시편 19:19의 주석

For the Chief Musician. A Psalm of David. –

The heavens recite the glory of God The Psalmist himself explains the matter: There is neither speech nor words. They do not speak with people but since “their line goes forth throughout the earth” and they give light to the people, thereby the creatures recite the glory of God and give thanks and bless [Him] for the luminaries.

The heavens declare the glory of God: – There are interpreters (Targumist and others) who take this as like "Or speak to the earth,and it shall teach thee" (Job 12:8), and "Ask now the beasts, and they shall teach thee" (ibid. 7); and so The heavens declare, for from the wonders and mighty works which man sees in the heavens he declares the glory of God. And this is what he (means when he) says: There is no speech nor words; Their voice cannot be heard, suggesting not that they declare in words, but from what man sees in them the sons of men declare the glory of God. We are able to explain declare with reference to the heavens and the firmament themselves, for by their course and circuit in an appointed order the glory of God – Blessed be He ! – is seen; and that is the "declaring" and "telling," on the analogy of "He sendeth out His commandment upon earth; His word runneth very swiftly." (Ps. 147:15.) And when he says: There is no speech nor words (he means) no words like the words of men, but the work they do stands for the words, and constitutes the "declaring" and the "telling"; and so he says: And their speech to the end of the world. The great teacher of righteousness, the great sage our Rabbi Moses, has interpreted (Guide for the Perplexed, 2. 5) "declare" of the heavens, for his opinion and that of the Philosophers is that the spheres are living intelligences, serving God and praising Him with great praise, and singing His glory in great and mighty songs. And so he says: The heavens declare the glory of God; And the firmament telleth His handywork, notwithstanding that the "declaring" and the "telling" are not with mouth and tongue. This is what he (means when he) says: There is neither speech nor language; Their voice cannot be heard, but the "declaring" and the "telling" are to them like an image of the words and praises which a man forms in his mind without their actual issuing forth in speech.

and the sky tells of the work of His hands The stars and planets, which are the work of the hands of the Holy One, blessed be He, and which are there, as it is stated (in Gen. 1:17): “And God placed them in the firmament of the heavens,” whence they proclaim His glory.

And the firmament telleth His handywork: – A repetition, for it is equivalent to The heavens declare the glory of God; for the heavens are called "firmament," as it is said (Dan. 12:3) "as the brightness of the firmament" etc.; "and God set them in the firmament of the heavens" (Gen. 1:17); that is, according to the view of him who regards this as spoken with reference to the spheres. The learned Rabbi Abraham ben Ezra has expounded the firmament as meaning "the air."

Day to day utters speech The Creation is renewed from day to day. In the evening, the sun sets, and in the morning it rises. Thereby, the people utter sayings of praise throughout these days and nights, for they teach the people to praise and to give thanks. Menachem interprets [the word] יביע as an expression of a gushing fountain (מעין נובע).

Day to day uttereth speech, And night unto night sheweth knowledge. – יביע, uttereth, i.e. "speaks," as "Behold, they utter (speak) (יביעון) ivith their mouth" (Ps. 59:8); "Let my lips utter (תנענה) praise" (ibid. 119:171). The interpretation of the verse is: To-day speaks for the sake of the day that comes after it, and to-night for the sake of the night which shall follow it; meaning, in the orderly sequence of the movements (of the heavenly bodies) by day and night as it has been since the six days of Creation, so it is now, and so it shall be for ever: nothing is changed or altered. If so, to-day tells for the sake of to-morrow, for it is certain that so it shall be.

tells knowledge Heb. יחוה, an expression of telling.

There is no speech nor words; Their voice cannot be heard. – We have interpreted this already.

Their line goes forth throughout the earth The line of the heavens, which are stretched out over the face of the entire earth, and because of which their words are at the end of the world, for all speak of the wonders they see.

Their line is gone out through all the earth: – Their line, i.e. (the line) of their construction; and so (in the verse) "line upon line" (Is. 28:10), because the structure is made by stretching out the line. He means that the work of the spheres and constellations has gone out into all the earth. And so

for the sun He made [i.e.,] the Holy One, blessed be He.

And their speech to the end of the world: – See, their works are their words.

a tent therein In the heavens. From here it is derived that the sun is placed within its case. Tanchuma.

