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 as of cause and effect, to the whole corrupt and degenerated condition in which the sinner finds himself. In מחה sins are conceived of as a cumulative debt (according to Isa 44:22, cf. Isa 43:25, like a thick, dark cloud) written down (Jer 17:1) against the time of the payment by punishment. In כּבּסני (from כּבּס, πλύνειν, to wash by rubbing and kneading up, distinguished from רחץ, λούειν, to wash by rinsing) iniquity is conceived of as deeply ingrained dirt. In טהרני, the usual word for a declarative and de facto making clean, sin is conceived of as a leprosy, Lev 13:6, Lev 13:34. the Kerî runs הרב כּבּסני (imperat. Hiph., like הרף, Psa 37:8), “make great or much, wash me,” i.e., (according to Ges. §142, 3, b) wash me altogether, penitus et totum, which is the same as is expressed by the Chethîb הרבּה (prop. multum faciendo = multum, prorsus, Ges. §131, 2). In כּרב (Isa 63:7) and הרב is expressed the depth of the consciousness of sin; profunda enim malitia, as Martin Geier observes, insolitam raramque gratiam postulat.

Verses 3-4
Substantiation of the prayer by the consideration, that his sense of sin is more than superficial, and that he is ready to make a penitential confession. True penitence is not a dead knowledge of sin committed, but a living sensitive consciousness of it (Isa 59:12), to which it is ever present as a matter and ground of unrest and pain. This penitential sorrow, which pervades the whole man, is, it is true, no merit that wins mercy or favour, but it is the condition, without which it is impossible for any manifestation of favour to take place. Such true consciousness of sin contemplates sin, of whatever kind it may be, directly as sin against God, and in its ultimate ground as sin against Him alone (חטא with ל of the person sinned against, Isa 42:24; Mic 7:9); for every relation in which man stands to his fellow-men, and to created things in general, is but the manifest form of his fundamental relationship to God; and sin is “that which is evil in the eyes of God” (Isa 65:12; Isa 66:4), it is contradiction to the will of God, the sole and highest Lawgiver and Judge. Thus it is, as David confesses, with regard to his sin, in order that... This למען must not be weakened by understanding it to refer to the result instead of to the aim or purpose. If, however, it is intended to express intention, it follows close upon the moral relationship of man to God expressed in לך לבדּך and הרע בּעיניך, -