View source for The Verbal Semantics of Ps 51:8b

[[Psalm Overview 51|Psalm Overview]]

Exegetical Issues for Psalm 51: 
{{ExegeticalIssues}}

=Introduction=

Psalm 51:8 [Eng. 6] is one of the most contested verses in Ps 51. 

: הֵן־אֱ֭מֶת חָפַ֣צְתָּ בַטֻּח֑וֹת וּ֝בְסָתֻ֗ם חָכְמָ֥ה תוֹדִיעֵֽנִי׃<ref>Hebrew text taken from [https://hb.openscriptures.org/read/ OSHB].</ref>

In addition to the [[The Meaning of tukhot and satum in Ps 51:8|exegetical issue]] on the lexical semantics of טֻחוֹת and סָתֻם, the verbal semantics of תוֹדִיעֵנִי have been construed in widely different ways with significant impact on the interpretation of the passage.

'''Directive/precative'''
:You desire truth in the inward being; therefore '''teach me''' wisdom in my secret heart. (NRSV)
'''Desiderative'''
:Look, you desire integrity in the inner man; '''you want me to possess''' wisdom. (NET)
'''Past tense'''
:Yet you desired faithfulness even in the womb; '''you taught me''' wisdom in that secret place. (NIV)
'''Present habitual'''
:Behold, you delight in truth in the inward being, and '''you teach me''' wisdom in the secret heart. (ESV)
'''Future tense'''
:Behold, You desire truth in the innermost being, And in secret '''You will make''' wisdom '''known to me'''. (NASB2020)

The positions can be categorized into modal (directive or desiderative) vs. temporal interpretations (past, present habitual, or future). The verbal semantics play an important role in the flow of thought in the psalm as a whole and must be contextually determined. If read with past or present-habitual semantics, then v. 8b suggests that God has already instructed the psalmist, in which case that wisdom is likely the source for the psalmist's self-awareness of sin in the preceding confession (vv. 5-7). If interpreted with future or directive semantics, then the psalmist is anticipating and/or appealing for instruction, which is closely related to the restoration in view in the second half of the psalm (vv. 12-21). If interpreted with desiderative modality, v. 8 asserts God's desire as grounds for the appeal for purification.

=Argument Maps=
==Modal==
The yiqtol תוֹדִיעֵנִי is often interpreted in a modal sense. Most of these interpreters read the verb as a directive/precative, making v. 8b a request. A few interpret it as a desiderative verb, indicating God's desire.

===Directive/Precative===
The preferred interpretation of תוֹדִיעֵנִי in v. 8b is that of a directive volitive form (i.e., a precative), which is well-represented in the modern versions (NRSV, CEV, GNT, REB, JPS85, JPS17, HFA, NGÜ, NBS, NVSR, NFC, S21, BTX4). The meaning would be similar to a direct command with an imperative verb, but more indirect and polite, framing the desire of the psalmist as a request. So, the NRSV, "You desire truth in the inward being; therefore teach me wisdom in my secret heart."

