Psalm 1 Semantics
Happy is the one
Psalm 1
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 1, but for all of the psalms.
- See SDBH on Psalm 1.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
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| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
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. |
Psalm 1 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 1, click the expandable button below.
(Click diagram to enlarge)
Psalm 1 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
V. 1
| Hebrew | Line | English |
|---|---|---|
| אַ֥שְֽׁרֵי־הָאִ֗ישׁ אֲשֶׁ֤ר׀ לֹ֥א הָלַךְ֮ בַּעֲצַ֪ת רְשָׁ֫עִ֥ים | 1a | Happy is the one who has not walked in the counsel of wicked people, |
| וּבְדֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד | 1b | has not taken a stand in the way of sinful people, |
| וּבְמוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב׃ | 1c | and has not settled in the dwelling place of insolent people! |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
ConstructChain
noun: אַשְׁרֵי Happiness >> Happy is
Nominal
article: הָ the
noun: אִישׁ man >> one
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
Relative
Predicate
Predicate
verb: הָלַךְ has walked
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase <gloss="in the counsel of wicked people">
Preposition
preposition: בַּ in
Object
ConstructChain
noun: עֲצַת counsel
Nominal
adjective: רְשָׁעִים wicked
Conjunction
conjunction: וּ and
Predicate
verb: עָמָד has stood >> has taken a stand
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase <gloss="in the way of sinful people">
Preposition
preposition: בְ in
Object
ConstructChain
noun: דֶרֶךְ way
Nominal
adjective: חַטָּאִים sinful
Conjunction
conjunction: וּ and
Predicate
verb: יָשָׁב has settled
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase <gloss="in the dwelling place of insolent people">
Preposition
preposition: בְ in
Object
ConstructChain
noun: מוֹשַׁב dwelling place
noun: לֵצִים insolent people
Notes
Note for v. 1
v. 1. Despite its appearance in most translations, the phrase happy is the one (אַשְׁרֵי־הָאִישׁ) is not a complete sentence; it is a Hebrew construct chain] (lit.: "the happiness of the one" = "the happiness experienced by the one;" cf. NLT: "Oh, the joys of those..."). As a sentence fragment, it functions not as an assertion, but as an exclamation which expresses "an attitude of admiration"' (SDBH) and a "desirous longing of one person for the condition of another" (Janzen, 1965, 215-226). English has no equivalent expression, though it is similar to the exclamation "congratulations!" (cf. TWOT) or to the words spoken in a celebratory toast to some person: "Here's to the one!" The word "happy" has been translated variously as "blessed" (KJV, NIV, ESV, NASB; cf. Jerome beatus and LXX μακάριος), "happy" (NRSV, GNT, CSB, JPS 1917), "joys" (NLT) etc. The meaning of the word per se is less important than the function of the phrase to express admiration and celebration. First Kings 10:8 offers a helpful illustration of the phrase in use. When the Queen of Sheba saw the wealth and Wisdom and King Solomon, she exclaimed, “Happy are your men! Happy are these servants of yours, who continually stand before you and listen to your wisdom!” (1 Kings 10:8). Even though the Queen was a figure of royalty with all the privilege which that entails, she looked up to Solomon’s servants with admiration, because they had the privilege of continually hearing Solomon’s wisdom. She considered their position to be desirable, and so she called them "happy."
Note for v. 1
Most interpreters see a progression in bodily posture in this verse from walking (v. 1a) to standing (v. 1b) to sitting (v. 1c) ("walk...stand...sit" in KJV, NIV, ESV, NASB, CSB, etc.) but the sequence may instead reflect the progressive stages of a journey in a nomadic society: setting out with directions (v. 1a), coming to a stop in the road (v. 1b), and settling down in a dwelling place (v. 1c). The "pathway" imagery (v. 1b) makes the journey interpretation more likely. This is also the more natural interpretation of the clause in v. 1c ("settle... dwelling place;" see below).[1]
Note for v. 1
The verb so often translated as "sit" (ישב) often means "to settle",[2] and the noun which many translate in Ps 1:1 as "seat" (מוֹשַׁב) often refers to a “location where a community… lives.”[3] Both words are used, for example, in Exod 12:20 to refer to Israel's dwelling in Egypt. The latter (מוֹשַׁב) can refer to a seat used for sitting (e.g., 1 Sam 20:18, 25), but in Hebrew, one does not sit "in" (ב) a seat but "on" (על) it. When the preposition "in" (ב) is prefixed to this word, the reference is often to a dwelling place.[4]
Note for v. 1
The word "insolent people" (לֵצִים), which might also be translated as "scoffers"[5] or "mockers"[6] refers to those who show "contempt for other people and ideas."[7] "Most languages have abundant terms expressing ridicule, often accompanied by derogatory gestures. Frequently figurative language expresses ridicule; for example, 'shake the finger,' 'wag the head,' or 'make faces.'"[8] The CEV translation, "sneering at God," may be too narrow, since the contempt of mockers may also be directed at other people. Whereas the Law of YHWH (see v. 2) is summed up in the commands to love God and one's neighbor,[9] the journey that begins with "the counsel of wicked people" leads to contempt for God and one's neighbor - the very opposite of what God requires.
