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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Надписание псалма указывает на повод написания - обличение пророком Нафаном Давида за его преступление с Вирсавией и Урией, а все содержание - покаянная молитва.

Господи! Прости и очисти по Твоей великой милости мой грех, который тяготит меня. Я глубоко сознаю свою вину пред Тобою (3-6). Я зачат и рожден во грехе. Ты сообщал мне откровения, любил меня. Прояви свою милость очищением и прощением моего греха и сделай меня радостным от полученного прощения (7:-14). Открой мои уста для проповедания и восхваления Тебя. Такой вид богоугождения Тебе приятней внешних жертв (15-19).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Though David penned this psalm upon a very particular occasion, yet, it is of as general use as any of David's psalms; it is the most eminent of the penitential psalms, and most expressive of the cares and desires of a repenting sinner. It is a pity indeed that in our devout addresses to God we should have any thing else to do than to praise God, for that is the work of heaven; but we make other work for ourselves by our own sins and follies: we must come to the throne of grace in the posture of penitents, to confess our sins and sue for the grace of God; and, if therein we would take with us words, we can nowhere find any more apposite than in this psalm, which is the record of David's repentance for his sin in the matter of Uriah, which was the greatest blemish upon his character: all the rest of his faults were nothing to this; it is said of him (1 Kings xv. 5), That "he turned not aside from the commandment of the Lord all the days of his life, save only in the matter of Uriah the Hittite." In this psalm, I. He confesses his sin, ver. 3-6. II. He prays earnestly for the pardon of his sin, ver. 1, 2, 7, 9. III. For peace of conscience, ver. 8, 12. IV. For grace to go and sin no more, ver. 10, 11, 14. V. For liberty of access to God, ver. 15. IV. He promises to do what he could for the good of the souls of others ( ver. 13) and for the glory of God, ver. 16, 17, 19. And, lastly, concludes with a prayer for Zion and Jerusalem, ver. 18. Those whose consciences charge them with any gross sin should, with a believing regard to Jesus Christ, the Mediator, again and again pray over this psalm; nay, though we have not been guilty of adultery and murder, or any the like enormous crime, yet in singing it, and praying over it, we may very sensibly apply it all to ourselves, which if we do with suitable affections we shall, through Christ, find mercy to pardon and grace for seasonable help.
Adam Clarke: Commentary on the Bible - 1831
The psalmist, with a deeply penitent heart, prays for remission of sins, Psa 51:1-4; which he confesses, and deeply deplores, Psa 51:5-14; states his willingness to offer sacrifice, but is convinced that God prefers a broken heart to all kinds of oblations, Psa 51:15-17; prays for the restoration of the walls of Jerusalem, and promises that then the Lord's sacrifice shall be properly performed, Psa 51:18, Psa 51:19.
The title is long: "To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba." The propriety of this title has been greatly suspected, says Bishop Horsley: "That this Psalm was not written on the occasion to which the title refers, is evident from the Psa 51:4 and Psa 51:18. The Psa 51:4 ill suits the case of David, who laid a successful plot against Uriah's life, after he had defiled his bed: and the Psa 51:18 refers the Psalm to the time of the captivity, when Jerusalem lay in ruins." Dr. Kennicott is of the same mind. He says: "The title is misplaced; that it was written during the captivity, and the cessation of the temple worship; the author under great depression of mind, arising from the guilt of some crime, probably some compliance with heathen idolatry, not murder nor adultery; is plain from the Psa 51:4, "Against Thee Only have I sinned."
The crime mentioned in the title was not only against God, but against the whole order of civil society; against the life of the noble and valiant captain whose wife Bath-sheba was, and against every thing sacred in friendship and hospitality. It was a congeries of sins against God and society. Were it not for the Psa 51:4, Psa 51:18, and Psa 51:19, the rest of the Psalm would accord well enough with the title, and the deep penitence it expresses would be suitable enough to David's state. But see on Psa 51:4 (note), Psa 51:18-19 (note).
Albert Barnes: Notes on the Bible - 1834
51:0: This psalm purports to be a psalm of David, and the contents of it accord with this supposition, and with the statement in the title in regard to the occasion on which it was composed. There would be no difficulty on the subject, and no ground for hesitation, in regard to the author and the occasion on which it was composed, if it were not for the prayer in Psa 51:18, "Do good in thy good pleasure unto Zion; build thou the walls of Jerusalem," which, it has been maintained by DeWette, Rosenmuller, Venema, and others, must have been written in the time of the Babylonian cxile. Except this, it is admitted on all hands that the psalm in its composition accords entirely with the statement in the title, that it was composed by David. It has, in fact, been generally admitted that the psalm "was" composed by David, though it is the opinion of Rosenmuller, Venema, and Doederlein, that the last two verses were added by a later hand.
According to the title, the psalm was composed on occasion of the great fault and crime in the life of David, and as an expression of his penitence in view of his sin. On the phrase "To the chief Musician," see the notes at the title to Psa 4:1-8. We are not to suppose that this title was prefixed to the psalm by David himself, but the use to be made of it by committing it to the "chief Musician," or to the overseer of the music in the public worship of God shows that the psalm was considered as designed to be used in public, and was not a mere expression of the private feelings of the author. It was, doubtless, commonly understood (and was probably so intended by David himself) that it was to be used as a "public" expression of his penitence in view of his crane; and both the fact of its composition, and the manner in which it was to be used, were to be interpreted as indicating his willingness that the widest publicity should be given to his confession, and that the memory of the crime and of his penitence should be perpetuated in all ages of the world. The phrase in the title, "A "Psalm" of David," denotes that it was to be used for public worship, or as connected with praise. It was designed not merely to express his private feelings, but was intended to be employed in the solemn services of public devotion. See introduction to Psa 3:1-8.
The phrase "when Nathan the prophet came unto him," refers to the fact recorded in Sa2 12:1-13. It means that the psalm was the "result" of the visit of Nathan to him; or that it records the feelings of the author, when the sense of his sin had been brought to his mind by the faithful message of the prophet. We may suppose that the record of his feelings was made without delay, for the psalm bears all the marks of having been composed under the deepest feeling, and not of being the result of calm reflection. On the phrase "after he had gone in to Bath-sheba," see the sad record in Sa2 11:1-5.
DeWette, however, maintains that psalm could not have been composed David, but that it must have been in the time of the Babylonian exile. The only argument which he adduces in favor of this opinion is the prayer in Psa 51:18, "Build thou the walls of Jerusalem," which, he says, could not have been a prayer offered by David, as there was in his time nothing which would make this prayer proper. Jerusalem was not then in ruins. It had been strongly fortified by David himself, and required no particular interposition of God as if to "restore" walls that had been thrown down; whereas, in the time of the exile, such a prayer would have been eminently proper, and would be a natural petition for one who loved his country, and who, as an expression of his own penitence, was desirous of doing all he could for the cause of religion. The difficulty will be more appropriately met in the notes at those verses.
It may be observed here, however, that possibly the expression "Build thou the walls of Jerusalem," "may" be used in a figurative or spiritual sense, expressive of a desire that God would bless his people; that he would interpose in their behalf; that he would be their protector and friend; that he would do for them what would be well expressed by building strong and secure wails around a city. But it may be asked, also, Is it absolutely certain that when the psalm was composed the work of enclosing the city of Jerusalem with walls had been completed? May it not have been, in fact, that at that very time David was engaged in "carrying out" his design of rendering the city impregnable by walls and towers, and that in the midst of his intense sorrow for his own sin, though so heinous and aggravated, his heart may have trurned to that which was so dear to him as an object to be accomplished, and that even then, in connection with his bitter repentance for his sin, he may have prayed that God would favor that great design?
It is no evidence that our sorrow for sin is not deep and genuine, that, even in our expressions of penitence, our heart turns to Zion - to the Church - to the great work which the Church is accomplishing - and that, though our prayers "began" with a reference to our own sin, they should "close" with a petition that God would bless his people, and fulfill the great purposes so near to the heart of piety in reference to the progress of true religion in the world. Indeed, from the very narrative in 2 Sam. 6-12. it would seem probable that the work of fortifying the city of Jerusalem, contemplated by David, was not yet completed, when he committed the crime for which this psalm is the expression of penitence. It was a work of years to do this: and it is not improbable that the guilty transaction to which this psalm refers occurred in the very midst of his design for the defense and protection of the capital of his kingdom.
The psalm consists of two parts:
I. In the first Psa 51:1-12, the psalmist confesses his guilt, and prays for pardon. He begins with an earnest plea for mercy Psa 51:1-2; he humbly acknowledges his offence, without any attempt to vindicate himself, or to apologise for it Psa 51:3-6; he pleads with God to cleanse him, to pardon him, to create in him a new heart, and not to cast him off or to take his Holy Spirit from him Psa 51:7-12.
II. In the second part Psa 51:13-19 he shows how he would manifest his sense of the divine mercy if he was forgiven: expressing the purpose to lead a new life; to devote himself to the duties of religion; to do all in his power to repair the evils of his conduct, and especially to induce others to avoid the way of sin, warning them by his example. He says that he would teach transgressors the true ways of God, and that sinners would be converted to Him, Psa 51:13; that he would sing aloud the praise of God, Psa 51:14-15; that he would offer to God the sacrifice of a broken heart and a contrite spirit, Psa 51:16-17; and he then pleads Psa 51:18-19, that God would interpose and bless Zion, that the great work might be completed in which he had been engaged in defending the city, and in preparing a place which would be secure, where God might be worshipped, and where sacrifices and offerings might perpetually ascend on his altar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 51:1, David prays for remission of sins, whereof he makes a deep confession; Psa 51:6, He prays for sanctification; Psa 51:16, God delights not in sacrifice, but in sincerity; Psa 51:18, He prays for the church.
Sa2 12:1-13
Carl Friedrich Keil and Franz Delitzsch

Penitential Prayer and intercession for Restoration to Favour
The same depreciation of the external sacrifice that is expressed in Ps 50 finds utterance in Ps 51, which supplements the former, according as it extends the spiritualizing of the sacrifice to the offering for sin (cf. Ps 40:7). This Psalm is the first of the Davidic Elohim-Psalms. The inscription runs: To the Precentor, a Psalm by David, when Nathan the prophet came to him, after he had gone in to Bathsheba. The carelessness of the Hebrew style shows itself in the fact that one and the same phrase is used of Nathan's coming in an official capacity to David (cf. 2Kings 12:1) and of David's going in unto Bathsheba (בּוא אל, as in Gen 6:4; Ps 16:2, cf. 2Kings 11:4). The comparative כּאשׁר, as a particle of time in the whole compass of the Latin quum, holds together that which precedes and that which subsequently takes place. Followed by the perfect (2Kings 12:21; 1Kings 12:8), it has the sense of postquam (cf. the confusing of this כאשׁר with אחרי אשׁר, Josh 2:7). By בּבוא the period within which the composition of the Psalm falls is merely indicated in a general way. The Psalm shows us how David struggles to gain an inward and conscious certainty of the forgiveness of sin, which was announced to him by Nathan (2Kings 12:13). In Ps 6:1-10 and Ps 38:1 we have already heard David, sick in soul and body, praying for forgiveness; in Ps 51 he has even become calmer and more cheerful in his soul, and there is nothing wanting to him except the rapturous realization of the favour within the range of which he already finds himself. On the other hand, Ps 32:1-11 lies even beyond Ps 51. For what David promises in Ps 51:15, viz., that, if favour is again shown to him, he will teach the apostate ones the ways of God, that he will teach sinners how they are to turn to God, we heard him fulfil in the sententious didactic Ps 32:1-11.
Hitzig assigns Ps 51, like Ps 50, to the writer of Is 40:1. But the manifold coincidences of matter and of style only prove that this prophet was familiar with the two Psalms. We discern in Ps 51 four parts of decreasing length. The first part, Ps 51:3, contains the prayer for remission of sin; the second, Ps 51:12, the prayer for renewal; the third, Ps 51:16, the vow of spiritual sacrifices; the fourth, vv. 20, 21, the intercession for all Jerusalem. The divine name Elohim occurs five times, and is appropriately distributed throughout the Psalm.
John Gill
INTRODUCTION TO PSALM 51
To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. The occasion of this psalm was the sin of David with Bathsheba, signified by "going in to her"; an euphemism for "lying with her"; which sin was a very aggravated one, she being another man's wife, and the wife of a servant and soldier of his, who was at the same time exposing his life for his king and country's good; and David besides had many wives, and was also king of Israel, and should have set a better example to his subjects; and it was followed with other sins, as the murder of Uriah, and the death of several others; with scandal to religion, and with security and impenitence in him for a long time, until Nathan the prophet was sent to him of God, to awaken him to a sense of his sin; which he immediately acknowledged, and showed true repentance for it: upon which, either while Nathan was present, or after he was gone, he penned this psalm; that it might remain on record, as a testification of his repentance, and for the instruction of such as should fall into sin, how to behave, where to apply, and for their comfort. The history of all this may be seen in the eleventh and twelfth chapters of the second book of Samuel.
50:150:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ.
1 Այսուհետեւ՝ սաղմոս Դաւթի.
Գլխաւոր երաժշտին՝
Ի կատարած. Սաղմոս Դաւթի:

50:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ.
1 Այսուհետեւ՝ սաղմոս Դաւթի.
Գլխաւոր երաժշտին՝
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50:050:1 Начальнику хора. Псалом Давида,
50:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
50:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph אֵ֤ל׀ ʔˈēl אֵל god אֱֽלֹהִ֡ים ʔˈᵉlōhˈîm אֱלֹהִים god(s) יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH דִּבֶּ֥ר dibbˌer דבר speak וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מִ mi מִן from מִּזְרַח־ mmizraḥ- מִזְרָח sunrise שֶׁ֝֗מֶשׁ ˈšˈemeš שֶׁמֶשׁ sun עַד־ ʕaḏ- עַד unto מְבֹאֹֽו׃ mᵊvōʔˈô מָבֹוא entrance
50:1. victori canticum DavidUnto the end, a psalm of David,
For the Chief Musician. A psalm of David: when Nathan the prophet came unto him, after he had gone in to Bath-sheba.
50:1. A Psalm of Asaph. The God of gods, the Lord has spoken, and he has called the earth, from the rising of the sun even to its setting,
[305] KJV Chapter [51] To the chief Musician, A Psalm of David:

50:1 Начальнику хора. Псалом Давида,
50:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
50:1
מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm
לְ lᵊ לְ to
אָ֫סָ֥ף ʔˈāsˌāf אָסָף Asaph
אֵ֤ל׀ ʔˈēl אֵל god
אֱֽלֹהִ֡ים ʔˈᵉlōhˈîm אֱלֹהִים god(s)
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
דִּבֶּ֥ר dibbˌer דבר speak
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
מִ mi מִן from
מִּזְרַח־ mmizraḥ- מִזְרָח sunrise
שֶׁ֝֗מֶשׁ ˈšˈemeš שֶׁמֶשׁ sun
עַד־ ʕaḏ- עַד unto
מְבֹאֹֽו׃ mᵊvōʔˈô מָבֹוא entrance
50:1. victori canticum David
Unto the end, a psalm of David,
For the Chief Musician. A psalm of David: when Nathan the prophet came unto him, after he had gone in to Bath-sheba.
50:1. A Psalm of Asaph. The God of gods, the Lord has spoken, and he has called the earth, from the rising of the sun even to its setting,
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Albert Barnes: Notes on the Bible - 1834
51:1: Have mercy opon me, O God - This is the utterance of a full heart; a heart crushed and broken by the consciousness of sin. The psalmist had been made to see his great guilt; and his first act is to cry out for mercy. There is no attempt to excuse his sin, or to apologise for it; there is no effort to vindicate his conduct; there is no complaint of the righteousness of that holy law which condemned him. It was "guilt" that was before his mind; guilt only; deep and dreadful guilt. The appeal properly expresses the state of a mind that is overwhelmed at the remembrance of crime, and that comes with earnestness to God to plead for pardon. The only hope of a sinner when crushed with the consciousness of sin is the mercy of God; and the plea for that mercy will be urged in the most earnest and impassioned language that the mind can employ. "Accordingly to thy Iovingkindness." On the meaning of the word used here, see the notes at Psa 36:7.
(a) The "ground" of his hope was the compassion of God:
(b) the "measure" of that hope was His boundless beneficence; or, in other words, he felt that there was need of "all" the compassion of a God.
His sin was so great, his offence was so aggravated, that he could have no hope but in a Being of infinite compassion, and he felt that the need of mercy in his case could be measured and covered "only" by that infinite compassion.
According unto the multitude of thy tender mercies - The same idea occurs here also. The psalmist fixed his eye on the "vastness" of the divine mercy; on the numberless "acts" of that mercy toward the guilty; here he found his hope, and here alone. Every instance of extraordinary mercy which had occurred in the world furnished him now with an argument in his appeal to God; was an encouragement to him "in" that appeal; was a ground of hope that his appeal would not be rejected. So to us: every instance in which a great sinner has been forgiven is evidence that we may be forgiven also, and is an encouragement to us to come to God for pardon. See the notes at Ti1 1:16.
Blot out my transgressions - In allusion to an account that is kept, or a charge made, when such an account is wiped away, erased, or blotted out. Compare Exo 32:32-33; see the notes at Isa 43:25; notes at Isa 44:22; notes at Col 2:14. Never was a more earnest appeal made by a sinner than that which is made in this verse; never was there a more sincere cry for mercy. It shows us where we should "begin" in our prayers when we are pressed down with the consciousness of sin - with a cry for "mercy," and not an appeal to "justice;" it shows us what is to be the "ground" and the "measure" of our hope - the mere compassion of an infinitely benevolent God; it shows us the place which we must take, and the argument on which we must rely - a place among sinners, and an argument that God has been merciful to great sinners, and that therefore he may be merciful to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:1: after: 2Sam. 11:2-27
O God: Psa 25:6, Psa 25:7, Psa 109:21, Psa 119:124; Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Dan 9:9, Dan 9:18; Mic 7:18, Mic 7:19; Rom 5:20, Rom 5:21; Eph 1:6-8, Eph 2:4-7
multitude: Psa 5:7, Psa 69:13, Psa 69:16, Psa 106:7, Psa 106:45; Isa 63:7, Isa 63:15 *marg. Lam 3:32
tender: Psa 40:11, Psa 77:9, Psa 145:9
blot: Psa 51:9; Neh 4:5; Isa 43:25, Isa 44:22; Jer 18:23; Act 3:19; Col 2:14
Carl Friedrich Keil and Franz Delitzsch
51:1
Prayer for the remission of sin. Concerning the interchangeable names for sin, vid., on Ps 32:1. Although the primary occasion of the Psalm is the sin of adultery, still David says פּשׁעי, not merely because many other sins were developed out of it, as his guilt of blood in the case of Uriah, the scandal put into the mouths of the enemies of Jahve, and his self-delusion, which lasted almost a whole year; but also because each solitary sin, the more it is perceived in its fundamental character and, as it were, microscopically discerned, all the more does it appear as a manifold and entangled skein of sins, and stands forth in a still more intimate and terrible relation, 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 Is 44:22, cf. Is 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 Kerמ runs הרב כּבּסני (imperat. Hiph., like הרף, Ps 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 Chethמb הרבּה (prop. multum faciendo = multum, prorsus, Ges. ֗131, 2). In כּרב (Is 63:7) and הרב is expressed the depth of the consciousness of sin; profunda enim malitia, as Martin Geier observes, insolitam raramque gratiam postulat.
Geneva 1599
51:1 "To the chief Musician, A Psalm of David, when Nathan the prophet (a) came unto him, after he had gone in to Bathsheba." Have mercy upon me, O God, (b) according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
(a) To reprove him, because he had committed horrible sins, and lain in the same without repentance more then a whole year.
(b) As his sins were many and great, so he requires that God would give him the feeling of his excellent and abundant mercies.
John Gill
51:1 Have mercy upon me, O God,.... David, under a sense of sin, does not run away from God, but applies unto him, and casts himself at his feet, and upon his mercy; which shows the view he had of his miserable condition, and that he saw there was mercy in God, which gave him hope; and upon his bended knees, and in the exercise of faith, he asks for it;
according to thy lovingkindness; not according to his merits, nor according to the general mercy of God, which carnal men rely upon; but according to his everlasting and unchangeable love in Christ; from which as the source, and through whom as the medium, special mercy comes to the children of men. The acts of special mercy are according to the sovereign will of God: he is not moved to mercy neither by the merits nor misery of men, but by his free grace and favour; it is love that sets mercy to work: this is a most glaring gleam of Gospel light, which none of the inspired writers besides, except the Apostle Paul, saw, Eph 2:4;
according unto the multitude of thy tender mercies blot out my transgressions; for his sin was complicated, attended with many others; and, besides, upon a view of this, he was led to observe all his other sins; and particularly the corruption of his nature, his original sin, which he mentions, Ps 51:5. These he desires might be "blotted out"; out of the book of account, out of God's debt book; that they might not stand against him, being debts he was not able to pay or make satisfaction for; and out of the table of his own heart and conscience, where they were ever before him, and seemed to be engraven; that they might be caused to pass from him, and he might have no more conscience of them; or that they might be blotted out, as a cloud by the clear shining of the sun of righteousness, with the healing of pardoning grace in his wings; or that they might be wiped away, as any faith is wiped from any person or thing: and all this "according to the multitude of his tender mercies". The mercy of God is plenteous and abundant; he is rich in it, and various are the instances of it; and it is exceeding tender, like that of a father to his children, or like that of a mother to the son of her womb; and from this abundant and tender mercy springs the forgiveness of sin, Lk 1:77. The psalmist makes mention of the multitude of the mercies of God, because of the multitude of his sins, which required a multitude of mercy to forgive, and to encourage his hope of it.
Robert Jamieson, A. R. Fausset and David Brown
51:1 On the occasion, compare 2Kings 11:12. The Psalm illustrates true repentance, in which are comprised conviction, confession, sorrow, prayer for mercy, and purposes of amendment, and it is accompanied by a lively faith. (Psa. 51:1-19)
A plea for mercy is a confession of guilt.
blot out--as from a register.
transgressions--literally, "rebellions" (Ps 19:13; Ps 32:1).
50:250:2: ՚ի ժամանակի զի եկն առ նա Նաթան մարգարէ, իբրեւ զի մտեալ էր նա առ Բերսաբէէ. Ծ[6939]։[6939] Ոմանք.՚Ի ժամանակի յորժամ եկն առ նա... առ Բերսաբէէ կին Ուրիայ։
2 այն ժամանակ, երբ նրա մօտ եկաւ Նաթան մարգարէն, երբ ինքը մերձեցել էր Բերսաբէին
Դաւիթին Սաղմոսը Նաթան մարգարէին եկած ժամանակը
ի ժամանակի իբրեւ եկն առ նա Նաթան մարգարէ, յորժամ մտեալ էր նա առ Բերսաբէէ:

50:2: ՚ի ժամանակի զի եկն առ նա Նաթան մարգարէ, իբրեւ զի մտեալ էր նա առ Բերսաբէէ. Ծ[6939]։
[6939] Ոմանք.՚Ի ժամանակի յորժամ եկն առ նա... առ Բերսաբէէ կին Ուրիայ։
2 այն ժամանակ, երբ նրա մօտ եկաւ Նաթան մարգարէն, երբ ինքը մերձեցել էր Բերսաբէին
Դաւիթին Սաղմոսը Նաթան մարգարէին եկած ժամանակը
zohrab-1805▾ eastern-1994▾ western am▾
50:150:2 когда приходил к нему пророк Нафан, после того, как Давид вошел к Вирсавии.
50:2 ἐν εν in τῷ ο the ἐλθεῖν ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him Ναθαν ναθαν Nathan τὸν ο the προφήτην προφητης prophet ἡνίκα ηνικα whenever; when εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward Βηρσαβεε βηρσαβεε Bērsabee; Virsavee
50:2 מִ mi מִן from צִּיֹּ֥ון ṣṣiyyˌôn צִיֹּון Zion מִכְלַל־ miḵlal- מִכְלָל perfection יֹ֗פִי yˈōfî יֳפִי beauty אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) הֹופִֽיעַ׃ hôfˈîₐʕ יפע shine
50:2. cum venisset ad eum Nathan propheta quando ingressus est ad BethsabeeWhen Nathan the prophet came to him, after he had sinned with Bethsabee.
1. Have mercy upon me, O God, according to thy lovingkindness; according to the multitude of thy tender mercies blot out my transgressions.
50:2. from Zion, the brilliance of his beauty.
when Nathan the prophet came unto him, after he had gone in to Bath- sheba:

50:2 когда приходил к нему пророк Нафан, после того, как Давид вошел к Вирсавии.
50:2
ἐν εν in
τῷ ο the
ἐλθεῖν ερχομαι come; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ναθαν ναθαν Nathan
τὸν ο the
προφήτην προφητης prophet
ἡνίκα ηνικα whenever; when
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
Βηρσαβεε βηρσαβεε Bērsabee; Virsavee
50:2
מִ mi מִן from
צִּיֹּ֥ון ṣṣiyyˌôn צִיֹּון Zion
מִכְלַל־ miḵlal- מִכְלָל perfection
יֹ֗פִי yˈōfî יֳפִי beauty
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הֹופִֽיעַ׃ hôfˈîₐʕ יפע shine
50:2. cum venisset ad eum Nathan propheta quando ingressus est ad Bethsabee
When Nathan the prophet came to him, after he had sinned with Bethsabee.
1. Have mercy upon me, O God, according to thy lovingkindness; according to the multitude of thy tender mercies blot out my transgressions.
50:2. from Zion, the brilliance of his beauty.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:1: Have mercy upon me, O God - Without mercy I am totally, finally ruined and undone.
According to thy loving-kindness - Mark the gradation in the sense of these three words, Have Mercy on me, חנני chonneni; thy Loving-Kindness, חסדך chasdecha; - thy Tender Mercies, רחמיך rachameycha, here used to express the Divine compassion. The propriety of the order in which they are placed deserves particular observation.
The first, rendered have mercy or pity, denotes that kind of affection which is expressed by moaning over an object we love and pity; that natural affection and tenderness which even the brute creation show to their young by the several noises they respectively make over them.
The second, rendered loving-kindness, denotes a strong proneness, a ready, large, and liberal disposition, to goodness and compassion, powerfully prompting to all instances of kindness and bounty; flowing as freely as waters from a perpetual fountain. This denotes a higher degree of goodness than the former.
The third, rendered tender mercies, denotes what the Greeks called splagcnizesqai, that most tender pity which we signify by the moving of the heart and bowels, which argues the highest degree of compassion of which nature is susceptible. See Chandler.
Blot out my transgressions - מחה mecheh, wipe out. There is a reference here to an indictment: the psalmist knows what it contains; he pleads guilty, but begs that the writing may be defaced; that a proper fluid may be applied to the parchment, to discharge the ink, that no record of it may ever appear against him: and this only the mercy, loving-kindness, and tender compassions of the Lord can do.
Albert Barnes: Notes on the Bible - 1834
51:2: Wash me throughly from mine iniquity - literally, "Multiply to wash me." The word rendered "throughly" is a verb, either in the infinitive or imperative mood, and suggests the idea of "multiplying" or "increasing." The reference is to that which might need constant or repeated washings in order to remove a stain adverbially to denote intensity, or thoroughness. On the word wash as applicable to sin, see the notes at Isa 1:16.
And cleanse me from my sin - Remove it entirely. Make me wholly pure. See the notes at Isa 1:16. In what manner he hoped that this would be done is shown in the following portions of the psalm. It was -
(a) by forgiveness of the past, Psa 51:9; and
(b) by making the heart pure and holy through the renewing and sanctifying influences of the Holy Spirit, Psa 51:10-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:2: Wash: Psa 51:7; Eze 36:25; Zac 13:1; Co1 6:11; Heb 9:13, Heb 9:14, Heb 10:21, Heb 10:22; Jo1 1:7-9; Rev 1:5, Rev 7:14
cleanse: Psa 51:7, Psa 19:12
Geneva 1599
51:2 Wash me (c) throughly from mine iniquity, and cleanse me from my sin.
(c) My sins strike so fast in me, that I have need of some singular kind of washing.
John Gill
51:2 Wash me thoroughly from mine iniquity,.... Which supposes defilement by sin, and that very great, and such as none can remove but the Lord himself; who, when he takes it in hand, does it effectually and thoroughly; see Ezek 36:25. David's sin had long lain upon him, the faith of it had as it were eaten into him, and spread itself over him, and therefore he needed much washing: "wash me much", all over, and thoroughly:
and cleanse me from my sin: which only the blood of Christ can do, 1Jn 1:7. The psalmist makes use of three words to express his sin by, in this verse Ps 51:1; which signifies "rebellion", as all sin has in it rebellion against God the lawgiver, and a contempt of his commandments; "perverseness", "crookedness", sin being a going out of the plain way of God's righteous law; and "a missing the mark"; going besides it or not coming up to it: and these he makes rise of to set forth the malignity of sin, and the deep sense he had of the exceeding sinfulness of it; and these are the three words used by the Lord in Ex 34:7; when he declares himself to be a sin forgiving God; so that David's sin came within the reach of pardoning mercy.
Robert Jamieson, A. R. Fausset and David Brown
51:2 Wash me--Purity as well as pardon is desired by true penitents.
50:350:3: Ողորմեա՛ ինձ Աստուած ըստ մեծի ողորմութեան քում. ըստ բազում գթութեան քում քաւեա՛ զանօրէնութիւնս իմ։
3 Ողորմի՛ր ինձ, Աստուա՛ծ, քո մեծ ողորմութեամբ եւ քո գթառատութեամբ ջնջի՛ր իմ յանցանքները:
51 Ողորմէ՛ ինծի, ո՛վ Աստուած, քու ողորմութեանդ համեմատ, Քու առատ գթութեանդ համեմատ ջնջէ իմ յանցանքներս։
Ողորմեա ինձ, Աստուած, ըստ [300]մեծի ողորմութեան քում, ըստ բազում գթութեան քում քաւեա զանօրէնութիւնս իմ:

