1. To the Chief Musician. A Psalm. By David. We find ourselves, in this psalm, carried back not only to the times of David, but to those of the Sauline persecution, from which the images are evidently borrowed. Besides the warlike tone, the vigorous conciseness, the verbal agreements with Davidic psalms, combined with eminent originality}-, the very structure is Davidic, and exhibits the familiar sequence of complaint, ver. 2-6 (1-5), prayer, ver. 7-9 (6-8), and confident anticipation, ver. 10-14 (9-13), So clearly do these features of the composition mark its origin, even independently of the inscription, that nothing can account for its position here but the hypothesis already stated, that these ancient psalms were incorporated into a series of later date, and placed in the collection, not according to their individual antiquity, but according to the date of the whole set or system, into which they had been made to enter. Like the psalms immediately preceding, this was probably composed by David after the reception of the great Messianic promise, and with immediate reference to it.
2 (1), Deliver me, Jehovah, from the had man; from the man of violences thou wilt preserve me. This is one of those pictures so abundant in the genuine Davidic psalms, of which Saul seems to have furnished the original. Compare Ps. lii. The first man is the generic term (DTi^), the T r other the individual designation {]t}’^ik), which seem, however, to be used here as equivalents. The insensible transition from direct prayer to confident anticipation is characteristic of the psalms of David. Man of violence is another favourite expression. See above, on Ps. xviii. 49 (48), and compare the parallel passage, 2 Sam. xxii. 49, where the plural form (violences) is used, as in the verse before us.
3 (2). Who imagine evils in (their) hearts; all the day they gather (for) battles. That the preceding verse, notwithstanding the reference to Saul, is the description of a whole class, is clear from the plural forms in this verse. Think, meditate, devise, imagine. Evils, particularly such as are inflicted on others, well expressed in the common versions, mischiefs. Another construction of the last clause, preferred by some interpreters, is, all the day they dwell with wars (or in wars), i. e. are constantly involved in them and busied with them. This use of the verb (“TlH) is justified by Ps. V. 5 (4), cv. 23, cxxv. 5. But the analogy of Ps. lvi. 7 (6), lix. 4 (3), is decisive in favour of the other explanation. Compare Ps. xxxi. 14 (13), XXXV. 15, Isa. liv. 15.
4 (3). They sharj)en their tongue as a serpent; the poison of an adder (is) under their lips, Selah. Not as a serpent (does’), but (spiteful or venomous) as a serpent. See above, on Ps. lxiv. 4 (3). With the last clause compare Ps. x. 7, lviii. 5 (4). The word for asp or adder occurs only here. The only point of exegetical importance is, that it means a poisonous serpent, and is thus a specification of the general expression in the other clause.
5 (4). Keep me, Jehovah, from the hands of the wicked (man); from the man of violences thou wilt preserve me, who have thought to subvert my steps. A varied repetition of the prayer in ver. 1. With the last clause compare Ps. XXXV. 5, xxxvi. 13 (12), hi. 14 (13), cxviii. 13.
6 (5). High (ones) have hid a snare for me, and cords—they have spread out a net by the side of the road—traps have they laid for me, Selah. This is little more than an accumulation of the various terms in which David elsewhere clothes one of his favourite figures, as if he saw his own perils reappearing in the future. High ones, i. e. proud or haughty men. By the side, literally the hand, as we say on either hand. The word translated road, according to its etymology, denotes a waggon-road, a track worn by wheels.
7^(6). I have said to Jehovah, My God (art) thou; give ear, Jehovah, (to) the voice of my supplications. All the component parts of this verse are of constant occurrence in the psalms of David. With the first clause compare Ps. xvi. 2, xxxi. 15 (14). With the second, Ps. v. 2, 3 (1, 2), xvii. 1, xxviii. 2, 6 (1, 5), xxxi. 23 (22), xxxix. 13 (12), liii. 4 (3).
8 (7). Jehovah, Lord, the strength of my salvation; thou hast covered my head in the day of battle. My covenant God and sovereign, whose power saves me. Jlead is preceded by a preposition (7), thou hast been a covering (or afforded shelter) to (or for) ony head. The day of battle, literally of armour or of weapons, i. e. the day when they are used. With this verse compare Ps. v. 12 (11), lx. 9 (7), lxii. 2, 12 (1, 11), cxxxix. 13, 1 Sam. xxviii. 2.
9 (8). Grant not, Jehovah, the desires of the wicked man—his device succeed not—they will be exalted. Succeed not, suffer not to prosper; literally, draw not out, i. e. to a successful issue. The last clause states what would be the effect of their success; they would be elated, or exalt themselves. With this verse compare Ps. xxvii. 12, xxxi. 14 (13), xxxvii. 12, lxvi. 7 (6), Deut. xxxii. 27.
10 (9). The head of those surrounding me—the mischief of their lips shall cover them. The nominative absolute refers back to the covering of the Psalmist’s head in ver. 8 (7). While my head is covered by the divine protection, the head of those by whom I am beset shall be covered with the consequences or the punishment of the mischief occasioned by their calumnies and insults. Or the trouble, which their lips have caused to others, shall return upon themselves. Compare Ps. vii. 17 (16). Those surrounding mA, or, as a noun, my surroundings, as in 2 Kings xxiii. 5. The participle would, according to analogy and usage, mean causing me to turn hack or retreat (Jer. xxi. 4), which yields a good sense here. The head of those who once drove me back shall be covered, &c.
11 (10). Coah shall be cast upon them; into the fire he shall make them fall, and into deep waters, (whence) they shall not rise. The first noun m. Hebrew always means burning or live coals. See above, on Ps. xviii. 13, 14 (12, 13). Shall he cast is the keri or marginal reading, no doubt intended to relieve the harshness and obscurity of the reading in the text, they shall cast or shake, an indefinite or impersonal construction, really equivalent in meaning to the passive. In the second member of the sentence the action is ascribed to God himself. Deep waters answers to a single Hebrew word occurring only here, and by some supposed to mean deep pits or excavations. The first sense above given is founded on an Arabic analogy.
12 (11). A man of tongue shall not he established in the land, (nor) a man of violence, a bad (man)—he shall hunt him to destruction. A man of a calumnious unbridled tongue (James i. 26) shall not be permanently seated in a prosperous condition. See above, on Ps. ci. 7, cii. 29 (28). The next words may be variously construed; a man of wicked violence, or, disregarding the accents, a man of violence, evil shall hunt him, dc. According to the other constructions, God is the subject of the verb, as of the second in ver. 11 (10). To destructions, the plural form denoting fulness and completeness. Others render it by strokes, i. e. successive strokes; others again, in haste, which agrees well with the usage of the verbal root. See 2 Chron. xxvi. 20, Esth. iii. 15, vi. 12, viii. 14.
13 (12). / know that Jehovah will do justice to the sufferer, and judgment for the poor. Compare Ps. ix. 5, 17 (4, 16). Literally, the right of the sufferer, the judgment of the poor.
14 (13). Only the righteous shall give thanks unto thy name, the upright shall sit in thy presence. Only the righteous shall have occasion for thanksgiving. There is no need therefore of departing from the proper sense of {*7(ii) the Hebrew particle. See above, on Ps. lxxiii. 1. Sit in thy presence, as thy friends or guests or favoured servants. Perhaps it may mean sit (enthroned) before thee. Compare Mat. xix. 28. Some understand the sense to be, shall dwell (in the land) before thee, i. e. under thy protection and inspection. Compare Ps. xxi. 7 (6), xli. 13 (12), lvi. 14 (13).
