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Psalm 51
Lexham English Bible

A Prayer of Repentance and Plea for Mercy

For the music director. A psalm of David.

When Nathan the prophet came to him, after he had gone in to Bathsheba.[a]

51 Be gracious to me, O God, according to your loyal love.
According to your abundant mercies,
blot out my transgressions.
2 Wash me thoroughly from my iniquity,
and from my sin cleanse me.
3 For I myself know[b] my transgressions,[c]
and my sin is ever before me.
4 Against you, only you, I have sinned
and have done this evil[d] in your eyes,
so that you are correct when you speak,
you are blameless when you judge.
5 Behold, in iniquity I was born,
and in sin my mother conceived me.
6 Behold, you delight in truth in the inward parts,
and in the hidden parts you make me to know wisdom.
7 Purify me with hyssop, and I shall be clean.
Wash me, and I shall be whiter than snow.
8 Make me hear joy and gladness;
let the bones you have crushed rejoice.
9 Hide your face from my sins,
and all my iniquities blot out.
10 Create a clean heart for me, O God,
and renew a steadfast spirit within me.[e]
11 Do not cast me away from your presence,
and do not take your Holy Spirit from me.
12 Restore to me the joy of your salvation,
and with a willing spirit sustain me.
13 Then I will teach transgressors your ways,
and sinners will turn back to you.
14 Deliver me from the guilt of bloodshed, O God,
the God of my salvation;
then my tongue will sing aloud of your righteousness.
15 O Lord, open my lips,
and my mouth will proclaim your praise.
16 For you do not delight in sacrifice or I would give it.
With a burnt offering you are not pleased.
17 The sacrifices of God are a broken spirit;
A broken and contrite heart,
O God, you will not despise.
18 Do good in your favor toward Zion.
Build the walls of Jerusalem.
19 Then you will delight in righteous sacrifices,
burnt offering and whole burnt offering.
Then bulls will be offered on your altar.

Footnotes

  1. Psalm 51:1 The Hebrew Bible counts the superscription as the first two verses of the psalm; the English verse number is reduced by two
  2. Psalm 51:3 Literally “I, I know”
  3. Psalm 51:3 Or “rebellions”
  4. Psalm 51:4 Hebrew “the evil”
  5. Psalm 51:10 Literally “in my inner parts”
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Psalm 51
New English Translation

Psalm 51[a]

For the music director, a psalm of David, written when Nathan the prophet confronted him after David’s affair with Bathsheba.[b]

51 Have mercy on me, O God, because of[c] your loyal love.
Because of[d] your great compassion, wipe away my rebellious acts.[e]
2 Wash away my wrongdoing.[f]
Cleanse me of my sin.[g]
3 For I am aware of[h] my rebellious acts;
I am forever conscious of my sin.[i]
4 Against you—you above all[j]—I have sinned;
I have done what is evil in your sight.
So[k] you are just when you confront me;[l]
you are right when you condemn me.[m]
5 Look, I was guilty of sin from birth,
a sinner the moment my mother conceived me.[n]
6 Look,[o] you desire[p] integrity in the inner man;[q]
you want me to possess wisdom.[r]
7 Cleanse me[s] with hyssop[t] and I will be pure;[u]
wash me[v] and I will be whiter than snow.[w]
8 Grant me the ultimate joy of being forgiven.[x]
May the bones[y] you crushed rejoice.[z]
9 Hide your face[aa] from my sins.
Wipe away[ab] all my guilt.
10 Create for me a pure heart, O God.[ac]
Renew a resolute spirit within me.[ad]
11 Do not reject me.[ae]
Do not take your holy Spirit[af] away from me.[ag]
12 Let me again experience the joy of your deliverance.
Sustain me by giving me the desire to obey.[ah]
13 Then I will teach[ai] rebels your merciful ways,[aj]
and sinners will turn[ak] to you.
14 Rescue me from the guilt of murder,[al] O God, the God who delivers me.
Then my tongue will shout for joy because of your righteousness.[am]
15 O Lord, give me the words.[an]
Then my mouth will praise you.[ao]
16 Certainly[ap] you do not want a sacrifice, or else I would offer it;[aq]
you do not desire a burnt sacrifice.[ar]
17 The sacrifice God desires is a humble spirit[as]—
O God, a humble and repentant heart[at] you will not reject.[au]
18 Because you favor Zion, do what is good for her.[av]
Fortify[aw] the walls of Jerusalem.
19 Then you will accept[ax] the proper sacrifices, burnt sacrifices and whole offerings;
then bulls will be sacrificed[ay] on your altar.[az]

