Psalm 32 Poetic Features
Psalm 32
Poetic Features
In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.
Who really is the happy person of the Psalms?
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
There is a remarkable number of correspondences between Psalm 1 and Psalm 32. Both begin with the word אַשְׁרֵי—twice in Psalm 32:1–2, after not occurring since Psalm 2:12—and conclude with a contrast between the wicked (רְשָׁעִים) and the righteous (צַדִּיקִים).
Between these two frames, we have "day and night," which do not appear in between Psalms 1 and 32, and correspondence between the exact lexemes or verbal roots of "know," "teach," "walk," "advice/advise," "on the way," and "being like."
Effect
Psalm 1 begins Book 1 of the Psalms. It has been argued that Psalm 32, similarly, begins the last collection of Psalms in Book 1, ranging from Psalms 32–41.[1] The reader who is aware of Psalm 1 and its content will be alert to this later elaboration and elucidation of its message.
Not only does true happiness come from meditating on the instruction of YHWH day and night, but rather, that very meditation will lead one to confess their sins and find forgiveness in YHWH, such that true happiness and blessedness must, indeed, be found in the state of forgiven sins and a relationship with YHWH characterized by integrity.
The wicked and righteous are to be contrasted not only in how YHWH cares for the way of the righteous, whereas the way of the wicked perishes. Rather, the contrast between the righteous and the wicked is evident even now: the wicked suffer from not confessing their sins, while the righteous exhibit integrity and—though not sinless—are quick to confess their sins. Only they, then, enjoy the communal thanksgiving for their deliverance, in the "group of the righteous" (Ps 1:5).
Covered sin and covered sinner
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
Verses 1 and 5 of Psalm 32 both contain the verb כסה. The sense of the verb, however, differs from one verse to the other. In v. 1, the passive adjective implies that YHWH is the one covering, i.e., forgiving, the happy person's sin. In v. 5, David claims to have not covered, i.e., hidden, his guilt.
The theme of covering in terms of protection is prevalent throughout vv. 6–7 (see esp. "shelter" in v. 7a).
Effect
The distinct senses of the same verb כסה in Psalm 32 creates a correspondence and development from one instance to the next. The person whose sins are covered by YHWH is happy (v. 1). Nevertheless, this state of true happiness is only reached by those who do not cover over their own guilt (v. 5), but rather pray to YHWH. Only then will YHWH cover them like a shelter and protect them from affliction and distress.
From groaning to shouting for joy
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Feature
The expressions of communication in Psalm 32 involve David keeping "silent" about his sin and "groaning" as a result (v. 3). He then decides to confess his sin.
Later the faithful person prays that YHWH will surround him with "celebrations (shouts) of deliverance" (v. 7). In the last line of the psalm David tells those who have integrity to "shout for joy" (v. 11).
There are two עַל prepositional phrases in Psalm 32 involving body parts attributed to YHWH: his hand upon David (v. 4) and his eye upon the faithful person praying to him (v. 8).
Effect
David's silence concerning his sin brought YHWH's hand of chastisement upon him and resulted in his groaning. For those, however, who decide to pray and confess their sin, YHWH's eye is upon them. He counsels them, and they surround themselves with the righteous congregation and their shouts of joy.
Repeated Roots
The repeated roots table is intended to identify the roots which are repeated in the psalm.
| Repeated Roots legend | |
|---|---|
| Divine name | The divine name is indicated by bold purple text. |
| Roots bounding a section | Roots bounding a section, appearing in the first and last verse of a section, are indicated by bold red text. |
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Roots occurring primarily in the first section are indicated in a yellow box. |
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Roots occurring primarily in the third section are indicated in a blue box. |
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Roots connected across sections are indicated by a vertical gray line connecting the roots. |
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Section boundaries are indicated by a horizontal black line across the chart. |
Notes
- A line of division based on repeated roots has been discerned between vv. 5-6.
- On the one hand, terms of sin (פֶּשַׁע, עָוֹן, חֲטָאָה) all repeat before the end of v. 5 (three times, in the cases of חֲטָאָה and עָוֹן), and there is a repetition of the verb נָשָׂא and כָסָה (see vv. 1, 5).
- On the other hand, רַבִּים is contrasted with the root חסד in both vv. 6 and 10, while the positive verbs of praise and protection (רנן, סבב) appear in vv. 7, 10/11.
- In contrast, the only repeated roots crossing this divide are the name יהוה, the quantifier כל and particle אֵין.
- ↑ See van der Lugt 2024; cf. Böhler 2021, 764–765.