Note for V. 1
Interpreters differ as to whether "the one" (הָאִישׁ) is a unique individual (i.e. a king) or a literary representative of a group (i.e. a typical righteous person). The latter interpretation is reflected in those translations that translate הָאִישׁ with a plural and gender-neutral term (e.g., CEV, ERV, GNB, NLT). Other translations use a gender-neutral term but retain the singular referent (e.g. CSB, NET, NIV, LPDPT). Older translations tend to use masculine singular terms (LXX, Tg, Jer, KJV, Reina Valera, ESV, NVI, LS 1910). In either case, the tree imagery of v. 3, the allusion to Deuteronomy's kingship law (Deut 17) in v. 2, and the linguistic/thematic connections between Psalm 1 and Psalm 2 all work together to give "the one" "a distinctly royal profile" (Brown 2002). Although it is possible to explain this royal profile in terms of democratization - the office of king is democratized so that everyone who follows the path of Torah is a kind of king (so e.g., Brown 2002; Barbiero 2003), others have argued on the basis of the Joshua-like description of "the one" (cf. Schnittjer 2021, 471; Mitchell 2016), the connections between "the one" of Psalm 1 and the anointed king of Ps 2, and the Messianic shape of the Psalter, that "the one" is a unique royal figure.
Note for V. 1
To "walk (הָלַךְ) in the counsel of wicked people (בַּעֲצַת רְשָׁעִים)" is to live one's life according to the counsel, or advice, which wicked people offer (cf 2 Chron 22:5, "where the meaning is 'to follow advice'" [Seow 2013]; cf. NLT: "...follow the advice of the wicked").
Note for V. 1
The word "wicked people" (רְשָׁעִים) occurs four times in Psalm 1 (vv. 1, 4, 5, 6) - more than any other word.[10] It refers to the "state in which a person's behavior is inconsistent with the requirements of the law, either in a specific matter that is under dispute or as one's general mode of behavior."[11]
Note for V. 1
The verb stand (עָמַד) appears to be telic ("stand" = "take a stand") rather than a telic ("stand" = "stand around"). Similarly, Wilson 2002, 94, "the verb עָמָד has more the sense of 'take a stand' than simply 'stand still.' There is volition (and therefore responsibility) assumed in this action." Cf. BDB 764.3f: "persist"; HALOT 840.1: "to become involved with, or to persist in" (בדבר רע) Qoh 8:3"; DCH עָמַד (entry 8).</ref> Compare Ps 36:5bc where standing "on a path that is not good" (36:5b) is paired with the refusal to reject wickedness (36:5c).[12] Cf. Seow: "seems at first blush to be out of place in the second line. One expects 'walked in the way,' an exceedingly common biblical idiom for moral conduct.[13] Yet one may take the Hebrew to mean not just 'stand'... but also 'persist,' as Jerome and Radaq recognized."[14]
Note for V. 1
Pathway here refers to the lifestyle of sinners. To 'stand in the pathway of/with sinners' means to closely associate with them in their sinful behavior."[15] It is "to share their way of life (cf. Prov 1:10-19; Jer 23:8)."[16]
Note for V. 1
The word "sinful people" (חַטָּאִים, see also v. 5b) is partially synonymous with the previous term "wicked people" (רְשָׁעִים). Whereas the word "wicked" (רְשָׁעִים) places the emphasis on the resultant state of guilt that characterizes those who live contrary to God's requirements, the word "sinful" (חַטָּאִים) places the emphasis on "the pattern of actions" that leads to such guilt.[17] "The difference of nuance between רשעים and חטאים is perhaps similar to that of the person convicted of a single theft compared with a career criminal. In the psalms, however, these two terms are often synonymous."[18]
Note for V. 1
The noun phrase "the one" (הָאִישׁ) has the definite article. The intended identity is clear, as it is immediately modified by the compound אֲשֶׁר clause.
Note for V. 1
The bet preposition in the phrase "in (ב) the counsel of the wicked" indicates the mode of action,[19] i.e., "no anda según el consejo" ('does not walk according to the counsel'; RVA2015). *The following two bet prepositions ("in the way... in the dwelling place") are spatial.
Note for V. 1
The "counsel of the wicked" is the counsel, or advice that the wicked give; the "way of sinful people" is the way on which sinful people stand, i.e., the pattern of life to which they are committed; and the "dwelling place of insolent people" is the place where insolent people dwell, i.e., the pattern of life into which they are firmly settled.
Note for V. 1
Although translated as a clause in English with present-tense semantics ("happy is the one"), in Hebrew this is a sentence fragment, an exclamation ("the happiness of the one!," cf. NLT).
Note for V. 1
Most English translations use present tense verbs here ("walks... stands... sits"). In Hebrew, however, the verbs are past tense (qatal), and the verse describes the type of person who has never done the actions listed. See e.g., NJPS: "Happy is the man who has not followed the counsel of the wicked, or taken the path of sinners, or joined the company of the insolent" (cf. LXX: ἐπορεύθη...ἔστη...ἐκάθισεν; Jerome [iuxta Hebr.]: abiit... stetit... sedit; Symmachus: κεκοινώνηκε [v. 1c]). Rogland translates the verse similarly, noting that Hebrew Proverbs often use qatal verbs to express "a past tense relative to some other reference point" (2003, 43): "Blessed is the man who has never walked in the counsel of the wicked, and has never stood in the path of sinners, and has never sat in the seat of scoffers" (Rogland 2003, 45; cf. Prov 3:13; Pss 15:3-5; 24:4; 40:5; 119:2-3). The reference point, in this case, is the time at which the person is being celebrated (i.e., considered "blessed"). The fact that the person will continue to refrain from these actions is an implicature.
