Mazmur 51:8

51:8 Grant me the ultimate joy of being forgiven! ¹ 

May the bones ²  you crushed rejoice! ³ 

Mazmur 90:7-8

90:7 Yes, ⁴  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ⁵ 

you even know about our hidden sins. ⁶ 

Ratapan 3:40-42

נ (Nun)

3:40 Let us carefully examine our ways, ⁷ 

and let us return to the Lord.

3:41 Let us lift up our hearts ⁸  and our hands

to God in heaven:

3:42 “We ⁹  have blatantly rebelled; ¹⁰ 

you ¹¹  have not forgiven.”

[51:8]  ¹ tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.

[51:8]  ² sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.

[51:8]  ³ tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

[90:7]  ⁴ tn Or “for.”

[90:8]  ⁵ tn Heb “you set our sins in front of you.”

[90:8]  ⁶ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[3:40]  ⁷ tn Heb “Let us test our ways and examine.” The two verbs וְנַחְקֹרָה…נַחְפְּשָׂה (nakhpÿsah…vÿnakhqorah, “Let us test and let us examine”) form a verbal hendiadys in which the first functions adverbially and the second retains its full verbal force: “Let us carefully examine our ways.”

[3:41]  ⁸ tc The MT reads the singular noun לְבָבֵנוּ (lÿvavenu, “our heart”) but the ancient versions (LXX, Aramaic Targum, Latin Vulgate) and many medieval Hebrew mss read the plural noun לְבָבֵינוּ (lÿvavenu, “our hearts”). Hebrew regularly places plural pronouns on singular nouns used as a collective (135 times on the singular “heart” and only twice on the plural “hearts”). The plural “hearts” in any Hebrew construction is actually rather rare. The LXX renders similar Hebrew constructions (singular “heart” plus a plural pronoun) with the plural “hearts” about 1/3 of the time, therefore it cannot be considered evidence for the reading. The Vulgate may have been influenced by the LXX. Although a distributive sense is appropriate for a much higher percentage of passages using the plural “hearts” in the LXX, no clear reason for the differentiation in the LXX has emerged. Likely the singular Hebrew form is original but the meaning is best represented in English with the plural.

[3:42]  ⁹ tn The Heb emphasiszes the pronoun “We – we have sinned….” Given the contrast with the following, it means “For our part, we have sinned….” A poetic reading in English would place vocal emphasis on “we” followed by a short pause.

[3:42]  ¹⁰ tn Heb “We have revolted and we have rebelled.” The two verbs פָשַׁעְנוּ וּמָרִינוּ (pasha’nu umarinu, “we have revolted and we have rebelled”) form a verbal hendiadys in which the synonyms emphasize the single idea.

[3:42]  ¹¹ tn The Heb emphasiszes the pronoun “You – you have not forgiven.” Given the contrast with the preceding, it means “For your part, you have not forgiven.” A poetic reading in English would place vocal emphasis on “you” followed by a short pause.