Psa 102:1 | KD | STEP | utters the sigh: When wilt Thou come to me? and Ps 102 with the inscription: Prayer for an afflicted one when he pineth away and poureth forth his complaint before Jahve , prays, Let my prayer come unto Thee . It is to be taken, too, just as personally as it sounds, and the person is not to be construed into a nation. The song of the עני is, however, certainly a national song; the poet is a servant of Jahve, who shares the calamity that has befallen Jerusalem and its homeless people, both in outward circumstances and in the very depth of his soul. עטף signifies to pine away, languish, as in , ; and שׁפך שׂיחו to pour out one’s thoughts and complaints, one’s anxious care, as in , cf. 1Sa 1:15. As in the case already with many of the preceding Psalms, the deutero-Isaianic impression accompanies us in connection with this Psalm also, even to the end; and the further we get in it the more marked does the echo of its prophetical prototype become. The poet also allies himself with earlier Psalms, such as Ps 22, Ps 69, and , although himself capable of lofty poetic flight, in return for which he makes us feel the absence of any safely progressive unfolding of the thoughts.

‏ Psalms 102:1

Prayer of a Patient Sufferer for Himself and for the Jerusalem That Lies in Ruins

Psa 101:1-8 utters the sigh: When wilt Thou come to me? and Ps 102 with the inscription: Prayer for an afflicted one when he pineth away and poureth forth his complaint before Jahve, prays, Let my prayer come unto Thee. It is to be taken, too, just as personally as it sounds, and the person is not to be construed into a nation. The song of the עני is, however, certainly a national song; the poet is a servant of Jahve, who shares the calamity that has befallen Jerusalem and its homeless people, both in outward circumstances and in the very depth of his soul. עטף signifies to pine away, languish, as in Psa 61:3, Isa 57:16; and שׁפך שׂיחו to pour out one’s thoughts and complaints, one’s anxious care, as in Psa 142:3, cf. 1Sa 1:15.

As in the case already with many of the preceding Psalms, the deutero-Isaianic impression accompanies us in connection with this Psalm also, even to the end; and the further we get in it the more marked does the echo of its prophetical prototype become. The poet also allies himself with earlier Psalms, such as Ps 22, Ps 69, and Psa 79:1-13, although himself capable of lofty poetic flight, in return for which he makes us feel the absence of any safely progressive unfolding of the thoughts.