1. Maschil. By David, when he was in the cave. A prayer. It is called a maschil or didactic psalm, because it might otherwise have seemed to contain matter wholly personal to David. See above, on Ps. xxxii. 1. When he was, literally in his being, which does not refer exclusively to time, but suggests the occasion or exciting cause. The reference may be either to the cave of Adullam (1 Sam. xxii. 1), or to that of Engedi (1 Sam. xxiv. 3), or to that period and mode of life in general, when David was obliged to seek refuge in caves, and which, he might expect to see reproduced, under other forms, in the experience of his successors, for whose guidance and encouragement this psalm was written. See above, on Ps. lvii. 1. It is called a, prayer, because the complaint or description of the danger, ver. 2—5 (1-4), is merely introductory to the petition for deliverance, ver. 6-8 (5-7). See above, on Ps. xvii. 1, lxxxvi. 1, xc. 1, cii. 1.
2 (1). ( With) my voice to Jehovah I cry; (with) my voice to Jehovah 1 make supplication. With the first clause compare Ps. iii. 5 (4); with the second, Ps. xxx. 9 (8). There are also coincidences of expression with Ps. xxii. 6 (5). lxxvii. 2 (1), cxl. 7 (6). cxli. 1. With my voice, i. e. audibly, aloud, as opposed to a mere mental prayer. The word translated supplication means, according to its etymology, a prayer for grace or mercy.
3 (2). I pour out before him my care; my trouble before him I tell. With the first clause compare Ps. xlii. 5 (4), lxii. 9 (8), 1 Sam. i. 15, Lam. ii. 19. The word translated care means properly reflection, meditation, musing, especially such as is anxious and sad. See above, on Ps. lxiv. 2 (1).
4 (3). Because my spirit is overwhelmed within me—and thou hnowest my path—in the way that I go, they have hid a snare for me. The literal translation of the first words is, in my spirit’s being overwhelmed, which may indicate either the time or the cause of his distress. See above, on ver. 1. Some adopt this construction: when my spirit is overwhelmed (then) thou knowest my path. Others suppose two reasons to be given for his calling upon God, his distress and his trust in the divine omniscience. Because my spirit is overwhelmed, and (because) thou knowest my path. But as the form of the two phrases is entirely different in Hebrew, the simplest and safest construction is to treat the second clause as parenthetical. Within me, literally upon me; see above, on Ps. xlii. 5-7 (4-6). In the way that I go, i. e. along my path. See above, on Ps. cxl. 5 (4). The words may mean, however, as in Ps. cxliii. 8, in the uoy that I should go, i. e. in the path of duty. Without my fault they hid a snare for me. With the first clause of this verse compare Ps. xlii. 5 (4), lxi. 3 (2), lxxvii. 4 (3), and with the last, Ps. cxl. 6 (5), cxli. 9, cxliii. 8.
5 (4). Look to the right and see—and there is no one knowing me—refuge has failed me—there is no one caring for my soul. The first two verbs must be translated as imperatives, as in the margin of the English Bible. The right hand is mentioned as the post of a protector. See above, on Ps. cix. 6, ex. 5, cxxi. 5. The and at the beginning of the second clause is foreign from our idiom, which would seem to require that or for. We might however say, look to the right and see, and (you will find that) there is not one, &c. Knowing, recognising, willing to acknowledge, much less to defend. There is none to me, i. e. I have none. Far from having a protector at my right hand, I have not even one who will acknowledge that he knows me. Caring, literally seeking, asking, or inquiring after it, in order to assist or save it. Nearly the same form of speech is used to express the very opposite idea, that of seeking one’s soul to destroy it. See above, on Ps. xxxv. 4.
6 (5). I have cried unto thee, Jehovah. I have said, Thou (art) my refuge, my portion in the land of life. I have cried and still cry; I have said and still say. With this last expression compare Ps. xxxi. 15 (14), xli. 5 (4). Thou \art) my refuge, as in Ps. lxii. 8 (7), lxxi. 7. My portion, as in Ps. xvi. 5, lxxiii. 26, cxix. 57. Land of life (or of the living), as in Ps. xxvii. 13, lii. 7 (5).
7 (6). Hearken to my cry, for I am reduced greatly; free me from my persecutors, for they are mightier than 1. All these are favourite Davidic phrases. Hearken to my cry, as in Ps. xvii. 1, lxi. 2 (1). / am reduced (or weakened) greatly, as in Ps. lxxix. 8 (7), cxvi. 6. Compare Judges vi. 6. Free me from my persecutors, as in Ps. vii. 2 (1). They are mightier than I, as in Ps. xviii. 18 (17).
8. Bring out from prison my soul, to thank thy name. Me shall the righteous surround when thou shalt bestow on me (favour). With the first clause compare Ps. xxv. 17, cvii. 10, cxliii. 11. Some suppose an allusion to Joseph’s imprisonment and liberation. See above, on Ps. cv. 17-20. To thank (or praise) thy name, although an exact translation, is restricted by the English idiom to the person mentioned just before, and can only mean in accordance with our usage, that I may thank thy name; whereas the Hebrew infinitive knows no such limitation, and in this case simply means, that some one (without defining who) may praise thy name; or, exchanging the active for the passive form, that thy name may be praised; or, retaining the indefiniteness of the original expression, for the praising of thy name. The agents here intended are probably the righteous, who are mentioned in the next clause. The verb surround, which has a hostile sense in Ps. xxii. 13, Hab. i. 4, here means to gather round one with a friendly curiosity and eagerness, which some suppose to be suggested by the construction with the preposition (2), which cannot be expressed in English. This sympathy of the righteous in his joys and sorrows is a favourite idea with David. See above, on Ps. xxxv. 27, xl. 17 (16). For the meaning and construction of the last verb see above, on Ps. xiii. 6, ciii. 10, cxvi. 7.
