Psa 50:22 | KD | STEP | Epilogue of the divine discourse. Under the name שׁכחי אלוהּ are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim - tôda , but the tôda of the heart), he praises Him and שׂם דּרך. It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read שׁם. The Talmudic remark אל תקרי ושׂם אלא ושׁם [do not read ושׂם, but ושׁם] assumes ושׂם to be the traditional reading. If we take שׂם דּרך as a thought complete in itself, - which is perfectly possible in a certain sense (vid., ), - then it is best explained according to the Vulgate ( qui ordinat viam ), with Böttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans ; but the expression is inadequate to express this ethical sense (cf. ), and consequently is also without example. The lxx indicates the correct idea in the rendering καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ. The ושׂם דוך (designedly not pointed דּרך), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form יכבּדנני is without example elsewhere. It sounds like the likewise epenthetical יקראנני, , cf. , Hos 5:15, and may be understood as an imitation of it as regards sound. יכבּדנני (= יכבּדני) is in the writer’s mind as the form out of pause (Ges. §58, 4). With the Psalm recurs to its central point and climax, Psa 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch. Penitential Prayer and intercession for Restoration to Favour The same depreciation of the external sacrifice that is expressed in Ps 50 finds utterance in Ps 51, which supplements the former, according as it extends the spiritualizing of the sacrifice to the offering for sin (cf. ). This Psalm is the first of the Davidic Elohim-Psalms. The inscription runs: To the Precentor, a Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba . The carelessness of the Hebrew style shows itself in the fact that one and the same phrase is used of Nathan’s coming in an official capacity to David (cf. ) and of David’s going in unto Bathsheba (בּוא אל, as in ; , cf. ). The comparative כּאשׁר, as a particle of time in the whole compass of the Latin quum , holds together that which precedes and that which subsequently takes place. Followed by the perfect ( ; ), it has the sense of postquam (cf. the confusing of this כאשׁר with אחרי אשׁר, ). By בּבוא the period within which the composition of the Psalm falls is merely indicated in a general way. The Psalm shows us how David struggles to gain an inward and conscious certainty of the forgiveness of sin, which was announced to him by Nathan ( ). In and we have already heard David, sick in soul and body, praying for forgiveness; in Ps 51 he has even become calmer and more cheerful in his soul, and there is nothing wanting to him except the rapturous realization of the favour within the range of which he already finds himself. On the other hand, lies even beyond Ps 51. For what David promises in , viz., that, if favour is again shown to him, he will teach the apostate ones the ways of God, that he will teach sinners how they are to turn to God, we heard him fulfil in the sententious didactic -11. Hitzig assigns Ps 51, like Ps 50, to the writer of Isa 40:1. But the manifold coincidences of matter and of style only prove that this prophet was familiar with the two Psalms. We discern in Ps 51 four parts of decreasing length. The first part, , contains the prayer for remission of sin; the second, , the prayer for renewal; the third, , the vow of spiritual sacrifices; the fourth, vv. 20, 21, the intercession for all Jerusalem. The divine name Elohim occurs five times, and is appropriately distributed throughout the Psalm.

‏ Psalms 50:22

Epilogue of the divine discourse. Under the name שׁכחי אלוהּ are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim - tôda, but the tôda of the heart), he praises Him ^{▼▼In Vedic jag', old Bactrian jaz (whence jag'jas, the primitive word of ἅγιος), the notions of offering and of praising lie one within the other.} and שׂם דּרך. It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read שׁם. The Talmudic remark אל תקרי ושׂם אלא ושׁם [do not read ושׂם, but ושׁם] assumes ושׂם to be the traditional reading. If we take שׂם דּרך as a thought complete in itself, - which is perfectly possible in a certain sense (vid., Isa 43:19), - then it is best explained according to the Vulgate (qui ordinat viam), with Böttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans; but the expression is inadequate to express this ethical sense (cf. Pro 4:26), and consequently is also without example. The lxx indicates the correct idea in the rendering καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ. The ושׂם דוך (designedly not pointed דּרך), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form יכבּדנני is without example elsewhere. It sounds like the likewise epenthetical יקראנני, Pro 1:28, cf. Pro 8:17, Hos 5:15, and may be understood as an imitation of it as regards sound. יכבּדנני (= יכבּדני) is in the writer’s mind as the form out of pause (Ges. §58, 4). With Psa 50:23 the Psalm recurs to its central point and climax, Psa 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch. Penitential Prayer and intercession for Restoration to Favour

The same depreciation of the external sacrifice that is expressed in Ps 50 finds utterance in Ps 51, which supplements the former, according as it extends the spiritualizing of the sacrifice to the offering for sin (cf. Psa 40:7). This Psalm is the first of the Davidic Elohim-Psalms. The inscription runs: To the Precentor, a Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba. The carelessness of the Hebrew style shows itself in the fact that one and the same phrase is used of Nathan’s coming in an official capacity to David (cf. 2Sa 12:1) and of David’s going in unto Bathsheba (בּוא אל, as in Gen 6:4; Psa 16:2, cf. 2Sa 11:4). The comparative כּאשׁר, as a particle of time in the whole compass of the Latin quum, holds together that which precedes and that which subsequently takes place. Followed by the perfect (2Sa 12:21; 1Sa 12:8), it has the sense of postquam (cf. the confusing of this כאשׁר with אחרי אשׁר, Jos 2:7). By בּבוא the period within which the composition of the Psalm falls is merely indicated in a general way. The Psalm shows us how David struggles to gain an inward and conscious certainty of the forgiveness of sin, which was announced to him by Nathan (2Sa 12:13). In Psa 6:1-10 and Psa 38:1 we have already heard David, sick in soul and body, praying for forgiveness; in Ps 51 he has even become calmer and more cheerful in his soul, and there is nothing wanting to him except the rapturous realization of the favour within the range of which he already finds himself. On the other hand, Psa 32:1-11 lies even beyond Ps 51. For what David promises in Psa 51:15, viz., that, if favour is again shown to him, he will teach the apostate ones the ways of God, that he will teach sinners how they are to turn to God, we heard him fulfil in the sententious didactic Psa 32:1-11.

Hitzig assigns Ps 51, like Ps 50, to the writer of Isa 40:1. But the manifold coincidences of matter and of style only prove that this prophet was familiar with the two Psalms. We discern in Ps 51 four parts of decreasing length. The first part, Psa 51:3, contains the prayer for remission of sin; the second, Psa 51:12, the prayer for renewal; the third, Psa 51:16, the vow of spiritual sacrifices; the fourth, vv. 20, 21, the intercession for all Jerusalem. The divine name Elohim occurs five times, and is appropriately distributed throughout the Psalm.