Psalm 51 Semantics
Create a clean heart for me, God!
Psalm 51
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 51, but for all of the psalms.
- See SDBH on Psalm 51.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 51 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 51, click the expandable button below.
(Click diagram to enlarge)
Psalm 51 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
| Hebrew | Line | English |
|---|---|---|
| לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ | 1 | For the music director. A psalm. By David. |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
PrepositionalPhrase
Preposition
preposition: לַ for
Object
article: הַ <status="elided"> the
Nominal
verb-participle: מְנַצֵּחַ music director
Fragment
noun: מִזְמוֹר psalm
Fragment
PrepositionalPhrase <gloss="by David">
Preposition
preposition: לְ by
Object
noun: דָוִד David
Fragment <status="alternative">
Nominal
noun: מִזְמוֹר psalm
Adjectival
PrepositionalPhrase <gloss="of David">
Preposition
preposition: לְ of
Object
noun: דָוִד David
Notes
Note for v. 1
מִזְמוֹר לְדָוִד can alternatively be diagrammed as a single fragment, but I have here treated them separately since they often function separately in other contexts.
v. 2
| Hebrew | Line | English |
|---|---|---|
| בְּֽבוֹא־אֵ֭לָיו נָתָ֣ן הַנָּבִ֑יא | 2a | When Nathan the prophet came to him, |
| כַּֽאֲשֶׁר־בָּ֝֗א אֶל־בַּת־שָֽׁבַע׃ | 2b | when he had had sexual intercourse with Bathsheba. |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
PrepositionalPhrase <gloss="when Nathan the prophet came to him when he had had sexual intercourse with Bathsheba">
Preposition
preposition: בְּ when
Object
Clause
Subject
Apposition
Nominal
article: הַ the
noun: נָּבִיא prophet
noun: נָתָן Nathan
Predicate
verb-infinitive: בוֹא came
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלָי to
Object
suffix-pronoun: ו him
SubordinateClause
Conjunction
conjunction: כַּאֲשֶׁר when
Clause
Predicate
verb: בָּא he came >> he had had sexual intercourse
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל to >> with
Object
noun: בַּת שָׁבַע Bathsheba
Notes
Note for v. 2
There is a play on words with the expression בא אל used in two very different senses in this superscription (royal audience vs. sexual intercourse).
v. 3
| Hebrew | Line | English |
|---|---|---|
| חָנֵּ֣נִי אֱלֹהִ֣ים כְּחַסְדֶּ֑ךָ | 3a | Show mercy to me, God, according to your loyalty; |
| כְּרֹ֥ב רַ֝חֲמֶ֗יךָ מְחֵ֣ה פְשָׁעָֽי׃ | 3b | according to your abundant compassion wipe away my transgressions. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Subject
Vocative
noun: אֱלֹהִים God
Predicate
verb: חָנֵּ show mercy
Object
suffix-pronoun: נִי to me
Adverbial
PrepositionalPhrase <gloss="according to your loyalty">
Preposition
preposition: כְּ according to
Object
ConstructChain
noun: חַסְדֶּ loyalty
suffix-pronoun: ךָ you
Object <status="alternative">
ConstructChain
noun: חֲסָדֶי loyalty <status="emendation">
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: מְחֵה wipe away
Object
ConstructChain <gloss="my transgressions">
noun: פְשָׁעָ transgressions
suffix-pronoun: י me
Object <status="alternative">
ConstructChain <gloss="my transgression">
noun: פִּשְׁע transgression <status="revocalization">
suffix-pronoun: ִי me <status="revocalization">
Adverbial
PrepositionalPhrase <gloss="according to your abundant compassion">
Preposition
preposition: כְּ according to
Object
ConstructChain
noun: רֹב abundance
noun: רַחֲמֶי compassion
suffix-pronoun: ךָ you
Notes
Note for v. 3
רַחֲמִים is a plural abstract noun referring to the affectionate and sympathetic internal feeling one has towards another,[1] which is best rendered by the singular abstract noun "compassion" in English.
Note for v. 3
פֶּשַׁע refers to "action by which humans or groups defy an authority or a standard of behavior."[2]
Note for v. 3
Some Hebrew manuscripts read the intensifying plural חֲסָדֶיךָ, which is possibly reflected in the Greek translation κατὰ τὸ μέγα ἔλεός σου. The י was more likely to be added than omitted.
- פְשָׁעָי "my sins" could alternatively be read as singular with the Greek; cf. v. 5.
