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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Psalm 9 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/psalms/9.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/psalms/9.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/psalms/9-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../psalms/">Psalm</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../psalms/8.htm" title="Psalm 8">◄</a> Psalm 9 <a href="../psalms/10.htm" title="Psalm 10">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"><span class= "bld">IX.</span><p>In the LXX. and Vulg., Psalms 9, 10 are combined into one. This arrangement appears the more ancient of the two, and possibly is original; for (1) Psalms 10, 33 are the only compositions of the original Davidic collection (Psalms 3-41) without a title. The absence in each case is accounted for in the same way—Psalms 33 had apparently, by a mistake, been joined to Psalms 32 before the ‘collection was made; Psalms 9, 10 had not been then separated. (2) The whole piece was originally alphabetical. This acrostic arrangement was either in the beginning very imperfect, or has been deranged by some later hand. The latter is most probable, as it is not by any means likely that two pieces, each with an imperfect attempt at a structure as easy in accomplishment as fanciful in design, should have been first composed, then brought side by side in a collection, and finally combined; whereas a later writer, anxious to adopt to his purpose some earlier work, might either have disregarded the alphabetical arrangement, or possibly have overlooked it. For the details of the arrangement, see below; and for the alphabetical psalms generally, see <span class= "ital">General Introduction. </span>(3) These two psalms have in common certain characteristic turns of expression, which occur rarely elsewhere.<p>The Hebrew division, no doubt, is based on the fact, that while at first sight Psalms 9 seems to be a thanksgiving for victory, breathing only triumph and hope, Psalms 10 is a prayer against violence and blood. But <a href="/psalms/9-13.htm" title="Have mercy on me, O LORD; consider my trouble which I suffer of them that hate me, you that lift me up from the gates of death:">Psalm 9:13</a> is quite in the tone of Psalms 10 And again, <a href="/context/psalms/10-12.htm" title="Arise, O LORD; O God, lift up your hand: forget not the humble.">Psalm 10:12-13</a> gives an exact echo of <a href="/context/psalms/9-19.htm" title="Arise, O LORD; let not man prevail: let the heathen be judged in your sight.">Psalm 9:19-20</a>. From <a href="/psalms/9-12.htm" title="When he makes inquisition for blood, he remembers them: he forgets not the cry of the humble.">Psalm 9:12</a>, indeed, Psalms 10 is as triumphant and hopeful in its tone as Psalms 9. Probably, when used by the later writer, the clouds had darkened round Israel, or round himself personally; for it is difficult to decide whether the psalms are expressions of individual or national feeling. But he still found that he could adopt the victorious ending as well as the confident beginning. The acrostic proceeds regularly from <span class= "ital">aleph </span>to <span class= "ital">gimmel </span>(<a href="/context/psalms/9-1.htm" title="I will praise you, O LORD, with my whole heart; I will show forth all your marvelous works.">Psalm 9:1-6</a>); <span class= "ital">daleth </span>is wanting. Four verses (8-11) begin with <span class= "ital">vaw, </span>and the arrangement proceeds regularly to <span class= "ital">yod </span>(<a href="/psalms/9-18.htm" title="For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever.">Psalm 9:18</a>). For <span class= "ital">caph, </span>which should succeed, <span class= "ital">koph </span>is substituted (<a href="/psalms/9-20.htm" title="Put them in fear, O LORD: that the nations may know themselves to be but men. Selah.">Psalm 9:20</a>); and the arrangement is taken up correctly with <span class= "ital">lamed, </span>in <a href="/psalms/10-1.htm" title="Why stand you afar off, O LORD? why hide you yourself in times of trouble?">Psalm 10:1</a>. Here it suddenly ceases. <span class= "ital">Mem, nun, samech, ayin, pe, </span>and <span class= "ital">tsaddi </span>are wanting; but <span class= "ital">koph </span>appears again in <a href="/psalms/9-12.htm" title="When he makes inquisition for blood, he remembers them: he forgets not the cry of the humble.">Psalm 9:12</a>, and the other letters duly succeed to the end of the psalm. The authorship and date of the combined psalms cannot be ascertained. Their redaction for congregational use must be referred to post-exile times.