A song. A Psalm of the sons of Korah.
The sons of Korah were a group of Levitical singers and musicians in the temple, descendants of Korah who was known for his rebellion against Moses (Numbers 16). Despite their ancestor's rebellion, the sons of Korah were appointed to serve in the temple, highlighting God's grace and redemption. Their psalms often reflect deep emotional and spiritual insights.

For the choirmaster.
This indicates that the psalm was intended for public worship and was to be directed by the choirmaster, a leader of music in the temple. It underscores the communal aspect of worship in ancient Israel, where music played a central role in expressing faith and lament.

According to Mahalath Leannoth.
The term "Mahalath Leannoth" is likely a musical or liturgical term, possibly indicating the tune or style in which the psalm was to be performed. It suggests a somber or plaintive melody, fitting the tone of Psalm 88, which is one of the most sorrowful psalms.

A Maskil of Heman the Ezrahite.
A "Maskil" is a type of psalm intended to impart wisdom or insight. Heman the Ezrahite was a wise man and a musician in the time of King David (1 Chronicles 15:19). His inclusion as the author suggests a psalm of deep contemplation and understanding, reflecting personal and communal struggles.

O LORD, the God of my salvation,
This phrase acknowledges God as the source of salvation, a central theme in the Old Testament. It reflects a personal relationship with God, emphasizing trust and reliance on Him even in times of distress. The use of "LORD" (Yahweh) signifies a covenant relationship, reminding the reader of God's promises to His people.

day and night I cry out before You.
The psalmist's continuous prayer "day and night" indicates a state of persistent distress and urgency. This reflects the biblical principle of unceasing prayer (1 Thessalonians 5:17) and echoes other scriptures where individuals cry out to God in times of trouble (Psalm 22:2). It highlights the depth of the psalmist's suffering and his unwavering faith in seeking God's presence.

May my prayer come before You;
This phrase reflects a deep yearning for God's attention and presence. In the context of ancient Israel, prayer was a vital part of worship and communication with God, often conducted in the temple or during personal devotion. The psalmist's plea for his prayer to "come before" God suggests a desire for divine favor and acceptance, reminiscent of the incense offerings in the temple that symbolized prayers rising to God (Exodus 30:8, Psalm 141:2). This imagery underscores the importance of sincerity and humility in approaching God, as seen in the prayers of figures like Daniel (Daniel 9:17-19) and Hannah (1 Samuel 1:10-15).

incline Your ear to my cry.
The request for God to "incline Your ear" is a metaphorical expression asking for God's attentive listening and compassionate response. This language is common in the Psalms, where the psalmists often appeal to God's mercy and readiness to hear the cries of His people (Psalm 17:6, Psalm 31:2). The term "cry" indicates a sense of urgency and distress, reflecting the psalmist's dire circumstances. This plea echoes the cries of the Israelites in Egypt, which God heard and responded to with deliverance (Exodus 2:23-25). It also foreshadows the ultimate fulfillment of God's attentive care in Jesus Christ, who is portrayed as the compassionate High Priest, always interceding for believers (Hebrews 4:14-16).

For my soul is full of troubles
This phrase reflects a deep sense of anguish and distress. The psalmist expresses an overwhelming burden, which is a common theme in the Psalms, where individuals cry out to God in times of despair. The soul, in Hebrew thought, encompasses the entire being, indicating that the troubles are not just emotional but affect the whole person. This mirrors the human condition of suffering and the need for divine intervention. The troubles could be personal, communal, or even national, reflecting the historical context of Israel's struggles. This phrase resonates with other biblical passages where individuals express their burdens, such as Job's lament (Job 3:24-26) and Jeremiah's confessions (Jeremiah 20:18).

and my life draws near to Sheol
Sheol in ancient Hebrew culture is understood as the realm of the dead, a shadowy place where the departed reside. It is not equivalent to the later Christian concept of hell but rather a place of silence and separation from the living. The psalmist's mention of Sheol indicates a proximity to death, either physically or metaphorically, suggesting a state of hopelessness. This reflects the human fear of death and the unknown, a theme prevalent throughout Scripture. The phrase can also be seen as a type of Christ, who in His humanity experienced deep sorrow and faced death, ultimately conquering it through His resurrection. The connection to Sheol is echoed in other scriptures, such as Jonah's prayer from the belly of the fish (Jonah 2:2) and the lamentations of Hezekiah (Isaiah 38:10).

