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Selected Verse: Psalms 51:14 - Strong Concordance

Verse	Translation	Text
Ps 51:14	Strong Concordance	Deliver [05337] me from bloodguiltiness [01818], O God [0430], thou God [0430] of my salvation [08668]: and my tongue [03956] shall sing aloud [07442] of thy righteousness [06666].
	King James	Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Deliver--or, "Free me" (Psa 39:8) from the guilt of murder (Sa2 12:9-10; Psa 5:6). righteousness--as in Psa 7:17; Psa 31:1.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Deliver--or, "Free me" (Psa 39:8) from the guilt of murder (Sa2 12:9-10; Psa 5:6).

righteousness--as in Psa 7:17; Psa 31:1.

Notes on the Bible, by Albert Barnes, [1834]
Deliver me from blood-guiltiness, O God - Margin, as in Hebrew, "bloods." So it is rendered by the Septuagint and the Latin Vulgate. Luther renders it "blood-guilt." DeWette, "from blood." Compare Isa 4:4. The "plural" form - "bloods" - is used probably to mark "intensity," or to denote "great" guilt. The allusion is to the guilt of shedding blood, or taking life (compare Gen 9:5-6), and the reference is undoubtedly to his guilt in causing Uriah, the husband of Bathsheba, to be slain. Sa2 11:14-17. It was this which weighed upon his conscience, and filled him with alarm. The guilt of this he prayed might be taken away, that he might have peace. The "fact" of the shedding of that blood could never be changed; the real "criminality" of that fact would always remain the same; the "crime" itself could never be declared to be innocence; his own personal "ill desert" for having caused the shedding of that blood would always remain; but the sin might be pardoned, and his soul could thus find peace. The penalty might be remitted, and, though guilty, he might be assured of the divine favor. He could not, indeed, repair the evil to Uriah - for "he" had gone beyond the power of David for good or for evil - but he could do much to express his sense of the wrong; he could do much to save others from a similar course; he could do much to benefit society by keeping others from the like guilt. He could not, indeed, recall Uriah from the grave, and repair the evil which he had done to "him," but he might save others from such a crime, and thus preserve many a useful life from the effects of unrestrained guilty passions. We cannot, indeed, by penitence recall those whom we have murdered; we cannot restore purity to those whom we have seduced; we cannot restore faith to the young man whom we may have made a sceptic; but we may do much to restrain others from sin, and much to benefit the world even when we have been guilty of wrongs that cannot be repaired. Thou God of my salvation - On whom I am dependent for salvation; who art alone the source of salvation to me. And my tongue shall sing aloud of thy righteousness - Compare the notes at Psa 35:28.

Notes on the Bible, by Albert Barnes, [1834]

Deliver me from blood-guiltiness, O God - Margin, as in Hebrew, "bloods." So it is rendered by the Septuagint and the Latin Vulgate. Luther renders it "blood-guilt." DeWette, "from blood." Compare Isa 4:4. The "plural" form - "bloods" - is used probably to mark "intensity," or to denote "great" guilt. The allusion is to the guilt of shedding blood, or taking life (compare Gen 9:5-6), and the reference is undoubtedly to his guilt in causing Uriah, the husband of Bathsheba, to be slain. Sa2 11:14-17. It was this which weighed upon his conscience, and filled him with alarm. The guilt of this he prayed might be taken away, that he might have peace. The "fact" of the shedding of that blood could never be changed; the real "criminality" of that fact would always remain the same; the "crime" itself could never be declared to be innocence; his own personal "ill desert" for having caused the shedding of that blood would always remain; but the sin might be pardoned, and his soul could thus find peace.

The penalty might be remitted, and, though guilty, he might be assured of the divine favor. He could not, indeed, repair the evil to Uriah - for "he" had gone beyond the power of David for good or for evil - but he could do much to express his sense of the wrong; he could do much to save others from a similar course; he could do much to benefit society by keeping others from the like guilt. He could not, indeed, recall Uriah from the grave, and repair the evil which he had done to "him," but he might save others from such a crime, and thus preserve many a useful life from the effects of unrestrained guilty passions. We cannot, indeed, by penitence recall those whom we have murdered; we cannot restore purity to those whom we have seduced; we cannot restore faith to the young man whom we may have made a sceptic; but we may do much to restrain others from sin, and much to benefit the world even when we have been guilty of wrongs that cannot be repaired.

