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詩編 51

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1Show me favor, God, according to your steadfast love; according to your sweeping mercy blot out my transgressions. 2Wash me thoroughly from my iniquity, and cleanse me from my sin. 3For my transgressions I know, and my sin is constantly before me. 4Against you, you alone, have I sinned, and done what is evil in your eyes, so you are right when you speak, and pure when you judge. 5Look, in iniquity I was brought forth, and in sin my mother conceived me. 6Look, you desire truth in the inward parts, and in the hidden place you make me know wisdom. 7Purge me from sin with hyssop, and I will be clean; wash me, and I will be whiter than snow. 8Let me hear shouts of joy and singing; let the bones you have crushed rejoice. 9Hide your face from my sins, and blot out all my iniquities. 10Create a clean heart in me, God, and renew a resolute spirit within me. 11Do not cast me from your presence, and do not take your holy spirit from me. 12Restore to me the joy of your salvation, and sustain me with a willing spirit. 13I will teach transgressors your ways, and sinners will return to you. 14Deliver me from bloodshed, God, God of my salvation; my tongue will sing aloud of your righteousness. 15Lord, open my lips, and my mouth will declare your praise. 16For you do not desire sacrifice, or I would give it; you take no pleasure in burnt offering. 17The sacrifices of God are a broken spirit; a broken and crushed heart, God, you will not despise. 18Deal favorably in your good pleasure with Zion; build the walls of Jerusalem. 19Then you will desire sacrifices of righteousness, burnt offering and whole burnt offering; then they will offer bulls on your altar.

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各教派が一致している点

Several traditions agree that the psalmist's request for a clean heart signifies the necessity of an actual, transformative renewal of character, and that the subsequent restoration of joy naturally leads to evangelistic witness. Additionally, some traditions apply the petition to be purged with hyssop typologically to the sacramental cleansing of baptism. However, the foundational nature of the psalmist's confession regarding conception is highly disputed, with traditions divided over whether… サインインして共通理解の全文を読む →

各教派の相違点

  • Verse 5 establishes that all humanity inherits a fundamentally corrupt and fallen nature from the moment of conception.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: AFFIRM; anabaptist: QUALIFY; restorationist: DENY

  • The inherited condition described in verse 5 consists of human mortality and a propensity to sin, rather than the transmission of personal guilt.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anabaptist: AFFIRM; restorationist: DENY

  • The assertion of being conceived in sin represents poetic hyperbole describing a sinful environment, rather than establishing a doctrine of innate hereditary depravity.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: DENY; anabaptist: DENY; restorationist: AFFIRM

  • The plea to create a clean heart demonstrates that spiritual regeneration is entirely the monergistic, miraculous work of God.

    orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM; methodist: QUALIFY; restorationist: DENY

  • The creation of a clean heart models a synergistic restoration where God's renewing grace meets human contrition.

    orthodox: AFFIRM; lutheran: DENY; reformed: DENY; methodist: QUALIFY; restorationist: AFFIRM

  • The clean heart requested by the psalmist represents the inward spiritual regeneration (the new birth) that must precede outward water baptism.

    methodist: DENY; anabaptist: AFFIRM; restorationist: DENY

  • The plea not to remove the Holy Spirit reflects the pneumatological reality that grave sin can expel the Holy Spirit from the believer, requiring grace for restoration.

    catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY; baptist: DENY; pentecostal: QUALIFY; restorationist: DENY

  • The psalmist's fear of losing the Holy Spirit refers to the temporary withdrawal of the Spirit's comforting presence and active operations, rather than the loss of eternal salvation.

    catholic: DENY; reformed: AFFIRM; baptist: AFFIRM; pentecostal: QUALIFY; restorationist: DENY

  • The Holy Spirit mentioned in verse 11 refers to an Old Covenant charismatic anointing for leadership and prophecy that could be withdrawn, distinguishing it from the permanent New Covenant indwelling.

    catholic: DENY; orthodox: DENY; reformed: DENY; baptist: AFFIRM; pentecostal: AFFIRM; restorationist: AFFIRM

  • The 'broken and contrite heart' represents the essential interior disposition of contrition required for sacramental reconciliation.

