| Psalm 51 | |
|---|---|
| "Have mercy upon me, O God" | |
| Penitential Psalm | |
 Latin text on aholy water font: see verse 9 below | |
| Other name |
|
| Language | Hebrew (original) |
| Psalm 51 | |
|---|---|
← Psalm 50 Psalm 52 → | |
| Book | Book of Psalms |
| Hebrew Bible part | Ketuvim |
| Order in the Hebrew part | 1 |
| Category | Sifrei Emet |
| Christian Bible part | Old Testament |
| Order in the Christian part | 19 |
Psalm 51, one of thepenitential psalms,[1] is the 51st psalm of theBook of Psalms, beginning in English in theKing James Version: "Have mercy upon me, O God". In the slightly different numbering system used in the GreekSeptuagint and LatinVulgate translations of theHebrew Bible, this psalm isPsalm 50. In Latin, it is known asMiserere,[2] (Ancient Greek:ἐλέησόν με ὁ θεός,romanized: eléēsón me ho Theós) inAncient Greek:Ἥ Ἐλεήμων,romanized: Hḗ Eleḗmōn), especially in musical settings. The introduction in the text says that it was composed byDavid as a confession toGod after he sinned withBathsheba.
The psalm forms a regular part ofJewish,Catholic,Eastern Orthodox andProtestant liturgies.
Psalm 51 is based on the incident recorded in2 Samuel, chapters 11–12.[3] David's confession is regarded as a model for repentance in bothJudaism and Christianity.[4][5][6]
Midrash Tehillim states that one who acknowledges that they havesinned and is fearful and prays to God about it, asDavid did, will be forgiven. However, one who tries to ignore their sin will be punished by God.[7] TheTalmud, inYoma 86b, cites verse 5 in the Hebrew (verse 3 in English versions—"My sin is always before me"—as a reminder to the penitent to maintain continual vigilance in the area in which they transgressed, even after they haveconfessed and been absolved.[8][9]
Charles Spurgeon wrote that Psalm 51 is called "The Sinner's Guide", as it shows the sinner how to return to God's grace.[10]Athanasius of Alexandria recommended that this chapter be recited each night by some of his disciples.[10] According toJames Montgomery Boice, this psalm was recited by bothThomas More andLady Jane Grey at their executions.[3]
Parallels between Psalm 51 and theAncient Egyptian ritual textOpening of the mouth ceremony have been pointed out by scholarBenjamin Urrutia. These include:[11]
Verse 4 is quoted inRomans3:4.[12][13]
Several verses from Psalm 51 are regular parts of Jewish liturgy. Verses (in Hebrew) 3, 4, 9, 13, 19, 20, and 21 are said inSelichot. Verses 9, 12, and 19 are said duringTefillat Zakkah prior to theKol Nidrei service onYom Kippur eve. Verse 17, "O Lord, open my lips", is recited as a preface to theAmidah in all prayer services. Verse 20 is said byAshkenazi Jews before the removal of theSefer Torah from the ark on Shabbat andYom Tov morning; it is also said in theAtah Horaisa ("You have been shown") prayer recited before opening the ark onSimchat Torah.[14] In theSephardi liturgy, Psalm 51 is one of the additional psalms recited onYom Kippur night.[15]
Verse 4 is part of theUshpizin ceremony onSukkot.[14]
In theSiddur Avodas Yisroel, Psalm 51 is theSong of the Day forShabbat Parah and ShabbatKi Tavo. This psalm is also said on Wednesday nights after the recital ofAleinu inMaariv.[14]
The entire psalm is part ofTikkun Chatzot.[16] It is also recited as a prayer for forgiveness.[17]
In theEastern Orthodox Church, Psalm 50 (Psalm 51 in the Masoretic Text) is an important penitential Psalm that is read several times every day: atCompline, theMidnight Office,Matins, theThird Hour, and in many traditional rules for private morning and evening prayer. It is read silently by the priest at theDivine Liturgy, and it is also part of the rite ofHoly Unction and the penitential service blessing asecond marriage. Psalm 50/51 is part of the seventhKathisma division of the Psalter, read atMatins on Tuesday mornings, as well as on Mondays and Thursdays duringLent, at theThird Hour andMatins, respectively.[18]
In theAgpeya, theCoptic Church'sbook of hours, it is recited at every office throughout the day as a prayer of confession and repentance.
