▶ 다윗 David. [Da'vid] korean The name signifies 'well-beloved.' David was the son of Jesse, a descendant of Boaz and Ruth, a Jew and a Gentile: both Jews and Gentiles are to be blessed in the Christ whom David typified. David was anointed when in humility, 'keeping the sheep.' His seven brothers had passed before Samuel, but the one to be anointed must be one after God's own heart, one that would care for and feed God's people. The spirit of Jehovah came upon him from that day. Christ was the true Messiah, whom David prefigured, being anointed at His baptism by the Holy Spirit before entering on His service toward Israel. David's spirit was stirred within him when he heard the boasting of Goliath against the God of Israel, and he then told how in secret he had protected the sheep and had slain the lion and the bear: in the name of God the giant would also be overcome. His faith was in Israel's God, and the giant was slain. The women's song in praise of David raised the jealousy of Saul, who had more sense of his own importance than care for the Lord's people. He gave his daughter Michal to be David's wife, and thought thus to entrap him; but his wife became his deliverer. This called forth Ps. 59. He had faith that God would laugh at his enemies: God was his defence and the God of his mercy. Though the Psalms show the experiences of David's inner man, it must not be forgotten that they are prophetic, and his language is often that of the remnant of Israel in the future, and sometimes that of Christ. Ps. 59: speaks of the heathen who will oppose Christ. (시059: 다윗의 믹담시. 나를 원수에게서 건지소서 The love of Jonathan and David is beautiful, but Jonathan could not protect David from the hatred of Saul, and David resorted to the priest, who gave him the hallowed bread. The sovereign grace of God rises above the ordinances that are connected with blessing when that blessing is rejected. God's anointed one was rejected and the showbread was considered common. He received the sword of Goliath, and fled to the Philistines. Apparently he was seized by them (cf. the heading of Ps. 56); he cried for mercy, for man sought to swallow him up. "Put thou my tears into thy bottle: are they not in thy book?" he said; yet he knew he should escape, for God was for him. He changed his behaviour before the Philistines and assumed madness: connected with this is Psalm 34. David would bless the Lord at all times: he cried, and the Lord heard him; but the psalm is manifestly prophetic of Christ: see Ps. 34:20 and others. David escaped to the cave of Adullam, and his brethren and his father's house went to him, also those in distress, and those in debt, and the discontented; the prophet Gad was with him, and soon afterwards Abiathar the priest. But the enemy was not inactive, Doeg the Edomite informed Saul of how Ahimelech the priest had helped David, which led Saul to employ even Doeg to slay the family of Ahimelech. This drew forth Ps. 52: God would destroy the wicked, and the man who had not made God his strength. It must be remembered that the circumstances through which David passed are used by the prophetic Spirit to develop the experiences in the conflict between good and evil, which are to culminate in final deliverance and glory. (시056: 다윗이 가드에서 블레셋인에게 잡힌 때에 믹담시. (시034: 여호와를 찾는 자는 모든 좋은 것에 부족함이 없다 (시034:20 그 모든 뼈를 보호하심이여 그 중에 하나도 꺾이지 아니하도다 (시052: 에돔인 도엑이 사울에게 밀고할때 When the Philistines attacked and robbed the Israelites, David inquired of the Lord, and smote them with great slaughter. It is beautiful to see how David could inquire of God and receive an immediate answer. Even the city Keilah which he had relieved was against him, the king anointed of God to feed them. He was obliged to wander elsewhere, but Jonathan met him in a wood and encouraged him, assuring David that he knew he would surely be king; and there they made a covenant together: cf. Ps. 63. (시063: 다윗의 시. 