50:3: Ողորմեա՛ ինձ Աստուած ըստ մեծի ողորմութեան քում. ըստ բազում գթութեան քում քաւեա՛ զանօրէնութիւնս իմ։
3 Ողորմի՛ր ինձ, Աստուա՛ծ, քո մեծ ողորմութեամբ եւ քո գթառատութեամբ ջնջի՛ր իմ յանցանքները:
51 Ողորմէ՛ ինծի, ո՛վ Աստուած, քու ողորմութեանդ համեմատ, Քու առատ գթութեանդ համեմատ ջնջէ իմ յանցանքներս։
zohrab-1805▾ eastern-1994▾ western am▾
50:250:3 Помилуй меня, Боже, по великой милости Твоей, и по множеству щедрот Твоих изгладь беззакония мои.
50:3 ἐλέησόν ελεεω show mercy; have mercy on με με me ὁ ο the θεός θεος God κατὰ κατα down; by τὸ ο the μέγα μεγας great; loud ἔλεός ελεος mercy σου σου of you; your καὶ και and; even κατὰ κατα down; by τὸ ο the πλῆθος πληθος multitude; quantity τῶν ο the οἰκτιρμῶν οικτιρμος compassion σου σου of you; your ἐξάλειψον εξαλειφω erase; wipe out τὸ ο the ἀνόμημά ανομημα of me; mine
50:3 יָ֤בֹ֥א yˈāvˌō בוא come אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) וְֽ wᵊˈ וְ and אַל־ ʔal- אַל not יֶ֫חֱרַ֥שׁ yˈeḥᵉrˌaš חרשׁ be deaf אֵשׁ־ ʔēš- אֵשׁ fire לְ lᵊ לְ to פָנָ֥יו fānˌāʸw פָּנֶה face תֹּאכֵ֑ל tōḵˈēl אכל eat וּ֝ ˈû וְ and סְבִיבָ֗יו sᵊvîvˈāʸw סָבִיב surrounding נִשְׂעֲרָ֥ה niśʕᵃrˌā שׂער whirl מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
50:3. miserere mei Deus secundum misericordiam tuam iuxta multitudinem miserationum tuarum dele iniquitates measHave mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.
2. Wash me throughly from mine iniquity, and cleanse me from my sin.
50:3. God will arrive manifestly. Our God also will not keep silence. A fire will flare up in his sight, and a mighty tempest will surround him.
KJV [1] Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions:

50:3 Помилуй меня, Боже, по великой милости Твоей, и по множеству щедрот Твоих изгладь беззакония мои.
50:3
ἐλέησόν ελεεω show mercy; have mercy on
με με me
ο the
θεός θεος God
κατὰ κατα down; by
τὸ ο the
μέγα μεγας great; loud
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
κατὰ κατα down; by
τὸ ο the
πλῆθος πληθος multitude; quantity
τῶν ο the
οἰκτιρμῶν οικτιρμος compassion
σου σου of you; your
ἐξάλειψον εξαλειφω erase; wipe out
τὸ ο the
ἀνόμημά ανομημα of me; mine
50:3
יָ֤בֹ֥א yˈāvˌō בוא come
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
וְֽ wᵊˈ וְ and
אַל־ ʔal- אַל not
יֶ֫חֱרַ֥שׁ yˈeḥᵉrˌaš חרשׁ be deaf
אֵשׁ־ ʔēš- אֵשׁ fire
לְ lᵊ לְ to
פָנָ֥יו fānˌāʸw פָּנֶה face
תֹּאכֵ֑ל tōḵˈēl אכל eat
וּ֝ ˈû וְ and
סְבִיבָ֗יו sᵊvîvˈāʸw סָבִיב surrounding
נִשְׂעֲרָ֥ה niśʕᵃrˌā שׂער whirl
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
50:3. miserere mei Deus secundum misericordiam tuam iuxta multitudinem miserationum tuarum dele iniquitates meas
Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.
2. Wash me throughly from mine iniquity, and cleanse me from my sin.
50:3. God will arrive manifestly. Our God also will not keep silence. A fire will flare up in his sight, and a mighty tempest will surround him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Сознание Давидом своего греха и своей виновности пред Богом было настолько глубоким, что он, моля о прощении и своем очищении, взывает только к великому милосердию Бога. Эти стихи очень ярко характеризуют нам Давида, как человека с высоко развитым нравственным чувством: всякий его грех вызывал в нем глубокое осуждение себя и мучительное недовольство собой, Давид низко падал в своих глазах и настолько строго судил себя, что в этом случае помнил только об одном, как глубоко он пал, как сильно оскорбил Бога и как недостоин он пред Ним. Эта сила, высота нравственного чувства и строгость самоанализа показывают, что падение Давида, возможное и для него, как человека, не могло быть проявлением в нем дурной "настроенности", господства в нем "греховных и похотливых желаний", не могло быть "сознательным" оскорблением Бога и нарушением Его заповедей, но порывом, временным увлечением, за которым следовал период продолжительного покаяния и самобичевания (о чем мы упоминали раньше см. Пс 24-й). Это сознание своей греховности и побуждает Давида просить у Бога омовения, очищения своей души, так как грех пред Ним "всегда". Под этим очищением Давид разумел, как видно из последующего, не просто прощение греха, но очищение его духа с перенесением "наказания", для удовлетворения тому Божественному Правосудию, о котором говорит Его закон в заповедях Моисея. Жажда Давидом очищения пред Богом очень ясно выражена в евр. тексте, где 4: ст. читается: "многократно омой меня от беззакония моего".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Penitential Petitions.
1 Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3 For I acknowledge my transgressions: and my sin is ever before me. 4 Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6 Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
The title has reference to a very sad story, that of David's fall. But, though he fell, he was not utterly cast down, for God graciously upheld him and raised him up. 1. The sin which, in this psalm, he laments, was the folly and wickedness he committed with his neighbour's wife, a sin not to be spoken of, nor thought of, without detestation. His debauching of Bathsheba was the inlet to all the other sins that followed; it was as the letting forth of water. This sin of David's is recorded for warning to all, that he who thinks he stands may take heed lest he fall. 2. The repentance which, in this psalm, he expresses, he was brought to by the ministry of Nathan, who was sent of God to convince him of his sin, after he had continued above nine months (for aught that appears) without any particular expressions of remorse and sorrow for it. But though God may suffer his people to fall into sin, and to lie a great while in it, yet he will, by some means or other, recover them to repentance, bring them to himself and to their right mind again. Herein, generally, he uses the ministry of the word, which yet he is not tied to. But those that have been overtaken in any fault ought to reckon a faithful reproof the greatest kindness that can be don them and a wise reprover their best friend. Let the righteous smite me, and it shall be excellent oil. 3. David, being convinced of his sin, poured out his soul to God in prayer for mercy and grace. Whither should backsliding children return, but to the Lord their God, from whom they have backslidden, and who alone can heal their backslidings? 4. He drew up, by divine inspiration, the workings of his heart towards God, upon this occasion, into a psalm, that it might be often repeated, and long after reviewed; and this he committed to the chief musician, to be sung in the public service of the church. (1.) As a profession of his own repentance, which he would have to be generally taken notice of, his sin having been notorious, that the plaster might be as wide as the wound. Those that truly repent of their sins will not be ashamed to own their repentance; but, having lost the honour of innocents, they will rather covet the honour of penitents. (2.) As a pattern to others, both to bring them to repentance by his example and to instruct them in their repentance what to do an what to say. Being converted himself, he thus strengthens his brethren (Luke xxii. 32), and for this cause he obtained mercy, 1 Tim. i. 16.
In these words we have,
I. David's humble petition, v. 1, 2. His prayer is much the same with that which our Saviour puts into the mouth of his penitent publican in the parable: God be merciful to me a sinner! Luke xviii. 13. David was, upon many accounts, a man of great merit; he had not only done much, but suffered much, in the cause of God; and yet, when he is convinced of sin, he does not offer to balance his evil deeds with his good deeds, nor can he think that his services will atone for his offences; but he flies to God's infinite mercy, and depends upon that only for pardon and peace: Have mercy upon me, O God! He owns himself obnoxious to God's justice, and therefore casts himself upon his mercy; and it is certain that the best man in the world will be undone if God be not merciful to him. Observe,
1. What his plea is for this mercy: "have mercy upon me, O God! not according to the dignity of my birth, as descended from the prince of the tribe of Judah, not according to my public services as Israel's champion, or my public honours as Israel's king;" his plea is not, Lord, remember David and all his afflictions, how he vowed to build a place for the ark (Ps. cxxxii. 1, 2); a true penitent will make no mention of any such thing; but "Have mercy upon me for mercy's sake. I have nothing to plead with thee but," (1.) "The freeness of thy mercy, according to thy lovingkindness, thy clemency, the goodness of thy nature, which inclines thee to pity the miserable." (2.) "The fulness of thy mercy. There are in thee not only lovingkindness and tender mercies, but abundance of them, a multitude of tender mercies for the forgiveness of many sinners, of many sins, to multiply pardons as we multiply transgressions."
2. What is the particular mercy that he begs--the pardon of sin. Blot out my transgressions, as a debt is blotted or crossed out of the book, when either the debtor has paid it or the creditor has remitted it. "Wipe out my transgressions, that they may not appear to demand judgment against me, nor stare me in the face to my confusion and terror." The blood of Christ, sprinkled upon the conscience, to purify and pacify that, blots out the transgression, and, having reconciled us to God, reconciles up to ourselves, v. 2. "Wash me thoroughly from my iniquity; wash my soul from the guilt and stain of my sin by thy mercy and grace, for it is only from a ceremonial pollution that the water of separation will avail to cleanse me. Multiple to wash me; the stain is deep, for I have lain long soaking in the guilt, so that it will not easily be got out. O wash me much, wash me thoroughly. Cleanse me from my sin." Sin defiles us, renders us odious in the sight of the holy God, and uneasy to ourselves; it unfits us for communion with God in grace or glory. When God pardons sin he cleanses us from it, so that we become acceptable to him, easy to ourselves, and have liberty of access to him. Nathan had assured David, upon his first profession of repentance, that his win was pardoned. The Lord has taken away thy sin; thou shalt not die, 2 Sam. xii. 13. Yet he prays, Wash me, cleanse, blot out my transgressions; for God will be sought unto even for that which he has promised; and those whose sins are pardoned must pray that the pardon may be more and more cleared up to them. God had forgiven him, but he could not forgive himself; and therefore he is thus importunate for pardon, as one that thought himself unworthy of it and knew how to value it.
II. David's penitential confessions, v. 3-5.
1. He was very free to own his guilt before God: I acknowledge my transgressions; this he had formerly found the only way of easing his conscience, Ps. xxxii. 4, 5. Nathan said, Thou art the man. I am, says David; I have sinned.
2. He had such a deep sense of it that the was continually thinking of it with sorrow and shame. His contrition for his sin was not a slight sudden passion, but an abiding grief: "My sin is ever before me, to humble me and mortify me, and make me continually blush and tremble. It is ever against me" (so some); "I see it before me as an enemy, accusing and threatening me." David was, upon all occasions, put in mid of his sin, and was willing to be so, for his further abasement. He never walked on the roof of his house without a penitent reflection on his unhappy walk there when thence he saw Bathsheba; he never lay down to sleep without a sorrowful thought of the bed of his uncleanness, never sat down to meat, never sent his servant on an errand, or took his pen in hand, but it put him in mind of his making Uriah drunk, the treacherous message he sent by him, and the fatal warrant he wrote and signed for his execution. Note, The acts of repentance, even for the same sin, must be often repeated. It will be of good use for us to have our sins ever before us, that by the remembrance of our past sins we may be kept humble, may be armed against temptation, quickened to duty, and made patient under the cross.
(1.) He confesses his actual transgressions (v. 4): Against thee, thee only, have I sinned. David was a very great man, and yet, having done amiss, submits to the discipline of a penitent, and thinks not his royal dignity will excuse him from it. Rich and poor must here meet together; there is one law of repentance for both; the greatest must be judged shortly, and therefore must judge themselves now. David was a very good man, and yet, having sinned, he willingly accommodates himself to the place and posture of a penitent. The best men, if they sin, should give the best example of repentance. [1.] His confession is particular; "I have done this evil, this that I am now reproved for, this that my own conscience now upbraids me with." Note, It is good to be particular in the confession of sin, that we may be the more express in praying for pardon, and so may have the more comfort in it. We ought to reflect upon the particular heads of our sins of infirmity and the particular circumstances of our gross sins. [2.] He aggravates the sin which he confesses and lays a load upon himself for it: Against thee, and in thy sight. Hence our Saviour seems to borrow the confession which he puts into the mouth of the returning prodigal: I have sinned against heaven, and before thee, Luke xv. 18. Two things David laments in his sin:--First, That it was committed against God. To him the affront is given, and he is the party wronged. It is his truth that by wilful sin we deny, his conduct that we despise, his command that we disobey, his promise that we distrust, his name that we dishonour, and it is with him that we deal deceitfully and disingenuously. From this topic Joseph fetched the great argument against sin (Gen. xxxix. 9), and David here the great aggravation of it: Against thee only. Some make this to intimate the prerogative of his crown, that, as a king, he was not accountable to any but God; but it is more agreeable to his present temper to suppose that it expresses the deep contrition of his soul for his sin, and that it was upon right grounds. He here sinned against Bathsheba and Uriah, against his own soul, and body, and family, against his kingdom, and against the church of God, and all this helped to humble him; but none of these were sinned against so as God was, and therefore this he lays the most sorrowful accent upon: Against thee only have I sinned. Secondly, That it was committed in God's sight. "This not only proves it upon me, but renders it exceedingly sinful." This should greatly humble us for all our sins, that they have been committed under the eye of God, which argues either a disbelief of his omniscience or a contempt of his justice. [3.] He justifies God in the sentence passed upon him--that the sword should never depart from his house, 2 Sam. xii. 10, 11. He is very forward to own his sin, and aggravate it, not only that he might obtain the pardon of it himself, but that by his confession he might give honour to God. First, That God might be justified in the threatenings he had spoken by Nathan. "Lord, I have nothing to say against the justice of them; I deserve what is threatened, and a thousand times worse." Thus Eli acquiesced in the like threatenings (1 Sam. iii. 18), It is the Lord. And Hezekiah (2 Kings xx. 19), Good is the word of the Lord, which thou hast spoken. Secondly, That God might be clear when he judged, that is, when he executed those threatenings. David published his confession of sin that when hereafter he should come into trouble none might say God had done him any wrong; for he owns the Lord is righteous: thus will all true penitents justify God by condemning themselves. Thou art just in all that is brought upon us.
(2.) He confesses his original corruption (v. 5): Behold, I was shapen in iniquity. He does not call upon God to behold it, but upon himself. "Come, my soul, look unto the rock out of which I was hewn, and thou wilt find I was shapen in iniquity. Had I duly considered this before, I find I should not have made so bold with the temptation, nor have ventured among the sparks with such tinder in my heart; and so the sin might have been prevented. Let me consider it now, not to excuse or extenuate the sin--Lord, I did so; but indeed I could not help it, my inclination led me to it" (for as that plea is false, with due care and watchfulness, and improvement of the grace of God, he might have helped it, so it is what a true penitent never offers to put in), "but let me consider it rather as an aggravation of the sin: Lord, I have not only been guilty of adultery and murder, but I have an adulterous murderous nature; therefore I abhor myself." David elsewhere speaks of the admirable structure of his body (Ps. cxxxix. 14, 15); it was curiously wrought; and yet here he says it was shapen in iniquity, sin was twisted in with it; not as it came out of God's hands, but as it comes through our parents' loins. He elsewhere speaks of the piety of his mother, that she was God's handmaid, and he pleads his relation to her (Ps. cxvi. 16, lxxxvi. 16), and yet here he says she conceived him in sin; for though she was, by grace, a child of God, she was, by nature, a daughter of Eve, and not excepted from the common character. Note, It is to be sadly lamented by every one of us that we brought into the world with us a corrupt nature, wretchedly degenerated from its primitive purity and rectitude; we have from our birth the snares of sin in our bodies, the seeds of sin in our souls, and a stain of sin upon both. This is what we call original sin, because it is as ancient as our original, and because it is the original of all our actual transgressions. This is that foolishness which is bound in the heart of a child, that proneness of evil and backwardness to good which is the burden of the regenerate and the ruin of the unregenerate; it is a bent to backslide from God.
III. David's acknowledgment of the grace of God (v. 6), both his good-will towards us ("thou desirest truth in the inward parts, thou wouldst have us all honest and sincere, and true to our profession") and his good work in us--"In the hidden part thou hast made," or shalt make, "me to know wisdom." Note, 1. Truth and wisdom will go very far towards making a man a good man. A clear head and a sound heart (prudence and sincerity) bespeak the man of God perfect. 2. What God requires of us he himself works in us, and he works it in the regular way, enlightening the mind, and so gaining the will. But how does this come in here? (1.) God is hereby justified and cleared: "Lord, thou was not the author of my sin; there is no blame to be laid upon thee; but I alone must bear it; for thou has many a time admonished me to be sincere, and hast made me to know that which, if I had duly considered it, would have prevented my falling into this sin; had I improved the grace thou hast given me, I should have kept my integrity." (2.) The sin is hereby aggravated: "Lord, thou desirest truth; but where was it when I dissembled with Uriah? Thou hast made me to know wisdom; but I have not lived up to what I have known." (3.) He is hereby encouraged, in his repentance, to hope that God would graciously accept him; for, [1.] God had made him sincere in his resolutions never to return to folly again: Thou desirest truth in the inward part; this is that which God has an eye to in a returning sinner, that in his spirit there be no guile, Ps. xxxii. 2. David was conscious to himself of the uprightness of his heart towards God in his repentance, and therefore doubted not but God would accept him. [2.] He hoped that God would enable him to make good his resolutions, that in the hidden part, in the new man, which is called the hidden man of the heart (1 Pet. iii. 4), he would make him to know wisdom, so as to discern and avoid the designs of the tempter another time. Some read it as a prayer: "Lord, in this instance, I have done foolishly; for the future make me to know wisdom." Where there is truth God will give wisdom; those that sincerely endeavour to do their duty shall be taught their duty.
Adam Clarke: Commentary on the Bible - 1831
51:2: Wash me throughly - הרבה כבסני harbeh cabbeseni, "Wash me again and again, - cause my washings to be multiplied." My stain is deep; ordinary purgation will not be sufficient.
Albert Barnes: Notes on the Bible - 1834
51:3: For I acknowledge my transgressions - literally, I know, or make known. That is, he knew that he was a sinner, and he did not seek to cloak or conceal that fact. He came with the knowledge of it himself; he was willing to make acknowledgment of it before God. There was no attempt to conceal it; to excuse it. Compare the notes at Psa 32:5. The word ""for"" does not imply that he referred to his willingness to confess his sins as an act of merit, but it indicates a state of mind which was necessary to forgiveness, and without which he could not hope for pardon.
And my sin is ever before me - That is, It is now constantly before my mind. It had not been so until Nathan brought it vividly to his recollection (Sa2 12:1 ff); but after that it was continually in his view. He could not turn his mind from it. The memory of his guilt followed him; it pressed upon him; it haunted him. It was no wonder that this was so. The only ground of wonder in the case is that it did not occur "before" Nathan made that solemn appeal to him, or that he could have been for a moment insensible to the greatness of his crime. The whole transaction, however, shows that people "may" be guilty of enormous sins, and have for a long time no sense of their criminality; but that "when" the consciousness of guilt is made to come home to the soul, nothing will calm it down. Everything reminds the soul of it; and nothing will drive away its recollection. In such a state the sinner has no refuge - no hope of permanent peace - but in the mercy of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:3: For I: Psa 32:5, Psa 38:18; Lev 26:40, Lev 26:41; Neh 9:2; Job 33:27; Pro 28:13; Luk 15:18-21
my sin: Psa 40:12; Isa 59:12; Jer 3:25
Carl Friedrich Keil and Franz Delitzsch
51:3
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 (Is 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, Is 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" (Is 65:12; Is 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, - a relationship, the aim of which is, that God, when He now condemns the sinner, may appear as the just and holy One, who, as the sinner is obliged himself to acknowledge, cannot do otherwise than pronounce a condemnatory decision concerning him. When sin becomes manifest to a man as such, he must himself say Amen to the divine sentence, just as David does to that passed upon him by Nathan. And it is just the nature of penitence so to confess one's self to be in the wrong in order that God may be in the right and gain His cause. If, however, the sinner's self-accusation justifies the divine righteousness or justice, just as, on the other hand, all self-justification on the part of the sinner (which, however, sooner or later will be undeceived) accuses God of unrighteousness or injustice (Job 40:8): then all human sin must in the end tend towards the glorifying of God. In this sense Ps 51:6 is applied by Paul (Rom 3:4), inasmuch as he regards what is here written in the Psalter - ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικῃσεες ἐν τῷ κρίνεσθαί σε (lxx) - as the goal towards which the whole history of Israel tends. Instead of בּדברך (infin. like שׁלחך, Gen 38:17, in this instance for the sake of similarity of sound
(Note: Cf. the following forms, chosen on account of their accord: - נשׂוּי, Ps 32:1; הנדּף, Ps 68:3; צאינה, Song 3:11; שׁתות, Is 22:13; ממחים, ib. Ps 25:6; הלּוט, ib. Ps 25:7.)
instead of the otherwise usual form דּבּר), in Thy speaking, the lxx renders ἐν τοῖς λόγοις σου = בּדבריך; instead of בּשׁפטך, ἐν τῷ κρίνεσθαί σε = בּהשּׁפטך (infin. Niph.), provided κρίνεσθαι is intended as passive and not (as in Jer 2:9 lxx, cf. Mt 5:40) as middle. The thought remains essentially unchanged by the side of these deviations; and even the taking of the verb זכה, to be clean, pure, in the Syriac signification νικᾶν, does not alter it. That God may be justified in His decisive speaking and judging; that He, the Judge, may gain His cause in opposition to all human judgment, towards this tends David's confession of sin, towards this tends all human history, and more especially the history of Israel.
Geneva 1599
51:3 For I (d) acknowledge my transgressions: and my sin [is] ever before me.
(d) My conscience accuses me so, that I can have no rest till I am reconciled.
John Gill
51:3 For I acknowledge my transgressions,.... Before God and man. Acknowledgment of sin is what the Lord requires, and promises forgiveness upon, and therefore is used here as a plea for it; and moreover the psalmist had done so before, and had succeeded in this way, which must encourage him to take the same course again; see Ps 32:5;
and my sin is ever before me; staring him in the face; gnawing upon his conscience, and filling him with remorse and distress; so that his life was a burden to him: for though God had put away sin out of his own sight, so that he would not condemn him for it, and he should not die; notwithstanding as yet it was not caused to pass from David, or the guilt of it removed from his conscience.
Robert Jamieson, A. R. Fausset and David Brown
51:3 For . . . before me--Conviction precedes forgiveness; and, as a gift of God, is a plea for it (2Kings 12:13; Ps 32:5; 1Jn 1:9).
50:450:4: Առաւել լուա՛ զիս յանօրէնութենէ իմմէ. եւ ՚ի մեղաց իմոց սո՛ւրբ արա զիս։
4 Առաւել եւս լուա՛ ինձ իմ անօրէնութիւնից եւ իմ մեղքերից մաքրի՛ր ինձ:
2 Իմ անօրէնութենէս բոլորովին զիս լուա Ու իմ մեղքէս զիս սրբէ։
առաւել լուա զիս յանօրէնութենէ իմմէ, եւ ի մեղաց իմոց սուրբ արա զիս:

50:4: Առաւել լուա՛ զիս յանօրէնութենէ իմմէ. եւ ՚ի մեղաց իմոց սո՛ւրբ արա զիս։
4 Առաւել եւս լուա՛ ինձ իմ անօրէնութիւնից եւ իմ մեղքերից մաքրի՛ր ինձ:
2 Իմ անօրէնութենէս բոլորովին զիս լուա Ու իմ մեղքէս զիս սրբէ։
zohrab-1805▾ eastern-1994▾ western am▾
50:350:4 Многократно омой меня от беззакония моего, и от греха моего очисти меня,
50:4 ἐπὶ επι in; on πλεῖον πλειων more; majority πλῦνόν πλυνω launder; wash με με me ἀπὸ απο from; away τῆς ο the ἀνομίας ανομια lawlessness μου μου of me; mine καὶ και and; even ἀπὸ απο from; away τῆς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine καθάρισόν καθαριζω cleanse με με me
50:4 יִקְרָ֣א yiqrˈā קרא call אֶל־ ʔel- אֶל to הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens מֵ mē מִן from עָ֑ל ʕˈāl עַל height וְ wᵊ וְ and אֶל־ ʔel- אֶל to הָ֝ ˈhā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth לָ lā לְ to דִ֥ין ḏˌîn דין judge עַמֹּֽו׃ ʕammˈô עַם people
50:4. multum lava me ab iniquitate mea et a peccato meo munda meWash me yet more from my iniquity, and cleanse me from my sin.
3. For I acknowledge my transgressions: and my sin is ever before me.
50:4. He will call to heaven from above, and to the earth, to discern his people.
KJV [2] Wash me throughly from mine iniquity, and cleanse me from my sin:

50:4 Многократно омой меня от беззакония моего, и от греха моего очисти меня,
50:4
ἐπὶ επι in; on
πλεῖον πλειων more; majority
πλῦνόν πλυνω launder; wash
με με me
ἀπὸ απο from; away
τῆς ο the
ἀνομίας ανομια lawlessness
μου μου of me; mine
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
μου μου of me; mine
καθάρισόν καθαριζω cleanse
με με me
50:4
יִקְרָ֣א yiqrˈā קרא call
אֶל־ ʔel- אֶל to
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
מֵ מִן from
עָ֑ל ʕˈāl עַל height
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הָ֝ ˈhā הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
לָ לְ to
דִ֥ין ḏˌîn דין judge
עַמֹּֽו׃ ʕammˈô עַם people
50:4. multum lava me ab iniquitate mea et a peccato meo munda me
Wash me yet more from my iniquity, and cleanse me from my sin.
3. For I acknowledge my transgressions: and my sin is ever before me.
50:4. He will call to heaven from above, and to the earth, to discern his people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:3: For I acknowledge my transgressions - I know, I feel, I confess that I have sinned.
My sin is ever before me - A true, deep, and unsophisticated mark of a genuine penitent. Wherever he turns his face, he sees his sin, and through it the eye of an angry God.
Albert Barnes: Notes on the Bible - 1834
51:4: Against thee, thee only, have I sinned - That is, the sin, considered as an offence against God, now appeared to him so enormous and so aggravated, that, for the moment, he lost sight of it considered in any other of its bearings. It "was" a sin, as all other sins are, primarily and mainly against God; it derived its chief enormity from that fact. We are not to suppose that David did not believe and notice that he had done wrong to people, or that he had offended against human laws, and against the well-being of society. His crime against Uriah and his family was of the deepest and most aggravated character, but still the offence derived its chief heinousness from the fact that it was a violation of the law of God. The state of mind here illustrated is that which occurs in every case of true penitence. It is not merely because that which has been done is a violation of human law; it is not that it brings us to poverty or disgrace; it is not that it exposes us to punishment on earth from a parent, a teacher, or civil ruler; it is not that it exposes us to punishment in the world to come: it is that it is of itself, and apart from all other relations and consequences, "an offence against God;" a violation of his pure and holy law; a wrong done against him, and in his sight. Unless there is this feeling there can be no true penitence; and unless there is this feeling there can be no hope of pardon, for God forgives offences only as committed against himself; not as involving us in dangerous consequences, or as committed against our fellow-men.
And done this evil in thy sight - Or, When thine eye was fixed on me. Compare the notes at Isa 65:3. God saw what he had done; and David knew, or might have known, that the eye of God was upon him in his wickedness. It was to him then a great aggravation of his sin that he had "dared" to commit it when he "knew" that God saw everything. The presence of a child - or even of an idiot - would restrain people from many acts of sin which they would venture to commit if alone; how much more should the fact that God is always present, and always sees all that is done, restrain us from open and from secret transgression.
That thou mightest be justified when thou speakest - That thy character might be vindicated in all that thou hast said; in the law which thou hast Rev_ealed; in the condemnation of the sin in that law; and in the punishment which thou mayest appoint. That is, he acknowledged his guilt. He did not seek to apologise for it, or to vindicate it. God was right, and he was wrong. The sin deserved all that God in his law "had" declared it to deserve; it deserved all that God by any sentence which he might pass upon him "would" declare it to deserve. The sin was so aggravated that "any" sentence which God might pronounce would not be beyond the measure of its ill-desert.
And be clear when thou judgest - Be regarded as right, holy, pure, in the judgment which thou mayest appoint. See this more fully explained in the notes at Rom 3:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:4: Against: Gen 9:6, Gen 20:6, Gen 39:9; Lev 5:19, Lev 6:2-7; Sa2 12:9, Sa2 12:10, Sa2 12:13, Sa2 12:14; Jam 2:9, Jam 2:11
evil: Gen 38:7; Kg2 17:17, Kg2 21:6; Luk 15:21
that thou: Psa 50:4, Psa 50:6; Luk 7:29; Rom 3:4
when: Act 17:31; Rom 2:5; Rev 15:3, Rev 15:4, Rev 16:5, Rev 19:11
Geneva 1599
51:4 Against thee, thee only, have I sinned, and done [this] evil in thy sight: that thou mightest be justified when thou (e) speakest, [and] be clear when thou judgest.
(e) When you give sentence against sinners, they must confess you to be just, and themselves sinners.
John Gill
51:4 Against thee, thee only, have I sinned,.... All sin, though committed against a fellow creature, being a transgression of the law, is against the lawgiver; and, indeed, begins at the neglect or contempt of his commandment, as David's sin did, 2Kings 12:9; and being committed against God, that had bestowed so many favours upon him, was a cutting consideration to him, which made his sorrow appear to be of a godly sort; wherefore he makes his humble and hearty confession to the Lord, and who only could forgive his sin;
and done this evil in thy sight; for with respect to men it was secretly done; and was only known to God, with whom the darkness and the light are both alike;
that thou mightest be justified when thou speakest, and be clear when thou judgest; not that David committed this sin that God might be just, and pure, and holy; but this was the event and consequence of it: God, by taking notice of it, resenting it, and reproving for it, appeared to be a righteous Being, and of purer eyes than to behold sin with pleasure; see Ex 9:27. Or these words may be connected with his acknowledgment and confession of sin; which were done to this end and purpose, to justify God in his charge of it upon him, and in threatening him with evils on account of it, by the mouth of Nathan the prophet: or with his petitions for pardoning grace and mercy; that so he might appear to be just to his promise, of forgiving iniquity, transgression and sin, to humble penitents; and particularly that he might appear to be just and faithful to his Son, in forgiving sin for his sake; whom he had set forth, in his purposes and promises, to be the propitiation for sin, to declare his righteousness, Rom 3:25; see Rom 3:4.
John Wesley
51:4 Thee only - Which is not to be, understood absolutely, because he had sinned against Bathsheba and Uriah, and many others; but comparatively. So the sense is, though I have sinned against my own conscience, and against others; yet nothing is more grievous to me, than that I have sinned against thee. Thy sight - With gross contempt of thee, whom I knew to be a spectator of my most secret actions. Justified - This will be the fruit of my sin, that whatsoever severities thou shalt use towards me, it will be no blemish to thy righteousness, but thy justice will be glorified by all men. Speakest - Heb. in thy words, in all thy threatenings denounced against me. Judgest - When thou dost execute thy sentence upon me.
Robert Jamieson, A. R. Fausset and David Brown
51:4 Against thee--chiefly, and as sins against others are violations of God's law, in one sense only.
that . . . judgest--that is, all palliation of his crime is excluded; it is the design in making this confession to recognize God's justice, however severe the sentence.
50:550:5: Զանօրէնութիւնս իմ ես ինձէ՛ն գիտեմ, եւ մեղք իմ առաջի իմ են յամենայն ժամ։
5 Իմ անօրէնութիւններն ես ինքս գիտեմ, եւ մեղքերն իմ միշտ առջեւս են:
3 Վասն զի ես կը ճանչնամ իմ յանցանքներս Ու իմ մեղքս միշտ իմ առջեւս է։
Զանօրէնութիւնս իմ ես ինձէն գիտեմ, եւ մեղք իմ առաջի իմ են յամենայն ժամ:

