a double ר strophe. Even the lxx has ἴδε twice over. The seeing that is prayed for, is in both instances a seeing into his condition, with which is conjoined the notion of interposing on his behalf, though the way and manner thereof is left to God. נשׂא ל, with the object in the dative instead of the accusative (tollere peccata), signifies to bestow a taking away, i.e., forgiveness, upon any one (synon. סלח ל). It is pleasing to the New Testament consciousness that God's vengeance is not expressly invoked upon his enemies. כּי is an expansive quod as in Gen 1:4. שׂנאת חמס with an attributive genitive is hatred, which springs from injustice and ends in injustice.
Verse 20
He entreats for preservation and deliverance from God; and that He may not permit his hope to be disappointed (אל־אבושׁ, cf. 1Ch 21:13, instead of אל־אבושׁה which is usual in other instances). This his hope rests indeed in Him: he has taken refuge in Him and therefore He cannot forsake him, He cannot let him be destroyed.
Verse 21
Devoutness that fills the whole man, that is not merely half-hearted and hypocritical, is called תּם; and uprightness that follows the will of God without any bypaths and forbidden ways is called ישׁר. These two radical virtues (cf. Job 1:1) he desires to have as his guardians on his way which is perilous not only by reason of outward foes, but also on account of his own sinfulness. These custodians are not to let him pass out of their sight, lest he should be taken away from them (cf. Psa 40:12; Pro 20:28). He can claim this for himself, for the cynosure of his hope is God, from whom proceed תם and ישׁר like good angels.
Verse 22
His experience is not singular, but the enmity of the world and sin bring all who belong to the people of God into straits just as they have him. And the need of the individual will not cease until the need of the whole undergoes a radical remedy. Hence the intercessory prayer of this meagre closing distich, whose connection with what precedes is not in this instance so close as in Ps 34:23. It looks as though it was only added when Ps 25 came to be used in public worship; and the change of the name of God favours this view. Both Psalms close with a פ in excess