주의 인자가 생명보다 나으며 When Nabal had repulsed David's messengers Abigail brought a present, and rehearsed what God would do for David, and appeased his wrath. God smote Nabal, and Abigail became David's wife. Now the Ziphites or Ziphim engaged to aid Saul to capture David. This called forth Ps. 54, in which David cries earnestly to be saved: strangers had risen up against him; but his faith could say that God had delivered him out of all trouble. (시054: 다윗의 노래. 주께서 나를 건지시고 David must wander hither and thither, sometimes in the wilderness, sometimes in the mountains, and sometimes in the caves: cf. Psalms 57 and 142. He twice saved Saul's life, for he would not allow his followers to slay the Lord's anointed. He could wait God's time for deliverance, yet, alas, his faith failed him, and at length he said in his heart, "I shall now perish one day by the hand of Saul," 1 Sam. 27:1, and he fled to the Philistines: strange place for David! The Philistines prepared for war with Israel, and apparently David would have joined them, but he was prevented by some of the lords of the Philistines objecting to him, and he was sent back. In this the providential hand of God was seen. But chastisement from the Lord had fallen upon him, for the Amalekites had smitten Ziklag and carried off his family and those of his followers. Recourse was had to God, who never forsook David, and He graciously answered, and told him to pursue. All was recovered, and David was able to send presents of the spoil to his friends. Both Saul and Jonathan were slain in the contest that followed. (시057: 굴에 있던 때의 다윗의 믹담시. (시142: 다윗이 굴에 있을 때에 지은 마스길 곧 기도. (삼상27:1 다윗이 그 마음에 생각하기를 내가 후일에는 사울의 손에 망하리니 블레셋 사람의 땅으로 피하여 들어가는 것이 상책이로다 사울이 이스라엘 온 경내에서 나를 수색하다가 절망하리니 내가 그 손에서 벗어나리라 하고 David now went up with his followers to Hebron, and the throne being vacant, the men of Judah came and anointed him king over their tribe. Ish-bosheth, son of Saul, was afterwards chosen king by the other tribes. For a time there was continual war between the two houses, but David grew stronger and stronger, and Ish-bosheth weaker and weaker. After David had reigned seven years and six months at Hebron, Abner revolted from Ish-bosheth, who was soon after slain by two of his officers, and David was anointed king over all Israel. All was now changed for David; but, alas, the first thing recorded after getting possession of Zion is "David took more concubines and wives out of Jerusalem, after he had come from Hebron." 2 Sam. 5:13. Hiram king of Tyre sent messengers to David with timber and workmen, and a house was built for David. Ps. 30 would appear to have been indited on its dedication. It was God who had brought up his soul from the grave, had lifted him up and healed him. (삼하05:13 다윗이 헤브론에서 올라온 후에 예루살렘에서 처첩들을 더 취하였으므로 아들과 딸들이 또 다윗에게서 나니 (시030: 다윗의 시. 성전 낙성가. 