Psalm 1
The Book of Psalms
Analysis
Analysis
BOOK I
Section 1: Saturday Vespers
Division 1:1
Psalm 1 Concluding
Translation
Blessed [is the] man who follows not
[the] wishes of [the] wicked.
In [the] path of sinners, he stands not. On the seat of [the] pestilent, he
sits not. But, his will [is] in the law of [the] Lord. On His law, he meditates
day and night. He is as the tree, having
been planted beside the path of waters, who gives his fruit in his time. His leaf [is] not cast away. Whatever he shall do follows the good path.
Not so, the wicked, not so: but [are] like the dust, which the wind casts
out from the face of the earth. Through
this, [the] wicked arise not in [the] judgment, nor sinners in [the]
wishes of [the] righteous.
Because [the] Lord knows, [the]
path of [the] righteous. [The]
path of [the] wicked perishes.
Commentary
The Blessed Man, Jesus Christ is set in
diametrical opposition to wicked sinners, the children of Adam. “Not so, the wicked, not so:” the psalmist
exclaims. The wicked simply perish, but
the declaration, shall, is applied to the blessed righteous, Jesus, with all
who are in Him.
Path is repeated three times, making it
also emphatic. Greek amplifies the path
emphasis by using it to describe the motion of water and the outcome of Godly
behavior. Path is about the habitual
persistent lifestyle and world view that results from faith in God’s Law as
expressed in the Pentateuch, and resultant quest to do God’s will. Only Jesus, the second Adam accomplishes
these things. We receive them and are
obedient to them as gifts of His grace.
This is called the good path.
This psalm sees Law and Gospel or grace,
not as opposing tensions, but as the same thing. The Blessed Man sets His will or delight in
the Torah of יהוה.
Only Jesus has the power to accomplish this, but faith walks with Jesus in
love: these are termed, the righteous.
To obey the Gospel is to obey the Law, Torah.
On the other hand, wicked sinners are
confronted with a grim and terrifying prospect.
Having habitually and persistently committed themselves to war with God,
they can anticipate only death. Having
refused the water of life, they throw their leaves to the ground in rigor
mortis. They experience a kind of
resurrection but know nothing of its beautiful blessedness. They have no one to blame but
themselves. They perish.
To walk with is to follow the crowd, to go
along with the popular, to move with the herd, to accept the status quo. To stand is to adopt a lifestyle, to accept a
corrupted anti-God, anti-Christ worldview.
To sit is to assume a position of authority. Kings and judges sit when they rule. Rabbis sit when they teach. The wicked, in their limited way, run this
world. Yes, some of our own leaders are
a pestilence on humanity.
Jesus of Nazareth is the healing cure. He wrote the Law. He fulfilled the Law. He is the complete and express embodiment of
the Law. It is possible for us to be in
Him, and thus embrace the Law in love. It
is possible for us to build on the foundation of the Law, not being under its
curse by works of the Law. He brings us
the waters of the Holy Spirit. The Holy
Spirit sets our will and meditation on God’s Law, strengthens our leaves, makes
us fruitful, and establishes us in the good path.
We also see in this Psalm the beginning of
one of the major themes of Psalms. It is
in part an ode to the Law of God. It is
not accidental that there are five books of Psalms: not that there is a
one-to-one correspondence with Torah, but the connection exists. Both Torah and Psalms may be referred to as
the five books, and the reader is left with the puzzle, which of the sets of
five books is meant?
The rest of this paper is devoted to the
steps involved in deriving our conclusions.
It is hoped that the student will be helped by these steps. He or she will find here much of the
preliminary work done for them. We hope
this speeds their progress in Hebrew, and more especially in Greek. Our conclusions should be set aside as the
student examines the evidence personally.
Preachers should also find a sermon preparation and research tool. Our main thesis is that the Bible in Jesus’
hands is the Greek Old Testament. It is
this thesis we ask you to accept or reject.
The following sequence is the result of stepping backward in time as we
explore how this thesis impacts our lives.
http://en.wikipedia.org/wiki/Psalm_1
Psalm 1 KJV
Blessed [is] the man that walketh not in the counsel of the ungodly, nor
standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight [is] in the law of the Lord; and in his
law doth he meditate day and night. And
he shall be like a tree planted by the rivers of water, that bringeth forth his
fruit in his season; his leaf also shall not wither; and whatsoever he doeth
shall prosper.
The ungodly [are] not so: but [are] like
the chaff which the wind driveth away. Therefore
the ungodly shall not stand in the judgment, nor sinners in the congregation of
the righteous. For the Lord knoweth the way of the righteous: but the way of the ungodly shall
perish.
http://www.biblegateway.com/passage/?search=Psalm%201&version=KJV
Psalm 1 KJV Paraphrase
Blessed [is] the man who walks not in the counsel of the ungodly, nor stands
in the way of sinners, nor sits in the seat of the scornful. But, his delight [is] in the law of the Lord. In His law, he meditates day and night. He shall be like a tree planted by the streams
of water, who brings forth his fruit in his season. His leaf also shall not wither. Whatever he does shall prosper.