50:5: Զանօրէնութիւնս իմ ես ինձէ՛ն գիտեմ, եւ մեղք իմ առաջի իմ են յամենայն ժամ։
5 Իմ անօրէնութիւններն ես ինքս գիտեմ, եւ մեղքերն իմ միշտ առջեւս են:
3 Վասն զի ես կը ճանչնամ իմ յանցանքներս Ու իմ մեղքս միշտ իմ առջեւս է։
zohrab-1805▾ eastern-1994▾ western am▾
50:450:5 ибо беззакония мои я сознаю, и грех мой всегда предо мною.
50:5 ὅτι οτι since; that τὴν ο the ἀνομίαν ανομια lawlessness μου μου of me; mine ἐγὼ εγω I γινώσκω γινωσκω know καὶ και and; even ἡ ο the ἁμαρτία αμαρτια sin; fault μου μου of me; mine ἐνώπιόν ενωπιος in the face; facing μού μου of me; mine ἐστιν ειμι be διὰ δια through; because of παντός πας all; every
50:5 אִסְפוּ־ ʔisᵊfû- אסף gather לִ֥י lˌî לְ to חֲסִידָ֑י ḥᵃsîḏˈāy חָסִיד loyal כֹּרְתֵ֖י kōrᵊṯˌê כרת cut בְרִיתִ֣י vᵊrîṯˈî בְּרִית covenant עֲלֵי־ ʕᵃlê- עַל upon זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
50:5. quoniam iniquitates meas ego novi et peccatum meum contra me est semperFor I know my iniquity, and my sin is always before me.
4. Against thee, thee only, have I sinned, and done that which is evil in thy sight: that thou mayest be justified when thou speakest, and be clear when thou judgest.
50:5. Gather his holy ones to him, you who order his covenant above sacrifices.
KJV [3] For I acknowledge my transgressions: and my sin [is] ever before me:

50:5 ибо беззакония мои я сознаю, и грех мой всегда предо мною.
50:5
ὅτι οτι since; that
τὴν ο the
ἀνομίαν ανομια lawlessness
μου μου of me; mine
ἐγὼ εγω I
γινώσκω γινωσκω know
καὶ και and; even
ο the
ἁμαρτία αμαρτια sin; fault
μου μου of me; mine
ἐνώπιόν ενωπιος in the face; facing
μού μου of me; mine
ἐστιν ειμι be
διὰ δια through; because of
παντός πας all; every
50:5
אִסְפוּ־ ʔisᵊfû- אסף gather
לִ֥י lˌî לְ to
חֲסִידָ֑י ḥᵃsîḏˈāy חָסִיד loyal
כֹּרְתֵ֖י kōrᵊṯˌê כרת cut
בְרִיתִ֣י vᵊrîṯˈî בְּרִית covenant
עֲלֵי־ ʕᵃlê- עַל upon
זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
50:5. quoniam iniquitates meas ego novi et peccatum meum contra me est semper
For I know my iniquity, and my sin is always before me.
4. Against thee, thee only, have I sinned, and done that which is evil in thy sight: that thou mayest be justified when thou speakest, and be clear when thou judgest.
50:5. Gather his holy ones to him, you who order his covenant above sacrifices.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:4: Against thee, thee only, have I sinned - This verse is supposed to show the impropriety of affixing the above title to this Psalm. It could not have been composed on account of the matter with Bath-sheba and the murder of Uriah; for, surely, these sins could not be said to have been committed against God Only, if we take the words of this verse in their common acceptation. That was a public sin, grievous, and against society at large, as well as against the peace, honor, comfort, and life of an innocent, brave, and patriotic man. This is readily granted: but see below.
That thou mightest be justified when thou speakest - Perhaps, to save the propriety of the title, we might understand the verse thus: David, being king, was not liable to be called to account by any of his subjects; nor was there any authority in the land by which he could be judged and punished. In this respect, God Alone was greater than the king; and to him Alone, as king, he was responsible. Nam quando rex deliquit, Soli Deo reus est; guia hominem non habet qui ejus facta dijudicet, says Cassiodorus. "For when a king transgresses, he is accountable to God Only; for there is no person who has authority to take cognizance of his conduct." On this very maxim, which is a maxim in all countries, David might say, Against thee only have I sinned. "I cannot be called to the bar of my subjects; but I arraign myself before thy bar. They can neither judge nor condemn me; but thou canst: and such are my crimes that thou wilt be justified in the eyes of all men, and cleared of all severity, shouldst thou inflict upon me the heaviest punishment." This view,of the subject will reconcile the Psalm to the title. As to the eighteenth and nineteenth verses, we shall consider them in their own place; and probably find that the objection taken from them has not much weight.
Albert Barnes: Notes on the Bible - 1834
51:5: Behold, I was shapen in iniquity - The object of this important verse is to express the deep sense which David had of his depravity. That sense was derived from the fact that this was not a sudden thought, or a mere outward act, or an offence committed under the influence of strong temptation, but that it was the result of an entire corruption of his nature - of a deep depravity of heart, running back to the very commencement of his being. The idea is, that he could not have committed this offence unless he had been thoroughly corrupt, and always corrupt. The sin was as heinous and aggravated "as if" in his very conception and birth there had been nothing but depravity. He looked at his, sin, and he looked back to his own origin, and he inferred that the one demonstrated that in the other there was no good thing, no tendency to goodness, no germ of goodness, but that there was evil, and only evil; as when one looks at a tree, and sees that it bears sour or poisonous fruit, he infers that it is in the very nature of the tree, and that there is nothing else in the tree, from its origin, but a tendency to produce just such fruit.
Of course, the idea here is not to cast reflections on the character of his mother, or to refer to her feelings in regard to his conception and birth, but the design is to express his deep sense of his own depravity; a depravity so deep as to demonstrate that it must have had its origin in the very beginning of his existence. The word rendered "I was shapen" - חוללתי chô laletiy - is from a word - חול chû l - which means properly, "to turn around, to twist, to whirl;" and then it comes to mean "to twist oneself with pain, to writhe;" and then it is used especially with reference to the pains of childbirth. Isa 13:8; Isa 23:4; Isa 26:18; Isa 66:7-8; Mic 4:10. That is the meaning here. The idea is simply that he was "born" in iniquity; or that he was a sinner when he was born; or that his sin could be traced back to his very birth - as one might say that he was born with a love of music, or with a love of nature, or with a sanguine, a phlegmatic, or a melancholy temperament.
There is not in the Hebrew word any idea corresponding to the word ""shapen,"" as if he had been "formed" or "moulded" in that manner by divine power; but the entire meaning of the word is exhausted by saying that his sin could be traced back to his "very birth;" that it was so deep and aggravated, that it could be accounted for - or that he could express his sense of it - in no other way, than by saying that he was "born a sinner." How that occurred, or how it was connected with the first apostasy in Adam, or how the fact that he was thus born could be vindicated, is not intimated, nor is it alluded to. There is no statement that the sin of another was "imputed" to him; or that he was "responsible" for the sin of Adam; or that he was guilty "on account of" Adam's sin, for on these points the psalmist makes no assertion. It is worthy of remark, further, that the psalmist did not endeavor to "excuse" his guilt on the ground that he was ""born"" in iniquity; nor did he allude to that fact with any purpose of "exculpating" himself. The fact that he was thus born only deepened his sense of his own guilt, or showed the enormity of the offence which was the regular result or outbreak of that carly depravity. The points, therefore, which are established by this expression of the psalmist, so far as the language is designed to illustrate how human nature is conceived, are
(1) that people are born with a propensity to sin; and
(2) that this fact does not excuse us in sin, but rather tends to aggravate and deepen our guilt.
The language goes no further than this in regard to the question of original sin or native depravity. The Septuagint agrees with this interpretation - ἰδού γὰρ ἐν ανομίαις συνελήφθην idou gar en anomias sunelē fthē n. So the Vulgate: in iniquitatibus conceptus sum.
And in sin did my mother conceive me - Margin, as in Hebrew, "warm me." This language simply traces his sin back to the time when he began to exist. The pRev_ious expression traced it to "his birth;" this expression goes back to the very beginning of "life;" when there were the first indications of life. The idea is, "as soon as I began to exist I was a sinner; or, I had then a propensity to sin - a propensity, the sad proof and result of which is that enormous act of guilt which I have committed."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:5: shapen: Psa 58:3; Gen 5:3, Gen 8:21; Job 14:4, Job 15:14-16; Joh 3:6; Rom 5:12; Eph 2:3
conceive: Heb. warm
Carl Friedrich Keil and Franz Delitzsch
51:5
David here confesses his hereditary sin as the root of his actual sin. The declaration moves backwards from his birth to conception, it consequently penetrates even to the most remote point of life's beginning. חוללתּי stands instead of נולדתּי, perhaps (although elsewhere, i.e., in Ps 90:2, the idea of painfulness is kept entirely in the background) with reference to the decree, "with pain shalt thou bring forth children," Gen 3:16 (Kurtz); instead of הרתה אתי, with still more definite reference to that which precedes conception, the expression is יחמתני (for יחמתני, following the same interchange of vowel as in Gen 30:39; Judg 5:28). The choice of the verb decides the question whether by עון and חטא is meant the guilt and sin of the child or of the parents. יחם (to burn with desire) has reference to that, in coition, which partakes of the animal, and may well awaken modest sensibilities in man, without עיון and חטא on that account characterizing birth and conception itself as sin; the meaning is merely, that his parents were sinful human begins, and that this sinful state (habitus) has operated upon his birth and even his conception, and from this point has passed over to him. What is thereby expressed is not so much any self-exculpation, as on the contrary a self-accusation which glances back to the ultimate ground of natural corruption. He is sinful מלּדה וּמהריון (Ps 58:4; Gen 8:21), is טמא מטּמא, an unclean one springing from an unclean (Job 14:4), flesh born of flesh. That man from his first beginning onwards, and that this beginning itself, is stained with sin; that the proneness to sin with its guilt and its corruption is propagated from parents to their children; and that consequently in the single actual sin the sin-pervaded nature of man, inasmuch as he allows himself to be determined by it and himself resolves in accordance with it, become outwardly manifest-therefore the fact of hereditary sin is here more distinctly expressed than in any other passage in the Old Testament, since the Old Testament conception, according to its special character, which always fastens upon the phenomenal, outward side rather than penetrates to the secret roots of a matter, is directed almost entirely to the outward manifestation only of sin, and leaves its natural foundation, its issue in relation to primeval history, and its demonic background undisclosed. The הן in Ps 51:7 is followed by a correlative second הן in Ps 51:8 (cf. Is 55:4., Is 54:15.). Geier correctly says: Orat ut sibi in peccatis concepto veraque cordis probitate carenti penitiorem ac mysticam largiri velit sapientiam, cujus medio liberetur a peccati tum reatu tum dominio. אמת is the nature and life of man as conformed to the nature and will of God (cf. ἀλήθεια, Eph 4:21). חכמה, wisdom which is most intimately acquainted with (eindringlich weiss) such nature and life and the way to attain it. God delights in and desires truth בטּחות. The Beth of this word is not a radical letter here as it is in Job 12:6, but the preposition. The reins utpote adipe obducti, here and in Job 38:36, according to the Targum, Jerome, and Parchon, are called טחות (Psychol. S. 269; tr. p. 317). Truth in the reins (cf. Ps 40:9, God's law in visceribus meis) is an upright nature in man's deepest inward parts; and in fact, since the reins are accounted as the seat of the tenderest feelings, in man's inmost experience and perception, in his most secret life both of conscience and of mind (Ps 16:7). In the parallel member סתם denotes the hidden inward part of man. Out of the confession, that according to the will of God truth ought to dwell and rule in man even in his reins, comes the wish, that God would impart to him (i.e., teach him and make his own), - who, as being born and conceived in sin, is commended to God's mercy, - that wisdom in the hidden part of his mind which is the way to such truth.
John Gill
51:5 Behold, I was shapen in iniquity,.... This cannot be understood of any personal iniquity of his immediate parents; since this respects his wonderful formation in the womb, in which both he and they were wholly passive, as the word here used is of that form; and is the amazing work of God himself, so much admired by the psalmist, Ps 139:13; and cannot design any sinfulness then infused into him by his Maker, seeing God cannot be the author of sin; but of original sin and corruption, derived to him by natural generation: and the sense is, that as soon as ever the mass of human nature was shaped and quickened, or as soon as soul and body were united together, sin was in him, and he was in sin, or became a sinful creature;
and in sin did my mother conceive me; by whom cannot be meant Eve; for though she is the mother of all living, and so of David, yet could not, with any propriety, be said to conceive him: this only could be said of his immediate parent, not even of his next grandmother, much less of Eve, at the distance of almost three thousand years. Nor does the sin in which he was conceived intend any sin of his parents, in begetting and conceiving him, being in lawful wedlock; which acts cannot be sinful, since the propagation of the human species by natural generation is a principle of nature implanted by God himself; and is agreeably to the first law of nature, given to man in a state of innocence, "increase and multiply", Gen 1:28. Marriage is the institution of God in paradise; and in all ages has been accounted "honourable in all, when the bed is undefiled", Heb 13:4. Nor does it design his being conceived when his mother was in "profluviis", of which there is no proof, and is a mere imagination, and can answer no purpose; much less that he was conceived in adultery, as the contenders for the purity of human nature broadly intimate; which shows how much they are convicted by this text, to give into such an interpretation of it, at the expense of the character of an innocent person, of whom there is not the least suggestion of this kind in the Holy Scriptures; but on the contrary, she is represented as a religious woman, and David valued himself upon his relation to her as such, Ps 86:16. Besides, had this been the case, as David would have been a bastard, he would not have been suffered to enter into the congregation of the Lord, according to the law in Deut 23:2; whereas he often did with great delight, Ps 42:4. Moreover, it is beside his scope and design to expose the sins of others, much less his own parents, while he is confessing and lamenting his own iniquities: and to what purpose should he mention theirs, especially if he himself was not affected by them, and did not derive a corrupt nature from them? Nor is the sin he speaks of any actual sin of his own, and therefore he does not call it, as before, "my" iniquity and "my" sin; though it was so, he having sinned in Adam, and this being in his nature; but "iniquity" and "sin", it being common to him with all mankind. Hence we learn the earliness of the corruption of nature; it is as soon as man is conceived and shapen; and that it is propagated from one to another by natural generation; and that it is the case of all men: for if this was the case of David, who was born of religious parents, was famous for his early piety, and from whose seed the Messiah sprung, it may well be concluded to be the case of all. And this corruption of nature is the fountain, source, and spring of all sin, secret and open, private and public; and is mentioned here not as an extenuation of David's actual transgressions, but as an aggravation of them; he having been, from his conception and formation, nothing else but a mass of sin, a lump of iniquity; and, in his evangelical repentance for them, he is led to take notice of and mourn over the corruption of his nature, from whence they arose. The Heathens themselves affirm, that no man is born without sin (c).
(c) "Nam vitiis nemo sine nascitur". Horat. Sermon. l. 1. Satyr. 3.
John Wesley
51:5 Behold - Nor is this the only sin which I have reason to bewail before thee; for this filthy stream leads me to a corrupt fountain: and upon a review of my heart, I find, that this heinous crime, was the proper fruit of my vile nature, which, ever was, and still is ready to commit ten thousand sins, as occasion offers.
Robert Jamieson, A. R. Fausset and David Brown
51:5 His guilt was aggravated by his essential, native sinfulness, which is as contrary to God's requisitions of inward purity as are outward sins to those for right conduct.
50:650:6: Քեզ միայն մեղայ Տէր, եւ չար առաջի քո արարի։ Որպէս արդար եղիցես ՚ի բանս քո, եւ յաղթօղ ՚ի դատել քեզ[6940]։ [6940] Ոմանք.Եւ զչարիս իմ առաջի քո արա՛՛... եւ յաղթեսցես ՚ի դատել քում։
6 Քո դէմ միայն մեղանչեցի, Տէ՛ր, եւ չարիք գործեցի քո առջեւ, որպէսզի արդար լինես քո խօսքերում, եւ յաղթող՝ քո դատաստանի մէջ:
4 Քեզի՛՝ միա՛յն քեզի դէմ մեղանչեցի Եւ քու աչքերուդ առջեւ չարութիւն ըրի, Որպէս զի արդար ըլլաս խօսքերուդ մէջ Ու անարատ ըլլաս դատաստանիդ մէջ։
Քեզ միայն մեղայ, Տէր, եւ չար առաջի քո արարի. որպէս արդար եղիցես ի բանս քո, եւ [301]յաղթօղ ի դատել քեզ:

50:6: Քեզ միայն մեղայ Տէր, եւ չար առաջի քո արարի։ Որպէս արդար եղիցես ՚ի բանս քո, եւ յաղթօղ ՚ի դատել քեզ[6940]։
[6940] Ոմանք.Եւ զչարիս իմ առաջի քո արա՛՛... եւ յաղթեսցես ՚ի դատել քում։
6 Քո դէմ միայն մեղանչեցի, Տէ՛ր, եւ չարիք գործեցի քո առջեւ, որպէսզի արդար լինես քո խօսքերում, եւ յաղթող՝ քո դատաստանի մէջ:
4 Քեզի՛՝ միա՛յն քեզի դէմ մեղանչեցի Եւ քու աչքերուդ առջեւ չարութիւն ըրի, Որպէս զի արդար ըլլաս խօսքերուդ մէջ Ու անարատ ըլլաս դատաստանիդ մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
50:550:6 Тебе, Тебе единому согрешил я и лукавое пред очами Твоими сделал, так что Ты праведен в приговоре Твоем и чист в суде Твоем.
50:6 σοὶ σοι you μόνῳ μονος only; alone ἥμαρτον αμαρτανω sin καὶ και and; even τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἐποίησα ποιεω do; make ὅπως οπως that way; how ἂν αν perhaps; ever δικαιωθῇς δικαιοω justify ἐν εν in τοῖς ο the λόγοις λογος word; log σου σου of you; your καὶ και and; even νικήσῃς νικαω conquer ἐν εν in τῷ ο the κρίνεσθαί κρινω judge; decide σε σε.1 you
50:6 וַ wa וְ and יַּגִּ֣ידוּ yyaggˈîḏû נגד report שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens צִדְקֹ֑ו ṣiḏqˈô צֶדֶק justice כִּֽי־ kˈî- כִּי that אֱלֹהִ֓ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) שֹׁפֵ֖ט šōfˌēṭ שׁפט judge ה֣וּא hˈû הוּא he סֶֽלָה׃ sˈelā סֶלָה sela
50:6. tibi soli peccavi et malum coram te feci ut iustificeris in sermonibus tuis et vincas cum iudicaverisTo thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words, and mayst overcome when thou art judged.
5. Behold, I was shapen in iniquity; and in sin did my mother conceive me.
50:6. And the heavens will announce his justice. For God is the judge.
KJV [4] Against thee, thee only, have I sinned, and done [this] evil in thy sight: that thou mightest be justified when thou speakest, [and] be clear when thou judgest:

50:6 Тебе, Тебе единому согрешил я и лукавое пред очами Твоими сделал, так что Ты праведен в приговоре Твоем и чист в суде Твоем.
50:6
σοὶ σοι you
μόνῳ μονος only; alone
ἥμαρτον αμαρτανω sin
καὶ και and; even
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἐποίησα ποιεω do; make
ὅπως οπως that way; how
ἂν αν perhaps; ever
δικαιωθῇς δικαιοω justify
ἐν εν in
τοῖς ο the
λόγοις λογος word; log
σου σου of you; your
καὶ και and; even
νικήσῃς νικαω conquer
ἐν εν in
τῷ ο the
κρίνεσθαί κρινω judge; decide
σε σε.1 you
50:6
וַ wa וְ and
יַּגִּ֣ידוּ yyaggˈîḏû נגד report
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
צִדְקֹ֑ו ṣiḏqˈô צֶדֶק justice
כִּֽי־ kˈî- כִּי that
אֱלֹהִ֓ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
שֹׁפֵ֖ט šōfˌēṭ שׁפט judge
ה֣וּא hˈû הוּא he
סֶֽלָה׃ sˈelā סֶלָה sela
50:6. tibi soli peccavi et malum coram te feci ut iustificeris in sermonibus tuis et vincas cum iudicaveris
To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words, and mayst overcome when thou art judged.
5. Behold, I was shapen in iniquity; and in sin did my mother conceive me.
50:6. And the heavens will announce his justice. For God is the judge.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Тяжесть греха Давида состоит в том, что он Богу "единому согрешил и лукавое пред Ним только сделал". Это не значит, что Давид не сознавал себя виновным пред Урией, так как ниже он молит Бога о прощении греха за пролитие крови (убиение Урии), и не значит того, что он одобрял употребленные для того меры, но то, что означенные его действия тяжкие прежде всего оскорблением Бога. В его законе даны прямые заповеди, запрещавшие обманы, убийства и нарушение чистоты семейной жизни. Этой заповедью закона из общественной и частной жизни изгонялись такие явления, которые до этой заповеди у всех восточных народов не только не считались за преступления, но приравнивались к добродетели. Напр., развращенность освещалась религиозным культом, обман для достижения своих целей считался за ловкость, и жизнь человека, если он мешал личному благосостоянию другого, ставилась ни во что (напр., обычаи родовой мести, военная слава, измерявшаяся количеством убитых врагов). Бог же дал закон, которым означенные явления объявлялись преступлениями, почему Давид и говорит, что он прежде всего и более всего виновен пред Богом единым.

За совершенный Давидом грех Бог через пророка Нафана наложил на него наказание (см. 2: Цар XII:10-14). Такой приговор над собою Давид считает вполне заслуженным им ("Господь праведен в приговоре и чист в суде"), так как его грех есть оскорбление Бога, требующее возмездия для научения виновного и поддержания авторитета Закона, данного в Его заповедях, пред людьми.

Такая молитва об очищении, с признанием и исповеданием заслуженности кары, кроме желания облегчения своей совести понесением последней, могла вызываться и другим побуждением - на примере Давида, караемого Богом за совершенный им грех, показать всему народу важность соблюдения ими заповедей Бога и необходимость заботы о чистоте своей жизни.