주를 찬송하고 영원히 Again and again David fought with the Philistines. He burned their idols, and smote them from Geba, to Gazer. He followed on to smite Moab; then extended his border to the river Euphrates, and put garrisons in Syria of Damascus; he smote of the Syrians in the valley of Salt 18,000. All they of Edom became David's servants: cf. Ps. 60: written after one of these victories, when apparently it had been a hard time for them: but it is also prophetic of the future. (시060: 소금 골짜기에서 쳐서 만 이천명을 죽인 때에 다윗시 David's great thought, when established in the kingdom, was to find a resting place for the ark, to bring God into the midst of His people. He attempted to bring up the ark, but at first not in God's way, and Uzzah was smitten, which displeased David and made him afraid; but he learned better, and the ark was carried up on the shoulders of the Levites, with sacrifices and much rejoicing. David, girded with a linen ephod, danced before the ark, and as the anointed of God he blessed the people and distributed his good things. Nature in Michal thought it shameful; but David was ready to be 'more vile' and 'base' in his own eyes. David thought to build a house to Jehovah, for the ark was only within curtains; but God's message by Nathan was that God would build David a house: his kingdom should be established for ever. David's son should build God a house: cf. Ps. 132, and David's prayer in 2 Sam. 7:18-29. David's heart went forth in thanksgiving, as he sat before the Lord. David showed grace to Mephibosheth, a descendant of Saul, and brought him to his table; typical of the grace that will in the future be shown to the remnant that own their Messiah. His kindness to the Gentile king of Ammon was refused and his messengers were insulted, which brought punishment upon the Ammonites and their allies. (시132: 성전에 올라가는 노래. 다윗을 축복하신 하나님 (삼하07:18-29 다윗의 기도 David, now at his ease instead of fighting the Lord's battles, falls into great sin respecting Bath-sheba and Uriah. He had to hear that the sword should not depart from his house, and evil should rise against him in his own family. David confessed his sin, and was told at once that it had been put away; but God's government must be fulfilled, and the child should surely die. David, knowing how gracious God was, remained prostrate while the child lived, but the child died; and Absalom's rebellion followed: cf. Ps. 51: for the exercises of David respecting his sin. (시051: 다윗이 밧세바와 동침한 후 선지자 나단이 왔을 때 Sin followed in David's house: the defilement of Tamar, the murder of Amnon, and the flight of Absalom. On Absalom's return he ingratiated himself with the people and rebelled against his father. David fled from Jerusalem and toiled up Mount Olivet. Ps. 3 tells out his heart. He did not lose confidence in God: Jehovah was his shield: he lay down and slept, and awaked, for Jehovah sustained him. God was taking care of him, though he had to drink the cup of sorrow. The counsel of Ahithophel was disregarded, and David was saved. He bore the curses of Shimei, saying in his piety, "The Lord hath bidden him." David was deeply grieved at the death of Absalom, and had to be reasoned into submitting to what was seemly. He returned to Jerusalem and pardoned Shimei. The revolt of Sheba followed, and David feared it might be worse than that of Absalom; but by the wisdom of a woman Sheba alone was destroyed. There were still wars with the Philistines, in one of which David nearly lost his life: four giants were slain, and a song of thanksgiving was rendered to God. 2 Sam. 22; Ps. 18. (시003편 다윗이 그 아들 압살롬을 피할 때에 지은 시. (삼하22: 다윗이 승전가를 지어 여호와를 노래하다 (시018: 다윗의 노래. 