v. 2
| Hebrew | Line | English |
|---|---|---|
| כִּ֤י אִ֥ם בְּתוֹרַ֥ת יְהוָ֗ה חֶ֫פְצ֥וֹ | 2a | Instead, his delight is in YHWH's instruction, |
| וּֽבְתוֹרָת֥וֹ יֶהְגֶּ֗ה יוֹמָ֥ם וָלָֽיְלָה׃ | 2b | and he meditates on his instruction day and night. |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
conjunction: כִּי אִם Instead
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="his delight">
noun: חֶפְצ delight
suffix-pronoun: וֹ him
Predicate
verb: is
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="YHWH’s instruction">
noun: תוֹרַת instruction
noun: יְהוָה YHWH
Conjunction
conjunction: וּ and
Clause
Predicate
verb: יֶהְגֶּה he rehearses
Adverbial
adverb: יוֹמָם day
Conjunction
conjunction: וָ and
adverb: לָיְלָה night
Adverbial
PrepositionalPhrase <gloss="his instruction">
Preposition
preposition: בְ in
Object
ConstructChain
noun: תוֹרָת instruction
suffix-pronoun: וֹ him
Notes
Note for v. 2
The key word[20] instruction (תּוׂרָה) has been translated as "law,"[21] "Law,"[22]" instruction,"[23] "Teaching,"[24] "teachings,"[25] and "commands."[26] Given Psalm 1's allusion to Joshua 1:8 and the usage of the phrase "the instruction of YHWH" (תורת יהוה) elsewhere, the phrase probably refers, at the very least, to the written Law of Moses.[27] Yet Psalm 1's use of other biblical books may suggest that the Psalmist had a larger corpus in mind than just the Pentateuch. As Botha notes, "Psalm 1 has made use of a wide variety of texts, most probably all of which were considered to be authoritative material by him: Deuteronomy, Joshua, Jeremiah, Ezekiel, Psalms, Job, and Proverbs seem to be the most important corpora. All these contexts were probably included when he thought of the ‘Torah’ of Yahweh as the comprehensive teaching of Yahweh in Scripture."[28]
In Psalm 1, where the metaphor of a journey is so dominant, it is also worth noting that the word "instruction" (תּוׂרָה) is related to a Hebrew verb (ירה) which "occurs in such practical contexts as the giving of directions in travel (Gen 46:28)."[29] Indeed, "instruction" (תּוׂרָה) is often associated with the image of walking on a pathway.[30]
Note for v. 2
The word delight (חֶפְצוֹ) or "pleasure"[31] refers to a "state in which humans feel emotionally attached to a particular event."[32]
Note for v. 2
The verb meditates (יֶהְגֶּה)[33] or "studies"[34] refers to an "action by which humans speak softly for themselves as if thinking out loud."[35] If the "instruction of YHWH" does indeed refer to the written Scriptures, then the verb "rehearses" may refer here to the act of reading aloud to oneself in a low undertone, a metonymy for intensive study.[36] "Many languages make no distinction between reading and studying, and attempts to describe a mumbling kind of reading may distract from the essential force of reading diligently. Hence, "meditates" may often be rendered as 'reading and thinking about.' In cases where it is desirable to express the intensive aspect of reading, one may say 'they read it carefully day and night,' or 'they read and think about its teachings all the time,' or 'they are always reading and thinking about its teachings.'"[37] The psalmist probably chose this particular word, at least in part, in order to allude to Joshua 1:8.[38] "Only Josh. 1 and Ps. 1 use 'meditate' in reference to torah, making relationship likely."[39]
Note for v. 2
"YHWH's instruction" is the instruction that YHWH gives (cf. "the advice that wicked people give" in v. 1).
Note for v. 2
Some commentators think that the antecedent of the pronoun in the phrase his instruction (v. 2b) is "the one" rather than YHWH. Rashi, for example, writes, "At first it is called 'YHWH's instruction,' but after he has labored over it it is called his instruction."[40] But the parallel between בְּתוֹרַת יְהוָה in v. 2a and בְתוֹרָתוֹ in v. 2b suggests that YHWH is the antecedent of the pronoun in the b-line.
Note for v. 2
The phrase day and night (יוֹמָם וָלָיְלָה), which also occurs in Josh 1:8 (alluded to here), is a Hebrew idiom that means "continually."[41] See also the use of the same collocation in Lev 8:35: וּפֶתַח֩ אֹ֨הֶל מוֹעֵ֜ד תֵּשְׁב֨וּ) יוֹמָ֤ם וָלַ֙יְלָה֙ שִׁבְעַ֣ת יָמִ֔ים), in which שִׁבְעַת יָמִים ("seven days") provides the duration of the sitting, while יוֹמָם וָלָיְלָה ("day and night") provides the times of day that the sitting should take place, i.e., continually.[42]
Note for v. 2
It is significant that the following series of psalms (Pss 3-14) are structured in a "day-night" pattern. Psalms 3-7 and 10-14 are "composed as alternating sequence of 'day-night-day-night-day' psalms (Pss 3:6, 8; 4:5, 9; 5:4; 6:7; 7:7; 10:12; 11:2; 12:6; 13:4; 14:2, 5). At the center, Psalms 8-9 are 'night-day' psalms (Pss 8:4; 9:20)."[43]
Note for v. 2
Possibly, in light of the preceding qatal verbs, this could be translated, "his delight has been in YHWH's instruction."
