִׂ֝בְר֗וֹ [his·hope] (508) + עַל־יְהֹוָ֥ה [upon·Hashem] (126) + אֱלֹהָֽיו [his·God] (52) = 1995.
Rashi
"Praiseworthy" — is he in whose help is the God of Jacob, for the Holy One, blessed be He, promised him (Gen. 28:15): “Behold I am with you, and I shall guard You, etc., and I shall return you.” Now why is He praiseworthy? Because He made heaven and earth and the sea, and since all is His, He has the power to guard him on the sea and on dry land; but a mortal king, although he watches him on dry land, cannot watch him on the sea.
Ibn Ezra
"Happy" — the meaning is that one should rely on Hashem alone, and not seek help from man. And the meaning of "the God of Jacob is his help" is that he [Jacob] said, "and Hashem will be my God" (Genesis 28:21), as I explained in its place.
Radak
"Happy is he whose help is the God of Jacob" — He mentions our father Jacob, because he trusted in God: his brother was scheming to kill him, and he fled from him; he trusted in his heart that God would give him what he needed for his sustenance, even though he was going to him — for God had spoken to him, and gave him bread to eat and clothing to wear. So too Israel, his descendants, who trusted in Him — He brought them out of exile. And the matter is repeated in different words.
Metzudat David
"His hope" — the word "happy" (ashrei) serves for both [clauses], meaning: happy is he whose hope is upon Hashem.
Metzudat Zion
"His hope" (שברו) — [meaning] his hope.
Malbim
'Happy is he whose help is the God of Jacob' — for Jacob trusted in Hashem, who had said to him, 'Behold, I am with you, and will keep you wherever you go.' And so 'his hope' and his trust are 'in Hashem,' and he has salvation, for He...
Who made heaven and earth, The sea, and all that is in them; Who keeps truth for ever;
verse value 3680
Insights
Verse structure: 8 words, 38 letters. The shortest word is "who·makes" (עֹשֶׂ֤ה, 3 letters) and the longest is "and·all·that·in·them" (וְאֶת־כׇּל־אֲשֶׁר־בָּ֑ם, 10 letters). 3 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "the·sea" (אֶת־הַיָּ֥ם), "and·all·that·in·them" (וְאֶת־כׇּל־אֲשֶׁר־בָּ֑ם), "who·keeps" (הַשֹּׁמֵ֖ר). 8 unique roots are used. Frequent roots: "and·earth" (root ארץ, 157x in Psalms); "for·ever" (root עולם, 144x in Psalms); "who·makes" (root עשה, 109x in Psalms). The etnachta (major mid-verse pause) falls on 'and·all·that·in·them', dividing the verse into phrases of 5 and 3 words. Full calculation: עֹשֶׂ֤ה [who·makes] (375) + שָׁ֘מַ֤יִם [heaven] (390) + וָאָ֗רֶץ [and·earth] (297) + אֶת־הַיָּ֥ם [the·sea] (456) + וְאֶת־כׇּל־אֲשֶׁר־בָּ֑ם [and·all·that·in·them] (1000) + הַשֹּׁמֵ֖ר [who·keeps] (545) + אֱמֶ֣ת [truth] (441) + לְעוֹלָֽם [for·ever] (176) = 3680.
Rashi
"Who keeps truth forever" — To the end of many generations, He fulfills and keeps the truth of His promise.
Ibn Ezra
"Who made" — the meaning is that Hashem is able to do all He desires, for He made heaven and earth, the sea, and all that is in them. "Heaven" — these are the angels, the great host who are His ministers; and on earth, the birds, the beasts, and man; and in the sea, the great creatures. "Who keeps truth for ever" — this refers to the general classes of every species that are on earth and in the sea; but in heaven, everything that is in them, in their particulars, is kept forever. Therefore do not fear man, who might oppress you, for He provides you your allotted bread, and He will free those of you who are bound.