Однако совершенный Давидом грех не есть намеренное и сознательное желание оскорбить Бога, но является следствием временного господства в нем той греховной склонности, которая вложена в него с самого рождения, т. е. наследственного первородного греха.
Adam Clarke: Commentary on the Bible - 1831
51:5: Behold, I was shapen in iniquity - A genuine penitent will hide nothing of his state; he sees and bewails, not only the acts of sin which he has committed, but the disposition that led to those acts. He deplores, not only the transgression, but the carnal mind which is enmity against God. The light that shines into his soul shows him the very source whence transgression proceeds; he sees his fallen nature, as well as his sinful life; he asks pardon for his transgressions, and he asks washing and cleansing for his inward defilement. Notwithstanding all that Grotius and others have said to the contrary, I believe David to speak here of what is commonly called original sin; the propensity to evil which every man brings into the world with him, and which is the fruitful source whence all transgression proceeds. The word חוללתי cholalti, which we translate shaped, means more properly, I was brought forth from the womb; and יחמתני yechemathni rather signifies made me warm, alluding to the whole process of the formation of the fetus in utero, the formative heat which is necessary to develope the parts of all embryo animals; to incubate the ova in the female, after having been impregnated by the male; and to bring the whole into such a state of maturity and perfection as to render it capable of subsisting and growing up by aliment received from without. "As my parts were developed in the womb, the sinful principle diffused itself through the whole, so that body and mind grew up in a state of corruption and moral imperfection."
Albert Barnes: Notes on the Bible - 1834
51:6: Behold, thou desirest truth in the inward parts - The word rendered "desirest," means to have pleasure in; to delight in; and the idea is that this only is agreeable to God, or this only accords with his own nature. The word rendered "inward parts," means properly the reins, and is usually employed to denote the seat of the mind, the feelings, the intellect. Compare the notes at Job 38:36. The allusion is to the "soul;" and the idea is, that God could be satisfied with nothing "but" purity in the soul. The "connection" is this: David was deeply conscious of his own pollution; his deep, early, native depravity. This, in his own mind, he contrasted strongly with the nature of God, and with what God must require, and be pleased with. He "felt" that God could not approve of or love such a heart as his, so vile, so polluted, so corrupt; and he felt that it was necessary that he should have a pure heart in order to meet with the favor of a God so holy. But how was that to be obtained? His mind at once adverted to the fact that it could come only from God; and hence, the psalm now turns from confession to prayer. The psalmist pleads earnestly Psa 51:7-10 that God "would" thus cleanse and purify his soul.
And in the hidden part - In the secret part; the heart; the depths of the soul. The cleansing was to begin in that which was hidden from the eye of man; in the soul itself. Wisdom, heavenly, saving wisdom, was to have its seat there; the cleansing needed was not any mere outward purification, it was the purification of the soul itself.
Thou shalt make me to know wisdom - Thou only canst enable me to understand what is truly wise. This wisdom, this cleansing, this knowledge of the way in which a guilty man can be restored to favor, can be imparted only by thee; and "thou wilt do it." There is here, therefore, at the same time a recognition of the truth that this "must" come from God, and an act of faith, or a strong assurance that he "would" impart this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:6: Behold: Psa 26:2, Psa 125:4; Gen 20:5, Gen 20:6; Kg2 20:3; Ch1 29:17; Ch2 31:20, Ch2 31:21; Pro 2:21; Jer 5:3; Joh 4:23, Joh 4:24; Co2 1:12; Jam 4:8
inward: Psa 5:9; Sa1 16:7; Job 38:36; Luk 11:39; Rom 7:22
in the hidden: Job 32:8; Jer 31:33, Jer 32:40; Pe1 3:4
Geneva 1599
51:6 Behold, thou (f) desirest truth in the inward parts: and in the hidden [part] thou shalt make me to know wisdom.
(f) He confesses that God who loves pureness of heart, may justly destroy man, who by nature is a sinner much more him whom he had instructed in his heavenly wisdom.
John Gill
51:6 Behold, thou desirest truth in the inward parts,.... With delight and pleasure, as the word (d) signifies: meaning either Christ, the truth and the life, formed and dwelling in the hearts of his people; or the Gospel, the word of truth, which has a place there; and particularly that branch of it which proclaims pardon to sensible sinners, and is the ground of hope within them: or else a true and hearty confession of sin, which David now made; or rather internal holiness and purity of heart, in opposition to the corruption of nature before acknowledged: this is what is agreeable to the nature of God, is required by his holy law, and is wrought in the hearts of his people in regeneration; and this is "truth", real, and not imaginary, genuine and unfeigned; where it is there is a true sense of sin, a right sight of Christ, unfeigned faith in him, sincere love to him, hope in him without hypocrisy, and a reverential fear of God upon the heart; the inward parts are the seat of all this, and in the exercise of it the Lord takes great delight and pleasure;
and in the hidden part thou shall make me to know wisdom; either Christ, the wisdom of God; or the Gospel, and particularly that part of it which concerns the pardon of sin; or a true knowledge of sin, and of the way of life and salvation by Christ, which is the truest and highest wisdom: and the phrase "hidden" or "secret" may either denote the nature of the wisdom made known, which is hidden wisdom, the wisdom of God in a mystery; or the manner in which it is made known; it is in a hidden way, privately, and secretly, and indiscernibly like the wind, by the Spirit and grace of God; or the seat and subject of it, "the hidden part", as we supply it; the hidden man of the heart. David begins to rise in the exercise of his faith in the grace of God, "thou shall make me to know", &c. unless the words should be rendered as a prayer, as they are by some, "make me to know" (e), &c. and as are the following.
(d) "delectaris", Junius & Tremellius, Piscator; "delectatus es", Cocceius; so Ainsworth. (e) "notam mihi fac", Gejerus.
John Wesley
51:6 Truth - Uprightness of heart; and this may be added; as an aggravation of the sinfulness of original corruption, because it is contrary to the holy nature and will of God, which requires rectitude of heart: and, as an aggravation of his actual sin, that it was committed against that knowledge, which God had wrote in his heart.
Robert Jamieson, A. R. Fausset and David Brown
51:6 thou shalt make, &c.--may be taken to express God's gracious purpose in view of His strict requisition; a purpose of which David might have availed himself as a check to his native love for sin, and, in not doing so, aggravated his guilt.
truth . . . and . . .wisdom--are terms often used for piety (compare Job 28:28; Ps 119:30).
50:750:7: Անօրէնութեամբ յղացաւ, եւ ՚ի մեղս ծնաւ զիս մայր իմ։
7 Անօրէնութեամբ յղիացաւ եւ մեղքերի մէջ ծնեց ինձ մայրն իմ:
5 Ահա ես անօրէնութիւնով ծնայ Ու իմ մայրս մեղքով յղացաւ զիս։
Անօրէնութեամբ յղացաւ, եւ ի մեղս ծնաւ զիս մայր իմ:

50:7: Անօրէնութեամբ յղացաւ, եւ ՚ի մեղս ծնաւ զիս մայր իմ։
7 Անօրէնութեամբ յղիացաւ եւ մեղքերի մէջ ծնեց ինձ մայրն իմ:
5 Ահա ես անօրէնութիւնով ծնայ Ու իմ մայրս մեղքով յղացաւ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
50:650:7 Вот, я в беззаконии зачат, и во грехе родила меня мать моя.
50:7 ἰδοὺ ιδου see!; here I am γὰρ γαρ for ἐν εν in ἀνομίαις ανομια lawlessness συνελήμφθην συλλαμβανω take hold of; conceive καὶ και and; even ἐν εν in ἁμαρτίαις αμαρτια sin; fault ἐκίσσησέν κισσαω me ἡ ο the μήτηρ μητηρ mother μου μου of me; mine
50:7 שִׁמְעָ֤ה šimʕˈā שׁמע hear עַמִּ֨י׀ ʕammˌî עַם people וַ wa וְ and אֲדַבֵּ֗רָה ʔᵃḏabbˈērā דבר speak יִ֭שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness בָּ֑ךְ bˈāḵ בְּ in אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֱלֹהֶ֣יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
50:7. ecce in iniquitate conceptus sum et in peccato peperit me mater meaFor behold I was conceived in iniquities; and in sins did my mother conceive me.
6. Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
50:7. Listen, my people, and I will speak. Listen, Israel, and I will testify for you. I am God, your God.
KJV [5] Behold, I was shapen in iniquity; and in sin did my mother conceive me:

50:7 Вот, я в беззаконии зачат, и во грехе родила меня мать моя.
50:7
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
ἐν εν in
ἀνομίαις ανομια lawlessness
συνελήμφθην συλλαμβανω take hold of; conceive
καὶ και and; even
ἐν εν in
ἁμαρτίαις αμαρτια sin; fault
ἐκίσσησέν κισσαω me
ο the
μήτηρ μητηρ mother
μου μου of me; mine
50:7
שִׁמְעָ֤ה šimʕˈā שׁמע hear
עַמִּ֨י׀ ʕammˌî עַם people
וַ wa וְ and
אֲדַבֵּ֗רָה ʔᵃḏabbˈērā דבר speak
יִ֭שְׂרָאֵל ˈyiśrāʔēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אָעִ֣ידָה ʔāʕˈîḏā עוד warn, to witness
בָּ֑ךְ bˈāḵ בְּ in
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֱלֹהֶ֣יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
אָנֹֽכִי׃ ʔānˈōḵî אָנֹכִי i
50:7. ecce in iniquitate conceptus sum et in peccato peperit me mater mea
For behold I was conceived in iniquities; and in sins did my mother conceive me.
6. Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom.
50:7. Listen, my people, and I will speak. Listen, Israel, and I will testify for you. I am God, your God.
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Adam Clarke: Commentary on the Bible - 1831
51:6: Behold, thou desirest truth - I am the very reverse of what I should be. Those desirest truth in the heart, but in me there is nothing but sin and falsity.
Thou shalt make one to know wisdom - Thou wilt teach me to restrain every inordinate propensity, and to act according to the dictates of sound wisdom, the rest of my life.
Albert Barnes: Notes on the Bible - 1834
51:7: Purge me with hyssop, and I shall be clean - On the word hyssop, see the notes at Joh 19:29; notes at Heb 9:19. The plant or herb was much used by the Hebrews in their sacred purifications and sprinklings: Exo 12:22; Lev 14:4, Lev 14:6, Lev 14:49, Lev 14:51; Kg1 4:33. Under this name the Hebrews seem to have comprised not only the common "hyssop" of the shops, but also other aromatic plants, as mint, wild marjoram, etc. - Gesenius, "Lexicon" The idea of the psalmist here evidently is not that the mere sprinkling with hyssop would make him clean; but he prays for that cleansing of which the sprinkling with hyssop was an emblem, or which was designed to be represented by that. The whole structure of the psalm implies that he was seeking an "internal" change, and that he did not depend on any mere outward ordinance or rite. The word rendered "purge" is from the word חטא châ ṭ â' - which means "to sin." In the Piel form it means to bear the blame (or "loss") for anything; and then to "atone for, to make atonement, to expiate:" Gen 31:39; Lev 6:26; Num 19:19. Here it conveys the notion of cleansing from sin "by" a sacred rite, or by that which was signified by a sacred rite. The idea was that the sin was to be removed or taken away, so that he might be free from it, or that "that" might be accomplished which was represented by the sprinkling with hyssop, and that the soul might be made pure. Luther has rendered it with great force - Entsundige mich mit Ysop - "Unsin me with hyssop."
Wash me - That is, cleanse me. Sin is represented as "defiling," and the idea of "washing" it away is often employed in the Scriptures. See the notes at Isa 1:16.
And I shall be whiter than snow - See the notes at Isa 1:18. The prayer is, that he might be made "entirely" clean; that there might be no remaining pollution in his soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:7: Purge: Lev 14:4-7, Lev 14:49-52; Num 19:18-20; Heb 9:19
and: Heb 9:13, Heb 9:14; Jo1 1:7; Rev 1:5
whiter: Isa 1:18; Eph 5:26, Eph 5:27; Rev 7:13, Rev 7:14
Carl Friedrich Keil and Franz Delitzsch
51:7
The possession of all possessions, however, most needed by him, the foundation of all other possessions, is the assurance of the forgiveness of his sins. The second futures in Ps 51:9 are consequents of the first, which are used as optatives. Ps 51:9 recalls to mind the sprinkling of the leper, and of one unclean by reason of his contact with a dead body, by means of the bunch of hyssop (Lev. 14, Num. 19), the βοτάνη καθαρτική (Bhr, Symbol. ii. 503); and Ps 51:9 recalls the washings which, according to priestly directions, the unclean person in all cases of uncleanness had to undergo. Purification and washing which the Law enjoins, are regarded in connection with the idea implied in them, and with a setting aside of their symbolic and carnal outward side, inasmuch as the performance of both acts, which in other cases takes place through priestly mediation, is here supplicated directly from God Himself. Manifestly בּאזוב (not כבאזוב) is intended to be understood in a spiritual sense. It is a spiritual medium of purification without the medium itself being stated. The New Testament believer confesses, with Petrarch in the second of his seven penitential Psalms: omnes sordes meas una gutta, vel tenuis, sacri sanguinis absterget. But there is here no mention made of atonement by blood; for the antitype of the atoning blood was still hidden from David. The operation of justifying grace on a man stained by the blood-red guilt of sin could not, however, be more forcibly denoted than by the expression that it makes him whiter than snow (cf. the dependent passage Is 1:18). And history scarcely records a grander instance of the change of blood-red sin into dazzling whiteness than this, that out of the subsequent marriage of David and Bathsheba sprang Solomon, the most richly blessed of all kings. At the present time David's very bones are still shaken, and as it were crushed, with the sense of sin. דּכּית is an attributive clause like יפעל in Ps 7:16. Into what rejoicing will this smitten condition be changed, when he only realizes within his soul the comforting and joyous assuring utterance of the God who is once more gracious to him! For this he yearns, viz., that God would hide His face from the sin which He is now visiting upon him, so that it may as it were be no longer present to Him; that He would blot out all his iniquities, so that they may no longer testify against him. Here the first part of the Psalm closes; the close recurs to the language of the opening (Ps 51:3).
John Gill
51:7 Purge me with hyssop,.... Or "thou shalt purge me with hyssop" (f); or "expiate me"; which was used in sprinkling the blood of the paschal lamb on the door posts of the Israelites in Egypt, that the destroying angel might pass over them, Ex 12:22; and in the cleansing of the leper, Lev 14:4; and in the purification of one that was unclean by the touch of a dead body, &c. Num 19:6; which the Targum on the text has respect to; and this petition of the psalmist shows that he saw himself a guilty creature, and in danger of the destroying angel, and a filthy creature like the leper, and deserving to be excluded from the society of the saints, and the house of God; and that he had respect not hereby to ceremonial sprinklings and purifications, for them he would have applied to a priest; but to the sprinkling of the blood of Christ, typified thereby; and therefore he applies to God to purge his conscience with it; and, as Suidas (g) from Theodoret observes, hyssop did not procure remission of sins, but has a mystical signification, and refers to what was meant by the sprinkling of the blood of the passover; and then he says,
and I shall be clean; thoroughly clean; for the blood sprinkled on the heart by the spirit clears it from an evil conscience, purges the conscience from dead works, and cleanses from all sin;
wash me; or "thou shall wash me" (h); alluding to the washing at the cleansing of a leper, and the purification of an unclean person, Lev 14:8; but had in view the fountain of Christ's blood, in which believers are washed from all their sins, Zech 13:1;
and I shall be whiter than snow; who was black with original corruption, and actual transgressions; but the blood of Christ makes not only the conversation garments white that are washed in it; but even crimson and scarlet sins as white as wool, as white as snow, and the persons of the saints without spot or blemish, Rev_ 7:14, Eph 5:25; "whiter than the snow" is a phrase used by Homer (i), and others, to describe what is exceeding white.
(f) "purificabis me", Pagninus, Montanus; "exiabis me", Vatablus, Musculus, Cocceius, Gejerus. (g) In voce (h) "lavabis me", V. L. Pagninus, Montanus, Vatablus, Musculus, Cocceius. (i) Iliad. 10. v. 437. So Martial. l. 7. Epigr. 27. Ovid. Amor. l. 3. Eleg. 6.
John Wesley
51:7 Hyssop - As lepers, are by thy appointment purified by the use of hyssop and other things, so do thou cleanse me a leprous and polluted creature, by thy grace, and by that blood of Christ, which is signified by those ceremonial usages.
Robert Jamieson, A. R. Fausset and David Brown
51:7 A series of prayers for forgiveness and purifying.
Purge . . . hyssop--The use of this plant in the ritual (Ex 12:22; Num 19:6, Num 19:18) suggests the idea of atonement as prominent here; "purge" refers to vicarious satisfaction (Num 19:17-20).
50:850:8: Դու Տէր զճշմարտութիւն սիրեցեր, զանյայտս եւ զծածկեալս իմաստութեամբ քով յայտնեցեր ինձ[6941]։ [6941] Ոմանք.Զանյայտս եւ զգաղտնիս իմաստութեամբ քով ցուցեր ինձ։
8 Դու, Տէ՛ր, ճշմարտութիւնը սիրեցիր եւ քո իմաստութեան անյայտն ու ծածուկն ինձ յայտնեցիր:
6 Ահա դուն ճշմարտութիւն կ’ուզես երիկամունքներու մէջ. Ու ծածուկ տեղը իմաստութիւնդ պիտի յայտնես ինծի։
Դու, Տէր, զճշմարտութիւն [302]սիրեցեր, զանյայտս`` եւ զծածկեալս իմաստութեամբ քով յայտնեցեր ինձ:

50:8: Դու Տէր զճշմարտութիւն սիրեցեր, զանյայտս եւ զծածկեալս իմաստութեամբ քով յայտնեցեր ինձ[6941]։
[6941] Ոմանք.Զանյայտս եւ զգաղտնիս իմաստութեամբ քով ցուցեր ինձ։
8 Դու, Տէ՛ր, ճշմարտութիւնը սիրեցիր եւ քո իմաստութեան անյայտն ու ծածուկն ինձ յայտնեցիր:
6 Ահա դուն ճշմարտութիւն կ’ուզես երիկամունքներու մէջ. Ու ծածուկ տեղը իմաստութիւնդ պիտի յայտնես ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
50:750:8 Вот, Ты возлюбил истину в сердце и внутрь меня явил мне мудрость [Твою].
50:8 ἰδοὺ ιδου see!; here I am γὰρ γαρ for ἀλήθειαν αληθεια truth ἠγάπησας αγαπαω love τὰ ο the ἄδηλα αδηλος unclear; unseen καὶ και and; even τὰ ο the κρύφια κρυφιος the σοφίας σοφια wisdom σου σου of you; your ἐδήλωσάς δηλοω make clear μοι μοι me
50:8 לֹ֣א lˈō לֹא not עַל־ ʕal- עַל upon זְ֭בָחֶיךָ ˈzᵊvāḥeʸḵā זֶבַח sacrifice אֹוכִיחֶ֑ךָ ʔôḵîḥˈeḵā יכח reprove וְ wᵊ וְ and עֹולֹתֶ֖יךָ ʕôlōṯˌeʸḵā עֹלָה burnt-offering לְ lᵊ לְ to נֶגְדִּ֣י neḡdˈî נֶגֶד counterpart תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
50:8. ecce enim veritatem diligis absconditum et arcanum sapientiae manifestasti mihiFor behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.
7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
50:8. I will not reprove you for your sacrifices. Moreover, your holocausts are ever in my sight.
KJV [6] Behold, thou desirest truth in the inward parts: and in the hidden [part] thou shalt make me to know wisdom:

50:8 Вот, Ты возлюбил истину в сердце и внутрь меня явил мне мудрость [Твою].
50:8
ἰδοὺ ιδου see!; here I am
γὰρ γαρ for
ἀλήθειαν αληθεια truth
ἠγάπησας αγαπαω love
τὰ ο the
ἄδηλα αδηλος unclear; unseen
καὶ και and; even
τὰ ο the
κρύφια κρυφιος the
σοφίας σοφια wisdom
σου σου of you; your
ἐδήλωσάς δηλοω make clear
μοι μοι me
50:8
לֹ֣א lˈō לֹא not
עַל־ ʕal- עַל upon
זְ֭בָחֶיךָ ˈzᵊvāḥeʸḵā זֶבַח sacrifice
אֹוכִיחֶ֑ךָ ʔôḵîḥˈeḵā יכח reprove
וְ wᵊ וְ and
עֹולֹתֶ֖יךָ ʕôlōṯˌeʸḵā עֹלָה burnt-offering
לְ lᵊ לְ to
נֶגְדִּ֣י neḡdˈî נֶגֶד counterpart
תָמִֽיד׃ ṯāmˈîḏ תָּמִיד continuity
50:8. ecce enim veritatem diligis absconditum et arcanum sapientiae manifestasti mihi
For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me.
7. Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.
50:8. I will not reprove you for your sacrifices. Moreover, your holocausts are ever in my sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. "Внутрь меня явил мне мудрость", т. е. духовно меня просветил, сообщил то откровение через пророка, которого я своими силами не мог бы узнать. - "Вот, Ты возлюбил истину". Господь любит только истину, а потому эту истину Он желает видеть и в людях. Для поддержания в них влечения к истине Им и даются откровения людям.
Adam Clarke: Commentary on the Bible - 1831
51:7: Purge me with hyssop - תחטאני techatteeni, "thou shalt make a sin-offering for me;" probably alluding to the cleansing of the leper: Lev 14:1, etc. The priest took two clean birds, cedar-wood, scarlet, and hyssop; one of the birds was killed; and the living bird, with the scarlet, cedar, and hyssop, dipped in the blood of the bird that had been killed, and then sprinkled over the person who had been infected. But it is worthy of remark that this ceremony was not performed till the plague of the leprosy had been healed in the leper; (Lev 14:3); and the ceremony above mentioned was for the purpose of declaring to the people that the man was healed, that he might be restored to his place in society, having been healed of a disease that the finger of God alone could remove. This David seems to have full in view; hence he requests the Lord to make the sin-offering for him, and to show to the people that he had accepted him, and cleansed him from his sin.
Albert Barnes: Notes on the Bible - 1834
51:8: Make me to hear joy and gladness - That is, the voice of forgiveness, causing joy and rejoicing. What he wished to hear was the kind voice of God in pronouncing his pardon; not the voice of anger and condemnation. God now condemned him. The law condemned him. His own conscience condemned him. The result was anguish and sorrow. The burden was great and overpowering - such as to crush him; to break all his "bones." He longed to hear the sweet voice of forgiveness, by which he might have peace, and by which his soul might be made to rejoice. Compare the notes at Psa 32:1-2.
That the bones which thou hast broken may rejoice - That is, which have been crushed or broken by the weight of sin. Compare the notes at Psa 32:3. See also Psa 6:2; Psa 22:14; Psa 31:10; Psa 38:3. The word "rejoice" means here, be free from suffering; the prayer is that the burden which had crushed him might be removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:8: Make: Psa 13:5, Psa 30:11, Psa 119:81, Psa 119:82, Psa 126:5, Psa 126:6; Mat 5:4
bones: Psa 6:2, Psa 6:3, Psa 38:3; Job 5:17, Job 5:18; Isa 57:15-18; Hos 6:1, Hos 6:2; Luk 4:18; Act 2:37-41, Act 16:29-34
Geneva 1599
51:8 Make me to hear (g) joy and gladness; [that] the (h) bones [which] thou hast broken may rejoice.
(g) He means God's comfortable mercies toward repentant sinners.
(h) By the bones he understands all strength of soul and body, which by cares and mourning are consumed.
John Gill
51:8 Make me to hear joy and gladness,.... Which he had not heard for some time; sin had sadly broke in upon and interrupted his spiritual peace and joy; for though the love and favour of God cannot be lost, yet his sensible presence, which puts joy and gladness into the heart, may; and though an interest in Christ ever continues, and union to him is always the same; yet a view of interest in him, which fills with joy unspeakable and full of glory, and communion with him, may not be had for a time: and though justification by his righteousness, from whence flows much peace, is an invariable blessing; yet the comfortable perception of it may be taken away: and though salvation by Christ is a certain thing, yet the joy of it may be lost for a season; which was now the case of the psalmist: and when he desires that God would cause him to hear joy and gladness, his meaning is, that he might have that made known unto him; namely, the forgiveness of his sins, which would give him joy: not by an articulate voice from heaven, which he did not expect; nor by an angel from thence, which was not usual; but by the prophet, who as yet might not have declared to him that God had put away his sin; or, if he had, he might desire to have it repeated, for his fuller assurance, and greater joy; or by his Spirit, in an impulse on his mind, saying to him, thy sins are forgiven thee; which would give him great joy, fulness of it, even what is inconceivable and inexpressible, signified by these two words, "joy" and "gladness";
that the bones which thou hast broken may rejoice: a backsliding believer is not only like a bone out of joint, Gal 6:1; but his falls are sometimes both to the bruising of him, and to the breaking of his bones; of which when he is sensible, the quick sense of his sin is as the pain of a broken bone; see Ps 38:3; and here the breaking of them is ascribed to God; not that he is the cause or occasion of falling into sin, which breaks the bones, Jas 1:13; but of afflictions, corrections, and chastisements for sin, which are sometimes expressed by this phrase, Is 38:13; and which David was threatened with, and gave him great uneasiness; and of the menaces and threatenings of the law, which being let into his conscience, worked wrath and terror there; and also of that true contrition of heart, and brokenness of spirit, which the Lord produces, and can only cure, by the discoveries of pardoning grace; which affects the whole frame of nature, the report of which makes the bones fat, and all of them to say, who is a God like unto thee? Prov 15:30.
John Wesley
51:8 Joy - By thy spirit, seal the pardon of my sins on my conscience, which will fill me with joy. Rejoice - That my heart which hath been sorely wounded may be comforted.
Robert Jamieson, A. R. Fausset and David Brown
51:8 Make . . . joy--by forgiving me, which will change distress to joy.
50:950:9: Ցօղեա՛ յիս մշտկաւ եւ սուրբ եղէց, լուա՛ եւ քան զձիւն սպիտակ եղէց[6942]։ [6942] Ոմանք.Լուացայց եւ քան զձիւն։
9 Ցօղի՛ր ինձ սպունգով՝ եւ ես կը մաքրուեմ, լուա՛՝ ու ձիւնից ճերմակ կը լինեմ:
7 Զոպայի մշտիկով մաքրէ զիս ու մաքուր պիտի ըլլամ։Զիս լուայ ու ձիւնէն աւելի ճերմակ պիտի ըլլամ։
Ցօղեա յիս մշտկաւ եւ սուրբ եղէց, լուա եւ քան զձիւն սպիտակ եղէց:

50:9: Ցօղեա՛ յիս մշտկաւ եւ սուրբ եղէց, լուա՛ եւ քան զձիւն սպիտակ եղէց[6942]։
[6942] Ոմանք.Լուացայց եւ քան զձիւն։
9 Ցօղի՛ր ինձ սպունգով՝ եւ ես կը մաքրուեմ, լուա՛՝ ու ձիւնից ճերմակ կը լինեմ:
7 Զոպայի մշտիկով մաքրէ զիս ու մաքուր պիտի ըլլամ։Զիս լուայ ու ձիւնէն աւելի ճերմակ պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
50:850:9 Окропи меня иссопом, и буду чист; омой меня, и буду белее снега.
50:9 ῥαντιεῖς ραντιζω sprinkle με με me ὑσσώπῳ υσσωπος hyssop καὶ και and; even καθαρισθήσομαι καθαριζω cleanse πλυνεῖς πλυνω launder; wash με με me καὶ και and; even ὑπὲρ υπερ over; for χιόνα χιων snow λευκανθήσομαι λευκαινω whiten
50:9 לֹא־ lō- לֹא not אֶקַּ֣ח ʔeqqˈaḥ לקח take מִ mi מִן from בֵּיתְךָ֣ bbêṯᵊḵˈā בַּיִת house פָ֑ר fˈār פַּר young bull מִ֝ ˈmi מִן from מִּכְלְאֹתֶ֗יךָ mmiḵlᵊʔōṯˈeʸḵā מִכְלָא enclosure עַתּוּדִֽים׃ ʕattûḏˈîm עַתּוּד ram
50:9. asparges me hysopo et mundabor lavabis me et super nivem dealbaborThou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.
8. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.
50:9. I will not accept calves from your house, nor he-goats from your flocks.
KJV [7] Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow:

50:9 Окропи меня иссопом, и буду чист; омой меня, и буду белее снега.
50:9
ῥαντιεῖς ραντιζω sprinkle
με με me
ὑσσώπῳ υσσωπος hyssop
καὶ και and; even
καθαρισθήσομαι καθαριζω cleanse
πλυνεῖς πλυνω launder; wash
με με me
καὶ και and; even
ὑπὲρ υπερ over; for
χιόνα χιων snow
λευκανθήσομαι λευκαινω whiten
50:9
לֹא־ lō- לֹא not
אֶקַּ֣ח ʔeqqˈaḥ לקח take
מִ mi מִן from
בֵּיתְךָ֣ bbêṯᵊḵˈā בַּיִת house
פָ֑ר fˈār פַּר young bull
מִ֝ ˈmi מִן from
מִּכְלְאֹתֶ֗יךָ mmiḵlᵊʔōṯˈeʸḵā מִכְלָא enclosure
עַתּוּדִֽים׃ ʕattûḏˈîm עַתּוּד ram
50:9. asparges me hysopo et mundabor lavabis me et super nivem dealbabor
Thou shalt sprinkle me with hyssop, and I shall be cleansed: thou shalt wash me, and I shall be made whiter than snow.
8. Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.
50:9. I will not accept calves from your house, nor he-goats from your flocks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-14. Чтобы служить истине и быть достойным последующих откровений от Бога, Давид и молит об очищении своего греха, как через окропление иссопом (соком растения) делались годными к употреблению одежды и предметы и лица оскверненные (Лев XIV:6, 7:, 49-52), и о том нравственном просветлении, которое бы сделало его белее снега. Такая милость Бога наполнила его радостью и весельем.