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[Directive/precative]: The yiqtol verb תוֹדִיעֵנִי should be read with directive/precative modality (Delitzsch 1871, 138 :C:).#dispreferred
 + <Directive yiqtol>: Directive modal usages of the yiqtol are well-documented (JM §113m :G:; IBHS §31.5 :G:; BHRG §19.3.5.1 :G:; Cook 2012, 245-256 :M:).#dispreferred
  <_ <Qatal-yiqtol pair>: The combination of a habitual qatal and a yiqtol verb to indicate general truths is a common phenomenon (Tatu 2008 :M:). It would be odd if these two verbs in poetic parallelism were so differently construed (i.e., one indicative, and the other modal).
 + <Context>: The context supports a directive interpretation.#dispreferred
  + <Following verb forms>: Immediately following v. 8b, there is a series of 2ms yiqtol verbs that are almost unanimously understood as directive (vv. 9-10). The rest of Ps 51 also has multiple directive yiqtol verbs (vv. 14b, 17a, 20b).#dispreferred
   + [Psalm 51:9-10]: תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין׃ תַּ֭שְׁמִיעֵנִי שָׂשׂ֣וֹן וְשִׂמְחָ֑ה תָּ֝גֵ֗לְנָה עֲצָמ֥וֹת דִּכִּֽיתָ׃.#dispreferred
   <_ <Plea resumes in vv. 9-10>: The 2ms yiqtol verbs in vv. 9-10 are the resumption of the plea, not v. 8b (Dalglish 1962, 126 :M:).
  + <Appeal for wisdom/knowledge>: In the context of a confession of sinfulness (vv. 5-7) and desperate appeal for forgiveness (vv. 3-4, 9-11), תוֹדִיעֵנִי only makes sense in reference to anticipated learning, rather than past or present knowledge. The psalmist desires wisdom; he is not claiming already to know wisdom (Delitzsch 1871, 138 :C:). Currently, the psalmist "knows" his sin (v. 5), and now he wants to "learn" wisdom.#dispreferred
   - <Knowledge of sin>: אֱ֭מֶת "truth" and חָכְמָ֥ה "wisdom" refer to the psalmist's honest confession of sin (vv. 5-7).
  - <Past context of womb>: V. 7 establishes the past context of the mother's womb, which continues in v. 8.
   + [Psalm 51:7]: הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּי וּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃ 
   - <Context of inner person>: Ps 51:8 refers not to the context of the mother's womb, but switches to the sphere of one's inner character.#dispreferred
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===Desiderative===
Another possible modal interpretation of the yiqtol תוֹדִיעֵנִי is as a desiderative, indicating what the subject (i.e., God) desires or wants (so NET and GNB). So, roughly, the NET, "Look, you desire integrity in the inner man; you want me to possess wisdom."

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[Desiderative]: The yiqtol verb תוֹדִיעֵנִי should be read with desiderative modality.#dispreferred
 + <Desiderative yiqtol>: Desiderative is a recognized modality for the yiqtol (JM §113n :G:).#dispreferred
  + [1 Sam 21:10]: אִם־אֹתָ֤הּ תִּֽקַּח־לְךָ֙ קָ֔ח "If you (want to) take it, take (it)!"#dispreferred
 + <Qatal-yiqtol pair>: The combination of a habitual qatal and a yiqtol verb to indicate general truths is a common phenomenon (Tatu 2008 :M:).#dispreferred
 + <Context>: The context supports a desiderative interpretation.#dispreferred
  + <Divine desire>: V. 8a explicitly states God's general desire for inner faithfulness, so it makes sense for the parallel in v. 8b to restate what God desires in a slightly different way.#dispreferred
   + [Psalm 51:8a]: הֵן־אֱ֭מֶת חָפַ֣צְתָּ בַטֻּח֑וֹת #dispreferred
   <_ <Psalmist's desire>: God's desire in v. 8a is his expectation of inner faithfulness, which is very different from the instruction in view in v. 8b. If the latter was meant to be God's desire, it is difficult to understand why he has not yet acted on that desire. In the context, תוֹדִיעֵנִי more plausibly relates to the psalmist's desire for restoration.
  - <Past context of womb>: V. 7 establishes the past context of the mother's womb, which continues in v. 8.
   + [Psalm 51:7]: הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּי וּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃
   - <Context of inner person>: Ps 51:8 refers not to the context of the mother's womb, but switches to the sphere of one's inner being.#dispreferred
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==Temporal==
The yiqtol תוֹדִיעֵנִי is often interpreted temporally. Most of these interpreters read the verb as present tense indicating habitual action, making v. 8b a statement of a general truth. A few interpret it as past tense (recalling God's past instruction) or future tense (anticipating God's future instruction).

===Past===

One temporal reading of תוֹדִיעֵנִי is as indicating past tense (NIV, NVR95, NVI, DHH). So, according to the NIV, "Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place."