I am counted among those descending to the Pit.
This phrase reflects a deep sense of despair and abandonment, often associated with Sheol, the realm of the dead in ancient Hebrew thought. The "Pit" is a metaphor for death or the grave, a place of darkness and separation from the living. In biblical context, Sheol is not necessarily a place of punishment but rather a shadowy existence. This imagery is consistent with other Old Testament references, such as in Job 17:16 and Isaiah 38:18, where the Pit symbolizes hopelessness and the finality of death. The psalmist's lament can be seen as a foreshadowing of Christ's own descent into death, as mentioned in Acts 2:27, where Jesus' resurrection is a triumph over the grave, offering hope beyond the Pit.

I am like a man without strength.
This phrase emphasizes the psalmist's feeling of utter weakness and helplessness. In the cultural and historical context of ancient Israel, strength was often associated with divine favor and protection. The absence of strength suggests a perceived distance from God, akin to the suffering servant in Isaiah 53:3-5, who is "despised and rejected by men." This imagery also connects to the New Testament portrayal of Jesus in His passion, where He willingly became weak and vulnerable, as seen in Philippians 2:7-8. The psalmist's condition mirrors the human experience of frailty and dependence on God, pointing to the ultimate strength found in Christ's resurrection and victory over sin and death.

I am forsaken among the dead
This phrase reflects a deep sense of abandonment and isolation, often experienced by those in despair. In biblical context, being "forsaken" is a powerful expression of feeling separated from God, akin to the lament of Jesus on the cross (Matthew 27:46). The psalmist's expression here can be seen as a type of Christ, who was also forsaken in death for the sake of humanity's redemption.

like the slain who lie in the grave
The imagery of the slain lying in the grave evokes the finality and silence of death. In ancient Israel, the grave (Sheol) was seen as a place of no return, where the dead were cut off from the living and from God. This reflects the cultural understanding of death as a separation from the covenant community and God's presence, as seen in Job 7:9-10.

whom You remember no more
In the Hebrew Bible, to be remembered by God is to be in His favor and care. The psalmist's lament that God no longer remembers the dead underscores the perceived absence of divine intervention or blessing. This contrasts with the hope found in other scriptures, such as Isaiah 49:15-16, where God assures His people that He will not forget them.

who are cut off from Your care
Being "cut off" signifies a complete disconnection from God's protection and provision. This phrase highlights the psalmist's feeling of being beyond the reach of God's mercy, similar to the exile experience of Israel when they felt abandoned by God (Lamentations 3:31-33). It also foreshadows the ultimate separation from God that Christ endured on the cross, emphasizing the depth of His sacrifice.

You have laid me in the lowest Pit
This phrase reflects a deep sense of despair and abandonment, often associated with Sheol, the realm of the dead in Hebrew thought. The "lowest Pit" suggests a place of extreme desolation and separation from God. In biblical context, this imagery is used to express profound suffering and alienation, as seen in other lament psalms like Psalm 40:2 and Psalm 88:3-5. Theologically, it can be seen as a type of Christ's descent into death, as referenced in Ephesians 4:9, where Christ descends to the lower earthly regions. This phrase captures the feeling of being overwhelmed by circumstances beyond one's control, a common theme in the lament literature of the Old Testament.

in the darkest of the depths
The "darkest of the depths" emphasizes the intensity of the psalmist's plight, suggesting a place devoid of light and hope. Darkness in biblical literature often symbolizes chaos, evil, and judgment, as seen in Genesis 1:2 and Exodus 10:21-23. This imagery can also be connected to Jonah's experience in the belly of the great fish (Jonah 2:2-6), where he describes being in the depths of the sea, a metaphor for being cut off from God's presence. In a prophetic sense, this darkness can be seen as a foreshadowing of Christ's experience on the cross, where He endured separation from the Father, as described in Matthew 27:45-46. The phrase underscores the severity of the psalmist's suffering and the perceived absence of divine intervention.

