For the leader; with instrumental music (לַמְנַצֵּחַ בִּנְגִינוֹת - la-menatzeach bi-nginot): The [Rav Saadia] Gaon said: That this psalm is David's, and he gave it to one of the singers (ha-meshorerim) to play/sing (le-nagen oto) it perpetually (tamid), similar to [the interpretation of la-menatzeach as meaning] "forever" (la-netzach). And others said: That the Menatzeach is the appointed official (ha-pakid) who is the supervisor (sar) over the musicians (ha-menagnim). Similar [is the usage in (II Chronicles 34:13)] "and overseers (u-menatzchim) over them." And this [interpretation] is the correct one (ve-zehu ha-nakhon). And the Lamed [prefix] of la-menatzeach is opened [vocalized with a patach - לַ] because he [this specific leader] was well-known/definite.

And the meaning of bi-nginot: [Some say] that it has two (shtei) melodies (ne'imot). And some say: A musical instrument (k'li shir) is called neginot [plural used for a type of instrument]. And according to my opinion: There were among Israel melodies (neginot) and songs (shirot) set to many different tunes/modes (ne'imot).

And the meaning of bi-nginot [as a directive] is that it was the beginning of the song. And behold, the specific melody/tune (ha-niggun) was written down together with this psalm. This is similar to [other superscription terms like] La-ma'alot ("For Ascents" - e.g., Psalm 120), Al Alamot ("According to Alamot" - Psalm 46), Al Ayelet Ha-Shachar ("According to The Hind of the Dawn" - Psalm 22), Al Yonat Elem [Rechokim] ("According to The Silent Dove [of Distant Lands]" - Psalm 56), and Al Machalat ("According to Machalat" - Psalm 53, Psalm 88). [These all likely indicate the tune, mode, or instrumentation.]

When I call (בְּקָרְאִי - be-kor'i): And the meaning of O God, my vindicator (אֱלֹהֵי צִדְקִי - Elokei tzidki, lit. "God of my righteousness") is: You are the primary cause (ha-sibbah ha-rishonah) for showing/revealing my righteousness (le-har'ot tzidki).

And [regarding the word] in distress (בַּצָּר - ba-tzar): [The word tzar here is] a noun (shem davar - 'a word for a thing'), similar to [phrases like (Psalm 18:7) or (Psalm 66:14)] "in distress (ba-tzar) to me" [meaning "I was in distress"].

Sons of man (בְּנֵי אִישׁ - b'nei ish): Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen, of blessed memory, said: That this psalm [continues the context] as written above, and [David] speaks with the "sons of man" because of the haughtiness (gavhut) of their hearts in their youthfulness (be-bacharutam). [He paraphrases David's address to them:] "How long (Ad matai) have you turned my glory into shame? And this [enterprise] that you desire will not stand (lo ya'amod), will not arise (ve-lo yakum), and will not come to be (ve-lo yihyeh), for truly you seek falsehood (kazav)." And according to the opinion of Rabbi Moshe: He [David] is speaking about the helpers/supporters of Absalom.

And know that Ad-nai singles out (וּדְע֗וּ כִּֽי־הִפְלָ֣ה ה' - U-d'u ki hiflah Ad-nai): [The verb hiflah is] similar to (Exodus 11:7): "that Ad-nai will distinguish (yafleh)." [This means] He distinguished/separated (hivdil) and made known (ve-hodia) who His faithful one (chasido) is. For He hears when he calls to Him.

Tremble (רִגְזוּ - rigzu): Because they shamed him instead of [giving him] his glory, and spoke falsehood concerning him [v. 3], he said: Tremble (Rigzu) out of [fear of] HaShem; fear (pachadu). Similar [is the usage of the root in (Genesis 45:24)]: "Do not tremble/quarrel (al tirg'zu) on the way." [The reason for fear is] because the king takes note of the mockery directed at him. And some say (v'yesh omrim): [That rigzu means "be angry," and the verse means:] Even if you think falsehood in your hearts, let it not come out of your mouths. But this is not correct (ve-zeh eineno nakhon). For it is written (Psalm 15:2): "who speaks truth in his heart," [and (Proverbs 6:18)]: "a heart that devises wicked thoughts (machshevot aven)." The speech of the heart is the essential thing (ha-ikkar), and the tongue is not, but rather [it is merely] an interpreter (melitz) between the heart and the hearers. Rather, the interpretation is: That you should think in your hearts at night upon your beds—when you have no involvement with other people—so that you will not speak falsehood during the day. And this [leads to the final phrase]: "And be silent/still. Selah" (וְדֹמּוּ סֶלָה - Ve-dommu selah).

