Psalms 9:13

Psa 9:13 Have mercy upon me, O LORD; consider my trouble [which I suffer] of them that hate me, thou that liftest me up from the gates of death:

Ver. 13. Have mercy upon me, O Lord, &c.] These are the words (say some) of those humble ones whom God forgetteth not; they were God’s remembrancers, see Isa 62:6 : or it is a prayer of David for further deliverances, according to that, "I will call upon the Lord, who is worthy to be praised," Psa 18:3. Between praising and praying he divided his time, and drove a holy trade between heaven and earth.

Thou that liftest me up from the gates of death] i.e. Ex praesentissimo et certissimo interitu, from desperate and deadly dangers, such as threaten present destruction; and show a man the grave even gaping for him. David was oft at this pass; and God delivered Paul from so great a death, 2Co 1:10 : he commonly reserveth his hand for a dead lift, and rescueth those who were even talking of their graves.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_9:13-20

Consider my trouble.

A note of trouble in a triumph Psalm

The second part of the Psalm begins with Psa_9:13. The prayer in that verse is the only trace of trouble in the Psalm. The rest is triumph and exaltation. This, at first discordant, note has sorely exercised commentators; and the violent solution that the whole of the Cheth stanza (verses 13, 14) should be regarded as the cry of the meek, quoted by the Psalmist, and therefore be put in inverted commas (though adopted by Delitzsch and Cheyne), is artificial and cold. There is little difficulty in the connection. The victory has been completed over certain enemies, but there remain others; and the time for praise unmingled with petition has not yet come for the Psalmist, as it never comes for any of us in this life. Quatre Bras is won, but Waterloo has to be fought tomorrow. The prayer takes account of the dangers still threatening, but it only glances at these, and then once more turns to look with hope on the accomplished deliverance. The thought of how God had lifted the suppliant up from the very gates of death heartens him to pray for all further mercy needed. Death is the lord of a gloomy prison house, the gates of which open inwards only, and permit no egress. On its very threshold the Psalmist stood. But God had, lifted him thence,, and the remembrance wings his prayer. The gates of the daughter of Zion are in sharp, happy contrast with the frowning portals of death. A citys gates are the place of cheery life, stir, gossip, business. Anything proclaimed there flies far. There the Psalmist resolves that he will tell his story of rescue, which he believes was granted that it might be told. Gods end is the spread of His name, not for any good to Him, but because to know it is life to us. (A. Maclaren, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 9:13-14. Consider my trouble — Namely, compassionately and effectually, so as to bring me out of it; thou that liftest me up from the gates of death — From the brink or mouth of the grave, into which I was dropping, being as near death as a man is to the city who is come to the very gates of it. That I may show forth thy praise in the gates — In the great assemblies which were usually held in the gates of cities; of the daughter of Zion — Of the people who live in, or belong to, or meet together in Zion. These gates of Zion he elegantly opposes to the gates of death, and declares, if he be brought off from the latter, he will go into the former. Cities, it must be observed, are, as it were, mothers to their people, and people are commonly called their daughters. So the daughters of Egypt, Jer 46:11; and of Edom, Lam 4:21; and of Tyre, Psa 45:12; are put for the people of those places. I will rejoice in thy salvation — Namely, with spiritual joy and thanksgiving; else it would be no fit motive to be used to God in prayer.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13, 14. Consider my trouble—The tone of the psalm suddenly changes from that of triumphal joy to supplication. Such sudden transitions are not unfrequent in poetry of the earlier and ruder ages, but they are never without cause. In this case, assuming the occasion of the psalm to be as we have supposed, though an unparalleled victory had been gained, the causes of anxiety and apprehension had not been fully removed. The Ammonitish branch of the war, the centre of disaffection, still lingered heavily. 2 Samuel 10, and 2Sa_12:26-31. David’s kingdom had been brought to the brink of destruction, and the elements of war were kindling for a new explosion. This is set forth in Psa_9:13.

That I may show forth all thy praise—The end sought was not his own aggrandizement, but the glory of God.

In the gates—The gates were the chief places of concourse, and of courts of justice.