Your wrath weighs heavily upon me;
This phrase reflects the psalmist's deep sense of being under God's judgment. In the context of the Old Testament, God's wrath is often associated with His righteous anger against sin and disobedience. The psalmist feels overwhelmed by this divine displeasure, which is a common theme in the lament psalms. This expression of feeling God's wrath can be connected to the broader biblical narrative of Israel's history, where disobedience often led to experiencing God's corrective discipline. Theologically, it underscores the seriousness of sin and the reality of divine justice. This phrase can also be seen as a type of Christ, who bore the full weight of God's wrath on the cross for humanity's sins, as described in passages like Isaiah 53:4-5 and 2 Corinthians 5:21.

all Your waves have submerged me.
The imagery of waves suggests being overwhelmed by troubles and afflictions, akin to drowning. This metaphor is used elsewhere in Scripture, such as in Jonah 2:3, where Jonah describes his experience in the belly of the fish. The psalmist's use of water imagery may also evoke the chaotic forces of nature, which in ancient Near Eastern culture were often seen as symbols of disorder and danger. Theologically, this can represent the overwhelming nature of trials and the feeling of being engulfed by life's challenges. It also points to the sovereignty of God over creation, as He controls the waves and the seas, as seen in Psalm 89:9. In the New Testament, Jesus calming the storm (Mark 4:39) can be seen as a fulfillment of God's power over the chaotic forces, providing a type of Christ who brings peace amidst turmoil.

Selah
The term "Selah" is often found in the Psalms and is thought to be a musical or liturgical pause, inviting the reader or listener to reflect on what has been said. It serves as a moment to meditate on the weight of the preceding words, emphasizing the gravity of the psalmist's lament and the depth of his distress. In the context of worship, it allows for contemplation of God's character and the human condition, encouraging a deeper engagement with the text. The use of "Selah" here invites believers to consider the seriousness of divine wrath and the overwhelming nature of life's trials, while also trusting in God's ultimate sovereignty and mercy.

You have removed my friends from me;
This phrase reflects a deep sense of isolation and abandonment. In the context of ancient Israel, community and relationships were vital for survival and social identity. The psalmist's lament here echoes Job's experience, where he felt forsaken by friends and family (Job 19:13-19). This separation can also be seen as a form of divine testing or discipline, a theme present throughout the Old Testament. Theologically, it underscores the human experience of feeling distant from others, which can be a metaphor for spiritual separation from God. This phrase can also be seen as a type of Christ, who was abandoned by His disciples in His hour of need (Mark 14:50).

You have made me repulsive to them;
The psalmist feels that God has caused others to view him with disgust. This could be due to a perceived sin or affliction, as leprosy or other diseases often led to social ostracism in biblical times (Leviticus 13:45-46). The cultural context of purity laws in Israel meant that physical ailments were often seen as a sign of divine displeasure. This phrase can also be connected to the suffering servant in Isaiah 53, who was despised and rejected by men. It foreshadows Christ's own experience of being despised and rejected (Isaiah 53:3), highlighting the theme of suffering and redemption.

I am confined and cannot escape.
This expression of entrapment can be both physical and spiritual. Historically, confinement could refer to imprisonment or being trapped by circumstances beyond one's control. Spiritually, it reflects the feeling of being ensnared by sin or despair. The psalmist's cry is reminiscent of Jonah's prayer from the belly of the fish, where he felt trapped and helpless (Jonah 2:2-6). This phrase also points to the ultimate confinement of death, from which only God can deliver. In a Christological sense, it prefigures Jesus' entombment and His victory over the grave, offering hope of liberation and resurrection (Matthew 28:6).

My eyes grow dim with grief.
This phrase captures the deep sorrow and despair experienced by the psalmist. In biblical times, the eyes were often seen as a reflection of one's inner state. Dim eyes symbolize a soul overwhelmed by sadness and suffering. This imagery is consistent with other biblical expressions of lament, such as in Job 17:7, where Job describes his eyes as dim due to sorrow. The psalmist's grief is profound, indicating a prolonged period of distress, which can be seen as a type of Christ's own suffering and sorrow, as prophesied in Isaiah 53:3, where the Messiah is described as "a man of sorrows."

I call to You daily, O LORD;
The psalmist's persistent prayer life is highlighted here. Despite the overwhelming grief, there is a continual reaching out to God, demonstrating faith and reliance on Him. This daily calling upon the Lord reflects a deep-seated belief in God's sovereignty and willingness to hear His people, akin to the persistent widow in Luke 18:1-8. The use of "O LORD" signifies a personal relationship with Yahweh, the covenant-keeping God of Israel, who is faithful to His promises. This persistence in prayer is a model for believers, encouraging them to remain steadfast in seeking God, even in times of despair.

