Tehillim 9 | "To the Lead singer, Al Mot Labben"

The commentators were divided regarding the meaning of the title "To the lead singer, Al Mot Labben" (9:1). Some understood "Al-Mot" (could also be understood in Hebrew as 'upon death') as two words, referring to the death of one of David’s sons — either the child born to Batsheva or Avshalom. Others read it as a single word – "alamot". This approach emerges from a verse describing the service of the Levites: "Zekharya, Yaaziel, Shemiramot, Yechiel, Uni, Eliav, Maaseyahu, and Benayahu played the alamot on the harp while Matityahu, Elifelehu, Mikneyahu, Oved Edom, Ye'iel, and Azazyahu lead the Sheminit on lyres" (Divrey HaYamim I 15:20–21). It appears that "alamot" refers to a type of musical instrument. A similar explanation would apply to the difficult headings of other psalms, such as Psalms 6 and 12. Since the psalms were originally composed as songs, many of their titles provide musical information about how to perform the song. Sometimes indicating the type of melody to be used, and sometimes the instrument on which it should be performed. Even within the psalms themselves, we find musical terms. For example, the word "Selah" is interpreted by many medieval commentators to mean "forever," yet Radak and most modern scholars explain that it pertains solely to musical direction regarding the performance of the song.

This psalm contains prominent elements of both praise and thanksgiving to God: "I thank You, Lord, with all my heart; let me tell of all Your wonders" (9:2), as well as supplication and plea: "Show me grace, Lord – see how my enemies make me suffer." (9:14) In the commentary Da'at Mikra, Amos Chakham proposes three approaches to resolving this tension: One possibility is that the psalm was composed by a person still in distress, and all the words of praise are merely promises that he will praise God if He redeems him. A second approach suggests that the psalm was written after salvation had been achieved, and the language of petition is merely a quotation of the prayers that had been offered during the time of trouble. However, Amos Chakham favors a third view: the psalm is indeed recited after deliverance and salvation, yet every Jew knows that suffering will inevitably return, and so one must always continue to pray and plead before God.