Footnotes

  1. Psalm 51:1 sn Psalm 51. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c. The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.
  2. Psalm 51:1 tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”
  3. Psalm 51:1 tn Or “according to.”
  4. Psalm 51:1 tn Or “according to.”
  5. Psalm 51:1 tn Traditionally “blot out my transgressions.” Because of the reference to washing and cleansing in the following verse, it is likely that the psalmist is comparing forgiveness to wiping an object clean (note the use of the verb מָחָה (makhah) in the sense of “wipe clean; dry” in 2 Kgs 21:13; Prov 30:20; Isa 25:8). Another option is that the psalmist is comparing forgiveness to erasing or blotting out names from a register (see Exod 32:32-33). In this case one might translate, “erase all record of my rebellious acts.”
  6. Psalm 51:2 tn Heb “Thoroughly wash me from my wrongdoing.”
  7. Psalm 51:2 sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.
  8. Psalm 51:3 tn Heb “know.”
  9. Psalm 51:3 tn Heb “and my sin [is] in front of me continually.”
  10. Psalm 51:4 tn Heb “only you,” as if the psalmist had sinned exclusively against God and no other. Since the Hebrew verb חָטָא (hataʾ, “to sin”) is used elsewhere of sinful acts against people (see BDB 306 s.v. 2.a) and David (the presumed author) certainly sinned when he murdered Uriah (2 Sam 12:9), it is likely that the psalmist is overstating the case to suggest that the attack on Uriah was ultimately an attack on God himself. To clarify the point of the hyperbole, the translation uses “above all,” rather than the potentially confusing “only.”
  11. Psalm 51:4 tn The Hebrew term לְמַעַן (lemaʿan) normally indicates purpose (“in order that”), but here it introduces a logical consequence of the preceding statement. (Taking the clause as indicating purpose here would yield a theologically preposterous idea—the psalmist purposely sinned so that God’s justice might be vindicated!) For other examples of לְמַעַן indicating result, see 2 Kgs 22:17; Jer 27:15; Amos 2:7, as well as IBHS 638-40 §38.3.
  12. Psalm 51:4 tn Heb “when you speak.” In this context the psalmist refers to God’s word of condemnation against his sin delivered through Nathan (cf. 2 Sam 12:7-12).
  13. Psalm 51:4 tn Heb “when you judge.”
  14. Psalm 51:5 tn Heb “Look, in wrongdoing I was brought forth, and in sin my mother conceived me.” The prefixed verbal form in the second line is probably a preterite (without vav [ו] consecutive), stating a simple historical fact. The psalmist is not suggesting that he was conceived through an inappropriate sexual relationship (although the verse has sometimes been understood to mean that, or even that all sexual relationships are sinful). The psalmist’s point is that he has been a sinner from the very moment his personal existence began. By going back beyond the time of birth to the moment of conception, the psalmist makes his point more emphatically in the second line than in the first.
  15. Psalm 51:6 sn The juxtaposition of two occurrences of “look” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.
  16. Psalm 51:6 tn The perfect is used in a generalizing sense here.
  17. Psalm 51:6 tn Heb “in the covered [places],” i.e., in the inner man.
  18. Psalm 51:6 tn Heb “in the secret [place] wisdom you cause me to know.” The Hiphil verbal form is causative, while the imperfect is used in a modal sense to indicate God’s desire (note the parallel verb “desire”).sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill.
  19. Psalm 51:7 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
  20. Psalm 51:7 sn “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water or blood in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18). The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.
  21. Psalm 51:7 tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.
  22. Psalm 51:7 tn The imperfect verbal form is used here to express the psalmist’s wish or request.
  23. Psalm 51:7 sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).
  24. Psalm 51:8 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.
  25. Psalm 51:8 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.
  26. Psalm 51:8 tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.
  27. Psalm 51:9 sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”
  28. Psalm 51:9 tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.
  29. Psalm 51:10 sn The heart is viewed here as the seat of the psalmist’s motives and moral character.
  30. Psalm 51:10 tn Heb “and a reliable spirit renew in my inner being.”
  31. Psalm 51:11 tn Heb “do not cast me away from before you.”
  32. Psalm 51:11 sn Your holy Spirit. The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his holy Spirit.”
  33. Psalm 51:11 sn Do not take…away. The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David (1 Sam 16:13-14). An alternative understanding of this verse is that the term Holy Spirit is simply metaphorical for the Lord’s presence, but this is unlikely given the other use of the term in Isa 63:10, where the Holy Spirit is personal and distinct from God himself.
  34. Psalm 51:12 tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.
  35. Psalm 51:13 tn The cohortative expresses the psalmist’s resolve. This may be a vow or promise. If forgiven, the psalmist will “repay” the Lord by declaring God’s mercy and motivating other sinners to repent.
  36. Psalm 51:13 tn Heb “your ways.” The word “merciful” is added for clarification. God’s “ways” are sometimes his commands, but in this context, where the teaching of God’s ways motivates repentance (see the next line), it is more likely that God’s merciful and compassionate way of dealing with sinners is in view. Thanksgiving songs praising God for his deliverance typically focus on these divine attributes (see Pss 34, 41, 116, 138).
  37. Psalm 51:13 tn Or “return,” i.e., in repentance.
  38. Psalm 51:14 tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.
  39. Psalm 51:14 tn Heb “my tongue will shout for joy your righteousness.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).
  40. Psalm 51:15 tn Heb “open my lips.” The imperfect verbal form is used here to express the psalmist’s wish or request.
  41. Psalm 51:15 tn Heb “and my mouth will declare your praise.”
  42. Psalm 51:16 tn Or “For.” The translation assumes the particle is asseverative (i.e., emphasizing: “certainly”). (Some translations that consider the particle asseverative leave it untranslated.) If taken as causal or explanatory (“for”, cf. NRSV), the verse would explain why the psalmist is pleading for forgiveness, rather than merely offering a sacrifice.
  43. Psalm 51:16 tn The translation assumes that the cohortative is used in a hypothetical manner in a formally unmarked conditional sentence, “You do not want a sacrifice, should I offer [it]” (cf. NEB). For other examples of cohortatives in the protasis (“if” clause) of a conditional sentence, see GKC 320 §108.e. (It should be noted, however, that GKC understands this particular verse in a different manner. See GKC 320 §108.f, where it is suggested that the cohortative is part of an apodosis with the protasis being suppressed.)
  44. Psalm 51:16 sn You do not desire a burnt sacrifice. The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19), but God requires something more fundamental, a repentant and humble attitude (see v. 17), before these offerings can have real meaning.
  45. Psalm 51:17 tn Heb “a broken spirit.”
  46. Psalm 51:17 tn Heb “a broken and crushed heart.”
  47. Psalm 51:17 tn Or “despise.”
  48. Psalm 51:18 tn Heb “do what is good for Zion in your favor.”
  49. Psalm 51:18 tn Or “Build.” The imperfect verbal form is used here to express the psalmist’s wish or request.
  50. Psalm 51:19 tn Or “desire, take delight in.”
  51. Psalm 51:19 tn Heb “then they will offer up bulls.” The third plural subject is indefinite.
  52. Psalm 51:19 sn Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.
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2 Samuel 11:1-12:25
Lexham English Bible