    catholic: AFFIRM; orthodox: AFFIRM; baptist: DENY; anabaptist: DENY

  • The rejection of outward sacrifice in favor of a broken spirit is interpreted as a critique of coercive sacramentalism and outward rituals devoid of inward conversion.

    anglican: QUALIFY; baptist: AFFIRM; methodist: QUALIFY; anabaptist: AFFIRM

  • Verses 10 and 11 are prayed by the clergy during the eucharistic Epiclesis to invoke the Holy Spirit's continuous presence and transformation of the gifts.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: QUALIFY

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In its immediate context, this penitential psalm (attributed by its superscription to David after his sin with Bathsheba) is a profound lament and plea for divine mercy. The psalmist acknowledges profound personal guilt, recognizing that his sin is ultimately a rupture of his relationship with God. He pleads for thorough purification, internal moral recreation, and the sustained presence of God's spirit. The psalm culminates by declaring that interior contrition is the true sacrifice God desires, which in turn leads to the restoration of the community and its authentic liturgical worship. Reception: Historically known as the *Miserere* (Psalm 50 in the Septuagint and Vulgate numbering), this chapter is the cornerstone of Catholic penitential theology. The tradition reads verse 5 ('in sin did my mother conceive me') as a primary scriptural witness to the fallen state of humanity. In the Latin tradition, Augustine and the Council of Trent firmly established this verse as a proof text for the doctrine of Original Sin—a condition of privation and guilt inherited from conception. Eastern Catholic theology, drawing on the Greek Fathers, affirms the necessity of grace but nuances this reading, interpreting verse 5 as evidence of ancestral sin (humanity's inherited mortality and propensity to sin) rather than the transmission of personal guilt. Sacramentally, verse 7 ('Purge me with hyssop') is received typologically as a prefiguration of the cleansing waters of Baptism. Furthermore, Thomas Aquinas and the Magisterium locate the essential matter of the Sacrament of Penance in verse 17, identifying the 'broken and contrite heart' as the interior act of contrition required for sacramental absolution. Finally, verses 10-11 are foundational to Catholic pneumatology, demonstrating that severe sin causes the loss of the indwelling Holy Spirit, who must be restored through a divine act of re-creation.

Eastern Orthodox

The psalm presents David's profound penitential cry following his sin with Bathsheba, as noted in the superscription. He pleads for divine mercy, acknowledging his deep inward corruption and the constant presence of his transgression. The psalmist recognizes that true purification requires a profound inner renewal—a clean heart and a right spirit—rather than mere external sacrifices, though righteous offerings will appropriately follow a restored covenant relationship. Reception: In the Eastern Orthodox tradition, where it is universally known by its Septuagint numbering as Psalm 50, this text forms the theological bedrock for understanding repentance and human nature. Verse 5 ('conceived in sin') is critically interpreted through the lens of Ancestral Sin (progonikon hamartema). Patristic consensus, exemplified by Theodoret of Cyrus in his Commentary on the Psalms, insists this verse does not teach inherited guilt (the Augustinian doctrine of Original Sin), but rather that humanity inherits a fallen, corrupted, and mortal nature prone to sin. Furthermore, John Chrysostom, in his Homilies on Repentance and Almsgiving, frames David's plea for a clean heart (verse 10) as the ultimate paradigm of synergy, where God's renewing grace meets human contrition, allowing the restoration of the Holy Spirit (verse 11) within the believer.

Oriental Orthodox

In its immediate context, this is a penitential psalm of David following the prophet Nathan's confrontation regarding David's adultery with Bathsheba and the murder of Uriah. David acknowledges the depth of his transgressions, recognizing that his sin is fundamentally a rebellion against God. The psalmist pleads for complete purification, using imagery of washing and hyssop, and asks for inward renewal through a clean heart and a right spirit. He fears the loss of God's presence and Spirit, begging for restoration so he can teach others and offer genuine praise. The psalm concludes by contrasting external animal sacrifices with the true sacrifice of a broken heart, while ultimately envisioning the restoration of Zion where righteous offerings will again be acceptable. Reception: The Oriental Orthodox tradition receives this chapter (numbered as Psalm 50 in the Septuagint) as the ultimate scriptural articulation of metanoia (repentance) and pneumatological renewal. Verse 5 ('conceived in sin') is read not as a transmission of personal guilt, but as an articulation of ancestral sin—the inheritance of a fallen, mortal nature that is prone to corruption, requiring radical divine intervention to heal. Verses 10 and 11 ('Create in me a clean heart... take not thy holy spirit from me') are central to the tradition's Trinitarian theology. Athanasius of Alexandria heavily utilized these verses to defend the divinity of the Holy Spirit; because the Spirit renews and sustains the 'right spirit' in humanity, the Spirit must be uncreated and fully divine. The 'hyssop' in verse 7 is read typologically by miaphysite Fathers like Cyril of Alexandria as pointing to the Passover lamb, and therefore to the blood of Christ and the waters of baptism, which provide the true washing that makes the believer 'whiter than snow.'

