Psalm 32 5

Psalm 32:5 kjv

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.

Psalm 32:5 nkjv

I acknowledged my sin to You, And my iniquity I have not hidden. I said, "I will confess my transgressions to the LORD," And You forgave the iniquity of my sin. Selah

Psalm 32:5 niv

Then I acknowledged my sin to you and did not cover up my iniquity. I said, "I will confess my transgressions to the LORD." And you forgave the guilt of my sin.

Psalm 32:5 esv

I acknowledged my sin to you, and I did not cover my iniquity; I said, "I will confess my transgressions to the LORD," and you forgave the iniquity of my sin. Selah

Psalm 32:5 nlt

Finally, I confessed all my sins to you
and stopped trying to hide my guilt.
I said to myself, "I will confess my rebellion to the LORD."
And you forgave me! All my guilt is gone. Interlude

Psalm 32 verses

Psalm 32 5 Meaning

Psalm 32:5 presents a profound declaration of spiritual release and restoration. It unveils the blessed state of an individual who chooses genuine, unreserved confession of their wrongdoing before the Almighty God. By openly acknowledging and not concealing his sin and iniquity, the Psalmist – believed to be David – verbalizes a solemn commitment to confess his transgressions to the Lord. In response to this honest act of humility and repentance, God immediately extends complete forgiveness, lifting away the heavy burden and guilt associated with the confessed sin. This verse highlights the immediate, efficacious, and gracious nature of divine absolution upon contrite confession.

Psalm 32 5 Context

Psalm 32 is a "Maskil" of David, signifying an instructional or wisdom psalm that imparts insight. It is deeply personal, often understood as a reflection of King David's spiritual journey, particularly in the aftermath of his sin with Bathsheba and Uriah (2 Sam 11-12), and the subsequent confrontation by the prophet Nathan (2 Sam 12). While the Psalm doesn't explicitly name this event, the progression from silent agony (v. 3-4) to open confession (v. 5) and ultimate joy (v. 1-2, 6-7) aligns perfectly with David's experience.

The chapter begins by declaring the profound blessedness of the one whose transgression is forgiven and whose sin is covered by God. It then sharply contrasts this with the torment of unconfessed sin, describing physical and spiritual decay. Verse 5 serves as the pivotal turning point, illustrating the how and why this blessedness is attained. It marks a shift from despair to hope, establishing confession as the necessary prerequisite for receiving divine pardon. The Psalm concludes with instruction for others to seek God, and an affirmation of the righteous living in His protective care. Historically, this theme counters the notion common in some contemporary beliefs that divine favor could be bought through mere ritual or outward appearance without true heart transformation. David's experience emphasized the direct, personal relationship with Yahweh and the necessity of moral rectitude.

Psalm 32 5 Word analysis

• I acknowledged (yāḏaʿtî - יָדַעְתִּי): From the root yada (יָדַע), meaning "to know," but often implying intimate knowledge, experience, or deep recognition. Here, it denotes more than a mere admission; it's an internal understanding and open declaration, a knowing-with-acknowledgment. It is an active choice to face and present the reality of sin.
• my sin (ḥaṭṭāʾṯî - חַטָּאתִי): From ḥaṭṭāʾâ, primarily meaning "missing the mark." It describes a deviation from the divine standard, an act of error or failure in moral obligation, often in ignorance or weakness, leading to a state of guilt.
• to You (לךְ – lak): Implies a direct address to God (represented by the second person singular suffix). Confession is not to others, but intimately and personally to the divine Judge and forgiver.
• and my iniquity (ʿawōnî - עֲוֹנִי): From ʿawon, meaning "iniquity," "guilt," or "punishment." This term highlights the perversion, crookedness, or twisting of one's actions, implying intentional deviation from God's path and carrying the burden of its deserved consequence. It refers to the internal moral defect that leads to sin and the resulting guilt.
• I have not hidden (lōʾ-kāsiṯî - לֹא-כִסִּיתִי): From kasah, meaning "to cover" or "to conceal." This phrase is an active negative, emphasizing a deliberate unveiling or exposure. It directly contrasts the Psalmist's prior state of attempting to hide his sin, which led to internal torment (vv. 3-4). The phrase points to transparency and vulnerability before God.
• I said (ʾāmarətî - אָמַרְתִּי): A declarative statement. It marks a decisive, volitional act—a resolution to confess rather than conceal. This "saying" goes beyond mere thought; it implies a spoken, concrete act of will directed toward God.
• 'I will confess' (ʾōḏeh - אֹדֶה): From yadah (יָדָה), which means "to praise," "give thanks," but also "to confess" or "to acknowledge." In the Hiphil stem as used here, it specifically carries the meaning of 'making confession' or 'declaring acknowledgment'. This confession is a recognition of God's justice and one's own guilt, an act of humility and submission that simultaneously praises God's truth.
• my transgressions (pəšāʿay - פְּשָׁעַי): From peshaʿ, meaning "transgression," "rebellion," or "revolt." This is the strongest term for sin in Hebrew, signifying a willful breaking of a covenant, an open rebellion against a sovereign, a deliberate violation of an agreement. It denotes active defiance.
• to the Lord (layhōwâ - לַיהוָה): Specifically refers to Yahweh (YHWH), the covenant God of Israel. This underlines that the confession is directed to the supreme divine authority, the personal God with whom Israel had a relationship. It's a surrender to His rightful authority.
• and You forgave (wəʾaṯtāʾ-nāśāʾtāh - וְאַתָּה נָשָׂאתָה): A sudden, emphatic transition. naśāʾ (נָשָׂא) means "to lift," "to bear," "to carry away," "to take away." Here, it powerfully signifies God lifting the burden, the guilt, and the consequence of sin, implying complete removal. The pronoun You (ʾaṯtāh) is explicitly stated for emphasis, highlighting God's direct and immediate action.
• the iniquity of my sin (ʿawōn ḥaṭṭāʾṯî - עֲוֹן חַטָּאתִי): This phrase brings together ʿawon (iniquity, guilt) and ḥaṭṭāʾâ (sin, missing the mark), forming a hendiadys (two nouns joined by "and" used to express a single complex idea, where one functions as an adjective). It underscores the comprehensive nature of the sin, emphasizing its inherent wrongness, its perversion, and the guilt that results from it. It suggests God forgave both the act itself and its attendant guilt and consequences.