The ungodly [are] not so: but [are]
like the chaff, which the wind drives away.
Therefore the ungodly shall not stand in the judgment, nor sinners in
the congregation of the righteous. For
the Lord knows the way of the righteous: but the way of the ungodly shall
perish.
Psalm 1 MT with analytical translation
אַ֥שְֽׁרֵי[1]־הָאִ֗ישׁ[2] אֲשֶׁ֤ר[3] ׀ לֹ֥א[4] הָלַךְ֮[5] בַּעֲצַ֪ת[6] רְשָׁ֫עִ֥ים[7] וּבְדֶ֣רֶךְ[8] חַ֭טָּאִים[9] לֹ֥א עָמָ֑ד[10] וּבְמֹושַׁ֥ב[11] לֵ֝צִ֗ים[12] לֹ֣א יָשָֽׁב[13]׃
כִּ֤י[14] אִ֥ם[15] בְּתֹורַ֥ת[16] יְהוָ֗ה[17] חֶ֫פְצֹ֥ו[18] וּֽבְתֹורָתֹ֥ו[19] יֶהְגֶּ֗ה[20] יֹומָ֥ם[21] וָלָֽיְלָה[22]׃
וְֽהָיָ֗ה[23] כְּעֵץ֮[24] שָׁת֪וּל[25] עַֽל[26]־פַּלְגֵ֫י[27] מָ֥יִם[28] אֲשֶׁ֤ר פִּרְיֹ֨ו[29] ׀ יִתֵּ֬ן[30] בְּעִתֹּ֗ו[31] וְעָלֵ֥הוּ[32] לֹֽא־יִבֹּ֑ול[33] וְכֹ֖ל[34] אֲשֶׁר־יַעֲשֶׂ֣ה[35] יַצְלִֽיחַ[36]׃
עַל־כֵּ֤ן
׀ לֹא־יָקֻ֣מוּ[41] רְ֭שָׁעִים
בַּמִּשְׁפָּ֑ט[42] וְ֝חַטָּאִ֗ים
בַּעֲדַ֥ת[43] צַדִּיקִֽים[44]׃[45]
http://www.biblegateway.com/passage/?search=Psalm%201&version=WLC
(with text reset in Times New Roman 15 and right justified)
All Hebrew notes are derived from the
following authoritative resources:
Bardtke, H., K. Elliger, and W. Rudolph, Liber
Psalmorum, Biblia Hebraica Stuttgartensia
(Württembergische Bibelanstalt, Stuttgart, 1969)
Cowley, A. E. and E. Kautzsch, Gesenius’
Hebrew Grammar, Second English Ed. (Oxford University Press, London,
1910)
Davidson, Benjamin, The Analytical
Hebrew and Chaldee Lexicon (Zondervan, Grand Rapids, 1970)
The Englishman’s Hebrew and Chaldee
Concordance of the Old Testament, Fifth Ed. (Zondervan, Grand Rapids,
1970)
Blessed[48] [is][49] the man
who not-walks in the advice of [the] wicked.[50] In the path of sinners, he not-stands.[51] [52] In the seat of scorners, he not-sits.[53] For if, in [the] Torah of יהוה, he delights[54] himself;
in His Torah, he meditates[55] day and
night. He is like [56]a tree
planted on streams of water, who, his fruit, he gives in his time.[57] His leaf not-withers. All that he does shall prosper.
Not true of the wicked. For if, as the chaff that is blown away by
wind, by truth, he not-arises,[58] [the]
wicked, in the judgment,[59] or sinners
in the assembly of [the] righteous.[60] For He knows, יהוה, [the]
path of [the] righteous.[61] [The] path of [the] wicked
perishes.[62]
Psalm 1 Vulgata with translation
Beatus vir qui non abiit in consilio
impiorum et in via peccatorum non stetit et in cathedra pestilentiae non sedit. Sed in lege Domini voluntas eius et in lege
eius meditabitur die ac nocte. Et erit
tamquam lignum quod plantatum est secus decursus aquarum quod fructum suum
dabit in tempore suo et folium eius non defluet et omnia quaecumque faciet
prosperabuntur.
Non sic impii non sic; sed tamquam pulvis
quem proicit ventus a facie terrae; ideo non resurgent impii in iudicio neque
peccatores in consilio iustorum. Quoniam
novit Dominus viam iustorum et iter impiorum peribit.[63]
http://www.biblegateway.com/passage/?search=Psalm%201&version=VULGATE
Blessed is the man who has not walked in
the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair
of pestilence. But, his will[64] is in
the law of the Lord, and on His law he shall[65] meditate
day and night. And he shall be like a
tree which is planted near the running[66] waters, which
shall bring forth its fruit in due season.