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[Past tense]: The yiqtol verb תוֹדִיעֵנִי should be read as past tense (Rashi :C:; Tate 1998, 3, 6, 20 :C:).#dispreferred
 + <Ancient versions>: A past tense reading is reflected in most of the ancient versions.#dispreferred
  + [Psalm 51:8b in the ancient versions]: τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι (LXX); ܘܟܣ̈ܝܬܐ ܕܚܟܡܬܟ ܐܘܕܥܬܢܝ (Peshitta); absconditum et arcanum sapientiae manifestasti mihi (Jerome iuxta Hebr.).#dispreferred
 + <Past-tense yiqtol>: Yiqtol can occur in past tense contexts (usually with a continuous or habitual sense), especially in parallel to a preceding qatal (IBHS §31.2 :G:).#dispreferred
 + <Context>: The context supports a past-tense interpretation.#dispreferred
  + <Past context of womb>: V. 7 establishes the past context of the mother's womb, which continues in v. 8 (Tate 1998, 6 :C:).#dispreferred
   + [Psalm 51:7]: הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּיוּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃ #dispreferred
   - <Context of inner person>: Ps 51:8 refers not to the context of the mother's womb, but switches to the sphere of one's inner being.
  - <Following verb forms>: Immediately following v. 8b, there is a series of 2ms yiqtol verbs that are almost unanimously understood as directive (vv. 9-10). The rest of Ps 51 also has multiple directive yiqtol verbs (vv. 14b, 17a, 20b).
   + [Psalm 51:9-10]: תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין׃ תַּ֭שְׁמִיעֵנִי שָׂשׂ֣וֹן וְשִׂמְחָ֑ה תָּ֝גֵ֗לְנָה עֲצָמ֥וֹת דִּכִּֽיתָ׃.
  + <Wisdom as foundation for confession>: God's past granting of wisdom is necessary for the psalmist to "know" his sin (v. 5) and seek restoration (Rashi :C:).#dispreferred
   + <Repeated root>: The parallel use of אֵדָ֑ע "I am (continually) aware of (my transgressions)" in v. 5 uses the same verb in the context of the confession.#dispreferred
   - <Appeal for wisdom/knowledge>: In the context of a confession of sinfulness (vv. 5-7) and desperate appeal for forgiveness (vv. 3-4, 9-11), תוֹדִיעֵנִי only makes sense in reference to anticipated learning, rather than past or present knowledge. The psalmist desires wisdom; he is not claiming already to know wisdom. Currently, the psalmist "knows" his sin (v. 5), and now he wants to "learn" wisdom.
 + <Talmudic tradition>: B. Nid. 30b states that Torah was taught to the embryo and subsequently forgotten. (Dalglish 1962, 124-125 :M:; Tate 1998, 20 :C:).#dispreferred
  + [B. Nid. 30b]: "And a fetus is taught the entire Torah while in the womb... And once the fetus emerges into the airspace of the world, an angel comes and slaps it on its mouth, causing it to forget the entire Torah."#dispreferred
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===Present habitual (preferred)===

The most common temporal reading of תוֹדִיעֵנִי is as indicating present tense habitual action (ESV, CSB, NJB, NLT, Luther 2017, EÜ, TOB, BDS, PDV). So, according to the ESV, "Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart."

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[Present habitual]: The yiqtol verb תוֹדִיעֵנִי should be read as present habitual (Dalglish 1962, 126-127 :M:; Kraus 1993, 503-504 :C:; Weiser 1998, 406 :C:; Hossfeld and Zenger 2005, 12, 20 :C:).
 + <Present habitual yiqtol>: Yiqtol frequently occurs in present tense contexts, usually with a continuous or habitual sense (IBHS §31.3 :G:).
 + <Qatal-yiqtol pair>: The combination of a habitual qatal and a yiqtol verb in parallel to indicate general truths is a common phenomenon in Hebrew poetry (Tatu 2008 :M:).
 + <Context>: The context supports a present-habitual interpretation.
  + <General truth>: The parallel line in v. 8a is a statement of general truth.
   + [Psalm 51:8a]: הֵן־אֱ֭מֶת חָפַ֣צְתָּ בַטֻּח֑וֹת.
  + <Wisdom as foundation for confession>: God's granting of wisdom is necessary for the psalmist to "know" his sin (v. 5) and seek restoration (Dalglish 1962, 126-127 :M:; Kraus 1993, 503-504 :C:; Weiser 1998, 406 :C:). According to Hossfeld and Zenger (2005, 12 :C:), v. 7 is the content of the wisdom. 
   + <Repeated root>: The parallel use of אֵדָ֑ע "I am (continually) aware of (my transgressions)" in v. 5 uses the same verb in the context of the confession.
   + <Truth in v. 8a>: If אֱ֭מֶת (v. 8a) is read as "truth" rather than "faithfulness," then both אֱ֭מֶת and חָכְמָ֥ה (v. 8b) may refer to true knowledge of the sin confessed.
   - <Appeal for wisdom/knowledge>: In the context of a confession of sinfulness (vv. 5-7) and desperate appeal for forgiveness (vv. 3-4, 9-11), תוֹדִיעֵנִי only makes sense in reference to anticipated learning, rather than past or present knowledge. The psalmist desires wisdom; he is not claiming already to know wisdom. Currently, the psalmist "knows" his sin (v. 5), and now he wants to "learn" wisdom.#dispreferred
  - <Following verb forms>: Immediately following v. 8b, there is a series of 2ms yiqtol verbs that are almost unanimously understood as directive (vv. 9-10). The rest of Ps 51 also has multiple directive yiqtol verbs (vv. 14b, 17a, 20b).#dispreferred
   + [Psalm 51:9-10]: תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין׃ תַּ֭שְׁמִיעֵנִי שָׂשׂ֣וֹן וְשִׂמְחָ֑ה תָּ֝גֵ֗לְנָה עֲצָמ֥וֹת דִּכִּֽיתָ׃.#dispreferred
  - <Past context of womb>: V. 7 establishes the past context of the mother's womb, which continues in v. 8.#dispreferred
   + [Psalm 51:7]: הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּי וּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃#dispreferred
   - <Context of inner person>: Ps 51:8 refers not to the context of the mother's womb, but switches to the sphere of one's inner being.
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===Future===

