For the leader (el ha-nechilot): [Regarding the preposition] el (אֶל): It is like al (עַל - upon/concerning) in meaning here. Similar [is the usage in (I Samuel 1:10)]: "And she prayed unto/concerning (al) Ad-nai." [And compare (I Samuel 1:27)]: "Concerning (el) this child [I prayed]." [This is] the opposite [of their usual distinction: el normally means 'to/towards' while al means 'upon/about']. And the [letter] Alef (א) does not interchange with the [letter] Ayin (ע), but rather the letters Alef, Heh, Vav, Yod (אהו"י - the weak letters) are the ones that interchange, and [also] Shin (ש) with Samekh (ס), because they are close in their place of articulation.

And ha-nechilot (הַנְּחִילוֹת): [This is likely] the beginning [words or tune name] of a liturgical poem/song (piyyut). Perhaps it is derived from the root [N-Ch-L, נ-ח-ל, meaning 'to inherit'], as in [a phrase like (Numbers 34:17)] "they shall divide the inheritance (yinchalu) for you." [The noun formation Nechilot is formed] in the manner of [a segolate noun like (I Kings 19:8)] "ha-achilah ha-hi" (האכילה ההיא - that eating).

Give ear (ha'azinah) to my words: [The verb ha'azinah is] from the same root/sector (mi-gizrat) as oznayim (ears). [It means] "Incline Your ear."

Consider (binah): [This is] the imperative form (lashon tzivui). Similar to [the imperative] "Simah na" ("Place, please" - cf. Job 17:3).

My utterance (hagigi): [This noun is from a] doubled Ayin [root, ה-ג-ג / H-G-G], for it is from [the root] H-G-H. [It is formed] like [the noun] z'nuneha (her harlotry - from ז-נ-ה). And [the Psalmist] said "Consider" (Binah) to Ad-nai in the manner of a human being [using anthropomorphic language]. This is similar to [the request in (Psalm 139:23)] "And know my heart," and also [to] "Give ear" (Ha'azinah). And the meaning/reason is so that it will become clear to all that there is no doubt He knows everything, and He has no need for [physical] ears – in the manner of (Psalm 94:9): "He who plants the ear, shall He not hear?"

[Regarding the word] Attend (Hakshivah) [in the next verse, v. 3]: This root (gizrah - ק-שׁ-ב / Q-Sh-B) is [typically] connected with [the preposition] Lamed [ל־, meaning "to"]. Therefore, it is not correct usage (lo nakhon) to say [a phrase like] "Mi yakshiveni?" ("Who will listen me?" [without the Lamed indicating to whom one listens]).

And the meaning of My King [in v. 3] is: I have no [other] king to whom I cry for help (eshava elav), only You alone.

Ad-nai [at daybreak] (ה' - Ad-nai): The meaning of at daybreak (boker) is every morning (kol boker). Similar to (Lamentations 3:23): "[they are] new every morning" (chadashim la-b'karim).

And [regarding] the verb I plead before You (אֶעֱרָךְ־לְךָ - e’eroch lecha, lit. "I will arrange/set in order for You"): The object is missing/lacking (chaser). It is as if he said, "I will arrange/set in order my prayer (tefillati) before You," as I explained previously [cf. Ibn Ezra on Psalms 3:8]. For the power/concept of nouns is [implicit] in verbs. [Like] "And He blessed (u-varekh), and I cannot reverse it" (Numbers 23:20) - [implying He bestowed a] blessing (berakhah). And similarly, "In the multitude of counselors, [counsel] is established ([etzah] takum)" [cf. (Proverbs 15:22)]. [These examples use] future/imperfect verbs. It is as if it were written above [in v. 3]: "For unto You I will pray my prayer." And the phrase before You (lecha) [associated] with "at daybreak I plead before You" (boker e'eroch lecha) pulls itself [forward] and another [word] with it [applying also to the next verb]. Similar [is the construction in (Proverbs 21:14)]: "[A gift in secret] pacifies anger (yechapeh af)" [where the action implicitly affects the anger]. And behold, it [the meaning here] is: "and I wait for You" (ve-atzappeh lecha).