vv. 4-5
| Hebrew | Line | English |
|---|---|---|
| הֶ֭רֶב כַּבְּסֵ֣נִי מֵעֲוֺנִ֑י | 4a | Wash me thoroughly from my iniquity, |
| וּֽמֵחַטָּאתִ֥י טַהֲרֵֽנִי׃ | 4b | and cleanse me from my sin, |
| כִּֽי־פְ֭שָׁעַי אֲנִ֣י אֵדָ֑ע | 5a | because I am [continually] aware of my transgressions, |
| וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃ | 5b | and my sin is constantly in front of me. |
Preferred
SimpleGrammar
DiscourseUnit [vv. 4-5]
Fragment
ClauseCluster
Clause
Predicate
Predicate <status="alternative">
verb: הַרְבֵּה do a lot
verb: הֶרֶב do a lot <status="emendation">
Predicate
verb: כַּבְּסֵ wash
Object
suffix-pronoun: נִי me
adverb: הַרְבֵּה thoroughly
Adverbial <status="alternative">
verb-infinitive: הַרְבֵּה thoroughly
Adverbial
PrepositionalPhrase <gloss="from my iniquity">
Preposition
preposition: מֵ from
Object
ConstructChain
noun: עֲוֺנ iniquity
suffix-pronoun: ִי me
Conjunction
conjunction: וּ
Clause
Predicate
verb: טַהֲרֵ cleanse
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase <gloss="from my sin">
Preposition
preposition: מֵ from
Object
ConstructChain
noun: חַטָּאת sin
suffix-pronoun: ִי me
SubordinateClause
Conjunction
conjunction: כִּי because
ClauseCluster
Clause
Subject
pronoun: אֲנִי I
Predicate
verb: אֵדָע I know >> I am (continually) aware of
Object
ConstructChain <gloss="my transgressions">
noun: פְשָׁעַ transgressions
suffix-pronoun: י me
Object <status="alternative">
ConstructChain <gloss="my transgression">
noun: פִּשְׁע transgression <status="revocalization">
suffix-pronoun: ִי me <status="revocalization">
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="my sin">
noun: חַטָּאת sin
suffix-pronoun: ִי me
Predicate
Complement
PrepositionalPhrase
Preposition
preposition: נֶגְדּ in front of* >> evident to
Object
suffix-pronoun: ִי me
adverb: תָמִיד constantly
Notes
Note for vv. 4-5
If הַרְבֵּה/הֶרֶב is read as an imperative (or infinitive absolute), then it means to do an activity multiple times. In conjunction (i.e., hendiadys) with כבס, it means roughly "wash a lot/thoroughly." If הַרְבֵּה is read as an adverb, it modifies the verb with essentially the same intensifying meaning "wash thoroughly." The sense in context is not repeated iterations of distinct washing events, but rather repeated action within a single, thorough washing event.
Note for vv. 4-5
עָוֹן refers to "a deed of deliberate wrongdoing resulting in a state of guilt which requires punishment."[3]
Note for vv. 4-5
The ketiv הַרְבֵּה appears to have been an infinitive absolute (or possibly imperative) that has fossilized and functions as an adverb.[4] The qere הֶרֶב is an imperative that functions as hendiadys with the following verb.
Note for vv. 4-5
פְשָׁעַי "my sins" could alternatively be read as singular with the Greek; cf. v. 3.
v. 6
| Hebrew | Line | English |
|---|---|---|
| לְךָ֤ לְבַדְּךָ֨ ׀ חָטָאתִי֮ | 6a | Against you alone I have sinned, |
| וְהָרַ֥ע בְּעֵינֶ֗יךָ עָ֫שִׂ֥יתִי | 6b | and I have done what is evil in your eyes, |
| לְ֭מַעַן תִּצְדַּ֥ק בְּדָבְרֶ֗ךָ | 6c | such that you are in the right whenever you speak, |
| תִּזְכֶּ֥ה בְשָׁפְטֶֽךָ׃ | 6d | you are faultless whenever you judge. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
ClauseCluster
Clause
Predicate
verb: חָטָאתִי I have sinned
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ against
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="alone">
Preposition
preposition: לְבַדְּ alone
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וְ and
Clause
Predicate
verb: עָשִׂיתִי I have done
Object
Nominal
article: הָ the
Adjectival
adjective: רַע evil
Adverbial
PrepositionalPhrase <gloss="in your eyes* >> from your perspective">
Preposition
preposition: בְּ in
Object
ConstructChain
noun: עֵינֶי eyes
suffix-pronoun: ךָ you
SubordinateClause
Conjunction
conjunction: לְמַעַן such that
ClauseCluster
Clause
Predicate
verb: תִּצְדַּק you are in the right
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ whenever
Object
Clause
Subject
Predicate
ConstructChain
verb-infinitive: דַבֵּרְ speak <status="revocalization">
suffix-pronoun: ךָ you
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְּ whenever
Object
Clause
Subject
Predicate
ConstructChain
verb-infinitive: דָבְרֶ speak
suffix-pronoun: ךָ you
Adverbial <status="alternative">
PrepositionalPhrase <gloss="in your word">
Preposition
preposition: בִּ in
Object
ConstructChain
noun: דְבָרְ word <status="revocalization">
suffix-pronoun: ךָ you
Adverbial <status="alternative">
PrepositionalPhrase <gloss="in your words">
Preposition
preposition: בִּ in
Object
ConstructChain
noun: דְבָרֶי words <status="emendation">
suffix-pronoun: ךָ you
Clause
Predicate
verb: תִּזְכֶּה you are faultless
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ whenever
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: שָׁפְטֶ judge
suffix-pronoun: ךָ you
Notes
Note for v. 6
לְבַדְּךָ is an idiomatic expression that often functions like the English adverb "alone." BHRG (§40.32) treats this as a "quantifying" adverb.
Note for v. 6
זכה in Classical Hebrew means to be "upright and innocent in character and behavior,"[5] 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.[6] 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.
Note for v. 6
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.
Note for v. 6
The set expression בעיני is very common with the meaning "in the opinion of; from the perspective of."[7] Modifying הָרַע, it means that the psalmist has done what God considers to be evil.[8]
Note for v. 6
The idiom בְּעֵינֶ֗יךָ indicates the perspective from which the psalmist's action is evaluated as evil.
Note for v. 6
לְמַעַן here probably has the resultative meaning "such/so that" rather than indicating purpose.