О восстановлении в себе чистоты и прежней праведности (12: ст. ), о приближении и примирении с Богом, Давид и молит Бога. Под "Духом Святым" можно разуметь или вообще благоволение Бога к Давиду, или ниспослание Духа Святого, Третьего Лица Св. Троицы (13). - "Дай мне услышать радость и веселие" - дай мне возможность порадоваться спасению, прощению от Тебя. - "Духом владычественным" - то же, что и Духом Святым (14). "Утверди" - сделай меня твердым в следовании Твоим заповедям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 Create in me a clean heart, O God; and renew a right spirit within me. 11 Cast me not away from thy presence; and take not thy holy spirit from me. 12 Restore unto me the joy of thy salvation; and uphold me with thy free spirit. 13 Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
I. See here what David prays for. Many excellent petitions he here puts up, to which if we do but add, "for Christ's sake," they are as evangelical as any other.
1. He prays that God would cleanse him from his sins and the defilement he had contracted by them (v. 7): "Purge me with hyssop; that is, pardon my sins, and let me know that they are pardoned, that I may be restored to those privileges which by sin I have forfeited and lost." The expression here alludes to a ceremonial distinction, that of cleansing the leper, or those that were unclean by the touch of a body by sprinkling water, or blood, or both upon them with a bunch of hyssop, by which they were, at length, discharged from the restraints they were laid under by their pollution. "Lord, let me be as well assured of my restoration to thy favour, and to the privilege of communion with thee, as they were thereby assured of their re-admission to their former privileges." But it is founded upon gospel-grace: Purge me with hyssop, that is, with the blood of Christ applied to my soul by a lively faith, as water of purification was sprinkled with a bunch of hyssop. It is the blood of Christ (which is therefore called the blood of sprinkling, Heb. xii. 24), that purges the conscience from dead works, from that guilt of sin and dread of God which shut us out of communion with him, as the touch of a dead body, under the law, shut a man out from the courts of God's house. If this blood of Christ, which cleanses from all sin, cleanse us from our sin, then we shall be clean indeed, Heb. x. 2. If we be washed in this fountain opened, we shall be whiter than snow, not only acquitted but accepted; so those are that are justified. Isa. i. 18, Though your sins have been as scarlet, they shall be white as snow.
2. He prays that, his sins being pardoned, he might have the comfort of that pardon. He asks not to be comforted till first he is cleansed; but if sin, the bitter root of sorrow, be taken away, he can pray in faith, "Make me to hear joy and gladness (v. 8), that is, let me have a well-grounded peace, of thy creating, thy speaking, so that the bones which thou hast broken by convictions and threatenings may rejoice, may not only be set again, and eased from the pain, but may be sensibly comforted, and, as the prophet speaks, may flourish as a herb." Note, (1.) The pain of a heart truly broken for sin may well be compared to that of a broken bone; and it is the same Spirit who as a Spirit of bondage smites and wounds and as a Spirit of adoption heals and binds up. (2.) The comfort and joy that arise from a sealed pardon to a penitent sinner are as refreshing as perfect ease from the most exquisite pain. (3.) It is God's work, not only to speak this joy and gladness, but to make us hear it and take the comfort of it. He earnestly desires that God would lift up the light of his countenance upon him, and so put gladness into his heart, that he would not only be reconciled to him, but, which is a further act of grace, let him know that he was so.
3. He prays for a complete and effectual pardon. This is that which he is most earnest for as the foundation of his comfort (v. 9): "Hide thy face from my sins, that is, be not provoked by them to deal with me as I deserve; they are ever before me, let them be cast behind thy back. Blot out all my iniquities out of the book of thy account; blot them out, as a cloud is blotted out and dispelled by the beams of the sun," Isa. xliv. 22.
4. He prays for sanctifying grace; and this every true penitent is as earnest for as for pardon and peace, v. 10. He does not pray, "Lord, preserve me my reputation," as Saul, I have sinned, yet honour me before this people. No; his great concern is to get his corrupt nature changed: the sin he had been guilty of was, (1.) An evidence of its impurity, and therefore he prays, Create in me a clean heart, O God! He now saw, more than ever, what an unclean heart he had, and sadly laments it, but sees it is not in his own power to amend it, and therefore begs of God (whose prerogative it is to create) that he would create in him a clean heart. He only that made the heart can new-make it; and to his power nothing is impossible. He created the world by the word of his power as the God of nature, and it is by the word of his power as the God of grace that we are clean (John xv. 3), that we are sanctified, John xvii. 17. (2.) It was the cause of its disorder, and undid much of the good work that had been wrought in him; and therefore he prays, "Lord, renew a right spirit within me; repair the decays of spiritual strength which this sin has been the cause of, and set me to rights again." Renew a constant spirit within me, so some. He had, in this matter, discovered much inconstancy and inconsistency with himself, and therefore he prays, "Lord, fix me for the time to come, that I may never in like manner depart from thee."
5. He prays for the continuance of God's good-will towards him and the progress of his good work in him, v. 11. (1.) That he might never be shut out from God's favour: "Cast me not away from thy presence, as one whom thou abhorrest and canst not endure to look upon." He prays that he might not be thrown out of God's protection, but that wherever he went, he might have the divine presence with him, might be under the guidance of his wisdom and in the custody of his power, and that he might not be forbidden communion with God: "Let me not be banished thy courts, but always have liberty of access to thee by prayer." He does not deprecate the temporal judgments which God by Nathan had threatened to bring upon him. "God's will be done; but, Lord, rebuke me no in thy wrath. If the sword come into my house never to depart from it, yet let me have a God to go to in my distresses, and all shall be well." (2.) That he might never be deprived of God's grace: Take not thy Holy Spirit from me. He knew he had by his sin grieved the Spirit and provoked him to with draw, and that because he also was flesh God might justly have said that his Spirit should no more strive with him nor work upon him, Gen. vi. 3. This he dreads more than any thing. We are undone if God take his Holy Spirit from us. Saul was a sad instance of this. How exceedingly sinful, how exceedingly miserable, was he, when the Spirit of the Lord had departed from him! David knew it, and therefore begs thus earnestly: "Lord, whatever thou take from me, my children, my crown, my life, yet take not thy Holy Spirit from me" (see 2 Sam. vii. 15), "but continue thy Holy Spirit with me, to perfect the work of my repentance, to prevent my relapse into sin, and to enable me to discharge my duty both as a prince and as a psalmist."
6. He prays for the restoration of divine comforts and the perpetual communications of divine grace, v. 12. David finds two ill effects of his sin:-- (1.) It had made him sad, and therefore he prays, Restore unto me the joy of thy salvation. A child of God knows no true nor solid joy but the joy of God's salvation, joy in God his Saviour and in the hope of eternal life. By wilful sin we forfeit this joy and deprive ourselves of it; our evidences cannot but be clouded and our hopes shaken. When we give ourselves so much cause to doubt of our interest in the salvation, how can we expect the joy of it? But, when we truly repent, we may pray and hope that God will restore to us those joys. Those that sow in penitential tears shall reap in the joys of God's salvation when the times of refreshing shall come. (2.) It had made him weak, and therefore he prays, "Uphold me with the free Spirit: I am ready to fall, either into sin or into despair; Lord, sustain me; my own spirit" (though the spirit of a man will go far towards the sustaining of his infirmity) "is not sufficient; if I be left to myself, I shall certainly sink; therefore uphold me with thy Spirit, let him counterwork the evil spirit that would cast me down from my excellency. Thy Spirit is a free spirit, a free gent himself, working freely" (and that makes those free whom he works upon, for where the Spirit of the Lord is there is liberty)--"thy ingenuous princely Spirit." He was conscious to himself of having acted, in the matter of Uriah, very disingenuously and unlike a prince; his behaviour was base and paltry: "Lord," says he, "let thy Spirit inspire my soul with noble and generous principles, that I may always act as becomes me." A free spirit will be a firm and fixed spirit, and will uphold us. The more cheerful we are in our duty the more constant we shall be to it.
II. See what David here promises, v. 13. Observe,
1. What good work he promises to do: I will teach transgressors thy ways. David had been himself a transgressor, and therefore could speak experimentally to transgressors, and resolves, having himself found mercy with God in the way of repentance, to teach others God's ways, that is, (1.) Our way to God by repentance; he would teach others that had sinned to take the same course that he had taken, to humble themselves, to confess their sins, and seek God's face; and, (2.) God's way towards us in pardoning mercy; how ready he is to receive those that return to him. He taught the former by his own example, for the direction of sinners in repenting; he taught the latter by his own experience, for their encouragement. By this psalm he is, and will be to the world's end, teaching transgressors, telling them what God had done for his soul. Note, Penitents should be preachers. Solomon was so, and blessed Paul.
2. What good effect he promises himself from his doing this: "Sinners shall be converted unto thee, and shall neither persist in their wanderings from thee, nor despair of finding mercy in their returns to thee." The great thing to be aimed at in teaching transgressors is their conversion to God; that is a happy point gained, and happy are those that are instrumental to contribute towards it, Jam. v. 20.
Adam Clarke: Commentary on the Bible - 1831
51:8: Make me to hear joy - Let me have a full testimony of my reconciliation to thee; that the soul, which is so deeply distressed by a sense of thy displeasure, may be healed by a sense of thy pardoning mercy.
Albert Barnes: Notes on the Bible - 1834
51:9: Hide thy face from my sins - That is, Do not look on them; avert thy face from them; do not regard them. Compare the notes at Psa 13:1.
And blot out all mine iniquities - Take them entirely away. Let the account be erased, cancelled, destroyed. See the notes at Psa 51:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:9: Hide: Isa 38:17; Jer 16:17; Mic 7:18, Mic 7:19
blot: Psa 51:1; Col 2:14
John Gill
51:9 Hide thy face from my sins,.... In whose sight they were committed, being now ashamed of them himself, and ashamed that any should see them, and especially his God; and being filthy and nauseous, he knew they must be abominable to him, who is of purer eyes than to behold iniquity; and being breaches of his law, must be offensive to him, and provoke the eyes of his glory; and were such that he knew would not bear the examination of justice; and that if God was strict to mark them, he could not stand before him: moreover, in this petition the psalmist deprecates a severe chastisement of them, which is sometimes expressed by setting sins before him, Ps 90:8; and entreats the pardon of them, or oblivion and non-remembrance of them, that they might be cast behind his back, and into the depths of the sea;
and blot out all mine iniquities; as in Ps 51:1; here repeated, to show his deep sense of them, and his great importunity for the forgiveness of them; and adds the word all, including all his other sins, with those he had lately committed; for he knew that, if anyone, was left unpardoned, he could never answer for it.
Robert Jamieson, A. R. Fausset and David Brown
51:9 Hide, &c.--Turn from beholding.
50:1050:10: Լսելի՛ արա ինձ ցնծութիւն եւ ուրախութիւն, եւ ցնծասցեն ոսկերք իմ տառապեալք[6943]։ [6943] Ոմանք.Լսելի արա՛ ինձ Տէր զցնծ՛՛։
10 Ինձ ցնծութիւն եւ ուրախութիւն լսել տո՛ւր, եւ թող տառապեալ ոսկորներս ցնծան:
8 Ցնծութեամբ եւ ուրախութեամբ լեցուր զիս։Թող ցնծան այն ոսկորները, որոնք կոտրեցիր։
Լսելի արա ինձ զցնծութիւն եւ զուրախութիւն, եւ ցնծասցեն ոսկերք իմ տառապեալք:

50:10: Լսելի՛ արա ինձ ցնծութիւն եւ ուրախութիւն, եւ ցնծասցեն ոսկերք իմ տառապեալք[6943]։
[6943] Ոմանք.Լսելի արա՛ ինձ Տէր զցնծ՛՛։
10 Ինձ ցնծութիւն եւ ուրախութիւն լսել տո՛ւր, եւ թող տառապեալ ոսկորներս ցնծան:
8 Ցնծութեամբ եւ ուրախութեամբ լեցուր զիս։Թող ցնծան այն ոսկորները, որոնք կոտրեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
50:950:10 Дай мне услышать радость и веселие, и возрадуются кости, Тобою сокрушенные.
50:10 ἀκουτιεῖς ακουτιζω me ἀγαλλίασιν αγαλλιασις exultation; joyfulness καὶ και and; even εὐφροσύνην ευφροσυνη celebration ἀγαλλιάσονται αγαλλιαω jump for joy ὀστᾶ οστεον bone τεταπεινωμένα ταπεινοω humble; bring low
50:10 כִּי־ kî- כִּי that לִ֥י lˌî לְ to כָל־ ḵol- כֹּל whole חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal יָ֑עַר yˈāʕar יַעַר wood בְּ֝הֵמֹ֗ות ˈbᵊhēmˈôṯ בְּהֵמָה cattle בְּ bᵊ בְּ in הַרְרֵי־ harrê- הַר mountain אָֽלֶף׃ ʔˈālef אֶלֶף thousand
50:10. auditum mihi facies gaudium et laetitiam ut exultent ossa quae confregistiTo my hearing thou shalt give joy and gladness: and the bones that have been humbled shall rejoice.
9. Hide thy face from my sins, and blot out all mine iniquities.
50:10. For all the wild beasts of the forest are mine: the cattle on the hills and the oxen.
KJV [8] Make me to hear joy and gladness; [that] the bones [which] thou hast broken may rejoice:

50:10 Дай мне услышать радость и веселие, и возрадуются кости, Тобою сокрушенные.
50:10
ἀκουτιεῖς ακουτιζω me
ἀγαλλίασιν αγαλλιασις exultation; joyfulness
καὶ και and; even
εὐφροσύνην ευφροσυνη celebration
ἀγαλλιάσονται αγαλλιαω jump for joy
ὀστᾶ οστεον bone
τεταπεινωμένα ταπεινοω humble; bring low
50:10
כִּי־ kî- כִּי that
לִ֥י lˌî לְ to
כָל־ ḵol- כֹּל whole
חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal
יָ֑עַר yˈāʕar יַעַר wood
בְּ֝הֵמֹ֗ות ˈbᵊhēmˈôṯ בְּהֵמָה cattle
בְּ bᵊ בְּ in
הַרְרֵי־ harrê- הַר mountain
אָֽלֶף׃ ʔˈālef אֶלֶף thousand
50:10. auditum mihi facies gaudium et laetitiam ut exultent ossa quae confregisti
To my hearing thou shalt give joy and gladness: and the bones that have been humbled shall rejoice.
9. Hide thy face from my sins, and blot out all mine iniquities.
50:10. For all the wild beasts of the forest are mine: the cattle on the hills and the oxen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:9: Hide thy face from my sins - The sentiment here is nearly the same as that in Psa 51:3 : His sin was ever before his own face; and he knew that the eye of God was constantly upon him, and that his purity and justice must be highly incensed on the account. He therefore, with a just horror of his transgressions, begs God to turn away his face from them, and to blot them out, so that they may never more be seen. See the note on Psa 51:1 (note).
Albert Barnes: Notes on the Bible - 1834
51:10: Create in me a clean heart, O God - The word rendered "create," ברא berâ' - is a word which is properly employed to denote an act of "creation;" that is, of causing something to exist where there was nothing before. It is the word which is used in Gen 1:1 : "In the beginning God "created" the heaven and the earth," and which is commonly used to express the act of creation. It is used "here" evidently in the sense of causing that to exist which did not exist before; and there is clearly a recognition of the divine "power," or a feeling on the part of David that this could be done by God alone. The idea is, however, not that a new "substance" might be brought into being to which the name "a clean heart" might be given, but that he might "have" a clean heart; that his heart might be made pure; that his affections and feelings might be made right; that he might have what he was conscious that he did "not" now possess - a clean or a pure heart. This, he felt, could be produced only by the power of God; and the passage, therefore, proves that it is a doctrine of the Old Testament, as it is of the New, that the human heart is changed only by a divine agency.
And renew a right spirit within me - Margin, "a constant spirit." The Hebrew word - נכון nā kû n - means properly, that which is "erect," or that which is made to stand up, or which is firm or established. It is used to denote
(a) that which is upright, right, proper: Exo 8:26; Job 42:8; Psa 5:9;
(b) that which is right, true, sincere, Psa 78:37;
(c) that which is firm, constant, fixed.
This would seem to be the meaning here. He prays for a heart that would be firm in the purposes of virtue; that would not yield to temptation; that would carry out holy resolutions; that would be stedfast in the service of God. The word "renew" here means to be or to make new; to produce something new. It is also used in the sense of making anew, as applied to buildings or cities in the sense of "rebuilding" or "repairing" them: Isa 61:4; Ch2 15:8; Ch2 24:4. The word here would naturally convey the idea that there had been formerly a right and proper spirit in him, which he prayed might now be restored. The language is that of one who had done right formerly, but who had fallen into sin, and who desired that he might be brought back into his former condition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:10: Create: Co2 5:17; Eph 2:10
clean: Psa 73:1; Pro 20:9; Jer 13:27, Jer 32:39; Eze 11:19, Eze 18:31, Eze 36:25-27, Eze 36:37; Mat 5:8; Act 15:9; Pe1 1:22
renew: Rom 12:2; Eph 4:22-24; Col 3:10; Tit 3:5
right: or, constant, Psa 78:8, Psa 78:37; Jos 14:14; Kg1 15:3-5; Act 11:23; Co1 15:58; Jam 1:8
Carl Friedrich Keil and Franz Delitzsch
51:10
In the second part, the prayer for justification is followed by the prayer for renewing. A clean heart that is not beclouded by sin and a consciousness of sin (for לב includes the conscience, Psychology, S. 134; tr. p. 160); a stedfast spirit (נכון, cf. Ps 78:37; Ps 112:7) is a spirit certain respecting his state of favour and well-grounded in it. David's prayer has reference to the very same thing that is promised by the prophets as a future work of salvation wrought by God the Redeemer on His people (Jer 24:7; Ezek 11:19; Ezek 36:26); it has reference to those spiritual facts of experience which, it is true, could be experienced even under the Old Testament relatively and anticipatively, but to the actual realization of which the New Testament history, fulfilling ancient prophecy has first of all produced effectual and comprehensive grounds and motives, viz., μετάνοια (לב = νοῦς), καινὴ κτίσις, παλιγγενεσία καὶ ἀνακαὶνωσις πνεῦματος (Tit 3:5). David, without distinguishing between them, thinks of himself as king, as Israelite, and as man. Consequently we are not at liberty to say that רוּח הקּדשׁ (as in Is 63:16), πνεῦμα ἁγιωσύνης = ἅγιον, is here the Spirit of grace in distinction from the Spirit of office. If Jahve should reject David as He rejected Saul, this would be the extreme manifestation of anger (4Kings 24:20) towards him as king and as a man at the same time. The Holy Spirit is none other than that which came upon him by means of the anointing, 1Kings 16:13. This Spirit, by sin, he has grieved and forfeited. Hence he prays God to show favour rather than execute His right, and not to take this His Holy Spirit from him.
Geneva 1599
51:10 (i) Create in me a clean heart, O God; and renew a right spirit within me.
(i) He confesses that when God's Spirit is cold in us, to have it again revived, is as a new creation.
John Gill
51:10 Create in me a clean heart, O God,.... Which was now defiled with sin, and of which being convinced, he was led more and more to see the impurity of his heart and nature, from which all his evil actions flowed; and being sensible that he could not make his heart clean himself, and that this was the work of God, and a work which required creating power, he entreats it of him: for as the first work of conversion is no other than a creation, or a production of something new, which was not before; so the restoring of a backslider, as it goes by the same name, it requires the same power; and as the implantation of grace at first, and particularly of faith, is a work of almighty power; so the same power must be put forth to bring it into exercise, after falls into sin; that it may afresh deal with the heart purifying blood of Christ, which only can make it clean, and is what is here meant;
and renew a right spirit within me; by which is designed, not the Holy Spirit of God (k); for he is the renewer; nor the spirit or soul of man as to its essence; but with respect to the qualities of it; and here it signifies a renewing of the inward man, or an increase of grace, and causing it to abound in act and exercise; and intends a spirit of uprightness and integrity, in opposition to dissimulation and hypocrisy; a spirit "prepared and ready" (l) to every good work, Mt 26:41; "one firm" (m) and unmoved from obedience to the Lord, by sin, temptations, and snares; a heart fixed, trusting in the Lord, and comfortably assured of an interest in pardoning grace and mercy.
(k) Vid. Zohar in Gen. fol. 107. 3. (l) "paratum seu promptum", Gejerus, Michaelis; so Ainsworth. (m) "Firmua", Junius & Tremellius, Piscator, Cocceius.
John Wesley
51:10 Create - Work in me an holy frame of heart, whereby my inward filth may be purged away. Right - Heb. firm or constant, that my resolution may be fixed and unmoveable. Spirit - Temper or disposition of soul.
Robert Jamieson, A. R. Fausset and David Brown
51:10 Create--a work of almighty power.
in me--literally, "to me," or, "for me"; bestow as a gift, a heart free from taint of sin (Ps 24:4; Ps 73:1).
renew--implies that he had possessed it; the essential principle of a new nature had not been lost, but its influence interrupted (Lk 22:32); for Ps 51:11 shows that he had not lost God's presence and Spirit (1Kings 16:13), though he had lost the "joy of his salvation" (Ps 51:12), for whose return he prays.
right spirit--literally, "constant," "firm," not yielding to temptation.
50:1150:11: Դարձո՛ զերեսս քո ՚ի մեղաց իմոց. զամենայն անօրէնութիւնս իմ քաւեա՛ յինէն[6944]։ [6944] Ոմանք.Անօրէնութիւնս իմ ջնջեա՛ յինէն։
11 Երեսդ շո՛ւռ տուր իմ մեղքերից եւ իմ բոլոր յանցանքները ջնջի՛ր ինձնից:
9 Իմ մեղքերէս երեսդ ծածկէ՛ Ու բոլոր անօրէնութիւններս ջնջէ՛։
Դարձո զերեսս քո ի մեղաց իմոց, եւ զամենայն անօրէնութիւնս իմ քաւեա յինէն:

50:11: Դարձո՛ զերեսս քո ՚ի մեղաց իմոց. զամենայն անօրէնութիւնս իմ քաւեա՛ յինէն[6944]։
[6944] Ոմանք.Անօրէնութիւնս իմ ջնջեա՛ յինէն։
11 Երեսդ շո՛ւռ տուր իմ մեղքերից եւ իմ բոլոր յանցանքները ջնջի՛ր ինձնից:
9 Իմ մեղքերէս երեսդ ծածկէ՛ Ու բոլոր անօրէնութիւններս ջնջէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
50:1050:11 Отврати лице Твое от грехов моих и изгладь все беззакония мои.
50:11 ἀπόστρεψον αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀπὸ απο from; away τῶν ο the ἁμαρτιῶν αμαρτια sin; fault μου μου of me; mine καὶ και and; even πάσας πας all; every τὰς ο the ἀνομίας ανομια lawlessness μου μου of me; mine ἐξάλειψον εξαλειφω erase; wipe out
50:11 יָ֭דַעְתִּי ˈyāḏaʕtî ידע know כָּל־ kol- כֹּל whole עֹ֣וף ʕˈôf עֹוף birds הָרִ֑ים hārˈîm הַר mountain וְ wᵊ וְ and זִ֥יז zˌîz זִיז swarm שָׂ֝דַ֗י ˈśāḏˈay שָׂדַי open field עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
50:11. absconde faciem tuam a peccatis meis et omnes iniquitates meas deleTurn away thy face from my sins, and blot out all my iniquities.
10. Create in me a clean heart, O God; and renew a right spirit within me.
50:11. I know all the flying things of the air, and the beauty of the field is with me.
KJV [9] Hide thy face from my sins, and blot out all mine iniquities:

50:11 Отврати лице Твое от грехов моих и изгладь все беззакония мои.
50:11
ἀπόστρεψον αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἀπὸ απο from; away
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
μου μου of me; mine
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἀνομίας ανομια lawlessness
μου μου of me; mine
ἐξάλειψον εξαλειφω erase; wipe out
50:11
יָ֭דַעְתִּי ˈyāḏaʕtî ידע know
כָּל־ kol- כֹּל whole
עֹ֣וף ʕˈôf עֹוף birds
הָרִ֑ים hārˈîm הַר mountain
וְ wᵊ וְ and
זִ֥יז zˌîz זִיז swarm
שָׂ֝דַ֗י ˈśāḏˈay שָׂדַי open field
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
50:11. absconde faciem tuam a peccatis meis et omnes iniquitates meas dele
Turn away thy face from my sins, and blot out all my iniquities.
10. Create in me a clean heart, O God; and renew a right spirit within me.
50:11. I know all the flying things of the air, and the beauty of the field is with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
51:10: Create in me a clean heart - Mending will not avail; my heart is altogether corrupted; it must be new made, made as it was in the beginning. This is exactly the sentiment of St. Paul: Neither circumcision availeth any thing, nor uncircumcision, but a new creation; and the salvation given under the Gospel dispensation is called a being created anew in Christ Jesus.
A right spirit within me - רוח נכון ruach nachon, a constant, steady, determined spirit; called Psa 51:12, רוח נדיבה ruach nedibah, a noble spirit. a free, generous, princely spirit; cheerfully giving up itself to thee; no longer bound and degraded by the sinfulness of sin.
Albert Barnes: Notes on the Bible - 1834
51:11: Cast me not away from thy presence - That is, Do not reject me, or cast me off entirely; do not abandon me; do not leave me in my sin and sorrow. The language is derived from the idea that true happiness is to be found in the "presence" of God, and that to be exiled from him is misery. Compare Psa 16:11, note; Psa 31:20, note. See also Psa 140:13.
And take not thy holy Spirit from me - It is not certain that David understood by the phrase "thy Holy Spirit" precisely what is now denoted by it as referring to the third person of the Trinity. The language, as used by him, would denote some influence coming from God producing holiness, "as if" God breathed his own spirit, or his own self, into the soul. The language, however, is appropriate to be used in the higher and more definite sense in which it is now employed, as denoting that sacred Spirit - the Holy Spirit - by whom the heart is renewed, and by whom comfort is imparted to the soul. It is not necessary to suppose that the inspired writers of the Old Testament had a full and complete comprehension of the meaning of the words which they employed, or that they appreciated all that their words might properly convey, or the fullness of signification in which they might be properly used in the times of the Gospel. Compare the notes at Pe1 1:10-12. The language used here by David - "take not" - implies that he had been formerly in possession of that which he now sought. There was still in his heart that which might be regarded as the work of the Spirit of God; and he earnestly prayed that that might not be wholly taken away on account of his sin, or that he might not be entirely abandoned to despair.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:11: Cast: Psa 43:2, Psa 71:9, Psa 71:18; Gen 4:14; Kg2 13:23, Kg2 17:18-23, Kg2 23:27; Th2 1:9
take: Gen 6:3; Jdg 13:25, Jdg 15:14, Jdg 16:20; Sa1 10:10, Sa1 16:14; Sa2 7:15; Isa 63:10, Isa 63:11
holy: Luk 11:13; Joh 14:26; Rom 1:4, Rom 8:9; Eph 4:30
John Gill
51:11 Cast me not away from thy presence,.... As abominable; as a vessel in which he had no pleasure; with indignation and wrath; as one that is angry with another, cannot bear him in his sight, but bids him be gone from him. Nothing is more desirable to a child of God than the presence of God; and nothing gives him more sensible pain than his absence; and even to be deprived of or denied the means of enjoying his presence the word and ordinances, makes them very uneasy: to be utterly, and for ever deprived of it, is the case of the damned in hell, and is the punishment of loss they sustain; and, on the other hand, the happiness of the saints in heaven is to enjoy it without interruption. The people of God are never cast away from his favour, or out of his heart's love; but they may for a while be without his gracious presence, or not see his face, nor have the light of his countenance, nor sensible communion with him, which is here deprecated. David might call to mind the case of Cain, Gen 4:14; or rather the more recent one of Saul, whom the Lord rejected, and from whom he departed upon his sinning, and which he might fear would be his case, 1Kings 28:15;
and take not thy Holy Spirit from me; or "the Spirit of thine holiness"; the third Person in the Trinity; so called, not because this epithet of "holy" is peculiar to him; for it is used also of the Father, and of the Son, Jn 17:11; but because he is equally holy with them, and is the author of holiness in his people, which is therefore called the sanctification of the Spirit, 1Pet 1:2; and without whom David knew that purity and holiness of heart and spirit he had desired could not be renewed and increased in him; and therefore deprecates the taking of him away; which shows that he was not as yet removed from him, not with standing he had fallen into great sins; and his sense of sin, and confession of it, and his fervent application for pardoning grace, and purity of heart, abundantly prove it. The Spirit of God is a gift of his, which is without repentance, and where he once is as a spirit of regeneration and sanctification, he ever abides: his external gifts may be taken away; but internal grace is an incorruptible seed, and always continues. By sin the Spirit of God may be grieved, so as to withdraw his gracious influences, and his powerful operations may not be felt; and this is what is here deprecated. The Targum interprets this of the spirit of prophecy which David had, by which he composed psalms and songs prophetic of Christ, and of Gospel times, and which was not taken away from him; see 2Kings 23:1.
50:1250:12: Սիրտ սուրբ հաստեա՛ յիս Աստուած, եւ հոգի ուղի՛ղ նորոգեա ՚ի փորի իմում[6945]։ [6945] Ոմանք.Հաստատեա յիս Աստուած։
12 Իմ մէջ մաքուր սիրտ հաստատի՛ր, Աստուա՛ծ, եւ արդար հոգի նորոգի՛ր իմ որովայնում:
10 Ո՛վ Աստուած, իմ մէջս մաքուր սիրտ ստեղծէ՛ Եւ իմ ներսիդիս ուղիղ հոգի նորոգէ։
Սիրտ սուրբ հաստեա յիս, Աստուած, եւ հոգի ուղիղ նորոգեա ի փորի իմում:

50:12: Սիրտ սուրբ հաստեա՛ յիս Աստուած, եւ հոգի ուղի՛ղ նորոգեա ՚ի փորի իմում[6945]։
[6945] Ոմանք.Հաստատեա յիս Աստուած։
12 Իմ մէջ մաքուր սիրտ հաստատի՛ր, Աստուա՛ծ, եւ արդար հոգի նորոգի՛ր իմ որովայնում:
10 Ո՛վ Աստուած, իմ մէջս մաքուր սիրտ ստեղծէ՛ Եւ իմ ներսիդիս ուղիղ հոգի նորոգէ։
zohrab-1805▾ eastern-1994▾ western am▾
50:1150:12 Сердце чистое сотвори во мне, Боже, и дух правый обнови внутри меня.
50:12 καρδίαν καρδια heart καθαρὰν καθαρος clean; clear κτίσον κτιζω create; set up ἐν εν in ἐμοί εμοι me ὁ ο the θεός θεος God καὶ και and; even πνεῦμα πνευμα spirit; wind εὐθὲς ευθης dedicate ἐν εν in τοῖς ο the ἐγκάτοις εγκατον of me; mine
50:12 אִם־ ʔim- אִם if אֶ֭רְעַב ˈʔerʕav רעב be hungry לֹא־ lō- לֹא not אֹ֣מַר ʔˈōmar אמר say לָ֑ךְ lˈāḵ לְ to כִּי־ kî- כִּי that לִ֥י lˌî לְ to תֵ֝בֵ֗ל ˈṯēvˈēl תֵּבֵל world וּ û וְ and מְלֹאָֽהּ׃ mᵊlōʔˈāh מְלֹא fullness
50:12. cor mundum crea mihi Deus et spiritum stabilem renova in visceribus meisCreate a clean heart in me, O God: and renew a right spirit within my bowels.
11. Cast me not away from thy presence; and take not thy holy spirit from me.
50:12. If I should be hungry, I would not tell you: for the whole world is mine, and all its plentitude.
KJV [10] Create in me a clean heart, O God; and renew a right spirit within me:

50:12 Сердце чистое сотвори во мне, Боже, и дух правый обнови внутри меня.
50:12
καρδίαν καρδια heart
καθαρὰν καθαρος clean; clear
κτίσον κτιζω create; set up
ἐν εν in
ἐμοί εμοι me
ο the
θεός θεος God
καὶ και and; even
πνεῦμα πνευμα spirit; wind
εὐθὲς ευθης dedicate
ἐν εν in
τοῖς ο the
ἐγκάτοις εγκατον of me; mine
50:12
אִם־ ʔim- אִם if
אֶ֭רְעַב ˈʔerʕav רעב be hungry
לֹא־ lō- לֹא not
אֹ֣מַר ʔˈōmar אמר say
לָ֑ךְ lˈāḵ לְ to
כִּי־ kî- כִּי that
לִ֥י lˌî לְ to
תֵ֝בֵ֗ל ˈṯēvˈēl תֵּבֵל world
וּ û וְ and
מְלֹאָֽהּ׃ mᵊlōʔˈāh מְלֹא fullness
50:12. cor mundum crea mihi Deus et spiritum stabilem renova in visceribus meis
Create a clean heart in me, O God: and renew a right spirit within my bowels.
50:12. If I should be hungry, I would not tell you: for the whole world is mine, and all its plentitude.
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Adam Clarke: Commentary on the Bible - 1831
51:11: Cast me not away from thy presence - Banish me not from thy house and ordinances.
Take not thy Holy Spirit from me - I know I have sufficiently grieved it to justify its departure for ever, in consequence of which I should be consigned to the blackness of darkness, - either to utter despair, or to a hard heart and seared conscience; and so work iniquity with greediness, till I fell into the pit of perdition. While the Spirit stays, painfully convincing of sin, righteousness, and judgment, there is hope of salvation; when it departs, then the hope of redemption is gone. But while there his any godly sorrow, any feeling of regret for having sinned against God, any desire to seek mercy, then the case is not hopeless; for these things prove that the light of the Spirit is not withdrawn.
Albert Barnes: Notes on the Bible - 1834
51:12: Restore unto me the joy of thy salvation - literally, "Cause the joy of thy salvation to return." This implies that he had formerly known what was the happiness of being a friend of God, and of having a hope of salvation. That joy had been taken from him by his sin. He had lost his peace of mind. His soul was sad and cheerless. Sin always produces this effect. The only way to enjoy religion is to do that which is right; the only way to secure the favor of God is to obey his commands; the only way in which we can have comforting evidence that we are his children is by doing that which shall be pleasing to him: Jo1 2:29; Jo1 3:7, Jo1 3:10. The path of sin is a dark path, and in that path neither hope nor comfort can be found.
And uphold me with thy free spirit - That is, Sustain me; keep me from falling. The words ""with thy"" are not in the original, and there is nothing there to indicate that by the word "spirit" the psalmist refers to the Spirit of God, though it should be observed that there is nothing "against" such a supposition. The word rendered "free" - נדיב nâ dı̂ yb - means properly "willing, voluntary, ready, prompt;" Ch1 28:21; Exo 35:5. Then the word means liberal, generous, noble-minded; Isa 32:5, Isa 32:8; Pro 17:7, Pro 17:26. It would seem here to mean "a "willing" spirit," referring to David's own mind or spirit; and the prayer is, that God would uphold or sustain him "in" a "willing" spirit or state of mind; that is, a state of mind in which he would he "willing" and "ready" to obey all the commands of God, and to serve him faithfully. What he prayed for was grace and strength that he might be "kept" in a state of mind which would be constant and firm Psa 51:10, and a state in which he would always be found "willing" and ready to keep the commandments of God. It is a proper object of prayer by all that they may be always kept in a state of mind in which they will be willing to do all that God requires of them, and to bear all that may be laid on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:12: Restore: Psa 85:6-8; Job 29:2, Job 29:3; Isa 57:17, Isa 57:18; Jer 31:9-14
joy: Psa 13:5, Psa 21:1, Psa 35:9; Isa 49:13, Isa 61:10; Luk 1:47; Rom 5:2-11
uphold: Psa 17:5, Psa 19:13, Psa 119:116, Psa 119:117, Psa 119:133; Isa 41:10; Jer 10:23; Rom 14:4; Pe1 1:5; Jde 1:24
free: Rom 8:15; Co2 3:17; Gal 4:6, Gal 4:7
Carl Friedrich Keil and Franz Delitzsch
51:12
In connection with רוּח נדיבה, the old expositors thought of נדיב, a noble, a prince, and נדיבה, nobility, high rank, Job 30:15, lxx πνεύματι ἡγεμονικῷ (spiritu principali) στήριξόν με, - the word has, however, without any doubt, its ethical sense in this passage, Is 32:8, cf. נדבה, Ps. 54:8; and the relation of the two words רוח נדיבה is not to be taken as adjectival, but genitival, since the poet has just used רוח in the same personal sense in Ps 51:12. Nor are they to be taken as a nominative of the subject, but - what corresponds more closely to the connection of the prayer - according to Gen 27:37, as a second accusative of the object: with a spirit of willingness, of willing, noble impulse towards that which is good, support me; i.e., imparting this spirit to me, uphold me constantly in that which is good. What is meant is not the Holy Spirit, but the human spirit made free from the dominion of sin by the Holy Spirit, to which good has become an inward, as it were instinctive, necessity. Thus assured of his justification and fortified in new obedience, David will teach transgressors the ways of God, and sinners shall be converted to Him, viz., by means of the testimony concerning God's order of mercy which he is able to bear as the result of his own rich experience.
Geneva 1599
51:12 Restore unto me the joy of thy salvation; and uphold me [with thy] (k) free spirit.
(k) Which may assure me that I am drawn out of the slavery of sin.
John Gill
51:12 Restore unto me the joy of thy salvation,.... Not temporal, but spiritual and eternal; and designs either Christ himself, who is God's salvation, of his appointing and providing, in the view of whom, as such, David had much spiritual joy; or the salvation he was to work out, which God the Father had contrived the scheme of in him, had covenanted with him to do, and had appointed his people to: salvation itself is a sure thing, and can never fail, being founded upon the purpose and counsel of God, which shall ever stand; and is secured in the covenant of grace, which can never be removed; and is now completely wrought out by Christ, and is applied by his Spirit to the heirs of it, who shall certainly and fully enjoy it; otherwise the glory of all the three Persons in it would be lost: but the joy of it may be interrupted and discontinued for a while, through falls into sin, as this case of David, and the case of Peter, show; and therefore a restoration of it is desired, by showing a fresh interest in this salvation; and particularly by an application of pardoning grace and mercy; see Ps 35:3;
and uphold me with thy free Spirit: or "let thy free Spirit uphold me" (n); the same with the Holy Spirit of God; called "free", because he is a most free and munificent giver: he gives his grace, and bestows his gifts severally, as he pleases, and liberally, and upbraids not; and because he is freely given of God; his graces are freely given, as faith, hope, love, &c. and because he frees them to whom he is given from the bondage of sin and corruption, and makes them Christ's free men, and delivers them into the liberty of the children of God; and so is a spirit of adoption, in opposition to a spirit of bondage, by which they have freedom and boldness to call God their Father; and by whom also they have liberty of soul at the throne of grace, and can freely make known their requests, and spread their cases before God; see Rom 8:15; also he may be so called, because he makes the saints ready and willing to obey the will of God, and to run with cheerfulness the way of his commandments; and is moreover "a princely spirit" (o), or beneficent, as some choose to render the words; and which becomes such who are set among princes, and are made kings and priests unto God: and with this spirit the psalmist desires to be "upheld", to be strengthened by it, to do the will and work of God, that so he might not stumble and fall into sin as he had done; that he might be stayed, supported, and comforted with it, as the Holy Spirit of promise; that so he might not faint and sink under his present sense of sin, and the guilt of it; and that he would be not only a guide unto him in the ways of God, but that he would hold up his goings in them, that so he might walk both at liberty and in safety. The Targum interprets this also of the spirit of prophecy.
(n) So Vatablus, Piscator, Cocceius, Gejerus, Schmidt. (o) , Sept. "spiritu principali", V. L. Tigurine version; "munifico", so some in Vatablus.
John Wesley
51:12 The joy - The comfortable sense of thy saving grace, promised and vouchsafed to me, both for my present and everlasting salvation. Free - Or, ingenuous, or liberal, or princely. Which he seems to oppose to his own base and illiberal and disingenuous and servile spirit, which he had discovered in his wicked practices: a spirit, which may free me from the bondage of sin, and enable me chearfully to run the way of God's precepts.
Robert Jamieson, A. R. Fausset and David Brown
51:12 free spirit--"thy" ought not to be supplied, for the word "free" is, literally, "willing," and "spirit" is that of David. "Let a willing spirit uphold me," that is, with a soul willingly conformed to God's law, he would be preserved in a right course of conduct.
50:1350:13: Մի՛ ընկենուր զիս Տէր յերեսաց քոց, եւ զՀոգի Սուրբ քո մի՛ հաներ յինէն[6946]։ [6946] Ոմանք.Քո Սուրբ մի՛։
13 Մի՛ գցիր ինձ, Տէ՛ր, քո երեսից եւ սուրբ Հոգիդ մի՛ հանիր ինձնից:
11 Զիս երեսէդ մի՛ ձգեր Ու քու Սուրբ Հոգիդ ինձմէ մի՛ առներ։
Մի՛ ընկենուր զիս, Տէր յերեսաց քոց, եւ զՀոգի Սուրբ քո մի՛ հաներ յինէն:

50:13: Մի՛ ընկենուր զիս Տէր յերեսաց քոց, եւ զՀոգի Սուրբ քո մի՛ հաներ յինէն[6946]։
[6946] Ոմանք.Քո Սուրբ մի՛։
13 Մի՛ գցիր ինձ, Տէ՛ր, քո երեսից եւ սուրբ Հոգիդ մի՛ հանիր ինձնից:
11 Զիս երեսէդ մի՛ ձգեր Ու քու Սուրբ Հոգիդ ինձմէ մի՛ առներ։
zohrab-1805▾ eastern-1994▾ western am▾
50:1250:13 Не отвергни меня от лица Твоего и Духа Твоего Святаго не отними от меня.
50:13 μὴ μη not ἀπορρίψῃς απορριπτω toss away με με me ἀπὸ απο from; away τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your καὶ και and; even τὸ ο the πνεῦμα πνευμα spirit; wind τὸ ο the ἅγιόν αγιος holy σου σου of you; your μὴ μη not ἀντανέλῃς ανταναιρεω from; away ἐμοῦ εμου my
50:13 הַֽ֭ ˈhˈa הֲ [interrogative] אֹוכַל ʔôḵˌal אכל eat בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh אַבִּירִ֑ים ʔabbîrˈîm אַבִּיר strong וְ wᵊ וְ and דַ֖ם ḏˌam דָּם blood עַתּוּדִ֣ים ʕattûḏˈîm עַתּוּד ram אֶשְׁתֶּֽה׃ ʔeštˈeh שׁתה drink
50:13. ne proicias me a facie tua et spiritum sanctum tuum ne auferas a meCast me not away from thy face; and take not thy holy spirit from me.
12. Restore unto me the joy of thy salvation: and uphold me with a free spirit.
50:13. Shall I gnaw on the flesh of bulls? Or would I drink the blood of goats?
KJV [11] Cast me not away from thy presence; and take not thy holy spirit from me:

50:13 Не отвергни меня от лица Твоего и Духа Твоего Святаго не отними от меня.
50:13
μὴ μη not
ἀπορρίψῃς απορριπτω toss away
με με me
ἀπὸ απο from; away
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
καὶ και and; even
τὸ ο the
πνεῦμα πνευμα spirit; wind
τὸ ο the
ἅγιόν αγιος holy
σου σου of you; your
μὴ μη not
ἀντανέλῃς ανταναιρεω from; away
ἐμοῦ εμου my
50:13
הַֽ֭ ˈhˈa הֲ [interrogative]
אֹוכַל ʔôḵˌal אכל eat
בְּשַׂ֣ר bᵊśˈar בָּשָׂר flesh
אַבִּירִ֑ים ʔabbîrˈîm אַבִּיר strong
וְ wᵊ וְ and
דַ֖ם ḏˌam דָּם blood
עַתּוּדִ֣ים ʕattûḏˈîm עַתּוּד ram
אֶשְׁתֶּֽה׃ ʔeštˈeh שׁתה drink
50:13. ne proicias me a facie tua et spiritum sanctum tuum ne auferas a me
Cast me not away from thy face; and take not thy holy spirit from me.
50:13. Shall I gnaw on the flesh of bulls? Or would I drink the blood of goats?
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Adam Clarke: Commentary on the Bible - 1831
51:12: Restore unto me the joy of thy salvation - This is an awful prayer. And why? Because it shows he once Had the joy of God's salvation; and had Lost it by sin!
Uphold me with thy free spirit - Prop me up; support me with a princely spirit, one that will not stoop to a mean or base act. See on Psa 51:10 (note).
Albert Barnes: Notes on the Bible - 1834
51:13: Then will I teach transgressors thy ways - As an expression of gratitude, and as the result of his own painful experience. He would show them, from that experience, the evil and the bitterness of sin in itself; he would show them with what dreadful consequences sin must always be followed; he would show them the nature of true repentance; he would show them what was required in order that sin might be forgiven; he would encourage them to come to that God who had forgiven him. So the Saviour charged Peter, from his own bitter experience in having fallen under the power of temptation, to strengthen and encourage those who were struggling with the depravity of their own hearts, and who were in danger of falling: "And when thou art converted, strengthen thy brethren," Luk 22:32.
And sinners shall be converted unto thee - They would see from his case the evil of transgression; they would learn from his example that mercy might be found; they would be persuaded to flee from the wrath to come. The best preparation for success in winning souls to God, and turning them from the error of their ways, is a deep personal experience of the guilt and the danger of sin, and of the great mercy of God in its forgiveness. No man can hope to be successful who has not experienced this in his own soul; no one who has, will labor wholly in vain in such a work.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:13: Then: Psa 32:5, Psa 32:8-10; Zac 3:1-8; Luk 22:32; Joh 21:15-17; Act 2:38-41, Act 9:19-22; Co2 5:8-20
ways: Psa 25:4, Psa 25:8; Isa 2:3; Act 13:10
converted: Psa 19:7; Isa 6:10; Jer 31:18; Mat 18:3; Act 3:19, Act 15:3, Act 26:18-20; Jam 5:19, Jam 5:20
Geneva 1599
51:13 [Then] will I teach transgressors thy (l) ways; and sinners shall be converted unto thee.
(l) He promises to endeavour that others by his example may turn to God.
John Gill
51:13 Then will I teach transgressors thy ways,.... David was a prophet as well as a king; see Acts 2:30; and taught men the fear of the Lord, Ps 34:11, and instructed them in his ways, as he here promises he would; by which are meant, either the ways which God prescribes and directs men to walk in, as the paths of faith, holiness, and truth, and the ways of his commandments; or which he himself has walked in; meaning not the ways of his providence, which are sometimes past finding out; but the ways of his grace, the steps and methods he has taken in the salvation of men, by forming the scheme of it, by choosing unto it, by making a covenant with his Son, and appointing him to effect it; and particularly his ways and methods in receiving and pardoning backsliders, when returned by repentance to him; and who may be meant by "transgressors" here: and then the sense is, that David, upon his being received and pardoned, would teach others like himself how graciously God had dealt with him; how plenteous he is in mercy; how ready to forgive, and how faithful to his promises; and so encourage them to go to him, and acknowledge their transgressions, and seek pardoning grace at his hands, who does abundantly pardon, and whose ways are not as theirs; see Is 55:7;
and sinners shall be converted unto thee: or "that sinners may be converted unto thee" (p); this being the end of teaching by the word, and the means of the conversion of profane and unregenerate sinners, through the power of divine grace; though rather this seems to be understood of the conversion of God's own people after backslidings, and not of first conversion; see Lk 22:32.
(p) "ut peccatores convertantur", Junius & Tremellius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
51:13 Then--Such will be the effect of this gracious work.
ways--of providence and human duty (Ps 18:21, Ps 18:30; Ps 32:8; Lk 22:32).
50:1450:14: Տո՛ւր ինձ ցնծութիւն փրկութեան, եւ հոգւով պետութեամբ քով հաստատեա՛ զիս[6947]։ [6947] Ոմանք.Այլ տուր ինձ... փրկութեան քո, եւ հոգւով պետութեան քո։
14 Ինձ փրկութեան ցնծութի՛ւն տուր, եւ քո տիրական Հոգով հաստատի՛ր ինձ:
12 Քու փրկութեանդ ցնծութիւնը ինծի վերադարձո՛ւր Ու կամաւոր* հոգի մը թող հաստատէ՛ զիս։
Տուր ինձ ցնծութիւն փրկութեան քո, եւ հոգւով [303]պետութեան քո`` հաստատեա զիս:

50:14: Տո՛ւր ինձ ցնծութիւն փրկութեան, եւ հոգւով պետութեամբ քով հաստատեա՛ զիս[6947]։
[6947] Ոմանք.Այլ տուր ինձ... փրկութեան քո, եւ հոգւով պետութեան քո։
14 Ինձ փրկութեան ցնծութի՛ւն տուր, եւ քո տիրական Հոգով հաստատի՛ր ինձ:
12 Քու փրկութեանդ ցնծութիւնը ինծի վերադարձո՛ւր Ու կամաւոր* հոգի մը թող հաստատէ՛ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
50:1350:14 Возврати мне радость спасения Твоего и Духом владычественным утверди меня.
50:14 ἀπόδος αποδιδωμι render; surrender μοι μοι me τὴν ο the ἀγαλλίασιν αγαλλιασις exultation; joyfulness τοῦ ο the σωτηρίου σωτηριος salvation; saving σου σου of you; your καὶ και and; even πνεύματι πνευμα spirit; wind ἡγεμονικῷ ηγεμονικος steady; steadfast με με me
50:14 זְבַ֣ח zᵊvˈaḥ זבח slaughter לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) תֹּודָ֑ה tôḏˈā תֹּודָה thanksgiving וְ wᵊ וְ and שַׁלֵּ֖ם šallˌēm שׁלם be complete לְ lᵊ לְ to עֶלְיֹ֣ון ʕelyˈôn עֶלְיֹון upper נְדָרֶֽיךָ׃ nᵊḏārˈeʸḵā נֶדֶר vow
50:14. redde mihi laetitiam Iesu tui et spiritu potenti confirma meRestore unto me the joy of thy salvation, and strengthen me with a perfect spirit.
13. Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
50:14. Offer to God the sacrifice of praise, and pay your vows to the Most High.
KJV [12] Restore unto me the joy of thy salvation; and uphold me [with thy] free spirit:

50:14 Возврати мне радость спасения Твоего и Духом владычественным утверди меня.
50:14
ἀπόδος αποδιδωμι render; surrender
μοι μοι me
τὴν ο the
ἀγαλλίασιν αγαλλιασις exultation; joyfulness
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
σου σου of you; your
καὶ και and; even
πνεύματι πνευμα spirit; wind
ἡγεμονικῷ ηγεμονικος steady; steadfast
με με me
50:14
זְבַ֣ח zᵊvˈaḥ זבח slaughter
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
תֹּודָ֑ה tôḏˈā תֹּודָה thanksgiving
וְ wᵊ וְ and
שַׁלֵּ֖ם šallˌēm שׁלם be complete
לְ lᵊ לְ to
עֶלְיֹ֣ון ʕelyˈôn עֶלְיֹון upper
נְדָרֶֽיךָ׃ nᵊḏārˈeʸḵā נֶדֶר vow
50:14. redde mihi laetitiam Iesu tui et spiritu potenti confirma me
Restore unto me the joy of thy salvation, and strengthen me with a perfect spirit.
13. Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
50:14. Offer to God the sacrifice of praise, and pay your vows to the Most High.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:13: Then will I teach transgressors - I will show myself to be grateful; I will testify of thy loving-kindness; I will call on transgressors to consider the error of their ways; and shall set before them so forcibly thy justice and mercy, that sinners shall be converted unto thee. With a little change I can adopt the language of Dr. Delaney on this place: "Who can confide in his own strength, when he sees David fall? Who can despair of Divine mercy when he sees him forgiven? Sad triumph of sin over all that is great or excellent in man! Glorious triumph of grace over all that is shameful and dreadful in sin!"
Albert Barnes: Notes on the Bible - 1834
51:14: Deliver me from blood-guiltiness, O God - Margin, as in Hebrew, "bloods." So it is rendered by the Septuagint and the Latin Vulgate. Luther renders it "blood-guilt." DeWette, "from blood." Compare Isa 4:4. The "plural" form - "bloods" - is used probably to mark "intensity," or to denote "great" guilt. The allusion is to the guilt of shedding blood, or taking life (compare Gen 9:5-6), and the reference is undoubtedly to his guilt in causing Uriah, the husband of Bathsheba, to be slain. Sa2 11:14-17. It was this which weighed upon his conscience, and filled him with alarm. The guilt of this he prayed might be taken away, that he might have peace. The "fact" of the shedding of that blood could never be changed; the real "criminality" of that fact would always remain the same; the "crime" itself could never be declared to be innocence; his own personal "ill desert" for having caused the shedding of that blood would always remain; but the sin might be pardoned, and his soul could thus find peace.
The penalty might be remitted, and, though guilty, he might be assured of the divine favor. He could not, indeed, repair the evil to Uriah - for "he" had gone beyond the power of David for good or for evil - but he could do much to express his sense of the wrong; he could do much to save others from a similar course; he could do much to benefit society by keeping others from the like guilt. He could not, indeed, recall Uriah from the grave, and repair the evil which he had done to "him," but he might save others from such a crime, and thus preserve many a useful life from the effects of unrestrained guilty passions. We cannot, indeed, by penitence recall those whom we have murdered; we cannot restore purity to those whom we have seduced; we cannot restore faith to the young man whom we may have made a sceptic; but we may do much to restrain others from sin, and much to benefit the world even when we have been guilty of wrongs that cannot be repaired.
Thou God of my salvation - On whom I am dependent for salvation; who art alone the source of salvation to me.
And my tongue shall sing aloud of thy righteousness - Compare the notes at Psa 35:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:14: Deliver: Psa 26:9, Psa 55:23; Gen 9:6, Gen 42:22; Sa2 3:28, Sa2 11:15-17, Sa2 12:9, Sa2 21:1
bloodguiltiness: Heb. bloods, Eze 33:8; Hos 4:2; Act 18:6, Act 20:26
thou God: Psa 38:22, Psa 68:20, Psa 88:1; Isa 12:2, Isa 45:17; Hab 3:18
tongue: Psa 35:28, Psa 71:15-24, Psa 86:12, Psa 86:13
righteousness: Ezr 9:13; Neh 9:33; Dan 9:7, Dan 9:16; Rom 10:3
Carl Friedrich Keil and Franz Delitzsch
51:14
The third part now begins with a doubly urgent prayer. The invocation of God by the name Elohim is here made more urgent by the addition of אלהי תשׁוּעתי; inasmuch as the prayers for justification and for renewing blend together in the "deliver me." David does not seek to lessen his guilt; he calls it in דּמים by its right name, - a word which signifies blood violently shed, and then also a deed of blood and blood-guiltiness (Ps 9:13; Ps 106:38, and frequently). We have also met with הצּיל construed with מן of the sin in Ps 39:9. He had given Uriah over to death in order to possess himself of Bathsheba. And the accusation of his conscience spoke not merely of adultery, but also of murder. Nevertheless the consciousness of sin no longer smites him to the earth, Mercy has lifted him up; he prays only that she would complete her work in him, then shall his tongue exultingly praise (רנּן with an accusative of the object, as in Ps 59:17) God's righteousness, which, in accordance with the promise, takes the sinner under its protection. But in order to perform what he vowed he would do under such circumstances, he likewise needs grace, and prays, therefore, for a joyous opening of his mouth. In sacrifices God delighteth not (Ps 40:7, cf. Is 1:11), otherwise he would bring some (ואתּנה, darem, sc. si velles, vid., on Ps 40:6); whole-burnt-offerings God doth not desire: the sacrifices that are well-pleasing to Him and most beloved by Him, in comparison with which the flesh and the dead work of the עולות and the זבחים (שׁלמים) is altogether worthless, are thankfulness (Ps 50:23) out of the fulness of a penitent and lowly heart. There is here, directly at least, no reference to the spiritual antitype of the sin-offering, which is never called זבה. The inward part of a man is said to be broken and crushed when his sinful nature is broken, his ungodly self slain, his impenetrable hardness softened, his haughty vainglorying brought low, - in fine, when he is in himself become as nothing, and when God is everything to him. Of such a spirit and heart, panting after grace or favour, consist the sacrifices that are truly worthy God's acceptance and well-pleasing to Him (cf. Is 57:15, where such a spirit and such a heart are called God's earthly temple).
(Note: The Talmud finds a significance in the plural זבחי. Joshua ben Levi (B. Sanhedrin 43b) says: At the time when the temple was standing, whoever brought a burnt-offering received the reward of it, and whoever brought a meat-offering, the reward of it; but the lowly was accounted by the Scriptures as one who offered every kind of sacrifice at once (כאילו הקריב כל הקרבנות כולן). In Irenaeaus, iv. 17, 2, and Clemens Alexandrinus, Paedag. iii. 12, is found to θυσία τῷ Θεῷ καρδία συντετριμμένη the addition: ὀσμὴ εὐωδίας τῷ Θεῷ καρδία δοξάζουσα τὸν πεπλακότα αὐτήν.)
Geneva 1599
51:14 Deliver me from (m) bloodguiltiness, O God, thou God of my salvation: [and] my tongue shall sing aloud of thy righteousness.
(m) From the murder of Uriah and the others who were slain with him, (2Kings 11:17).
John Gill
51:14 Deliver me from blood guiltiness,.... Or "from bloods" (q); meaning not the corruption of nature; see Ezek 16:6; though to be rid of that, and to be free from the guilt and condemnation of it, is very desirable, Rom 7:24; but either from capital punishment in his family, the effusion of blood and slaughter in it, threatened him on account of his sin, 2Kings 12:10. So the Targum is,
"deliver me from the judgment of slaying or killing;''
or rather from the guilt of the blood of Uriah, and other servants of his, he had been the occasion of shedding, and was chargeable with, being accessary thereunto, 2Kings 11:15; which lay heavy upon his conscience, pressed him on every side, as if he was in prison, and brought upon him a spirit of bondage to fear; and therefore he prays to be delivered from it, by the application of pardoning grace, which would be like proclaiming liberty to the captive;
O God, thou God of my salvation; who has contrived it for his people, chosen them to it, secured it for them in covenant, and provided his Son to be the author of it, and sends his Spirit to apply it. The psalmist knew, that being God he could pardon his sin, remove his guilt, and free him from obligation to punishment, which none else could; and being the "God of his salvation", and his covenant God, he had reason to hope and believe he would;
and my tongue shall sing aloud of thy righteousness; goodness, grace, and mercy, in forgiving sin; for "righteousness" sometimes designs clemency, goodness, and mercy; see Ps 31:1; and faithfulness in making good the divine promise to forgive such who are sensible of sin, and repent of it, acknowledge it, and ask for mercy; or the righteousness of Christ, well known to David, Rom 4:6; which justifies from all sin, removes the guilt of it, and fills the soul with joy and gladness, Is 61:10.
(q) "de sanguinibus", V. L. Pagninus, Montanus, Tigurine version, Vatablus, Musculus; so Ainsworth.
John Wesley
51:14 Thy righteousness - Thy clemency and goodness.
Robert Jamieson, A. R. Fausset and David Brown
51:14 Deliver--or, "Free me" (Ps 39:8) from the guilt of murder (2Kings 12:9-10; Ps 5:6).
righteousness--as in Ps 7:17; Ps 31:1.
50:1550:15: Ուսուցից անօրինաց զճանապահս քո, եւ ամպարիշտք առ քե՛զ դարձցին։
15 Անօրէններին կը սովորեցնեմ քո ճանապարհը, եւ ամբարիշտները քո կողմը կը դառնան:
13 Ամբարիշտներուն պիտի սորվեցնեմ քու ճամբաներդ Ու մեղաւորները քեզի պիտի դառնան։
Ուսուցից անօրինաց զճանապահս քո, եւ ամպարիշտք առ քեզ դարձցին:

50:15: Ուսուցից անօրինաց զճանապահս քո, եւ ամպարիշտք առ քե՛զ դարձցին։
15 Անօրէններին կը սովորեցնեմ քո ճանապարհը, եւ ամբարիշտները քո կողմը կը դառնան:
13 Ամբարիշտներուն պիտի սորվեցնեմ քու ճամբաներդ Ու մեղաւորները քեզի պիտի դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
50:1450:15 Научу беззаконных путям Твоим, и нечестивые к Тебе обратятся.
50:15 διδάξω διδασκω teach ἀνόμους ανομος lawless τὰς ο the ὁδούς οδος way; journey σου σου of you; your καὶ και and; even ἀσεβεῖς ασεβης irreverent ἐπὶ επι in; on σὲ σε.1 you ἐπιστρέψουσιν επιστρεφω turn around; return
50:15 וּ֭ ˈû וְ and קְרָאֵנִי qᵊrāʔēnˌî קרא call בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day צָרָ֑ה ṣārˈā צָרָה distress אֲ֝חַלֶּצְךָ֗ ˈʔᵃḥalleṣᵊḵˈā חלץ draw off וּֽ ˈû וְ and תְכַבְּדֵֽנִי׃ ṯᵊḵabbᵊḏˈēnî כבד be heavy
50:15. docebo iniquos vias tuas et peccatores ad te revertenturI will teach the unjust thy ways: and the wicked shall be converted to thee.
14. Deliver me from bloodguiltiness, O God, thou God of my salvation; my tongue shall sing aloud of thy righteousness.
50:15. And call upon me in the day of tribulation. I will rescue you, and you will honor me.
KJV [13][Then] will I teach transgressors thy ways; and sinners shall be converted unto thee:

