Mazmur 51:1

Psalm 51 ¹ 

For the music director; a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba. ² 

51:1 Have mercy on me, O God, because of ³  your loyal love!

Because of ⁴  your great compassion, wipe away my rebellious acts! ⁵ 

Mazmur 87:2

87:2 The Lord loves the gates of Zion

more than all the dwelling places of Jacob.

Mazmur 87:5

87:5 But it is said of Zion’s residents, ⁶ 

“Each one of these ⁷  was born in her,

and the sovereign One ⁸  makes her secure.” ⁹ 

Yesaya 2:2

2:2 In the future ¹⁰ 

the mountain of the Lord’s temple will endure ¹¹ 

as the most important of mountains,

and will be the most prominent of hills. ¹² 

All the nations will stream to it,

[51:1]  ¹ sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.

[51:1]  ² tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

[51:1]  ³ tn Or “according to.”

[51:1]  ⁴ tn Or “according to.”

[51:1]  ⁵ tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”

[87:5]  ⁶ tn Heb “and of Zion it is said.” Another option is to translate, “and to Zion it is said.” In collocation with the Niphal of אָמַר (’amar), the preposition lamed (-לְ) can introduce the recipient of the statement (see Josh 2:2; Jer 4:11; Hos 1:10; Zeph 3:16), carry the nuance “concerning, of” (see Num 23:23), or mean “be named” (see Isa 4:3; 62:4).

[87:5]  ⁷ tn Heb “a man and a man.” The idiom also appears in Esth 1:8. The translation assumes that the phrase refers to each of Zion’s residents, in contrast to the foreigners mentioned in v. 4. Those advocating the universalistic interpretation understand this as a reference to each of the nations, including those mentioned in v. 4.

[87:5]  ⁸ tn Traditionally “Most High.”

[87:5]  ⁹ tn Heb “and he makes her secure, the Most High.”

[2:2]  ¹⁰ tn Heb “in the end of the days.” This phrase may refer generally to the future, or more technically to the final period of history. See BDB 31 s.v. ַאחֲרִית. The verse begins with a verb that functions as a “discourse particle” and is not translated. In numerous places throughout the OT, the “to be” verb with a prefixed conjunction (וְהָיָה [vÿhayah] and וַיְהִי [vayÿhi]) occurs in this fashion to introduce a circumstantial clause and does not require translation.

[2:2]  ¹¹ tn Or “be established” (KJV, NIV, NRSV).

[2:2]  ¹² tn Heb “as the chief of the mountains, and will be lifted up above the hills.” The image of Mount Zion being elevated above other mountains and hills pictures the prominence it will attain in the future.