Note for v. 6
The phrase בדבר(י)ך can be read four different ways: בְּדָבְרֶךָ (an unusual qal infinitive temporal clause), בְּדַבֵּרְךָ (a more typical piel infinitive temporal clause), בִּדְבָרְךָ (singular noun in a prepositional phrase), or בִּדְבָרֶיךָ (plural noun in a prepositional phrase with many Hebrew manuscripts and the Greek). The Masoretic text's qal infinitive creates the best assonance in the verse, which could support its originality. This vocalization, however, is more likely due to attraction to the sound pattern of the parallel בְשָׁפְטֶךָ. The qal form is unlikely, since probable examples of the qal of דבר are rare and are almost always limited to active participles.[9] The noun forms seem to be simpler syntactically and are likely secondary developments. Thus, the preferred reading here is a piel infinitive, which is grammatically expected.
v. 6a Alternative
SimpleGrammar
DiscourseUnit [v. 6a alt]
Fragment <status="alternative">
Clause
Predicate
Predicate
verb: חָטָאתִי I have sinned
Conjunction
conjunction: וְ and
Predicate
verb: עָשִׂיתִי I have done
Object
Nominal
article: הָ the
Adjectival
adjective: רַע evil
Adverbial
PrepositionalPhrase <gloss="in your eyes">
Preposition
preposition: בְּעֵינֶי in the eyes of
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ against
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="alone">
Preposition
preposition: לְבַדְּ alone
Object
suffix-pronoun: ךָ you
Notes
Note for v. 6
Some translations (e.g., ESV) apparently understand לְךָ לְבַדְּךָ as modifying a compound predicate, but this seems rather redundant with בְּעֵינֶיךָ.
v. 7
| Hebrew | Line | English |
|---|---|---|
| הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּי | 7a | Look, I was born in iniquity, |
| וּ֝בְחֵ֗טְא יֶֽחֱמַ֥תְנִי אִמִּֽי׃ | 7b | and in guilt my mother conceived me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
particle: הֵן look
Fragment
ClauseCluster
Clause
Predicate
verb: חוֹלָלְתִּי I was born
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
noun: עָווֹן iniquity
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="my mother">
noun: אִמּ mother
suffix-pronoun: ִי me
Predicate
verb: יֶחֱמַתְ she conceived
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
noun: חֵטְא state of sin >> guilt
Notes
Note for v. 7
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.[10]
Note for v. 7
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.
v. 8
| Hebrew | Line | English |
|---|---|---|
| הֵן־אֱ֭מֶת חָפַ֣צְתָּ בַטֻּח֑וֹת | 8a | Look, you desire truth in the covered places, |
| וּ֝בְסָתֻ֗ם חָכְמָ֥ה תוֹדִיעֵֽנִי׃ | 8b | and you make me know wisdom in the closed-off place. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
particle: הֵן look
Fragment
ClauseCluster
Clause
Predicate
verb: חָפַצְתָּ you desire
Object
noun: אֱמֶת truth
Adverbial
PrepositionalPhrase
Preposition
preposition: בַ in
Object
article: הַ the <status="elided">
Nominal
verb-participle: טֻּחוֹת covered (places)* >> secret (places)
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בַ in
Object
article: הַ the <status="elided">
noun: טֻּחוֹת covered (places)* >> secret (places)
Conjunction
conjunction: וּ and
Clause
Predicate
verb: תוֹדִיעֵ you make know
Object
suffix-pronoun: נִי me
SecondObject
noun: חָכְמָה wisdom
Adverbial
PrepositionalPhrase <status="revocalization">
Preposition
preposition: בַ in
Object
article: הַ the <status="elided">
Nominal
verb-participle: סָּתֻם closed off (place)* >> secret (place)
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְ in
Object
Nominal
verb-participle: סָתֻם a closed off (place)* >> a secret (place)
Clause <status="alternative">
Predicate
verb: תוֹדִיעֵ you make know
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase <gloss="about (the) closed off (thing) of wisdom* >> about the secret (things) of wisdom" >
Preposition
preposition: בְ about
Object
ConstructChain
Nominal
verb-participle: סָתֻם closed off (thing)* >> secret (things)
noun: חָכְמָה wisdom
Notes
Note for v. 8
טֻחוֹת may be analyzed as a passive participle or a noun, depending in large part upon its etymology. See The Meaning of טֻּחוֹת and סָתֻם in Ps 51:8.
Note for v. 8
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.[11] This latter element of character seems to be emphasized in context, more so than propositional truth statements.
Note for v. 8
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.[12] 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 The Meaning of טֻּחוֹת and סָתֻם in Ps 51:8.
Note for v. 8
For a discussion about the verbal semantics of תוֹדִיעֵֽנִי, see The Verbal Semantics of Ps 51:8b.
Note for v. 8
In this verse, both prepositional phrases could be read with or without implied definite articles. The MT reads an article in the first, but not the second, in contrast with many versions.
Note for v. 8
וּבְסָתֻם should be revocalized to וּבַסָּתֻם if an article is understood to be implied.
