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 12]] are bound together by similarity of thought and expression. In the former as in this Psalm, we find the writer's testimony to his trust in God (בּטחתּי, Psa 25:2; Psa 26:1); there as here, the cry coming forth from a distressed condition for deliverance (פּדה, Psa 25:22; Psa 26:11), and for some manifestation of mercy (חנּני Psa 26:11; Psa 25:16); and in the midst of theses, other prominent points of contact (Psa 26:11; Psa 25:21; Psa 26:3; Psa 25:5). These are grounds sufficient for placing these two Psalms close together. But in Psa 26:1-12 there is wanting the self-accusation that goes hand in hand with the self-attestation of piety, that confession of sin which so closely corresponds to the New Testament consciousness (vid., supra p. 43), which is thrice repeated in Ps 25. The harshness of the contrast in which the psalmist stands to his enemies, whose character is here more minutely described, does not admit of the introduction of such a lament concerning himself. The description applies well to the Absolomites. They are hypocrites, who, now that they have agreed together in their faithless and bloody counsel, have thrown off their disguise and are won over by bribery to their new master; for Absolom had stolen the hearts of the men of Israel, 2Sa 15:6. David at that time would not take the Ark with him in his flight, but said: If I shall find favour in the eyes of Jahve, He will bring me back, and grant me to see both it and His habitation, 2Sa 15:25. The love for the house of God, which is expressed herein, is also the very heart of this Psalm.

Verses 1-2
The poet, as one who is persecuted, prays for the vindication of his rights and for rescue; and bases this petition upon the relation in which he stands to God. שׁפטני, as in Psa 7:9; Psa 35:24, cf. Psa 43:1. תּם (synon. תמים, which, however, does not take any suffix) is, according to Gen 20:5., 1Ki 22:34, perfect freedom from all sinful intent, purity of character, pureness, guilelessness (ἀκακία, ἀπλότης). Upon the fact, that he has walked in a