And his leaf shall not fall off[67]: and all
whatsoever he shall do shall prosper.
Not so the wicked, not so:[68] but like
the dust,[69] which the wind drives from the face of the earth.[70] Therefore the wicked shall not rise again[71] in [the]
judgment: nor sinners in the council of the just. For the Lord knows the way of the just: and
the way of the wicked shall perish.
Psalm 1 LXX with analytical translation
μακάριος[73] ἀνήρ[74] ὃς[75] οὐκ[76] ἐπορεύθη[77] ἐν βουλῇ[78] ἀσεβῶν[79] καὶ ἐν ὁδῷ[80] ἁμαρτωλῶν[81] οὐκ ἔστη[82] καὶ ἐπὶ
καθέδραν[83] λοιμῶν[84] οὐκ ἐκάθισεν.[85] ἀλλ'[86] ἢ[87] ἐν τῷ
νόμῳ[88] κυρίου[89] τὸ
θέλημα[90] αὐτοῦ[91] καὶ ἐν τῷ
νόμῳ αὐτοῦ μελετήσει[92] ἡμέρας[93] καὶ
νυκτός.[94] καὶ ἔσται[95] ὡς[96] τὸ ξύλον[97] τὸ
πεφυτευμένον[98] παρὰ[99] τὰς
διεξόδους[100] τῶν ὑδάτων[101] ὃ τὸν
καρπὸν[102] αὐτοῦ δώσει[103] ἐν καιρῷ[104] αὐτοῦ
καὶ τὸ φύλλον[105] αὐτοῦ οὐκ
ἀπορρυήσεται[106] καὶ
πάντα[107] ὅσα[108] ἂν[109] ποιῇ[110]
κατευοδωθήσεται.[111]
οὐχ οὕτως[112] οἱ ἀσεβεῖς[113] οὐχ οὕτως
ἀλλ' ἢ ὡς ὁ χνοῦς[114] ὃν[115] ἐκριπτεῖ[116] ὁ ἄνεμος[117] ἀπὸ[118]
προσώπου[119] τῆς γῆς.[120] διὰ[121] τοῦτο[122] οὐκ ἀναστήσονται[123] ἀσεβεῖς
ἐν κρίσει[124] οὐδὲ[125] ἁμαρτωλοὶ[126] ἐν βουλῇ
δικαίων.[127] ὅτι[128] γινώσκει[129] κύριος[130] ὁδὸν[131] δικαίων καὶ ὁδὸς[132] ἀσεβῶν ἀπολεῖται.[133]
http://biblehub.com/sepd/psalms/1.htm
All Greek notes are derived from the
following authoritative resources:
The Analytical Greek Lexicon
(Zondervan, Grand Rapids, 1973)
Dana, H. E. and J. R. Mantey, A
Manual Grammar of the Greek New Testament (Macmillan, Toronto, 1957)
Blessed man who not-follows in [the]
wishes of [the] wicked, and in [the] way of sinners not-stands, and
upon the seat of [the] pestilent not-sits. But, either in the law of [the] Lord [is] the pleasure[134] his, or
in the law His, he meditates day and night.
And he is[135] as the
tree, having been planted beside the streams of the waters, who will give the fruit
his in time his. And the leaf his not-drops. And all whatever if he should do, it follows
the good path.
Not so, the wicked, not so:[136] but [are] like the chaff, which is cast out,
[by] the wind from the face of the earth.[137] Through this, not-arise,[138] [the]
wicked in [the] judgment, nor sinners in [the] wishes of [the]
righteous. Because He knows, [the]
Lord [the] way of [the] righteous, and [the] way of
[the] wicked perishes.
[1] אַ֥שְֽׁרֵי
Construct of the masculine plural noun אֶשֶׁר: blessed or
happy, the majestic or multiple blessings of.
Psalm 1:1; 2:12; 32:1, 2; 33:12; 34:8; 40:4; 41:1; 65:4; 84:4, 5, 12;
89:15; 94:12; 106:3; 112:1; 119:1, 2; 127:5; 128:1, 2; 137:8, 9; 144:15, 15;
146:5. Blessed is preferred: it stresses
God’s gift; rather than human emotion as happiness does.
[2] הָאִ֗ישׁ Man,
applicable here to all mankind, having specific reference to Jesus Christ, the
perfect man, from Whom all men and women must derive their ultimate glory.
[3] אֲשֶׁ֤ר
The generic indeclinable relative pronoun, originally a demonstrative,
includes personal pronouns, of all genders: that, which, who, etc. Psalm 1:1, 4; 3:6.
