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 has sprung out of this very Chokma-company, and that perhaps this very Heman the Ezrahite who is the author of Psalms 88 has made a passage of his own life, suffering, and conflict of soul, a subject of dramatic treatment. The inscription of the Psalm runs: A Psalm-song by the Korahites; to the Precentor, to be recited (lit., to be pressed down, not after Isa 27:2 : to be sung, which expresses nothing, nor: to be sung alternatingly, which is contrary to the character of the Psalm) after a sad manner (cf. Psa 53:1) with muffled voice, a meditation by Heman the Ezrahite. This is a double inscription, the two halves of which are contradictory. The bare להימן side by side with לבני־קרח would be perfectly in order, since the precentor Heman is a Korahite according to 1Ch 6:33-38; but חימן האזרחי is the name of one of the four great Israelitish sages in 1Ki 4:31, who, according to 1Ch 2:6, is a direct descendant of Zerah, and therefore is not of the tribe of Levi, but of Judah. The suppositions that Heman the Korahite had been adopted into the family of Zerah, or that Heman the Ezrahite had been admitted among the Levites, are miserable attempts to get over the difficulty. At the head of the Psalm there stand two different statements respecting its origin side by side, which are irreconcilable. The assumption that the title of the Psalm originally was either merely שׁיר מזמור לבני־קרח, or merely למנצח וגו, is warranted by the fact that only in this one Psalm למנצח does not occupy the first place in the inscriptions. But which of the two statements is the more reliable one? Most assuredly the latter; for שׁיר מזמור לבני־קרח is only a recurrent repetition of the inscription of Psa 87:1-7. The second statement, on the other hand, by its precise designation of the melody, and by the designation of the author, which corresponds to the Psalm that follows, gives evidence of its antiquity and its historical character.

Verses 1-7
The poet finds himself in the midst of circumstances gloomy in the extreme, but he does not despair; he still turns towards Jahve with his complaints, and calls Him the God of his salvation. This actus directus of fleeing in prayer to the God of salvation, which urges its way through all that is dark and gloomy, is the fundamental characteristic of all true faith. Psa 88:2