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Metaphor

Metaphor

Psalm 1 begins (v. 1) and ends (v. 6) with the conceptual metaphor LIFE is a PATHWAY (דֶּרָךְ). Psalm 1 begins (v. 1) and ends (v. 6) with the conceptual metaphor LIFE is a PATHWAY (דֶּרָךְ).

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Simile

Simile

• vv.3-4. In the center of the Psalm are two botanical similes (marked with the preposition כּ): the righteous person is compared to a tree (v. 3) planted by water, producing fruit and leaves, and the wicked person is compared to chaff that is blown by the wind (v. 4).
  • vv.2-3a. The connection between verses 2 and 3 seems to be that God’s Torah is like the ground around the river that the tree is planted in – the righteous are planted in it through their continuous remembrance and study of it.
  • v.3b. “Fruit” could refer to prosperity in life or acts of obedience to God (cf Isa 5). Does “in its time” in verse 3 imply non-continuous prosperity/obedience? The next two statements, “foliage won’t wither” and “everything he does prospers” imply continuity and comprehensive success. So is there a contrast between the first and the second/third statements, or is “in its time” merely an artifact of the natural facts of the metaphor?
  • v.3c. Can “foliage” refer to obedience? It can refer to general success (Prov 11:28). Note contrastive link between “not withering” (v. 3) and “[dry] chaff” (v. 4).
  • v.3d. The last clause of v. 3 (וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ) is best understood as a continuation of the tree imagery. The subject of יַעֲשֶׂה could be הָאִישׁ (v. 1) but is more likely עֵץ (v. 3). The verb עָשָׂה may be used to describe a tree’s production of fruit (cf. Gen 1:11-12; Ezek. 17:23) or branches (cf. Ezek. 17:8). The verb צלח may similarly be used to refer to a tree’s flourishing (cf. Ezek. 17:9-10).
  • v.4. The “steadiness” of the tree “שָׁת֪וּל” is contrasted with the helpless motion of the chaff. Elsewhere in Psalms, being moved (with the verb "מוֹט") occurs as a metaphor for danger and trouble (e.g. Ps 15:5; 125:1). Tree vs. chaff is a comparison not only of permanence vs. impermanence, but (agricultural) usefulness vs. uselessness.

• vv.3-4. In the center of the Psalm are two botanical similes (marked with the preposition כּ): the righteous person is compared to a tree (v. 3) planted by water, producing fruit and leaves, and the wicked person is compared to chaff that is blown by the wind (v. 4).
  • vv.2-3a. The connection between verses 2 and 3 seems to be that God’s Torah is like the ground around the river that the tree is planted in – the righteous are planted in it through their continuous remembrance and study of it.
  • v.3b. “Fruit” could refer to prosperity in life or acts of obedience to God (cf Isa 5). Does “in its time” in verse 3 imply non-continuous prosperity/obedience? The next two statements, “foliage won’t wither” and “everything he does prospers” imply continuity and comprehensive success. So is there a contrast between the first and the second/third statements, or is “in its time” merely an artifact of the natural facts of the metaphor?
  • v.3c. Can “foliage” refer to obedience? It can refer to general success (Prov 11:28). Note contrastive link between “not withering” (v. 3) and “[dry] chaff” (v. 4).
  • v.3d. The last clause of v. 3 (וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ) is best understood as a continuation of the tree imagery. The subject of יַעֲשֶׂה could be הָאִישׁ (v. 1) but is more likely עֵץ (v. 3). The verb עָשָׂה may be used to describe a tree’s production of fruit (cf. Gen 1:11-12; Ezek. 17:23) or branches (cf. Ezek. 17:8). The verb צלח may similarly be used to refer to a tree’s flourishing (cf. Ezek. 17:9-10).
  • v.4. The “steadiness” of the tree “שָׁת֪וּל” is contrasted with the helpless motion of the chaff. Elsewhere in Psalms, being moved (with the verb "מוֹט") occurs as a metaphor for danger and trouble (e.g. Ps 15:5; 125:1). Tree vs. chaff is a comparison not only of permanence vs. impermanence, but (agricultural) usefulness vs. uselessness.

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Metonymy

Metonymy

• v. 2b. The verb הָגָה, which means “to recite quietly; to meditate,” refers metonymically to intense study and reflection, which in ancient times would often be carried out orally, even by someone studying in isolation.
• v. 2b. Study of the “law” (i.e., God’s covenantal instructions) is metonymic here for the correct attitude and behavior that should result from an awareness of and commitment to God’s moral will, as expressed in God’s “word.”
• v. 5a. The verb קוּם, lit. ‘arise’, is used metonymically, either for "withstanding" or for taking legal action, i.e., "accusing" (see above on Lexical semantics). “Rising in the judgment” (קוּם בַּמִּשְׁפָּט) appears to be a metonymy for taking action in a legal case (see Courtroom Imagery), since formal speech in a legal setting seems to have been prefaced by the speaker's rising. In Psalm 27, for instance, the Psalmist complains of false witnesses (עֵדֵי שֶׁקֶר) rising up (קוּם) against him (Ps. 27:12). In Psalm 76, God, the judge (שֹׁפֵט), rises (קוּם) for the judgment/verdict (לַמִּשְׁפָּט) to rescue the poor in the land (Ps. 76:10). In Isaiah 54, tongues rise up (קוּם) with Israel for the judgment (לַמִּשְׁפָּט) only to be found guilty (Isa. 54:17). In the New Testament also, at Jesus’ trial before the Sanhedrin, the witnesses rise (ἀνίστημι) to testify (Mk. 14:56), and the high priest rises (ἀνίστημι) to question Jesus (Mk. 14:60).

• v. 2b. The verb הָגָה, which means “to recite quietly; to meditate,” refers metonymically to intense study and reflection, which in ancient times would often be carried out orally, even by someone studying in isolation.
• v. 2b. Study of the “law” (i.e., God’s covenantal instructions) is metonymic here for the correct attitude and behavior that should result from an awareness of and commitment to God’s moral will, as expressed in God’s “word.”
• v. 5a. The verb קוּם, lit. ‘arise’, is used metonymically, either for "withstanding" or for taking legal action, i.e., "accusing" (see above on Lexical semantics). “Rising in the judgment” (קוּם בַּמִּשְׁפָּט) appears to be a metonymy for taking action in a legal case (see Courtroom Imagery), since formal speech in a legal setting seems to have been prefaced by the speaker's rising. In Psalm 27, for instance, the Psalmist complains of false witnesses (עֵדֵי שֶׁקֶר) rising up (קוּם) against him (Ps. 27:12). In Psalm 76, God, the judge (שֹׁפֵט), rises (קוּם) for the judgment/verdict (לַמִּשְׁפָּט) to rescue the poor in the land (Ps. 76:10). In Isaiah 54, tongues rise up (קוּם) with Israel for the judgment (לַמִּשְׁפָּט) only to be found guilty (Isa. 54:17). In the New Testament also, at Jesus’ trial before the Sanhedrin, the witnesses rise (ἀνίστημι) to testify (Mk. 14:56), and the high priest rises (ἀνίστημι) to question Jesus (Mk. 14:60).

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Synecdoche

Merism

Merism

• v. 2b. The adverbial phrase יוֹמָם וָלַיְלָה is a merism (day and night = continually).

• v. 2b. The adverbial phrase יוֹמָם וָלַיְלָה is a merism (day and night = continually).

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Personification

Anthropomorphism

Apostrophe

Euphemism

Hyperbole

Sarcasm, irony

Rhetorical questions

Idioms

Bibliography

Include here any bibliography you find particularly helpful for this Psalm. If you drag and drop from Zotero, formatted for Wikipedia Citation, then it will be fully searchable. --> Click to edit for chapter 1: Phonology / Lexical Semantics / Verbs / Nouns / Particles / Figurative / Context / Mathematical / Variants / Summary

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