v. 3
| Hebrew | Line | English |
|---|---|---|
| וְֽהָיָ֗ה כְּעֵץ֮ שָׁת֪וּל עַֽל־פַּלְגֵ֫י מָ֥יִם | 3a | And he will become like a tree transplanted beside water channels |
| אֲשֶׁ֤ר פִּרְי֨וֹ ׀ יִתֵּ֬ן בְּעִתּ֗וֹ | 3b | that gives its fruit in its season |
| וְעָלֵ֥הוּ לֹֽא־יִבּ֑וֹל | 3c | and whose leaves do not wither. |
| וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ׃ | 3d | And he will cause all that he does to flourish. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
particle: וְ and
Fragment
ClauseCluster
Clause
Predicate
verb: הָיָה he will become
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
Nominal
noun: עֵץ a tree
Adjectival
Clause
Predicate
verb-participle: שָׁתוּל transplanted
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל on >> beside
Object
ConstructChain
noun: פַּלְגֵי channels
noun: מָיִם water
RelativeClause
RelativeParticle
particle: אֲשֶׁר that
ClauseCluster
Clause
Subject <located="relative clause head">
Predicate
verb: יִתֵּן gives
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="its season"">
noun: עִתּ season
suffix-pronoun: וֹ it
Object
ConstructChain <gloss="its fruit">
noun: פִּרְי fruit
suffix-pronoun: וֹ it
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="its leaves">
noun: עָלֵה leaf >> leaves
suffix-pronoun: וּ it
Predicate
verb: יִבּוֹל withers
Adverbial
particle: לֹא not
Conjunction <status="alternative">
conjunction: וְ and <status="alternative">
Clause <status="alternative">
Predicate
verb: יַצְלִיחַ it causes to flourish
Object
Nominal
quantifier: כֹל all
RelativeClause
RelativeParticle
particle: אֲשֶׁר that
Clause
Predicate
verb: יַעֲשֶׂה it produces
Object <located="relative clause head">
Conjunction
conjunction: וְ and
Clause
Subject <status="alternative">
Nominal
quantifier: כֹל all
RelativeClause
RelativeParticle
particle: אֲשֶׁר that
Clause
Predicate
verb: יַעֲשֶׂה he does
Object <located="relative clause head">
Predicate
verb: יַצְלִיחַ he will cause to flourish
verb: will flourish <status="alternative">
Object
Nominal
quantifier: כֹל all
RelativeClause
RelativeParticle
particle: אֲשֶׁר that
Clause
Predicate
verb: יַעֲשֶׂה he does
Object <located="relative clause head">
Notes
Note for v. 3
v. 3. For discussion of the grammatical alternatives in this verse, see the exegetical issue: The Grammar of Ps. 1:3d.
Note for v. 3
The noun tree (עֵץ) may refer to a “tree” (sg) or collectively to “trees” (pl), or to the material that comes from trees, i.e. “wood.” When referring to a “tree” or to “trees,” עֵץ “emphasizes only the genus, while individual species of trees (e.g., אֶרָז ‘cedar,’ אֵצֶל ‘tamerisk,’ בְּרוֹשׁ ‘cypress,’ גֶּפֶן ‘grapevine,’ זַיִת ‘olive tree,’ לוּז ‘almond tree,’ שִׁקְמָה ‘sycamore,’ תְּאֵנָה ‘fig tree,’ תָּמָר ‘date palm’) or tree shapes (e.g., סְבַךְ/סְבֹךְ ‘bush’ or the word group אַלָּה/אַלּוֹן אֵלָה/אֵלוֹן ‘large tree,’ usually understood as ‘oak/terebinth’) acquire specific designations.”[44] The particular species of tree is unspecified, though we might envision an olive tree (cf. Ps 52:10), a palm tree or cedar (cf. Ps 92:14). In light of the image of a garden and the echoes of Eden, the Targum translates "tree" as "tree of life" (כאילן חיי).
Note for v. 3
The verb transplanted (שָׁת֪וּל) appears 10 times in the Masoretic text of the Hebrew Bible (Jer 17:8; Ezek. 17:8, 10, 22, 23; 19:10, 13; Hos. 9:13[?]; Ps. 1:3; 92:14) only in the qal stem and most often as a passive participle (8/10 times). According to BDB and SDBH, the word might be glossed as "to transplant" instead of simply "to plant."[45] This is supported by the use of the word in Ezekiel 17, where a “twig/sapling” (יֹנֶקֶת) plucked from among the tops of the high cedar trees (Ezek 17:22-23) is transplanted (שׁתל) on Yahweh’s high and lofty mountain for the purpose of growing branches, producing fruit, and becoming a majestic cedar (Ezek 17:23). The act of “transplanting” (שׁתל) is associated in the biblical literature with gardens (Ezek 17:8, 10, 22, 23; 19:10[LXX]), water (Jer 17:8; Ezek 17:8; 19:10; Ps 1:3) and fruit/productivity (Jer 17:8; Ezek 17:8, 23; 19:10; Pss 1:3; 92:14).
Note for v. 3
The phrase water channels (פַּלְגֵי מָיִם) probably refers to "artificial water channels."[46] "Unlike trees growing wild in wadis or planted in the fields, where the amount of rainfall varies, the tree the psalmist envisions has been planted purposefully by irrigation canals, artificial water-channels made for the purpose of irrigation (cf. Prov 21:1; Eccl 2:5-6; Isa 30:25)."[47] The common translation "streams of water" mistakenly implies a naturally occurring water source.
Note for v. 3
The description transplanted by water channels (שָׁתוּל עַל־פַּלְגֵי מָיִם)[48] suggests that "this is not the picture of a tree growing naturally beside a river, but of a tree planted (better 'transplanted') by a gardener beside a watercourse or irrigation channel."[49] "The happiness of the righteous man is illustrated by the simile of a tree, which is removed from its native soil and transplanted to the most favored soil, in a fertile garden irrigated by many channels of water, such as Wady Urtas, where were the gardens of Solomon; Engedi, famed for its fertility; the gardens of Damascus, Egypt, and Babylon, irrigated by canals drawn from the great rivers."[50] The garden imagery in Psalm 1 is, in turn, reminiscent of Eden and the temple of God.[51]
Note for v. 3
The phrase "water channels" (פַּלְגֵי מָיִם) similar to the words "he rehearses... day and night" (יֶהְגֶּה יוֹמָם וָלָיְלָה) in the previous line (v. 2). The effect of this poetic feature (alliteration) is to draw a connection between the act of meditating on YHWH's instruction (v. 2b) and the water channels that nourish the tree (v. 3a).