David Commits Adultery with Bathsheba

11 It came about in the spring,[a] at the time kings[b] go out, David sent Joab and his servants with him and all of Israel. They ravaged all of the Ammonites[c] and besieged Rabbah, but David was remaining in Jerusalem. 2 It happened late one afternoon[d] that David got up from his bed and walked about on the roof of the king’s house, and he saw a woman bathing on her[e] roof. Now the woman was very beautiful.[f] 3 David sent and inquired about the woman, and someone said, “Is this not Bathsheba the daughter of Eliam, the wife of Uriah the Hittite?” 4 Then David sent messengers and took her, and she came to him, and he slept with her. (Now she had been purifying herself from her uncleanness.) And she returned to her house. 5 The woman became pregnant, and she sent and told David, and she said, “I am pregnant.” 6 So David sent to Joab, “Send Uriah the Hittite to me.” So Joab sent Uriah to David. 7 Uriah came to him, and David asked how Joab and the army fared and how the war was going.[g] 8 David said to Uriah, “Go down to your house, and wash your feet.” So Uriah went out from the king’s house, and a gift from the king went out after him. 9 But Uriah slept at the entrance of the king’s house with all the servants of his master and did not go down to his house. 10 They told David, “Uriah did not go down to his house.” David said to Uriah, “Are you not coming from a journey? Why did you not go down to your house?” 11 Uriah said to David, “The ark and Israel and Judah are living in the booths; and my lord Joab and the servants of my lord are camping on the surface of the open field; and I, shall I go to my house to eat and to drink and to sleep with my wife? By your life and the life of your soul, I surely will not do this thing.” 12 David said to Uriah, “Remain here today,[h] and tomorrow I will send you away.” So Uriah remained in Jerusalem on that day and the next. 13 David invited him, and he ate and drank in his presence so that he became drunk,[i] and he went out in the evening to lie on his bed with the servants of his lord, but he did not go down to his house. 14 And it happened in the morning, David wrote a letter to Joab, and he sent it by the hand of Uriah. 15 He had written in the letter, “Put Uriah in the front, in the face of the fiercest fighting, then draw back from behind him so that he may be struck down and die.”

16 When Joab was besieging[j] the city, he put Uriah toward the place which he knew there were valiant warriors.[k] 17 The men of the city came out and fought with Joab. Some from the army from the servants of David fell; Uriah the Hittite also died. 18 Joab sent and told David all of the news of the battle. 19 He instructed the messenger, saying, “As you are finishing to speak all the news of the battle to the king, 20 if the anger of the king rises and he says to you, ‘Why did you go near the city to fight? Did you not know that they would shoot from atop the wall? 21 Who killed Abimelech the son of Jerub-bosheth,[l] if not a woman who threw an upper millstone on him from atop the wall and he died at Thebez? Why did you go near the wall?’ Then you shall say, ‘Your servant Uriah the Hittite also died.’” 22 Then the messenger left, and he came and told David all that Joab had sent him to say. 23 The messenger said to David, “Because the men overpowered us,[m] the men came out to us in the field, but we forced them back[n] to the entrance of the gate. 24 The archers shot at your servant from atop the wall, and some of the servants of the king died; your servant Uriah the Hittite also died.” 25 Then David said to the messenger, “Thus you shall say to Joab, ‘Do not feel badly about this matter;[o] now one and then another[p] the sword will devour. Intensify your attack on the city and overthrow it.’” And he encouraged him. 26 When the wife of Uriah heard that Uriah her husband was dead, she mourned over her husband. 27 When the mourning was over, David sent and brought her to his household, and she became his wife and bore him a son. But the thing which David had done was evil in the eyes of Yahweh.

