Discovery BoxPsalms 32:1
ContextBy 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
Psalms 15:1-5
ContextA psalm of David.
15:1 Lord, who may be a guest in your home? 7
Who may live on your holy hill? 8
15:2 Whoever lives a blameless life, 9
does what is right,
and speaks honestly. 10
15:3 He 11 does not slander, 12
or do harm to others, 13
or insult his neighbor. 14
15:4 He despises a reprobate, 15
but honors the Lord’s loyal followers. 16
He makes firm commitments and does not renege on his promise. 17
15:5 He does not charge interest when he lends his money. 18
He does not take bribes to testify against the innocent. 19
The one who lives like this 20 will never be upended.
[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] 5 tn Heb “covered over.”
[15:1] 6 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
[15:1] 7 tn Heb “Who may live as a resident alien in your tent?”
[15:1] 8 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
[15:2] 11 tn Heb “one who walks blamelessly.”
[15:2] 12 tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.
[15:3] 16 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
[15:3] 17 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
[15:3] 19 tn Heb “and he does not lift up an insult against one who is near to him.”
[15:4] 21 tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.
[15:4] 22 tn Heb “those who fear the
[15:4] 23 tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.
[15:5] 26 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
[15:5] 27 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