I spread out my hands to You.
Spreading out hands in prayer is a gesture of supplication and surrender, common in ancient Near Eastern cultures. This physical act symbolizes openness and a plea for divine intervention. It is an expression of vulnerability and dependence on God, similar to Moses' posture during the battle with the Amalekites in Exodus 17:11. This gesture also foreshadows the ultimate act of surrender and intercession by Jesus Christ, who stretched out His hands on the cross, offering Himself for the sins of humanity. The psalmist's action is a reminder of the importance of approaching God with humility and trust, seeking His mercy and grace.

Do You work wonders for the dead?
This phrase questions the possibility of God performing miracles for those who have died. In the context of ancient Israel, the dead were often seen as beyond the reach of earthly intervention. The psalmist's question reflects a deep despair, as he feels as though he is among the dead. Biblically, the concept of resurrection was not fully developed in the Old Testament, though there are hints of it in passages like Daniel 12:2. The question also foreshadows the New Testament revelation of Jesus Christ's resurrection, which is the ultimate wonder performed for the dead, offering eternal life to believers.

Do departed spirits rise up to praise You?
This phrase addresses the belief in Sheol, the abode of the dead, where it was thought that spirits existed in a shadowy state, unable to participate in the worship of God. The psalmist's lament highlights the perceived finality of death and the separation from God's presence. In the New Testament, this is contrasted with the hope of resurrection and eternal life, where believers are promised a future where they will eternally praise God (Revelation 7:9-10). The question underscores the psalmist's yearning for deliverance and the hope that death is not the end.

Selah
The term "Selah" is often interpreted as a pause for reflection or a musical interlude. It invites the reader or listener to contemplate the gravity of the questions posed. In the context of Psalm 88, it emphasizes the depth of the psalmist's despair and the seriousness of the existential questions about life, death, and the afterlife. This pause allows for meditation on the nature of God's power over life and death, encouraging believers to trust in God's ultimate plan and sovereignty, even when faced with the mystery of death.

Can Your loving devotion be proclaimed in the grave
This phrase questions the possibility of declaring God's steadfast love from the realm of the dead. In the Hebrew context, "grave" refers to Sheol, the abode of the dead, a place of silence and separation from the living. The psalmist expresses a deep sense of despair, emphasizing the finality and isolation associated with death. This reflects the ancient Near Eastern understanding of the afterlife, where the dead were thought to be cut off from the worship and praise of God. Theologically, this underscores the importance of life as the time to experience and testify to God's love. The New Testament, however, reveals a fuller understanding of life after death, where believers are promised eternal life and continued fellowship with God (John 11:25-26).

Your faithfulness in Abaddon
"Abaddon" is a term that signifies destruction or the place of ruin, often associated with the depths of the underworld. In biblical literature, it is sometimes personified as a destructive force or angel (Revelation 9:11). The psalmist's rhetorical question highlights the perceived absence of God's faithfulness in the realm of the dead, contrasting the certainty of God's promises with the uncertainty of death. This reflects a common biblical theme where God's faithfulness is primarily experienced and recognized in the land of the living. The mention of Abaddon also serves as a reminder of the ultimate victory over death and destruction through Christ, who conquers the grave and offers eternal life to believers (1 Corinthians 15:54-57).

Will Your wonders be known in the darkness
This phrase reflects a deep sense of despair and questioning of God's presence in times of trouble. The "darkness" symbolizes a state of spiritual or emotional turmoil, often associated with death or severe trials. In biblical context, darkness is frequently used to represent chaos or the absence of God's light (Genesis 1:2, John 1:5). The psalmist is questioning whether God's miraculous works can be recognized or appreciated when one is engulfed in such darkness. This echoes the sentiments found in other psalms where the psalmist cries out for God's intervention (Psalm 22:1-2). Theologically, it raises the question of God's omnipresence and omnipotence, even in the darkest times.