Nathan Reproves David

12 So Yahweh sent Nathan to David, and he came to him and said, “Two men were in a certain city; one was rich and the other was poor. 2 The rich man had very many flocks and herds, 3 but the poor man had nothing except for one small ewe lamb which he had bought. He had nurtured her, and she grew up with him and with his children together. She used to eat from his morsel and drink from his cup, and she used to lie in his lap and became like a daughter for him. 4 And a visitor came to the rich man, but he was reluctant[q] to take from his flocks or from his herds to prepare a meal for the traveler when he came to him. So he took the ewe lamb of the poor man and prepared it for the man who had come to him.” 5 Then the anger of David was kindled[r] against the man, and he said to Nathan, “As Yahweh lives,[s] the man who has done this deserves to die![t] 6 He shall restore the ewe lamb fourfold because he has done this thing, and because he had no pity.” 7 Then Nathan said to him, “You are the man! Thus says Yahweh the God of Israel: ‘I anointed you as king over Israel, and I delivered you from the hand of Saul. 8 I gave you the household of your master and the women of your master into your lap. I also gave you the house of Israel and Judah; if that had been too little, I would have added to you much more.[u] 9 Why have you despised the word of Yahweh by doing evil in his eyes?[v] Uriah the Hittite you have struck down with the sword, and his wife you have taken to yourself as wife! You have killed him with the sword of the Ammonites![w] 10 So then, a sword will not turn away from your house forever, because you have despised me and have taken the wife of Uriah the Hittite to be your wife!’ 11 Thus says Yahweh, ‘Look, I am going to raise up evil against you from within your house, and I will take your women before your eyes, and I will give them to your neighbor, and he shall sleep with your wives in broad daylight.[x] 12 Though you did this in secret, I will do this thing before all of Israel in broad daylight!’”[y]

David Repents, But the Child Dies

13 Then David said to Nathan, “I have sinned against Yahweh!”[z] Nathan said to David, “Yahweh has also forgiven your sin; you shall not die. 14 But because you have utterly scorned[aa] Yahweh in this matter, the son born for you will certainly die.”[ab] 15 Then Nathan went to his house, and Yahweh struck the child that the wife of Uriah bore for David, and he became ill. 16 David pleaded with God on behalf of the boy and David fasted. He went to spend the night and lay upon the ground. 17 The elders of his household stood over him to lift him up from the ground, but he was not willing, and he did not eat any food with them. 18 It happened on the seventh day that the child died, and the servants of David were afraid to tell him that the child was dead, for they said, “Look, when the child was alive, we spoke to him, but he would not listen to our voice. How can we tell him, ‘The child is dead’? He may do something evil.” 19 When David saw that his servants were whispering together, he realized that the child was dead. Then David said to his servants, “Is the child dead?” And they said, “He is dead.” 20 David stood up from the ground and washed and anointed himself and changed his clothing. Then he went to the house of Yahweh and worshiped, and he went to his own house. He asked, so they served him food, and he ate. 21 Then his servants said to him, “What is this thing that you have done? While the child was alive, you fasted and wept; now that the child has died, you get up and eat food!” 22 He said, “When the child was still alive, I fasted and I wept because I thought, ‘Who knows? Yahweh may have mercy on me that the child will live.’ 23 But now he is dead. Why should I be fasting? Am I able to return him again? I am going to him, but he cannot return to me.” 24 David consoled Bathsheba his wife, and he went to her and slept with her. She bore a son, and he called[ac] him Solomon, and Yahweh loved him. 25 He sent word by the hand of Nathan the prophet, so he called him Jedidiah[ad] because of Yahweh.