In them hath He set a tabernacle for the sun: – For the sun He hath set a tabernacle and a place in the spheres. The enumeration refers to the sun because he is the great light and because there obtains to men from him a greater benefit than from the rest of the stars through his light and heat, to men and to the rest of living things and to the plants. And when he says in them, he means in one of them, as he was buried in (one of) the cities of Gilead" (Judges 12:7); and this (location) is the fourth of the seven spheres in which are the seven planets. He says in them, because these stars are fixed in the body of the spheres. And so it says (Gen. 1:17): "And God set them in the firmament of the heaven" and it does not say upon the firmament. And so, too, in the words of our Rabbis of blessed memory (Midrash Tanhuma, 2 Gen. v.), "The stars are fixed in the firmament like the nails which are fixed in a door."

And it is like a bridegroom emerging from his chamber every morning. This is what is meant by “The heavens recite the glory of God.”

And he is like a bridegroom coming forth from his chamber: – In the morning as he comes out in his brightness and beauty he is like a bridegroom coming forth from his chamber, for all rejoice before him; so of the sun, all rejoice at his light. And my revered father – may his memory be blessed ! – has interpreted that the Psalmist compares him to a bridegroom coming forth from his chamber because the latter is longing to return to his bride, and so the sun returns each day to the place of his brightness. The text also likens him to a strong man, and says:

He rejoiceth as a strong man to run his course: – because he does not stumble in his running. And he says, He rejoiceth as a strong man, for the strong man rejoices and is glad on going out to war. And so it says in mentioning the strength of a horse: "he rejoiceth in his strength: He goeth out to meet the armed men" (Job 39:21); so the sun rejoices in his going forth. His rising and shining and brightness are the rejoicing and gladness.

and its circuit is to their ends The circuit of its orbit is from one end to the other.

His going forth is from the end of the heaven – i.e. from the east:

and none is hidden from its heat Had the sun been placed in the lowest sky, no man would be able to hide from its heat (Mid. Ps. 18:13) for the sun and the moon are in the second sky, as is stated (in Hagigah 12b): There are seven skies—Vilon, Rakia, Shehakim, Zevul, Machon, Ma’on, Aravothand he counts them in order: Vilon does not serve for anything; in Rakia are the sun, the moon, the stars, and the planets, etc.

And his circuit over the ends of it: – Over all the ends of the heaven is his course. And he says: And his circuit, the interpretation being "his round," as "the cycle (round) of the year" (Exod. 34:22), because he goes round the (four) quarters and returns to the place of his rising, as Solomon says (Koh. 1:6): "He goeth toward the south and roundeth unto the north" because his course in a day is seen in the south quarter, and he proceeds to the west, and rounds the north quarter at night until he returns in the morning to the quarter from which he rose. And so, in the words of our Rabbis of blessed memory (Babli, 'Erubin 56 a), "He proceeds towards the south by day and goes round to the north at night." This, however, is in appearance only; for his course inclines toward the south side, but does not go to the angle of the south. But according to Astronomy, this is not said of the cycle of the day, but of the year, because he (the sun) inclines southwards in winter and to the north in summer, and this is apparent to the eyes and clear and certain. And so, in the words of our Rabbis of blessed memory, in the Chapters of Rabbi Eliezer (ch. 6): "He goes towards the south in the Tekuphah of Tisri and in the Tekuphah of Tebeth, and goes round to the north at the Tekuphah of Nisan and the Tekuphah of Tammuz."

And there is nothing hid from the heat thereof: – for it is the same sun in all the world, and that although he is not equally in every place. And he says: And there is nothing hid from the heat thereof, but does not say And there is nothing hid from the light thereof for man is able to hide from (the sun's) light, but not from his heat; even in his innermost chamber (the sun's) heat reaches him. And the learned Rabbi Abraham ben Ezra ex-pounds: And there is nothing hid from the heat thereof " for the sun gives heat in the world just as the heart produces warmth in the body, as Physiology proves; and he is (gives) life to all bodies." If this is right, the interpretation will be: There is nothing hid from the benefit of his heat.

The law of the Lord is perfect That too illuminates like the sun, as is written at the end of the topic: “enlightening the eyes,” and Scripture states (in Prov. 6:23): “For a commandment is a candle and the Torah is light.” Another explanation: and none is hidden from its heat on the Day of Judgment, [as is stated in Malachi 3:19]: “And the sun that comes shall burn them up.” But the law of the Lord is perfect; it restores the soul to ways of life and it protects those who study it from that burning, as is stated (ibid. verse 20): “And the sun of mercy shall rise with healing...for you who fear My Name.”