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions. 2Wash me thoroughly from my iniquity. Cleanse me from my sin. 3For I know my transgressions. My sin is constantly before me. 4Against you, and you only, I have sinned, and done that which is evil in your sight, so you may be proved right when you speak, and justified when you judge. 5Behold, I was born in iniquity. My mother conceived me in sin. 6Behold, you desire truth in the inward parts. You teach me wisdom in the inmost place. 7Purify me with hyssop, and I will be clean. Wash me, and I will be whiter than snow. 8Let me hear joy and gladness, that the bones which you have broken may rejoice. 9Hide your face from my sins, and blot out all of my iniquities. 10Create in me a clean heart, O God. Renew a right spirit within me. 11Don’t throw me from your presence, and don’t take your Holy Spirit from me. 12Restore to me the joy of your salvation. Uphold me with a willing spirit. 13Then I will teach transgressors your ways. Sinners will be converted to you. 14Deliver me from the guilt of bloodshed, O God, the God of my salvation. My tongue will sing aloud of your righteousness. 15Lord, open my lips. My mouth will declare your praise. 16For you don’t delight in sacrifice, or else I would give it. You have no pleasure in burnt offering. 17The sacrifices of God are a broken spirit. O God, you will not despise a broken and contrite heart. 18Do well in your good pleasure to Zion. Build the walls of Jerusalem. 19Then you will delight in the sacrifices of righteousness, in burnt offerings and in whole burnt offerings. Then they will offer bulls on your altar.

KJV · King James Version

1Have mercy upon me, O God, according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions. 2Wash me throughly from mine iniquity, and cleanse me from my sin. 3For I acknowledge my transgressions: and my sin is ever before me. 4Against 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. 5Behold, I was shapen in iniquity; and in sin did my mother conceive me. 6Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. 7Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. 8Make me to hear joy and gladness; that the bones which thou hast broken may rejoice. 9Hide thy face from my sins, and blot out all mine iniquities. 10Create in me a clean heart, O God; and renew a right spirit within me. 11Cast me not away from thy presence; and take not thy holy spirit from me. 12Restore unto me the joy of thy salvation; and uphold me with thy free spirit. 13Then will I teach transgressors thy ways; and sinners shall be converted unto thee. 14Deliver me from bloodguiltiness, O God, thou God of my salvation: and my tongue shall sing aloud of thy righteousness. 15O Lord, open thou my lips; and my mouth shall shew forth thy praise. 16For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering. 17The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. 18Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem. 19Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.