하나님은 그에게 피하는 자들의 방패 In the last words of David he confessed that his house was not as it should be with God. He had signally failed in punishing sin in his family, especially in the case of Amnon and Absalom; yet he counted on the everlasting covenant that God had made with him, ordered in all things and sure. And he looked forward to that morning without clouds. The 'sure mercies of David' will reach Israel through Christ risen. Isa. 55:3: cf. Acts 13:34. (사55:3 너희는 귀를 기울이고 내게 나아와 들으라 그리하면 너희 영혼이 살리라 내가 너희에게 영원한 언약을 세우리니 곧 다윗에게 허락한 확실한 은혜니라 (행13:34 또 하나님께서 죽은 자 가운데서 저를 일으키사 다시 썩음을 당하지 않게 하실 것을 가르쳐 가라사대 내가 다윗의 거룩하고 미쁜 은사를 너희에게 주리라 하셨으니 David was tempted by Satan to number Israel: it was allowed of God, for his anger was kindled against Israel, though we are not told what was the occasion of it. The number was no sooner told to David than his heart smote him, and he confessed that he had sinned greatly. A choice of three punishments was offered to him, and he piously chose to be dealt with by God, for he knew His tender mercies were great, rather than to fall into the hands of his enemies. The pestilence broke forth, and 70,000 men fell, and as the angel was about to smite Jerusalem, Jehovah stayed his hand; and David erected an altar on the spot, and offered burnt offerings and peace offerings. The Lord was entreated for the land and the plague was stayed. Though David was not allowed to build the temple, he made great preparations for it, with patterns or plans of the various parts, which he had by the Spirit, and he stored up abundance of silver, gold, and other materials. He also charged the princes to aid Solomon in the great work. David also arranged the details of the service, the priests, Levites, singers, etc. He established Solomon as his successor, and his work was done. Only a few Psalms have been alluded to, those in which the circumstances of David are mentioned in the headings. The Psalms which bear his name were written by him, but only as an instrument; for it was by the Holy Spirit that they were indited: and thus are eminently prophetic. See PSALMS. Ps. 72 ends thus: "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever: and let the whole earth be filled with his glory. Amen and Amen. The prayers of David the son of Jesse are ended." (시72: 솔로몬의 시. 하나님의 판단력과 공의를 주십시요 David is a remarkable type of Christ: when he was hunted by Saul, he foreshadowed Christ in His rejection; and when on the throne he was a type of Christ as a man of war, putting down His enemies previous to His peaceful reign in the millennium, typified in Solomon. The Lord Jesus is often called the Son of David, and yet He is David's Lord, about which fact He Himself asked the Jews. Luke 20:41-44. In like manner He is called the root and the offspring of David, Rev. 22:16: being God as well as man He could be both. He also has the key of David. Rev. 3:7; cf. Isa. 22:22-24. He has the disposal of all things for the church, for the future kingdom on earth, and for the nations generally. (눅20:41-44 그리스도는 다윗의 자손인가 (계22:16 나 예수는 교회들을 위하여 내 사자를 보내어 이것들을 너희에게 증거하게 하였노라 나는 다윗의 뿌리요 자손이니 곧 광명한 새벽 별이라 하시더라 (계03:7 빌라델비아 교회의 사자에게 편지하기를 거룩하고 진실하사 다윗의 열쇠를 가지신 이 곧 열면 닫을 사람이 없고 닫으면 열 사람이 없는 그이가 가라사대 (사22:22-24 22 내가 또 다윗 집의 열쇠를 그의 어깨에 두리니 그가 열면 닫을 자가 없겠고 닫으면 열 자가 없으리라 23 못이 단단한 곳에 박힘 같이 그를 견고케 하리니 그가 그 아비 집에 영광의 보좌가 될 것이요 24 그 아비 집의 모든 영광이 그 위에 걸리리니 그 후손과 족속 되는 각 작은 그릇 곧 종지로부터 항아리까지리라 --- Morrish Bible Dictionary

