Psalm 88:2
Let my prayer come before thee: incline thine ear unto my cry;
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EXPOSITORY (ENGLISH BIBLE)
88:1-9 The first words of the psalmist are the only words of comfort and support in this psalm. Thus greatly may good men be afflicted, and such dismal thoughts may they have about their afflictions, and such dark conclusion may they make about their end, through the power of melancholy and the weakness of faith. He complained most of God's displeasure. Even the children of God's love may sometimes think themselves children of wrath and no outward trouble can be so hard upon them as that. Probably the psalmist described his own case, yet he leads to Christ. Thus are we called to look unto Jesus, wounded and bruised for our iniquities. But the wrath of God poured the greatest bitterness into his cup. This weighed him down into darkness and the deep.Let my prayer come before thee - As if there were something which hindered it, or which had obstructed the way to the throne of grace; as if God repelled it from him, and turned away his ear, and would not hear.

Incline thine ear unto my cry - See the notes at Psalm 5:1.

PSALM 88

Ps 88:1-18. Upon Mahalath—either an instrument, as a lute, to be used as an accompaniment (Leannoth, "for singing") or, as others think, an enigmatic title (see on [619]Ps 5:1, [620]Ps 22:1, and [621]Ps 45:1, titles), denoting the subject—that is, "sickness or disease, for humbling," the idea of spiritual maladies being often represented by disease (compare Ps 6:5, 6; 22:14, 15, &c.). On the other terms, see on [622]Ps 42:1 and [623]Ps 32:1. Heman and Ethan (see on [624]Ps 89:1, title) were David's singers (1Ch 6:18, 33; 15:17), of the family of Kohath. If the persons alluded to (1Ki 4:31; 1Ch 2:6), they were probably adopted into the tribe of Judah. Though called a song, which usually implies joy (Ps 83:1), both the style and matter of the Psalm are very despondent; yet the appeals to God evince faith, and we may suppose that the word "song" might be extended to such compositions.

1, 2. Compare on the terms used, Ps 22:2; 31:2.

No text from Poole on this verse.

Let my prayer come before thee,.... Not before men, as hypocrites desire, but before the Lord; let it not be shut out, but be admitted; and let it come with acceptance, as it does when it ascends before God, out of the hands of the angel before the throne, perfumed with the much incense of his mediation, Revelation 8:3,

incline thine ear unto my cry; hearken to it, receive it, and give an answer to it; Christ's prayers were attended with strong crying, and were always received and heard, Hebrews 5:7.

Let my prayer come before thee: incline thine ear unto my cry;
EXEGETICAL (ORIGINAL LANGUAGES)
2. come before thee] Enter into thy presence (R.V. from P.B.V.). Cp. Psalm 18:6; Psalm 79:11.

my prayer … my cry] Cp. Psalm 17:1; Psalm 61:1. The word for ‘cry’ denotes a shrill piercing cry, frequently of joy, but sometimes, as here, of supplication, “expressive of emotional excitement such as an Eastern scruples not to use in prayer” (Cheyne).

Verse 2. - Let my prayer come before thee: incline thine ear unto my cry (comp. Psalm 86:1, 6). Psalm 88:2The poet finds himself in the midst of circumstances gloomy in the extreme, but he does not despair; he still turns towards Jahve with his complaints, and calls Him the God of his salvation. This actus directus of fleeing in prayer to the God of salvation, which urges its way through all that is dark and gloomy, is the fundamental characteristic of all true faith. Psalm 88:2 is not to be rendered, as a clause of itself: "by day I cry unto Thee, in the night before Thee" (lxx and Targum), which ought to have been יומם, but (as it is also pointed, especially in Baer's text): by day, i.e., in the time (Psalm 56:4; Psalm 78:42, cf. Psalm 18:1), when I cry before Thee in the night, let my prayer come... (Hitzig). In Psalm 88:3 he calls his piercing lamentation, his wailing supplication, רנּתי, as in Psalm 17:1; Psalm 61:2. הטּה as in Psalm 86:1, for which we find הט in Psalm 17:6. The Beth of בּרעות, as in Psalm 65:5; Lamentations 3:15, Lamentations 3:30, denotes that of which his soul has already had abundantly sufficient. On Psalm 88:4, cf. as to the syntax Psalm 31:11. איל (ἅπαξ λεγομ. like אילוּת, Psalm 22:20) signifies succinctness, compactness, vigorousness (ἁδρότης): he is like a man from whom all vital freshness and vigour is gone, therefore now only like the shadow of a man, in fact like one already dead. חפשׁי, in Psalm 88:6, the lxx renders ἐν νεκροῖς ἐλεύθερος (Symmachus, ἀφεὶς ἐλεύθερος); and in like manner the Targum, and the Talmud which follows it in formulating the proposition that a deceased person is חפשׁי מן חמצוות, free from the fulfilling of the precepts of the Law (cf. Romans 6:7). Hitzig, Ewald, Kster, and Bttcher, on the contrary, explain it according to Ezekiel 27:20 (where חפשׁ signifies stragulum): among the dead is my couch (חפשׁי equals יצועי, Job 17:13). But in respect of Job 3:19 the adjectival rendering is the more probable; "one set free among the dead" (lxx) is equivalent to one released from the bond of life (Job 39:5), somewhat as in Latin a dead person is called defunctus. God does not remember the dead, i.e., practically, inasmuch as, devoid of any progressive history, their condition remains always the same; they are in fact cut away (נגזר as in Psalm 31:23; Lamentations 3:54; Isaiah 53:8) from the hand, viz., from the guiding and helping hand, of God. Their dwelling-place is the pit of the places lying deep beneath (cf. on תּחתּיּות, Psalm 63:10; Psalm 86:13; Ezekiel 26:20, and more particularly Lamentations 3:55), the dark regions (מחשׁכּים as in Psalm 143:3, Lamentations 3:6), the submarine depths (בּמצלות; lxx, Symmachus, the Syriac, etc.: ἐν σκιᾷ θανάτου equals בצלמות, according to Job 10:21 and frequently, but contrary to Lamentations 3:54), whose open abyss is the grave for each one. On Psalm 88:8 cf. Psalm 42:8. The Mugrash by כל־משׁבריך stamps it as an adverbial accusative (Targum), or more correctly, since the expression is not עניתני, as the object placed in advance. Only those who are not conversant with the subject (as Hupfeld in this instance) imagine that the accentuation marks ענּית as a relative clause (cf. on the contrary Psalm 8:7, Psalm 21:3, etc.). ענּה, to bow down, press down; here used of the turning or directing downwards (lxx ἐπήγαγες) of the waves, which burst like a cataract over the afflicted one.
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