Note for v. 8
The Greek takes בְסָתֻם חָכְמָה as a complex construct chain "in the hidden things of wisdom," but this is a difficult reading of the prepositional phrase, and the noun חָכְמָה seems to be an expected argument of the verb תוֹדִיעֵנִי in the clause.
v. 8b Alternative
SimpleGrammar
DiscourseUnit [v. 8b alt]
Fragment
Clause <status="alternative">
Predicate
verb: תוֹדִיעֵ you make know
Object
suffix-pronoun: נִי me
SecondObject
Nominal
Nominal
PrepositionalPhrase
Preposition
preposition: בַ about
Object
article: הַ the <status="elided">
Nominal
verb-participle: טֻּחוֹת covered (things)* >> secret (things)
Conjunction
conjunction: וּ and
Nominal
PrepositionalPhrase <gloss="about (the) closed off (thing) of wisdom* >> about the secret (things) of wisdom">
Preposition
preposition: בְ about
Object
ConstructChain
Nominal
verb-participle: סָתֻם closed off (thing)* >> secret (things)
noun: חָכְמָה wisdom
Notes
Note for v. 8
One alternative, supported by the Greek, takes בַטֻּחוֹת and וּבְסָתֻם as describing the objects of the verb תוֹדִיעֵנִי, but this wrecks havoc on the poetic structure.
v. 9
| Hebrew | Line | English |
|---|---|---|
| תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר | 9a | [Would you please] purify me with hyssop, so that I will be clean; |
| תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין׃ | 9b | [would you please] wash me, so that I will be whiter than snow. |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
ClauseCluster
Clause
Predicate
verb: תְּחַטְּאֵ (would you please) purify
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ with
Object
noun: אֵזוֹב hyssop
Conjunction
conjunction: וְ so that
Clause
Predicate
verb: אֶטְהָר I will be clean
Fragment
ClauseCluster
Clause
Predicate
verb: תְּכַבְּסֵ (would you please) wash
Object
suffix-pronoun: נִי me
Conjunction
conjunction: וּ so that
Clause <gloss="I will be whiter than snow">
Predicate
verb: אַלְבִּין I will be white* >> I will be clean
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from >> more than*
Object
noun: שֶּׁלֶג snow
Notes
Note for v. 9
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.
v. 10
| Hebrew | Line | English |
|---|---|---|
| תַּ֭שְׁמִיעֵנִי שָׂשׂ֣וֹן וְשִׂמְחָ֑ה | 10a | make me hear gladness and joy; |
| תָּ֝גֵ֗לְנָה עֲצָמ֥וֹת דִּכִּֽיתָ׃ | 10b | bones that you have crushed might rejoice. |
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Clause
Predicate
verb: תַּשְׁמִיעֵ (would you please) make hear
Object
suffix-pronoun: נִי me
SecondObject
Nominal
noun: שָׂשׂוֹן gladness
conjunction: וְ and
noun: שִׂמְחָה joy
Fragment
Clause
Subject
Nominal
noun: עֲצָמוֹת bones
Adjectival <status="alternative">
adjective: דַּכּוֹת crushed <status="emendation">
RelativeClause
RelativeParticle
particle: אֲשֶר which <status="elided">
Clause
Predicate
verb: דִּכִּיתָ you have crushed
Object <located="relative clause head">
Predicate
verb: תָּגֵלְנָה they might rejoice
Notes
Note for v. 10
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.
Note for v. 10
The Syriac reads ܐܣܒܥܝܢܝ = תַּשְׂבִּיעֵנִי "satiate me" instead of תַּ֭שְׁמִיעֵנִי "make me hear," based on a different reading of the graphically similar ב and מ. This makes good sense in context, but is not supported by the MT or G.
v. 11
| Hebrew | Line | English |
|---|---|---|
| הַסְתֵּ֣ר פָּ֭נֶיךָ מֵחֲטָאָ֑י | 11a | Hide your face from my sins, |
| וְֽכָל־עֲוֺ֖נֹתַ֣י מְחֵֽה׃ | 11b | and wipe away all my iniquities. |
Preferred
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
ClauseCluster
Clause
Predicate
verb: הַסְתֵּר hide
Object
ConstructChain <gloss="your face">
noun: פָּנֶי face
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
ConstructChain <gloss="my sins">
noun: חֲטָאָ sins
suffix-pronoun: י me
Conjunction
conjunction: וְ and
Clause
Predicate
verb: מְחֵה wipe away
Object
Nominal
ConstructChain <gloss="all my iniquities">
Nominal
quantifier: כָל all
noun: עֲוֺנֹתַ iniquities
suffix-pronoun: י me
Notes
v. 12
| Hebrew | Line | English |
|---|---|---|
| לֵ֣ב טָ֭הוֹר בְּרָא־לִ֣י אֱלֹהִ֑ים | 12a | Create a clean heart for me, God, |
| וְר֥וּחַ נָ֝כ֗וֹן חַדֵּ֥שׁ בְּקִרְבִּֽי׃ | 12b | and renew a steadfast spirit within me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 12]
Fragment
Vocative
noun: אֱלֹהִים God
ClauseCluster
Clause
Predicate
verb: בְּרָא create
Object
noun: לֵב heart
adjective: טָהוֹר clean
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חַדֵּשׁ renew
Object
Nominal
noun: רוּחַ spirit
Adjectival
verb-participle: נָכוֹן steadfast* >> morally stable
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּקִרְבּ within
Object
suffix-pronoun: ִי me
Notes
Note for v. 12
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.
v. 13
| Hebrew | Line | English |
|---|---|---|
| אַל־תַּשְׁלִיכֵ֥נִי מִלְּפָנֶ֑יךָ | 13a | Do not cast me away from before you, |
| וְר֥וּחַ קָ֝דְשְׁךָ֗ אַל־תִּקַּ֥ח מִמֶּֽנִּי׃ | 13b | and do not take your holy spirit away from me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 13]
Fragment
ClauseCluster
Clause
Predicate
verb: תַּשְׁלִיכֵ cast away
Object
suffix-pronoun: נִי me
Adverbial
particle: אַל not
Adverbial
PrepositionalPhrase
Preposition
preposition: מִלְּפָנֶי from before
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וְ and
Clause
Predicate
verb: תִּקַּח take away
Object
ConstructChain <gloss="your holy spirit">
noun: רוּחַ spirit
noun: קָדְשְׁ holiness
suffix-pronoun: ךָ you
Adverbial
particle: אַל not
Adverbial
PrepositionalPhrase
Preposition
preposition: מִמֶּ from
Object
suffix-pronoun: נִּי me
Notes
Note for v. 13
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" [= the Father] through whom God remains close to the psalmist.
