1 Kings 10:8

10:8 Your attendants, who stand before you at all times and hear your wise sayings, are truly happy! ¹ 

Psalms 32:1-2

Psalm 32 ² 

By David; a well-written song. ³ 

32:1 How blessed ⁴  is the one whose rebellious acts are forgiven, ⁵ 

whose sin is pardoned! ⁶ 

32:2 How blessed is the one ⁷  whose wrongdoing the Lord does not punish, ⁸ 

in whose spirit there is no deceit. ⁹ 

Psalms 146:5

146:5 How blessed is the one whose helper is the God of Jacob,

whose hope is in the Lord his God,

James 1:12

1:12 Happy is the one ¹⁰  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ¹¹  promised to those who love him.

James 5:11

5:11 Think of how we regard ¹²  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ¹³ 

[10:8]  ¹ tn Heb “How happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!”

[32:1]  ² sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.

[32:1]  ³ 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.

[32:1]  ⁴ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.

[32:1]  ⁵ tn Heb “lifted up.”

[32:1]  ⁶ tn Heb “covered over.”

[32:2]  ⁷ tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”

[32:2]  ⁸ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ⁹ sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.

[1:12]  ¹⁰ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ¹¹ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[5:11]  ¹² tn Grk “Behold! We regard…”

[5:11]  ¹³ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.