Albert Barnes Commentary Psalms 5:1-12

"Give ear to my words, O Jehovah, Consider my meditation. Hearken unto the voice of my cry, my King, and my God; For unto thee do I pray. O Jehovah, in the morning shalt thou hear my voice; In the morning will I order [my prayer] unto thee, and will keep watch. For thou art not a God that hath pleasure in wickedness: Evil shall not sojourn with thee. The arrogant shall not stand in thy sight: Thou hatest all workers of iniquity. Thou wilt destroy them that speak lies: Jehovah abhorreth the blood-thirsty and deceitful man. But as for me, in the abundance of thy lovingkindness will I come into thy house: In thy fear will I worship toward thy holy temple. Lead me, O Jehovah, in thy righteousness because of mine enemies; Make thy way straight before my face. For there is no faithfulness in their mouth; Their inward part is very wickedness; Their throat is an open sepulchre; They flatter with their tongue. Hold them guilty, O God; Let them fall by their own counsels; Thrust them out in the multitude of their transgressions; For they have rebelled against thee. But let all those that take refuge in thee rejoice, Let them ever shout for joy, because thou defendest them: Let them also that love thy name be joyful in thee. For thou wilt bless the righteous; O Jehovah, thou wilt compass him with favor as with a shield." — Psalms 5:1-12 (ASV)

Upon Nehiloth – The title of (Psalms 4:1–8) is “upon Neginoth.” Since that refers to a musical instrument, it is probable that this title does as well. The idea here is likely that this psalm was intended particularly for the music director who had particular charge of this instrument, or who presided over those who played on it. Perhaps the psalm was specially designed to be accompanied by this instrument.

The word here, Nehiloth—the plural form is נחילות (transliterated nechîylôth), and the singular is נחילה (transliterated nechîylâh)—is supposed by Gesenius (Lexicon) to denote a flute or pipe, as being “perforated,” from חלל (transliterated châlal), meaning “to bore.” This word occurs only in this place. Many different opinions have been held regarding its meaning.

See Hengstenberg, “Com.” The Latin Vulgate and the Septuagint understand it as meaning “inheritance”—the same as נחלה (transliterated nachălâh)—and as being somehow designed to refer to the people of God “as” a heritage. The Latin Vulgate states: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint: ὑπὲρ τῆς κληρονομούσης (transliterated huper tēs klēronomousēs). So Luther: Fur das Erbe. The precise idea attached to this is not very easy to determine.

Luther explains it: “According to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him.”

The true interpretation, however, is evidently to regard this as referring to an instrument of music, and to consider the psalm as adapted to be sung with the specified instrument. Why it was particularly adapted to “that” instrument of music cannot now be determined. Horsley renders it “upon the flutes.” (Compare Ugolin, Thesau. Ant. Sac., volume xxxii, pp. 158-170).

A Psalm of David – See introduction to (Psalms 3:1–8).