It has actually come to pass, the first strophe tells us, that they wandered in a strange land through deserts and wastes, and seemed likely to have to succumb to death from hunger. According to Psalm 107:40 and Isaiah 43:19, it appears that Psalm 107:4 ought to be read לא־דרך (Olshausen, Baur, and Thenius); but the line is thereby lengthened inelegantly. The two words, joined by Munach, stand in the construct state, like פּרא אדם, Genesis 16:12 : a waste of a way equals ἔρημος ὁδός, Acts 8:26 (Ewald, Hitzig), which is better suited to the poetical style than that דּרך, as in משׁנה־כּסףp, and the like, should be an accusative of nearer definition (Hengstenberg). In connection with עיר מושׁב the poet, who is fond of this combination (Psalm 107:7, Psalm 107:36, cf. בּית־מושׁב, Leviticus 25:29), means any city whatever which might afford the homeless ones a habitable, hospitable reception. With the perfects, which describe what has been experienced, alternates in Psalm 107:5 the imperfect, which shifts to the way in which anything comes about: their soul in them enveloped itself (vid., Psalm 61:3), i.e., was nigh upon extinction. With the fut. consec. then follows in Psalm 107:6 the fact which gave the turn to the change in their misfortune. Their cry for help, as the imperfect יצּילם implies, was accompanied by their deliverance, the fact of which is expressed by the following fut. consec. ויּדריכם. Those who have experienced such things are to confess to the Lord, with thanksgiving, His loving-kindness and His wonderful works to the children of men. It is not to be rendered: His wonders (supply אשׁר עשׂה) towards the children of men (Luther, Olshausen, and others). The two ל coincide: their thankful confession of the divine loving-kindness and wondrous acts is not to be addressed alone to Jahve Himself, but also to men, in order that out of what they have experienced a wholesome fruit may spring forth for the multitude. נפשׁ שׁוקקה (part. Polel, the ē of which is retained as a pre-tonic vowel in pause, cf. Psalm 68:26 and on Job 20:27, Ew. 188, b) is, as in Isaiah 29:9, the thirsting soul (from שׁוּק, Arab. sâq, to urge forward, of the impulse and drawing of the emotions, in Hebrew to desire ardently). The preterites are here an expression of that which has been experienced, and therefore of that which has become a fact of experience. In superabundant measure does God uphold the languishing soul that is in imminent danger of languishing away.

Psalm 107:13 Parallel Commentaries

Psalm 107:6,19,28 Then they cried to the LORD in their trouble, and he delivered them out of their distresses...

Psalm 18:6 In my distress I called on the LORD, and cried to my God: he heard my voice out of his temple, and my cry came before him...

Psalm 116:3-6 The sorrows of death compassed me, and the pains of hell got hold on me: I found trouble and sorrow...

Exodus 3:7,8 And the LORD said, I have surely seen the affliction of my people which are in Egypt...

Jeremiah 4:3 For thus said the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.

Jeremiah 6:6-10 For thus has the LORD of hosts said, Hew you down trees, and cast a mount against Jerusalem: this is the city to be visited...

Jeremiah 10:10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble...

2 Chronicles 33:12,13,18,19 And when he was in affliction, he sought the LORD his God, and humbled himself greatly before the God of his fathers...

Jeremiah 31:18-20 I have surely heard Ephraim bemoaning himself thus; You have chastised me, and I was chastised, as a bullock unaccustomed to the yoke...