Psalm 1 Test Lexical
Happy is the one
Psalm 1
Psalm 1 Lexical Analysis & Diagrams
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Lexical Visuals for Psalm 1
V. 1
וּבְדֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד
וּבְמוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב׃
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
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]
v. 2
וּֽבְתוֹרָת֥וֹ יֶהְגֶּ֗ה יוֹמָ֥ם וָלָֽיְלָה׃
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
Note for v. 2
The key word[19] instruction (תּוׂרָה) has been translated as "law,"[20] "Law,"[21]" instruction,"[22] "Teaching,"[23] "teachings,"[24] and "commands."[25] 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.[26] 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."[27]
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)."[28] Indeed, "instruction" (תּוׂרָה) is often associated with the image of walking on a pathway.[29]
Note for v. 2
The word delight (חֶפְצוֹ) or "pleasure"[30] refers to a "state in which humans feel emotionally attached to a particular event."[31]
Note for v. 2
The verb meditates (יֶהְגֶּה)[32] or "studies"[33] refers to an "action by which humans speak softly for themselves as if thinking out loud."[34] 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.[35] "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.'"[36] The psalmist probably chose this particular word, at least in part, in order to allude to Joshua 1:8.[37] "Only Josh. 1 and Ps. 1 use 'meditate' in reference to torah, making relationship likely."[38]
Note for v. 2
"YHWH's instruction" is the instruction that YHWH gives (cf. "the advice that wicked people give" in v. 1).
v. 3
אֲשֶׁ֤ר פִּרְי֨וֹ ׀ יִתֵּ֬ן בְּעִתּ֗וֹ
וְעָלֵ֥הוּ לֹֽא־יִבּ֑וֹל
וְכֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ׃
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">
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.”[39] 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."[40] 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."[41] "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)."[42] The common translation "streams of water" mistakenly implies a naturally occurring water source.
V. 4
כִּ֥י אִם־כַּ֝מֹּ֗ץ אֲֽשֶׁר־תִּדְּפֶ֥נּוּ רֽוּחַ׃
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
V. 5
וְ֝חַטָּאִ֗ים בַּעֲדַ֥ת צַדִּיקִֽים׃
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
Note for V. 5
The meaning of "the judgment" (בַּמִּשְׁפָּט) is "the main question to be answered" in this verse.[43] "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.”[44] For a detailed discussion of the issue, see The Meaning of מִשׁפָּט in Psalm 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.[45] 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.[46]
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."[47] 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?'"[48] Just as chaff does not survive the winnowing process (v. 4), so the wicked will not survive ("stand firm in") the judgment (v. 5).[49]
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."[50]
V. 6
וְדֶ֖רֶךְ רְשָׁעִ֣ים תֹּאבֵֽד׃
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
Note for V. 6
The final word of the psalm, will come to an end (תֹּאבֵד),[51] refers to a "process by which an event comes to an end, usually under unfavorable circumstances."[52] It has also been translated "will perish"[53], "leads to destruction,"[54] "leads to ruin,"[55] "is doomed."[56] 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.[57] 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).[58] "The psalm is as complete as the alphabet - 'from A to Z,' one might say."[59]
- ↑ 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.
- ↑ "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.
- ↑ 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.
- ↑ 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.
- ↑ 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.