Thou God of my salvation - On whom I am dependent for salvation; who art alone the source of salvation to me.

And my tongue shall sing aloud of thy righteousness - Compare the notes at Psa 35:28.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The third part now begins with a doubly urgent prayer. The invocation of God by the name Elohim is here made more urgent by the addition of אלהי תשׁוּעתי; inasmuch as the prayers for justification and for renewing blend together in the "deliver me." David does not seek to lessen his guilt; he calls it in דּמים by its right name, - a word which signifies blood violently shed, and then also a deed of blood and blood-guiltiness (Psa 9:13; Psa 106:38, and frequently). We have also met with הצּיל construed with מן of the sin in Psa 39:9. He had given Uriah over to death in order to possess himself of Bathsheba. And the accusation of his conscience spoke not merely of adultery, but also of murder. Nevertheless the consciousness of sin no longer smites him to the earth, Mercy has lifted him up; he prays only that she would complete her work in him, then shall his tongue exultingly praise (רנּן with an accusative of the object, as in Psa 59:17) God's righteousness, which, in accordance with the promise, takes the sinner under its protection. But in order to perform what he vowed he would do under such circumstances, he likewise needs grace, and prays, therefore, for a joyous opening of his mouth. In sacrifices God delighteth not (Psa 40:7, cf. Isa 1:11), otherwise he would bring some (ואתּנה, darem, sc. si velles, vid., on Psa 40:6); whole-burnt-offerings God doth not desire: the sacrifices that are well-pleasing to Him and most beloved by Him, in comparison with which the flesh and the dead work of the עולות and the זבחים (שׁלמים) is altogether worthless, are thankfulness (Psa 50:23) out of the fulness of a penitent and lowly heart. There is here, directly at least, no reference to the spiritual antitype of the sin-offering, which is never called זבה. The inward part of a man is said to be broken and crushed when his sinful nature is broken, his ungodly self slain, his impenetrable hardness softened, his haughty vainglorying brought low, - in fine, when he is in himself become as nothing, and when God is everything to him. Of such a spirit and heart, panting after grace or favour, consist the sacrifices that are truly worthy God's acceptance and well-pleasing to Him (cf. Isa 57:15, where such a spirit and such a heart are called God's earthly temple). (Note: The Talmud finds a significance in the plural זבחי. Joshua ben Levi (B. Sanhedrin 43b) says: At the time when the temple was standing, whoever brought a burnt-offering received the reward of it, and whoever brought a meat-offering, the reward of it; but the lowly was accounted by the Scriptures as one who offered every kind of sacrifice at once (כאילו הקריב כל הקרבנות כולן). In Irenaeaus, iv. 17, 2, and Clemens Alexandrinus, Paedag. iii. 12, is found to θυσία τῷ Θεῷ καρδία συντετριμμένη the addition: ὀσμὴ εὐωδίας τῷ Θεῷ καρδία δοξάζουσα τὸν πεπλακότα αὐτήν.)

