Salmos 51

Salmos 51

Wuest writes that eleos is "God’s “kindness and goodwill toward the miserable and afflicted, joined with a desire to relieve them” (Vincent). Grace meets man’s need in respect to his guilt and lost condition; mercy, with reference to his suffering as a result of that sin. (Ref) Larry Richards - Originally (eleos) expressed only the emotion that was aroused by contact with a person who was suffering. By NT times, however, the concept incorporated compassionate response. A person who felt for and with a sufferer would be moved to help. This concept of mercy--as a concern for the afflicted that prompts giving help--is prominent in both the Gospels and the Epistles. (Expository Dictionary of Bible Words) Hesed in Psalms - Ps. 5:7; Ps. 6:4; Ps. 13:5; Ps. 17:7; Ps. 18:50; Ps. 21:7; Ps. 23:6; Ps. 25:6; Ps. 25:7; Ps. 25:10; Ps. 26:3; Ps. 31:7; Ps. 31:16; Ps. 31:21; Ps. 32:10; Ps. 33:5; Ps. 33:18; Ps. 33:22; Ps. 36:5; Ps. 36:7; Ps. 36:10; Ps. 40:10; Ps. 40:11; Ps. 42:8; Ps. 44:26; Ps. 48:9; Ps. 51:1; Ps. 52:1; Ps. 52:8; Ps. 57:3; Ps. 57:10; Ps. 59:10; Ps. 59:16; Ps. 59:17; Ps. 61:7; Ps. 62:12; Ps. 63:3; Ps. 66:20; Ps. 69:13; Ps. 69:16; Ps. 77:8; Ps. 85:7; Ps. 85:10; Ps. 86:5; Ps. 86:13; Ps. 86:15; Ps. 88:11; Ps. 89:1; Ps. 89:2; Ps. 89:14; Ps. 89:24; Ps. 89:28; Ps. 89:33; Ps. 89:49; Ps. 90:14; Ps. 92:2; Ps. 94:18; Ps. 98:3; Ps. 100:5; Ps. 101:1; Ps. 103:4; Ps. 103:8; Ps. 103:11; Ps. 103:17; Ps. 106:1; Ps. 106:7; Ps. 106:45; Ps. 107:1; Ps. 107:8; Ps. 107:15; Ps. 107:21; Ps. 107:31; Ps. 107:43; Ps. 108:4; Ps. 109:12; Ps. 109:16; Ps. 109:21; Ps. 109:26; Ps. 115:1; Ps. 117:2; Ps. 118:1; Ps. 118:2; Ps. 118:3; Ps. 118:4; Ps. 118:29; Ps. 119:41; Ps. 119:64; Ps. 119:76; Ps. 119:88; Ps. 119:124; Ps. 119:149; Ps. 119:159; Ps. 130:7; Ps. 136:1; Ps. 136:2; Ps. 136:3; Ps. 136:4; Ps. 136:5; Ps. 136:6; Ps. 136:7; Ps. 136:8; Ps. 136:9; Ps. 136:10; Ps. 136:11; Ps. 136:12; Ps. 136:13; Ps. 136:14; Ps. 136:15; Ps. 136:16; Ps. 136:17; Ps. 136:18; Ps. 136:19; Ps. 136:20; Ps. 136:21; Ps. 136:22; Ps. 136:23; Ps. 136:24; Ps. 136:25; Ps. 136:26; Ps. 138:2; Ps. 138:8; Ps. 141:5; Ps. 143:8; Ps. 143:12; Ps. 144:2; Ps. 145:8; Ps. 147:11 Compassion (have compassion, mercy)(07355) racham from rechem = womb ~ suggesting a connection between the place of the developing child and the strong feelings of love a mother has toward her child) speaks a deep love of one for another rooted in some "natural" bond (cp rechem = womb). Racham manifests itself as an "emotional" response to one's needs. Racham means to feel another's pain so deeply that you are moved to do something about it. Racham means to have compassion, to have mercy, to find mercy. "The word pictures a deep, kindly sympathy and sorrow felt for another who has been struck with affliction or misfortune, accompanied with a desire to relieve the suffering." (Baker) In Proverbs "He who conceals his transgressions will not prosper, but he who confesses and forsakes [them] will find compassion." (Pr 28:13+) Vine adds that racham means “bowels; mercies; compassion.” This noun, always used in the plural intensive, occurs in Gen. 43:14: “And God Almighty give you mercy [“compassion”].” In Ge 43:30, it is used of Joseph’s feelings toward Benjamin: “His bowels did yearn upon his brother.” (niv, “He was deeply moved at the sight of his brother.”) Rachamim is most often used of God, as by David in 2Sa 24:14: “Let us fall now into the hand of the Lord; for His