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意味が変わる相違点 (24)
  • v1 [lexical]: differs in translating the term for covenant loyalty or mercy — “thy lovingkindness” (KJV, ASV, DARBY, WEBSTER) vs “your loving kindness” (WEB) vs “kindness” (YLT) vs “great mercy And” (DRC)
  • v1 [lexical]: differs in translating the word for greatness or abundance — “multitude” (WEB, KJV, ASV, WEBSTER, DRC) vs “abundance” (YLT, DARBY)
  • v1 [lexical]: differs in translating the term for rebellious acts or sin — “transgressions” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “iniquity” (DRC)
  • v4 [grammatical]: differs in translating the preposition and repeating the pronoun — “Against thee thee” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you and you” (WEB) vs “To” (DRC)
  • v5 [grammatical]: differs in tense/aspect for the verb of conception — “conceive” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “conceived” (WEB)
  • v6 [lexical]: differs in the translation of the verb for desire or love, and tense — “Behold thou desirest” (KJV, ASV, WEBSTER) vs “you desire” (WEB) vs “Lo” (YLT) vs “wilt have” (DARBY) vs “For hast loved” (DRC)
  • v7 [lexical]: differs in the translation of the action of cleansing or sprinkling — “Purge” (KJV, DARBY, WEBSTER) vs “Purify” (WEB, ASV) vs “Thou cleansest” (YLT) vs “Thou shalt sprinkle” (DRC)
  • v7 [grammatical]: differs in verb tense and sentence structure — “shall be clean wash” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “am Washest” (YLT) vs “cleansed thou shalt” (DRC)
  • v8 [grammatical]: differs in conjunctions and syntactic structure connecting the clauses — “that the” (WEB, KJV, ASV, WEBSTER) vs “Thou makest joyful” (YLT) vs “and joy” (DARBY) vs “and” (DRC)
  • v9 [lexical]: differs in the verb used for hiding or averting the face — “Hide thy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “Turn away” (DRC)
  • v9 [grammatical]: differs in the preposition and pronoun phrasing — “mine” (KJV, ASV, YLT, DARBY) vs “my” (WEBSTER, DRC) vs “of my” (WEB)
  • v10 [lexical]: differs in the translation of the adjective describing the spirit — “right” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “steadfast” (DARBY)
  • v10 [lexical]: differs in translating the inner parts — “me” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “my bowels” (DRC)
  • v11 [lexical]: differs in the verb for discarding or casting away — “Cast” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Don’t throw” (WEB)
  • v11 [lexical]: differs in translating the term for face or presence — “thy presence” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “face” (DRC)
  • v13 [lexical]: differs in translating the term for sinners or transgressors — “transgressors thy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “your” (WEB) vs “the unjust” (DRC)
  • v14 [interpretive]: differs in spelling out the meaning of blood as bloodguiltiness or bloodshed — “bloodguiltiness” (KJV, ASV, DARBY, WEBSTER) vs “blood” (YLT, DRC) vs “the guilt of bloodshed” (WEB)
  • v15 [lexical]: differs in translating the verb for making known or declaring — “show” (ASV, WEBSTER) vs “declare” (DARBY, DRC) vs “will declare your” (WEB) vs “shall shew forth thy” (KJV) vs “declareth” (YLT)
  • v16 [grammatical]: differs in phrasing the conditional and verb of desiring — “thou desirest not” (KJV, YLT, DARBY, WEBSTER) vs “you don’t delight in” (WEB) vs “delightest in” (ASV) vs “if hadst desired” (DRC)
  • v16 [grammatical]: differs in the tense and mood of the verb for giving — “give” (KJV, ASV, YLT, DARBY, WEBSTER) vs “would” (WEB) vs “would indeed have given” (DRC)
  • v18 [lexical]: differs in translating the verb for doing good or dealing favorably — “Do good” (KJV, ASV, YLT, DARBY, WEBSTER) vs “well” (WEB) vs “Deal favourably O Lord” (DRC)
  • v19 [lexical]: differs in translating and structuring the list of offerings — “Burnt-offering” (YLT, DARBY, WEBSTER) vs “in offerings” (WEB) vs “righteousness with burnt offering” (KJV) vs “In burnt-offering” (ASV) vs “justice oblations” (DRC)
  • v19 [grammatical]: differs in singular versus plural for the offerings — “burnt-offering” (ASV, YLT, DARBY, WEBSTER) vs “offerings” (WEB, DRC) vs “burnt offering” (KJV)
  • v19 [lexical]: differs in the term for the animal offering and the preposition used — “offer bullocks upon thine” (KJV, ASV) vs “will bulls on your” (WEB) vs “on” (YLT) vs “up” (DARBY) vs “thy” (WEBSTER) vs “lay calves thy” (DRC)

このページの背景

原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex tradition (with verse numbering mapped 1-19 to match English editions, omitting the MT superscription verses 1-2).