[4] לֹ֥א Adversative
participle, including negative adverbs, indicates the absolute negation of the
following verb; not.
[5] הָלַךְ֮
Kal preterit, third singular masculine of הָלַךְ: a broad nuance of going. In Psalms, usually walk, but rivers run. Psalm 1:1; 26:1;
105:41; 119:3. Literally, walked
not. The truth taught here is eternal,
hence it is taken characteristically here, walks not, or never walks.
[6] בַּעֲצַ֪ת
Construct of the feminine singular noun עֵצׇה from יׇעַץ with prefix בַּ: advice or counsel. Psalm 1:1; 13:2; 14:6; 20:4; 33:10, 11;
73:24; 106:13, 43; 107:11; 119:24.
[7] רְשָׁ֫עִ֥ים
Masculine plural adjective of רׇשׇׁע from רׇשַׁע: criminal, hater of
God, lawbreaker, ungodly, wicked, as in opposition to the whole of God’s
kingdom, law, and will. Psalm 1:1, 4, 5, 6; 3:7; 7:9; 9:5, 16, 17; 10:2, 3, 4, 13,
15; 11:2, 5, 6; and many other places.
[8]
Masculine singular noun דֶּרֶךְ
from דׇרַךְ
with prefixes בְ and וּ: the beaten path, well
trod road, the way. Psalm
1:1, 6; 2:12; 5:8; 10:5; 18:21, 30, 32; 25:4, 8, 9, 12; and many other places.
[9]
Masculine plural noun חַטׇּא
from חׇטׇא:
sinner, stumbler, a fallen one, a bungler.
Psalm 1:1, 5; 25:8; 26:9; 51:13;
104:35.
[10]
Kal preterit, third singular masculine of עׇמַד: stand or serve. Psalm 1:1; 26:12;
38:11; 106:23; 119:91.
[11]
Construct of the masculine singular noun מוֹשַׁב from יׇשַׁב with prefixes בְ and וּ:
seat, dwelling. Psalm 1:1; 107:4, 7, 32,
36; 132:13.
[12]
Kal active masculine plural participle of לֵּץ from לוּץ: a twister, one who puts the worst
construction on every word, a mocker, scoffer, scorner.
[13]
Kal preterit, third singular masculine of ֹ יׇשׇׁבfrom
יׇשַׁב with prefixes בְ and וּ: sit, dwell, stay, abide, inhabit. Psalm 1:1; 9:4; 23:6; 26:4; 29:10; 47:8;
68:10; 69:35; 119:23; 122:5; 137:1; and many other
places.
[14] כִּ֤י A particle usually
introducing adversative, causal, exceptive, explanatory, or temporal clauses:
for. Gesenius and KJV prefer adversative
to the preceding use of not. We prefer
to include an explanatory nuance of the Blessed Man, who is a lover of the Lord’s law. Is this adversative to wicked, sinners,
scorners? Yes, of course, but we still
prefer to include an explanatory nuance.
[15] אִ֥ם A particle usually
introducing conditional clauses (protasis): if or since. The Man is blessed since (or because) he
loves the Lord’s law. Since (or because) he loves the Lord’s law, he thinks about it
ceaselessly. Having said this, we still
leave the literal, for if, in place. The
literal sense does not translate away, either the adversative or the
explanatory ideas. The literal translation
leaves the logical tension in the hands of the reader, forcing the reader to
consider both aspects. If opens the door
for the possibility that an individual may, or may not love the Lord’s law. This is a free human choice to make. God does not coerce love from us.
[16]
Construct of the feminine singular noun תּוֹרׇה from יׇרׇה with prefix בְּ: literally Torah, law, teaching, shot
at, cast, throw. All five books of Moses
are in view. It is not accidental that
there are five books of Psalms corresponding to the five books of Moses. The Psalter has a consistent thematic
statement: namely, the praise of Torah.
This theme is introduced here, highlighted in Psalm 19, and climaxed in
Psalm 119. The Messianic King, provided
for in the Davidic Covenant, reigns from the same Torah that He also
wrote. It is important that interpreters
not take this to mean some subset of the Pentateuch. Psalm 1:2; 19:7; 37:31; 40:8;
78:1, 5, 10; 89:30; 94:12; 105:45; 119:1, 18, 29, 34, 44, 51, 53, 55, 61, 70,
72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174.
[18]
Kal preterit, third singular masculine of חׇפֵץ with reflexive suffix וֹ : he delights or pleases himself.
[19]
Feminine singular noun תּוֹרׇה
from יׇרׇה with prefixes בְ and וּ and
suffix וֹ: in
His Torah. וּ introducing the apodosis, is implied, so
“then” need not be stated.
[20]
Kal future, third singular masculine of הׇגׇה: imagines is too indefinite, he will meditate, taken characteristically here, he meditates. Consider covers more instances, consideration
to the point of talking to one’s self: a Law whisperer. Psalm 1:2; 2:1; 35:28; 37:30;
38:12; 63:6; 71:24; 115:7.