Daughter of Zion—A poetic figure for the inhabitants, the people.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

14. (Psa 9:13). Have mercy upon me, or be gracious to me, O Jehovah, see my suffering from my haters, raising me from the gates of death. The view previously taken of God's faithfulness and justice is now made the ground of an importunate petition for deliverance from present dangers and distress. My haters, those who hate me. From my haters may be taken as a pregnant construction, meaning, see my suffering (and free me) from my enemies. Thus in 2Sa 18:19, "Jehovah hath judged him from the hand of his enemies," means "hath done him justice (and so freed him) from the power of his enemies." See a similar expression in Psa 22:22 (21) below. It seems more natural and obvious, however, in the case before us, to give from a causal meaning. "See my distress (arising) from, or caused by, those who hate me." Raising me does not denote an accompanying act, as if he had said, see my distress, and at the same time lift me up, &c. It is rather descriptive of a certain divine character or habit, and agrees with the pronoun of the second person understood. "Thou that liftest me up," that art accustomed so to do, that has done so in other cases, with an implied prayer, do so now. The gates of death may have reference to the image of a subterranean dungeon, from which no prisoner can free himself; or it may be simply a poetical expression for the entrance to the grave of the state of the dead. Compare Isa 38:10, and Mat 16:18.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

9:13-14 The psalmist returns from a vision of the glorious future to the reality of facing his enemies (9:3). • The jaws (literally gates) are a vivid image of the powerful grip of death (see 13:3-4). • Jerusalem’s gates provide an intentional contrast to the “gates” of death.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

gates--or, "regions."

of death--Gates being the entrance is put for the bounds.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. Have mercy upon me, O Lord] David, having laid down the preceding maxims, now claims his part in their truth. I also am in trouble through the unjust dealings of my enemies; I am brought to the gates of death; have mercy on me, and lift me up, that, being saved from the gates of death, I may show forth thy praise in the gates of the daughter of Zion. The gates of death-an open grave, leading to a yawning hell. The gates of the daughter of Zion-all the ordinances of God, by which the soul is helped forward to heaven.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13. Have mercy upon me, O Jehovah. I think that this is the second part of the psalm. Others, however, are of a different opinion, and consider that David, according to his frequent practice, while giving thanks to God for the deliverance wrought for him, mingles with his thanksgiving an account of what had been the matter of his prayer in the extremity of his distress; and examples of the same kind, I confess, are every where to be met with in the Psalms. But when I consider all the circumstances more attentively, I am constrained to incline to the other opinion, namely, that in the commencement he celebrated the favors conferred upon him in order to make way for prayer; and the psalm is at last concluded with a prayer. He does not, therefore, in passing here insert the prayers which he had formerly made in the midst of his dangers and anxieties; but he purposely implores help from God at the present time, “In the 12th verse,” says Horsley, “the Psalmist having mentioned it as a part of the divine character, that God forgetteth not the cry of the helpless, naturally thinks upon his own helpless state, and in the 13th and 14th verses cries for deliverance. The promise of the overthrow of the faction, which were the principal instruments of his affliction, recurring to his thoughts, he breaks out again in the 15th verse in strains of exultation.” The transition from the language of triumph, in the preceding part of the psalm, to the language of prayer and complaint in the 13th verse, and the mixture of triumph and complaint in the sequel of the psalm, are very remarkable. This was the natural effect of the Psalmist’s present distressed condition. The pressure of his affliction excited him, on the one hand, to utter the language of dejection; while his confident expectation of deliverance prompted him, on the other hand, to utter the language of triumph.

“Or il faut noter que quand il ya humblement au recours a la misericorde de Dieu, c’est signe qu’il portoit doucement et patienment, la croix que Dieu luy avoir comme raise sur les espaules.” — Fr. “But it ought to be observed, that, while he humbly betakes himself to the mercy of God, it is a sign that he bore, submissively and patiently, the cross which God had, as it were, laid upon his shoulders.”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13, 14) It is natural to take these verses as the cry for help just mentioned.

Consider.—Literally, see my suffering from my haters.

My lifter up from the gates of death.—For the gates of sheol, see Note to Psa_6:5. (Comp. Psa_107:18, and the Homeric phrase “the gates of Hades.”) We might perhaps paraphrase “from the verge of the grave,” if it were not for the evident antithesis to “gates of the daughter of Zion” in the next verse. We understand, therefore, “gates” in sense of “power,” “rule,” the gate being the seat of the judge or king, and so, like our “court,” synonymous for his power. (Comp. Sublime Porte.)

Daughter of Zion—i.e., Zion itself (see Isa_37:22): a common personification of cities and their inhabitants. So of Edom (Lam_4:21); of Babylon (Psa_137:8, &c).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. Have mercy upon me] Rather, Be gracious unto me. See note on Psa_4:1.

consider my trouble &c.] See the affliction which I suffer from them that hate me. Cp. Psa_10:14; Psa_31:7; Exo_3:7; Exo_3:9; Exo_4:31.

thou that liftest me up from the gates of death] He had been brought down as it were to the very entrance of that mysterious place from which he knew of no possibility of return; to the gates which opened for entrance but not for exit. Cp. Psa_107:18; Job_38:17; Isa_38:10; Mat_16:18; and the Homeric Ἀΐδαο πύλαι (Il. 9:646, &c.). How different the Christian view of “the grave and gate of death” as the passage to “a joyful resurrection!”

