Psa 26:2 | KD | STEP | The poet, as one who is persecuted, prays for the vindication of his rights and for rescue; and bases this petition upon the relation in which he stands to God. שׁפטני, as in ; , cf. Psa 43:1. תּם (synon. תמים, which, however, does not take any suffix) is, according to Gen 20:5., 1Ki 22:34, perfect freedom from all sinful intent, purity of character, pureness, guilelessness (ἀκακία, ἀπλότης). Upon the fact, that he has walked in a harmless mind, without cherishing or provoking enmity, and trusted unwaveringly (לא אמעד, an adverbial circumstantial clause, cf. ) in Jahve, he bases the petition for the proving of his injured right. He does not self-righteously hold himself to be morally perfect, he appeals only to the fundamental tendency of his inmost nature, which is turned towards God and to Him only. also is not so much a challenge for God to satisfy Himself of his innocence, as rather a request to prove the state of his mind, and, if it be not as it appears to his consciousness, to make this clear to him (Psa 139:23.). בּחן is not used in this passage of proving by trouble, but by a penetrating glance into the inmost nature ( ; ). נסּה, not in the sense of πειράζειν, but of δοκομάζειν. צרף, to melt down, i.e., by the agency of fire, the precious metal, and separate the dross ( ; ). The Chethîb is not to be read צרוּפה (which would be in contradiction to the request), but צרופה, as it is out of pause also in , cf. Jdg 9:8, Jdg 9:12; 1Sa 28:8. The reins are the seat of the emotions, the heart is the very centre of the life of the mind and soul.

‏ Psalms 26:2

The poet, as one who is persecuted, prays for the vindication of his rights and for rescue; and bases this petition upon the relation in which he stands to God. שׁפטני, as in Psa 7:9; Psa 35:24, cf. Psa 43:1. תּם (synon. תמים, which, however, does not take any suffix) is, according to Gen 20:5., 1Ki 22:34, perfect freedom from all sinful intent, purity of character, pureness, guilelessness (ἀκακία, ἀπλότης). Upon the fact, that he has walked in a harmless mind, without cherishing or provoking enmity, and trusted unwaveringly (לא אמעד, an adverbial circumstantial clause, cf. Psa 21:8) in Jahve, he bases the petition for the proving of his injured right. He does not self-righteously hold himself to be morally perfect, he appeals only to the fundamental tendency of his inmost nature, which is turned towards God and to Him only. Psa 26:2 also is not so much a challenge for God to satisfy Himself of his innocence, as rather a request to prove the state of his mind, and, if it be not as it appears to his consciousness, to make this clear to him (Psa 139:23.). בּחן is not used in this passage of proving by trouble, but by a penetrating glance into the inmost nature (Psa 11:5; Psa 17:3). נסּה, not in the sense of πειράζειν, but of δοκομάζειν. צרף, to melt down, i.e., by the agency of fire, the precious metal, and separate the dross (Psa 12:7; Psa 66:10). The Chethîb is not to be read צרוּפה (which would be in contradiction to the request), but צרופה, as it is out of pause also in Isa 32:11, cf. Jdg 9:8, Jdg 9:12; 1Sa 28:8. The reins are the seat of the emotions, the heart is the very centre of the life of the mind and soul.