For (כִּי - Ki): The reason (ta'am) [for expecting Ad-nai's help] is that it is Your nature (lecha) to do good; You do not desire wickedness (ha-resha lo tachpotz). [This follows logically] because he mentioned "My King" [in verse 3 - a just king does not tolerate wickedness].

Evil cannot abide with You (לֹא יְגֻרְךָ רָע - lo yegurkha ra): [The verb yegur means] "dwell with You" (yagur imakh). Similar [usage implying close association/dwelling is found in (Job 31:18)]: "[For from my youth] he grew up with me (gedelani) like a father, ... [I] guided her [the widow] (gedel immi)." And ra (רָע - evil) refers to an evil person (adam), not an abstract noun (shem davar - 'a word for a thing' [i.e., evilness]). The proof (ve-ha-ed) is [from the next verse, v. 6]: "The boastful (holelim)/scoffers (mal'igim) shall not stand before Your eyes." [These terms clearly refer to people]. [The phrase "shall not stand before Your eyes"] is according to the manner/custom of the people of the land (ke-mishpat anshei aretz).

Shall not stand (לֹא יִתְיַצְּבוּ - lo yityatzvu): The meaning of stand (yityatzvu) is in the manner of servants (ha-avadim) standing [in attendance] upon their king (nitzavim al malkam).

You destroy... the man of blood and deceit (אִישׁ־דָּמִים וּמִרְמָה - ish damim u-mirmah): This is the slanderer/talebearer (ha-rakhil). Similar to (Jeremiah 9:7): "Their tongue is a sharpened arrow; it speaks deceit (mirmah)."

Ad-nai abhors ('יְתָעֵב ה - yeta'ev Ad-nai): Ad-nai is the subject/agent (HaShem hu ha-po'el - the one performing the action). And the meaning is that he [the man of blood and deceit] is abhorred (nit'av) in His eyes and despised (nim'as).

But I (וַאֲנִי - Va'ani): He returns to what he began [in verse 4]: "at daybreak You hear my voice." [The connection is that] he comes to the house of Ad-nai, but he does not have a Minchah (Gift/Grain Offering) with him to bow down with in His temple (be-heikhalo). [This contrasts with] the one bringing the first fruits of the ground (reishit pri ha-adamah), concerning whom it is written (Deuteronomy 26:10): "and you shall bow down (ve-hishtachavita) before Ad-nai your God." And behold, the meaning is: I do not have a Minchah offering, but only [the offering of] acknowledging Your abundant love (rov chasdekha) towards me.

And the meaning of in Your awe/fear (בְּיִרְאָתֶךָ - be-yir'atekha) is: I have nothing with which to bow down except with my awe/fear (yir'ati) of You. Similar [is the usage in (Exodus 20:17)]: "...and that His fear (yir'ato) may be before your faces." For others [also] fear (yir'u) HaShem.

Ad-nai [lead me] (ה' - Ad-nai): The beginning/essence of my prayer (techilat tefilati) is that You lead me (she-tancheni) in the way of Your righteousness (be-derekh tzidkatekha).

Because of my watchful foes (לְמַעַן שׁוֹרְרָי - lema'an shorerai): For I fear that my foot will slip (she-tim'ad ragli) and You will punish me (ve-ta'anisheni); then my watchful foes (shorerai) will rejoice. And its meaning [the meaning of shorerai] is from the root/sector (mi-gizrat) of (Numbers 24:17): "I behold him" (ashurennu), but not near." [It means] like one who eyes David hostilely (עוֹיֵן אֶת דָּוִד - o'yen et David, cf. I Samuel 18:9), those who watch intently (ha-mistaklim) for a day of calamity (be-yom ra'ah).

And the word Make straight (הַיְשַׁר - hay'shar) is [an imperative form] like [hay'tze] in (Genesis 8:17): "Bring out with you" (hay'tze itakh).