trouble and concern themselves about Him (this is what דּרשׁ signifies in distinction from בּקּשׁ), have now experienced that He also does not forget them, but makes Himself known to them in the fulness of His power and mercy.
Verses 11-12
Psa 9:11-12 (Hebrew_Bible_9:12-13) Thus then the z-strophe summons to the praise of this God who has done, and will still do, such things. The summons contains a moral claim, and therefore applies to all, and to each one individually. Jahve, who is to be praised everywhere and by every one, is called ישׁב ציּון, which does not mean: He who sits enthroned in Zion, but He who inhabiteth Zion, Ges. §138, 1. Such is the name by which He is called since the time when His earthly throne, the ark, was fixed on the castle hill of Jerusalem, Psa 76:3. It is the epithet applied to Him during the period of the typical kingship of promise. That Jahve's salvation shall be proclaimed from Zion to all the world, even outside Israel, for their salvation, is, as we see here and elsewhere, an idea which throbs with life even in the Davidic Psalms; later prophecy beholds its realisation in its wider connections with the history of the future. That which shall be proclaimed to the nations is called עלילותיו, a designation which the magnalia Dei have obtained in the Psalms and the prophets since the time of Hannah's song, 1Sa 2:3 (from עלל, root על, to come over or upon anything, to influence a person or a thing, as it were, from above, to subject them to one's energy, to act upon them).
With כּי, quod, in Psa 9:13, the subject of the proclamation of salvation is unfolded as to its substance. The praett. state that which is really past; for that which God has done is the assumption that forms the basis of the discourse in praise of God on account of His mighty acts. They consist in avenging and rescuing His persecuted church-persecuted even to martyrdom. The אותם, standing by way of emphasis before its verb, refers to those who are mentioned afterwards (cf. Psa 9:20): the Chethîb calls them עניּים, the Keri ענוים. Both words alternate elsewhere also, the Kerî at one time placing the latter, at another the former, in the place of the one that stands in the text. They are both referable to ענה to bend (to bring low, Isa 25:5). The neuter signification
