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 tn Heb “a psalm by David, when Nathan the prophet came to him when he had gone to Bathsheba.”

³ tn Or “according to.”

⁴ tn Or “according to.”

⁵ 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 sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

⁷ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

⁸ tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).

⁹ tn Heb “Why do you boast in evil?”

¹⁰ tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

¹¹ sn Psalm 88. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.

¹² tn The Hebrew phrase מָחֲלַת לְעַנּוֹת (makhalat lÿ’annot) may mean “illness to afflict.” Perhaps it refers to a particular style of music, a tune title, or a musical instrument. The term מָחֲלַת also appears in the superscription of Ps 53.

¹³ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

¹⁴ tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some emend the text to אַלֹהַי שִׁוַּעְתִּי (’alohay shivva’tiy, “[O Lord] my God, I cry out”). See v. 13.

¹⁵ tn Heb “[by] day I cry out, in the night before you.”