Psalm 32 Poetry
Psalm 32
About the Poetics Layer
Exploring the Psalms as poetry is crucial for understanding and experiencing the psalms and thus for faithfully translating them into another language. This layer is comprised of two main parts: Poetic Structure and Poetic Features.
Poetic Structure
In poetic structure, we analyse the structure of the psalm beginning at the most basic level of the structure: the line (also known as the “colon” or “hemistich”). Then, based on the perception of patterned similarities (and on the assumption that the whole psalm is structured hierarchically), we argue for the grouping of lines into verses, verses into sub-sections, sub-sections into larger sections, etc. Because patterned similarities might be of various kinds (syntactic, semantic, pragmatic, sonic) the analysis of poetic structure draws on all of the previous layers (especially the Discourse layer).
Poetic Macro-structure
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. |
Notes
- The whole poem is bound by a phonological inclusio: the twofold אַשְׁרֵי (ashre) at the beginning of the psalm and יִשְׁרֵי (yishre) at the end.
- The poem has two main sections (vv. 1–5 // vv. 6–10). The divine name "YHWH" occurs twice in each main section. The discourse marker "Because of this" (עַל־זֹאת) (v. 6) marks the transition to the second main section.
- The first half of the psalm, vv. 1-5, is unambiguously delimited by the cluster of "sin" words in vv. 1-2 and 5, as well as the repetition of the verbal roots √נשׂא and √כסה. In the middle of this symmetrical section we have the repetition of כִּי and the root יוֹם.
- The second half of the psalm is delimited by the symmetrical structure of כָּל modifying a faithful participant, with the verbal roots √סבב and symmetry: √רנן on the interior.
- Instead of two sections between vv. 6–8 and 9–11, the appearance of Selah indicates a threefold division between vv. 6–7, 8–9, and 10–11—a structure which is also favored by Potgieter[1] and Auffret.[2] Nevertheless, the participant shift from the praying person and his/her answer in vv. 7–8 to the psalmist counseling those who would heed wisdom in vv. 9–11 strongly suggest 9–11 as a section. A number of translations indicate YHWH to be speaking in both vv. 8 and 9, which would further favor this division as a unit, though this is highly unlikely, as discussed in the exegetical issue, The Participants of Psalm 32:7-9. The conclusions of the exegetical issue have not been appreciated by most scholars. Further, there is also a Selah between the psalmist's conviction (v. 4) and confession (v. 5), so in the case of v. 7, we similarly have a Selah between the praying person's confession (v. 7) and promised conviction (v. 8).
Line Divisions
Line division divides the poem into lines and line groupings. We determine line divisions based on a combination of external evidence (Masoretic accents, pausal forms, manuscripts) and internal evidence (syntax, prosodic word counting and patterned relation to other lines). Moreover, we indicate line-groupings by using additional spacing.
When line divisions are uncertain, we consult some of the many psalms manuscripts which lay out the text in lines. Then, if a division attested in one of these manuscripts/versions influences our decision to divide the text at a certain point, we place a green symbol (G, DSS, or MT) to the left of the line in question.
| Poetic line division legend | |
|---|---|
| Pausal form | Pausal forms are highlighted in yellow. |
| Accent which typically corresponds to line division | Accents which typically correspond to line divisions are indicated by red text. |
| | | Clause boundaries are indicated by a light gray vertical line in between clauses. |
| G | Line divisions that follow Greek manuscripts are indicated by a bold green G. |
| DSS | Line divisions that follow the Dead Sea Scrolls are indicated by a bold green DSS. |
| M | Line divisions that follow Masoretic manuscripts are indicated by a bold green M. |
| Number of prosodic words | The number of prosodic words are indicated in blue text. |
| Prosodic words greater than 5 | The number of prosodic words if greater than 5 is indicated by bold blue text. |
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. |
Notes
- v. 1 – The clausal structure (with apposition) support a one-line unit in this verse. Nevertheless, the LXX and Babylonian show early evidence for אַשְׁרֵ֥י נְֽשׂוּי־פֶּ֗שַׁע and כְּס֣וּי חֲטָאָֽה׃ as two separate lines, as do the accents.
- v. 2 – Despite the imbalance and lone A-line, the accents, LXX and Babylonian witnesses support our preferred division. Furthermore, though containing 7 prosodic words, the A-line is only 12 syllables (compare 11 in v. 1b, 10 in v. 3a, and 13 in v. 4a).
- v. 4 – The accents are quite difficult in this verse, the tsinnor with a precursor and atnakh both falling in the middle of a line. Nevertheless, this line division is supported by clause structure, the LXX, and Babylonian witnesses.
- v. 5 – In this case, the accents and clausal structure support our preference for the three-line section. By contrast, the LXX and Babylonian witnesses separate חַטָּאתִ֨י אוֹדִ֪יעֲךָ֡ and וַעֲוֺ֘נִ֤י לֹֽא־כִסִּ֗יתִי into two separate lines.
- v. 6 – The LXX contains a two-line section in this verse, with only עַל־זֹ֡את יִתְפַּלֵּ֬ל כָּל־חָסִ֨יד ׀ אֵלֶיךָ֮ לְעֵ֪ת מְ֫צֹ֥א and רַ֗ק לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים אֵ֝לָ֗יו לֹ֣א יַגִּֽיעוּ׃, against both the tsinnor and atnakh accents, resulting in 6-7 prosodic words (15 and 14 syllables, respectively). Preferable is the division found in both Aleppo and BL Or 2373, though the first division is not supported by the accents or clause structure. The similar beginnings between the second and fourth line (with the preposition אֵל) hints at some intentionality in the first enjambment, however.