Another possible temporal reading of תוֹדִיעֵנִי is as indicating future tense (NASB, NKJV, ELB). So, according to the NASB2020, "Behold, You desire truth in the innermost being, And in secret You will make wisdom known to me."

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[Future tense]: The yiqtol verb תוֹדִיעֵנִי should be read as future tense.#dispreferred
 + <Future yiqtol>: Yiqtol frequently indicates future tense (IBHS §31.6.2).#dispreferred
  <_ <Qatal-yiqtol pair>: The combination of a habitual qatal and a yiqtol verb in parallel to indicate general truths is a common phenomenon in Hebrew poetry (Tatu 2008 :M:).
 + <Context>: The context supports a future interpretation.#dispreferred
  + <Anticipation of wisdom/knowledge>: In the context of a confession of sinfulness (vv. 5-7) and desperate appeal for forgiveness (vv. 3-4, 9-11), תוֹדִיעֵנִי only makes sense in reference to anticipated learning, rather than past or present knowledge. The psalmist anticipates receiving wisdom; he is not claiming already to know wisdom. Currently, the psalmist "knows" his sin (v. 5), and now he anticipates "learning" wisdom.#dispreferred
   - <Wisdom as foundation for confession>: God's granting of wisdom is necessary for the psalmist to "know" his sin (v. 5) and seek restoration.
  + <Divine agency>: The parallel line in v. 8a is a statement of general truth describing God's desire, and it makes sense to expect God to act on that desire.#dispreferred
   + [Psalm 51:8a]: הֵן־אֱ֭מֶת חָפַ֣צְתָּ בַטֻּח֑וֹת.#dispreferred
  - <Following verb forms>: Immediately following v. 8b, there is a series of 2ms yiqtol verbs that are almost unanimously understood as directive (vv. 9-10). The rest of Ps 51 also has multiple directive yiqtol verbs (vv. 14b, 17a, 20b).
   + [Psalm 51:9-10]: תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין׃ תַּ֭שְׁמִיעֵנִי שָׂשׂ֣וֹן וְשִׂמְחָ֑ה תָּ֝גֵ֗לְנָה עֲצָמ֥וֹת דִּכִּֽיתָ׃.
  - <Past context of womb>: V. 7 establishes the past context of the mother's womb, which continues in v. 8.
   + [Psalm 51:7]: הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּיוּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃
   - <Context of inner person>: Ps 51:8 refers not to the context of the mother's womb, but switches to the sphere of one's inner being.#dispreferred
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=Conclusion (B)=

The verbal semantics of תוֹדִיעֵנִי in Psalm 51:8b makes a significant contribution to tracing the development of thought through the psalm. Depending on how one reads this verb, the wisdom that God instructs is either:

1) something that the psalmist already has (so the '''past''' and '''present habitual''' readings), which yields insight into his own sinful condition;
2) something that the psalmist still needs (so the '''directive''', '''desiderative''', and '''future''' readings), which works with the plea for restoration.

The two most common interpretations are also the most compelling.