InWestern Christianity, Psalm 51 (using theMasoretic numbering) is also used liturgically.
In theCatholic Church, this psalm may be assigned by a priest to a penitent as apenance afterConfession. Verse 7 of the psalm is traditionally sung as thepriest sprinklesholy water over the congregation beforeMass, in a rite known as theAsperges me, the first two words of the verse inLatin. For this, the priest uses anaspergillum, held in the right hand, while an acolyte holds a pail, also called aspersorium or situla.[19] This reference lends a striking significance to the Mass as sacrifice, given that hyssop was used for the smearing of blood on the lintels at the first Passover.
In theDivine Office, it was traditionally said atLauds on allferias; the1911 reform restricted this use to the ferias ofAdvent,Septuagesima, andLent, mostvigils, as well as the Sundays from Septuagesima Sunday toPalm Sunday inclusive and theember days of Advent, Lent, and September. It is otherwise said as part of the weekly cycle on Wednesday atMatins. In theLiturgy of the Hours, it is prayed duringLauds (Morning Prayer) every Friday.
A section of verse 17 is often used as theinvitatory antiphon in theLiturgy of the Hours.
Parts of Psalm 51 are used as aresponsorial psalm in both theRevised Common Lectionary and the Roman Catholic Lectionary[20] onAsh Wednesday and on other days.
In the Catholic Church, there is a 3-yearindulgence for each recitation and a plenary indulgence if the prayer is recited for a month. The indulgence can also be spent in favor of the souls in Purgatory.[21]
In theChurch of England'sBook of Common Prayer, Psalm 51 is appointed to be read on the morning of the tenth day of the month.[22]
Psalm 51 was used for centuries as a judicial test of reading ability. This practice began as a means by which a defendant could claim to be a clergyman, and thus be subject only to ecclesiastical courts and not subject to the power of civil courts. This was called pleading thebenefit of clergy. The Biblical passage traditionally used for the literacy test was the first verse of Psalm 51. Thus, an illiterate person who had memorized this psalm could also claim the benefit of clergy, and Psalm 51 became known as the "neck-verse" because knowing it could save one's neck by transferring one's case from a secular court, wherehanging was a likely sentence, to an ecclesiastical court, where both the methods of trial and the sentences given were more lenient, for example, a sentence ofpenance.[23]
It has been suggested that verse 7 "Purge me withhyssop, and I shall be clean:" is an early example of the medical use ofPenicillium, the initial source ofpenicillin.[24]
Possibly since theMiddle Ages (and recorded in medical literature as early as the 16th century), the supplication and submission conveyed in the psalm has been linked by some common people with the pain and despair of a patient suffering fromfecal vomiting, which received the vulgar name"Miserere mei" or"Miserere", inspired by verse 3 ("Miserere mei, Deus, secundum misericordiam tuam").[25] The condition is a common symptom ofintestinal obstruction, which, without urgent surgical treatment, precedes the patient's death.[26]
Psalm 51 was a frequently used text inCatholicliturgical music before theSecond Vatican Council. Most of the settings, which are often used atTenebrae, are in a simplefalsobordone style. During the Renaissance many composers wrote settings. The earliest known polyphonic setting, probably dating from the 1480s, is byJohannes Martini, a composer working in theEste court inFerrara.[27] Theextended polyphonic setting byJosquin des Prez, probably written in 1503/1504 in Ferrara, was likely inspired by the prison meditationInfelix ego byGirolamo Savonarola, who had beenburned at the stake just five years before.[citation needed] Later in the 16th centuryOrlande de Lassus wrote an elaborate setting as part of hisPenitential Psalms, andPalestrina,Andrea Gabrieli,Giovanni Gabrieli, andCarlo Gesualdo also wrote settings.[28]
Heinrich Schütz set Psalm 53 in a metred version in German, "Erbarm dich mein, o Herre Gott", SWV 150, as part of theBecker Psalter, first published in 1628.Antonio Vivaldi may have written one or more settings, but such composition(s) have been lost, with only two introductorymotets remaining.