Words-group by words-group analysis:

• "I acknowledged my sin to You, and my iniquity I have not hidden": This phrase illustrates an internal revelation and an external expression of humility. It portrays the proactive decision of the individual to cease self-deception and face their wrongdoing head-on before God. The choice of words ("sin" - chattath, "iniquity" - avon) covers the range from specific acts of falling short to the twistedness of one's character, indicating a thorough and encompassing self-assessment.
• "I said, 'I will confess my transgressions to the Lord,'": This part highlights the deliberate and decisive intention to verbalize the wrongdoing. The use of "transgressions" (pesha), the strongest term for sin (rebellion), signifies acknowledging acts of outright defiance against God's law. This is a purposeful turning towards God.
• "and You forgave the iniquity of my sin": This clause reveals God's instantaneous and complete response to genuine confession. The forgiveness is not delayed or partial but absolute and immediate. "You forgave" (using nasa – to lift, bear away) implies that God actively removed the heavy burden of guilt and moral debt. The combination "iniquity of my sin" emphasizes the full scope of God's pardon, addressing both the act of sin and its internal perversion and resulting guilt. This swift divine response stands in stark contrast to the drawn-out torment described in the preceding verses (Ps 32:3-4).

Psalm 32 5 Bonus section

• Maskil Significance: As a "Maskil," Psalm 32 serves as a wisdom poem designed to instruct God's people on the profound truth of repentance and forgiveness. It offers practical insight into the spiritual health that comes from confessing sin and the dire consequences of concealment. It highlights that true wisdom lies in seeking God's mercy rather than maintaining pride.
• Old Testament Polemic: The directness of "to You" (lak) and "to the Lord" (layhovah) could be seen as a subtle polemic against contemporary beliefs or practices that emphasized intermediary human figures, elaborate temple rituals, or superficial offerings without a corresponding personal confession and heart transformation. The Psalmist emphasizes a direct, personal encounter with the forgiving God. It counters the idea that ritual appeasement alone, without genuine admission of guilt, suffices.
• Theological Tri-term for Sin: The verse utilizes the three main Hebrew terms for sin (ḥaṭṭāʾâ, ʿawon, peshaʿ) – missing the mark, perversion/guilt, and rebellion. This indicates the comprehensive nature of David's confession, acknowledging sin in all its forms and dimensions, leaving no aspect concealed. God's forgiveness, similarly, is shown to be all-encompassing, addressing every aspect of the sin and its guilt.
• Echoes in Justification by Faith: This psalm, particularly its opening verses which refer to the blessedness of the one whose sin is covered and whose iniquity is forgiven, is directly quoted by Paul in Romans 4:6-8 to illustrate the concept of justification by faith – a righteousness reckoned by God apart from works, solely on the basis of divine grace upon confession and faith. This connection elevates Psalm 32:5 beyond a personal anecdote to a foundational theological principle for all believers across eras.

Psalm 32 5 Commentary

Psalm 32:5 is a profoundly liberating verse that encapsulates the core of the Gospel message even in the Old Testament. It vividly portrays the transformational power of genuine confession to God. Before this verse, David described the torment of his unconfessed sin: physical decay, mental anguish, and spiritual distance. Here, he pivots from that misery to active, intentional transparency.

The sequence is crucial: first, a personal, deep acknowledgment of sin, then a deliberate vocalization of it to Yahweh, followed by God's immediate and comprehensive act of forgiveness. David doesn't just feel bad; he "acknowledges" (yada), implying a thorough, self-confronting realization, and crucially, he "does not hide" (lo kasithi)—he ceases the deceit and pretense. His subsequent declaration, "I will confess my transgressions," solidifies his intention to reveal even his rebellious acts (pesha).

God's response is swift and total: "You forgave" (nasata). This single act from God utterly removes the weight and guilt (avon chathati) of all his wrongdoing. It underscores that God is ready and willing to pardon upon contrite confession, demonstrating His compassionate and merciful nature. The verse stands as a powerful testament to the immediacy of divine grace when met with human humility, setting a pattern for personal reconciliation with God, not through ritualistic observances alone, but through sincere repentance and open honesty. It's a reminder that God’s forgiveness isn’t earned by perfect performance, but is a gift bestowed upon an honest heart, providing immense relief and restoration.

• Examples:
  • A child who secretly broke a vase, but finally confesses to parents, who then forgive and remove the punishment.
  • An employee who made an accounting error and hides it, causing further issues, until they admit the mistake, allowing the issue to be fixed and leading to forgiveness.