<p><span class= "ital">Title.</span>—For the “chief musician,” see <span class= "ital">Introduction </span>to Psalms 4.<p><span class= "bld">Upon Muth-labben.</span>—<span class= "ital">Al muth-labben. </span>Of the perplexing titles, this is one of the most perplexing. No conjecture of the meaning of the Hebrew as it stands is satisfactory. The text must be emended.<p>It is evident from the LXX. rendering, “on account of the mysteries of the son,” that they had before them a different text from ours. Our text has, therefore, probably become corrupted. Now Psalms 46 has as part of its title <span class= "ital">libeney Kôrah al-alamôth; </span>and if these words were to be transposed, and <span class= "ital">al </span>omitted from the beginning, and <span class= "ital">y </span>from the end, we should have the same Hebrew letters as in <span class= "ital">Almuth-labben. </span>Neither assumption ‘is difficult to suppose; and though the emendation does not remove us from the region of conjecture, it narrows it. For the meaning of <span class= "ital">al-alamôth, </span>see <span class= "ital">Introduction </span>to Psalms 46<p> <div class="versenum"><a href="/psalms/9-1.htm">Psalm 9:1</a></div><div class="verse">To the chief Musician upon Muthlabben, A Psalm of David. I will praise <i>thee</i>, O LORD, with my whole heart; I will shew forth all thy marvellous works.</div>(1) The alphabetic arrangement is begun in its completest form. Every clause of the first stanza begins with <span class= "ital">Aleph.</span><p> <div class="versenum"><a href="/psalms/9-3.htm">Psalm 9:3</a></div><div class="verse">When mine enemies are turned back, they shall fall and perish at thy presence.</div>(3) <span class= "bld">When.</span>—Literally, <span class= "ital">in the turning of mine enemies back, </span>which may be either <span class= "ital">when </span>they turned, or <span class= "ital">because </span>they turned, or possibly with both ideas combined. The older versions have <span class= "ital">when. </span><a href="/context/psalms/9-2.htm" title="I will be glad and rejoice in you: I will sing praise to your name, O you most High.">Psalm 9:2-3</a> form one sentence, “I will be glad and rejoice in thee <span class= "bld">. . .</span> when mine enemies are turned back, (when) they fall and perish at thy presence.”<p><span class= "bld">Fall.</span>—Better, <span class= "ital">stumble through weakness. </span>So the LXX., “are weak.”<p> <div class="versenum"><a href="/psalms/9-4.htm">Psalm 9:4</a></div><div class="verse">For thou hast maintained my right and my cause; thou satest in the throne judging right.</div>(4) <span class= "bld">Thou hast maintained my right.</span>—Literally, <span class= "ital">thou hast made my judgment, </span>as the LXX. and Vulg. For this confidence in the supreme arbiter of events compare Shakespeare:—<p>“Is this your Christian counsel? Out upon you!<p>Heaven is above all yet. There sits a Judge<p>That no king can corrupt.”—<span class= "ital">Henry VIII.</span><p> <div class="versenum"><a href="/psalms/9-5.htm">Psalm 9:5</a></div><div class="verse">Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.</div>(5) <span class= "bld">Put out.</span>—Better, <span class= "ital">blotted out. </span>The family is extinct and its name erased from the civil register. (See <a href="/psalms/69-28.htm" title="Let them be blotted out of the book of the living, and not be written with the righteous.">Psalm 69:28</a>; <a href="/psalms/109-13.htm" title="Let his posterity be cut off; and in the generation following let their name be blotted out.">Psalm 109:13</a>.) The <span class= "ital">Daleth </span>stanza is wanting.