or Your righteousness in the land of oblivion?
The "land of oblivion" is a metaphor for Sheol, the abode of the dead in ancient Hebrew thought. It is depicted as a place of forgetfulness and silence, where the dead are cut off from the living and, seemingly, from God's active presence (Psalm 6:5, Ecclesiastes 9:10). The psalmist is questioning whether God's righteousness, His moral perfection and justice, can be manifested or acknowledged in such a place. This reflects a common theme in the Psalms, where the psalmist grapples with the apparent absence of God's justice in the face of death and suffering. Theologically, it points to the hope of resurrection and eternal life, where God's righteousness will ultimately be revealed and vindicated (Isaiah 26:19, Daniel 12:2). In the New Testament, this hope is fulfilled in Jesus Christ, who conquers death and brings life and immortality to light through the gospel (2 Timothy 1:10).

But to You, O LORD, I cry for help;
This phrase reflects the psalmist's deep reliance on God amidst distress. The use of "O LORD" signifies a personal relationship with Yahweh, the covenant name of God, emphasizing trust and reverence. Crying for help is a common theme in the Psalms, illustrating the human condition of dependence on divine intervention (Psalm 18:6, Psalm 34:17). The act of crying out to God is seen throughout Scripture as a demonstration of faith, acknowledging God's sovereignty and ability to deliver (Exodus 2:23-25). This plea can be seen as a type of Christ, who in His humanity, also cried out to the Father in times of need (Hebrews 5:7).

in the morning my prayer comes before You.
The mention of "in the morning" suggests a disciplined and intentional approach to seeking God, highlighting the importance of prioritizing prayer at the start of the day. Biblically, morning is often associated with new beginnings and God's mercies (Lamentations 3:22-23). This practice is mirrored by figures such as David (Psalm 5:3) and Jesus, who sought solitude for prayer early in the morning (Mark 1:35). The phrase "comes before You" indicates a belief in God's attentiveness and readiness to hear, reinforcing the idea of a personal and accessible God. This reflects the cultural context of ancient Israel, where morning sacrifices and prayers were integral to worship practices (Exodus 29:38-39).

Why, O LORD, do You reject me?
This phrase reflects a deep sense of abandonment and distress. The psalmist is expressing a feeling of being forsaken by God, which is a common theme in the Psalms, particularly in laments. This sentiment is echoed in other scriptures, such as Psalm 22:1, where David cries out, "My God, my God, why have you forsaken me?" This feeling of rejection can be understood in the context of Israel's history, where periods of exile and suffering often led to a sense of divine abandonment. Theologically, this phrase can be seen as a precursor to the suffering of Christ, who also experienced a sense of abandonment on the cross (Matthew 27:46). The psalmist's cry is a raw and honest expression of human emotion, highlighting the struggle to understand God's presence in times of trouble.

Why do You hide Your face from me?
The concept of God hiding His face is a metaphor for the withdrawal of His favor and presence. In the ancient Near Eastern context, the face of a deity was associated with blessing and protection. When God "hides His face," it signifies a removal of His protective presence, leading to distress and vulnerability. This imagery is found throughout the Old Testament, such as in Deuteronomy 31:17-18, where God warns Israel that He will hide His face if they turn to other gods. Theologically, this phrase can be connected to the idea of divine discipline, where God allows His people to experience the consequences of their actions to bring them back to repentance. In the New Testament, the concept of God hiding His face is fulfilled in the person of Jesus Christ, who restores the relationship between God and humanity, ensuring that believers will never be truly forsaken (Hebrews 13:5).

From my youth I was afflicted and near death.
This phrase reflects a lifelong struggle with suffering, suggesting that the psalmist has faced hardship from an early age. In biblical context, this can be seen as a reflection of the human condition under the curse of sin, as described in Genesis 3. The psalmist's experience parallels the life of Job, who also faced severe trials and questioned God's purposes. The mention of "youth" indicates that suffering is not limited to a particular stage of life but can be a persistent reality. This can also be seen as a type of Christ, who was "a man of sorrows, and acquainted with grief" (Isaiah 53:3), experiencing suffering throughout His earthly life.

I have borne Your terrors;
The psalmist attributes his suffering to divine action, acknowledging God's sovereignty even in distress. This reflects the biblical theme that God is in control of all circumstances, including those that bring fear and terror. The "terrors" may refer to the overwhelming sense of God's judgment or the fear of death and the unknown. This aligns with the experiences of the Israelites, who often faced God's discipline when they strayed from His commandments. Theologically, this can be connected to the fear of the Lord, which is the beginning of wisdom (Proverbs 9:10), suggesting that even in terror, there is a recognition of God's ultimate authority.