v. 14
| Hebrew | Line | English |
|---|---|---|
| הָשִׁ֣יבָה לִּ֭י שְׂשׂ֣וֹן יִשְׁעֶ֑ךָ | 14a | Restore to me the gladness that results from your salvation, |
| וְר֖וּחַ נְדִיבָ֣ה תִסְמְכֵֽנִי׃ | 14b | and [would you please] support me with a willing spirit. |
Preferred
SimpleGrammar
DiscourseUnit [v. 14]
Fragment
ClauseCluster
Clause
Predicate
verb: הָשִׁיבָה restore
Object
ConstructChain <gloss="the gladness that results from your salvation">
noun: שְׂשׂוֹן gladness
noun: יִשְׁעֶ salvation
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: לּ to
Object
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
Clause
Predicate
verb: תִסְמְכֵ (would you please) support
Object
suffix-pronoun: נִי me
SecondObject
Nominal
noun: רוּחַ spirit
adjective: נְדִיבָה willing
Clause <status="alternative">
Predicate
verb: תִסְמְכֵ (would you please) support
Object
suffix-pronoun: נִי me
SecondObject
Nominal
ConstructChain <gloss="noble spirit">
noun: רוּחַ spirit
noun: נְדִיבָה nobility
Notes
Note for v. 14
According to HALOT, סמך here (as in Gen 27:37) takes two objects indicating the person supported and the instrument with which the person is supported. The syntax leaves it ambiguous whether the spirit is God's supporting spirit or the psalmist's spirit by which God supports the psalmist. Some translations (e.g., JPS 1985) prefer to read תִסְמְכֵנִי as a third-person singular jussive with רוּחַ נְדִיבָה as subject, but the context of second-person imperatives and yiqtols argues rather for the second-person reading in this clause.
Note for v. 14
נְדִיבָה can be taken either as a feminine adjective or an abstract noun in a construct relation with רוּחַ.
Note for v. 14
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.[14]
Note for v. 14
נְדִיבָה can have two basic senses, namely willingness and nobility.[15] 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.
Note for v. 14
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."
v. 14b Alternative
SimpleGrammar
DiscourseUnit [v. 14b alt]
Fragment <status="alternative">
Clause
Subject
Nominal
ConstructChain
Nominal
noun: רוּחַ spirit
adjective: נְדִיבָה willing
Predicate
verb: תִסְמְכֵ let it support
Object
suffix-pronoun: נִי me
Notes
v. 15
| Hebrew | Line | English |
|---|---|---|
| אֲלַמְּדָ֣ה פֹשְׁעִ֣ים דְּרָכֶ֑יךָ | 15a | I intend to teach transgressors your ways, |
| וְ֝חַטָּאִ֗ים אֵלֶ֥יךָ יָשֽׁוּבוּ׃ | 15b | so that sinners will turn back to you. |
Preferred
SimpleGrammar
DiscourseUnit [v. 15]
Fragment
ClauseCluster
Clause
Predicate
verb: אֲלַמְּדָה I intend to teach
Object
Nominal
verb-participle: פֹשְׁעִים transgressors
SecondObject
ConstructChain <gloss="your ways* >> the manner you prescribe for living">
noun: דְּרָכֶי ways* >> prescribed manner of living
suffix-pronoun: ךָ you
Conjunction
conjunction: וְ so that
Clause
Subject
Nominal
adjective: חַטָּאִים sinners
Predicate
verb: יָשׁוּבוּ will turn back
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלֶי to
Object
suffix-pronoun: ךָ you
Notes
Note for v. 15
יָשׁוּבוּ may be taken to imply that the sinners will "return" to a previously experienced state of proximity to YHWH, but it need not do so. The preferred gloss "turn back" allows for this possibility without requiring it, since the idea of reversal of course (i.e., away from a sinful, contrary trajectory) sufficiently accounts for the semantics of שׁוב.
v. 16
| Hebrew | Line | English |
|---|---|---|
| הַצִּ֘ילֵ֤נִי מִדָּמִ֨ים ׀ אֱֽלֹהִ֗ים | 16a | Deliver me from bloodshed, God, |
| אֱלֹהֵ֥י תְּשׁוּעָתִ֑י | 16b | the God who saves me, |
| תְּרַנֵּ֥ן לְ֝שׁוֹנִ֗י צִדְקָתֶֽךָ׃ | 16c | my tongue will shout for joy about your righteousness. |
Preferred
SimpleGrammar
DiscourseUnit [v. 16]
Fragment
Clause
Subject
Vocative
Apposition
Nominal
ConstructChain <gloss="the God who saves me">
noun: אֱלֹהֵי God
noun: תְּשׁוּעָת salvation
suffix-pronoun: ִי me
noun: אֱלֹהִים God
Predicate
verb: הַצִּילֵ deliver
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
noun: דָּמִים bloodshed
Fragment
Clause
Subject
ConstructChain <gloss="my tongue">
noun: לְשׁוֹנ tongue
suffix-pronoun: ִי me
Predicate
verb: תְּרַנֵּן it will shout for joy
Object
ConstructChain <gloss="your righteousness">
noun: צִדְקָתֶ righteousness
suffix-pronoun: ךָ you
Notes
Note for v. 16
The detachment shown in מִדָּמִ֨ים can refer to bloodshed perpetrated by the psalmist, bloodshed for which the psalmist is potentially liable by failure to act, or bloodshed intended against the psalmist.
