Psalms 32:1-5

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 

32:3 When I refused to confess my sin, ⁹ 

my whole body wasted away, ¹⁰ 

while I groaned in pain all day long.

32:4 For day and night you tormented me; ¹¹ 

you tried to destroy me ¹²  in the intense heat ¹³  of summer. ¹⁴  (Selah)

32:5 Then I confessed my sin;

I no longer covered up my wrongdoing.

I said, “I will confess ¹⁵  my rebellious acts to the Lord.”

And then you forgave my sins. ¹⁶  (Selah)

Psalms 51:8-9

51:8 Grant me the ultimate joy of being forgiven! ¹⁷ 

May the bones ¹⁸  you crushed rejoice! ¹⁹ 

51:9 Hide your face ²⁰  from my sins!

Wipe away ²¹  all my guilt!

Matthew 9:2

9:2 Just then ²²  some people ²³  brought to him a paralytic lying on a stretcher. ²⁴  When Jesus saw their ²⁵  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ²⁶ 

[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.

[32:3]  ⁹ tn Heb “when I was silent.”

[32:3]  ¹⁰ tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

[32:4]  ¹¹ tn Heb “your hand was heavy upon me.”

[32:4]  ¹² tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  ¹³ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ¹⁴ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[32:5]  ¹⁵ tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”

[32:5]  ¹⁶ tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.

[51:8]  ¹⁷ 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.

[51:8]  ¹⁸ 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.

[51:8]  ¹⁹ tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

[51:9]  ²⁰ sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”

[51:9]  ²¹ tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.

[9:2]  ²² tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ²³ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ²⁴ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ²⁵ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ²⁶ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.