[21]
Masculine singular noun יוֹם
with suffix ׇם: day, daily, by day. The suffix extends and intensifies the
meaning: all day, every day. Psalm 1:2;
13:2; 22:2; 32:4; 42:3, 8; 55:10; 78:14; 91:5; 121:6.
[22]
Masculine singular noun לַיִל
with suffixed paragogic ׇה: night,
nightly, by night. The suffix extends
and intensifies the meaning: all night, every night. The two words, day and night, in these forms,
combine to mean all the time, continuously.
“Pray without ceasing.” The
preposition, by, adds little in the English language and is dropped. Psalm 1:2; and elsewhere.
[23]
Kal preterit, third singular masculine of הׇיׇה with prefix וְ: he was.
This is normal Hebrew style, continuing an imperfect with a perfect, taken characteristically here, he is.
[24]
Masculine singular noun עֵץ from עׇצׇה
with prefix כְּ: as or like a tree.
Psalm 1:3; 74:5; 96:12; 104:16; 105:33; 148:9.
[26]
Preposition from עׇלׇה:
with a root meaning of ascent or springing, hence: above, at, away, beside, by,
from, near, over, upon. Psalm 1:3, 5;
2:2, 2, 6; 3:1, 6, 8; 50:4; 119:14. See also עׇלׇה, Psalm
18:8; 47:5; 68:18; 78:21, 31; 122:4.
[27]
Construct of the masculine plural noun פֶּלֶג from פׇּלַג: divisions,
streams. Psalm 1:3; 46:4; 65:9;
119:136.
[28]
Masculine plural noun from מַי: waters. See Genesis
1:2. Psalm 1:3; 18:11, 15, 16;
22:14; 23:2; and many other places.
[29]
Masculine singular noun פְּרִי
from פׇּרׇה with third person singular masculine suffix וֹ: his
fruit. Psalm 1:3; 21:10; 58:11;
72:16; 104:13; 105:35; 107:34, 37; 127:3; 132:11; 148:9.
[30]
Kal future, third singular masculine of נׇתַן: he gives, yields, bears.
Psalm 1:3; 2:8; 14:7; and a very common
verb used in many other places.
[31]
Common singular noun עֵת from
עׇדׇה with prefix בְּ and third person singular masculine suffix וֹ: in his
time or season. Psalm 1:3; 4:7;
9:9; 10:1, 5; 21:9; 31:15; 32:6; 34:1; 37:19, 39; 62:8; 69:13; 71:9; 81:15;
102:13; 104:27; 105:19; 106:3; 119:20, 126; 145:15.
[32]
Masculine singular noun עׇלֶה
from עׇלׇה with prefix וְ and third person singular masculine suffix וּ: his
leaf. Psalm 1:3; only locus in
Psalms.
[33]
Kal future, third singular masculine of נׇבֵל: wither, fade (wilt, die?).
Psalm 1:3; 18:45; 37:2.
[34]
Masculine singular noun from כׇּלַל with prefix וְ:
complete, all, whole, everything. Psalm
1:3; 2:12; 3:7; 39:5; 51:19 (adjective).
[35]
Kal future, third singular masculine of עׇשׇׂה: work, labor, make, create, do.
Psalm 1:3; 37:5; 56:4, 11; 60:12; 66:15; 88:10; 106:19; 107:37;
108:13; 118:6; 119:84; 140:12; 145:19.
[36]
Hiphil future, third singular masculine of צׇלַח: pass, advance, flourish, prosper, succeed, to be or
become successful, shall prosper. Psalm
1:3; 37:7; 45:4; 118:25.
[37]
[Construct of the?] masculine singular adjective or adverb from כּֽוּן: so, established, prepared, fixed, true.
[38]
Masculine singular noun מֹץ from
מֽוּץ with prefix כַּ, adverb, roughly as: press, churn,
oppress, chaff, as the chaff. Psalm
1:4; 35:5.
[39]
Kal future, third singular feminine of נׇדַף, with third singular masculine suffix: to drive
about or away, scatter. Psalm
1:4; 68:2, 2.
[40]
Common singular noun from רֽוּחַ: breath, smell odor, wind.
Psalm 1:4; 11:6; 18:10, 15, 42; 31:5; 32:2; 33:6; 34:18; 35:5; and many other places.
[41] Defective for יׇקוּמוּ; Kal future, third singular feminine of קֽוּם: arise.
Psalm 1:5; 12:5; 24:3; 27:3; 35:11; 68:1; 78:6; 88:10; 94:16; 102:13;
119:62; 140:10.