mercies are great…” We have the equivalent Aramaic word in Daniel’s request to his friends: “That they would desire mercies of the God of heaven concerning this secret …” (Da 2:18). In Ps 51:1 racham is translated in the Lxx with oiktirmos from oikteiro = to have compassion {used only in Romans 9:15+} in turn derived from oiktos = compassion or pity which in turn is said to be derived from the interjection oi = "Oh!") denotes the inward feeling of compassion which abides in the heart. It represents the display of concern over or compassion with another’s misfortune. Compassion (from Latin com = with + pati = to bear, suffer - thus literally to "bear with" or "to suffer with") is a sympathetic consciousness of other's distress together with a desire to alleviate it and in the case of God, with the ability to in fact do so! Racham - 39v - compassion(30), compassions(1), deeply(1), deeply*(1), mercies(4), mercy(2). Ge 43:14; Ge 43:30; Dt. 13:17; 2Sa 24:14; 1Ki 3:26; 1Ki 8:50; 1Ch 21:13; 2Ch 30:9; Neh 1:11; Neh 9:19; Neh 9:27; Neh. 9:28; Neh. 9:31; Ps. 25:6; Ps. 40:11; Ps. 51:1; Ps. 69:16; Ps. 77:9; Ps. 79:8; Ps. 103:4; Ps. 106:46; Ps. 119:77; Ps. 119:156; Ps. 145:9; Prov. 12:10; Isa. 47:6; Isa. 54:7; Isa. 63:7; Isa. 63:15; Jer. 16:5; Jer. 42:12; Lam. 3:22; Dan. 1:9; Dan. 9:9; Dan. 9:18; Hos. 2:19; Amos 1:11; Zech. 1:16; Zech. 7:9 Racham is a word conveying a greater sense of emotion and we see a beautiful example of this emotional component in Joseph's "reunion" with his youngest brother Benjamin (Ge 43:29)… Joseph hurried out for he was deeply (racham) stirred (KJV = "his bowels did yearn") over his brother, and he sought a place to weep; and he entered his chamber and wept there. (Ge 43:30). Comment: Here we see racham reflecting Joseph's innermost being expressive of his yearning for his brother. The Septuagint emphasizes this deep guttural sense of racham in translating racham with enteron which is Greek for intestine or bowel. We've all had those same deep feelings with Blot out (wipe)(04229) machah means to wipe, to wipe out and is often connected with divine judgment as with God wiping out all life in the flood (Ge 6:7, Ge 7:23); Amalek (Ex 17:14+), destroying Jerusalem (2 Ki 21:13); threatening to wipe out Israel's name (Dt. 9:14). Ps. 51:1 = "blot out my transgressions"; Ps. 51:9 = "blot out all my iniquities. " Ps 69:28 = " May they be blotted out of the book of life." The first OT use gives us a good sense of the meaning of mahah when Jehovah says "I will blot out man whom I have created from the face of the land." (Ge 6:7) God says He will "utterly blot out" the memory of Amalek (Dt 25:19). Note that erasures on ancient leather scrolls were made by washing or sponging off the ink rather than blotting. "Wipe out" is therefore more accurate for the idea of expunging. When God did move in judgment, he wiped Jerusalem as one wipes a dish, wiping it and turning it upside down (2Ki 21:13). During the time of the Judges, the entire tribe of Benjamin was almost blotted out (Jdg 21:17+). Mahah figures prominently in the prayer in which Moses begged God to forgive the sin Israel incurred when they worshipped the golden calf. "If not, blot me out of your book," prays Moses (Ex 32:32, 33). In Numbers we read "The priest shall then write these curses on a scroll (having to do with the Law of Jealously - Nu 5:11-31+), and he shall wash them off into the water of bitterness. (Nu 5:23+)