<p> <div class="versenum"><a href="/psalms/9-6.htm">Psalm 9:6</a></div><div class="verse">O thou enemy, destructions are come to a perpetual end: and thou hast destroyed cities; their memorial is perished with them.</div>(6) <span class= "bld">O thou enemy . . .</span>—This vocative gives no intelligible meaning. Translate, <span class= "ital">As for the enemy, they are made an utter wreck and perpetual ruin.</span><p><span class= "bld">Destructions.</span>—Properly, <span class= "ital">desolations, ruins, </span>from a word meaning “to be dried up.”<p><span class= "bld">Come to a perpetual end.</span>—Properly, <span class= "ital">are completed for ever.</span><p><span class= "bld">Thou hast destroyed.</span>—Some understand the relative: “the cities which thou hast destroyed.”<p><span class= "bld">Their memorial.</span>—Better, <span class= "ital">their very memory is perished; </span>literally, <span class= "ital">their memory, theirs. </span>(Comp. “He cannot flatter, he”—Shakespeare, <span class= "ital">King Lear</span>)<span class= "ital">. </span>The LXX. and Vulg. read, “with a sound,” referring to the crash of falling cities. Some would substitute enemies for cities, but they lose the emphasis of the passage, which points to the utter evanishment from history of great cities as a consequence and sign of Divine judgment. Probably the poet thinks of Sodom and Gomorrha, whose overthrow left such a signal mark on the thought of Israel. We think of the mounds of earth which alone represent Nineveh and Babylon.<p>“’Mid far sands,<p>The palm-tree cinctured city stands,<p>Bright white beneath, as heaven, bright blue,<p>Leans over it, while the years pursue<p>Their course, unable to abate<p>Its paradisal laugh at fate.<p>One morn the Arab staggers blind<p>O’er a new tract of earth calcined<p>To ashes, silence, nothingness,<p>And strives, with dizzy wits, to guess<p>Whence fell the blow.”—R. BROWNING: <span class= "ital">Easter Day.</span><p> <div class="versenum"><a href="/psalms/9-7.htm">Psalm 9:7</a></div><div class="verse">But the LORD shall endure for ever: he hath prepared his throne for judgment.</div>(7) <span class= "bld">But the Lord shall endure.</span>—Better, <span class= "ital">but Jehovah sits enthroned for ever, </span>being in close parallelism with the next clause, “For judgment has erected his throne.”<p> <div class="versenum"><a href="/psalms/9-8.htm">Psalm 9:8</a></div><div class="verse">And he shall judge the world in righteousness, he shall minister judgment to the people in uprightness.</div>(8) <span class= "bld">And he . . . .</span>—Better, <span class= "ital">and he it is who. </span>The pronoun is emphatic.<p> <div class="versenum"><a href="/psalms/9-9.htm">Psalm 9:9</a></div><div class="verse">The LORD also will be a refuge for the oppressed, a refuge in times of trouble.</div>(9) <span class= "bld">The Lord also.</span>—Better, <span class= "ital">but let Jehovah.</span><p><span class= "bld">Refuge.</span>—Properly, <span class= "ital">a stronghold: </span>a citadel into which the persecuted would retreat.<p><span class= "bld">Oppressed.</span>—Properly, <span class= "ital">crushed.</span><p><span class= "bld">Trouble.</span>—From root meaning “to cut off from.” Sc., “provisions,” “water,” and the like. Its cognate in <a href="/jeremiah/14-1.htm" title="The word of the LORD that came to Jeremiah concerning the dearth.">Jeremiah 14:1</a>; <a href="/jeremiah/17-8.htm" title="For he shall be as a tree planted by the waters, and that spreads out her roots by the river, and shall not see when heat comes, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.">Jeremiah 17:8</a>, means “drought.” The phrase “in times of trouble” recurs in <a href="/psalms/10-1.htm" title="Why stand you afar off, O LORD? why hide you yourself in times of trouble?">Psalm 10:1</a><span class= "bld">.</span><p> <div class="versenum"><a href="/psalms/9-10.htm">Psalm 9:10</a></div><div class="verse">And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee.</div>(10) <span class= "bld">They that know.