Note for v. 3
The initial description of the tree is followed by two relative clauses (v. 3bc) further describing the parts of the tree: its fruit...whose leaves. Each of these relative clauses introduces the parts of the tree with a topic-fronted noun phrase.
Note for v. 3
The antecedent of the pronoun in the phrase its season (עִתּוֹ) is probably the fruit rather than the tree.[52]
Note for v. 3
The tense of the verb translated and he will become (וְהָיָה) could be present ("he is," so NIV, NLT, ESV, CSB, CEV, GNT, NET, NEB) or future ("he will be[come]," so KJV, ASV, NASB, JPS, ISV). According to the present-tense interpretation, the waw prefixed form וְהָיָה "carries the same characteristic force as the imperfect in the preceding verse."[53] But if the poet wanted to see "he is like a tree," then he could have used a simple verbless clause. Furthermore, when וְֽהָיָה functions as an ordinary verb (rather than a discourse marker), "reference is typically to events that are projected in the future."[54]
Note for v. 3
The tense of the verb וְהָיָה could be present ("he is," so NIV, NLT, ESV, CSB, CEV, GNT, NET, NEB) or future ("he will be[come]," so KJV, ASV, NASB, JPS, ISV). According to the present-tense interpretation, the waw prefixed form וְהָיָה "carries the same characteristic force as the imperfect in the preceding verse" (NET). But if the poet wanted to say "he is like a tree," then he could have used a simple verbless clause. Furthermore, when וְֽהָיָה functions as an ordinary verb (rather than a discourse marker), "reference is typically to events that are projected in the future" (BHRG §40.24). See also LXX: καὶ ἔσται; Jerome (iuxta Hebr.): et erit.
Note for v. 3
The verb "transplant" is lexically telic (i.e., the act of "transplanting" has a built-in end-point). The participle "transplanted" is, then, more precisely, "having been transplanted." He will become (future) like a tree that has been (past) transplanted.
Note for v. 3
The adverbial "in its season" (בְּעִתּוֹ) implies habitual semantics since the "season" for fruit occurs again and again, each and every year. He will become (future) like a tree that regularly gives (habitual) fruit.
Note for v. 3
The clause with יצליח is understood to be coordinated with the first clause of v. 3 (והיה)—see macrosyntax. Both clauses refer to future events with reference point movement. "He will become like a tree... and he will cause all that he does to flourish."
Note for v. 3
The things that the man "does" are, from the speaker's perspective, only potential: "whatever he might do."
V. 4
| Hebrew | Line | English |
|---|---|---|
| לֹא־כֵ֥ן הָרְשָׁעִ֑ים | 4a | Not so the wicked people! |
| כִּ֥י אִם־כַּ֝מֹּ֗ץ אֲֽשֶׁר־תִּדְּפֶ֥נּוּ רֽוּחַ׃ | 4b | Instead, they will be like chaff that the wind drives away. |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
Clause
Subject
Nominal
article: הָ the
adjective: רְשָׁעִים wicked
Predicate
Predicate
Adverbial
particle: לֹא not
Adverbial
adverb: כֵן so
Fragment <status="alternative">
Clause
Predicate
Predicate
Adverbial
particle: לֹא not <status="alternative emendation">
Adverbial
adverb: כֵן so <status="alternative emendation">
Fragment
Conjunction
conjunction: כִּי אִם Instead
Fragment
Clause
Predicate
verb: they will be
Complement
PrepositionalPhrase
Preposition
preposition: כַּ like
Object
article: ה the <status="elided">
noun: מֹּץ chaff
RelativeClause
RelativeParticle
particle: אֲשֶׁר that
Clause
Subject
noun: רוּחַ wind
Predicate
verb: תִּדְּפֶנּ drives away
Object <located="relative clause head">
suffix-pronoun: וּ it
Notes
Note for v. 4
In v. 4, the Septuagint repeats the words "not so" (Hebrew: לֹא כֵן): "Not so (οὐχ οὕτως) the impious, not so (οὐχ οὕτως) !" (trans. NETS). All of our other witnesses to the text agree with MT in reading "not so" only once. As Origen (3rd century AD) himself writes, "Some add the words 'not so' a second time. But the Hebrew does not have it, and none of the translators [i.e., Aquila, Symmachus, Theodotion, et al.] used this repetition" (Greek text in Barthélemy 2005, 2). It is not clear whether the Septuagint translator had a Hebrew exemplar that repeated the words or whether the translator himself added them for some reason. At the end of the same verse, the Septuagint has another addition: "like dust that the wind flings from off the land (ἀπὸ προσώπου τῆς γῆς)" (trans. NETS). The fact at there are thmultiple additions in this verse suggests that the translator was deliberately amplifying the text or else using a Hebrew manuscript that did so (see Barthélemy 2005, 1-3).
Note for V. 4
The phrase "the wicked" (הָרְשָׁעִים) in v. 4, like the phrase "the one" in v. 1, has the definite article. In v. 4, the article is probably anaphoric, referring to "the wicked" as those who were introduced in v. 1: "the wicked people whom I mentioned earlier."