50:15 Научу беззаконных путям Твоим, и нечестивые к Тебе обратятся.
50:15
διδάξω διδασκω teach
ἀνόμους ανομος lawless
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
καὶ και and; even
ἀσεβεῖς ασεβης irreverent
ἐπὶ επι in; on
σὲ σε.1 you
ἐπιστρέψουσιν επιστρεφω turn around; return
50:15
וּ֭ ˈû וְ and
קְרָאֵנִי qᵊrāʔēnˌî קרא call
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
צָרָ֑ה ṣārˈā צָרָה distress
אֲ֝חַלֶּצְךָ֗ ˈʔᵃḥalleṣᵊḵˈā חלץ draw off
וּֽ ˈû וְ and
תְכַבְּדֵֽנִי׃ ṯᵊḵabbᵊḏˈēnî כבד be heavy
50:15. docebo iniquos vias tuas et peccatores ad te revertentur
I will teach the unjust thy ways: and the wicked shall be converted to thee.
14. Deliver me from bloodguiltiness, O God, thou God of my salvation; my tongue shall sing aloud of thy righteousness.
50:15. And call upon me in the day of tribulation. I will rescue you, and you will honor me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Очищение Давида от греха послужит для него побуждением заботиться об обращении к Богу нечестивых и грешников.
Adam Clarke: Commentary on the Bible - 1831
51:14: Deliver me from blood-guiltiness - This is one of the expressions that gives most color to the propriety of the title affixed to this Psalm. Here he may have in view the death of Uriah, and consider that his blood cries for vengeance against him; and nothing but the mere mercy of God can wipe this blood from his conscience. The prayer here is earnest and energetic: O God! thou God of my salvation! deliver me! The Chaldee reads, "Deliver me (מדין קטול middin ketol) from the judgment of slaughter."
My tongue shall sing aloud - My tongue shall praise thy righteousness. I shall testify to all that thou hast the highest displeasure against sin, and wilt excuse it in no person; and that so merciful art thou, that if a sinner turn to thee with a deeply penitent and broken heart, thou wilt forgive his iniquities. None, from my case, can ever presume; none, from my case, need ever despair.
Albert Barnes: Notes on the Bible - 1834
51:15: O Lord, open thou my lips - That is, by taking away my guilt; by giving me evidence that my sins are forgiven; by taking this burden from me, and filling my heart with the joy of pardon. The original word is in the future tense, but the meaning is well expressed in our common translation. There was, in fact, at the same time a confident expectation that God "would" thus open his lips, and a desire that he should do it.
And my mouth shall show forth thy praise - Or, I will praise thee. Praise is the natural expression of the feelings when the sense of sin is removed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:15: O Lord: Gen 44:16; Sa1 2:9; Eze 16:63; Mat 22:12; Rom 3:19
open: Exo 4:11; Eze 3:27, Eze 29:21; Mar 7:34
mouth: Psa 63:3-5, Psa 119:13; Heb 13:15
Geneva 1599
51:15 O Lord, (n) open thou my lips; and my mouth shall shew forth thy praise.
(n) By giving me opportunity to praise you, when you will forgive my sins.
John Gill
51:15 O Lord, open thou my lips,.... The Targum adds, "in the late"; which were shut with a sense of sin, with shame of it, and sorrow for it; and though they were in some measure opened in prayer to God for the forgiveness of it, as appears by various petitions in this psalm, yet he still wanted a free spirit and boldness at the throne of grace, which the believer has when his heart is sprinkled from an evil conscience by the blood of Christ; and especially his lips were shut as to praise and thanksgiving; the guilt of sin had sealed up his lips, that he could not sing the praises of God as he had formerly done; and only a discovery of pardoning grace could open them, and for this he prays:
and my mouth shall show forth thy praise: the praise of his mercy, grace, goodness, truth, and faithfulness, in psalms, hymns, and spiritual songs; see Ps 103:1.
John Wesley
51:15 My lips - Which are shut with shame and grief.
Robert Jamieson, A. R. Fausset and David Brown
51:15 open . . . lips--by removing my sense of guilt.
50:1650:16: Փրկեա՛ զիս յարենէ Աստուած Աստուած փրկութեան իմոյ. ցնծասցէ՛ լեզու իմ յարդարութեան քում։
16 Փրկի՛ր ինձ արիւնից, Աստուա՛ծ, իմ փրկութեա՛ն Աստուած. լեզուս թող ցնծայ քո արդարութեամբ:
14 Ո՛վ Աստուած, իմ փրկութեանս Աստուածը, Փրկէ՛ զիս արիւնահեղութենէ. Լեզուս ցնծութեամբ պիտի խօսի քու արդարութեանդ վրայով։
Փրկեա զիս յարենէ, Աստուած, Աստուած փրկութեան իմոյ. ցնծասցէ լեզու իմ յարդարութեան քում:

50:16: Փրկեա՛ զիս յարենէ Աստուած Աստուած փրկութեան իմոյ. ցնծասցէ՛ լեզու իմ յարդարութեան քում։
16 Փրկի՛ր ինձ արիւնից, Աստուա՛ծ, իմ փրկութեա՛ն Աստուած. լեզուս թող ցնծայ քո արդարութեամբ:
14 Ո՛վ Աստուած, իմ փրկութեանս Աստուածը, Փրկէ՛ զիս արիւնահեղութենէ. Լեզուս ցնծութեամբ պիտի խօսի քու արդարութեանդ վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
50:1550:16 Избавь меня от кровей, Боже, Боже спасения моего, и язык мой восхвалит правду Твою.
50:16 ῥῦσαί ρυομαι rescue με με me ἐξ εκ from; out of αἱμάτων αιμα blood; bloodstreams ὁ ο the θεὸς θεος God ὁ ο the θεὸς θεος God τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine ἀγαλλιάσεται αγαλλιαω jump for joy ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your
50:16 וְ wᵊ וְ and לָ֤ lˈā לְ to † הַ the רָשָׁ֨ע׀ rāšˌāʕ רָשָׁע guilty אָ֘מַ֤ר ʔˈāmˈar אמר say אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) מַה־ mah- מָה what לְּ֭ךָ ˈllᵊḵā לְ to לְ lᵊ לְ to סַפֵּ֣ר sappˈēr ספר count חֻקָּ֑י ḥuqqˈāy חֹק portion וַ wa וְ and תִּשָּׂ֖א ttiśśˌā נשׂא lift בְרִיתִ֣י vᵊrîṯˈî בְּרִית covenant עֲלֵי־ ʕᵃlê- עַל upon פִֽיךָ׃ fˈîḵā פֶּה mouth
50:16. libera me de sanguinibus Deus Deus salutis meae laudabit lingua mea iustitiam tuamDeliver me from blood, O God, thou God of my salvation: and my tongue shall extol thy justice.
15. O Lord, open thou my lips; and my mouth shall shew forth thy praise.
50:16. But to the sinner, God has said: Why do you discourse on my justices, and take up my covenant through your mouth?
KJV [14] Deliver me from bloodguiltiness, O God, thou God of my salvation: [and] my tongue shall sing aloud of thy righteousness:

50:16 Избавь меня от кровей, Боже, Боже спасения моего, и язык мой восхвалит правду Твою.
50:16
ῥῦσαί ρυομαι rescue
με με me
ἐξ εκ from; out of
αἱμάτων αιμα blood; bloodstreams
ο the
θεὸς θεος God
ο the
θεὸς θεος God
τῆς ο the
σωτηρίας σωτηρια safety
μου μου of me; mine
ἀγαλλιάσεται αγαλλιαω jump for joy
ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
50:16
וְ wᵊ וְ and
לָ֤ lˈā לְ to
הַ the
רָשָׁ֨ע׀ rāšˌāʕ רָשָׁע guilty
אָ֘מַ֤ר ʔˈāmˈar אמר say
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מַה־ mah- מָה what
לְּ֭ךָ ˈllᵊḵā לְ to
לְ lᵊ לְ to
סַפֵּ֣ר sappˈēr ספר count
חֻקָּ֑י ḥuqqˈāy חֹק portion
וַ wa וְ and
תִּשָּׂ֖א ttiśśˌā נשׂא lift
בְרִיתִ֣י vᵊrîṯˈî בְּרִית covenant
עֲלֵי־ ʕᵃlê- עַל upon
פִֽיךָ׃ fˈîḵā פֶּה mouth
50:16. libera me de sanguinibus Deus Deus salutis meae laudabit lingua mea iustitiam tuam
Deliver me from blood, O God, thou God of my salvation: and my tongue shall extol thy justice.
15. O Lord, open thou my lips; and my mouth shall shew forth thy praise.
50:16. But to the sinner, God has said: Why do you discourse on my justices, and take up my covenant through your mouth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-19. "Избавь меня от кровей, Боже" - от греха за пролитие крови, убийство Урии. - "Язык мой восхвалит правду Твою", чтобы Давид мог чистыми устами восхвалять Бога за посланное Им оправдание ("правду"). Для такой же чистой молитвы и примирения с Богом недостаточно одного приношения жертв, - Давид их приносил очень много, - для этого необходимо иметь соответствующее настроение "дух сокрушенный и сердце сокрушенное и смиренное", т. е. сознание своего греха, болезнь, страдание за него и "смиренное", покорное пред судом Божьим сердце. Давид здесь ясно указывает, в каком случае обрядовый закон достаточен для умилостивления Бога: важны не виды жертвенных животных и обилие жертвы, но нужно еще соответствующее покаянное настроение в приносящем их; в этом то духовном настроении приносящего и состоит особенная ценность жертвы. Это же последнее указывает, что обрядовый закон Моисея не есть вечная, неизменная и навсегда и для всех обязательная форма Богопочитания, но что он может и будет заменен более высшим видом служения Богу - служением духом, т. е. здесь предсказывается замена Ветхого Закона Новым. Это же мы видели и в более ясном и точном изложении псалма 39-го.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. 15 O Lord, open thou my lips; and my mouth shall show forth thy praise. 16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. 17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. 18 Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. 19 Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
I. David prays against the guilt of sin, and prays for the grace of God, enforcing both petitions from a plea taken from the glory of God, which he promises with thankfulness to show forth. 1. He prays against the guilt of sin, that he might be delivered from that, and promises that then he would praise God, v. 14. The particular sin he prays against is blood-guiltiness, the sin he had now been guilty of, having slain Uriah with the sword of the children of Ammon. Hitherto perhaps he had stopped the mouth of conscience with that frivolous excuse, that he did not kill him himself; but now he was convinced that he was the murderer, and, hearing the blood cry to God for vengeance, he cries to God for mercy: "Deliver me from blood-guiltiness; let me not lie under the guilt of this kind which I have contracted, but let it be pardoned to me, and let me never be left to myself to contract the like guilt again." Note, It concerns us all to pray earnestly against the guilt of blood. In this prayer he eyes God as the God of salvation. Note, Those to whom God is the God of salvation he will deliver from guilt; for the salvation he is the God of is salvation from sin. We may therefore plead this with him, "Lord, thou art the God of my salvation, therefore deliver me from the dominion of sin." He promises that, if God would deliver him, his tongue should sing aloud of his righteousness; God should have the glory both of pardoning mercy and of preventing grace. God's righteousness is often put for his grace, especially in the great business of justification and sanctification. This he would comfort himself in and therefore sing of; and this he would endeavour both to acquaint and to affect others with; he would sing aloud of it. This all those should do that have had the benefit of it, and owe their all to it. 2. He prays for the grace of God and promises to improve that grace to his glory (v. 15): "O Lord! open thou my lips, not only that I may teach and instruct sinners" (which the best preacher cannot do to any purpose unless God give him the opening of the mouth, and the tongue of the learned), "but that my mouth may show forth thy praise, not only that I may have abundant matter for praise, but a heart enlarged in praise." Guilt had closed his lips, had gone near to stop the mouth of prayer; he could not for shame, he could not for fear, come into the presence of that God whom he knew he had offended, much less speak to him; his heart condemned him, and therefore he had little confidence towards God. It cast a damp particularly upon his praises; when he had lost the joys of his salvation his harp was hung upon the willow-trees; therefore he prays, "Lord, open my life, put my heart in tune for praise again." To those that are tongue-tied by reason of guilt the assurance of the forgiveness of their sins says effectually, Ephphatha--Be opened; and, when the lips are opened, what should they speak but the praises of God, as Zacharias did? Luke i. 64.
II. David offers the sacrifice of a penitent contrite heart, as that which he knew God would be pleased with. 1. He knew well that the sacrificing of beasts was in itself of no account with God (v. 16): Thou desirest not sacrifice (else would I give it with all my heart to obtain pardon and peace); thou delightest not in burnt-offering. Here see how glad David would have been to give thousands of rams to make atonement for sin. Those that are thoroughly convinced of their misery and danger by reason of sin would spare no cost to obtain the remission of it, Mic. vi. 6, 7. But see how little God valued this. As trials of obedience, and types of Christ, he did indeed require sacrifices to be offered; but he had no delight in them for any intrinsic worth or value they had. Sacrifice and offering thou wouldst not. As they cannot make satisfaction for sin, so God cannot take any satisfaction in them, any otherwise than as the offering of them is expressive of love and duty to him. 2. He knew also how acceptable true repentance is to God (v. 17): The sacrifices of God are a broken spirit. See here, (1.) What the good work is that is wrought in every true penitent--a broken spirit, a broken and a contrite heart. It is a work wrought upon the heart; that is it that God looks at, and requires, in all religious exercises, particularly in the exercises of repentance. It is a sharp work wrought there, no less than the breaking of the heart; not in despair (as we say, when a man is undone, His heart is broken), but in necessary humiliation and sorrow for sin. It is a heart breaking with itself, and breaking from its sin; it is a heart pliable to the word of God, and patient under the rod of God, a heart subdued and brought into obedience; it is a heart that is tender, like Josiah's, and trembles at God's word. Oh that there were such a heart in us! (2.) How graciously God is pleased to accept of this. It is the sacrifices of God, not one, but many; it is instead of all burnt-offering and sacrifice. The breaking of Christ's body for sin is the only sacrifice of atonement, for no sacrifice but that could take away sin; but the breaking of our hearts for sin is a sacrifice of acknowledgment, a sacrifice of God, for to him it is offered up; he requires it, he prepares it (he provides this lamb for a burnt-offering), and he will accept of it. That which pleased God was not the feeding of a beast, and making much of it, but killing it; so it is not the pampering of our flesh, but the mortifying of it, that God will accept. The sacrifice was bound, was bled, was burnt; so the penitent heart is bound by convictions, bleeds in contrition, and then burns in holy zeal against sin and for God. The sacrifice was offered upon the altar that sanctified the gift; so the broken heart is acceptable to God only through Jesus Christ; there is no true repentance without faith in him; and this is the sacrifice which he will not despise. Men despise that which is broken, but God will not. He despised the sacrifice of torn and broken beasts, but he will not despise that of a torn and broken heart. He will not overlook it; he will not refuse or reject it; though it make God no satisfaction for the wrong done him by sin, yet he does not despise it. The proud Pharisee despised the broken-hearted publican, and he thought very meanly of himself; but God did not despise him. More is implied than is expressed; the great God overlooks heaven and earth, to look with favour upon a broken and contrite heart, Isa. lxvi. 1, 2; lvii. 15.
III. David intercedes for Zion and Jerusalem, with an eye to the honour of God. See what a concern he had,
1. For the good of the church of God (v. 18): Do good in thy good pleasure unto Zion, that is, (1.) "To all the particular worshippers in Zion, to all that love and fear thy name; keep them from falling into such wounding wasting sins as these of mine; defend and succour all that fear thy name." Those that have been in spiritual troubles themselves know how to pity and pray for those that are in like manner afflicted. Or, (2.) To the public interests of Israel. David was sensible of the wrong he had done to Judah and Jerusalem by his sin, how it had weakened the hands and saddened the hearts of good people, and opened the mouths of their adversaries; he was likewise afraid lest, he being a public person, his sin should bring judgments upon the city and kingdom, and therefore he prays to God to secure and advance those public interests which he had damaged and endangered. He prays that God would prevent those national judgments which his sin had deserved, that he would continue those blessings, and carry on that good work, which it had threatened to retard and put a stop to. He prays, not only that God would do good to Zion, as he did to other places, by his providence, but that he would do it in his good pleasure, with the peculiar favour he bore to that place which he had chosen to put his name there, that the walls of Jerusalem, which perhaps were now in the building, might be built up, and that good work finished. Note, [1.] When we have most business of our own, and of greatest importance at the throne of grace, yet then we must not forget to pray for the church of God; nay, or Master has taught us in our daily prayers to begin with that, Hallowed be thy name, Thy kingdom come. [2.] The consideration of the prejudice we have done to the public interests by our sins should engage us to do them all the service we can, particularly by our prayers.
2. For the honour of the churches of God, v. 19. If God would show himself reconciled to him and his people, as he had prayed, then they should go on with the public services of his house, (1.) Cheerfully to themselves. The sense of God's goodness to them would enlarge their hearts in all the instances and expressions of thankfulness and obedience. They will then come to his tabernacle with burnt-offerings, with whole burnt-offerings, which were intended purely for the glory of God, and they shall offer, not lambs and rams only, but bullocks, the costliest sacrifices, upon his altar. (2.) Acceptably to God: "Thou shalt be pleased with them, that is, we shall have reason to hope so when we perceive the sin taken away which threatened to hinder thy acceptance." Note, It is a great comfort to a good man to think of the communion that is between God and his people in their public assemblies, how he is honoured by their humble attendance on him and they are happy in his gracious acceptance of it.
Adam Clarke: Commentary on the Bible - 1831
51:15: O Lord, open thou my lips - My heart is believing unto righteousness; give me thy peace, that my tongue may make confession unto salvation. He could not praise God for pardon till he felt that God had pardoned him; then his lips would be opened, and his tongue would show forth the praise of his Redeemer.
Albert Barnes: Notes on the Bible - 1834
51:16: For thou desirest not sacrifice ... - On the words rendered in this verse "sacrifice" and "burnt-offering," see the notes at Isa 1:11. On the main sentiment here expressed - that God did not "desire" such sacrifices - see the notes at Psa 40:6-8. The idea here is, that any mere external offering, however precious or costly it might be, was not what God required in such cases. He demanded the expression of deep and sincere repentance; the sacrifices of a contrite heart and of a broken spirit: Psa 51:17. No offering without this could be acceptable; nothing without this could secure pardon. In mere outward sacrifices - in bloody offerings themselves, unaccompanied with the expression of genuine penitence, God could have no pleasure. This is one of the numerous passages in the Old Testament which show that the external offerings of the law were valueless unless accompanied by the religion of the heart; or that the Jewish religion, much as it abounded in forms, yet required the offerings of pure hearts in order that man might be acceptable to God. Under all dispensations the real nature of religion is the same. Compare the notes at Heb 9:9-10. The phrase "else would I give it," in the margin, "that I should give it," expresses a willingness to make such an offering, if it was required, while, at the same time, there is the implied statement that it would be valueless without the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:16: desirest: Psa 51:6; Exo 21:14; Num 15:27, Num 15:30, Num 15:31, Num 35:31; Deu 22:22; Hos 6:6
else would I: or, that I should
delightest: Psa 40:6, Psa 50:8; Pro 15:8, Pro 21:27; Isa 1:11-15; Jer 7:22, Jer 7:23, Jer 7:27; Amo 5:21-23; Heb 10:5, Heb 10:6
John Gill
51:16 For thou desirest not sacrifice,.... Legal sacrifice; for there was no sacrifice appointed under the law for murder and adultery;
else would I give it; he would gladly have offered it up;
thou delightest not in burnt offering; at least such kind of sacrifices, though they were of divine appointment, and at that time in full force and use; yet they were not the only and principal sacrifices God desired and delighted in; nor were they at all acceptable to him without faith in Christ, and an humble sense of sin; and when offered in the best manner, yet spiritual obedience, acts of mercy, and sacrifices of praise and thanksgiving, were more pleasing to him, 1Kings 15:15; wherefore the psalmist proposed to offer praise in Ps 51:15, and adds what follows.
John Wesley
51:16 Not sacrifice - This is not to be understood absolutely, with respect to David's crimes, which were not to be expiated by any sacrifice.
Robert Jamieson, A. R. Fausset and David Brown
51:16 Praise is better than sacrifice (Ps 50:14), and implying faith, penitence, and love, glorifies God. In true penitents the joys of pardon mingle with sorrow for sin.
50:1750:17: Տէր եթէ զշրթունս իմ բանաս, բերան իմ երգեսցէ զօրհնութիւնս քո[6948]։ [6948] Ոմանք.Բերան իմ պատմեսցէ զօրհ՛՛։
17 Տէ՛ր, եթէ շրթներս բացես, բերանն իմ կ’երգի օրհնութիւնը քո:
15 Ո՛վ Տէր, իմ շրթունքներս բա՛ցՈւ բերանս պիտի պատմէ քու գովութիւնդ։
Տէր, եթէ զշրթունս իմ բանաս, բերան իմ երգեսցէ զօրհնութիւնս քո:

50:17: Տէր եթէ զշրթունս իմ բանաս, բերան իմ երգեսցէ զօրհնութիւնս քո[6948]։
[6948] Ոմանք.Բերան իմ պատմեսցէ զօրհ՛՛։
17 Տէ՛ր, եթէ շրթներս բացես, բերանն իմ կ’երգի օրհնութիւնը քո:
15 Ո՛վ Տէր, իմ շրթունքներս բա՛ցՈւ բերանս պիտի պատմէ քու գովութիւնդ։
zohrab-1805▾ eastern-1994▾ western am▾
50:1650:17 Господи! отверзи уста мои, и уста мои возвестят хвалу Твою:
50:17 κύριε κυριος lord; master τὰ ο the χείλη χειλος lip; shore μου μου of me; mine ἀνοίξεις ανοιγω open up καὶ και and; even τὸ ο the στόμα στομα mouth; edge μου μου of me; mine ἀναγγελεῖ αναγγελλω announce τὴν ο the αἴνεσίν αινεσις singing praise σου σου of you; your
50:17 וְ֭ ˈw וְ and אַתָּה ʔattˌā אַתָּה you שָׂנֵ֣אתָ śānˈēṯā שׂנא hate מוּסָ֑ר mûsˈār מוּסָר chastening וַ wa וְ and תַּשְׁלֵ֖ךְ ttašlˌēḵ שׁלך throw דְּבָרַ֣י dᵊvārˈay דָּבָר word אַחֲרֶֽיךָ׃ ʔaḥᵃrˈeʸḵā אַחַר after
50:17. Domine labia mea aperies et os meum adnuntiabit laudem tuamO Lord, thou wilt open my lips: and my mouth shall declare thy praise.
16. For thou delightest not in sacrifice; else would I give it: thou hast no pleasure in burnt offering.
50:17. Truly, you have hated discipline, and you have cast my sermons behind you.
KJV [15] O Lord, open thou my lips; and my mouth shall shew forth thy praise:

50:17 Господи! отверзи уста мои, и уста мои возвестят хвалу Твою:
50:17
κύριε κυριος lord; master
τὰ ο the
χείλη χειλος lip; shore
μου μου of me; mine
ἀνοίξεις ανοιγω open up
καὶ και and; even
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
ἀναγγελεῖ αναγγελλω announce
τὴν ο the
αἴνεσίν αινεσις singing praise
σου σου of you; your
50:17
וְ֭ ˈw וְ and
אַתָּה ʔattˌā אַתָּה you
שָׂנֵ֣אתָ śānˈēṯā שׂנא hate
מוּסָ֑ר mûsˈār מוּסָר chastening
וַ wa וְ and
תַּשְׁלֵ֖ךְ ttašlˌēḵ שׁלך throw
דְּבָרַ֣י dᵊvārˈay דָּבָר word
אַחֲרֶֽיךָ׃ ʔaḥᵃrˈeʸḵā אַחַר after
50:17. Domine labia mea aperies et os meum adnuntiabit laudem tuam
O Lord, thou wilt open my lips: and my mouth shall declare thy praise.
16. For thou delightest not in sacrifice; else would I give it: thou hast no pleasure in burnt offering.
50:17. Truly, you have hated discipline, and you have cast my sermons behind you.
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Adam Clarke: Commentary on the Bible - 1831
51:16: For thou desirest not sacrifice - This is the same sentiment which he delivers in Psa 40:6 (note), etc., where see the notes. There may be here, however, a farther meaning: Crimes, like mine, are not to be expiated by any sacrifices that the law requires; nor hast thou appointed in the law any sacrifices to atone for deliberate murder and adultery: if thou hadst, I would cheerfully have given them to thee. The matter is before thee as Judge.
Albert Barnes: Notes on the Bible - 1834
51:17: The sacrifices of God - The sacrifices which God desires and approves; the sacrifices without which no other offering would be acceptable. David felt that that which he here specified was what was demanded in his case. He had grievously sinned; and the blood of animals offered in sacrifice could not put away his sin, nor could anything remove it unless the heart were itself penitent and contrite. The same thing is true now. Though a most perfect sacrifice, every way acceptable to God, has been made for human guilt by the Redeemer, yet it is as true as it was under the old dispensation in regard to the sacrifices there required, that even that will not avail for us unless we are truly penitent; unless we come before God with a contrite and humble heart.
Are a broken spirit - A mind broken or crushed under the weight of conscious guilt. The idea is that of a burden laid on the Soul until it is crushed and subdued.
A broken and a contrite heart - The word rendered contrite means to be broken or crushed, as when the bones are broken, Psa 44:19; Psa 51:8; and then it is applied to the mind or heart as that which is crushed or broken by the weight of guilt. The word does not differ materially from the term "broken." The two together constitute intensity of expression.
Thou wilt not despise - Thou wilt not treat with contempt or disregard. That is, God would look upon them with favor, and to such a heart he would grant his blessing. See the notes at Isa 57:15; notes at Isa 66:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:17: sacrifices: Psa 107:22; Mar 12:33; Rom 12:1; Phi 4:18; Heb 13:16; Pe1 2:5
a broken spirit: Psa 34:18, Psa 147:3; Kg2 22:19; Isa 57:15, Isa 61:1-3, Isa 66:2; Eze 9:3, Eze 9:4, Eze 9:6; Mat 5:3; Luk 18:11-14
thou: Psa 22:24, Psa 102:17; Ch2 33:12, Ch2 33:13; Amo 5:21; Luk 7:39-50, Luk 15:2-7, Luk 15:10, Luk 15:21-32
Geneva 1599
51:17 The sacrifices of God [are] a (o) broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
(o) Which is a wounding of the heart, proceeding from faith, which seeks God for mercy.
John Gill
51:17 The sacrifices of God are a broken spirit,.... That is humbled under a sense of sin; has true repentance for it; is smitten, wounded, and broken with it, by the word of God in the hand of the Spirit, which is a hammer to break the rock in pieces; and that not merely in a legal, but in an evangelical way; grieving for sin as committed against a God of love; broken and melted down under a sense of it, in a view of pardoning grace; and mourning for it, while beholding a pierced and wounded Saviour: the sacrifices of such a broken heart and contrite spirit are the sacrifices God desires, approves, accepts of, and delights in;
a broken and a contrite heart, O God, thou wilt not despise; but regard, and receive with pleasure; see Ps 102:17; the Lord binds up and heals such broken hearts and spirits, Ps 147:3; he is nigh to such persons, looks upon them, has respect unto them, and comes and dwells among them, Ps 34:18.
John Wesley
51:17 A broken spirit - This is of more value than many sacrifices.
50:1850:18: Թէ կամեցեալ էիր պատարագս մատուցանէաք. բայց դու ընդ ողջակէզս իսկ ո՛չ հաճեցար[6949]։ [6949] Յօրինակին պակասէր.Բայց դու ընդ ողջակէզս։
18 Եթէ ուզէիր՝ պատարագ կը մատուցէինք, բայց դու ողջակէզներ չես սիրում:
16 Վասն զի զոհի չես հաճիր, որ զանիկա մատուցանեմ։Դուն ողջակէզի ա՛լ չես հաճիր։
Թէ կամեցեալ էիր պատարագս` մատուցանէաք, բայց դու ընդ ողջակէզս իսկ ոչ հաճեցար:

50:18: Թէ կամեցեալ էիր պատարագս մատուցանէաք. բայց դու ընդ ողջակէզս իսկ ո՛չ հաճեցար[6949]։
[6949] Յօրինակին պակասէր.Բայց դու ընդ ողջակէզս։
18 Եթէ ուզէիր՝ պատարագ կը մատուցէինք, բայց դու ողջակէզներ չես սիրում:
16 Վասն զի զոհի չես հաճիր, որ զանիկա մատուցանեմ։Դուն ողջակէզի ա՛լ չես հաճիր։
zohrab-1805▾ eastern-1994▾ western am▾
50:1750:18 ибо жертвы Ты не желаешь, я дал бы ее; к всесожжению не благоволишь.
50:18 ὅτι οτι since; that εἰ ει if; whether ἠθέλησας θελω determine; will θυσίαν θυσια immolation; sacrifice ἔδωκα διδωμι give; deposit ἄν αν perhaps; ever ὁλοκαυτώματα ολοκαυτωμα whole offering οὐκ ου not εὐδοκήσεις ευδοκεω satisfied
50:18 אִם־ ʔim- אִם if רָאִ֣יתָ rāʔˈîṯā ראה see גַ֭נָּב ˈḡannāv גַּנָּב thief וַ wa וְ and תִּ֣רֶץ ttˈireṣ רצה like עִמֹּ֑ו ʕimmˈô עִם with וְ wᵊ וְ and עִ֖ם ʕˌim עִם with מְנָאֲפִ֣ים mᵊnāʔᵃfˈîm נאף commit adultery חֶלְקֶֽךָ׃ ḥelqˈeḵā חֵלֶק share
50:18. non enim vis ut victimam feriam nec holocaustum tibi placetFor if thou hadst desired sacrifice, I would indeed have given it: with burnt offerings thou wilt not be delighted.
17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
50:18. If you saw a thief, you ran with him, and you have placed your portion with adulterers.
KJV [16] For thou desirest not sacrifice; else would I give [it]: thou delightest not in burnt offering:

