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 21-24) On גּמל (like שׁלּם with the accusative not merely of the thing, but also of the person, e.g., 1Sa 24:18), εὐ or κακῶς πράττειν τινά, vid., on Psa 7:5. שׁמר, to observe = to keep, is used in the same way in Job 22:15. רשׁע מן is a pregnant expression of the malitiosa desertio. “From God's side,” i.e., in His judgment, would be contrary to the general usage of the language (for the מן in Job 4:17 has a different meaning) and would be but a chilling addition. On the poetical form מנּי, in pause מנּי, vid., Ew. §263, b. The fut. in Psa 18:23, close after the substantival clause Psa 18:23, is not intended of the habit in the past, but at the present time: he has not wickedly forsaken God, but (כּי = imo, sed) always has God's commandments present before him as his rule of conduct, and has not put them far away out of his sight, in order to be able to sin with less compunction; and thus then (''fut. consec.'') in relation (עם, as in Deu 18:13, cf. 2Sa 23:5) to God he was תמים, with his whole soul undividedly devoted to Him, and he guarded himself against his iniquity (עון, from עוה, Arab. ‘wâ, to twist, pervert, cf. Arab. gwâ, of error, delusion, self-enlightenment), i.e., not: against acquiescence in his in-dwelling sin, but: against iniquity becoming in any way his own; מעוני equivalent to מעותי (Dan 9:5), cf. מחיּי = than that I should live, Jon 4:8. In this strophe, this Psalm strikes a cord that harmonises with Psa 17:1-15, after which it is therefore placed. We may compare David's own testimony concerning himself in 1Sa 26:23., the testimony of God in 1Ki 14:8, and the testimony of history in 1Ki 15:5; 1Ki 11:4.

Verses 24-27
Psa 18:24-27 (Hebrew_Bible_18:25-28) What was said in Psa 18:21 is again expressed here as a result of the foregoing, and substantiated in Psa 18:26, Psa 18:27. חסיד is a friend of God and man, just as pius is used of behaviour to men as well as towards God. גּבר תמים the man (construct of גּבר) of moral and religious completeness (integri = integritatis, cf. Psa 15:2), i.e., of undivided devotion to God. נבר (instead of which we find בּר לבב elsewhere, Psa 24:4; Psa 73:1) not one who is purified, but, in accordance with the reflexive primary meaning of Niph., one who is purifying himself, ἁγνίζων ἑαυτόν, 1Jo 3:3. עקּשׁ (the opposite of ישׂר) one who is morally distorted, perverse. Freely formed Hithpaels are used with these attributive words to give expression to the corresponding self-manifestation: התחסּד, התּמּם (Ges. §54, 2, b), התבּרר, and התפּתּל (to show one's self נפתּל or פּתלתּל). The fervent