Psalm 32 is the 32nd psalm of the Book of Psalms, beginning in English in the King James Version: "Blessed is he whose transgression is forgiven". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the ChristianOld Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 31. In Latin, it is known by the incipit, "Beati quorum".[1] The psalmist (traditionally, King David) expresses the joy of being released from great suffering.
Psalm 32 is used in both Jewish and Christian liturgies. It has often been set to music.
Text
Hebrew
The following table shows the Hebrew text[2][3] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).
I acknowledged my sin unto Thee, and mine iniquity have I not hid; I said: 'I will make confession concerning my transgressions unto the LORD' — And Thou, Thou forgavest the iniquity of my sin. Selah
For this let every one that is godly pray unto Thee in a time when Thou mayest be found; Surely, when the great waters overflow, they will not reach unto him.
Be ye not as the horse, or as the mule, which have no understanding; Whose mouth must be held in with bit and bridle, That they come not near unto thee.
Be glad in the LORD, and rejoice, ye righteous; And shout for joy, all ye that are upright in heart.
King James Version
Blessed is he whose transgression is forgiven, whose sin is covered.
Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile.
When I kept silence, my bones waxed old through my roaring all the day long.
For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.
I acknowledge my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah.
For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.
I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.
Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about.
Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart.
Theme and structure
The psalmist (traditionally, King David) expresses the joy of being released from great suffering. The psalm is divided into two parts: in verses 1–5, the psalmist proclaims the joy of seeing his fault remitted by God, and in verse 6 to verse 11, he shows his confidence in the conviction that God is the guide on the right path. The harm suffered by the psalmist is very hard to bear, although we can not know precisely its nature. The psalmist seeks to understand where it comes from, because at the time, misfortune was understood as a consequence of the sins one has committed. But far from being an opportunity to revolt, this event leads him to experience God's forgiveness.
This Psalm is one of the seven penitential psalms,[4] as its focus is on the former sins of the psalmist. It is one of the psalms known as a maschil, meaning "enlightened" or "wise", and the Jerusalem Bible describes it as a "didactic psalm".[4] The psalm itself is not a prayer of repentance, but a confession of sin is consummated. It also touches on themes of wisdom poetry, and belongs to the series of psalms of thanksgiving of an individual. According to James Luther Mays, the Psalmist, in the exercise of repentance teaches others of his experience and gives therefore instructions.[5] It is divided into the following segments:[6]
1. Verse 1: Commitment to repentance
2. Verse 3-5: The psalmist's distress
3. Verse 6: Forgiveness and admonition to others
4. Verse 8: Wisdom speech
5. Verse 10: Summary of experience
6. Verse 11: Rejoicing over the forgiveness of sins.
Uses
Judaism
In Judaism, Psalm 32 holds significance and is used in various traditions and occasions:
Psalm 32 is recited on Yom Kippur, the Day of Atonement, in some Jewish traditions. It is considered appropriate for this solemn occasion due to its themes of forgiveness and repentance.[7]
It is one of the ten Psalms included in the practice of the Tikkun HaKlali attributed to Rebbe Nachman of Breslov. This collection of ten Psalms is often recited or sung as a form of spiritual purification and healing.[8][9]
Verse 8 from Psalm 32 is part of the "Foundation of Repentance" recited on the eve of Rosh Hashanah, the Jewish New Year. This verse emphasizes divine guidance and instruction.[10]
**Rosh Hashanah Significance:** Verse 8 from Psalm 32 is included in the "Foundation of Repentance," which is recited on the eve of Rosh Hashanah, the Jewish New Year. This verse underscores the role of divine guidance and instruction in the lives of individuals seeking repentance and renewal. Rosh Hashanah marks the beginning of the Ten Days of Repentance, a period of reflection and spiritual growth leading up to Yom Kippur.[11]
The inclusion of Psalm 32 in these significant Jewish practices highlights its importance in facilitating introspection, repentance, and spiritual transformation within the Jewish faith. It serves as a source of inspiration and guidance for individuals striving to strengthen their connection with God and seek forgiveness for their transgressions.
This Psalm's inclusion in these significant Jewish practices underscores its role in themes of forgiveness, repentance, and spiritual reflection in the Jewish faith.
Following St.Benedict of Nursia,[14][15] the practice in the Middle Ages was for monasteries to recite or sing this Psalm at matins on Sundays.[16] Today, Psalm 31 is sung or recited at Vespers on the Thursday of the first week of the main four-weekly cycle of liturgical prayers.
Heinrich Schütz wrote a setting of a paraphrase of the psalm in German, "Der Mensch vor Gott wohl selig ist", SWV 129, for the Becker Psalter, published first in 1628.
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