Radak
"Who made heaven" — In Him it is fitting to trust, for He makes everything, and it is in His power to raise up and to bring low, and to do with His creatures as He wills; and "earth" means the dry land, therefore He separately mentions "the sea." And the sense of "and all that is in them" [refers] to the three things mentioned: in the heavens — the angels, the great host, and the seven ministering attendants; on the earth — beast and bird; and in the sea — the great sea monsters and every creeping living creature. And He carries out His will through all of them. And He is the One "who keeps truth forever" — meaning that He keeps His promise for a long time, as He did for Israel: He promised them that He would bring them out of exile, and after they had been there a long time, until all the nations had despaired of their redemption, He brought them out. Here you see that in Him alone it is fitting to trust.
Metzudat David
"Who made heaven, etc." — and if so, His hand rules over everything, and He is able to save in every place. "Who keeps" — He keeps the truth of His promise forever.
Malbim
'Who made heaven and earth, the sea, and all that is in them' — that is, everything that exists in the heavens, on the earth, and in the seas; and so He has power over all existence. And He is also 'the One who keeps truth forever,' for the truth of His promise endures forever, because He is eternal, and His promise will not change on account of any cause.
Who executes justice for the oppressed; Who gives bread to the hungry. Hashem looses the prisoners;
verse value 3283
Insights
Verse structure: 9 words, 40 letters. Notable word values: "Hashem" (יְ֝הֹוָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "who·makes" (עֹשֶׂ֤ה, 3 letters) and the longest is "to·the·oppressed" (לָעֲשׁוּקִ֗ים, 7 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "to·the·oppressed" (לָעֲשׁוּקִ֗ים), "to·the·hungry" (לָרְעֵבִ֑ים), "looses" (מַתִּ֥יר). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "who·makes" (root עשה, 109x in Psalms); "who·gives" (root נתן, 95x in Psalms). The etnachta (major mid-verse pause) falls on 'to·the·hungry', dividing the verse into phrases of 6 and 3 words. Full calculation: עֹשֶׂ֤ה [who·makes] (375) + מִשְׁפָּ֨ט [judgment] (429) + לָעֲשׁוּקִ֗ים [to·the·oppressed] (556) + נֹתֵ֣ן [who·gives] (500) + לֶ֭חֶם [bread] (78) + לָרְעֵבִ֑ים [to·the·hungry] (352) + יְ֝הֹוָ֗ה [Hashem] (26) + מַתִּ֥יר [looses] (650) + אֲסוּרִֽים [prisoners] (317) = 3283.
Radak
"Who executes justice for the oppressed" — In every generation He executes justice on their behalf against their oppressors. So too will He do on behalf of Israel, who are oppressed in Babylon, as it says: the children of Israel and the children of Judah are oppressed together, and all their captors hold them fast, they refuse to let them go. "Who gives bread to the hungry" — in every generation. And so He did for Israel in exile; and when they went forth from exile through the deserts, it says: they shall not hunger nor thirst, neither shall heat strike them. "Hashem looses the prisoners" — in every generation. And so He did for Israel, from the imprisonment of their exile.
Metzudat David
"Looses" — He opens the bonds of the prisoners in their captivity and sends them out free.
Metzudat Zion
"For the oppressed" (לעשוקים) — [meaning] for those who are robbed.
Malbim
'Who does...,' etc., 'Hashem looses the prisoners' — that is, if a king of flesh and blood frees a prisoner from his confinement, he has already done him sufficient righteousness and kindness in this, and will not further concern himself with him to provide his other needs. But Hashem is the One who looses the prisoners, and He then also attends to their needs — both 'to execute justice for the oppressed,' punishing those who imprisoned them without cause, and also giving bread to the hungry, [namely] those who have left the prison-house, so that they should not afterward die of hunger.
Hashem opens the eyes of the blind; Hashem raises up those who are bowed down; Hashem loves the righteous;
verse value 1277
Insights
Verse structure: 9 words, 38 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "opens" (פֹּ֘קֵ֤חַ, 3 letters) and the longest is "bowed·down" (כְּפוּפִ֑ים, 6 letters). Words sharing gematria 26: Hashem, Hashem, Hashem. 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "opens" (פֹּ֘קֵ֤חַ), "blind" (עִוְרִ֗ים), "raises·up" (זֹקֵ֣ף). The root יהוה appears 3 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "just" (root צדיק, 52x in Psalms); "loves" (root אהב, 40x in Psalms). The etnachta (major mid-verse pause) falls on 'bowed·down', dividing the verse into phrases of 6 and 3 words. Full calculation: יְהֹוָ֤ה [Hashem] (26) + פֹּ֘קֵ֤חַ [opens] (188) + עִוְרִ֗ים [blind] (326) + יְ֭הֹוָה [Hashem] (26) + זֹקֵ֣ף [raises·up] (187) + כְּפוּפִ֑ים [bowed·down] (236) + יְ֝הֹוָ֗ה [Hashem] (26) + אֹהֵ֥ב [loves] (8) + צַדִּיקִֽים [just] (254) = 1277.