[42]
Masculine singular noun מִשֽׁפׇּט
from שׇׁפַט with prefix בַּ:
in the judgement. Psalm
1:5; 7:6; 9:4, 7, 16; 10:5; 17:2; 18:22; 19:9; 25:9; 33:5; and
many other places.
[43]
Construct of the feminine singular noun עֵדׇה from יׇעַד with prefix בַּ:
in the assembly or congregation. Psalm
1:5; 7:7; 22:16; 68:30; 74:2; 82:1; 86:14; 106:17, 18; 111:1.
[44]
Masculine plural absolute adjective צַדִּיק from צׇדַק:
just, righteous. Psalm 1:5, 6; 5:12;
7:9, 11; 11:3, 5, 7; 14:5; 31:18; 32:11; 33:1; and
many other places.
[46]
Kal active masculine singular participle from יׇדַע: to discern, experience, know, those who
know, He Who knows. Here the participle
imparts a sense of timelessness: The Lord
is always knowing, He is the Knower.
Psalm 1:6; 9:10; 36:10; 37:18; 44:21; 74:9; 87:4; 89:15; 90:11; 94:11;
119:79; 139:14.
[47]
Kal future, third singular feminine of אׇבַד: strays, wanders, is lost or destroyed, perishes, will
perish. We expect the Hiphil future here
as in verse 3. The play between Hiphil
and Kal indicates that one is divine fiat, while the other inevitably and
inexorably happens. Psalm 1:6; 2:12;
9:3, 18; 37:20; 49:10; 68:2; 73:27; 80:16; 83:17; 92:9; 102:26; 112:10.
[48]
Or happy The Jerusalem Bible (JB)
[49]
The Hebrew sentence is frequently constructed from two nouns without a
verb. Here, “Blessed the man.” English seems best served by supplying a
copula in most cases.
[50] Who
never follows the advice of the wicked JB
[51]
Or loiters on the way that sinners take JB
[52]
Phrases are frequently introduced with the letter, ו, which means and. This is like pasting an & in front of
each phrase. The Hebrew language loves
run-on sentences. Since English deplores
run-on sentences, these &s are ignored unless the sentence logic requires
their presence. This puts many phrases
in apposition; rather than inclusion: both, and. The function of the ו seems better served by grouping sentences into
logical paragraphs. The poetry of the
Hebrew language seems best preserved as a sort of free verse.
[53]
Or sits about with scoffers JB
[54]
Pleasure JB
[55]
Murmurs JB
[56]
Hebrew does not have an indefinite article.
English requires that it be supplied.
[57]
Since the antecedent is the blessed man: namely, Christ; we continue with the
theologically more accurate, “his fruit in his time.”
[58]
Stand firm JB
[59]
When judgement comes JB
[60]
When the virtuous assemble JB
[61]
Takes care of the way the virtuous go JB
Empowers, protects or upholds the way the virtuous take, may have been
better.
[62]
Doomed JB
[63]
There is very little in Jerome to suggest a great difference between Jerome’s
proto-Hebrew (J p-H) and MT. The
differences may simply indicate interpretive ideas: namely, that Jerome had,
either a better understanding of the force of Hebrew idiom, or a better grasp
of the NT implications and weight of the Psalm.
In either case, Jerome’s variations, though minor, must be taken seriously. Jerome is standing closer to Jesus than MT;
he speaks from a distinctly Christian worldview; consequently, his text is
closer to the heart of Scripture.
[64]
The difference between delight and will is more apparent than real. Whatever the heart wills, it dotes upon, and
thus delights in. The difference between
Hebrew and Latin seems idiomatic, and delight seems well within the scope of
the nuances of voluntas.
The strong desire to love does not necessarily indicate the ability to
achieve.
[65]
The difference between declaratives and futures, shall and will, is not
compelling. The presence of these may be
necessary for Latin idiom, but do not seem to be constructive emphases in
English. Because they add little or nothing,
they are ignored; in fact they may detract by blunting the force of shall or
will when these are grammatically necessary.
[66]
The difference between streams or rivers and running is more apparent than
real.
[67]
Again, the difference between wither or wilt and fall off is not striking. The picture of a well-watered tree in juxtaposition
to an unwatered tree is clear enough.
Deprived of water, the tree is designed to protect its life: the leaves,
wilt, wither, die, shed; the tree sends all available moisture to its roots;
the branches die; finally, the tree dies also.
The word picture is ominous, frightening, threatening. However, it is the same picture in Hebrew or
Latin.
[68]
It is nothing like this with the wicked, nothing like this! JB The reduplication may be a necessity of Latin
grammar for the sensible formation of the construction, not only ... but also.
However, this reduplication is
the first major difference between J p-H and MT; it adds an emphasis and force
that would otherwise be missed. Later we
will observe that this difference is consistent with LXX. This seems to indicate that something is lost
in MT; this could be as subtle as a difference of inflection. However, as subtle as inflection is, its
change can reverse the complete meaning of a phrase. We must give preference to Jerome in this
matter. We are not free to allow MT to remove
the force of Divine authority by subtlety.