The Law of the Lord: – Why does he join the idea of the Law with that of the sun ? His meaning is, that as the heavens and the sun and the spheres are witnessing to and declaring the glory of God and His wisdom, so the Law and the Commandments which He has commanded His people Israel witness to His wisdom and uprightness, as it says (Deut. 4:8), "(What great nation is there) that hath statutes and judgments so righteous as all this Law ?" And further he says that as the heavens and the sun benefit the world, and through them the world continues to exist, so is the Law, which is perfect and restores the soul, and upon which (depends) the preservation of the soul as the preservation of the world (depends) upon the sun; for the soul in the body is as a stranger in a foreign land who has none to help or assist him, for the agents which minister to the body are for the most part such as follow after the appetites, and she (the soul) is as a solitary one and captive amongst them. So also says Solomon, who compares her to a poor wise man (Koh. 9:15). And notice the Law restoreth the soul in that it teaches man the right way and draws him away from worldly desires and from many stumbling-blocks. And notice it restoreth the soul from captivity and confinement to her (rightful) birth and the place of her glory. And David declares in respect of the Law and the commandments and the judgments, their truth and uprightness. Now the Law (תורה, lit. teaching) is the orderly setting forth of the commandment with reference to the manner of its performance; and this (may be understood) from the general sense of such passages as "I have not obeyed the voice of my teachers (מורי)" (Prov. 5:13); "and to teach (להורת) He hath put in his heart" (Exod. 35:34); for (the Torah) teaches the ordering of a thing, as "the law (Torah) of the beast and of the fowl" (Lev. 11:46); "the law of the leper" (ibid. 14:2); "the law of her that beareth" (ibid. 12:7); "the law of him that hath an issue" (ibid. 15:32); "the law of the Nazirite" (Num. 6:21). Nevertheless the book (itself) is called by the name of the Law (Torah) from Genesis to Deuteronomy, as is written (Deut. 31:9): "And Moses wrote this Law"; "Take this book of the Law" (ibid. 26); (this is) because it narrates the history of Creation and also narrates the affairs of the Fathers; it likewise sets forth every single one of the things which teach about God: that He is the founder of the world, of His goodness and of the beings created by Him, and His providence in the case both of the good and the evil. He mentions the commandments also – that is, what God commanded (man) to do in the ways of the service of God and love of Him, as of a master who gives commandment to his servant. And the testimony – that is, what was testimony between Israel and God, that they had accepted Him for (their) God, and He had accepted them for a peculiar people; cf "the ark of the testimony" (Exod. 25:22); "the tent of the testimony" (Num. 17:23). For the commandments about which Israel received commands – these are the testimony, and also the tables which had on them the Ten Words, which contain (are) the whole Law entirely; and these Words were a great testimony to Israel when they saw His glory on Mount Sinai in the thunderings and lightning; and that great sight was the testimony to them and their children for ever. So also the observance of the Sabbath and the festivals is to them a testimony and a sign and memorial; the (year of) release also, and the jubilee – all is a testimony to them and their children for ever; as it says, "for all the earth is Mine" (Exod. 19:5); "they are My servants" (Lev. 25:55). He says: the precepts of the Lord in respect of the commandments of the understanding which God has ordained and put in the heart; and about these the understanding teaches. He says fear because it is the beginning of the commandments and their root; for the servant, unless he fear the master, will not do his behests, and perfect fear is in secret. He says also judgments – that is, the rules (that are to be observed) between a man and his fellow. Now it is to be noticed he has mentioned for us all the different kinds of commandments except "statutes" (חקים). The reason is that he applies to them (such epithets as) perfect, restoring the soul, sure, making wise the simple, right, rejoicing the heart, pure, enlightening the eyes, clean, true, righteous altogether, to be desired, and sweet; all which it is only admissible to apply to the commandments whose reason is clear and apparent; whereas the "statutes," such as those regarding the eating of swine's flesh and wearing mixed stuffs and the like, whose reason is not clear to all how could it be said of them that they are to be desired, are sweet and pure ? And although they are such to him to whom their reasonableness is apparent, yet this is not apparent to the great majority of men. And he says:

the testimony of the Lord is faithful It is faithful to testify for those who study it.

is perfect: – because it is altogether complete; not one thing is lacking in it of all the things a man needs in this world and in the world to come. And he says:

restoring the soul It [the law] restores it [the soul] from the ways of death to the ways of life. The law, the testimony, the orders, the commandments, the fear, and the judgments total six, corresponding to the six orders of the Mishnah. Between each name [of God] are five words including the name itself, corresponding to the Five Books of the Pentateuch. And so [the Psalmist] concludes: “true, altogether just.” They are altogether devised with kindness and truth.

restoring the soul: – in the sense we have interpreted. He says also:

making the simple one wise It gives wisdom to the simple.

