Psalm 30:2
O LORD my God, I cried unto thee, and thou hast healed me.
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Psalm 30:2-3. Thou hast healed me — That is, delivered me from the fears and troubles of my mind, (which are often compared to diseases,) and from very dangerous distempers of my body. For the original word is used, either of the healing of bodily disorders, Psalm 103:3, or to denote the happy alteration of a person’s affairs, either in public or private life, by the removal of any kind of distress, personal or national, Psalm 107:20; Isaiah 19:22. Thou hast brought up my soul from the grave — My deliverance is a kind of resurrection from the grave, on the very brink of which I was. Under Saul he was frequently in the most imminent danger of his life, out of which God wonderfully brought him. Thou hast kept me alive — This he adds, to explain the former phrase, which was ambiguous. That I should not go down to the pit — That is, into the grave, which is often called the pit.

30:1-5. The great things the Lord has done for us, both by his providence and by his grace, bind us in gratitude to do all we can to advance his kingdom among men, though the most we can do is but little. God's saints in heaven sing to him; why should not those on earth do the same? Not one of all God's perfections carries in it more terror to the wicked, or more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness, if we can heartily rejoice at the remembrance of it. Our happiness is bound up in the Divine favour; if we have that, we have enough, whatever else we want; but as long as God's anger continues, so long the saints' weeping continues.O Lord my God, I cried unto thee - In the time of trouble and danger.

And thou hast healed me - Thou didst restore me to health. The language here evidently refers to the fact that he had been sick, and had then been restored to health.

2. healed me—Affliction is often described as disease (Ps 6:2; 41:4; 107:20), and so relief by healing. i.e. Delivered me from the fears and troubles of my mind, which are oft compared to diseases, and from very dangerous distempers of my body.

O Lord my God, I cried unto thee,.... In the time of his distress and trouble; and whither should he go but unto his covenant God and Father?

and thou hast healed me: either of some bodily disease that attended him; for the Lord is the physician of the body, as well as of the soul; and that either immediately, or by giving a blessing to means used; and the glory of such a mercy should be given to him: or else of soul diseases, which are natural and hereditary, epidemical, nauseous, mortal, and incurable, but by the grace of God and blood of Christ; and the healing: of them either respects the pardon of them at first conversion; for healing diseases, and forgiving iniquities, signify one and the same thing; or else fresh discoveries and applications of pardoning grace, after falls into sin, which are an healing backslidings, and restoring comforts; and this is God's work; none can heal but himself, and he does it effectually, universally, and freely, and which calls for thankfulness, Psalm 103:1; or this may be understood in a civil sense, of restoring him to his house, his throne and kingdom, and the peace of it.

O LORD my God, I cried unto thee, and thou hast {c} healed me.

(c) Restored from the rebellion of Absalom.

2. healed me] Best taken literally of restoration from sickness.

Verse 2. - O Lord my God, I cried unto thee, and thou hast healed me. "Heal" may be used metaphorically for the removal of mental sufferings (see Psalm 41:4; Psalm 147:3); but David's grief when he saw the sufferings of his people from the plague seems to have wholly prostrated him, both in mind and body. For the nature of the "cry" spoken of, comp. vers. 8-10, which are an expansion of the present verse. Psalm 30:2(Heb.: 30:2-4) The Psalm begins like a hymn. The Piel דּלּה (from דּלה, Arab. dlâ, to hold anything long, loose and pendulous, whether upwards or downwards, conj. V Arab. tdllâ equals , to dangle) signifies to lift or draw up, like a bucket (דּלי, Greek ἀντλίον, Latin tollo, tolleno in Festus). The poet himself says what that depth is into which he had sunk and out of which God had drawn him up without his enemies rejoicing over him (לי as in Psalm 25:2), i.e., without allowing them the wished for joy at his destruction: he was brought down almost into Hades in consequence of some fatal sickness. חיּה (never: to call into being out of nothing) always means to restore to life that which has apparently or really succumbed to death, or to preserve anything living in life. With this is easily and satisfactorily joined the Kerמ מיּרדי בור (without Makkeph in the correct text), ita ut non descenderem; the infinitive of ירד in this instance following the analogy of the strong verb is ירד, like יבשׁ, ישׁון, and with suffix jordi (like josdi, Job 38:4) or jaaredi, for here it is to be read thus, and not jordi (vid., on Psalm 16:1; Psalm 86:2).

(Note: The Masora does not place the word under יו וחטפין קמציןאלין תיבותא יתירין ו (Introduction 28b), as one would expect to find it if it were to be read mijordi, and proceeds on the assumption that mijārdi is infinitive like עמדך (read ‛amādcha) Obadiah 1:11, not participle (Ewald, S. 533).)

The Chethb מיורדי might also be the infinitive, written with Cholem plenum, as an infinitive Genesis 32:20, and an imperative Numbers 23:8, is each pointed with Cholem instead of Kamtez chatuph; but it is probably intended to be read as a participle, מיּורדי: Thou hast revived me from those who sink away into the grave (Psalm 28:1), or out of the state of such (cf. Psalm 22:22) - a perfectly admissible and pregnant construction.

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