Albert Barnes Commentary Psalms 70

Make haste - These words are supplied by our translators. The first word in (Psalms 40:13), rendered “be pleased,” is here omitted in the original. The psalm in the Hebrew begins abruptly - O God, to deliver me, - leaving the impression that this is a fragment, a fragment commencing without even the care necessary to make the grammatical construction complete.

O God - Hebrew, אלהים 'Elohiym. In the corresponding place in (Psalms 40:13) the word is “Yahweh.” Why the change was made is unknown. The remainder of the verse is the same as in (Psalms 40:0).

Let them be ashamed and confounded that seek after my soul - The only change here from (Psalms 40:14), is the omission of the word “together” which occurs there, and the omission of the words “to destroy it.”

Let them be turned backward, and put to confusion, that desire my hurt - This corresponds in the Hebrew entirely with (Psalms 40:14).

Let them be turned back for a reward of their shame - The only change which occurs in this verse is the substitution of the milder phrase “Let them be turned back,” for “Let them be desolate.” See the notes at (Psalms 40:15).

Let all those that seek thee ... - The only change in this verse from Psalm 40:16, is in the insertion of the word and in the beginning of the second clause - and let such as love, etc.

But I am poor and needy - This is the same as in Psalms 40:17.

Make haste to me, O God - Hebrew, אלהים 'Elohiym. In the parallel place in Psalms 40:17, the text reads, The Lord thinketh upon me, - where the Hebrew word is not אלהים 'Elohiym — but אדני 'Adonāy (Lord). The phrase “make haste” seems to have been introduced here by design. This carries out the main idea in Psalms 40, but it turns what is stated there as a “fact” into a “petition” here.

You are my help and my deliverer ... - The end of the psalm is the same as the end of Psalms 40, except that the word Lord (Yahweh) is used here instead of “God” (אלהים 'Elohiym).

It is not possible to ascertain whether these changes were mere matters of taste or whether they were designed to adapt the psalm to some new circumstance or to the special feelings of the psalmist at the time.

There is no evidence that they are mere errors of transcribers; indeed, the changes are made in such a way that this cannot be supposed. The change of the names אלהים 'Elohiym — יהוה Yahweh — and אדני 'Adonāy — for example, is such that it must have been by design and could not have been made by copyists.

But what that design was must remain unknown. The alterations do not in any way, as far as we can understand, affect the meaning.