One of the best-known settings of Psalm 51 is the17th century version byRoman School composerGregorio Allegri.[29] According to a popular story,Wolfgang Amadeus Mozart, aged only fourteen, heard the piece performed once, on April 11, 1770, and after going back to his lodging for the night was able to write out the entire score from memory.[29] He went back a day or two later with his draft to correct some errors.[30] That the finalchorus comprises a nine-partharmony, with a five-voice choir and a four-voice choir singing simultaneously, underscores the prodigiousness of the young Mozart's musical genius. However, the only source of this story is a letter written by Leopold Mozart to his wife on April 14, 1770: and doubt has been cast on it, as Allegri's setting was known in London, which Mozart had visited in 1764–65.
The piece is also noteworthy in having been transcribed erroneously byWilliam Smith Rockstro as having numeroushigh Cs in thetreble part.[31] This interpolated version is nevertheless extremely popular and widely recorded.
Four settings were written byMarc-Antoine Charpentier (H.157, H.173, H.219, H.193-H.193 a).Louis-Nicolas Clérambault set one Miserere for soloists, chorus and continuo (organ) (date unknown).Charles-Hubert Gervais set one Miserere (1723–1744),Sébastien de Brossard set oneMiserere in 1688–89,André Campra set oneMiserere in 1726 and many byMichel-Richard de Lalande (S.15, S.27, S.87, S.41/2, S.32/17, S.6/3),François Giroust, set 5Miserere,Costanzo Festa,Johann Sebastian Bach,Giovanni Battista Pergolesi andSaverio Selecchy.Jan Dismas Zelenka wrote two elaborate settings (ZWV 56 and ZWV 57).
Modern composers who have written notable settings of Psalm 51 includeMichael Nyman,Arvo Pärt, andJames MacMillan. References in secular popular music include theAntestor song "Mercy Lord", from the albumMartyrium (1994), "In Manus Tuas" (Salvation 2003) by the groupFuneral Mist, "White As Snow" (Winter 2008) by Jon Foreman, the song "Restore To Me" byMac Powell Begin 2024 the Dutch women composer Annemieke Lustenhouwer completed a version for mixed four-part choir with harp accompaniment.
Verses 12–13 have been set to music as a popular Jewish inspirational song.[by whom?][year needed][32] TitledLev Tahor ("A pure heart"), this song is commonly sung atSeudah Shlishit (the thirdShabbat meal).[33]
The following table shows the Hebrew text[34][35] of the Psalm with vowels, alongside theKoine Greek text in theSeptuagint[36] and the English translation from theKing James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and theMasoretic Text come from different textual traditions.[note 1] In the Septuagint, this psalm is numbered Psalm 50.
| # | Hebrew | English | Greek |
|---|---|---|---|
| [a] | לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ | (To the chief Musician, A Psalm of David, | Εἰς τὸ τέλος· ψαλμὸς τῷ Δαυΐδ |
