1. To the Chief Musician—on a stringed instrument (or with an instrumental accompaniment)—of David. The peculiar form of the original construction (^TO J13^J^) cannot be reproduced in English, but seems to connect the name of David both with the Hebrew word preceding, as the owner or conductor of the music, and with the psalm itself as the author. That is to say, the words are so combined as to convey both these ideas— a stringed instrument of David—and a psalm of David. The musical term (neginath) is the same as in the titles of Ps. iv., vi., liv., lv., but in the singular number and the construct form. The psalm itself consists of a prayer with an expression of strong confidence, ver. 2-5 (1-4), and an appeal to the divine promise, as the ground and object of that confidence, ver. 6-9 (5-8).
2 (1). Hear^ 0 God, my cry; attend unto my prayer! The psalm opens with an introductory petition to be heard. See above, on Ps. V. 2, 3 (1, 2), xvii. 1, lv. 2 (1), and compare Ps. xxxix. 13 (12). The word translated cry, which sometimes means a joyful shout or thankful song—Ps. XXX. 6 (5), xlii. 5 (4), xlvii. 2 (1)—is here determined by the parallelism and the context to denote a cry for help or mercy.
3 (2). From the end of the earth unto thee will I call, in the covering of my heart (when it is covered, i. e. overwhelmed, or covered with darkness). To a rock (that) is high from me (i. e. higher than I, or too high for me), thou wilt lead me. To the saints of the Old Testament exclusion or involuntary distance from the sanctuary seemed equivalent to exile in the remotest countries, sometimes called the end of the earth (Deut. xxviii. 64), sometimes the end of heaven (Deut. iv. 32), although this last phrase may be understood to mean the sensible horizon or boundary of vision (Isa. xiii. 5). A rock, often mentioned as a place of refuge. See above, on Ps. xviii. 3 (2), xl. 3 (2). Too high for me to reach without assistance. In the last clause an earnest prayer is latent under the form of a confident anticipation. The feelings here expressed, and the terms used to express them, are peculiarly appropriate to David’s situation during Absalom’s rebellion. See above, on Ps. iii. 1, xlii. 1.
4 (3). For thou hast been a refuge to me, a tower of strength (or strong tower),/ro?7i before (from the face or presence of) the enemy. He appeals to former mercies as a ground for his present expectation. The verb of existence is here emphatic, and cannot, without a violation of usage, be translated as a present, which is almost invariably suppressed in Hebrew. The enemy is a collective term, or one denoting an ideal person, including many real individuals.
5 (4). I will sojourn (or abide) in thy tent (or tabernacle) ages (or eternities, i. e. for ever); / will trust (take refuge or find shelter) in the shadow of thy wings. The first verb is in the paragogic form, expressing strong desire or fixed determination. See above, on Ps. ii. 3. To dwell in God’s tent or house is to be a member of his family, to enjoy his bounty and protection, and to live in intimate communion with him. See above, on Ps. XV. 1, xxiii. 6, xxvii. 4, 5. David here tacitly appeals to the promise recorded in 2 Sam. vii. See above, on Ps. xxi. 5 (4). The beautiful figure for protection in the last clause is the same as in Ps. xvii. 8, xxxvi. 8 (7).
6 (5). For thou, 0 Ood, hast heard (or hearkened to) my vows (and the prayers which they accompanied); thou hast given me the heritage of those fearing (or the fearers of) thy name, i. e. the reverential worshippers of thy revealed perfections. See above, on Ps. liv. 3 (1). The heritage here mentioned is participation in the honours and privileges of the chosen people, with particular though tacit reference to the vicarious royalty conferred on David, and ensured to his posterity in answer to his prayers. See above, on Ps. xxi. 3-5 (2-4), and compare 2 Sam. vii. 16.
7 (6). Days to the days of the king thou wilt add; his years (shall be, or, thou wilt multiply) like generation and generation. The preposition in the first clause strictly means ujjon, and suggests the idea not of mere addition but accumulation, which would also be conveyed in English by the literal translation, days upon days. His use of the third person shews that he does not mean himself alone, but the king of Israel as an ideal or collective person, comprehending his posterity. The life of this ideal person would of course not be restricted to a single generation, but continued through many, which is the meaning of the idiomatic expression in the last clause.
8 (7). He shall sit (enthroned) to eternity before God; mercy and truth do thou provide; let them preserve him (or they shall preserve him). The first verb suggests the two ideas of continuance or permanence and regal exaltation. See above, on Ps. lv. 20 (19), and compare 2 Sam. vii. 29. Before God, in his presence and under his protection. See above, on Ps. lvi. 14 (13). Provide, prepare, afford, or have in readiness. Mercy and Truth are personified, as in Ps. xl. 12 (11), lvii. 4 (3). Compare Ps. xliii. 3. They seem to be here represented as God’s messengers or agents in preserving his Anointed.
9 (8). So will I celebrate thy name for ever, that I may pay my vows day (by) day. The so at the beginning may mean, on this condition, when this prayer is granted; or more probably, in this assurance, in the confident expectation of this issue. Celebrate musically, both with instrument and voice. See above, on Ps. lvii. 8 (7), and compare Ps. lix. 18 (17). That I may pay, literally to (or fo7-) my paying, or, as some explain it, by my paying, which, however, is a rare and dubious use of the infinitive. Day (by) day or day (and) day, i. e. one day with or after another, implying not only frequency but regularity. The Vulgate version of this idiomatic phrase is de die in diem.