Ibn Ezra
"Hashem" — behold, the meaning is that it is not proper for a man to rely on [another] man, even if that man is stronger than he; rather, he should rely, through his prayer, upon Hashem. So too if he is hungry, or if he was imprisoned, and so too if an eye ailment has come upon him, or if he is bent over, confined to a bed — he should not rely on a physician. And the meaning of "Hashem loves the righteous" is that He guards them, so that they will not be oppressed, nor hungry, nor imprisoned, nor blind, nor bent over.
Radak
"Hashem opens the eyes of the blind" — that is, those blind from an eye ailment; He heals them. And He mentions this ailment [in particular] because this blindness, like that of a prisoner, does not depart from its place — or its meaning is: "blind" from excessive distress, for distress resembles darkness, and salvation resembles light, and there are many verses in Scripture that attest to this. So too He did for Israel, who were blind in exile, as it says: we grope for the wall like the blind, and as if we had no eyes we grope; we stumble at noonday as in the twilight. "Hashem raises up those who are bowed down" — they are the poor, as we have explained. "Hashem loves" the righteous. So too He loved Israel, who were righteous among the nations.
Metzudat David
"Raises up those who are bowed down" — the people who are bowed to the ground in a lowly state, the Omnipresent, blessed be He, raises them up to stand erect in a lofty station.
Metzudat Zion
"Opens" (פוקח) — an expression of opening, as in "to open the blind eyes" (לפקוח עינים עורות) (Isaiah 42).
Malbim
'Hashem opens the eyes of the blind,' etc., 'Hashem loves the righteous' — that is, because He loves the righteous, He watches over them with extraordinary providence, in a wondrous manner: whether to open their eyes — which includes both the eyes of the intellect and the actual physical eyes, by way of miracle — or to straighten those who are bent, whether from humility or from poverty, so that they may walk upright, through a strengthening of bodily vigor and an increase in fitness for wisdom.
Hashem preserves the strangers; He upholds the fatherless and the widow; But the way of the wicked He makes crooked.
verse value 3238
Insights
Verse structure: 9 words, 41 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "keeps" (שֹׁ֘מֵ֤ר, 3 letters) and the longest is "strangers" (אֶת־גֵּרִ֗ים, 6 letters). 4 words in this verse appear nowhere else in Psalms. Unique to this verse in Psalms (hapax): "strangers" (אֶת־גֵּרִ֗ים), "and·widow" (וְאַלְמָנָ֣ה), "upholds" (יְעוֹדֵ֑ד). 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "wicked" (root רשע, 87x in Psalms); "keeps" (root שמר, 73x in Psalms). The etnachta (major mid-verse pause) falls on 'upholds', dividing the verse into phrases of 6 and 3 words. Full calculation: יְהֹוָ֤ה [Hashem] (26) + שֹׁ֘מֵ֤ר [keeps] (540) + אֶת־גֵּרִ֗ים [strangers] (654) + יָת֣וֹם [orphan] (456) + וְאַלְמָנָ֣ה [and·widow] (132) + יְעוֹדֵ֑ד [upholds] (94) + וְדֶ֖רֶךְ [and·way·of] (230) + רְשָׁעִ֣ים [wicked] (620) + יְעַוֵּֽת [makes·crooked] (486) = 3238.
Rashi
"strengthens" — Heb. יעודד, an expression of strength.
Ibn Ezra
"Hashem preserves the strangers" — for they have no helper, since they are from another nation. And the word "ye'oded" ("He upholds") — I have already explained it. And the meaning of "ye'avvet" ("He makes crooked") is that He brings about circumstances. And it is possible [that it means] schemes to twist their way, so that their request will not be fulfilled and their desire will not come about.