Footnotes

  1. 2 Samuel 11:1 Literally “And it happened at the turn of the year”
  2. 2 Samuel 11:1 According to the reading tradition (Qere); Kethib has “angels” or “messengers”
  3. 2 Samuel 11:1 Literally “sons/children of Ammon”
  4. 2 Samuel 11:2 Literally “at the time of the evening”
  5. 2 Samuel 11:2 Hebrew “the”
  6. 2 Samuel 11:2 Literally “very good of appearance”
  7. 2 Samuel 11:7 Literally “as far as the peace of Joab, as far as the peace of the army, and as far as the peace of the battle”
  8. 2 Samuel 11:12 Literally “also the day”
  9. 2 Samuel 11:13 Literally “and he made him drunk”
  10. 2 Samuel 11:16 Literally “And it happened at the besieging of Joab”
  11. 2 Samuel 11:16 Literally “there were men of ability”
  12. 2 Samuel 11:21 In putting words in David’s mouth, Joab alludes to the story of Abimelech the son of Gideon from Judg 9:52–55. Though Gideon was also known as Jerub-ba’al, Joab conventionally substitutes bosheth (shame) for Ba’al to avoid naming the Canaanite deity
  13. 2 Samuel 11:23 Literally “the men were superior over us”
  14. 2 Samuel 11:23 Literally “we were upon them”
  15. 2 Samuel 11:25 Literally “Do not let his matter be evil in your eyes”
  16. 2 Samuel 11:25 Literally “for as this and as this”
  17. 2 Samuel 12:4 Literally “felt sorry”
  18. 2 Samuel 12:5 Literally “the nose of David became very hot”
  19. 2 Samuel 12:5 Literally “The life of Yahweh”
  20. 2 Samuel 12:5 Literally “is a son of death”
  21. 2 Samuel 12:8 Literally “as here and as here”
  22. 2 Samuel 12:9 Thus Kethib; the reading tradition (Qere) reads “my eyes”
  23. 2 Samuel 12:9 Literally “sons/children of Ammon”
  24. 2 Samuel 12:11 Literally “before the eyes of this sun”
  25. 2 Samuel 12:12 Literally “before the sun”
  26. 2 Samuel 12:13 See Pss 32:1–5; 51:1–13
  27. 2 Samuel 12:14 Literally “scorning you have scorned.” The term “enemies of” in the MT is likely a textual corruption and is deleted here
  28. 2 Samuel 12:14 Literally “dying will die” (compare Gen 2:17)
  29. 2 Samuel 12:24 So Kethib; Qere reads “she called”
  30. 2 Samuel 12:25 Jedidiah means “beloved of Yahweh”
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2 Samuel 11:1-12:25
New English Translation

David Commits Adultery with Bathsheba

11 In the spring of the year, at the time when kings[a] normally conduct wars,[b] David sent out Joab with his officers[c] and the entire Israelite army.[d] They defeated the Ammonites and besieged Rabbah. But David stayed behind in Jerusalem.[e] 2 One evening David got up from his bed and walked around on the roof of his palace.[f] From the roof he saw a woman bathing. Now this woman was very attractive.[g] 3 So David sent someone to inquire about the woman. The messenger[h] said, “Isn’t this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?”

4 David sent some messengers to get her.[i] She came to[j] him and he went to bed with her.[k] (Now at that time she was in the process of purifying herself from her menstrual uncleanness.)[l] Then she returned to her home. 5 The woman conceived and then sent word to David saying, “I’m pregnant.”

6 So David sent a message to Joab that said, “Send me Uriah the Hittite.” So Joab sent Uriah to David. 7 When Uriah came to him, David asked about how Joab and the army were doing and how the campaign was going.[m] 8 Then David said to Uriah, “Go down to your home and relax.”[n] When Uriah left the palace, the king sent a gift to him.[o] 9 But Uriah stayed at the door of the palace with all[p] the servants of his lord. He did not go down to his house.

10 So they informed David, “Uriah has not gone down to his house.” So David said to Uriah, “Haven’t you just arrived from a journey? Why haven’t you gone down to your house?” 11 Uriah replied to David, “The ark and Israel and Judah reside in temporary shelters, and my lord Joab and my lord’s soldiers are camping in the open field. Should I go to my house to eat and drink and go to bed with[q] my wife? As surely as you are alive,[r] I will not do this thing!” 12 So David said to Uriah, “Stay here another day. Tomorrow I will send you back.” So Uriah stayed in Jerusalem both that day and the following one.[s] 13 Then David summoned him. He ate and drank with him, and got him drunk. But in the evening he went out to sleep on his bed with the servants of his lord; he did not go down to his own house.

14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In the letter he wrote: “Station Uriah at the front in the thick of the battle and then withdraw from him so he will be cut down and killed.”

16 So as Joab kept watch on the city, he stationed Uriah at the place where he knew the best enemy soldiers[t] were. 17 When the men of the city came out and fought with Joab, some of David’s soldiers[u] fell in battle. Uriah the Hittite also died.

18 Then Joab sent a full battle report to David.[v] 19 He instructed the messenger as follows: “When you finish giving the battle report to the king, 20 if the king becomes angry and asks you, ‘Why did you go so close to the city to fight? Didn’t you realize they would shoot from the wall? 21 Who struck down Abimelech the son of Jerub-Besheth? Didn’t a woman throw an upper millstone[w] down on him from the wall so that he died in Thebez? Why did you go so close to the wall?’ just say to him, ‘Your servant Uriah the Hittite is also dead.’”