</span>—They who know the name of Jehovah will trust Him, because they know it to be a watchword of strength and protection.<p><span class= "bld">Seek.</span>—From root meaning “to tread” or “frequent a place,” possibly with allusion to frequenting the courts of the Temple.<p> <div class="versenum"><a href="/psalms/9-12.htm">Psalm 9:12</a></div><div class="verse">When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.</div>(12) <span class= "bld">When.</span>—Better, <span class= "ital">for he maketh inquisition; </span>literally, <span class= "ital">the seeker of bloods: i.e.</span>, “the avenger of blood.” The allusion is to the <span class= "ital">goel, </span>the nearest relative of the murdered man, who must, according to Oriental custom, avenge him. The verbs are better in the past, “remembered,” “forgot not.”<p><span class= "bld">Them</span>—<span class= "ital">i.e., </span>the sufferers to be mentioned now.<p><span class= "bld">Humble</span>.—This follows the Hebrew margin. Better here, <span class= "ital">the afflicted. </span>In the Hebrew the two readings give two forms from the same root, generally taken to have, one of them, an ethical, the other, a physical sense; but the distinction is not borne out by Biblical use.<p> <div class="versenum"><a href="/psalms/9-13.htm">Psalm 9:13</a></div><div class="verse">Have mercy upon me, O LORD; consider my trouble <i>which I suffer</i> of them that hate me, thou that liftest me up from the gates of death:</div>(13, 14) It is natural to take these verses as the cry for help just mentioned.<p><span class= "bld">Consider.</span>—Literally, <span class= "ital">see my suffering from my haters.</span><p><span class= "bld">My lifter up from the gates of death.</span>—For the gates of <span class= "ital">sheol, </span>see Note to <a href="/psalms/6-5.htm" title="For in death there is no remembrance of you: in the grave who shall give you thanks?">Psalm 6:5</a>. (Comp. <a href="/psalms/107-18.htm" title="Their soul abhors all manner of meat; and they draw near to the gates of death.">Psalm 107:18</a>, and the Homeric phrase “the gates of Hades.”) We might perhaps paraphrase “from the verge of the grave,” if it were not for the evident antithesis to <span class= "ital">“</span>gates of the daughter of Zion” in the next verse. We understand, therefore, “gates” in sense of “power,” “rule,” the gate being the seat of the judge or king, and so, like our “court,” synonymous for his power. (Comp. Sublime Porte.)<p><span class= "bld">Daughter of Zion</span>—<span class= "ital">i.e.</span>, Zion itself (see <a href="/isaiah/37-22.htm" title="This is the word which the LORD has spoken concerning him; The virgin, the daughter of Zion, has despised you, and laughed you to scorn; the daughter of Jerusalem has shaken her head at you.">Isaiah 37:22</a>): a common personification of cities and their inhabitants. So of Edom (<a href="/lamentations/4-21.htm" title="Rejoice and be glad, O daughter of Edom, that dwell in the land of Uz; the cup also shall pass through to you: you shall be drunken, and shall make yourself naked.">Lamentations 4:21</a>); of Babylon (<a href="/psalms/137-8.htm" title="O daughter of Babylon, who are to be destroyed; happy shall he be, that rewards you as you have served us.">Psalm 137:8</a>, &c).<p> <div class="versenum"><a href="/psalms/9-15.htm">Psalm 9:15</a></div><div class="verse">The heathen are sunk down in the pit <i>that</i> they made: in the net which they hid is their own foot taken.</div>(15) Comp. <a href="/psalms/7-16.htm" title="His mischief shall return on his own head, and his violent dealing shall come down on his own pate.">Psalm 7:16</a>.<p> <div class="versenum"><a href="/psalms/9-16.htm">Psalm 9:16</a></div><div class="verse">The LORD is known <i>by</i> the judgment <i>which</i> he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.</div>(16) <span class= "bld">The Lord.</span>—Better, <span class= "ital">Jehovah hath made himself known. He hath executed judgment, snaring the wicked in the work of his own hands.</span><p><span class= "bld">Higgaion. Selah.