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 signifies intelligens, should, as a technical term, mean intelligentem faciens; because the Hiph. השׂכּיל, in the causative meaning “to impart understanding,” occurs only in solitary instances (Psa 32:8, Pro 21:11) in the Hebrew of the period before the Exile, and only came into common use in the later language (in Daniel, Chronicles, and Nehemiah). But, that which is decisive against the meaning “a didactic poem” is the fact, that among the thirteen Psalms which are inscribed משׂיל, there are only two (Psa 32:1-11 and Ps 78) which can be regarded as didactic poems. Ps 45 is called, in addition, שׁיר ידידת, and Psa 142:1-7, תּפּלּה, two names which ill accord with a didactic intention and plan. Even Psa 47:8, a passage of importance in the determining of the right idea of the word, in which משׂיל occurs as an accusative of the object, excludes the meaning “didactic poem.” Ewald observes (Dichter des Alten Bundes, i. 31) that “in Psa 47:8 we have the safest guide to the correct meaning of the word; in this passage משׂיל stands side by side with זמּר as a more exact definition of the singing and there can be no doubt, that an intelligent, melodious song must be equivalent to choice or delicate, skillfully composed song.” But in all other cases, משׂיל is only found as an attribute of persons, because it is not that which makes prudent, but that which is itself intelligent, that is so named. Even in 2Ch 30:22, where allusion is made to the Maskı̂l Psalms, it is the Levite musicians themselves who are called (שׂכל טוב) המשׂכילים (i.e., those who play skillfully with delicate tact). Thus then we are driven to the Hiphil meaning of pensive meditation in Psa 106:7, cf. Psa 41:2, Pro 16:20; so that משׂכּיל signifies that which meditates, then meditation, just like מכבּיר, that which multiplies, and then fulness; משׁחית, that which destroys, and then destruction. From the Maskı̂l Psalms, as e.g., from Psa 54:1-7 and Psa 142:1-7, we cannot discover anything special as to the technical meaning or use of the word. The word means just pia meditatio, a devout meditation, and nothing more.

Verses 1-2
The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. Sin is called פּשׁע, as being a breaking loose or tearing away