The testimony of the Lord is sure: – for there is no falsehood in it; for the Glory rested on Israel in the sight of all Israel, there was none to contradict or gainsay. And he says:

making wise the simple: – For all the things of the Tabernacle (embodied) wonderful wisdom; for no (mere) thing(s) were the lamp-stand and the altars and the curtains. And so all the things (sc. of the Tabernacle) entirely teach of wisdom, so that the wise call it (the Tabernacle) the middle world, for it is a likeness of the upper world and of the little (lower) world. So also the observance of the Sabbath is a (source of) great wisdom, for on its account man will investigate the question of the world's renewal and all the work of creation, and that (results in) Natural Science. It (Scripture) says also of the Law (Deut. 4:6): "for-this is your wisdom and your understanding in the eyes of all the people" etc. Again, it says (ibid.): "Surely this great nation is a wise and understanding people." Yet although he distributes these attributes and says of the Law that it is perfect and restores the soul, and of the testimony that it is sure, making wise the simple, and similarly of the rest, all share the attributes. He does not apply this attribute to one (only); the same applies also to the other, except that each attribute is attached closely to the substantive nearest it; and that it is necessary to study it in the light of the attribute in accordance with the way we have interpreted and shall interpret.

clear Shining.

The treasures of the Lord: – We should have interpreted פקודי as "commandments" in accordance with its Targum, only that he speaks afterwards of the commandment of the Lord; so we interpret פקודי here on the analogy of "And the food shall be for a store (פקדון)" (Gen. 41:36), where the meaning is that of treasuring and depositing. They are the things about which reason teaches. He says of them also that they

are right: – There is in them no perversion nor crookedness, for if they were not so reason would not be teaching concerning them. And for this cause they

rejoice the heart: – for the wise man rejoices over his understanding; and when it gains control over the body and leads it in the ways of understanding there is no joy in the world like that joy, which is the joy of the soul. For this reason he says rejoicing the heart, and does not say rejoicing "man," for man rejoices in the lusts of the world; but the understanding – that is, the heart – rejoices only in the ways of understanding. And so it says (Ps. cxix. iii): "For they are the rejoicing of my heart." And he says:

The commandment of the Lord is pure: – Every single commandment wherever it is is pure and bright without any alloy: and it

enlightens the eyes: – because people who are without the commandments walk in darkness, for the commandments give light to the heart and are the steps by which to ascend to the great Glory.

The fear of the Lord is clean: – with reference to the things a man does in secret or without their being known, like theft, or falsifying measures and weights, and such like; and these are the things about which it is said, "But thou shall fear thy God, I am the Lord" (Lev. 19:11, 12, 14, 32; 25:17, 36, 43). And the fear which is clean is without dross; for a man will refrain from performing wicked deeds which are public from fear of men; but such metal is not pure, for there is alloy in it; but if from performing secret things a man refrains by reason of the fear of God only, that fear is clean, for in it there is no alloy. And he says:

enduring for ever: – because these are commandments which are limited as regards place and time, while the things which stand in the fear of the Lord endure for ever. They have no time-limit. Or he says endure for ever with reference to the whole Law, inasmuch as God did not appoint it for a time only, but it is for ever and ever. It is not as the unbelieving Nazarenes say when they assert that the Law which was given on Mount Sinai was valid only for a time, until the advent of Jesus the Nazarene; that unto his time it was carnal, while after his advent he commanded it to be understood spiritually; but their words are windy, empty, and vain. For the. commandments, which they say are figurative and not to be understood according to their literal sense, God enjoined explicitly and not by way of figure. Such being the case, no one would understand the rest of the commandments in a figurative sense, but according to their literal meaning; for if the commandments were figurative they would be uncertain; one would say that the hidden meaning is such and such, and another would say it is so and so; but the Scripture says (Deut. 30:11) "For this commandment which I command thee this day is not too hard for thee, neither is it far off." And if there had been in the commandments hidden meanings, and if they were not to be understood in their literal sense, then they would be "hard "and "far off."