22 So the messenger departed. When he arrived, he informed David of all the news that Joab had sent with him. 23 The messenger said to David, “The men overpowered us and attacked us[x] in the field. But we forced them to retreat[y] all the way to the door of the city gate. 24 Then the archers shot at your servants from the wall and some of the king’s soldiers[z] died. Your servant Uriah the Hittite is also dead.” 25 David said to the messenger, “Tell Joab, ‘Don’t let this thing upset you.[aa] There is no way to anticipate whom the sword will cut down.[ab] Press the battle against the city and conquer[ac] it.’ Encourage him with these words.”[ad]

26 When Uriah’s wife heard that her husband Uriah was dead, she mourned for him.[ae] 27 When the time of mourning passed, David had her brought to his palace.[af] She became his wife and she bore him a son. But what David had done upset the Lord.[ag]

Nathan the Prophet Confronts David

12 So the Lord sent Nathan[ah] to David. When he came to David,[ai] Nathan[aj] said,[ak] “There were two men in a certain city, one rich and the other poor. 2 The rich man had a great many flocks and herds. 3 But the poor man had nothing except for a little lamb he had acquired. He raised it, and it grew up alongside him and his children.[al] It used to[am] eat his food,[an] drink from his cup, and sleep in his arms.[ao] It was just like a daughter to him.

4 “When a traveler arrived at the rich man’s home,[ap] he did not want to use one of his own sheep or cattle to feed[aq] the traveler who had come to visit him.[ar] Instead, he took the poor man’s lamb and cooked[as] it for the man who had come to visit him.”

5 Then David became very angry at this man. He said to Nathan, “As surely as the Lord lives, the man who did this deserves to die![at] 6 Because he committed this cold-hearted crime, he must pay for the lamb four times over!”[au]

7 Nathan said to David, “You are that man! This is what the Lord God of Israel has said: ‘I chose[av] you to be king over Israel and I rescued you from the hand of Saul. 8 I gave you your master’s house, and put your master’s wives into your arms.[aw] I also gave you the house of Israel and Judah. And if all that somehow seems insignificant, I would have given you so much more as well! 9 Why have you shown contempt for the Lord’s decrees[ax] by doing evil in my[ay] sight? You have struck down Uriah the Hittite with the sword and you have taken his wife to be your own wife! You have killed him with the sword of the Ammonites. 10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’ 11 This is what the Lord has said: ‘I am about to bring disaster on you[az] from inside your own household![ba] Right before your eyes I will take your wives and hand them over to your companion.[bb] He will go to bed with[bc] your wives in broad daylight![bd] 12 Although you have acted in secret, I will do this thing before all Israel, and in broad daylight.’”[be]

13 Then David exclaimed to Nathan, “I have sinned against the Lord!” Nathan replied to David, “Yes, and the Lord has forgiven[bf] your sin. You are not going to die. 14 Nonetheless, because you have treated the Lord with such contempt[bg] in this matter, the son who has been born to you will certainly die.”

15 Then Nathan went to his home. The Lord struck the child that Uriah’s wife had borne to David, and the child became very ill.[bh] 16 Then David prayed to[bi] God for the child and fasted.[bj] He would even[bk] go and spend the night lying on the ground. 17 The elders of his house stood over him and tried to lift him from the ground, but he was unwilling, and refused to eat food with them.

18 On the seventh day the child died. But the servants of David were afraid to inform him that the child had died, for they said, “While the child was still alive he would not listen to us[bl] when we spoke to him. How can we tell him that the child is dead? He will do himself harm!”[bm]

19 When David saw that his servants were whispering to one another, he[bn] realized that the child was dead. So David asked his servants, “Is the child dead?” They replied, “Yes, he’s dead.” 20 So David got up from the ground, bathed, put on oil, and changed his clothes. He went to the house of the Lord and worshiped. Then, when he entered his palace, he requested that food be brought to him, and he ate.

21 His servants said to him, “What is this that you have done? While[bo] the child was still alive, you fasted and wept. Once the child was dead you got up and ate food!” 22 He replied, “While the child was still alive, I fasted and wept because I thought,[bp] ‘Perhaps[bq] the Lord will show pity and the child will live.’ 23 But now he is dead. Why should I fast? Am I able to bring him back at this point? I will go to him, but he cannot return to me!”

24 So David comforted his wife Bathsheba. He came to her[br] and went to bed with her.[bs] Later she gave birth to a son, and David[bt] named him Solomon. Now the Lord loved the child[bu] 25 and sent word through Nathan the prophet that he should be named Jedidiah[bv] for the Lord’s sake.