Note for v. 16
The abstract plural דָּמִים is a technical term for bloodshed (usually violent) or the resulting culpability (i.e., "bloodguilt").[16] The theme of דָּמִים and its negative consequences for perpetrators permeates the David narratives.[17] In light of David's murder of Uriah, the reference to דָּמִים in Psalm 51 may be one of the main reasons why this psalm is associated with David and his affair with Bathsheba. The gloss "bloodshed" intentionally leaves open the question of whether דָּמִים refers to forgiveness for blood shed by the psalmist/David or the psalmist's deliverance from having his own blood shed (whether by enemies or by God in punishment for acknowledged sin).[18] Goldingay 1978 interprets the expression as the psalmist's attempt to avoid incurring bloodguilt for not calling out sinners as a watchman (cf. Ezek 3:17–19; 33:7–9), such that "he prays, 'deliver me from incurring blood- guilt.' He prays to be kept from becoming answerable for the death of other sinners by failing to challenge and invite them to return to God.'
Note for v. 16
The distinctive use of the plural דָמִים is well captured by the English gloss "bloodshed." Both usually entail violent killing involving the spilling of blood. דָמִים usually refers to the unjustified shedding of innocent blood, whereas "bloodshed" can additionally be used to refer to fighting in war without the same criminal connotations. The usage of דָמִים to refer to culpability or guilt is not easy to render in English, and the alternative gloss "bloodguilt" is not in common English usage. Still, "bloodshed" in the context of individuals may evoke connotations of guilt for the perpetrator.
Note for v. 16
For information on תְּשׁוּעָה "salvation/victory", see the note on v. 14.
Note for v. 16
צִדְקָתֶךָ can refer to a state of righteous character or a concrete right(eous) act (cf. v. 21). In parallel with תְּהִלָּה (v. 17), both interpretations are possible here. If forgiveness of David's bloodguilt incurred from the murder of Uriah is in view in v. 16a, it is hard to see why such forgiveness (i.e., the concrete act) would be called "righteous." On the other hand, if the psalmist desires deliverance from violence perpetrated by others, then such deliverance could naturally be described as a righteous act. Regardless of whoever is doing the bloodshed, praise for God's righteous character would be appropriate, and this is preferred here.
Note for v. 16
The redundant use of אֱלֹהִים as a proper noun followed immediately by אֱלֹהֵי תְּשׁוּעָתִי (where אֱלֹהִים is a common noun) is odd and probably goes back to an original phrase יהוה אֱלֹהֵי תְּשׁוּעָתִי 'YHWH, the God of my salvation' (cf. Ps 88:2). The personal name יהוה was frequently replaced with the more generic proper noun אֱלֹהִים in the so-called Elohistic Psalter (Pss 42–83/89*). The same may also have been the case for the less obvious cases of אֱלֹהִים as a proper noun in Ps 51:3, 12, and 19(twice). Though this Elohistic editing probably does not represent the earliest text of Ps 51, we have not attempted to reconstruct an earlier Yahwistic version of the psalm, since the Elohistic editing is generally considered to have been an early stage in the formation of the Psalter and thus part of the received editorial tradition.
v. 17
| Hebrew | Line | English |
|---|---|---|
| אֲ֭דֹנָי שְׂפָתַ֣י תִּפְתָּ֑ח | 17a | Lord, [would you please] open my lips, |
| וּ֝פִ֗י יַגִּ֥יד תְּהִלָּתֶֽךָ׃ | 17b | so that my mouth will report praise concerning you. |
Preferred
SimpleGrammar
DiscourseUnit [v. 17]
Fragment
Vocative
noun: אֲדֹנָי Lord
ClauseCluster
Clause
Predicate
verb: תִּפְתָּח (would you please) open
Object
ConstructChain <gloss="my lips">
noun: שְׂפָתַ lips
suffix-pronoun: י me
Conjunction
conjunction: וּ so that
Clause
Subject
ConstructChain <gloss="my mouth">
noun: פ mouth
suffix-pronoun: ִי me
Predicate
verb: יַגִּיד it will report
Object
ConstructChain <gloss="praise concerning you">
noun: תְּהִלָּתֶ praise
suffix-pronoun: ךָ you
Notes
Note for v. 17
תְּהִלָּה normally refers to the act or content of praise, but can sometimes refer to praiseworthy actions.[19]
v. 18
| Hebrew | Line | English |
|---|---|---|
| כִּ֤י ׀ לֹא־תַחְפֹּ֣ץ זֶ֣בַח וְאֶתֵּ֑נָה | 18a | For you do not delight in sacrifice[s], or else I would give |
| ע֝וֹלָ֗ה לֹ֣א תִרְצֶֽה׃ | 18b | you are not pleased with burnt offering[s]. |
Preferred
SimpleGrammar
DiscourseUnit [v. 18]
Fragment
particle: כִּי for
Fragment
ClauseCluster
Clause
Predicate
verb: תַחְפֹּץ you delight in
Object
noun: זֶבַח sacrifice(s)
Adverbial
particle: לֹא not
Conjunction
conjunction: וְ or else
Clause
Predicate
verb: אֶתֵּנָה I would give
Fragment
Clause
Predicate
verb: תִרְצֶה you are pleased with
Object
noun: עוֹלָה burnt offering(s)
Adverbial
particle: לֹא not
Notes
Note for v. 18
The basic meaning of תִרְצֶה is "to desire" (cf. note on v. 20), which works very well in this context in parallel to תַחְפֹּץ. The verb רצה is often glossed "accept" in sacrificial contexts,[20] since only sacrifices that please the deity are deemed acceptable and hence efficacious.
