1 I 1waitedpatiently for the LORD; And He inclined to me and 2heard my cry.
2
He brought me up out of the 3pit of destruction, out of the miryclay, And 4He set my feet upon a rock5making my footstepsfirm.
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He put a 6newsong in my mouth, a song of praise to our God; Many will 7see and fear And will trust in the LORD.
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How 8blessed is the manwho has made the LORD his trust, And 9has not turned to the proud, nor to those who 10lapse into falsehood.
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Many, O LORD my God, are 11the wonders which You have done, And Your 12thoughtstoward us; There is none to compare with You. If I would declare and speak of them, They 13would be toonumerous to count.
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14Sacrifice and mealoffering You have not desired; My ears You have opened; Burntoffering and sinoffering You have not required.
7
Then I said, "Behold, I come; In the scroll of the book it is written of me.
To the chief Musician, a Psalm of David. Jarchi interprets this psalm of the Israelites, and of their deliverance and song at the Red sea. The title of it, in the Syriac version, is, "A psalm of David according to the letter, when Shemaiah brought the names of those who minister in the house of the Lord;" see 1 Chronicles 24:6; according to Kimchi, the subject of this psalm is the same with that of the two preceding; and R. Obadiah thinks it was composed by David, when he was recovered of a leprosy; but though it might be written by David, it was not written concerning himself, or on his own account, but of another. The title of this psalm is somewhat different from others in the order of the words; whereas it is usually put "a psalm of," or "for David"; here it is, "for David, a psalm"; and may be rendered, as Ainsworth observes, "a psalm concerning David"; not literally, but typically understood; not concerning David himself, but concerning his antitype and son, who is called by his name, Ezekiel 37:24; and that it is to be interpreted of him is evident from the application of Psalm 39:6, unto him by the apostle in Hebrews 10:5; and the whole of it is applicable to him; some apply it to Jeremiah in the dungeon, and others to Daniel in the den, as Theodoret observes.