| בְּֽבוֹא־אֵ֭לָיו נָתָ֣ן הַנָּבִ֑יא כַּאֲשֶׁר־בָּ֝֗א אֶל־בַּת־שָֽׁבַע׃ | whenNathan the prophet came unto him, after he had gone in to Bathsheba.) | ἐν τῷ ἐλθεῖν πρὸς αὐτὸν Νάθαν τὸν προφήτην, ἡνίκα εἰσῆλθε πρὸς Βηρσαβεέ. - | |
| 1 | חׇנֵּ֣נִי אֱלֹהִ֣ים כְּחַסְדֶּ֑ךָ כְּרֹ֥ב רַ֝חֲמֶ֗יךָ מְחֵ֣ה פְשָׁעָֽי׃ | Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. | ΕΛΕΗΣΟΝ με, ὁ Θεός, κατὰ τὸ μέγα ἔλεός σου καὶ κατὰ τὸ πλῆθος τῶν οἰκτιρμῶν σου ἐξάλειψον τὸ ἀνόμημά μου· |
| 2 | (הרבה) [הֶ֭רֶב] כַּבְּסֵ֣נִי מֵעֲוֺנִ֑י וּֽמֵחַטָּאתִ֥י טַהֲרֵֽנִי׃ | Wash me throughly from mine iniquity, and cleanse me from my sin. | ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με. |
| 3 | כִּֽי־פְ֭שָׁעַי אֲנִ֣י אֵדָ֑ע וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃ | For I acknowledge my transgressions: and my sin is ever before me. | ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διαπαντός. |
| 4 | לְךָ֤ לְבַדְּךָ֨ ׀ חָטָאתִי֮ וְהָרַ֥ע בְּעֵינֶ֗יךָ עָ֫שִׂ֥יתִי לְ֭מַעַן תִּצְדַּ֥ק בְּדׇבְרֶ֗ךָ תִּזְכֶּ֥ה בְשׇׁפְטֶֽךָ׃ | 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. | σοὶ μόνῳ ἥμαρτον καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα, ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε. |
| 5 | הֵן־בְּעָו֥וֹן חוֹלָ֑לְתִּי וּ֝בְחֵ֗טְא יֶחֱמַ֥תְנִי אִמִּֽי׃ | Behold, I was shapen in iniquity; and in sin did my mother conceive me. | ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην, καὶ ἐν ἁμαρτίαις ἐκίσσησέ με ἡ μήτηρ μου. |
| 6 | הֵן־אֱ֭מֶת חָפַ֣צְתָּ בַטֻּח֑וֹת וּ֝בְסָתֻ֗ם חׇכְמָ֥ה תוֹדִיעֵֽנִי׃ | Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. | ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι. |
| 7 | תְּחַטְּאֵ֣נִי בְאֵז֣וֹב וְאֶטְהָ֑ר תְּ֝כַבְּסֵ֗נִי וּמִשֶּׁ֥לֶג אַלְבִּֽין׃ | Purge me withhyssop, and I shall be clean: wash me, and I shall be whiter than snow. | ῥαντιεῖς με ὑσσώπῳ, καὶ καθαρισθήσομαι, πλυνεῖς με, καὶ ὑπὲρ χιόνα λευκανθήσομαι. |
| 8 | תַּ֭שְׁמִיעֵנִי שָׂשׂ֣וֹן וְשִׂמְחָ֑ה תָּ֝גֵ֗לְנָה עֲצָמ֥וֹת דִּכִּֽיתָ׃ | Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. | ἀκουτιεῖς μοι ἀγαλλίασιν καὶ εὐφροσύνην, ἀγαλλιάσονται ὀστέα τεταπεινωμένα. |
| 9 | הַסְתֵּ֣ר פָּ֭נֶיךָ מֵחֲטָאָ֑י וְֽכׇל־עֲוֺ֖נֹתַ֣י מְחֵֽה׃ | Hide thy face from my sins, and blot out all mine iniquities. | ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου καὶ πάσας τὰς ἀνομίας μου ἐξάλειψον. |
| 10 | לֵ֣ב טָ֭הוֹר בְּרָא־לִ֣י אֱלֹהִ֑ים וְר֥וּחַ נָ֝כ֗וֹן חַדֵּ֥שׁ בְּקִרְבִּֽי׃ | Create in me a clean heart, O God; and renew a right spirit within me. | καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ Θεός, καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου. |
| 11 | אַל־תַּשְׁלִיכֵ֥נִי מִלְּפָנֶ֑יךָ וְר֥וּחַ קׇ֝דְשְׁךָ֗ אַל־תִּקַּ֥ח מִמֶּֽנִּי׃ | Cast me not away from thy presence; and take not thy holy spirit from me. | μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου καὶ τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ᾿ ἐμοῦ. |