Radak
"Hashem preserves the strangers" — the stranger, the orphan, and the widow are weak, for they have no one to help and protect them; therefore the Torah warns about them in several places, and Hashem protects them. So too He protects Israel, who were strangers among the nations, and weak like an orphan and a widow. "He upholds" — its meaning is: he is lifted up. "But the way of the wicked He makes crooked" — just as the weak are lifted up, so the wicked — their way is made crooked; they are thrust away and fall into it.
Metzudat David
"Makes crooked" — He makes their way twisted and crooked so that they stumble; meaning, He puts it into their heart to walk in the way that is bad for them.
Metzudat Zion
"He upholds" (יעודד) — an expression of raising up and strengthening, as in "but we are risen, and stand upright" (ואנחנו קמנו ונתעודד) (above, Psalm 20). "He makes crooked" (יעות) — related to the words "distortion" (עיוות) and "crookedness" (עקום).
Malbim
'Hashem preserves the strangers' — He further watches with providence over the weak, namely the stranger, the orphan, and the widow: to preserve the strangers, to lift up the orphan and the widow, and to make crooked the way of the wicked who wish to harm these weak ones.
Hashem will reign for ever, Your God, O Zion, to all generations. Hallelujah.
verse value 1054
Insights
Verse structure: 8 words, 34 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "to·generation" (לְדֹ֥ר, 3 letters) and the longest is "praise·Hashem" (הַֽלְלוּ־יָֽהּ, 6 letters). 1 word in this verse appears nowhere else in Psalms. Unique to this verse in Psalms (hapax): "will·reign" (יִמְלֹ֤ךְ). The root דור appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Hashem" (root יהוה, 688x in Psalms); "your·God" (root אלהים, 347x in Psalms); "for·ever" (root עולם, 144x in Psalms). Full calculation: יִמְלֹ֤ךְ [will·reign] (100) + יְהֹוָ֨ה [Hashem] (26) + לְעוֹלָ֗ם [for·ever] (176) + אֱלֹהַ֣יִךְ [your·God] (66) + צִ֭יּוֹן [Zion] (156) + לְדֹ֥ר [to·generation] (234) + וָדֹ֗ר [and·generation] (210) + הַֽלְלוּ־יָֽהּ [praise·Hashem] (86) = 1054.
Rashi
"The Lord will reign forever" — He will perpetuate His kingdom with the redemption of His children.
Ibn Ezra
"Will reign" — if Hashem is thus [as described], He is worthy of being King, and to Him alone belongs the desire for kingship. And the psalmist concludes as he began.
Radak
"He will reign" — And when will this be? When "Hashem shall reign forever, your God, O Zion, to all generations" — as it says: "and Hashem shall be King over all the earth," that the whole world will recognize His kingship. And it mentions Zion, because from there instruction will go forth from Him to the whole world, and they will say that He is King over all, after He executes judgment on the wicked in the Valley of Jehoshaphat. Or: when Hashem reigns, "praise Hashem," all peoples of the world, for then you will recognize His kingship, and then your song will be good and pleasant, and your praise will be.
Metzudat David
"Will reign, etc." — and he returns and explains: your God who dwells in Zion, He will reign for generation after generation. "Hallelujah" — therefore, all of you, praise Yah.
Malbim
'Hashem shall reign' — there is a difference between the name Hashem and the name God as used with the possessive referring to Israel: the name Hashem designates the general providence over all creatures according to the natural order, while the name 'your God, O Zion' designates the particular bond that He has with Zion, and the particular providence exercised there, to perform signs and wonders. And there is a difference between 'forever' and 'to all generations': 'forever' designates continuous, undivided time, while 'to all generations' designates time divided into successive generations. That is, insofar as He is called by the name Hashem, exercising general providence according to the [natural] order — of this it is said, 'Hashem shall reign,' for in the heavens He has established His throne, and from there His kingdom rules over all; this is a fixed, unchanging governance. But insofar as He is 'your God, O Zion,' He shall reign 'to all generations,' for miraculous governance is not fixed forever, but changes with each generation according to that generation's need, its preparedness, and its merit.
Ibn Ezra
Radak
Metzudat David
Malbim