Psalms 32:1-2

Psalm 32 ¹ 

By David; a well-written song. ² 

32:1 How blessed ³  is the one whose rebellious acts are forgiven, ⁴ 

whose sin is pardoned! ⁵ 

32:2 How blessed is the one ⁶  whose wrongdoing the Lord does not punish, ⁷ 

in whose spirit there is no deceit. ⁸ 

Isaiah 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

Isaiah 44:22

44:22 I remove the guilt of your rebellious deeds as if they were a cloud,

the guilt of your sins as if they were a cloud. ⁹ 

Come back to me, for I protect ¹⁰  you.”

Romans 4:6-8

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

4:7 “Blessed ¹¹  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ¹²  against whom the Lord will never count ¹³  sin.” ¹⁴ 

[32:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Heb “lifted up.”

[32:1]  ⁵ tn Heb “covered over.”

[32:2]  ⁶ 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]  ⁷ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ⁸ 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.

[44:22]  ⁹ tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).

[44:22]  ¹⁰ tn Heb “redeem.” See the note at 41:14.

[4:7]  ¹¹ tn Or “Happy.”

[4:8]  ¹² 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.”

[4:8]  ¹³ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ¹⁴ sn A quotation from Ps 32:1-2.