Note for V. 4
The article on "chaff" is probably generic. "The article of class marks out not a particular single person or thing but a class of persons, things, or qualities that are unique and determined in themselves... It is especially common in comparisons" (IBHS §13.5.1f; see e.g., Gen 19:28; Isa 34:4).
Note for V. 4
The clause could be present ("the wicked people are not like this") or future ("the wicked people will not flourish in this way").
Note for V. 4
The tense of v. 4 (כמץ) is probably future, paralleling that of v. 3 (והיה כעץ). Because it is a verbless clause (no היה, unlike v. 3) it is glossed here as a stative ("will be") and not as an inchoative ("will become," as in v. 3).
Note for V. 4
The tense of v. 4b paralleling that of v. 3bc (יתן...יבול). Wind characteristically drives chaff away.
V. 5
| Hebrew | Line | English |
|---|---|---|
| עַל־כֵּ֤ן ׀ לֹא־יָקֻ֣מוּ רְ֭שָׁעִים בַּמִּשְׁפָּ֑ט | 5a | Therefore, wicked people will not stand firm in the judgment, |
| וְ֝חַטָּאִ֗ים בַּעֲדַ֥ת צַדִּיקִֽים׃ | 5b | and sinful people [will not stand] in the group of righteous people. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
conjunction: עַל־כֵּן Therefore
Fragment
ClauseCluster
Clause
Subject
Nominal
adjective: רְשָׁעִים wicked
Predicate
verb: יָקֻמוּ will stand firm
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה (the) <status="elided">
noun: מִּשְׁפָּט judgment
Conjunction
conjunction: וְ and
Clause
Subject
Nominal
adjective: חַטָּאִים sinful
Predicate
verb: יָקֻמוּ will stand <status="elided">
adverb: לֹא not <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
ConstructChain <gloss="the group of righteous people">
Nominal
noun: עֲדַת group
Nominal
adjective: צַדִּיקִים righteous
Notes
Note for V. 5
The verb [will not stand] is omitted in the b-line but is understood from the previous line.[55]
Note for V. 5
The meaning of "the judgment" (בַּמִּשְׁפָּט) is "the main question to be answered" in this verse.[56] "Depending on whether one speaks of the Judgment or of a judgment, the meaning of the verse and the scope of the psalm will be different.”[57] For a detailed discussion of the issue, see The Meaning of מִשׁפָּט in Ps. 1:5. In short, v. 5 probably refers to divine judgment that is definite, decisive, and, from the perspective of the psalm, in the future.[58] It refers to a future event when YHWH will separate the righteous from the wicked, just as chaff is separated from wheat (v. 4), and remove the wicked from the land (cf. Ps 37) so that the way of the wicked "will come to an end" (v. 6b). This interpretation is probably reflected in the Masoretic Text, which vocalises משפט as a definite noun (בַּמִּשְׁפָּט). The immediately surrounding verses, which describe the wicked as "chaff" (v. 4; cf. Zeph 2:2) and say that their way will "perish / come to an end" (v. 6) support this interpretation. The wider literary context of Psalm 1 (its position between Mal 3 and Ps 2) also supports this interpretation. At the very least, this context of Psalm 1 suggests that "the judgment" was probably understood eschatologically from a very early period. It is not surprising, then, that ancient interpreters continued to read the Psalm eschatologically.[59]
Note for V. 5
For the verb, will not stand firm (לֹא־יָקֻ֣מוּ), "modern translations give us usually three main meanings: a) to stand up or to rise, b) to stand (to keep standing), c) to prevail (in a judgment). As for modern commentaries, they tend to develop one of the three former interpretations."[60] Others, especially ancient commentators, have seen in this verb a reference to the resurrection from the dead (e.g. LXX: αναστησονται; Jerome: resurgent). Yet "in spite of the antiquity of this and similar interpretations, the more likely view is that 'to stand' simply means 'to last, endure' in God's judgment, as in Nah 1:6: 'Who can stand before his indignation? Who can endure the heat of his anger?'"[61] Just as chaff does not survive the winnowing process (v. 4), so the wicked will not survive ("stand firm in") the judgment (v. 5).[62]
Note for V. 5
The word righteous people (צַדִּיקִֽים) is the opposite of "wicked people" (רְשָׁעִים). It refers to a "state in which a person's or deity's behavior is fully consistent with the requirements of the law, either in a specific matter that is under dispute or as one's general mode of behavior."[63]
Note for V. 5
The phrase translated group of righteous people (עֲדַת צַדִּיקִים) in v. 5 is often translated "congregation" or "assembly" of the righteous (cf. KJV, ESV, NIV, NET). But this gloss might be too formal; the word עדה simply refers to "a relatively large group of people with a common history or purpose" (SDBH). In this case, the group of people are those whom YHWH the judge (cf. v. 5a) has declared to be in the right (i.e., צדיקים).[64] Sinful people, who are declared to be in the wrong (i.e., רשעים) will, by definition, not join this group. This phrase sounds very similar to the phrase "in the counsel of wicked people" (בַּעֲצַת רְשָׁעִים) in v. 1. In addition to the similarity in sound, both phrases are preceded by a motion verb (v. 1a: "go/walk"; v. 5b: "stand") and the negative particle "not" (לׂא). "The similar wording is intended to drive home the fact that the one who enjoys the 'counsel of the wicked' will ultimately be cut off from any association with the 'assembly of the righteous.'"[65] The connection also functions as a kind of inclusio, binding together the body of the psalm (vv. 1-5) before the final summary in v. 6.