The judgments of the Lord are true, righteous altogether: – Already we have interpreted the "judgments" as being the regulations (which govern the relations) between a man and his fellow, and they are all words of truth open to the eyes, and they are all righteous altogether in none of them is there injustice. There are some, however, who explain the reason for his juxtaposition of the Law and the sun as designed to shew the benefit derived from it (the Law) as greater than that of the sun; for there are some things which the sun injures, but the Law is beneficial in all matters, and therefore he says the Law of the Lord is perfect; it is complete, for in all the ways of this world and the world to come men find benefit in it. And he says restoring the soul, for as for the sun, when a man rests in its heat too much, he may be seized with a fatal illness, as it says of Jonah (4:8), "And the sun beat upon the head of Jonah that he fainted." The Law, however, is not so, for it restoreth the soul to the body, which is preserved by it. It happens also sometimes that the sun enters into a man's brain and he goes mad; but the Law is not so, but giveth understanding to the simple. Also when a man remains (exposed) to the sun much, he is fearful of heat; but not so is it with the treasures of the Lord, for they rejoice the heart. As for the sun, when a man looks at its body intently his eyes grow dim, but it is not so with the commandment of the Lord, for it is pure, giving light to the eyes. The clouds conceal the sun; the fear of the Lord, however, is clean and bright, and nothing conceals nor hides it. The sun gives light by-day, but not by night; the fear of the Lord abideth for ever. The light and heat of the sun are not equal all through the day, for till midday it increases and from midday, and onwards it decreases; but it is not so with the judgments of the Lord, for they are true, righteous altogether, and do not contradict one another.

and drippings of honeycombs Heb. ונפת צופים, sweetness of honeycombs; breche, or bresches, honeycombs. Menachem interprets ונפת as an expression of a drop, and so (in Prov. 5:3): “drip sweetness (נפת)”; (ibid. 7:17), “I sprinkled (נפתי) my couch.”

More to be desired are they than gold: – He says that the words of the Law and the commandments are to be desired more than gold.

Yea, than fine gold – that is, the good and purified gold; but this is

(which is) superior (רב): – as "to every superior person (רב) of his house" (Esther 1:8) – because it is great in estimation and distinction. Or the interpretation of רב will be of number (much); and the sense of רב will then be applicable to both gold and fine gold, for men desire money, much gold and fine gold. There are interpreters (Ibn Ezra, and others beside him) who take פז as meaning precious stones, and these also man desires; but those who have understanding desire the Law and wisdom more. So also says Solomon (Prov. 3:15): "And none of the things thou canst desire are to be compared unto her." For money is in this world and not in the world to come, while wisdom is both of this world and the world to come. And money is stolen, or man is robbed of it, or he loses it by sea or by land; but wisdom cannot be stolen nor taken in robbery, nor is it lost by those that possess it; money, on the other hand, if a man gives it away or trades with it, he has none left to give; but if a man teaches another wisdom it does not leave his hand, but he increases in wisdom. Behold, then, the words of the Law and wisdom are more to be desired hy the intelligent than gold, yea, than much fine gold.

And (are) sweeter than honey and the honeycomb: – for honey is the food which is sweeter to man than any other; yet not-withstanding, if he continues to eat it, it does him harm and causes him to vomit; and food profits him (only) for the time being; but it is not so with wisdom, for, however much he increases therein, she will benefit him, and continue to benefit him for ever. And, as he says, they are to be desired. And by whom are they to be desired, and to whom are they sweet? To the wise and God-fearing. Therefore he says:

for in observing them there is great reward I was careful in its observance because of Your great good that You have hidden away, and according to this usage, עקב is like (Gen. 26:5): “because (עקב) Abraham hearkened to My voice.” Another explanation of עקב רב: The end of the Torah scholars is that they will come to greatness. עקב is an expression of the end, and there is a similar expression in the language of the Mishnah (Sotah 9:15): “At the end (בעקבות) of the exile, prior to the coming of the Messiah.”

Moreover, by them is Thy servant warned: – meaning, I also am of them; although I am not among the wise, I am Thy servant and tremble at Thy commandments and am warned by them, and they are desired by and are sweet to me. Also I know that

In keeping them there is great gain: – Apart from the sweetness and the pleasure the wise man finds in them, the wise soul would pine and be eager for wisdom, even though it had not this recompense, for it is the nature of the wise soul to long, for wisdom, just as it is natural for the soul to long for sweet food. Such being the case, the wise busy themselves in Torah-study and in wisdom by nature, although they do not look for recompense in it. And David says: In keeping them there is great gain – more even than the desire. For to me and to the wise who desire them there is still further in the observance of them great reward, because Thou dost deal bountifully with those who observe the commandments both in this world and in the world to come; but the real reward is for the world to come. Therefore the reward is called עקב רב for as the heel (עקב) is the end of the body, so the reward is the end of work, and man's work is not finished until the day of his death.

