Psa 130:5 | KD | STEP | Therefore the sinner need not, therefore too the poet will not, despair. He hopes in Jahve ( acc. obj. as in , ; ), his soul hopes; hoping in and waiting upon God is the mood of his inmost and of his whole being. He waits upon God’s word, the word of His salvation ( ), which, if it penetrates into the soul and cleaves there, calms all unrest, and by the appropriated consolation of forgiveness transforms and enlightens for it everything in it and outside of it. His soul is לאדני, i.e., stedfastly and continually directed towards Him; as Chr. A. Crusius when on his death-bed, with hands and eyes uplifted to heaven, joyfully exclaimed: “My soul is full of the mercy of Jesus Christ. My whole soul is towards God. ” The meaning of לאדני becomes at once clear in itself from , and is defined moreover, without supplying שׁמרת (Hitzig), according to the following לבּקר. Towards the Lord he is expectantly turned, like those who in the night-time wait for the morning. The repetition of the expression “those who watch for the morning” (cf. ) gives the impression of protracted, painful waiting. The wrath, in the sphere of which the poet now finds himself, is a nightly darkness, out of which he wishes to be removed into the sunny realm of love (Mal 4:2); not he alone, however, but at the same time all Israel, whose need is the same, and for whom therefore believing waiting is likewise the way to salvation. With Jahve, and with Him exclusively, with Him, however, also in all its fulness, is החסד (contrary to Ps 62:13, without any pausal change in accordance with the varying of the segolates), the mercy, which removes the guilt of sin and its consequences, and puts freedom, peace, and joy into the heart. And plenteous (הרבּה, an adverbial infin. absol. , used here, as in , as an adjective) is with Him redemption; i.e., He possesses in the richest measure the willingness, the power, and the wisdom, which are needed to procure redemption, which rises up as a wall of partition ( ) between destruction and those imperilled. To Him, therefore, must the individual, if he will obtain mercy, to Him must His people, look up hopingly; and this hope directed to Him shall not be put to shame: He, in the fulness of the might of His free grace ( ), will redeem Israel from all its iniquities, by forgiving them and removing their unhappy inward and outward consequences. With this promise (cf. ) the poet comforts himself. He means complete and final redemption, above all, in the genuinely New Testament manner, spiritual redemption.

‏ Psalms 130:5

Therefore the sinner need not, therefore too the poet will not, despair. He hopes in Jahve (acc. obj. as in Psa 25:5, Psa 25:21; Psa 40:2), his soul hopes; hoping in and waiting upon God is the mood of his inmost and of his whole being. He waits upon God’s word, the word of His salvation (Psa 119:81), which, if it penetrates into the soul and cleaves there, calms all unrest, and by the appropriated consolation of forgiveness transforms and enlightens for it everything in it and outside of it. His soul is לאדני, i.e., stedfastly and continually directed towards Him; as Chr. A. Crusius when on his death-bed, with hands and eyes uplifted to heaven, joyfully exclaimed: “My soul is full of the mercy of Jesus Christ. My whole soul is towards God.” The meaning of לאדני becomes at once clear in itself from Psa 143:6, and is defined moreover, without supplying שׁמרת (Hitzig), according to the following לבּקר. Towards the Lord he is expectantly turned, like those who in the night-time wait for the morning. The repetition of the expression “those who watch for the morning” (cf. Isa 21:11) gives the impression of protracted, painful waiting. The wrath, in the sphere of which the poet now finds himself, is a nightly darkness, out of which he wishes to be removed into the sunny realm of love (Mal 4:2); not he alone, however, but at the same time all Israel, whose need is the same, and for whom therefore believing waiting is likewise the way to salvation. With Jahve, and with Him exclusively, with Him, however, also in all its fulness, is החסד (contrary to Ps 62:13, without any pausal change in accordance with the varying of the segolates), the mercy, which removes the guilt of sin and its consequences, and puts freedom, peace, and joy into the heart. And plenteous (הרבּה, an adverbial infin. absol., used here, as in Eze 21:20, as an adjective) is with Him redemption; i.e., He possesses in the richest measure the willingness, the power, and the wisdom, which are needed to procure redemption, which rises up as a wall of partition (Exo 8:19) between destruction and those imperilled. To Him, therefore, must the individual, if he will obtain mercy, to Him must His people, look up hopingly; and this hope directed to Him shall not be put to shame: He, in the fulness of the might of His free grace (Isa 43:25), will redeem Israel from all its iniquities, by forgiving them and removing their unhappy inward and outward consequences. With this promise (cf. Psa 25:22) the poet comforts himself. He means complete and final redemption, above all, in the genuinely New Testament manner, spiritual redemption.