13, 14. Stanza of Cheth. The connexion is difficult. The preceding and succeeding verses speak of deliverance granted, of victory won. Why then this abruptly introduced prayer for relief? To regard it as the ‘cry of the afflicted’ in their past distress seems inconsistent with the vigorous directness of the Psalm; and it is best to suppose that the recollection of dangers which still threaten prompts a prayer even in the moment of triumph. But it is possible that by a simple change in the vocalisation (Introd. p. lxvii) the verbs should be read as perfects instead of imperatives:—‘Jehovah hath been gracious unto me; he hath seen my affliction … lifting me up &c.’ So the Greek version of Aquila; and so Jerome, according to the best reading (misertus est mei … vidit afflictionem meam).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That I may show forth all thy praise,.... That is, all thy bounties and acts of goodness, deserving of praise; even as many of them as he had an experience of, and which came within his knowledge; and as much of them as he was capable of observing: for otherwise the instances of divine grace and goodness are so many, that they cannot be reckoned up in order, nor God be praised for them, in the present state of things, as he should; See Gill on Psa 9:1;

in the gates of the daughter of Zion: it was usual with the Hebrews to represent a chief city as a mother city, and the towns and villages, and places adjacent, as daughters; and so, as Zion or Jerusalem signifies the church of God in general, or the mother church, Gal 4:26; so "the daughter" of Zion may mean a particular church: the Targum renders it the congregation of Zion; and "the gates" of it are the public ordinances of divine worship in it; and the sense is, that the psalmist desired to show forth the praises of God in the most public manner in the congregation and assembly of the saints;

I will rejoice in thy salvation, or "that I may rejoice in thy salvation" (m): meaning either temporal salvation and deliverance from enemies, wrought by God for him, which would be matter of joy to him; or spiritual salvation, which may be called God's salvation, because contrived by him in the council of peace, and secured by him in the covenant of grace, and wrought out by his Son in the fulness of time, and applied by his Spirit at conversion. And a gracious man rejoices in this salvation more because it is the Lord's than because it is his own; or he rejoices more because of the glory of God, which is displayed in it, than because of his own advantage and happiness by it.

(m) "exultem", Junius & Tremellius, Musculus; "ut exultem", Piscator, Gejerus, Michaelis; "gaudeam", Cocceius; so Ainsworth.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Have mercy upon me, O Lord - The cry for mercy implies that though God had interposed and granted them surprising deliverances, yet he was still surrounded by enemies, and was still in trouble. See introduction to the psalm, 2, 3. He had been delivered from many troubles, but there were many still pressing upon him, and he now calls on God to interpose further in his behalf, and to grant him entire deliverance from all his sorrows and dangers. The trouble to which he here refers was of the same kind as that adverted to in the former part of the psalm - that arising from the efforts of formidable enemies.

Consider my trouble - Do not forget this trouble; bear it in remembrance; look upon its character and its depth, and mercifully interpose to deliver me.

Which I suffer of them that hate me - Or, “see my suffering arising from those that hate me; or, which is produced by those who hate me.” The design is to fix the attention on the greatness of that suffering as caused by his “haters” or by his enemies - the foes that were still unsubdued.

Thou that liftest me up from the gates of death - Thou on whom I rely to do this; or, who hast done it in times past. The idea by bars and walls; as entered by gates - the grave leading to it. See Introduction to Job, Section 7, and the notes at Job 10:21-22. The psalmist felt that he had come near to that dark and gloomy abode, and that God only could rescue him from it; therefore, in the trouble which now threatened his life, he looks to him to interfere and save him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Consider my trouble, to wit, compassionately and effectually, so as to bring me out of it.

From the gates of death; from the brink or mouth of the grave, into which I was dropping, being as near death as a man is to the city that is come to the very gates of it. And so the phrase is used Psa 107:18; Isa 38:10, and in other authors of whom see my Latin Synopsis.

Gates elsewhere signify power and policy, because the gates of cities were places both of counsel and strength; but

the gates of death are never so taken in Scripture.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 13. Memories of the past and confidences concerning the future conducted the man of God to the mercy seat to plead for the needs of the present. Between praising and praying he divided all his time. How could he have spent it more profitably? His first prayer is one suitable for all persons and occasions, it breathes a humble spirit, indicates self knowledge, appeals to the proper attributes, and to the fitting person.