Who understands errors? I was careful with them but it is impossible to be so careful that one does not err in them, and You cleanse me of hidden sins, which were hidden from me; of which I was unaware when I sinned inadvertently.

Who can discern his errors ? Clear Thou me from hidden faults. – It is true that my heart and will are directed towards Thy commandments, but this I ask of Thee, that Thou clear me from hidden faults, for his errors who can discern? for there is no one who knows and discerns all, for somewhere or other he errs and the matter is hidden from his eyes; and for this I make request, that Thou punish me not for my hidden faults, but that Thou clear me from them.

Also...from willful sins Heb. מזדים, from willful sins.

Keep back Thy servant also from sins of passion; Let them not have dominion over me: – I seek of Thee further a great request, greater than this I have asked, viz. that Thou hold me back from sins of passion, that they get not the rule over me and that my (evil) nature do not over-power me. For I am on the watch with all my strength, and do Thou assist me lest the evil impulse rule over me. For the Holy One – Blessed be He ! – assists him whose heart is fixed, as He says to Abimelech (Gen. 20:6): "and 1 also withheld thee from sinning against Me." (The word) זֵדִיַם is a noun, not an adjective; then זֵד (passion) will be a noun of the form of רֵאשׁ (poverty) in "poverty and riches" (Prov. 30:8) and of אֵל in "It is in the power (אֵל) of my hand" (Gen. 31:29).

then I will be perfect Heb. איתם will be perfect. The Sages said (Mid. Ps. 19:17, Lev. Rabbah 5:8): To what can David be compared? To a Cuthite who goes from door to door, and they are more cunning in this matter than any other people. “Give me a drink of water,” something that costs no money. After drinking, he says, “Perhaps you have a small onion?” After he gives it to him, he says, “Is there an onion without salt?” After he gives it to him, he says, “Give me a little bread, so that the onion does not harm me.” So did David say at first concerning the inadvertent sins, and then concerning the willful sins, and afterwards concerning the rebellious sins. פשעים are rebellious sins, with which one intends to provoke, and so Scripture says (II Kings 3:7): “The king of Moab rebelled (פשע) against me.”

then shall I be perfect: – איתם (here) is written with yodh after aleph, but quiescent – as it compensates for the daghesh without yodh. Cf. (ימַּד in) "it cannot be measured (ימַּד)" (Hos. 2:1); (ימס in) "and every heart of man shall melt (ימס)" (Is. 13:7). There is in it also a hidden meaning, for the numerical value of yodh is ten, and in the Ten Words was the Law given, and they are its perfection and completeness. He says: then when Thou shalt clear me from my errors and help me so that sins of passion have not control over me, then I shall be perfect and whole.

Then I shall be clear from great transgression: – פשׁע (transgression) is worse than זדון (passion); seeing that the sins of passion arise from his appetite in unchastity, he is a transgressor in so far as he acts wilfully; but רב פשע (great transgression) implies one who rebels against his Lord, whose command he despises, and he commits the transgression although he has no actual desire thereto. Also he who is habituated in sins of passion will fall into rebellion; therefore, says David: If Thou wilt clear me from my errors and help me against sins of passion so that they have not dominion over me – if so, I shall never be a wilful sinner; and if I am no longer a wilful sinner, surely I shall not be a transgressor (פושׁע); and this is what (he means when) he says: Then I shall be clear from great transgression. And the meaning of רב here is "great," for the greatest of evil deeds and transgressions is rebellion. And after he has made this the subject of his prayer, he asks God to receive his prayer.

be acceptable To appease and placate You.

May the words of my mouth be acceptable: – i.e. what I say before Thee with my mouth,

and the meditation of my heart in Thy sight: – And what I do not say with my mouth, but think in my heart and thought is the meditation of the heart – even so, let them be acceptable. For man thinks in his heart many things which he cannot frame to speak thus with his lips, therefore David says (Ps. 51:17): "O Lord, open Thou my lips"; and Solomon says (Prov. 16:1): "but the answer of the tongue is from the Lord."

O Lord, my Rock: – i.e. my Strength, in whom I put my trust in my requests,

and my Redeemer: – from errors and sins of passion.