V. 6
| Hebrew | Line | English |
|---|---|---|
| כִּֽי־יוֹדֵ֣עַ יְ֭הוָה דֶּ֣רֶךְ צַדִּיקִ֑ים | 6a | Because YHWH cares for the way of righteous people, |
| וְדֶ֖רֶךְ רְשָׁעִ֣ים תֹּאבֵֽד׃ | 6b | and the way of wicked people will come to an end. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
conjunction: כִּי For
Fragment
ClauseCluster
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb-participle: יוֹדֵעַ cares for
Object
ConstructChain <gloss="the way of righteous people">
noun: דֶּרֶךְ way
Nominal
adjective: צַדִּיקִים righteous
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="the way of wicked people">
noun: דֶרֶךְ way
Nominal
adjective: רְשָׁעִים wicked
Predicate
verb: תֹּאבֵד will come to an end
Notes
Note for V. 6
The final word of the psalm, will come to an end (תֹּאבֵד),[66] refers to a "process by which an event comes to an end, usually under unfavorable circumstances."[67] It has also been translated "will perish"[68], "leads to destruction,"[69] "leads to ruin,"[70] "is doomed."[71] Recognizing the future tense of the verb is crucial to understanding the message of the psalm; although it seems like the wicked flourish in the present, their way will come to an end.[72] This word is appropriate as a conclusion to the psalm, not only because it has a sense of finality ("end") but also because it begins with the last letter of the Hebrew alphabet (ת), just as the first word of the psalm began with the first letter of the alphabet (א).[73] "The psalm is as complete as the alphabet - 'from A to Z,' one might say."[74]
Note for V. 6
"The way of righteous people" is the "way >> pattern of life" that characterizes righteous people; it is the metaphorical "path" on which they walk. (So also "way of wicked people").
Note for V. 6
The verb "cares for" (יוֹדֵעַ) is a participle with gnomic semantics: YHWH is ever in a state of caring for the way of righteous people. See Ps 37:18—יוֹדֵ֣עַ יְ֭הוָה יְמֵ֣י תְמִימִ֑ם. Cf. NET: "The Hebrew active participle יוֹדֵעַ has here a characteristic durative force." Perowne: "The participle denotes that this is the character of Jehovah" (1878, 111). See BHRG §20.3.3, which says that "the participle may refer to habitual events" and JM §121b who list some examples of the participle with "frequentive aspect." Similarly, Joosten (2020, 5) says that "in other usages, the verbalized participle expresses functions that can also be expressed with yiqtol. Both forms can refer to habitual processes..." (citing Exod 13:15 as an example).
Note for V. 6
The verb cares for (יוֹדֵעַ) (lit.: "knows")[75] has been translated as "watches over,"[76] "protects,"[77] "guards,"[78] and "cherishes."[79] Each of these translations captures something of the meaning of the verb, which refers to YHWH's intimate and active involvement in the life of the righteous - a "state in which deities are actively involved in circumstances related to the life of humans and care for their well-being."[80] The verb is a participle with gnomic semantics: YHWH is ever in a state of caring for the way of righteous people.[81]
Note for V. 6
The future tense of the event is crucial to the message of the psalm; although it seems like the wicked flourish in the present, their way will come to an end (cf. Jer 12:1; Mal 3:15; Pss 37; 73). See also LXX: ἀπολεῖται; Jerome (iuxta Hebr.): peribit.
- ↑ Cf. Wilson 2002, 94.
- ↑ SDBH, DCH
- ↑ SDBH
- ↑ E.g., Lev 3:17; 23:3, 14, 21, 31; Exod 10:23; Ezek 34:13
- ↑ NASB, ESV, NET
- ↑ NIV, NLT
- ↑ SDBH
- ↑ Bratcher and Reyburn 1991, 17.
- ↑ Deut 6:5; Lev 19:18; cf., Matt 22:38-40.
- ↑ Translated as "wicked" (NIV, NLT, ESV, NASB); "evil" (GNT); "ungodly" (KJV)
- ↑ SDBH Cf. NIDOTTE: "Although the adj. can mean guilty, criminal, or godless, most often it serves as a reference to those who are characterized by wickedness... In the Psalter רָשָׁע designates the wicked person who stands diametrically opposed to the צַדִּיק, i.e., God’s saints (37:28), those who love God (145:20), and those who wait on the Lord (32:10). In a word, he is the archenemy of the godly individual (68:2[3]).NIDOTTE
- ↑ Though the word for "stand" in this passage is not עמד but התיצב.
- ↑ Cf. NEB: "walk the road that sinners tread." Similarly, the ancient Syriac translation has "walk in the way."
- ↑ Seow 2013. Cf. Pss 33:11; 102:27; Eccl 1:4; 8:3; Lev 13:5; Jer 32:14; 48:11.
- ↑ NET
- ↑ Anderson 1972, 59.
- ↑ SDBH. "The nominal pattern of חַ֭טָּאִים (sinners) signifies an occupation or a repeated action" (Waltke 2010, 134; cf. IBHS, p. 89, P. 5.4a).
- ↑ Wilson 2002, 95.
- ↑ See BHRG §39.7(4).
- ↑ "Our comprehension of this verse and of the whole psalm now depends on the interpretation of the term תורה (Torah)" (Kraus 1988, 116).
- ↑ KJV, NIV, NLT, ESV, NEB.
- ↑ GNT.
- ↑ CSB, ISV.
- ↑ CEV.
- ↑ GWT.
- ↑ NET.