A '''present habitual''' reading makes good sense of the context, if אֱמֶת "truth" and חָכְמָה "wisdom" are interpreted not as inner, spiritual "faithfulness" and transformation, but rather as honest acknowledgement of sin as evident vv. 5-7. The strongest argument from context is that the parallel use of אֵדָע "I am (continually) aware of (my transgressions)" in v. 5 uses this same verb in the context of the confession. This interpretation also provides a straightforward reading of the qatal-yiqtol pair in v. 8 according to a common pattern for statements of general truths. Thus, we prefer a present-habitual reading here.

A '''directive/precative''' reading also makes good sense anticipating the appeal for restoration in vv. 12-21, the thematic emphasis on inner spiritual transformation (esp. vv. 12-14, 19), and the psalmist's desire to share this inner wisdom learned with other sinners (v. 15). A directive reading of the yiqtol would also help explain the shift towards the frequent usage of directive yiqtols in the rest of the psalm, since v. 8b already would then already pivot in the direction of appeal using this form. Nevertheless, this reading of v. 8b clashes too much with the general truth statement in v. 8a, so we find this reading of v. 8b unlikely.

We deem other interpretations less plausible. We have already rejected the '''past''' context of the psalmist's mother's womb for this instruction in another [[The Meaning of tukhot and satum in Ps. 51:8|exegetical issue]]. A simple '''future''' makes little sense in context, unless understood as an implicit plea as in the reading with directive modality. A '''desiderative''' reading makes v. 8b a closer parallel to God's desire expressed in v. 8a, but does not fit well within the context or explain why God has not acted on that desire.

=Research=

==Translations==

===Ancient===

* LXX: ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι.<ref>[https://archive.org/details/PsalmiCumOdis/page/n279/mode/2up?view=theater Rahlfs 1931].</ref>
** 'For, look, you loved truth; the unclear and secret aspects of your wisdom you made clear to me.'<ref>[https://ccat.sas.upenn.edu/nets/edition/24-ps-nets.pdf NETS].</ref>
* Peshitta: ܐܢܬ ܕܝܢ ܒܩܘܫܬܐ ܨܒܝܬ܂ ܘܟܣ̈ܝܬܐ ܕܚܟܡܬܟ ܐܘܕܥܬܢܝ܂ <ref>[https://cal.huc.edu/index.html CAL].</ref>
** 'But you delight in truth; you have made known to me the secret things of your wisdom.'<ref>Taylor 2021, 201.</ref>
* Targum: הא קושטא רעיתא בכוליין וב<מ>טמור לבא חוכמתא תהודענני׃ <ref>[https://cal.huc.edu/index.html CAL].</ref>
** 'Behold, you desire truth in the kidneys, and in the hidden place of the heart you will make me know wisdom.'<ref>Stec 2004, 107.</ref>
* Jerome (iuxta Hebr.): ecce enim veritatem diligis absconditum et arcanum sapientiae manifestasti mihi.<ref>Weber-Gryson 4th edition.</ref>
** 'For, behold, you love truth; you have revealed to me the hidden and secret (things) of wisdom.'<ref>Own translation.</ref>

===Modern===

====Modal====
=====Directive/Precative=====

* You desire truth in the inward being; therefore teach me wisdom in my secret heart.<ref>Translation footnote: Meaning of Heb uncertain.</ref> (NRSV)
* But you want complete honesty, so teach me true wisdom. (CEV)
* Sincerity and truth are what you require; fill my mind with your wisdom. (GNT)
* You desire faithfulness in the inmost being, so teach me wisdom in my heart. (REB)
* Indeed You desire truth about that which is hidden; teach me wisdom about secret things. <ref>Translation footnote for the entire verse: Meaning of Heb. uncertain.</ref> (JPS85)
* Behold, Thou desirest truth in the inward parts; Make me, therefore, to know wisdom in mine inmost heart. (JPS17)
* Du freust dich, wenn ein Mensch von Herzen aufrichtig ist; verhilf mir dazu und lass mich weise handeln! <ref>Translation footnote: Wörtlich: Du willst Wahrheit im Innersten, und im Verborgenen wirst du mir Weisheit kundtun.</ref> (HFA)
* Du liebst es, wenn ein Mensch durch und durch aufrichtig ist; so lehre mich doch im Tiefsten meines Herzens Weisheit! (NGÜ)
* Mais tu prends plaisir à la loyauté dans le fond du cœur ; au plus secret de moi-même, fais-moi connaître la sagesse ! (NBS)
* Mais tu prends plaisir à la vérité dans le fond du cœur : Au plus secret (de moi-même), fais-moi connaître la sagesse. (NVSR)
* Mais ce que tu aimes trouver dans le cœur d'une personne, c'est le respect de la vérité. Au plus profond de ma conscience, fais-moi connaître la sagesse.<ref>Translation footnote: Autre traduction Fais-moi connaître le secret de la sagesse.</ref> (NFC)
* Mais tu veux que la vérité soit au fond du cœur: fais-moi connaître la sagesse dans le secret de mon être! (S21)
* He aquí, Tú deseas la verdad en lo íntimo; Por tanto, en lo secreto hazme conocer sabiduría. (BTX4)