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The third part now begins with a doubly urgent prayer. The invocation of God by the name Elohim is here made more urgent by the addition of אלהי תשׁוּעתי; inasmuch as the prayers for justification and for renewing blend together in the "deliver me." David does not seek to lessen his guilt; he calls it in דּמים by its right name, - a word which signifies blood violently shed, and then also a deed of blood and blood-guiltiness (Psa 9:13; Psa 106:38, and frequently). We have also met with הצּיל construed with מן of the sin in Psa 39:9. He had given Uriah over to death in order to possess himself of Bathsheba. And the accusation of his conscience spoke not merely of adultery, but also of murder. Nevertheless the consciousness of sin no longer smites him to the earth, Mercy has lifted him up; he prays only that she would complete her work in him, then shall his tongue exultingly praise (רנּן with an accusative of the object, as in Psa 59:17) God's righteousness, which, in accordance with the promise, takes the sinner under its protection. But in order to perform what he vowed he would do under such circumstances, he likewise needs grace, and prays, therefore, for a joyous opening of his mouth. In sacrifices God delighteth not (Psa 40:7, cf. Isa 1:11), otherwise he would bring some (ואתּנה, darem, sc. si velles, vid., on Psa 40:6); whole-burnt-offerings God doth not desire: the sacrifices that are well-pleasing to Him and most beloved by Him, in comparison with which the flesh and the dead work of the עולות and the זבחים (שׁלמים) is altogether worthless, are thankfulness (Psa 50:23) out of the fulness of a penitent and lowly heart. There is here, directly at least, no reference to the spiritual antitype of the sin-offering, which is never called זבה. The inward part of a man is said to be broken and crushed when his sinful nature is broken, his ungodly self slain, his impenetrable hardness softened, his haughty vainglorying brought low, - in fine, when he is in himself become as nothing, and when God is everything to him. Of such a spirit and heart, panting after grace or favour, consist the sacrifices that are truly worthy God's acceptance and well-pleasing to Him (cf. Isa 57:15, where such a spirit and such a heart are called God's earthly temple).

(Note: The Talmud finds a significance in the plural זבחי. Joshua ben Levi (B. Sanhedrin 43b) says: At the time when the temple was standing, whoever brought a burnt-offering received the reward of it, and whoever brought a meat-offering, the reward of it; but the lowly was accounted by the Scriptures as one who offered every kind of sacrifice at once (כאילו הקריב כל הקרבנות כולן). In Irenaeaus, iv. 17, 2, and Clemens Alexandrinus, Paedag. iii. 12, is found to θυσία τῷ Θεῷ καρδία συντετριμμένη the addition: ὀσμὴ εὐωδίας τῷ Θεῷ καρδία δοξάζουσα τὸν πεπλακότα αὐτήν.)

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thy righteousness - Thy clemency and goodness.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Deliver me from blood-guiltiness - This is one of the expressions that gives most color to the propriety of the title affixed to this Psalm. Here he may have in view the death of Uriah, and consider that his blood cries for vengeance against him; and nothing but the mere mercy of God can wipe this blood from his conscience. The prayer here is earnest and energetic: O God! thou God of my salvation! deliver me! The Chaldee reads, "Deliver me (מדין קטול middin ketol) from the judgment of slaughter." My tongue shall sing aloud - My tongue shall praise thy righteousness. I shall testify to all that thou hast the highest displeasure against sin, and wilt excuse it in no person; and that so merciful art thou, that if a sinner turn to thee with a deeply penitent and broken heart, thou wilt forgive his iniquities. None, from my case, can ever presume; none, from my case, need ever despair.

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¹ To the chief Musician [05329], A Psalm [04210] of David [01732]. In thee, O LORD [03068], do I put my trust [02620]; let me never [0408] [05769] be ashamed [0954]: deliver [06403] me in thy righteousness [06666].

¹⁷ I will praise [03034] the LORD [03068] according to his righteousness [06664]: and will sing praise [02167] to the name [08034] of the LORD [03068] most high [05945].

⁶ Thou shalt destroy [06] them that speak [01696] leasing [03577]: the LORD [03068] will abhor [08581] the bloody [01818] and deceitful [04820] man [0376].

⁹ Wherefore hast thou despised [0959] the commandment [01697] of the LORD [03068], to do [06213] evil [07451] in his sight [05869]? thou hast killed [05221] Uriah [0223] the Hittite [02850] with the sword [02719], and hast taken [03947] his wife [0802] to be thy wife [0802], and hast slain [02026] him with the sword [02719] of the children [01121] of Ammon [05983].
¹⁰ Now therefore the sword [02719] shall never [05704] [05769] depart [05493] from thine house [01004]; because [06118] thou hast despised [0959] me, and hast taken [03947] the wife [0802] of Uriah [0223] the Hittite [02850] to be thy wife [0802].