- ↑ "At least for the postexilic period, תורת יהוה was regularly associated with a law of Moses, sometimes specified as written. Such a reading would also fit quite well with Ps 1:2, not least if taking Josh 1:8 into consideration" (Willgren 2018, 384-397; cf. Schnittjer 2021: "The allusions in Ps 1:1 and 1:2–3 to Deut 6:7 and Josh 1:8 means that 'Torah' in Ps 1:2 refers to the Mosaic Torah not the Psalter." See also Botha 2005, 503-520; Lefebvre 2016, 439–450.
- ↑ Botha 2005; cf. Kraus: "The תורה is the complete, written revelation of the will of God... [T]he תורה in this sense is the authoritatively valid 'Sacred Scripture'" (Kraus 1988, 116).
- ↑ NIDOTTE.
- ↑ See Exod 16:4; 2 Kgs 10:31; Isa 2:3; 42:24; Ps 119:1, 29; cf. Seow 2013.
- ↑ NET.
- ↑ SDBH.
- ↑ KJV, NIV, NLT, ESV, NASB, CSB, have "meditate."
- ↑ So GNT; cf. LXX μελετάω ("study").
- ↑ SDBH.
- ↑ Cf. Bratcher and Reyburn 1991, 18; Anderson: "'He meditates' may mean in our context 'he reads to himself in a low tone'" (Anderson 1972, 60).
- ↑ Bratcher and Reyburn 1991, 18.
- ↑ לֹא־יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל־הַכָּתוּב בּוֹ כִּי־אָז תַּצְלִיחַ אֶת־דְּרָכֶךָ וְאָז תַּשְׂכִּיל׃
- ↑ Schnittjer 2021, 479.
- ↑ מתחלה היא נקראת תורת י״י, ומשעמל בה היא נקראת תורתו.
- ↑ BDB 401.2. Cf. Exod 13:21; Josh 1:8; 1 Kgs 8:59; Pss 1:2; 32:4; etc.
- ↑ BDB.
- ↑ Ho 2019; cf. Barbiero 2003, 439–480.
- ↑ TLOT.
- ↑ Cf. Aquila's translation of שָׁת֪וּל in Ps. 1:3 as μεταπεφυτευμενον ("transplanted").
- ↑ HALOT and SDBH. Cf. Keefer 2020, 205–218. Contrast NLT: "planted along the riverbank."
- ↑ VanGemeren 1991, 56.
- ↑ The preposition עַל is a contingent locative, i.e., "in the vicinity of" (Mena 2012, 88-90).
- ↑ Rogerson & McKay 1977, 17. Cf. the instruction of Amen-em-opet, which contrasts the impulsive person who is "like a tree growing in the open," with the silent person who is "like a tree growing in a garden. It flourishes and doubles its yield; It (stands) before its lord. Its fruit is sweet; its shade is pleasant; and its end is reached in the garden..." (ANET 421f.)
- ↑ Briggs 1906.
- ↑ Cf. Ps. 92:14: "They are transplanted in YHWH's house; they flourish in the courts of our God;" Ps 52:10: "I am like a flourishing olive tree in God's house." See Creach 1999, 34–46.
- ↑ Cf. Lev 26:4—וְנָתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם.
- ↑ NET.
- ↑ BHRG §40.24. See also LXX: καὶ ἔσται; Jerome (iuxta Hebr.): et erit.
- ↑ This phenomenon of "verb gapping" or "elision" is common in Hebrew poetry. Cf. Watson, 2005, 48; O'Connor 1980, 122f.
- ↑ Bratcher & Reyburn 1991.
- ↑ Auvray 1946.
- ↑ So Targum: "the great day of judgment;" CEV: "the day of judgment."
- ↑ Cf. Rico 2019.
- ↑ Rico 2019, 497–520.
- ↑ Anderson 1972, 62. Cf. SDBH.
- ↑ Cf. NEB: "will not stand firm;" NJV: "will not survive;" NET: "cannot withstand."
- ↑ SDBH.
- ↑ Baetgen identifies this group as "the Messianic congregation that is left after the godless have been separated out" (1904, 3), and Briggs as "the congregation after the judgment of the resurrection" (7).
- ↑ Wilson 2002, 98. The Septuagint, perhaps in light of this connection, translates both phrases using the same word (v. 1a: βουλη δικαιων; v. 5b: βουλη ασεβων).
- ↑ Cf. GWT: "will end."
- ↑ SDBH.
- ↑ KJV, ESV, NASB.
- ↑ NIV, NLT.
- ↑ CSB, CEV.
- ↑ NEB.
- ↑ Cf. LXX: ἀπολεῖται; Jerome (iuxta Hebr.): peribit.
- ↑ Cf. Pss 5, 150 and Job 14 for other instances of this phenomenon.
- ↑ Seow 2013, 289.
- ↑ KJV, RSV, ESV, NASB; cf. LXX γινωσκει, Jerome: novit.
- ↑ NIV, NLT, NEB, CSB.
- ↑ CEV.
- ↑ NET.
- ↑ NJV.
- ↑ SDBH. Cf. Ps. 37:18.
- ↑ See Ps 37:18—יוֹדֵ֣עַ יְ֭הוָה יְמֵ֣י תְמִימִ֑ם. Cf. NET: "The Hebrew active participle יוֹדֵעַ has here a characteristic durative force." Perowne: "The participle denotes that this is the character of Jehovah" (1878, 111). See BHRG §20.3.3, which says that "the participle may refer to habitual events" and JM §121b who list some examples of the participle with "frequentive aspect." Similarly, Joosten (2020, 5) says that "in other usages, the verbalized participle expresses functions that can also be expressed with yiqtol. Both forms can refer to habitual processes..." (citing Exod 13:15 as an example).