Property: Text
From Psalms: Layer by Layer
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The translation "against you, you alone" for '''לְךָ לְבַדְּךָ''' is probably overly literal. לְבַד with the meaning "alone/only" normally takes a pronoun that is redundant from the perspective of English, so there is no need to replicate the personal pronoun in English translation. +
'''לְבַדְּךָ''' is an idiomatic expression that often functions like the English adverb "alone." BHRG (§40.32) treats this as a "quantifying" adverb. +
The set expression '''בעיני''' is very common with the meaning "in the opinion of; from the perspective of."'"`UNIQ--ref-00000004-QINU`"' Modifying הָרַע, it means that the psalmist has done what God considers to be evil.'"`UNIQ--ref-00000005-QINU`"' +
The idiom '''בְּעֵינֶ֗יךָ''' indicates the perspective from which the psalmist's action is evaluated as evil. +
'''לְמַעַן''' here probably has the resultative meaning "such/so that" rather than indicating purpose. +
'''זכה''' in Classical Hebrew means to be "upright and innocent in character and behavior,"'"`UNIQ--ref-00000000-QINU`"' which in context means that God cannot be faulted (and therefore is vindicated against all possible charges of injustice) when he judges. There is an intentional blending of metaphors here, where God is judged by others in his capacity as judge. The ''qal'' vocalization suggests that the verb refers to God's faultless character that results in his vindication, whereas a passive construction might have been expected if תזכה were referring to the act of his vindication (so NIV "justified"). Several ancient versions translate תִּזְכֶּה with the sense "be victorious" (e.g., LXX νικήσῃς), which seems to be a metaphorical extension of the concept of vindication in court. The fully developed meaning "to win" appears to be a late development in the Hebrew language without clear parallel in Classical Hebrew texts.'"`UNIQ--ref-00000001-QINU`"' The ISV reading "clear" seems to imply clear-sightedness or clear thinking on the part of God rather than his being "in the clear" when others are critiquing his judgments; this sense is not attested for this verb and disrupts the parallel with תִּצְדַּק. +
In the prepositional phrases '''בְּעָו֥וֹן''' and '''בְחֵ֗טְא''', the psalmist is describing (perhaps hyperbolically) the sinful/guilty condition in which he was born. The alternative interpretation that he was born by means of his mother's sins/guilt does not fit the context. +
'''חֵטְא''' (also v. 11) can mean "sin" like its more common and cognate synonym חַטָּאת (see vv. 4, 5), but חֵטְא also often has the nuance "(state of) sin," emphasizing the culpability or "guilt" incurred by sin.'"`UNIQ--ref-00000000-QINU`"' +
'''אֱמֶת''' can be used for the abstract concept of propositional "truth," which makes sense in parallel with חָכְמָה "wisdom." But in reference to human character, אֱמֶת refers to one's faithfulness and trustworthiness.'"`UNIQ--ref-00000000-QINU`"' This latter element of character seems to be emphasized in context, more so than propositional truth statements. +
The meaning of '''טֻחוֹת''' is uncertain, both here and in Job 38:36. In Psa 51:8, the most plausible meaning is "covered (places)," based on the root טוח that means to "cover," such as with plaster or paint.'"`UNIQ--ref-00000000-QINU`"' In parallel with סָתֻם "closed off," the reference seems to be to areas (of the person) that are invisible and inaccessible except to God. See %5B%5BThe Meaning of tukhot and satum in Ps. 51:8%5D%5D. +
For a discussion about the verbal semantics of '''תוֹדִיעֵֽנִי''', see %5B%5BThe Verbal Semantics of Ps 51:8b%5D%5D. +
'''בְאֵז֣וֹב "Hyssop"''' was commonly used in purification rituals.'"`UNIQ--ref-00000000-QINU`"' +
In the phrase '''וּמִשֶּׁ֥לֶג''', the psalmist is to become whiter than snow. The comparative sense is dependent upon the attribute "white" and thus the entire verbal expression. +
'''שָׂשׂוֹן and שִׂמְחָה''' here may be abstract emotions concretized as things that can be heard, or else the psalmist longs to hear "(audible expressions of) gladness and joy," whether produced by himself or others. +
See v. 7 for notes on '''חֵטְא'''. +
A '''רוּחַ נָכוֹן "steadfast spirit"''' is stable in a moral sense, reliably and consistently exhibiting upright behavior, rather than wavering in doubt, despair, and/or disobedience. +
In the case of '''ר֥וּחַ קָ֝דְשְׁךָ֗''', both "holiness" and "your" modify the spirit. In the context of the Hebrew Bible, God's holy spirit is most likely to be understood as an immaterial emanation or hypostasis of himself that is God's energizing presence. A more explicitly trinitarian reading would be to understand the Holy Spirit as a distinct person of the godhead in relationship to "God" %5B%3D the Father%5D through whom God remains close to the psalmist. +
There is no discernible semantic difference between the different noun forms '''יֵשַׁע "salvation/victory"''' (v. 14) and תְּשׁוּעָה "salvation/victory" (v. 16). The latter is more common in prose texts, whereas the former regularly occurs in poetic texts.'"`UNIQ--ref-00000000-QINU`"' +
'''נְדִיבָה''' can have two basic senses, namely willingness and nobility.'"`UNIQ--ref-00000000-QINU`"' If willingness is understood as the main sense here, then the idea is either that the psalmist's spirit is willing to walk faithfully with God or that God's Spirit is generously inclined towards the psalmist. If nobility is the main sense, then the spirit is portrayed as honorable, dignified, and beneficent, whether it be the psalmist's or God's. +
The adjective '''נָדִיב''' can have two basic meanings: "willing" and "noble." The former refers to being voluntarily amenable to doing something, which overlaps very well with the English gloss "willing." Sometimes English "willing," however, can have a negative connotation of someone who will do something if required, but who is not excited about it. This connotation is not evident with the Hebrew נָדִיב. The second possible meaning of נָדִיב is "noble," referring to individuals from the higher echelons of society who are socially expected to behave in a dignified, just, and magnanimously generous manner. If this meaning is understood in Ps 51:14, then an alternative gloss like "generous" or "magnanimous" would be more appropriate. Both basic senses are also possible if נְדִיבָה in Ps 51:14 is read as an abstract noun (instead of an adjective), though the only other attested cases of the noun seem to align with the concept of "nobility."
:%5B%5BFile:Psalm 051 - Nadiv - willing.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D +