I am in despair.
Despair indicates a deep sense of hopelessness and emotional turmoil. In the cultural context of ancient Israel, expressing such raw emotion in prayer was not uncommon, as seen in other lament psalms. This phrase captures the depth of the psalmist's anguish, similar to the cries of Jeremiah in Lamentations. It also foreshadows the agony of Christ in the Garden of Gethsemane, where He expressed deep sorrow and distress (Matthew 26:38). The psalmist's despair highlights the human need for divine intervention and the hope of redemption, which is ultimately fulfilled in the person and work of Jesus Christ.

Your wrath has swept over me;
This phrase reflects the psalmist's deep sense of being overwhelmed by God's anger. In the biblical context, God's wrath is often associated with His righteous judgment against sin. The imagery of being "swept over" suggests a flood or a powerful force, reminiscent of the flood in Genesis 6-9, where God's judgment came upon the earth. This can also be seen as a type of Christ, who bore the wrath of God on behalf of humanity, as described in Isaiah 53:4-5. The psalmist's experience foreshadows the suffering of Jesus, who endured God's wrath for the sake of redemption.

Your terrors have destroyed me.
The use of "terrors" indicates a profound fear and distress, which can be linked to the consequences of sin and separation from God. In the historical and cultural context of ancient Israel, experiencing God's terrors could be understood as facing the consequences of covenant unfaithfulness, as outlined in Deuteronomy 28. The destruction mentioned here is not just physical but also emotional and spiritual, pointing to the totality of the psalmist's despair. This phrase can also connect to the New Testament, where Jesus, in the Garden of Gethsemane, faced the terror of impending crucifixion (Matthew 26:38-39), highlighting His role as the suffering servant who takes on the terrors meant for humanity.

All day long they engulf me like water;
This phrase captures the relentless nature of the psalmist's suffering, likening it to a flood. In biblical literature, water often symbolizes chaos and overwhelming circumstances (Genesis 7:11, Psalm 69:1-2). The imagery of water engulfing someone is used to convey a sense of being overwhelmed by troubles, similar to the floodwaters that covered the earth in Noah's time. This can also be seen as a metaphor for spiritual or emotional turmoil, reflecting the psalmist's deep distress. The continuous nature of the suffering ("all day long") suggests a persistent and unending trial, reminiscent of the trials faced by Job (Job 30:14-15).

they enclose me on every side.
The sense of being surrounded on all sides indicates a feeling of entrapment and isolation. This imagery is consistent with other biblical passages where enemies or troubles are described as encircling the faithful (Psalm 22:12-13, Psalm 118:10-12). The psalmist's experience can be seen as a type of Christ, who was surrounded by adversaries and felt forsaken (Matthew 27:46). The phrase also reflects the cultural understanding of divine protection being absent, as God's presence was often associated with deliverance from encircling threats (Psalm 34:7). The psalmist's lament highlights the absence of this protection, deepening the sense of despair.

You have removed my beloved and my friend;
This phrase reflects a deep sense of isolation and abandonment. In the context of ancient Israel, relationships with family and friends were central to one's identity and support system. The psalmist's lament here echoes Job's experience, where he felt forsaken by friends and family (Job 19:13-19). The removal of beloved ones can also symbolize a spiritual separation from God, as seen in the broader context of the psalm, which is a cry for help amidst suffering. This can be seen as a type of Christ, who was abandoned by His disciples and felt forsaken on the cross (Matthew 26:56, Matthew 27:46).

darkness is my closest companion.
Darkness in biblical literature often symbolizes chaos, evil, or judgment. Here, it represents the psalmist's overwhelming despair and sense of being enveloped by hopelessness. This imagery is consistent with other biblical passages where darkness signifies a lack of God's presence or favor (Isaiah 8:22, Lamentations 3:2). Theologically, this can be connected to the darkness that covered the land during Christ's crucifixion (Matthew 27:45), symbolizing the weight of sin and separation from God. The psalmist's experience foreshadows the ultimate darkness Christ endured, highlighting the depth of human suffering and the need for divine intervention.