▶ 무기 Arms. The offensive arms found in the O.T. are: 1. The SWORD/촉/칼, for which several Hebrew words are used: a. baraq, often translated 'lightning;' it is 'glittering sword' in Job 20:25. b. chereb, a sword, as laying waste. It is the word commonly used in the O.T. for sword (everywhere indeed except in the references given here under the other words): it was a straight tapering weapon, with two edges and a sharp point. Ps. 149:6; Isa. 14:19. It is used metaphorically for keen and piercing words, as in Ps. 57:4; Ps. 64:3. c. retsach, an undefined slaying weapon, translated 'sword' only in Ps. 42:10. d. shelach, a missile of death, as a dart. Job 33:18; Job 36:12; Joel 2:8. e. pethichoth, from 'to open,' is translated 'drawn sword' in Ps. 55:21. (욥20:25 몸에서 그 살을 빼어 낸즉 번쩍번쩍하는 촉이 그 쓸개에서 나오고 큰 두려움이 그에게 임하느니라 (시149:6 그 입에는 하나님의 존영이요 그 수중에는 두 날 가진 칼이로다 (사14:19. 오직 너는 자기 무덤에서 내어 쫓겼으니 가증한 나무가지 같고 칼에 찔려 돌구덩이에 빠진 주검에 둘려싸였으니 밟힌 시체와 같도다 (시057:4 내 혼이 사자 중에 처하며 내가 불사르는 자 중에 누웠으니 곧 인생 중에라 저희 이는 창과 살이요 저희 혀는 날카로운 칼 같도다 (시064:3. 저희가 칼 같이 자기 혀를 연마하며 화살 같이 독한 말로 겨누고 (시042:10 내 뼈를 찌르는 칼 같이 내 대적이 나를 비방하여 늘 말하기를 네 하나님이 어디 있느냐 하도다 (욥 33:18 그는 사람의 혼으로 구덩이에 빠지지 않게 하시며 그 생명으로 칼에 멸망치 않게 하시느니라 (욥 36:12 만일 그들이 청종치 아니하면 칼에 망하며 지식 없이 죽을 것이니라 (욜02:8. 피차에 부딪히지 아니하고 각기 자기의 길로 행하며 병기를 충돌하고 나아가나 상치 아니하며 (시055:21 그 입은 우유 기름보다 미끄러워도 그 마음은 전쟁이요 그 말은 기름보다 유하여도 실상은 뽑힌 칼이로다 2. SPEARS/창/단창. a. chanith, thus named as being flexible: it is the word mostly used for the spear. 1 Sam. 13:19; Ps. 57:4. It is this weapon that will be beaten into pruning hooks. Isa. 2:4; Micah 4:3. b. kidon, a smaller kind of lance, or javelin. Joshua 8:18, 26; Job 41:29; Jer. 6:23. c. tselatsal, harpoon. Job 41:7. d. qayin, lance, 2 Sam. 21:16. e. romach, spear used by heavy-armed troops, the iron head of a spear. Judges 5:8, etc. The pruning hooks are to be beaten into spears in the time of God's judgements. Joel 3:10. (삼상13:19 때에 이스라엘 온 땅에 철공이 없어졌으니 이는 블레셋 사람이 말하기를 히브리 사람이 칼이나 창을 만들까 두렵다 하였음이라 (시057:4 내 혼이 사자 중에 처하며 내가 불사르는 자 중에 누웠으니 곧 인생 중에라 저희 이는 창과 살이요 저희 혀는 날카로운 칼 같도다 (사02:4 그가 열방 사이에 판단하시며 많은 백성을 판결하시리니 무리가 그 칼을 쳐서 보습을 만들고 그 창을 쳐서 낫을 만들 것이며 이 나라와 저 나라가 다시는 칼을 들고 서로 치지 아니하며 다시는 전쟁을 연습지 아니하리라 (미04:3 그가 많은 민족 중에 심판하시며 먼 곳 강한 이방을 판결하시리니 무리가 그 칼을 쳐서 보습을 만들고 창을 쳐서 낫을 만들 것이며 이 나라와 저 나라가 다시는 칼을 들고 서로 치지 아니하며 다시는 전쟁을 연습하지 아니하고 (수08:18, 26; 18 여호와께서 여호수아에게 이르시되 네 손에 잡은 단창을 들어 아이를 가리키라 내가 이 성읍을 네 손에 주리라 여호수아가 그 손에 잡은 단창을 들어 성읍을 가리키니 26 아이 거민을 진멸하기까지 여호수아가 단창을 잡아 든 손을 거두지 아니하였고 (욥41:29 몽둥이도 검불 같이 보고 창을 던짐을 우습게 여기며 (렘06:23 그들은 활과 창을 잡았고 잔인하여 자비가 없으며 그 목소리는 바다가 흉용함 같은 자라 그들이 말을 타고 전사 같이 다 항오를 벌이고 딸 시온 너를 치려하느니라 하시도다 (욥41:7 네가 능히 창으로 그 가죽을 찌르거나 작살로 그 머리를 찌를 수 있겠느냐 (삼하21:16 장대한 자의 아들 중에 삼백 세겔중 되는 놋창을 들고 새 칼을 찬 이스비브놉이 다윗을 죽이려 하므로 (삿05:8 무리가 새 신들을 택하였으므로 그 때에 전쟁이 성문에 미쳤으나 이스라엘 사만명 중에 방패와 창이 보였던고 (욜03:10 너희는 보습을 쳐서 칼을 만들지어다 낫을 쳐서 창을 만들지어다 약한 자도 이르기를 나는 강하다 할지어다 3. BOW, from which arrows are discharged, qesheth, generally made of wood, but sometimes of steel or brass. Job 20:24. It is constantly found in the O.T. from Genesis to Zechariah. It is used to express punishment from God, Lam. 2:4; Lam. 3:12; and of men to show their power to injure. Ps. 37:14, 15. 