⁸ Deliver [05337] me from all my transgressions [06588]: make [07760] me not the reproach [02781] of the foolish [05036].

²⁸ And my tongue [03956] shall speak [01897] of thy righteousness [06664] and of thy praise [08416] all the day [03117] long.

¹⁴ And it came to pass in the morning [01242], that David [01732] wrote [03789] a letter [05612] to Joab [03097], and sent [07971] it by the hand [03027] of Uriah [0223].
¹⁵ And he wrote [03789] in the letter [05612], saying [0559], Set [03051] ye Uriah [0223] in the forefront [06440] [04136] of the hottest [02389] battle [04421], and retire [07725] ye from him [0310], that he may be smitten [05221], and die [04191].
¹⁶ And it came to pass, when Joab [03097] observed [08104] the city [05892], that he assigned [05414] Uriah [0223] unto a place [04725] where he knew [03045] that valiant [02428] men [0582] were.
¹⁷ And the men [0582] of the city [05892] went out [03318], and fought [03898] with Joab [03097]: and there fell [05307] some of the people [05971] of the servants [05650] of David [01732]; and Uriah [0223] the Hittite [02850] died [04191] also.

⁵ And surely [0389] your blood [01818] of your lives [05315] will I require [01875]; at the hand [03027] of every beast [02416] will I require it [01875], and at the hand [03027] of man [0120]; at the hand [03027] of every man's [0376] brother [0251] will I require [01875] the life [05315] of man [0120].
⁶ Whoso sheddeth [08210] man's [0120] blood [01818], by man [0120] shall his blood [01818] be shed [08210]: for in the image [06754] of God [0430] made [06213] he man [0120].

⁴ When the Lord [0136] shall have washed away [07364] the filth [06675] of the daughters [01323] of Zion [06726], and shall have purged [01740] the blood [01818] of Jerusalem [03389] from the midst [07130] thereof by the spirit [07307] of judgment [04941], and by the spirit [07307] of burning [01197].

¹⁵ For thus saith [0559] the high [07311] and lofty One [05375] that inhabiteth [07931] eternity [05703], whose name [08034] is Holy [06918]; I dwell [07931] in the high [04791] and holy [06918] place, with him also that is of a contrite [01793] and humble [08217] spirit [07307], to revive [02421] the spirit [07307] of the humble [08217], and to revive [02421] the heart [03820] of the contrite ones [01792].

²³ Whoso offereth [02076] praise [08426] glorifieth [03513] me: and to him that ordereth [07760] his conversation [01870] aright will I shew [07200] the salvation [03468] of God [0430].

⁶ Sacrifice [02077] and offering [04503] thou didst not desire [02654]; mine ears [0241] hast thou opened [03738]: burnt offering [05930] and sin offering [02401] hast thou not required [07592].

¹¹ To what [04100] purpose is the multitude [07230] of your sacrifices [02077] unto me? saith [0559] the LORD [03068]: I am full [07646] of the burnt offerings [05930] of rams [0352], and the fat [02459] of fed beasts [04806]; and I delight [02654] not in the blood [01818] of bullocks [06499], or of lambs [03532], or of he goats [06260].

⁷ Then said [0559] I, Lo, I come [0935]: in the volume [04039] of the book [05612] it is written [03789] of me,

¹⁷ Unto thee, O my strength [05797], will I sing [02167]: for God [0430] is my defence [04869], and the God [0430] of my mercy [02617].

⁹ I was dumb [0481], I opened [06605] not my mouth [06310]; because thou didst [06213] it.

³⁸ And shed [08210] innocent [05355] blood [01818], even the blood [01818] of their sons [01121] and of their daughters [01323], whom they sacrificed [02076] unto the idols [06091] of Canaan [03667]: and the land [0776] was polluted [02610] with blood [01818].

¹³ Have mercy [02603] upon me, O LORD [03068]; consider [07200] my trouble [06040] which I suffer of them that hate [08130] me, thou that liftest me up [07311] from the gates [08179] of death [04194]: