Psalms 32:1

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 

Psalms 6:1-10

Psalm 6 ⁶ 

For the music director, to be accompanied by stringed instruments, according to the sheminith style; ⁷  a psalm of David.

6:1 Lord, do not rebuke me in your anger!

Do not discipline me in your raging fury! ⁸ 

6:2 Have mercy on me, ⁹  Lord, for I am frail!

Heal me, Lord, for my bones are shaking! ¹⁰ 

6:3 I am absolutely terrified, ¹¹ 

and you, Lord – how long will this continue? ¹² 

6:4 Relent, Lord, rescue me! ¹³ 

Deliver me because of your faithfulness! ¹⁴ 

6:5 For no one remembers you in the realm of death, ¹⁵ 

In Sheol who gives you thanks? ¹⁶ 

6:6 I am exhausted as I groan;

all night long I drench my bed in tears; ¹⁷ 

my tears saturate the cushion beneath me. ¹⁸ 

6:7 My eyes ¹⁹  grow dim ²⁰  from suffering;

they grow weak ²¹  because of all my enemies. ²² 

6:8 Turn back from me, all you who behave wickedly, ²³ 

for the Lord has heard the sound of my weeping! ²⁴ 

6:9 The Lord has heard my appeal for mercy;

the Lord has accepted ²⁵  my prayer.

6:10 May all my enemies be humiliated ²⁶  and absolutely terrified! ²⁷ 

May they turn back and be suddenly humiliated!

[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.”

[6:1]  ⁶ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

[6:1]  ⁷ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[6:1]  ⁸ sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).

[6:2]  ¹¹ tn Or “show me favor.”

[6:2]  ¹² tn Normally the verb בָּהַל (bahal) refers to an emotional response and means “tremble with fear, be terrified” (see vv. 3, 10). Perhaps here the “bones” are viewed as the seat of the psalmist’s emotions. However, the verb may describe one of the effects of his physical ailment, perhaps a fever. In Ezek 7:27 the verb describes how the hands of the people will shake with fear when they experience the horrors of divine judgment.

[6:3]  ¹⁶ tn Heb “my being is very terrified.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[6:3]  ¹⁷ tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue?

[6:4]  ²¹ tn Heb “my being,” or “my life.” The suffixed form of נֶפֶשׁ (nefesh, “being”) is often equivalent to a pronoun in poetic texts.

[6:4]  ²² sn Deliver me because of your faithfulness. Though the psalmist is experiencing divine discipline, he realizes that God has made a commitment to him in the past, so he appeals to God’s faithfulness in his request for help.

[6:5]  ²⁶ tn Heb “for there is not in death your remembrance.” The Hebrew noun זֵכֶר (zekher, “remembrance”) here refers to the name of the Lord as invoked in liturgy and praise. Cf. Pss 30:4; 97:12. “Death” here refers to the realm of death where the dead reside. See the reference to Sheol in the next line.

[6:5]  ²⁷ tn The rhetorical question anticipates the answer, “no one.”

[6:6]  ³¹ tn Heb “I cause to swim through all the night my bed.”

[6:6]  ³² tn Heb “with my tears my bed I flood/melt.”

[6:7]  ³⁶ tn The Hebrew text has the singular “eye” here.

[6:7]  ³⁷ tn Or perhaps, “are swollen.”

[6:7]  ³⁸ tn Or perhaps, “grow old.”

[6:7]  ³⁹ sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.

[6:8]  ⁴¹ tn Heb “all [you] workers of wickedness.” See Ps 5:5.

[6:8]  ⁴² sn The Lord has heard. The psalmist’s mood abruptly changes because the Lord responded positively to the lament and petition of vv. 1-7 and promised him deliverance.

[6:9]  ⁴⁶ tn The prefixed verbal form is probably a preterite here; it is parallel to a perfect and refers to the fact that the Lord has responded favorably to the psalmist’s request.

[6:10]  ⁵¹ tn The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling judgment down on his enemies.

[6:10]  ⁵² tn Heb “and may they be very terrified.” The psalmist uses the same expression in v. 3 to describe the terror he was experiencing. Now he asks the Lord to turn the tables and cause his enemies to know what absolute terror feels like.