Jesus teaches with authority; the scribes do not.
[69]
The difference between chaff and dust is non-existent. The Hebrew idea is not limited by the English
chaff. Rather, the idea is that of a
byproduct, spun off by violent churning or stirring. Chaff and dust cannot be distinguished.
[70]
Here is the second major difference between J p-H and MT. The change from “from the
face of the earth” to “away” removes the sense of utter damnation and
eternality provided by Jerome. We should
listen to Jerome.
[71]
This is the third major difference between J p-H and MT. MT blunts or denies the force of
resurrection. This force is inescapable
from the light of the NT, especially when Jesus unveils Himself in the OT (Luke
24: 27, 44-48). We may not allow the
removal of Jesus’ interpretation to be blunted, removed, or softened by MT.
[73] μακάριος Masculine nominative singular adjective (or noun) μακάριος, ία, ιον: blessed or happy.
[74]
Masculine nominative singular noun ἀνήρ,
ἀνδρόϛ, ὁ:
adult male, individual, having the characteristics of bravery or
manliness. In this context, a person of
either sex having the characteristics of perfect humanity: Jesus, or like Jesus,
the second Adam, rather than the first Adam.
[75]
Relative pronoun ὅϛ,
ἥ, ὅ.
[76]
Adverb of absolute negation οὐ,
οὐκ, οὐχ, only with
indicative.
[78] Feminine dative singular noun βουλή, ῆϛ, ἡ from βούλομαι:
advice, choice, counsel, decree, desire, determination, direction, intention,
order, pleasure, purpose, will, wish.
[79]
Masculine genitive plural noun or adjective ἀσεβήϛ, έοϛ, οῦϛ, ὁ, ἡ, τό, -έϛ:
impious, ungodly, wicked.
[80] Feminine dative singular noun ὁδόϛ, οῦ, ἡ: way, road,
direction, course (of action), system (of doctrine).
[81] Genitive plural noun ἁμαρτωλόϛ, οῦ, ὁ, ἡ from ἁμαρτάνω:
miss a mark, err, offend, sin, sinners.
[82]
Aorist indicative active, third singular of ἵστημι: confirms, endures, establishes, stands,
persists. Not passively blocking the
path or way, but actively and tenaciously adhering to its principles or
persisting in its pursuit. Here it
speaks of a stubbornness of behavior and attitude against the Lord.
[85]
Aorist indicative active, third singular of καθίζω: sits. To sit is to assume the place of authority,
to rule or to teach.
[86]
Conjunction, the contraction of ἀλλά: but, except, however, unless,
also serves to introduce a sentence with keenness and emphasis — for!
[87]
Either, or
[89]
Masculine genitive singular noun κύριος, ίου, ὁ:
lord, master, the name of God, The Tetragrammaton, יהוה, which was too sacred to pronounce, hence spoken as
Adonai, or Lord.
[90]
Neuter nominative singular noun θέλημα, ατος, τό from θέλω: chose, intend,
design, pleasure, desire, will.
[91]
Masculine or neuter genitive
singular reflexive pronoun αὐτόϛ, ή, ό: here
used as a third person possessive pronoun, his.
[92]
Future indicative active, third singular of μελετάω: to
give careful or painful attention, study, meditate.
[93] Feminine genitive singular noun ἡμέρα, ας, ἡ: day, the
period of sunlight, or the whole twenty-four hours.
[96]
Adverb, see ὅϛ, ἥ, ὅ: as.
[98]
Perfect passive participle, masculine accusative singular from φυτεύω,
φύω:
plant, having been planted.
[99]
Preposition παρὰ: before genitives, from; datives, at, with,
by, near, in, among; accusatives (motion) at, by, near, along; comparatives,
except, etc.; beside, along side of.
[100] Feminine accusative plural noun διέξοδος, οῦ, ἡ, a
contraction of δια + έξ + οδος: out of the through path, the through source
path, passage, road, stream. The
connection with ὁδόϛ
must not be overlooked.
[102]
Masculine accusative singular noun καρπός, ου, ὁ: offspring,
posterity, fruit, spiritual fruit.
[104]
Masculine dative singular noun καιρός, οῦ, ὁ: a fit or
suitable time or place, period of time, opportune, season, time.
[106]
Future indicative middle, third singular of ἀπορέω, ἀπορρέω, or ἀπορρίπτω, a
contraction of ἀπο + ῥίπτω, see also ῥύπτος, a closely related noun: to
cast off, throw away, fade wilt, fall, drop.
The idea is active not passive.
The tree throws its leaves away; they do not drop by accident, but
rather by design.