Have mercy upon me, O Lord. Just as Luther used to call some texts little bibles, so we may call this sentence a little prayer book; for it has in it the soul and marrow of prayer. It is "multum in parvo", and like the angelic sword turns every way. The ladder looks to be short, but it reaches from earth to heaven.

What a noble title is here given to the Most High.

Thou that liftest me up from the gates of death! What a glorious lift! In sickness, in sin, in despair, in temptation, we have been brought very low, and the gloomy portal has seemed as if it would open to imprison us, but, underneath us were the everlasting arms, and, therefore, we have been uplifted even to the gates of heaven. Trapp quaintly says, "He commonly reserveth his hand for a dead lift, and rescueth those who were even talking of their graves."

None.

Ver. 13. Have mercy upon me, O Lord. The publican's prayer expounded, commended, presented, and fulfilled.

Ver. 13. Thou that liftest me up from the gates of death. Deep distresses, Great deliverances. Glorious exaltations.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Have mercy upon me, O Lord! The consideration of God"s mercies in the past, and especially in the recent deliverance, leads the psalmist to implore a continuance of his mercies in the future. He is not yet free from troubles. There are still enemies who afflict and threaten him who seek to "prevail" against him (vers. 19, 20), and perhaps already domestic enemies, especially the "sons of Zeruiah," causing him anxiety. Consider my trouble which I suffer of them that hate me; literally, my trouble (or, my affliction) from my haters. Vers. 17, 19, 20 show that the heathen are especially intended. (see 2Sa_10:15-19) Thou that liftest me up from the gates of death; i.e. "Thou that continually (or, habitually) art my Support in the extremity of peril," "lifting me up" even from the very "gates of death." (For other mentions of "the gates of death," see Job_38:17 Psa_107:18) Classical writers speak of "the gates of darkness" (skotou pulav ) in almost the same sense (Eurip., "Hec.," 1. 1).

HOMILIES BY W. FORSYTH Vers. 13, 14. "The gates of death" and "the gates of Zion.

I THE GATES OF DEATH OPEN BUT ONCE; THE GATES OF ZION OPEN CONTINUALLY. (Heb_9:27 Isa_60:11)

II THE GATES OF DEATH OPEN TO ALL MEN WITHOUT DISTINCTION; THE GATES OF ZION OPEN ONLY TO THE GOOD. (Ecc_9:5 Joh_3:3)

III THE GATES OF DEATH OPEN WITHOUT OUR WILL; THE GATES OF ZION ONLY OPEN ACCORDING TO OUR CHOICE. (Ecc_8:8 Mat_7:13)

IV THE GATES OF DEATH OPEN TO MEN" AS TRANGRESSORS; THE GATES OF ZION OPEN TO THE OBJECTS OF GRACE AND SALVATION. (Rom_5:12 Isa_26:1, Isa_26:2)

V THE GATES OF DEATH ARE DARK WITH TERRORS; THE GATES OF ZION ARE BRIGHT WITH HOPE. (Heb_2:15 Psa_118:20)

VI THE GATES OF DEATH AND THE GATES OF ZION ARE ALIKE UNDER THE SUPREME CONTROL OF GOD. (Rom_14:8, 9 Rev_1:18)

VII IF WE HAVE ENTERED BY THE GATES OF ZION, AND DWELT THERE WITH GOD, WE NEED NOT FEAR WHEN CALLED TO PASS THROUGH THE GATES OF DEATH. Job asks, (Job_38:17) "Have the gates of death been opened to thee?" They have to others. They will be by-and-by to us. We are always near them and in sight of them, but we have no power over them. We cannot hinder them from opening when it is God"s will, nor can we return when once we have passed through them. It cannot be long before our turn comes. Every setting sun, every passing hour, every beat of the pulse, is bringing the time nearer. Happy are we if we are found ready, so that the gates of death may be to us the entering into the city, where we may have right to the tree of life and the endless joys of God! (Rev_22:14) W.F.

Vers. 13-20. Prayer to God.

Previous verses have celebrated the triumph of the Divine righteousness in punishing the wicked and defending the cause of the oppressed. Vers. 13 and 14 are a personal prayer, interrupting the flow of the general strain of the psalm. Luther says, "In the same way do all feel and sleek who have already overcome some tribulation, and are once more oppressed and tormented. They cry and beg that they may be delivered.

I THE PSALMIST"S PRAYER TO THE RIGHTEOUS GOD. (Vers. 13, 14)

1. The appeal. "Graciously see or consider my trouble. I am unjustly suffering from the hatred of men. If thou wilt only look upon the fact as it is, then I am confident thou wilt interpose and save me." For the Divine sympathy is always on the side of justice.