</span>—<span class= "ital">Higgaion </span>occurs three times in the Psalms—here. <a href="/psalms/19-14.htm" title="Let the words of my mouth, and the meditation of my heart, be acceptable in your sight, O LORD, my strength, and my redeemer.">Psalm 19:14</a>, and <a href="/psalms/92-4.htm" title="For you, LORD, have made me glad through your work: I will triumph in the works of your hands.">Psalm 92:4</a> (Heb.). In the two latter places it is translated; in <a href="/psalms/19-14.htm" title="Let the words of my mouth, and the meditation of my heart, be acceptable in your sight, O LORD, my strength, and my redeemer.">Psalm 19:14</a>, “meditation;” in <a href="/psalms/92-4.htm" title="For you, LORD, have made me glad through your work: I will triumph in the works of your hands.">Psalm 92:4</a>, “solemn sound.” Both meanings are etymologically possible, but the word apparently, indicates some change in the music, or possibly, as joined with <span class= "ital">selah, </span>a direction to some particular part of the orchestra.<p> <div class="versenum"><a href="/psalms/9-17.htm">Psalm 9:17</a></div><div class="verse">The wicked shall be turned into hell, <i>and</i> all the nations that forget God.</div>(17) <span class= "bld">The wicked.</span>—This is a most unfortunate rendering. The true translation is, <span class= "ital">the wicked shall return, </span>as in LXX. and Vulg. (not “be turned”) <span class= "ital">to the grave, i.e.</span>, <span class= "ital">to dust, </span>according to the doom in <a href="/genesis/3-19.htm" title="In the sweat of your face shall you eat bread, till you return to the ground; for out of it were you taken: for dust you are, and to dust shall you return.">Genesis 3:19</a>, or <span class= "ital">to the unseen world, </span>as in <a href="/job/30-23.htm" title="For I know that you will bring me to death, and to the house appointed for all living.">Job 30:23</a>; <a href="/context/psalms/90-1.htm" title="Lord, you have been our dwelling place in all generations.">Psalm 90:1-3</a>; or the verbs may be imperative, as in LXX. and Vulg., <span class= "ital">let them return. </span>The verse is closely connected with the previous one. The wicked are bringing about their own destruction, and so witnessing to the righteous judgment of Jehovah. There is an intensity about the original word, <span class= "ital">lisheôlah, </span>with its double sign of direction, “<span class= "ital">right </span>down to the world of death.” And all.—Better, <span class= "ital">the heathen all, forgetters of God.</span><p> <div class="versenum"><a href="/psalms/9-18.htm">Psalm 9:18</a></div><div class="verse">For the needy shall not alway be forgotten: the expectation of the poor shall <i>not</i> perish for ever.</div>(18) <span class= "bld">Not alway</span>.—In the original the negative comes emphatically at the commencement, ruling both clauses, as in <a href="/psalms/35-19.htm" title="Let not them that are my enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.">Psalm 35:19</a>.<p><span class= "bld">The expectation of the poor.</span>—The sufferer’s hope will at some time be realised: the hope of being righted. In this confidence the psalmist goes on to call on Jehovah to appear as judge.<p> <div class="versenum"><a href="/psalms/9-19.htm">Psalm 9:19</a></div><div class="verse">Arise, O LORD; let not man prevail: let the heathen be judged in thy sight.</div>(19) <span class= "bld">Let not man prevail.</span>—Better, <span class= "ital">let not mere man be defiant.</span><p> <div class="versenum"><a href="/psalms/9-20.htm">Psalm 9:20</a></div><div class="verse">Put them in fear, O LORD: <i>that</i> the nations may know themselves <i>to be but</i> men. Selah.</div>(20) <span class= "bld">Put them in fear.</span>—There is a difficulty about the reading. The LXX., Vulg., and Syriac read “place a lawgiver or master over them.” So Syriac, “law.” Hitzig conjectures, “set a guard upon them.” With the present reading apparently the rendering should be, <span class= "ital">put a terror upon them: i.e.</span>, “give such a proof of power as to trouble and subdue them.”<p><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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