神の御名: Elohim (God)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In academic textual-historical analysis, Psalm 51 is classified form-critically as an Individual Lament or Penitential Prayer. The Hebrew text employs a comprehensive vocabulary for wrongdoing: 'pesha' (rebellion/transgression, vv. 1, 3), ''avon' (iniquity/guilt, vv. 2, 5, 9), and 'khata'' (sin/missing the mark, vv. 2, 3). The psalmist requests absolution using metaphors of laundering and ritual purification, notably invoking 'hyssop' (v. 7), a plant associated with priestly cleansing rites for leprosy or corpse impurity (e.g., Leviticus 14, Numbers 19). A striking philological feature is the use of the verb 'bara'' (create) in verse 10; in the Hebrew Bible, God is exclusively the subject of this verb, indicating that the psalmist is asking for a fundamental, divine act of new creation rather than mere moral improvement. The text presents a profound internalization of religion in verses 16-17, where animal sacrifice is explicitly rejected in favor of a 'broken spirit' and a 'contrite heart.' However, this anti-cultic sentiment sharply contrasts with verses 18-19, which petition for the rebuilding of Jerusalem's walls and anticipate the resumption of literal 'burnt offerings' and 'bulls on your altar.'

Jewish interpretation

In its immediate literary setting, Psalm 51 is a profound penitential prayer attributed to King David following his confrontation by the prophet Nathan over the incident with Bathsheba and Uriah. The speaker pleads for divine mercy, recognizing his profound moral failure. He acknowledges that his sin is fundamentally an offense against God, seeking thorough inward cleansing and the removal of bloodguilt. The psalm contrasts empty ritual sacrifice with the true requirement of a broken and contrite heart, while concluding with a petition for the fortification of Zion and the future acceptability of righteous sacrifices.

Latter-day Saint

In its immediate setting, Psalm 51 is a deeply personal penitential psalm attributed to David following his adultery with Bathsheba and his arrangement of Uriah's death. The psalmist pleads for divine mercy, acknowledging the absolute nature of his transgressions. He asks God for a thorough washing, the creation of a clean heart, and preservation from being cast out of God's presence or losing the Holy Spirit. Recognizing that God takes no ultimate pleasure in ritual animal slaughter, the psalmist declares that the true sacrifice desired by God is a broken spirit and a contrite heart.

Jehovah's Witnesses

Read as a literal, historical penitential prayer, Psalm 51 represents King David's deep contrition following his adultery with Bathsheba and his orchestration of Uriah's death. David acknowledges his transgressions (verse 3), confesses that his sins are ultimately against God (verse 4), and recognizes his inherent sinful state from birth (verse 5). He pleads for a clean heart (verse 10) and begs that God's holy spirit not be removed from him (verse 11). Finally, David declares that God does not desire literal animal sacrifices from an unrepentant heart, but rather values the spiritual sacrifice of a broken, contrite spirit (verses 16-17).

NCBによる翻訳の選択 (11)
  • v1: according to your steadfast love; according to your sweeping mercy — Preserves the structural alliteration of the Hebrew 'k' sounds with English 's' sounds while maintaining a dignified, contemporary vocabulary.
  • v4: Against you, you alone — Preserves the emphatic repetition of the pronoun in the source text while updating to contemporary register.
  • v5: Look — Updates the archaic interjection to genuinely contemporary, dignified English.
  • v5: in iniquity I was brought forth, and in sin my mother conceived me — Preserves the singular forms for the state of birth without strictly settling the highly disputed question of whether the text teaches innate hereditary depravity or employs poetic hyperbole.
  • v6: Look — Consistently replaces the archaic interjection with a contemporary equivalent across the translation.
  • v7: Purge me from sin — Captures the privative Piel derived from the root for sin in the source text, preserving the cognate wordplay.
  • v8: Let me hear shouts of joy and singing — Recreates the source text's sibilant alliteration while maintaining modern English syntax.
  • v10: Create a clean heart in me — Translates the profound divine act of creation (bara) without resolving the disputed mechanics of whether this implies entirely monergistic or synergistic regeneration.
  • v11: your holy spirit — Employs lowercase to leave open the disputed question of whether this designates the permanent New Covenant indwelling or a temporary Old Covenant charismatic anointing.
  • v14: from bloodshed — Accurately reflects the plural form indicating lethal violence or its resulting guilt, while maintaining a dignified contemporary style.
  • v17: a broken and crushed heart — Employs 'crushed' to faithfully render the required interior disposition without pre-loading formal theological vocabulary for the disputed question of sacramental reconciliation.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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