צָעִ֣יר אָנֹכִ֣י וְנִבְזֶ֑ה פִּ֝קֻּדֶ֗יךָ לֹ֣א שָׁכָֽחְתִּי׃
Aku ini kecil dan dihina, tetapi aku tidak melupakan titah-titah-Mu.
Ibn Ezra
And there are others who say that there is no prophecy about the future in the book, and therefore the ancients included it with Job and the Megillot (Scrolls) [i.e., in the Writings section of the Tanakh, not the Prophets]. The proof is [the use of terms like] "psalm" (mizmor), "song" (shir), and "prayer" (tefillah). And they said that "By the rivers of Babylon" (Psalm 137) was composed by one of the poets in Babylon. Similarly, they said that every psalm "To the Sons of Korah" is by one of the poets from the descendants of Heman who were in Babylon, and their words indicate the exile, and such [direct references to exile] are not found in the words of David. And they said that Asaph was also the name of a poet who was in Babylon, and not the conductor Asaph who was in the days of David. And similarly, Ethan the Ezrahite composed a psalm (Psalm 89) concerning the cutting off of the Davidic monarchy in the days of Zedekiah. And regarding the psalms upon which no name is written, the authors are unknown [according to this view]. Similarly, [a psalm headed] "To the Sons of Korah" [means] by one of his descendants, and they did not know his name. And [they suggest that] "Happy are those whose way is blameless" (Psalm 119) are the words of a youth from the youths of Israel who had honor from the kings of Babylon. The proof is [verses within Psalm 119 like] "How can a youth (נער) keep his path pure?" (v. 9), "I am young (צעיר) and despised" (v. 141), and also "Princes sat and spoke against me" (v. 23).