v. 18 Alternative
SimpleGrammar
DiscourseUnit [v. 18 alt]
Fragment
ClauseCluster <status="alternative">
Clause
Predicate
verb: תַחְפֹּץ you delight in
Object
noun: זֶבַח sacrifice
Adverbial
particle: לֹא not
Conjunction
conjunction: וְ and
Clause
Predicate
Predicate
verb: אֶתְּנָה if I were to give <status="revocalization">
Object
noun: עוֹלָה burnt offering
Fragment <status="alternative">
Clause
Predicate
verb: תִרְצֶה you will be pleased
Adverbial
particle: לֹא not
Notes
Note for v. 18
The syntax of this verse is difficult and contested. Most English translations along with the Masoretic vocalization and accents connect the pausal form וְאֶתֵּנָה with the preceding clause with the sense "or else I would give (it)" (as does the Old Greek). The NRSV takes it with the following noun, yielding, "if I were to give a burnt offering, you would not be pleased" (so also the Psalms Targum , which would otherwise have probably used a preposition before עלתא). This entails revocalization to the non-pausal form וְאֶתְּנָה with BHS, which also makes for more balanced poetic lines.[21] For similar conditional constructions, compare Pss 40:6; 139:18. If taken with 18a, it would stress that the psalmist would be willing to offer a sacrifice if God desired one, even though he does not. This is somewhat in tension with the thrust of the context where the psalmist does offer a spiritual sacrifice (v. 19) and looks forward to future right sacrifices (v. 21). If וְאֶתֵּנָה is taken with 18b, it would stress rather that any sacrifice the psalmist could offer would fail to please God in lieu of a broken spirit. This, then, nicely sets the stage for the psalmist's spiritual self-offering in v. 19.
v. 19
| Hebrew | Line | English |
|---|---|---|
| זִֽבְחֵ֣י אֱלֹהִים֮ ר֪וּחַ נִשְׁבָּ֫רָ֥ה | 19a | The sacrifices [acceptable to] God are broken spirit[s]; |
| לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה | 19b | a broken and crushed heart, |
| אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה׃ | 19c | God, you do not despise. |
Preferred
SimpleGrammar
DiscourseUnit [v. 19]
Fragment
Clause
Subject
ConstructChain <gloss="sacrifices (acceptable to) God">
noun: זִבְחֵי sacrifices
noun: אֱלֹהִים God
Predicate
Complement
noun: רוּחַ spirit
Adjectival
verb-participle: נִשְׁבָּרָה broken
Fragment
Clause
Subject
Vocative
noun: אֱלֹהִים God
Predicate
verb: תִבְזֶה you despise
Object
Nominal
noun: לֵב heart
Adjectival
verb-participle: נִשְׁבָּר broken
conjunction: וְ and
verb-participle: נִדְכֶּה crushed
Adverbial
particle: לֹא not
Notes
Note for v. 19
The MT reading זִבְחֵי is in construct with the following noun, yielding "the sacrifices of God." The mismatch in number between the subject and predicate make this reading difficult. Many modern translations follow the reading זִבְחִי "my sacrifice" proposed in BHS, which then entails analyzing אֱלֹהִים as a vocative.
Note for v. 19
The MT reads the 2ms verb תִבְזֶה, in which case אֱלֹהִים must be read as a vocative. The Greek, on the other hand, reads the 3ms verb יִבְזֶה with אֱלֹהִים as the subject of the verb.
v. 19 Alternative
SimpleGrammar
DiscourseUnit [v. 19 alt]
Fragment
Clause <status="alternative">
Vocative
noun: אֱלֹהִים God
Subject <status="revocalization">
ConstructChain <gloss="the sacrifice I offer">
noun: זִבְח sacrifice
suffix-pronoun: ִי me
Predicate
Complement
noun: רוּחַ spirit(s)
Adjectival
verb-participle: נִשְׁבָּרָה broken
Fragment <status="alternative">
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: יִבְזֶה he despises <status="emendation">
Object
Nominal
noun: לֵב heart
Adjectival
verb-participle: נִשְׁבָּר broken
conjunction: וְ and
verb-participle: נִדְכֶּה crushed
Adverbial
particle: לֹא not
Notes
v. 20
| Hebrew | Line | English |
|---|---|---|
| הֵיטִ֣יבָה בִ֭רְצוֹנְךָ אֶת־צִיּ֑וֹן | 20a | Do good to Zion in accord with what pleases you; |
| תִּ֝בְנֶ֗ה חוֹמ֥וֹת יְרוּשָׁלִָֽם׃ | 20b | build the walls of Jerusalem. |
Preferred
SimpleGrammar
DiscourseUnit [v. 20]
Fragment
Clause
Predicate
verb: הֵיטִיבָה do good to* >> make prosperous
Object
particle: אֶת d.o.m.
noun: צִיּוֹן Zion
Adverbial
PrepositionalPhrase <gloss="in your pleasure >> in accord with what pleases you">
Preposition
preposition: בִ in
Object
ConstructChain
noun: רְצוֹנְ pleasure
suffix-pronoun: ךָ you
Conjunction <status="alternative">
conjunction: וְ and <status="emendation">
Clause <status="alternative">
Subject
ConstructChain
noun: חוֹמוֹת walls
noun: יְרוּשָׁלִָם Jerusalem
Predicate
verb: תִבָּנֶנָה may they be built <status="emendation">
Fragment
Clause
Predicate
verb: תִּבְנֶה (would you please) build
Object
ConstructChain
noun: חוֹמוֹת walls
noun: יְרוּשָׁלִָם Jerusalem
Notes
Note for v. 20
רָצוֹן refers to the will, namely what one desires or intends.[22] Following vv. 18–19, the idea of God's good pleasure or desiderative will seems more prominent than his sovereign decretive will.