'A deceitful bow' expresses a man who fails just when his aid is most needed, as when a bow breaks suddenly. Ps. 78:57; Hosea 7:16. (욥20:24 그가 철 병기를 피할 때에는 놋활이 쏘아 꿸 것이요 (애02:4 원수 같이 활을 당기고 대적처럼 오른손을 들고 서서 눈에 아름다운 모든 자를 살륙하셨음이여 처녀 시온의 장막에 노를 불처럼 쏟으셨도다 (애03:12 활을 당기고 나로 과녁을 삼으심이여 (시037:14, 15. 14 악인이 칼을 빼고 활을 당기어 가난하고 궁핍한 자를 엎드러뜨리며 행위가 정직한 자를 죽이고자 하나 15 그 칼은 자기의 마음을 찌르고 그 활은 부러지리로다 (시078:57 저희 열조 같이 배반하고 궤사를 행하여 속이는 활 같이 빗가서 (호07:16 저희가 돌아오나 높으신 자에게로 돌아오지 아니하니 속이는 활과 같으며 그 방백들은 그 혀의 거친 말로 인하여 칼에 엎드러지리니 이것이 애굽 땅에서 조롱거리가 되리라 4. The SLING/물매, by which stones are discharged, qela. It was by means of this that David smote Goliath. 1 Sam. 17:40, 49, 50. Of the Benjamites there were 700 men lefthanded; "every one could sling stones at an hair breadth, and not miss." Judges 20:16. (In Prov. 26:8 occurs another word for sling margemah, but the passage is considered better translated "as he that putteth a precious stone in a heap of stones," as in the margin.) (삼상17:40, 49, 50. 40 손에 막대기를 가지고 시내에서 매끄러운 돌 다섯을 골라서 자기 목자의 제구 곧 주머니에 넣고 손에 물매를 가지고 블레셋 사람에게로 나아가니라 49 손을 주머니에 넣어 돌을 취하여 물매로 던져 블레셋 사람의 이마를 치매 돌이 그 이마에 박히니 땅에 엎드러지니라 50 다윗이 이같이 물매와 돌로 블레셋 사람을 이기고 그를 쳐 죽였으나 자기 손에는 칼이 없었더라 (삿20:16 이 모든 백성 중에서 택한 칠백명은 다 왼손잡이라 물매로 돌을 던지면 호리도 틀림이 없는 자더라 (잠26:8 미련한 자에게 영예를 주는 것은 돌을 물매에 매는 것과 같으니라 5. 'ENGINES/기계,' with which Uzziah shot arrows and great stones. 2 Chr. 26:15. (대하26:15 또 예루살렘에서 공교한 공장으로 기계를 창작하여 망대와 성곽 위에 두어 살과 큰 돌을 발하게 하였으니 그 이름이 원방에 퍼짐은 기이한 도우심을 얻어 강성하여짐이더라 --- Morrish Bible Dictionary

▶ 날개 Wings. Used as a symbol of protection. Under 'the shadow of God's wings' is referred to in the Psalms; and the Lord said He would often have gathered Israel as a hen gathereth her chickens under her wings, but they would not. Ps. 17:8; Ps. 36:7; Ps. 57:1; Matt. 23:37; etc. Wings were given for rapid motion. The living creatures in Ezek. 1, had each four wings, and those in Isa. 6:2 and Rev. 4, had each of them six wings. God's executives are swift messengers. (시017:8; 나를 눈동자 같이 지키시고 주의 날개 그늘 아래 감추사 (시036:7; 하나님이여 주의 인자하심이 어찌 그리 보배로우신지요 인생이 주의 날개 그늘 아래 피하나이다 (시057:1; 하나님이여 나를 긍휼히 여기시고 나를 긍휼히 여기소서 내 영혼이 주께로 피하되 주의 날개 그늘 아래서 이 재앙이 지나기까지 피하리이다 (마23:37; 예루살렘아 예루살렘아 선지자들을 죽이고 네게 파송된 자들을 돌로 치는 자여 암탉이 그 새끼를 날개 아래 모음 같이 내가 네 자녀를 모으려 한 일이 몇번이냐 그러나 너희가 원치 아니하였도다 (겔01: 여호와의 보좌 (사06:2 스랍들은 모셔 섰는데 각기 여섯 날개가 있어 그 둘로는 그 얼굴을 가리었고 그 둘로는 그 발을 가리었고 그 둘로는 날며 (계04: 하늘의 예배 --- Morrish Bible Dictionary

▶ 믹담 Michtam. Miktam. 시편 제목 중에서 - 6회 "황금의 시”, “금언의 시”, “죄를 속 한다”라는 의미. 원수로부터의 보호를 노래한 것이거나, 입술을 다문 채 허밍으로 노래하는 시라는 뜻일 수도 있다. This word occurs in the headings of Psalms 16; 56; 57; 58; 59; 60. Its meaning is uncertain. The margin of the A.V. reads 'a golden psalm.' Gesenius and others suppose the word michtam to be equivalent to miktab, which in Isa. 38:9 is translated 'writing,' hence a 'poem, psalm, song.' The LXX translates it 'a writing of David.' (시016: 다윗의 믹담 (시056: (시057: (시058: (시059: (시060: (사38:9 유다 왕 히스기야가 병들었다가 그의 병이 나은 때에 기록한 글이 이러하니라 --- Morrish Bible Dictionary

▶ 알타스헷 Altaschith. [Al-taschi'th] 멸하지 마소서의 뜻으로 (시057, (시058, (시059, (시075편의 표제에 등장하는 음악 용어. (신09:26 (삼상26:9 Two Hebrew words untranslated in the titles of Psalms 57, Psalms 58, Psalms 59, and Psalms 75: reading in the margin 'destroy not,' and thus rendered in the LXX. The general thought is that reference is made to some air to which these Psalms were sung. The words, however, may have been taken from what David said in 1 Sam. 26:9, "Destroy him not." --- Morrish Bible Dictionary