Footnotes

  1. 2 Samuel 11:1 tc Codex Leningrad (B19A), on which BHS is based, has here “messengers” (הַמַּלְאָכִים, hammalʾakhim), probably as the result of contamination from the occurrence of that word in v. 4. The present translation follows most Hebrew mss and the ancient versions, which read “kings” (הַמֶּלָאכִים, hammelakhim).
  2. 2 Samuel 11:1 tn Heb “go out.”
  3. 2 Samuel 11:1 tn Heb “and his servants with him.”
  4. 2 Samuel 11:1 tn Heb “all Israel.”
  5. 2 Samuel 11:1 tn The disjunctive clause contrasts David’s inactivity with the army’s activity.
  6. 2 Samuel 11:2 tn Heb “on the roof of the house of the king.” So also in vv. 8, 9.
  7. 2 Samuel 11:2 tn The disjunctive clause highlights this observation and builds the tension of the story.
  8. 2 Samuel 11:3 tn Heb “he”; the referent (the messenger) has been specified in the translation for clarity.
  9. 2 Samuel 11:4 tn Heb “and David sent messengers and he took her.”
  10. 2 Samuel 11:4 tn The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations, the implied purpose for approaching someone. Here it refers only to the stage of approaching while the next verb describes the result. That she is the subject of this verb (while David is the subject of the next verb) probably indicates that the act was consensual.
  11. 2 Samuel 11:4 tn Heb “he lay down with her.” The verb שָׁכַב (shakav) “to lie down” can be a euphemism for going to bed for sexual relations.
  12. 2 Samuel 11:4 tn The parenthetical disjunctive clause further heightens the tension by letting the reader know that Bathsheba, having just completed her menstrual cycle, is ripe for conception. See P. K. McCarter, II Samuel (AB), 286. Since she just had her period, it will also be obvious to those close to the scene that Uriah, who has been away fighting, cannot be the father of the child.
  13. 2 Samuel 11:7 tn Heb “concerning the peace of Joab and concerning the peace of the people and concerning the peace of the battle.”
  14. 2 Samuel 11:8 tn Heb “and wash your feet.”
  15. 2 Samuel 11:8 tn Heb “and there went out after him the gift of the king.”
  16. 2 Samuel 11:9 tc The Lucianic recension of the Old Greek translation lacks the word “all.”
  17. 2 Samuel 11:11 tn Heb “lie with.” The verb שָׁכַב (shakav) “to lie down” can be a euphemism for going to bed for sexual relations.
  18. 2 Samuel 11:11 tn Heb “as you live and as your soul lives.”
  19. 2 Samuel 11:12 tn On the chronology involved here see P. K. McCarter, II Samuel (AB), 287.
  20. 2 Samuel 11:16 tn Heb “the valiant men.” This refers in context to the strongest or most valiant defenders of the city Joab and the Israelite army were besieging, so the present translation uses “the best enemy soldiers” for clarity.
  21. 2 Samuel 11:17 tn Heb “some of the people from the servants of David.”
  22. 2 Samuel 11:18 tn Heb “Joab sent and related to David all the matters of the battle.”
  23. 2 Samuel 11:21 sn The upper millstone (Heb “millstone of riding”) refers to the heavy circular stone that was commonly rolled over a circular base in order to crush and grind such things as olives.
  24. 2 Samuel 11:23 tn Heb “and came out to us.”
  25. 2 Samuel 11:23 tn Heb “but we were on them.”
  26. 2 Samuel 11:24 tc The translation follows the Qere (“your servants”) rather than the Kethib (“your servant”).
  27. 2 Samuel 11:25 tn Heb “let not this matter be evil in your eyes.”
  28. 2 Samuel 11:25 tn Heb “according to this and according to this the sword devours.”
  29. 2 Samuel 11:25 tn Heb “overthrow.”
  30. 2 Samuel 11:25 tn The Hebrew text does not have “with these words.” They are supplied in the translation for clarity and for stylistic reasons.
  31. 2 Samuel 11:26 tn Heb “for her lord.”
  32. 2 Samuel 11:27 tn Heb “David sent and gathered her to his house.”
  33. 2 Samuel 11:27 tn Heb “and the thing which David had done was evil in the eyes of the Lord.” Note the verbal connection with v. 25. Though David did not regard the matter as evil, the Lord certainly did.
  34. 2 Samuel 12:1 tc A few medieval Hebrew mss, the LXX, and the Syriac Peshitta add “the prophet.” The words are included in a few modern English version (e.g., TEV, CEV, NLT).
  35. 2 Samuel 12:1 tn Heb “him”; the referent (David) has been specified in the translation for clarity.
  36. 2 Samuel 12:1 tn Heb “he”; the referent (Nathan) has been specified in the translation for clarity.
  37. 2 Samuel 12:1 tn The Hebrew text repeats “to him.”
  38. 2 Samuel 12:3 tn Heb “his sons.”
  39. 2 Samuel 12:3 tn The three Hebrew imperfect verbal forms in this sentence have a customary nuance; they describe past actions that were repeated or typical.
  40. 2 Samuel 12:3 tn Heb “from his morsel.”
  41. 2 Samuel 12:3 tn Heb “and on his chest [or perhaps, “lap”] it would lie.”
  42. 2 Samuel 12:4 tn Heb “came to the rich man.” In the translation “arrived at the rich man’s home” has been used for stylistic reasons.
  43. 2 Samuel 12:4 tn Heb “and he refused to take from his flock and from his herd to prepare [a meal] for.”
  44. 2 Samuel 12:4 tn Heb “who had come to him” (also a second time later in this verse). The word “visit” has been supplied in the translation for stylistic reasons and for clarity.
  45. 2 Samuel 12:4 tn Heb “and prepared.”
