Discovery BoxPsalms 51:2-10
Context51:2 Wash away my wrongdoing! 1
Cleanse me of my sin! 2
51:3 For I am aware of 3 my rebellious acts;
I am forever conscious of my sin. 4
51:4 Against you – you above all 5 – I have sinned;
I have done what is evil in your sight.
So 6 you are just when you confront me; 7
you are right when you condemn me. 8
51:5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me. 9
51:6 Look, 10 you desire 11 integrity in the inner man; 12
you want me to possess wisdom. 13
51:7 Sprinkle me 14 with water 15 and I will be pure; 16
wash me 17 and I will be whiter than snow. 18
51:8 Grant me the ultimate joy of being forgiven! 19
May the bones 20 you crushed rejoice! 21
51:9 Hide your face 22 from my sins!
Wipe away 23 all my guilt!
51:10 Create for me a pure heart, O God! 24
Renew a resolute spirit within me! 25
[51:2] 1 tn Heb “Thoroughly wash me from my wrongdoing.”
[51:2] 2 sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.
[51:3] 4 tn Heb “and my sin [is] in front of me continually.”
[51:4] 5 tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hata’, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “especially,” rather than the potentially confusing “only.”
[51:4] 6 tn The Hebrew term לְמַעַן (lÿma’an) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea – the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.
[51:4] 7 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).
[51:4] 8 tn Heb “when you judge.”
[51:5] 9 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.
[51:6] 10 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.
[51:6] 11 tn The perfect is used in a generalizing sense here.
[51:6] 12 tn Heb “in the covered [places],” i.e., in the inner man.
[51:6] 13 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).
[51:7] 14 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 15 tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
[51:7] 16 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.
[51:7] 17 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
[51:7] 18 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
[51:8] 19 tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.
[51:8] 20 sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.
[51:8] 21 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.
[51:9] 22 sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”
[51:9] 23 tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.
[51:10] 24 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.
[51:10] 25 tn Heb “and a reliable spirit renew in my inner being.”
