Stayed upon Jahve, his ground of trust, from early childhood up, the poet hopes and prays for deliverance out of the hand of the foe. The first of these two strophes (Psalm 71:1-3) is taken from Psalm 31:2-4, the second (Psalm 71:4-6, with the exception of Psalm 71:4 and Psalm 71:6) from Psalm 22:10-11; both, however, in comparison with Psalm 70:1-5 exhibit the far more encroaching variations of a poet who reproduces the language of others with a freer hand. Olshausen wishes to read מעוז in Psalm 71:3, Psalm 90:1; Psalm 91:9, instead of מעון, which he holds to be an error in writing. But this old Mosaic, Deuteronomial word (vid., on Psalm 90:1) - cf. the post-biblical oath המעון (by the Temple!) - is unassailable. Jahve, who is called a rock of refuge in Psalm 31:3, is here called a rock of habitation, i.e., a high rock that cannot be stormed or scaled, which affords a safe abode; and this figure is pursued still further with a bold remodelling of the text of Psalm 31:3 : לבוא תּמיד, constantly to go into, i.e., which I can constantly, and therefore always, as often as it is needful, betake myself for refuge. The additional צוּית is certainly not equivalent to צוּה; it would more likely be equivalent to אשׁר צוית; but probably it is an independent clause: Thou hast (in fact) commanded, i.e., unalterably determined (Psalm 44:5; Psalm 68:29; Psalm 133:3), to show me salvation, for my rock, etc. To the words לבוא תמיד צוית corresponds the expression לבית מצודות in Psalm 31:3, which the lxx renders καὶ εἰς οἶκον καταφυγῆς, whereas instead of the former three words it has καὶ εἰς τόπον ὀχυρόν, and seems to have read לבית מבצרות, cf. Daniel 11:15 (Hitzig). In Psalm 71:5, Thou art my hope reminds one of the divine name מקוה ישׂראל in Jeremiah 17:13; Jeremiah 50:7 (cf. ἡ ἐλπίς ἡμῶν used of Christ in 1 Timothy 1:1; Colossians 1:27). נסמכתּי is not less beautiful than השׁלכתּי in Psalm 22:11. In its incipient slumbering state (cf. Psalm 3:6), and in its self-conscious continuance. He was and is the upholding prop and the supporting foundation, so to speak, of my life. And גוזי instead of גּחי in Psalm 22:10, is just such another felicitous modification. It is impracticable to define the meaning of this גוזי according to גּזה equals גּזה, Arab. jz', retribuere (prop. to cut up, distribute), because גּמל is the representative of this Aramaeo-Arabic verb in the Hebrew. Still less, however, can it be derived from גּוּז, transire, the participle of which, if it would admit of a transitive meaning equals מוציאי (Targum), ought to be גּזי. The verb גּזה, in accordance with its radical signification of abscindere (root גז, synon. קץ, קד, קט, and the like), denotes in this instance the separating of the child from the womb of the mother, the retrospect going back from youth to childhood, and even to his birth. The lxx σκεπαστής (μου) is an erroneous reading for ἐκσπαστής, as is clear from Psalm 22:10, ὁ ἐκσπάσας με. הלּל בּ, Psalm 44:9 (cf. שׂיח בּ, Psalm 69:13), is at the bottom of the expression in Psalm 71:6. The God to whom he owes his being, and its preservation thus far, is the constant, inexhaustible theme of his praise.

Psalm 71:10 Parallel Commentaries

and they

Psalm 10:9 He lies in wait secretly as a lion in his den: he lies in wait to catch the poor: he does catch the poor...

Psalm 56:6 They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.

Proverbs 1:11 If they say, Come with us, let us lay wait for blood, let us lurk privately for the innocent without cause:

lay wait for [heb.] watch for or observe

Psalm 37:32,33 The wicked watches the righteous, and seeks to slay him...

1 Samuel 19:11 Saul also sent messengers to David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying...

Jeremiah 20:10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting...

take

Psalm 2:2 The kings of the earth set themselves, and the rulers take counsel together, against the LORD, and against his anointed, saying,

Psalm 83:3 They have taken crafty counsel against your people, and consulted against your hidden ones.

2 Samuel 17:1 Moreover Ahithophel said to Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night:

Matthew 26:3,4 Then assembled together the chief priests, and the scribes, and the elders of the people, to the palace of the high priest...

Matthew 27:1 When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: