Psa 13:5 | KD | STEP | (Heb.: 13:6) Three lines of joyous anticipation now follow the five of lament and four of prayer. By יאני he sets himself in opposition to his foes. The latter desire his death, but he trusts in the mercy of God, who will turn and terminate his affliction. בּטח בּ denotes faith as clinging fast to God, just as חסה בּ denotes it as confidence which hides itself in Him. The voluntative יגל pre-supposes the sure realisation of the hope. The perfect in is to be properly understood thus: the celebration follows the fact that inspires him to song. גּמל על to do good to any one, as in ; , cf. the radically cognate (על) גּמר Psa 57:3. With the two iambics gamal‛alaj the song sinks to rest. In the storm-tossed soul of the suppliant all has now become calm. Though it rage without as much now as ever - peace reigns in the depth of his heart. Prayer for Protection against Wicked, Crafty Men The close of the preceding Psalm is the key to David’s position and mood in the presence of his enemies which find expression in this Psalm. He complains here of serpent-like, crafty, slanderous adversaries, who are preparing themselves for war against him, and with whom he will at length have to fight in open battle. The Psalm, in its form more bold than beautiful, justifies its לדוד in so far as it is Davidic in thoughts and figures, and may be explained from the circumstances of the rebellion of Absalom, to which as an outbreak of Ephraimitish jealousy the rebellion of Sheba ben Bichri the Benjamite attached itself. and are very similar. The close of all three Psalms sounds much alike, they agree in the use of rare forms of expression, and their language becomes fearfully obscure in style and sound where they are directed against the enemies.

‏ Psalms 13:5

Psa 13:5-6 (Heb.: 13:6) Three lines of joyous anticipation now follow the five of lament and four of prayer. By יאני he sets himself in opposition to his foes. The latter desire his death, but he trusts in the mercy of God, who will turn and terminate his affliction. בּטח בּ denotes faith as clinging fast to God, just as חסה בּ denotes it as confidence which hides itself in Him. The voluntative יגל pre-supposes the sure realisation of the hope. The perfect in Psa 13:6 is to be properly understood thus: the celebration follows the fact that inspires him to song. גּמל על to do good to any one, as in Psa 116:7; Psa 119:17, cf. the radically cognate (על) גּמר Psa 57:3. With the two iambics gamal‛alajthe song sinks to rest. In the storm-tossed soul of the suppliant all has now become calm. Though it rage without as much now as ever - peace reigns in the depth of his heart. Prayer for Protection against Wicked, Crafty Men

The close of the preceding Psalm is the key to David’s position and mood in the presence of his enemies which find expression in this Psalm. He complains here of serpent-like, crafty, slanderous adversaries, who are preparing themselves for war against him, and with whom he will at length have to fight in open battle. The Psalm, in its form more bold than beautiful, justifies its לדוד in so far as it is Davidic in thoughts and figures, and may be explained from the circumstances of the rebellion of Absalom, to which as an outbreak of Ephraimitish jealousy the rebellion of Sheba ben Bichri the Benjamite attached itself. Psa 58:1-11 and Psa 64:1-10 are very similar. The close of all three Psalms sounds much alike, they agree in the use of rare forms of expression, and their language becomes fearfully obscure in style and sound where they are directed against the enemies.