[108]
Neuter nominative and accusative plural correlative pronoun ὅσος, η, ον: as
great, as much, as many, whoever, whatever.
[111]
Future indicative passive, third singular of κατευοδόω, a contraction
of κατα + ευ + οδόω: to follow a good path, descend from a good path,
prosper. The connection with ὁδόϛ is again self-evident.
[113]
Masculine nominative and accusative plural adjective ἀσεβήϛ, έοϛ, οῦϛ, ὁ, ἡ, τό, -έϛ: impious, ungodly, wicked, the wicked
as a class of people.
[114]
Masculine nominative singular noun χνοῦς,
ὁ:
scrapings, shavings, down, fruit blossom, cushion stuffing, sea spray; anything
light, fluffy, or easily wind borne; anything worthless.
[116]
Present indicative active, third singular of ἐκρίπτω, a
contraction of ἐκ + ῥίπτω: to cast out.
[117]
Masculine nominative singular noun ἄνεμος,
ου,
ὁ: wind, specifically distinct from πνεῦμα, breath and spirit
[118] Preposition
ἀπὸ:
ablative in concept, indicating departure or separation, source, material,
agency, instrument, from, here – away from.
[121] Preposition
διά: by means of, with, by; with a genitive
indicating direct agency, action, or instrument; with an accusative indicating
indirect agency, etc; through.
[122] Neuter
nominative and accusative singular demonstrative pronoun οὗτος, αὕτη, τοῦτο: possibly
contemptuous, this, that.
[123] ἀναστήσονται Future indicative middle, third plural of ἀνίστημι, a contraction
of ἀνά + ἵστημι: to stand up or arise, to resurrect. The connection with the resurrection of
Christ is inescapable. The wicked, who
have lived their lives in self will against God, will not be able to lift
themselves up now.
[126] Nominative
plural noun ἁμαρτωλόϛ, οῦ, ὁ, ἡ from ἁμαρτάνω:
miss a mark, err, offend, sin, sinners, the sinners as a class of
people.
[127] Genitive
plural adjective δίκαιος, αία, αιον from δίκη: just, righteous, nominally the righteous as
a class of people.
[129] Present
indicative active, third singular of γινώσκω:
know, here in the sense of intimate personal involvement. It is the causative agency of the Holy Spirit
that makes people righteous.
[130] Masculine nominative singular noun κύριος, ίου, ὁ:
lord, master, the name of God, The Tetragrammaton, יהוה, which was too sacred to pronounce, hence spoken as
Adonai, or Lord, κύριος.
[131] Feminine accusative singular noun ὁδόϛ, οῦ, ἡ: way, road,
direction, course (of action), system (of doctrine).
[132] Feminine nominative singular noun ὁδόϛ, οῦ, ἡ: way, road,
direction, course (of action), system (of doctrine).
[133] Future
indicative middle, third singular of ἀπόλλυμι:
self-destruct, destroy, put to death, perish.
[134]
The connection of the ideas, delight, desire, wish, and will is profound. This connection ought to inform us that the
force frequently applied to the word, will, in English is nonexistent. In English, will, frequently assumes that
which is actually accomplished by grit and grim determination. This force is absent here. There only remains a longing for what we hope
might be. God, in His grace fulfills our
desire, and makes our delight a reality.
This is what the blessed and righteous Godly wish and will. This is what they receive. Still, there is a tenacity associated with
the faith that lays claim to such a gift.
Faith is not a wishy-washy, lay back and let it happen sort of
thing. Faith desires; faith delights;
faith lays-hold with both hands and cannot be pried loose.
[135]
The force of the future is better expressed as characteristic in English. The idea that these tense constructions are
Hebraisms is inescapable. The eternal
sense of this Psalm is not weakened by this approach.
[136]
This reduplication, the first major difference between J p-H and MT is now seen
to exist in the Septuagint and possibly in the Septuagint proto-Hebrew (S p-H)
as well. Jerome might have corrected
this, but did not. This suggests that S
p-H contained this text, or else this force was active in rabbinic thinking long
before the birth of Christ. This is a
strong indication that something is lost in MT. This could be as subtle as a difference of
inflection. Taken together, Septuagint
and Jerome indicate that this is the actual text in Jesus’ and the Apostles’
hands.
[137]
This second major difference between J p-H and MT is also reinforced by LXX and
S p-H. The change from “from the face of the earth” to “away” removes the sense of utter
damnation and eternality provided by Jerome and LXX. This is the Bible as Jesus’ and the
Apostles’ read and taught it.
[138]
The third major difference between J p-H and MT is also supported by LXX and S
p-H. MT blunts or denies the force of
resurrection. This suggests that
resurrection to eternal life was active in rabbinic thought (Revelation
20:4-15). This force is inescapable from
the light of the NT, especially when Jesus unveils Himself in the OT (Luke 24:
27, 44-48).
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