English Standard Version
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
King James Bible
I acknowledged 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.
American Standard Version
I acknowledged my sin unto thee, And mine iniquity did I not hide: I said, I will confess my transgressions unto Jehovah; And thou forgavest the iniquity of my sin. Selah
I have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against myself my injustice to the Lord: and thou hast forgiven the wickedness of my sin.
English Revised Version
I acknowledged 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
Webster's Bible Translation
I acknowledged my sin to thee, and my iniquity have I not hid. I said, I will confess my transgressions to the LORD; and thou forgavest the iniquity of my sin. Selah.
Psalm 32:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Psalm 31:20. It is an exclamation (מה, as in Psalm 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Psalm 17:14; cf. τὸ μάννα τὸ κεκρυμμένον, Revelation 2:17. Instead of פּעלתּ it ought strictly to be נתתּ; for we can say פּעל טּוב, but not פּעל טוּב. What is meant is, the doing or manifesting of טּוב springing from this טוּב, which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Psalm 23:5. He takes those who are His under His protection from the רכסי אישׁ, confederations of men (from רכס, Arab. rks, magna copia), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Psalm 27:5), or in סתר כּנפיו (Psalm 61:5), or in His shadow (צל, Psalm 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור, from צוּר to shut in (Arabic misr with the denominative verb maṣṣara, to found a fortified city), signifies both a siege, i.e., a shutting in by siege-works, and a fortifying (cf. Psalm 60:11 with Psalm 108:11), i.e., a shutting in by fortified works against the attack of the enemy, 2 Chronicles 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Isaiah 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation (חפז, trepidare), cf. Psalm 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן, an axe; Lamentations 3:54, נגרזתּי, and Jonah 2:5, נגרשׁתּי, favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן, verum enim vero, but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Psalm 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful (אמוּנים, from אמוּן equals אמוּן, πιστοί, as in Psalm 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully (על as in Isaiah 60:7; Jeremiah 6:14 : κατὰ περισσείαν) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ, macte esto), resembling the animating call to his own heart in Psalm 27:14, closes the Psalm. The godly and faithful are here called "those who wait upon Jahve." They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja. This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Psalm 32:1-11, which, in its New Testament and Pauline character, is the counterpart of Psalm 19:1-14.
Treasury of Scripture Knowledge
1 John 1:9
If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
"But if they confess their iniquity and the iniquity of their fathers in their treachery that they committed against me, and also in walking contrary to me,
He has not beheld misfortune in Jacob, nor has he seen trouble in Israel. The LORD their God is with them, and the shout of a king is among them.
if I have concealed my transgressions as others do by hiding my iniquity in my heart,
I confess my iniquity; I am sorry for my sin.
as far as the east is from the west, so far does he remove our transgressions from us.
Whoever conceals his transgressions will not prosper, but he who confesses and forsakes them will obtain mercy.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.