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9:title–10:18 Psalm 9 and 10 may have originally been one psalm. Psalm 10 does not have a title, which is unusual for Book One (Pss 3–41). The Septuagint and Vulgate both list Psa 9 and 10 as one psalm. There is also a basic acrostic pattern—although broken at times—where Psa 9 has lines starting with the first half of the Hebrew alphabet and Psa 10 the second half. However, the content of the two psalms is very different. Psalm 9 is a praise psalm, while Psa 10 is a lament psalm. If they were originally one psalm, Psa 9 appears to recount Yahweh’s previous acts of deliverance in the hope He will act similarly to rescue the afflicted in Psa 10. The praise of Yahweh’s acts in Psa 9 would also give hope to the suffering in Psa 10. See note on 10:1–18. |
9:title–20 The psalmist opens this praise psalm with the intent to praise Yahweh for His works (vv. 1–2). He then recounts God’s deliverance from enemy nations (vv. 3–6) and describes His just and righteous rule over the earth (vv. 7–10). He praises Yahweh for remembering the afflicted (vv. 11–12), and petitions Yahweh to remember his, the psalmist’s, affliction (vv. 13–14). The psalmist then celebrates Yahweh allowing the destruction of the wicked and Yahweh’s preservation of the needy (vv. 15–18). The psalmist concludes with a petition for Yahweh to judge the nations (vv. 19–20). |
9:title music director See note on 4:title.
A psalm of David See note on 3:title.
9:1 all my heart The heart according to Hebrew thought represents the center of people’s character and will (e.g., 1 Sam 2:35). The psalmist expresses his intention to give thanks completely (Deut 6:5).
Heart EBD
Heart ISBE
all your wonderful deeds Praise of Yahweh in Psalms frequently remembers and describes God’s past works (Ps 26:7; 40:5).
Pele' TWOT
9:2 O Most High This name for God, elyon in Hebrew, is first used to describe Melchizedek’s
role as a priest of elyon (see Gen 14:18 and note). It emphasizes God’s supremacy as ultimate ruler and judge over the earth (Deut 32:8; Psa 47:2).
Yahweh Is El Elyon EBC Ps—So
The Name Theology of the Old Testament
Names of God in the Old Testament Table
9:3–6 The psalmist recounts Yahweh’s work in delivering him from enemy nations. His enemies trip over themselves as they rush to retreat from Yahweh’s presence (compare Lev 26:37). Yahweh rebukes them, and they perish (avad in Hebrew; this word occurs three times in these verses); even their memories perish forever. In punishing the enemy nations, God acts as a righteous judge. |
9:7–10 The psalmist describes Yahweh as a king administering justice from His throne. He praises Yahweh’s judgment using the Hebrew words tsedeq (often translated “righteous”) and mesharim (often translated “true”). As a righteous judge, Yahweh is trustworthy. The oppressed can confidently seek refuge in Him. |
9:7 his throne A symbol of authority.
Throne EBD
9:8 he will judge the world The Hebrew verb related to judgment, shaphat, occurs six times in this psalm as the psalmist praises Yahweh for His righteous rule over the earth.
with equity The Hebrew word used here, mesharim, describes equity or integrity. It often parallels righteousness and justice (Psa 99:4; Prov 2:9).
9:9 a stronghold The psalmist describes Yahweh as a place of refuge for the oppressed. The Hebrew word used here, misgav, describes high walls or a rocky fortress (Isa 25:12; 33:16). When applied to Yahweh, it emphasizes the stable protection He provides for those in need (Psa 62:6–8).
9:11 in Zion See 2:6 and note.
9:13 Be gracious to me In the middle of praising God for the righteous judgment of His enemies, the psalmist petitions Yahweh for compassion.
9:15–17 The psalmist describes the fate of the wicked: They are caught by their own traps. This is not by accident—it is part of Yahweh’s judgment. |
9:15 the pit that they made Whether self-induced or judgment from God, the wicked are frequently described as victims of their own devices.
the net The Hebrew word used here, resheth, describes a net that was spread over the ground or over a pit. See note on Job 18:8.
9:17 Sheol The Hebrew word she’ol is used here. See note on Job 14:13.
forgetting God The wicked are often described as those who forget God (Job 8:16). Rather than a careless lapse of memory, this implies an intentional decision to reject God (Deut 8:11, 19; Isa 17:10; Jer 3:21).
9:18 the needy shall not always be forgotten The psalmist implies that the poor and needy are being neglected. Since this would fit with the lament of Psa 10, it gives credibility to the idea that Psa 9 and 10 were originally one psalm. See note on title–10:18.
9:19 Rise up, O Yahweh The psalmist has been praising God for His righteous judgment of enemy nations. He concludes by asking Yahweh to continue His judgment.
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About Faithlife Study BibleFaithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text. |
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