| 12 | הָשִׁ֣יבָה לִּ֭י שְׂשׂ֣וֹן יִשְׁעֶ֑ךָ וְר֖וּחַ נְדִיבָ֣ה תִסְמְכֵֽנִי׃ | Restore unto me the joy of thy salvation; and uphold me with thy free spirit. | ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου καὶ πνεύματι ἡγεμονικῷ στήριξόν με. |
| 13 | אֲלַמְּדָ֣ה פֹשְׁעִ֣ים דְּרָכֶ֑יךָ וְ֝חַטָּאִ֗ים אֵלֶ֥יךָ יָשֽׁוּבוּ׃ | Then will I teach transgressors thy ways; and sinners shall be converted unto thee. | διδάξω ἀνόμους τὰς ὁδούς σου, καὶ ἀσεβεῖς ἐπὶ σὲ ἐπιστρέψουσι. |
| 14 | הַצִּ֘ילֵ֤נִי מִדָּמִ֨ים ׀ אֱֽלֹהִ֗ים אֱלֹהֵ֥י תְשׁוּעָתִ֑י תְּרַנֵּ֥ן לְ֝שׁוֹנִ֗י צִדְקָתֶֽךָ׃ | Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. | ρῦσαί με ἐξ αἱμάτων, ὁ Θεὸς ὁ Θεὸς τῆς σωτηρίας μου· ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου. |
| 15 | אֲ֭דֹנָי שְׂפָתַ֣י תִּפְתָּ֑ח וּ֝פִ֗י יַגִּ֥יד תְּהִלָּתֶֽךָ׃ | O Lord, open thou my lips; and my mouth shall shew forth thy praise. | Κύριε, τὰ χείλη μου ἀνοίξεις, καὶ τὸ στόμα μου ἀναγγελεῖ τὴν αἴνεσίν σου. |
| 16 | כִּ֤י ׀ לֹא־תַחְפֹּ֣ץ זֶ֣בַח וְאֶתֵּ֑נָה ע֝וֹלָ֗ה לֹ֣א תִרְצֶֽה׃ | For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. | ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν· ὁλοκαυτώματα οὐκ εὐδοκήσεις. |
| 17 | זִ֥בְחֵ֣י אֱלֹהִים֮ ר֤וּחַ נִשְׁבָּ֫רָ֥ה לֵב־נִשְׁבָּ֥ר וְנִדְכֶּ֑ה אֱ֝לֹהִ֗ים לֹ֣א תִבְזֶֽה׃ | The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. | θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. |
| 18 | הֵיטִ֣יבָה בִ֭רְצוֹנְךָ אֶת־צִיּ֑וֹן תִּ֝בְנֶ֗ה חוֹמ֥וֹת יְרוּשָׁלָֽ͏ִם׃ | Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. | ἀγάθυνον, Κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιών, καὶ οἰκοδομηθήτω τὰ τείχη ῾Ιερουσαλήμ· |
| 19 | אָ֤ז תַּחְפֹּ֣ץ זִבְחֵי־צֶ֭דֶק עוֹלָ֣ה וְכָלִ֑יל אָ֤ז יַעֲל֖וּ עַל־מִזְבַּחֲךָ֣ פָרִֽים׃ | Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar. | τότε εὐδοκήσεις θυσίαν δικαιοσύνης, ἀναφορὰν καὶ ὁλοκαυτώματα· τότε ἀνοίσουσιν ἐπὶ τὸ θυσιαστήριόν σου μόσχους. |
The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.
— Psalm 51:19 (verse 17 in many modern English translations)[37]
Verse 19 in the Hebrew (verse 17 in many modern English translations) suggests that God desires a "broken and contrite heart" more than he does sacrificial offerings. The idea of using brokenheartedness as a way to reconnect to God was emphasized in numerous teachings by RebbeNachman of Breslov.[38] InSichot HaRan #41, Nachman taught: "It would be very good to be brokenhearted all day. But for the average person, this can easily degenerate into depression. You should therefore set aside some time each day for heartbreak. You should isolate yourself with a broken heart before God for a given time. But the rest of the day you should be joyful".[38]
SincePenicillium notatum was first isolated from its growth on hyssop in 1911, Selwyn has suggested that the mention in the Bible (Psalm 51, verse 7) of the therapeutic efficacy of the hyssop is an early example of the use ofPenicillium.
Parece clara una relación entre el términomiserere y el salmo número 50.