Offer sacrifices of righteousness (זִבְחוּ זִבְחֵי־צֶדֶק - Zivchu zivchei tzedek): These are the Shelamim (Peace Offerings), whose designated portions for the altar (emureihem) are offered not on account of an Asham (Guilt Offering) or a Chatat (Sin Offering). [Nor are they equivalent to] an Olah (Burnt Offering) [which can be related to atonement for sinful] thoughts that arise in the heart (olah al ha-lev), which is the thought (she-hi ha-machshavah). And one cannot argue [against this distinction] from (Psalm 51:21): "Then You will delight in sacrifices of righteousness (zivchei tzedek), burnt offering (olah) and whole offering (kalil)." Because the meaning [there] is "[sacrifices of righteousness] and burnt offering," corresponding to [a list like saying] "Reuben and Simeon" [as distinct, separate entities].

And the meaning of Offer sacrifices (zivchu) [in this specific context] is: Abandon words of emptiness (divrei rik) [referring back to v. 3: "love illusions/emptiness (rik)"], and give thanks (hodu) to Ad-nai, who gave His pleasantness (no'amo) to you.

Many (רַבִּים - rabbim): He returns to mention the words of those seeking falsehood [from v. 3]. For when I and my men were in distress, those seeking falsehood were speaking [these words] against me and against my men:

"Who will show us good?" (מִי־יַרְאֵנוּ טוֹב - Mi yar'enu tov): [Regarding the next word, נְסָה - Nesah ("Bestow" / "Lift up")] Some say: That the word Nesah is from the verbs lacking the Lamed [final root letter] (alumei ha-lamed), [with the root being] נ-ס (N-S). And it properly should have been [formed] according to the pattern of [imperatives like] u-Re'eh ("and see!") and va-Aseh ("and do!"). And it appears in the form that it has [נְסָה, with the final Heh typical of this verb class], similar to (Psalm 119:117) "ve-esh'ah be-chukekha" ("and I will gaze upon Your statutes" - from root שעה). And it is correct [however] for the Heh [in נסה] to be like the Alef [of נשא - N-S-A, lift up], and the Samekh [in נסה] to be like the Shin [of נשא]. [Aside on verb types]: There are verbs called "lacking the Ayin" [middle root letter] (alumei ha-ayin), such as all the verbs [that appear to have only] two letters, like kam (קָם - arose) and shav (שָׁב - returned). And they are all as if one were to say [the imperatives] Kum! (קוּם) and Shuv! (שׁוּב), where the middle letter [Vav or Yod] is hidden (alumah), which corresponds to the Ayin [middle position] of the standard root pattern pa'al. [Returning to נסה]: And it is correct for the Heh to be like the Alef and the Samekh like the Shin, in the manner of (Numbers 6:26): "Yissa Ad-nai panav eilekha" ("May Ad-nai lift up His countenance upon you" - yissa from נשא), and like (Job 4:2): "Ha-nisah davar eilekha til'eh" ("If one attempts/lifts up a word to you, will you be weary?" - ha-nisah).

You put (נָתַתָּה - natattah): They [the "many" from v. 7] desire that we should not see good, yet I was joyful (sameach) when seeing them in a good state.

And the meaning of You put [joy in my heart] is: Because You gave me a good heart (lev tov), desiring good for everyone. And Rabbi Yehuda ibn Balaam said: That [the phrase] "from the time their grain" (me-et deganam) is inverted (hafukh). The true [intended order] is "from the time their grain and their wine increased" (me-et rabbu deganam ve-tirosham). But there is no need (ve-ein tzorekh) to invert words spoken by the Holy Spirit (be-ruach ha-kodesh).

In peace (בְּשָׁלוֹם - be-shalom) - without fear.

And the meaning of together (yachdav) – [refers to] the many [his followers], and he [David] with them.

And the word alone (badad) – [whether] with a Lamed [prefix] (le-vadad, as in the verse), or in its absence [badad], it is equivalent [in meaning].

And similarly the word in safety (la-vetach) – and [the form] betach also exists [with the same essential meaning]. And behold [in contrast, (Deuteronomy 32:12) says]: "Ad-nai alone (badad) did lead him." And it is correct [that badad in Deuteronomy 32:12 refers to] HaShem alone. And so perhaps here [the meaning is 'You alone' make me dwell]. Or, [going back to the verse's structure:] '[My followers were] together (yachdav) with me.' Or [perhaps taking yachdav and levadad together or focusing on the latter part:] 'I was alone (levadad).' And the meaning [of the end] is: You make me alone (levadi) dwell [in safety].