Note for v. 20
בנה means to "build," but in contexts where prior buildings have been constructed and damaged/destroyed, it could be better translated into English as "rebuild." Here, a neutral form has been selected to retain the ambiguity of the Hebrew. See Psalm 51:20-21 and the Story Behind Psalm 51.
Note for v. 20
For חוֹמ֥וֹת יְרוּשָׁלִָֽם, while in English the verb "to please" takes an object who is pleased, perhaps it is better to frame the concept based on the verb רצה as the subject who experiences pleasure, e.g., "what you take pleasure in".
Note for v. 20
The expression בִ֭רְצוֹנְךָ describes the manner or mode in which God's goodness is expressed to Jerusalem, namely in a manner pleasing to God.[23] An alternative possible analysis would be indicating cause, "because it pleases you," but this sense is not well-established.[24]
Note for v. 20
The hiphil הֵיטִיבָה is generally understood to refer to the expression of goodness or good disposition by the subject,[25] but could alternatively be treated as a causative or factitive verb inducing a state of goodness or prosperity in the object (cf. NIV "May it please you to prosper Zion"). TLOT (2.488) considers the former to be "formally correct," though emphasizing that "the content seems to have less to do with the deed itself than with the consequence of the deed." Here the goodness and magnanimity of God's well-disposed actions towards Jerusalem seem to be in view. The anticipated consequence of this intervention is the restoration and prosperity of Jerusalem, but the verbal semantics should not be directly construed in this way.
Note for v. 20
The MT reads the qal imperfect 2ms verb תִּבְנֶה with God as the implied subject and the walls as the direct object. The Greek, on the other hand, reads the niphal imperfect 3fp verb וְתִבָּנֶנָה, which makes the walls the subject of a passive construction meaning "and may the walls of Jerusalem be built."
v. 21
| Hebrew | Line | English |
|---|---|---|
| אָ֤ז תַּחְפֹּ֣ץ זִבְחֵי־צֶ֭דֶק עוֹלָ֣ה וְכָלִ֑יל | 21a | Then you will delight in right sacrifices, in burnt offering[s] and whole offering[s]; |
| אָ֤ז יַעֲל֖וּ עַל־מִזְבַּחֲךָ֣ פָרִֽים׃ | 21b | then [people] will offer up bulls on your altar. |
Preferred
SimpleGrammar
DiscourseUnit [v. 21]
Fragment
Clause
Predicate
verb: תַּחְפֹּץ you will delight in
Object
Apposition
Nominal
noun: עוֹלָה burnt offering(s)
conjunction: וְ and
noun: כָלִיל whole offering(s)
Nominal
ConstructChain <gloss="right sacrifices">
noun: זִבְחֵי sacrifices
noun: צֶדֶק right-ness
adverb: אָז then
Fragment
Clause
Predicate
verb: יַעֲלוּ (people) will offer up
Object
noun: פָרִים bulls
adverb: אָז then
Adverbial
PrepositionalPhrase <gloss="on your altar">
Preposition
preposition: עַל on
Object
ConstructChain
noun: מִזְבַּחֲ altar
suffix-pronoun: ךָ you
Notes
Note for v. 21
There is no obvious semantic difference between צֶדֶק and צְדָקָה (v. 16), though צְדָקָה is sometimes more concrete (HALOT). Here, צֶדֶק seems to indicate what are the "right" (i.e., correct or appropriate) sacrifices, rather than the character of the offerer.[26] Cf. Deut 33:19.
Note for v. 21
כָלִיל refers to a type of burnt offering that is entirely consumed by fire, unlike other burnt offerings where parts of the animal are eaten by the participants.[27]
Note for v. 21
Grammatically, זִבְחֵי צֶדֶק could be understood as the first element of a three-element list, but עוֹלָה וְכָלִיל are more properly subsets or examples of זִבְחֵי צֶדֶק.
- ↑ See HALOT.
- ↑ SDBH.
- ↑ SDBH.
- ↑ HALOT; GKC §113k; Waltke-O'Connor §35.4a; Jouon-Muraoka §102e.
- ↑ SDBH.
- ↑ See Klein 1987, who attributes this meaning to Post-Biblical Hebrew.
- ↑ Cf. DCH.
- ↑ For many examples, see DCH 6:364.
- ↑ DCH.
- ↑ HALOT, SDBH.
- ↑ HALOT, SDBH.
- ↑ NIDOTTE, 2:358.
- ↑ NIDOTTE 1.334.
- ↑ NIDOTTE, 2:556-562.
- ↑ SDBH, HALOT, NIDOTTE.
- ↑ HALOT.
- ↑ See Shepherd 2023.
- ↑ Cf. Mowinckel 1930, 32.
- ↑ HALOT.
- ↑ E.g., SDBH.
- ↑ Gunkel 1926, 221, 227; Kraus 1998, 499–500.
- ↑ HALOT.
- ↑ BHRG §39.6.4.
- ↑ Cf. BHRG §39.6.3b.
- ↑ SDBH, HALOT, DCH, BDB.
- ↑ NIDOTTE, 3:759.
- ↑ NIDOTTE, 2:658.