English Standard Version
Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment.
King James Bible
Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest.
American Standard Version
Against thee, thee only, have I sinned, And done that which is evil in thy sight; That thou mayest be justified when thou speakest, And be clear when thou judgest.
To thee only have I sinned, and have done evil before thee: that thou mayst be justified in thy words and mayst overcome when thou art judged.
English Revised Version
Against thee, thee only, have I sinned, and done that which is evil in thy sight: that thou mayest be justified when thou speakest, and be clear when thou judgest.
Webster's Bible Translation
Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mayest be justified when thou speakest, and be clear when thou judgest.
Psalm 51:4 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
And the son said to him, 'Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.'
By no means! Let God be true though every one were a liar, as it is written, "That you may be justified in your words, and prevail when you are judged."
Then God said to him in the dream, "Yes, I know that you have done this in the integrity of your heart, and it was I who kept you from sinning against me. Therefore I did not let you touch her.
He is not greater in this house than I am, nor has he kept back anything from me except you, because you are his wife. How then can I do this great wickedness and sin against God?"
1 Samuel 15:24
Saul said to Samuel, "I have sinned, for I have transgressed the commandment of the LORD and your words, because I feared the people and obeyed their voice.
2 Samuel 11:27
And when the mourning was over, David sent and brought her to his house, and she became his wife and bore him a son. But the thing that David had done displeased the LORD.
2 Samuel 12:13
David said to Nathan, "I have sinned against the LORD." And Nathan said to David, "The LORD also has put away your sin; you shall not die.
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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.