=====Desiderative=====

* Look, you desire integrity in the inner man; you want me to possess wisdom. (NET)
* Das war mir verborgen; du hast es mir gezeigt. Dir gefällt es, wenn jemand die Wahrheit erkennt.<ref>Translation footnote: Die Deutung von Vers 8 ist unsicher.</ref> (GNB)

====Temporal====
=====Past=====

* Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place. (NIV)
* Tú amas la verdad en lo íntimo y en lo secreto me has hecho comprender sabiduría. (RVR95)
* Yo sé que tú amas la verdad en lo íntimo; en lo secreto me has enseñado sabiduría. (NVI)
* En verdad, tú amas al corazón sincero, y en lo íntimo me has dado sabiduría. (DHH)

=====Present habitual=====

* Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. (ESV)
* Surely you desire integrity in the inner self, and you teach me wisdom deep within. (CSB)
* But you delight in sincerity of heart, and in secret you teach me wisdom. (NJB)
* But you desire honesty from the womb, teaching me wisdom even there.<ref>The circumstantial clause "teaching..." probably reflects a present habitual interpretation.</ref> (NLT)
* Siehe, du liebst Wahrheit, die im Verborgenen liegt, und im Geheimen tust du mir Weisheit kund. (Luther 2017)
* Siehe, an Treue im Innersten hast du Gefallen, im Verborgenen lehrst du mich Weisheit. (EÜ)
* Voici, tu aimes la vérité dans les ténèbres, dans ma nuit, tu me fais connaître là sagesse.<ref>Translation footnote: Nom de sens et d'étymologie très incertains.</ref> (TOB)
* Mais tu veux que la sincérité demeure au fond de mon être. Tu m’enseignes la sagesse au plus profond de moi-même. (BDS)
* Mais tu veux la vérité au fond de mon cœur. À ma conscience, tu enseignes la sagesse. (PDV)

=====Future=====

* Behold, You desire truth in the innermost being, And in secret You will make wisdom known to me. (NASB2020)
* Behold, You desire truth in the inward parts, And in the hidden part You will make me to know wisdom. (NKJV)
* Siehe, du hast Gefallen an Wahrheit im Innern, und im Verborgenen wirst du mir Weisheit kundtun. (ELB)

==Secondary Literature==

:''[https://www.sefaria.org/Niddah.30b.22?lang=bi b. Nid. 30b]''.
:Dalglish, Edward R. 1962. ''Psalm Fifty-One in the Light of Ancient Near Eastern Patternism''. Leiden: Brill.
:Delitzsch, Franz. 1871. ''Biblical Commentary on the Psalms''. Vol. 2. Translated by Francis Bolton. Edinburgh: T&T Clark.
:Hossfeld, Frank-Lothar and Erich Zenger. 2005. ''Psalms 2: A Commentary on Psalms 51-100''. Edited by Klaus Baltzer. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress.
:Kraus, Hans-Joachim. 1993. ''Psalms 1-59''. Translated by Hilton C. Oswald. Continental Commentary. Minneapolis: Fortress.
:Tate, Marvin E. 1998. ''Psalms 51–100''. Word Biblical Commentary 20. Dallas: Word.
:Tatu, Silviu. 2008. ''The Qatal//Yiqtol (Yiqtol//Qatal) Verbal Sequence in Semitic Couplets: A Case Study in Systemic Functional Grammar with Applications on the Hebrew Psalter and Ugaritic Poetry''. Piscataway, NJ: Gorgias Press.
:Weiser, Artur. 1998. ''The Psalms: A Commentary''. Translated by Herbert Hartwell. Old Testament Library. Philadelphia: Westminster.

=References=

[[Category:Argument maps]]

[[Chapter::51]]:[[Verse::8]]
[[Status::Approved]]