English Standard Version
Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions.
King James Bible
To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba. Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
American Standard Version
Have mercy upon me, O God, according to thy lovingkindness: According to the multitude of thy tender mercies blot out my transgressions.
Unto the end, a psalm of David, when Nathan the prophet came to him after he had sinned with Bethsabee. Have mercy on me, O God, according to thy great mercy. And according to the multitude of thy tender mercies blot out my iniquity.
English Revised Version
For the Chief Musician. A psalm of David: when Nathan the prophet came unto him, after he had gone in to Bath-sheba. Have mercy upon me, O God, according to thy lovingkindness; according to the multitude of thy tender mercies blot out my transgressions.
Webster's Bible Translation
To the chief Musician, A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bath-sheba. Have mercy upon me, O God, according to thy loving-kindness: according to the multitude of thy tender mercies, blot out my transgressions.
Psalm 51:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The accusation of the manifest sinners. It is not those who are addressed in Psalm 50:7, as Hengstenberg thinks, who are here addressed. Even the position of the words ולרשׁע אמר clearly shows that the divine discourse is now turned to another class, viz., to the evil-doers, who, in connection with open and manifest sins and vices, take the word of God upon their lips, a distinct class from those who base their sanctity upon outward works of piety, who outwardly fulfil the commands of God, but satisfy and deceive themselves with this outward observance. מה־לּך ל, what hast thou, that thou equals it belongs not to thee, it does not behove thee. With ועתּה, in Psalm 50:17, an adversative subordinate clause beings: since thou dost not care to know anything of the moral ennobling which it is the design of the Law to give, and my words, instead of having them as a constant test-line before thine eyes, thou castest behind thee and so turnest thy back upon them (cf. Isaiah 38:17). ותּרץ is not from רוּץ (lxx, Targum, and Saadia), in which case it would have to be pointed ותּרץ, but from רצה, and is construed here, as in Job 34:9, with עם: to have pleasure in intercourse with any one. In Psalm 50:18 the transgression of the eighth commandment is condemned, in Psalm 50:18 that of the seventh, in Psalm 50:19. that of the ninth (concerning the truthfulness of testimony). שׁלח פּה ברעה, to give up one's mouth unrestrainedly to evil, i.e., so that evil issues from it. תּשׁב, Psalm 50:20, has reference to gossiping company (cf. Psalm 1:1). דּפי signifies a thrust, a push (cf. הדף), after which the lxx renders it ἐτίθεις σκάνδαλον (cf. Leviticus 19:14), but it also signifies vexation and mockery (cf. גּדף); it is therefore to be rendered: to bring reproach (Jerome, opprobrium) upon any one, to cover him with dishonour. The preposition בּ with דּבּר has, just as in Numbers 12:1, and frequently, a hostile signification. "Thy mother's son" is he who is born of the same mother with thyself, and not merely of the same father, consequently thy brother after the flesh in the fullest sense. What Jahve says in this passage is exactly the same as that which the apostle of Jesus Christ says in Romans 2:17-24. This contradiction between the knowledge and the life of men God must, for His holiness' sake, unmask and punish, Psalm 50:20. The sinner thinks otherwise: God is like himself, i.e., that is also not accounted by God as sin, which he allows himself to do under the cloak of his dead knowledge. For just as a man is in himself, such is his conception also of his God (vid., Psalm 18:26.). But God will not encourage this foolish idea: "I will therefore reprove thee and set (it) in order before thine eyes" (ואערכה, not ואערכה, in order to give expression, the second time at least, to the mood, the form of which has been obliterated by the suffix); He will set before the eyes of the sinner, who practically and also in theory denies the divine holiness, the real state of his heart and life, so that he shall be terrified at it. Instead of היה, the infin. intensit. here, under the influence of the close connection of the clauses (Ew. 240, c), is היות; the oratio obliqua begins with it, without כּי (quod). כמוך exactly corresponds to the German deines Gleichen, thine equal.
Treasury of Scripture Knowledge
1034 (Title.) when
Repent therefore, and turn back, that your sins may be blotted out,
by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.
2 Samuel 11:4
So David sent messengers and took her, and she came to him, and he lay with her. (Now she had been purifying herself from her uncleanness.) Then she returned to her house.
2 Samuel 12:1
And the LORD sent Nathan to David. He came to him and said to him, "There were two men in a certain city, the one rich and the other poor.
1 Chronicles 21:13
Then David said to Gad, "I am in great distress. Let me fall into the hand of the LORD, for his mercy is very great, but do not let me fall into the hand of man."
Answer me when I call, O God of my righteousness! You have given me relief when I was in distress. Be gracious to me and hear my prayer!
Who can discern his errors? Declare me innocent from hidden faults.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.