2. The arguments which enforces the appeal. Two.

(1) He had had many deliverances from dangers nearly fatal. From the gates of death. Experience taught him faith and hope.

(2) He would proclaim the Divine praise in the most public place. "In the gates," etc. (ver. 14). He felt that that would be acceptable to God. (But see the Exposition.)

II THE DIVINE WORK IS A REVELATION OF THE DIVINE RIGHTEOUSNESS. (Vers. 15-18)

1. The plots of the wicked become the means of their own destruction. (Vers. 15, 16) Because the righteous Being overrules in the affairs of men. No wicked schemes can be so well laid but that in the end they ruin him who laid them. We have examples of this in the first and third Napoleons, and constantly recurring ones in more private life.

2. The premature end of the ungodly. (Ver. 17) "The Wicked must return to the unseen world sooner than others, is implied (not "the wicked shall be turned into hell"). Wickedness and vice tend to shorten life.

3. The righteous expectation of the afflicted shall be fulfilled. The poor and the afflicted hope in God, and their hope shall not be disappointed. "God is not unrighteous to forget your work of faith and labour of love.

III AN URGENT CALL UPON GOD TO GIVE STILL MORE EVIDENT PROOF OF HIS RIGHTEOUS RULE. (Vers. 19, 20) "Arise, O Lord, let not man have the upper hand: let not weak man carry himself as if he were strong." What is needed to put men in fear is some irresistible work of judgment among men, that shall put God"s supreme rule beyond all doubt. There is something here of impatience a wish to hasten God"s slow but sure methods of maintaining the cause of truth and righteousness in the world. S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

(Heb.: 9:14-15) To take this strophe as a prayer of David at the present time, is to destroy the unity and hymnic character of the Psalm, since that which is here put in the form of prayer appears in what has preceded and in what follows as something he has experienced. The strophe represents to us how the עניּים (ענוים) cried to Jahve before the deliverance now experienced. Instead of the form חנּני used everywhere else the resolved, and as it were tremulous, form חננני is designedly chosen. According to a better attested reading it is חננני (Pathach with Gaja in the first syllable), which is regarded by Chajug and others as the imper. Piel, but more correctly (Ewald 251, c) as the imper. Kal from the intransitive imperative form חנן. מרוממי is the vocative, cf. Psa 17:7. The gates of death, i.e., the gates of the realm of the dead (שׁאול, Isa 38:10), are in the deep; he who is in peril of death is said to have sunk down to them; he who is snatched from peril of death is lifted up, so that they do not swallow him up and close behind him. The church, already very near to the gates of death, cried to the God who can snatch from death. Its final purpose in connection with such deliverance is that it may glorify God. The form תּהלּתיך is sing. with a plural suffix just like שׂנאתיך Eze 35:11, אשׁמתימו Ezr 9:15. The punctuists maintained (as עצתיך in Isa 47:13 shows) the possibility of a plural inflexion of a collective singular. In antithesis to the gates of death, which are represented as beneath the ground, we have the gates of the daughter of Zion standing on high. ציּון is gen. appositionis (Ges. 116, 5). The daughter of Zion (Zion itself) is the church in its childlike, bride-like, and conjugal relation to Jahve. In the gates of the daughter of Zion is equivalent to: before all God's people, Psa 116:14. For the gates are the places of public resort and business. At this period the Old Testament mind knew nothing of the songs of praise of the redeemed in heaven. On the other side of the grave is the silence of death. If the church desires to praise God, it must continue in life and not die.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

see how I am oppressed by those who hate me

This can be expressed in active form. AT: "see how those who hate me oppress me" or "see how badly my enemies treat me" (See: Active or Passive)

you who can snatch me from the gates of death

Death is spoken of as if it were a city that had gates through which people enter it. If someone is near the gates of death, it means that he will die soon. Keeping someone from dying is spoken of as taking him away from the gates of that city. AT: "you who can rescue me from death" or "you who can keep me from dying" (See: Metaphor)

translationWords

mercy

gate

die

preach

daughter of Zion

joy

save

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

remembers them The blood that was shed in Israel.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

For He that maketh inquisition for blood remembered them: – God, who makes inquisition for the blood of the poor from their oppressors, remembered that blood which the Philistines had shed in Israel.

He did not forget the cry of the meek (ענוים): – The Kethib is written with a yodh (עניים = poor), but the Keri (needs) a waw (ענוים = meek), for the meek are for the most part the poor and helpless.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.