  46. 2 Samuel 12:5 tn Heb “the man doing this [is] a son of death.” See 1 Sam 20:31 for another use of this expression, which must mean “he is as good as dead” or “he deserves to die,” as 1 Sam 20:32 makes clear.
  47. 2 Samuel 12:6 tc With the exception of the Lucianic recension, the Old Greek translation has here “sevenfold” rather than “fourfold,” a reading that S. R. Driver thought probably to be the original reading (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 291). However, Exod 22:1 [21:37 HT] specifies fourfold repayment for a stolen sheep, which is consistent with 2 Sam 12:6. Some mss of the Targum and the Syriac Peshitta exaggerate the idea to “fortyfold.”tn Heb “the lamb he must repay fourfold because he did this thing and because he did not have compassion.”
  48. 2 Samuel 12:7 tn Heb “anointed.”
  49. 2 Samuel 12:8 tn Heb “and the wives of your lord into your chest [or “lap”].” The words “I put” are supplied in the translation for stylistic reasons and for clarification.
  50. 2 Samuel 12:9 tn Or “word, message.” The “word of the Lord” sometimes refers to a prophetic message from God and sometimes to his past revelation. Here it refers to the Lord’s laws which David has violated.
  51. 2 Samuel 12:9 tc So the Qere; the Kethib has “his.”
  52. 2 Samuel 12:11 tn Heb “raise up against you disaster.”
  53. 2 Samuel 12:11 tn Heb “house” (so NAB, NRSV); NCV, TEV, CEV “family.”
  54. 2 Samuel 12:11 tn Or “friend.”
  55. 2 Samuel 12:11 tn Heb “will lie down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations.
  56. 2 Samuel 12:11 tn Heb “in the eyes of this sun.”
  57. 2 Samuel 12:12 tn Heb “and before the sun.”
  58. 2 Samuel 12:13 tn Heb “removed.”
  59. 2 Samuel 12:14 tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”
  60. 2 Samuel 12:15 tn Heb “and the Lord struck the child…and he was ill.” It is necessary to repeat “the child” in the translation to make clear who became ill, since “the Lord struck the child that Uriah’s wife had borne to David, and he became very ill” could be understood to mean that David himself became ill.
  61. 2 Samuel 12:16 tn Heb “sought” or “searched for.”
  62. 2 Samuel 12:16 tn Heb “and David fasted.”
  63. 2 Samuel 12:16 tn The three Hebrew verbs that follow in this verse are perfects with prefixed vav. They may describe repeated past actions or actions which accompanied David’s praying and fasting.
  64. 2 Samuel 12:18 tn Heb “to our voice.”
  65. 2 Samuel 12:18 tn Heb “he will do harm.” The object is not stated in the Hebrew text. The statement may be intentionally vague, meaning that he might harm himself or them!
  66. 2 Samuel 12:19 tn Heb “David.” The name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
  67. 2 Samuel 12:21 tc For the MT בַּעֲבוּר (baʿavur, “for the sake of”) we should probably read בְּעוֹד (beʿod, “while”). See the Lucianic Greek recension, the Syriac Peshitta, and the Targum.
  68. 2 Samuel 12:22 tn Heb “said.”
  69. 2 Samuel 12:22 tn Heb “Who knows?”
  70. 2 Samuel 12:24 tn The combination of the verb בּוֹא (boʾ; “to come, enter”) and the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 1:113). This common expression is also used as a euphemism for coming together for sexual relations. Although some take the phrase to be a graphic depiction of a man actions in sexual relations with a woman, certain factors clarify that it is a euphemism. First, the phrase also describes a woman approaching a man for sexual relations (2 Sam 11:4), a situation where this phrase cannot be explicitly descriptive. Second, the phrase is paired here with שָׁכַב (shakhav), “to lie down,” which only makes sense if the two are complementary (compare also Gen 19:33-34 which uses both verbs of Lot’s daughters, but without the preposition). The verb שָׁכַב can imply lying down for sleep or for sexual relations. When בּוֹא אֶל (boʾ ʾel) is used with שָׁכַב (shakhav), they state the natural progression of approaching and then lying with. Hebrew can use the two together, or either separately, as a euphemism for sexual relations. But if the phrase בּוֹא אֶל were already an explicit depiction of sex, then the latter phrase with שָׁכַב, “to lie with,” would be pointless. So 2 Sam 11:4 and 2 Sam 12:24 are important evidence for how this phrase really works, and it is appropriate to also use euphemisms in translation.
  71. 2 Samuel 12:24 tn Heb “and he lay with her.” The phrase is a euphemism for sexual relations.
  72. 2 Samuel 12:24 tc The Kethiv reads “he named” while the Qere reads “she named.”tn Heb “he”; the referent (David) has been specified in the translation for clarity. While some translations render the pronoun as third person plural (“they”), implying that both David and Bathsheba together named the child, it is likely that the name “Solomon,” which is related to the Hebrew word for “peace” (and may be derived from it) had special significance for David, who would have regarded the birth of a second child to Bathsheba as a confirming sign that God had forgiven his sin and was at peace with him.
  73. 2 Samuel 12:24 tn Heb “him,” referring to the child.
  74. 2 Samuel 12:25 sn The name Jedidiah means “loved by the Lord.”
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