50:18 ибо жертвы Ты не желаешь, я дал бы ее; к всесожжению не благоволишь.
50:18
ὅτι οτι since; that
εἰ ει if; whether
ἠθέλησας θελω determine; will
θυσίαν θυσια immolation; sacrifice
ἔδωκα διδωμι give; deposit
ἄν αν perhaps; ever
ὁλοκαυτώματα ολοκαυτωμα whole offering
οὐκ ου not
εὐδοκήσεις ευδοκεω satisfied
50:18
אִם־ ʔim- אִם if
רָאִ֣יתָ rāʔˈîṯā ראה see
גַ֭נָּב ˈḡannāv גַּנָּב thief
וַ wa וְ and
תִּ֣רֶץ ttˈireṣ רצה like
עִמֹּ֑ו ʕimmˈô עִם with
וְ wᵊ וְ and
עִ֖ם ʕˌim עִם with
מְנָאֲפִ֣ים mᵊnāʔᵃfˈîm נאף commit adultery
חֶלְקֶֽךָ׃ ḥelqˈeḵā חֵלֶק share
50:18. non enim vis ut victimam feriam nec holocaustum tibi placet
For if thou hadst desired sacrifice, I would indeed have given it: with burnt offerings thou wilt not be delighted.
17. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
50:18. If you saw a thief, you ran with him, and you have placed your portion with adulterers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:17: The sacrifices of God are a broken spirit - As my crimes are such as admit of no legal atonement, so thou hast reserved them to be punished by exemplary acts of justice, or to be pardoned by a sovereign act of mercy: but in order to find this mercy, thou requirest that the heart and soul should deeply feel the transgression, and turn to thee with the fullest compunction and remorse. This thou hast enabled me to do. I have the broken spirit, רוח נשברה ruach nishbarah; and the broken and contrite heart, לב נשבר ונדכה leb nishbar venidkeh. These words are very expressive. שבר shabar signifies exactly the same as our word shiver, to break into pieces, to reduce into splinters; and דכה dakah, signifies to beat out thin, - to beat out masses of metal, etc., into laminae or thin plates. The spirit broken all to pieces, and the heart broken all to pieces, stamped and beaten out, are the sacrifices which, in such cases, thou requirest; and these "thou wilt not despise." We may now suppose that God had shone upon his soul, healed his broken spirit, and renewed and removed his broken and distracted heart; and that he had now received the answer to the preceding prayers. And here the Psalm properly ends; as, in the two following verses, there is nothing similar to what we find in the rest of this very nervous and most important composition.
Albert Barnes: Notes on the Bible - 1834
51:18: Do good in thy good pleasure unto Zion - From himself - his deep sorrow, his conscious guilt, his earnest prayer for pardon and salvation - the psalmist turns to Zion, to the city of God, to the people of the Lord. These, after all, lay nearer to his heart than his own personal salvation; and to these his thoughts naturally turned even in connection with his own deep distress. Such a prayer as is here offered he would also be more naturally led to offer from the remembrance of the dishonor which he had brought on the cause of religion, and it was natural for him to pray that his own misconduct might not have the effect of hindering the cause of God in the world. The psalms often take this turn. Where they commence with a personal reference to the author himself, the thoughts often terminate in a reference to Zion, and to the promotion of the cause of religion in the world.
Build thou the walls of Jerusalem - It is this expression on which De Wette, Doederlein, and Rosenmuller rely in proof that this psalm, or this portion of it, was composed at a later period than the time of David, and that it must have been written in the time of the captivity, when Jerusalem was in ruins. See the introduction to the psalm. But, as was remarked there, it is not necessary to adopt this supposition. There are two other solutions of the difficulty, either of which would meet all that is implied in the language.
(a) One is, that the walls of Jerusalem, which David had undertaken to build, were not as yet complete, or that the public works commenced by him for the protection of the city had not been finished at the time of the fatal affair of Uriah. There is nothing in the history which forbids this supposition, and the language is such as would be used by David on the occasion, if he had been actually engaged in completing the walls of the city, and rendering it impregnable, and if his heart was intensely fixed on the completion of the work.
(b) The other supposition is, that this is figurative language - a prayer that God would favor and bless his people as if the city was to be protected by walls, and thus rendered safe from an attack by the enemy. Such language is, in fact, often used in cases where it could not be pretended that it was designed to be literal. See Jde 1:20; Rom 15:20; Co1 3:12; Gal 2:18; Eph 2:22; Col 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:18: Do: Psa 25:22, Psa 102:16, Psa 122:6-9, Psa 137:5, Psa 137:6; Isa 62:1, Isa 62:6, Isa 62:7; Jer 51:50; Co2 11:28, Co2 11:29
thy: Luk 12:32; Eph 1:5, Eph 1:9; Phi 2:13; Th2 1:11
build: Neh 2:17; Isa 58:12; Dan 9:25; Mic 7:11; Zac 2:5
Carl Friedrich Keil and Franz Delitzsch
51:18
From this spiritual sacrifice, well-pleasing to God, the Psalm now, in vv. 20f., comes back to the material sacrifices that are offered in a right state of mind; and this is to be explained by the consideration that David's prayer for himself here passes over into an intercession on behalf of all Israel: Do good in Thy good pleasure unto Zion. את־ may be a sign of the accusative, for היטיב (הטיב) does take the accusative of the person (Job 24:21); but also a preposition, for as it is construed with ל and עם, so also with את in the same signification (Jer 18:10; Jer 32:41). זבח־צדק are here, as in Ps 4:6; Deut 33:19, those sacrifices which not merely as regards their outward character, but also in respect of the inward character of him who causes them to be offered on his behalf, are exactly such as God the Lawgiver will have them to be. By כּליל beside עולה might be understood the priestly vegetable whole-offering, Lev 6:15. (מנחת חבתּין, Epistle to the Hebrews, ii. 8), since every עולה as such is also כּליל; but Psalm-poetry does not make any such special reference to the sacrificial tra. וכליל is, like כליל in 1Kings 7:9, an explicative addition, and the combination is like ימינך וזרועך, Ps 44:4, ארץ ותבל, Ps 90:2, and the like. A שׁלם כּליל (Hitzig, after the Phoenician sacrificial tables) is unknown to the Israelitish sacrificial worship. The prayer: Build Thou the walls of Jerusalem, is not inadmissible in the mouth of David; since בּנה signifies not merely to build up what has been thrown down, but also to go on and finish building what is in the act of being built (Ps 89:3); and, moreover, the wall built round about Jerusalem by Solomon (3Kings 3:1) can be regarded as a fulfilment of David's prayer.
Nevertheless what even Theodoret has felt cannot be denied: τοῖς ἐν Βαβυλῶνι...ἁρμόττει τὰ ῥήματα. Through penitence the way of the exiles led back to Jerusalem. The supposition is very natural that vv. 20f. may be a liturgical addition made by the church of the Exile. And if the origin of Is 40:1 in the time of the Exile were as indisputable as the reasons against such a position are forcible, then it would give support not merely to the derivation of vv. 20f. (cf. Is 60:5, Is 60:7, Is 60:10), but of the whole Psalm, from the time of the Exile; for the general impress of the Psalm is, according to the accurate observation of Hitzig, thoroughly deutero-Isaianic. But the writer of Is 40:1 shows signs in other respects also of the most families acquaintance with the earlier literature of the Shı̂r and the Mashal; and that he is none other than Isaiah reveals itself in connection with this Psalm by the echoes of this very Psalm, which are to be found not only in the second but also in the first part of the Isaianic collection of prophecy (cf. on Ps 51:9, Ps 51:18). We are therefore driven to the inference, that Ps 51 was a favourite Psalm of Isaiah's, and that, since the Isaianic echoes of it extend equally from the first verse to the last, it existed in the same complete form even in his day as in ours; and that consequently the close, just like the whole Psalm, so beautifully and touchingly expressed, is not the mere addition of a later age.
Geneva 1599
51:18 Do good in thy good pleasure unto (p) Zion: build thou the walls of Jerusalem.
(p) He prays for the whole Church, because through his sin it was in danger of God's judgment.
John Gill
51:18 Do good in thy good pleasure unto Zion,.... This verse, and Ps 51:19, are thought, by a Spanish Rabbi mentioned by Aben Ezra, to have been added by one of the holy men that lived in the time of the Babylonish captivity; though rather it is thought, by the latter, to be written by David, under a spirit of prophecy, concerning, times to come; and so Kimchi thinks they are prophetic of future things; of the destruction of the first and second temple, and of the acceptableness of sacrifices in the times of the Messiah: and by Zion is meant the church, under the Gospel dispensation, Heb 12:22; and the "good" prayed for includes all the good and glorious things spoken of the church of Christ in the latter day; such as an increase of its numbers, the bringing in the fulness of the Gentiles, the conversion of the Jews, and the kingdoms of this world becoming the kingdoms of our Lord and of his Christ; the spread of the Gospel all over the world, the purity of Gospel doctrine, worship, and ordinances, the spirituality of religion, the power of godliness, and an abounding of brotherly love, and the like. The "good pleasure" of God, in which this is desired to be done, may denote either , "the acceptable time"; or "time of good pleasure"; the Gospel dispensation, so called Is 49:8, in which it has been foretold, and may be expected these things shall be done; or else the cause, source, and spring of them, which is the sovereign good will and pleasure of God, from whence flow all the blessings of grace and goodness;
build thou the walls of Jerusalem; not literally taken; for these do not appear to have stood in need of being repaired or rebuilt in David's time; but the church of God, which is a spiritual house, built up of lively stones, true believers; which may be said to be more and more built up by an addition of such unto it: it is as a city compact together, whose walls are salvation, and its gates praise, Is 26:1; of the wall of the new Jerusalem, see Rev_ 21:12.
John Wesley
51:18 Good pleasure - Thy free and rich mercy. Build - Perfect the walls and buildings of that city, and especially let the temple be built, notwithstanding my sins.
Robert Jamieson, A. R. Fausset and David Brown
51:18 Do good, &c.--Visit not my sin on Thy Church.
build . . . walls--is to show favor; compare Ps 89:40, for opposite form and idea.
50:1950:19: Պատարագ Աստուծոյ հոգի խոնարհ, զսիրտ սուրբ եւ զհոգի խոնարհ Աստուած ո՛չ արհամարհէ։
19 Խոնարհ հոգին է պատարագն Աստծու, մաքուր սիրտն ու խոնարհ հոգին Աստուած չի արհամարհում:
17 Աստուծոյ զոհը կոտրած հոգին է. Կոտրած ու խոնարհ սիրտը, ո՛վ Աստուած, դուն չես անարգեր։
Պատարագ Աստուծոյ` հոգի խոնարհ. զսիրտ սուրբ եւ զհոգի խոնարհ Աստուած ոչ արհամարհէ:

50:19: Պատարագ Աստուծոյ հոգի խոնարհ, զսիրտ սուրբ եւ զհոգի խոնարհ Աստուած ո՛չ արհամարհէ։
19 Խոնարհ հոգին է պատարագն Աստծու, մաքուր սիրտն ու խոնարհ հոգին Աստուած չի արհամարհում:
17 Աստուծոյ զոհը կոտրած հոգին է. Կոտրած ու խոնարհ սիրտը, ո՛վ Աստուած, դուն չես անարգեր։
zohrab-1805▾ eastern-1994▾ western am▾
50:1850:19 Жертва Богу дух сокрушенный; сердца сокрушенного и смиренного Ты не презришь, Боже.
50:19 θυσία θυσια immolation; sacrifice τῷ ο the θεῷ θεος God πνεῦμα πνευμα spirit; wind συντετριμμένον συντριβω fracture; smash καρδίαν καρδια heart συντετριμμένην συντριβω fracture; smash καὶ και and; even τεταπεινωμένην ταπεινοω humble; bring low ὁ ο the θεὸς θεος God οὐκ ου not ἐξουθενώσει εξουθενοω disdain; set at naught
50:19 פִּ֭יךָ ˈpîḵā פֶּה mouth שָׁלַ֣חְתָּ šālˈaḥtā שׁלח send בְ vᵊ בְּ in רָעָ֑ה rāʕˈā רָעָה evil וּ֝ ˈû וְ and לְשֹׁונְךָ֗ lᵊšônᵊḵˈā לָשֹׁון tongue תַּצְמִ֥יד taṣmˌîḏ צמד attach מִרְמָֽה׃ mirmˈā מִרְמָה deceit
50:19. sacrificium Dei spiritus contribulatus cor contritum et humiliatum Deus non dispiciesA sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise.
18. Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
50:19. Your mouth has abounded with malice, and your tongue has concocted deceits.
KJV [17] The sacrifices of God [are] a broken spirit: a broken and a contrite heart, O God, thou wilt not despise:

50:19 Жертва Богу дух сокрушенный; сердца сокрушенного и смиренного Ты не презришь, Боже.
50:19
θυσία θυσια immolation; sacrifice
τῷ ο the
θεῷ θεος God
πνεῦμα πνευμα spirit; wind
συντετριμμένον συντριβω fracture; smash
καρδίαν καρδια heart
συντετριμμένην συντριβω fracture; smash
καὶ και and; even
τεταπεινωμένην ταπεινοω humble; bring low
ο the
θεὸς θεος God
οὐκ ου not
ἐξουθενώσει εξουθενοω disdain; set at naught
50:19
פִּ֭יךָ ˈpîḵā פֶּה mouth
שָׁלַ֣חְתָּ šālˈaḥtā שׁלח send
בְ vᵊ בְּ in
רָעָ֑ה rāʕˈā רָעָה evil
וּ֝ ˈû וְ and
לְשֹׁונְךָ֗ lᵊšônᵊḵˈā לָשֹׁון tongue
תַּצְמִ֥יד taṣmˌîḏ צמד attach
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
50:19. sacrificium Dei spiritus contribulatus cor contritum et humiliatum Deus non dispicies
A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise.
18. Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
50:19. Your mouth has abounded with malice, and your tongue has concocted deceits.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
51:18: Do good in thy good pleasure unto Zion - This and the following verse most evidently refer to the time of the captivity, when the walls of Jerusalem were broken down, and the temple service entirely discontinued; and, consequently, are long posterior to the times of David. Hence it has been concluded that the Psalm was not composed by David, nor in his time and that the title must be that of some other Psalm inadvertently affixed to this. The fourth verse has also been considered as decisive against this title: but the note on that verse has considerably weakened, if not destroyed, that objection. I have been long of opinion that, whether the title be properly or improperly affixed to this Psalm, these two verses make no part of it: the subject is totally dissimilar; and there is no rule of analogy by which it can be interpreted as belonging to the Psalm, to the subject, or to the person. I think they originally made a Psalm of themselves, a kind of ejaculatory prayer for the redemption of the captives from Babylon, the rebuilding of Jerusalem, and the restoration of the temple worship. And, taken in this light, they are very proper and very expressive.
The Psa 117:1-2 contains only two verses; and is an ejaculation of praise from the captives who had just then returned from Babylon. And it is a fact that this Psalm is written as a part of the cxvith in no less than thirty-two of Kennicott's and De Rossi's MSS.; and in some early editions. Again, because of its smallness, it has been absorbed by the cxviiith, of which it makes the commencement, in twenty-eight of Kennicott's and De Rossi's MSS. In a similar way I suppose the two last verses of this Psalm to have been absorbed by the preceding, which originally made a complete Psalm of themselves; and this absorption was the more easy, because, like the cxviith it has no title. I cannot allege a similar evidence relative to these two verses, as ever having made a distinct Psalm; but of the fact I can have no doubt, for the reasons assigned above. And I still think that Psalm is too dignified, too energetic, and too elegant, to have been the composition of any but David. It was not Asaph; it was not any of the sons of Korah; it was not Heman or Jeduthun: the hand and mind of a greater master are here.
Albert Barnes: Notes on the Bible - 1834
51:19: Then shalt thou be pleased with the sacrifices of righteousness - "Then," that is, when God should have thus showed favor to Zion; when he should have poured out his blessing on Jerusalem; when religion should prosper and pRev_ail; when there should be an increase of the pure worship of God. In such offerings as would "then" be made - in sacrifices presented not in mere form, but with sincerity, humility, and penitence - in the outward offering of blood presented with a corresponding sincerity of feeling, and with true contrition, and a proper acknowledgment of the guilt designed to be represented by the shedding of blood in sacrifice - God would be pleased, and would approve the worship thus rendered to him. Sacrifice would then be acceptable, for it would not be presented as a mere form, but would be so offered, that it might be called a "sacrifice of righteousness" - a sacrifice offered with a right spirit; in a manner which God would deem right.
With burnt-offering - See the notes at Isa 1:11.
And whole burnt-offering - The word here means that which is wholly consumed, no part of which was reserved to be eaten by the priests, as was the case in many of the sacrifices. See Deu 33:10. Compare Lev 6:9; Lev 1:3-17.
Then shall they offer bullocks upon thine altar - That is, then shall bullocks be offered. The meaning is, that all the offerings prescribed in the law would then be brought, and that those sacrifices would be made with a right spirit - a spirit of true devotion - the offering of the heart accompanying the outward form. In other words, there would be manifested the spirit of humble worship; of pure religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
51:19: pleased: Psa 66:13-15, Psa 118:27; Eph 5:2
sacrifices: Psa 4:5; Mal 3:3; Rom 12:1
Geneva 1599
51:19 Then shalt thou be pleased with the sacrifices of (q) righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
(q) That is, just and lawful, applied to the right end, which is the exercise of faith and repentance.
John Gill
51:19 Then shall thou be pleased with the sacrifices of righteousness,.... Which must be different from the legal ones he desired not, and did not delight in, Ps 51:16; but design sacrifices under the Gospel dispensation, as the word "then" shows, which connects this verse with Ps 51:18, and in the first place intend the sacrifice of Christ, which is of a sweet smelling savour to God; and his righteousness, with which he is well pleased, because the law is magnified and made honourable by it; and next the saints themselves, who present their bodies to him a holy, living, and acceptable sacrifice, they being accepted with him in Christ the beloved; as also their good works, particularly acts of charity and beneficence, with which sacrifices God is well pleased; and especially the spiritual sacrifices of praise and thanksgiving, which are acceptable to him through Jesus Christ; as all are that are offered in faith through him, and from love, and with a view to the glory of God; see Eph 5:2, Rom 12:1;
with burnt offering, and whole burnt offering; the difference between these two, according to Aben Ezra and Kimchi, was, that the "olah", or "burnt offering", was the daily sacrifice; and the additional ones, which were of beasts and birds, Lev 1:1, and the "calil", was the meat offering of the priests, which was wholly consumed, Lev 6:22; though this also is sometimes used of beasts, 1Kings 7:9; and both may signify love to God, and to our neighbour; or a man's devoting himself to the Lord in the flames of love, as a whole burnt offering to him, and which is better than all burnt offerings, Mk 12:33;
then shall they offer bullocks upon thine altar; or "calves" (r); meaning the calves of the lips, Hos 14:2; interpreted the fruit of the lips, even giving thanks to the name of God, Heb 13:16; which sacrifices of praise being offered up on the altar Christ, come with acceptance before God, Heb 13:10.
(r) "vitulos", V. L. Pagninus, Tigurine version, Musculus.
Robert Jamieson, A. R. Fausset and David Brown
51:19 God reconciled, material sacrifices will be acceptable (Ps 4:5; compare Is 1:11-17).
50:2050:20: Բարի՛ արա Տէր կամօք քովք Սիոնի, եւ շինեսցին պարիսպք Երուսաղեմի։
20 Քո բարեհաճութեամբ բարի՛ք գործիր Սիոնին, Տէ՛ր, եւ Երուսաղէմի պարիսպները թող կառուցուեն:
18 Քու բարեսրտութիւնովդ Սիօնի բարիք ըրէ, Երուսաղէմի պարիսպները շինէ։
Բարի արա, Տէր, կամօք քովք Սիոնի, եւ շինեսցին պարիսպք Երուսաղեմի:

50:20: Բարի՛ արա Տէր կամօք քովք Սիոնի, եւ շինեսցին պարիսպք Երուսաղեմի։
20 Քո բարեհաճութեամբ բարի՛ք գործիր Սիոնին, Տէ՛ր, եւ Երուսաղէմի պարիսպները թող կառուցուեն:
18 Քու բարեսրտութիւնովդ Սիօնի բարիք ըրէ, Երուսաղէմի պարիսպները շինէ։
zohrab-1805▾ eastern-1994▾ western am▾
50:1950:20 Облагодетельствуй, [Господи,] по благоволению Твоему Сион; воздвигни стены Иерусалима:
50:20 ἀγάθυνον αγαθυνω lord; master ἐν εν in τῇ ο the εὐδοκίᾳ ευδοκια benevolence; satisfaction σου σου of you; your τὴν ο the Σιων σιων Siōn; Sion καὶ και and; even οἰκοδομηθήτω οικοδομεω build τὰ ο the τείχη τειχος wall Ιερουσαλημ ιερουσαλημ Jerusalem
50:20 תֵּ֭שֵׁב ˈtēšēv ישׁב sit בְּ bᵊ בְּ in אָחִ֣יךָ ʔāḥˈîḵā אָח brother תְדַבֵּ֑ר ṯᵊḏabbˈēr דבר speak בְּ bᵊ בְּ in בֶֽן־ vˈen- בֵּן son אִ֝מְּךָ֗ ˈʔimmᵊḵˈā אֵם mother תִּתֶּן־ titten- נתן give דֹּֽפִי׃ dˈōfî דֳּפִי blemish
50:20. benefac Domine in voluntate tua Sion et aedificentur muri HierusalemDeal favourably, O Lord, in thy good will with Sion; that the walls of Jerusalem may be built up.
19. Then shalt thou delight in the sacrifices of righteousness, in burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
50:20. Sitting, you spoke against your brother, and you set up a scandal against your mother’s son.
KJV [18] Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem:

50:20 Облагодетельствуй, [Господи,] по благоволению Твоему Сион; воздвигни стены Иерусалима:
50:20
ἀγάθυνον αγαθυνω lord; master
ἐν εν in
τῇ ο the
εὐδοκίᾳ ευδοκια benevolence; satisfaction
σου σου of you; your
τὴν ο the
Σιων σιων Siōn; Sion
καὶ και and; even
οἰκοδομηθήτω οικοδομεω build
τὰ ο the
τείχη τειχος wall
Ιερουσαλημ ιερουσαλημ Jerusalem
50:20
תֵּ֭שֵׁב ˈtēšēv ישׁב sit
בְּ bᵊ בְּ in
אָחִ֣יךָ ʔāḥˈîḵā אָח brother
תְדַבֵּ֑ר ṯᵊḏabbˈēr דבר speak
בְּ bᵊ בְּ in
בֶֽן־ vˈen- בֵּן son
אִ֝מְּךָ֗ ˈʔimmᵊḵˈā אֵם mother
תִּתֶּן־ titten- נתן give
דֹּֽפִי׃ dˈōfî דֳּפִי blemish
50:20. benefac Domine in voluntate tua Sion et aedificentur muri Hierusalem
Deal favourably, O Lord, in thy good will with Sion; that the walls of Jerusalem may be built up.
19. Then shalt thou delight in the sacrifices of righteousness, in burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
50:20. Sitting, you spoke against your brother, and you set up a scandal against your mother’s son.
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tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21. Эти стихи, вероятно, были присоединены к псалму во бремя плена Вавилонского, так как содержание их не отвечает историческому положению Иерусалима и еврейского народа во время царствования Давида. Тогда не были разрушены стены Иерусалима и не было прекращено богослужение при храме. Такое состояние евреи переживали лишь во время плена. Этот псалом, представляющий покаянное и молитвенно-сокрушенное состояние Давида, напоминал пленным евреям о их прошлой греховной жизни и мог вызывать в них покаяние в своих грехах, поэтому они могли молиться словами этого псалма, присоединив к нему прошение о возвращении своем на родину и о восстановлении прежнего величия Иерусалимского храма.

Этот псалом, как и 37:, называется покаянным и чаще других употребляется в богослужении, входя в состав малого повечерия, полунощницы и третьего часа. Он очень ярко изображает как покаянное состояние грешника, каким является каждый человек, так и то чувство смирения, с каким должен обращаться к Богу всякий молящийся Ему. Сила выраженного в нем смирения и глубина покаяния содействовали такому широкому употреблению псалма.
50:2150:21: Յայնժամ հաճեսցիս ընդ պատարագս արդարութեան. ուխտից պատարագս հանցեն ՚ի սեղան քո զուարակս[6950]։ Տունք. ի̃։[6950] Ոմանք.Ուխտիւք պատարագս։
21 Այնժամ դու կը հաւանես արդարութեան պատարագները, եւ, իբրեւ ուխտի զոհեր, քո սեղանին հորթեր կը մատուցեն:
19 Այն ատեն պիտի հաճիս արդարութեան զոհերուն, Ողջակէզներուն ու բոլորովին այրուած զոհերուն. Այն ատեն քու սեղանիդ վրայ զուարակներ պիտի մատուցանեն։
Յայնժամ հաճեսցիս ընդ պատարագս արդարութեան, [304]ուխտից պատարագս`` հանցեն ի սեղան քո զուարակս:

50:21: Յայնժամ հաճեսցիս ընդ պատարագս արդարութեան. ուխտից պատարագս հանցեն ՚ի սեղան քո զուարակս[6950]։ Տունք. ի̃։
[6950] Ոմանք.Ուխտիւք պատարագս։
21 Այնժամ դու կը հաւանես արդարութեան պատարագները, եւ, իբրեւ ուխտի զոհեր, քո սեղանին հորթեր կը մատուցեն:
19 Այն ատեն պիտի հաճիս արդարութեան զոհերուն, Ողջակէզներուն ու բոլորովին այրուած զոհերուն. Այն ատեն քու սեղանիդ վրայ զուարակներ պիտի մատուցանեն։
zohrab-1805▾ eastern-1994▾ western am▾
50:2050:21 тогда благоугодны будут Тебе жертвы правды, возношение и всесожжение; тогда возложат на алтарь Твой тельцов.
50:21 τότε τοτε at that εὐδοκήσεις ευδοκεω satisfied θυσίαν θυσια immolation; sacrifice δικαιοσύνης δικαιοσυνη rightness; right standing ἀναφορὰν αναφορα and; even ὁλοκαυτώματα ολοκαυτωμα whole offering τότε τοτε at that ἀνοίσουσιν αναφερω bring up; carry up ἐπὶ επι in; on τὸ ο the θυσιαστήριόν θυσιαστηριον altar σου σου of you; your μόσχους μοσχος calf
50:21 אֵ֤לֶּה ʔˈēlleh אֵלֶּה these עָשִׂ֨יתָ׀ ʕāśˌîṯā עשׂה make וְֽ wᵊˈ וְ and הֶחֱרַ֗שְׁתִּי heḥᵉrˈaštî חרשׁ be deaf דִּמִּ֗יתָ dimmˈîṯā דמה be like הֱֽיֹות־ hˈᵉʸôṯ- היה be אֶֽהְיֶ֥ה ʔˈehyˌeh היה be כָמֹ֑וךָ ḵāmˈôḵā כְּמֹו like אֹוכִיחֲךָ֖ ʔôḵîḥᵃḵˌā יכח reprove וְ wᵊ וְ and אֶֽעֶרְכָ֣ה ʔˈeʕerᵊḵˈā ערך arrange לְ lᵊ לְ to עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
50:21. tunc suscipies sacrificium iustitiae oblationes et holocausta tunc inponent super altare tuum vitulosThen shalt thou accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon thy altar.
50:21. These things you have done, and I was silent. You thought, unjustly, that I ought to be like you. But I will reprove you, and I will set myself against your face.
KJV [19] Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar:

50:21 тогда благоугодны будут Тебе жертвы правды, возношение и всесожжение; тогда возложат на алтарь Твой тельцов.
50:21
τότε τοτε at that
εὐδοκήσεις ευδοκεω satisfied
θυσίαν θυσια immolation; sacrifice
δικαιοσύνης δικαιοσυνη rightness; right standing
ἀναφορὰν αναφορα and; even
ὁλοκαυτώματα ολοκαυτωμα whole offering
τότε τοτε at that
ἀνοίσουσιν αναφερω bring up; carry up
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριόν θυσιαστηριον altar
σου σου of you; your
μόσχους μοσχος calf
50:21
אֵ֤לֶּה ʔˈēlleh אֵלֶּה these
עָשִׂ֨יתָ׀ ʕāśˌîṯā עשׂה make
וְֽ wᵊˈ וְ and
הֶחֱרַ֗שְׁתִּי heḥᵉrˈaštî חרשׁ be deaf
דִּמִּ֗יתָ dimmˈîṯā דמה be like
הֱֽיֹות־ hˈᵉʸôṯ- היה be
אֶֽהְיֶ֥ה ʔˈehyˌeh היה be
כָמֹ֑וךָ ḵāmˈôḵā כְּמֹו like
אֹוכִיחֲךָ֖ ʔôḵîḥᵃḵˌā יכח reprove
וְ wᵊ וְ and
אֶֽעֶרְכָ֣ה ʔˈeʕerᵊḵˈā ערך arrange
לְ lᵊ לְ to
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
50:21. tunc suscipies sacrificium iustitiae oblationes et holocausta tunc inponent super altare tuum vitulos
Then shalt thou accept the sacrifice of justice, oblations and whole burnt offerings: then shall they lay calves upon thy altar.
50:21. These things you have done, and I was silent. You thought, unjustly, that I ought to be like you. But I will reprove you, and I will set myself against your face.
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