Psa 50:16 | KD | STEP | The accusation of the manifest sinners. It is not those who are addressed in , as Hengstenberg thinks, who are here addressed. Even the position of the words ולרשׁע אמר clearly shows that the divine discourse is now turned to another class, viz., to the evil-doers, who, in connection with open and manifest sins and vices, take the word of God upon their lips, a distinct class from those who base their sanctity upon outward works of piety, who outwardly fulfil the commands of God, but satisfy and deceive themselves with this outward observance. מה־לּך ל, what hast thou, that thou = it belongs not to thee, it does not behove thee. With ועתּה, in , an adversative subordinate clause beings: since thou dost not care to know anything of the moral ennobling which it is the design of the Law to give, and my words, instead of having them as a constant test-line before thine eyes, thou castest behind thee and so turnest thy back upon them (cf. ). ותּרץ is not from רוּץ (lxx, Targum, and Saadia), in which case it would have to be pointed ותּרץ, but from רצה, and is construed here, as in , with עם: to have pleasure in intercourse with any one. In the transgression of the eighth commandment is condemned, in that of the seventh, in Psa 50:19. that of the ninth (concerning the truthfulness of testimony). שׁלח פּה ברעה, to give up one’s mouth unrestrainedly to evil, i.e., so that evil issues from it. תּשׁב, , has reference to gossiping company (cf. ). דּפי signifies a thrust, a push (cf. הדף), after which the lxx renders it ἐτίθεις σκάνδαλον (cf. ), but it also signifies vexation and mockery (cf. גּדף); it is therefore to be rendered: to bring reproach (Jerome, opprobrium ) upon any one, to cover him with dishonour. The preposition בּ with דּבּר has, just as in Num 12:1, and frequently, a hostile signification. “Thy mother’s son” is he who is born of the same mother with thyself, and not merely of the same father, consequently thy brother after the flesh in the fullest sense. What Jahve says in this passage is exactly the same as that which the apostle of Jesus Christ says in -24. This contradiction between the knowledge and the life of men God must, for His holiness’ sake, unmask and punish, Psa 50:20. The sinner thinks otherwise: God is like himself, i.e., that is also not accounted by God as sin, which he allows himself to do under the cloak of his dead knowledge. For just as a man is in himself, such is his conception also of his God (vid., Psa 18:26.). But God will not encourage this foolish idea: “I will therefore reprove thee and set (it) in order before thine eyes” (ואערכה, not ואערכה, in order to give expression, the second time at least, to the mood, the form of which has been obliterated by the suffix); He will set before the eyes of the sinner, who practically and also in theory denies the divine holiness, the real state of his heart and life, so that he shall be terrified at it. Instead of היה, the infin. intensit . here, under the influence of the close connection of the clauses (Ew. §240, c ), is היות; the oratio obliqua begins with it, without כּי ( quod ). כמוך exactly corresponds to the German deines Gleichen , thine equal.

‏ Psalms 50:16

The accusation of the manifest sinners. It is not those who are addressed in Psa 50:7, as Hengstenberg thinks, who are here addressed. Even the position of the words ולרשׁע אמר clearly shows that the divine discourse is now turned to another class, viz., to the evil-doers, who, in connection with open and manifest sins and vices, take the word of God upon their lips, a distinct class from those who base their sanctity upon outward works of piety, who outwardly fulfil the commands of God, but satisfy and deceive themselves with this outward observance. מה־לּך ל, what hast thou, that thou = it belongs not to thee, it does not behove thee. With ועתּה, in Psa 50:17, an adversative subordinate clause beings: since thou dost not care to know anything of the moral ennobling which it is the design of the Law to give, and my words, instead of having them as a constant test-line before thine eyes, thou castest behind thee and so turnest thy back upon them (cf. Isa 38:17). ותּרץ is not from רוּץ (lxx, Targum, and Saadia), in which case it would have to be pointed ותּרץ, but from רצה, and is construed here, as in Job 34:9, with עם: to have pleasure in intercourse with any one. In Psa 50:18 the transgression of the eighth commandment is condemned, in Psa 50:18 that of the seventh, in Psa 50:19. that of the ninth (concerning the truthfulness of testimony). שׁלח פּה ברעה, to give up one’s mouth unrestrainedly to evil, i.e., so that evil issues from it. תּשׁב, Psa 50:20, has reference to gossiping company (cf. Psa 1:1). דּפי signifies a thrust, a push (cf. הדף), after which the lxx renders it ἐτίθεις σκάνδαλον (cf. Lev 19:14), but it also signifies vexation and mockery (cf. גּדף); it is therefore to be rendered: to bring reproach (Jerome, opprobrium) upon any one, to cover him with dishonour. The preposition בּ with דּבּר has, just as in Num 12:1, and frequently, a hostile signification. “Thy mother’s son” is he who is born of the same mother with thyself, and not merely of the same father, consequently thy brother after the flesh in the fullest sense. What Jahve says in this passage is exactly the same as that which the apostle of Jesus Christ says in Rom 2:17-24. This contradiction between the knowledge and the life of men God must, for His holiness’ sake, unmask and punish, Psa 50:20. The sinner thinks otherwise: God is like himself, i.e., that is also not accounted by God as sin, which he allows himself to do under the cloak of his dead knowledge. For just as a man is in himself, such is his conception also of his God (vid., Psa 18:26.). But God will not encourage this foolish idea: “I will therefore reprove thee and set (it) in order before thine eyes” (ואערכה, not ואערכה, in order to give expression, the second time at least, to the mood, the form of which has been obliterated by the suffix); He will set before the eyes of the sinner, who practically and also in theory denies the divine holiness, the real state of his heart and life, so that he shall be terrified at it. Instead of היה, the infin. intensit. here, under the influence of the close connection of the clauses (Ew. §240, c), is היות; the oratio obliqua begins with it, without כּי (quod). כמוך exactly corresponds to the German deines Gleichen, thine equal.