- v. 7 – Despite the disjunctive tsinnor on לִי֮ and atnakh on פַלֵּ֑ט, this line division is supported by the LXX, BL Or 2373, line balance, and—in the case of the second line—clause structure.
- v. 8 – Despite the revia with precursor (azla legarmeh), the LXX, BL Or 2373 and clausal structure support the preferred division.
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.[3] 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.
Bibliography
- Atkinson, Ian. 2026. "Demonstrative Pronouns," in The Cambridge Grammar of Biblical Hebrew. Edited by Geoffrey Khan et al. Cambridge: Open Book & University of Cambridge.
- Auffret, Pierre. 2011. "'Et toi, tu as enlevé la faute de mon péché': nouvelle étude structurelle du Psaume 32." Journal of the Ancient Near Eastern Society 32 (1): 9 pages.
- Blau, Joshua. 2010. Phonology and Morphology of Biblical Hebrew: an Introduction. University Park, PA: Pennsylvania State University Press.
- Böhler, Dieter. 2021. Psalmen 1-50. Freiburg, Basel, Wien: Herder Verlag.
- Botha, Phil J. 2019. "Psalm 32: A Social-scientific Investigation," in OTE 32.1: 12-31.
- Bratcher, Robert G. and Reyburn, William David. 1991. A Translator’s Handbook on the Book of Psalms, UBS Handbook Series. New York, NY: United Bible Societies.
- Brockelmann, Carl. 1956. Hebräische Syntax. Neukirchen: Verlag der Buchhandlung des Erziehungsvereins.
- Castellino, George. 1952. "Psalm XXXII 9," in VT 2(1): 37–42.
- Hoftijzer, J. & Jongeling, K 1995. Dictionary of the North-West Semitic Inscriptions. Leiden: Brill.
- Jastrow, Marcus. 1903. A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature. London: W.C. Luzac & Co.
- Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. Stuttgart: Verlag W. Kohlhammer.
- Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Verlag W. Kohlhammer.
- Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Leiden: Brill.
- Levinsohn, S. H. 2011. "רַק and ְאַךְ: Limiting and Countering." Hebrew Studies 52(1): 83–105.
- Khan, Geoffrey. 2026a. "Qaṭal," in Geoffrey Khan et al. (eds.) The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
- Khan, Geoffrey. 2026b. "Yiqṭol," in Geoffrey Khan et al. (eds.) The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
- Kovecses, Zoltan. 2010. Metaphor: A Practical Introduction. Oxford: Oxford University Press.
- Miller, Cynthia L. 2010. "Vocative Syntax in Biblical Hebrew Prose and Poetry: A Preliminary Analysis." Semitic Studies 55(1): 347–364.
- Mena, Andrea K. 2012. "The Semantic Potential of עַל in Genesis, Psalms, and Chronicles." MA Thesis, Stellenbosch University.
- del Olmo Lete, Gregorio & Sanmartín, Joaquín. 2015. A Dictionary of the Ugaritic Language in the Alphabetic Tradition, Third Revised Edition. Leiden: Brill.
- Potgieter, J. H. 2014. "The structure and homogeneity of Psalm 32," HTS Teologiese Studies/Theological Studies 70(1), Art. #2725.
- Procházková, Ivana. 2021. The Torah / Law is a Journey: Using Cognitive and Culturally Oriented Linguistics to Interpret and Translate Metaphors in the Hebrew Bible. Prague: Karolinum Press.
- von Soden, Wolfram. 1968. "Aramäische Wörter in neuassyrischen und neu- und spätbabylonischen Texten. Ein Vorbericht. II." Orientalia 37(3): 261-271.
- von Soden, Wolfram. 1977. "Aramäische Wörter in neuassyrischen und neu- und spätbabylonischen Texten. Ein Vorbericht. III." Orientalia 46(2): 183–197.
- Sokoloff, Michael. 2014. A Dictionary of Christian Palestinian Aramaic. Leuven: Peeters.
- Sjörs, Ambjörn. 2026, "The Infinitive Construct," in Geoffrey Khan et al. (eds.) The Cambridge Grammar of Biblical Hebrew. Cambridge: Open Book Publishers & University of Cambridge.
- Qafaḥ, Yosef. 1965. The Psalms with Translation and Commentary of Saadia Gaon (in Hebrew: תהלים עם תרגום פוירוש הגאון). Jerusalem: The American Academy for Jewish Research (האקדימיה האמריקאנית למדעי היהדות).
- van der Lugt, Pieter. 2024. The Beatitude אַשְׁרֵי and the Confession of Sins in Psalms 32-41, in VT 74: 115-136.
- van der Merwe, C. H. J., Naudé, Jacobus and Kroeze, Jan. 1999. Biblical Hebrew Reference Grammar. London: Bloomsbury.
- Wagner, Norman E. 1960. "רִנָּה in the Psalter." VT 10(4): 435–441.
- Weitzman, M. P. 1999. The Syriac Version of the Old Testament: An Introduction. Cambridge: Cambridge University Press.
- Yuditsky, Alexey Eliyahu. 2017. A Grammar of the Hebrew of Origen's Transcriptions (Hebrew). Jerusalem: The Academy of the Hebrew Language.
Footnotes
- ↑ J. H. Potgieter, 2014. "The structure and homogeneity of Psalm 32," HTS Teologiese Studies/Theological Studies 70(1), Art. #2725, 6 pages. http://dx.doi.org/10.4102/hts.v70i1.2725.
- ↑ Pierre Auffret, 2011. “‘Et Toi, Tu as Enlevé La Faute de Mon Péché’: Nouvelle Étude Structurelle Du Psaume 32.” Journal of the Ancient Near Eastern Society 32 (1).
- ↑ See van der Lugt 2024; cf. Böhler 2021, 764–765.