PSA 1:1 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

OET (OET-RV) Any person who doesn’t take advice from wicked people,
⇔ and doesn’t stand by the path that sinners use,
⇔ and doesn’t sit and join all the scoffers,
⇔ will reap the benefits.

1:1 Note: We read one or more accents in L differently than BHS. Often this notation indicates a typographical error in BHS.

Key: khaki:verbs, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX ΜΑΚΑΡΙΟΣ ἀνὴρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καὶ ἐν ὁδῷ ἁμαρτωλῶν· οὐκ ἔστη, καὶ ἐπὶ καθέδρᾳ λοιμῶν οὐκ ἐκάθισεν.
(MAKARIOS anaʸr, hos ouk eporeuthaʸ en boulaʸ asebōn, kai en hodōi hamartōlōn; ouk estaʸ, kai epi kathedra loimōn ouk ekathisen. )

BrTr Blessed is the man who has not walked in the counsel of the ungodly, and has not stood in the way of sinners, and has not sat in the seat of [fn]evil men.

ULT Happy is the man who walks not in the advice of the wicked ones,
⇔ and stands not in the pathway of sinners,
⇔ and sits not in the seat of scoffers,

UST A joyful person is someone
⇔ who does not do what evil people tell him to do,
⇔ who does not imitate sinful people’s behavior,
⇔ and who does not become like people who enjoy mocking.

OEB Happy are those
⇔ who do not follow the counsel of the wicked,
⇔ not halting in ways frequented by sinners,
⇔ nor taking a seat in a gathering of scoffers.

CSB How happy is the one who does not walk in the advice of the wicked or stand in the pathway with sinners or sit in the company of mockers!

NLT Oh, the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join in with mockers.

NIV Blessed is the one who does not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers,

CEV God blesses those people who refuse evil advice and won't follow sinners or join in sneering at God.

ESV Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers;

NASB How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!

LSB How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the way of sinners, Nor sit in the seat of scoffers!

WEBBE Blessed is the man who doesn’t walk in the counsel of the wicked,
⇔ nor stand on the path of sinners,
⇔ nor sit in the seat of scoffers;

WMBB (Same as above)

MSG How well God must like you—
  you don’t walk in the ruts of those blind-as-bats,
  you don’t stand with the good-for-nothings,
  you don’t take your seat among the know-it-alls.

NET How blessed is the one who does not follow the advice of the wicked,
⇔ or stand in the pathway with sinners,
⇔ or sit in the assembly of scoffers!

LSV O the blessedness of that one,
Who has not walked in the counsel of the wicked,
And has not stood in the way of sinners,
And has not sat in the seat of scorners;

FBV Happy are those who don't follow the advice of the wicked. They refuse to adopt the ways of sinful people, and they don't make fun of others.

T4T God is pleased with those who do not do what [MET] wicked people advise them to do,
⇔ and who do not imitate the behavior of [MET] sinful people,
⇔ and who do not join in with people who ◄ridicule/sneer at► God.

LEB No LEB PSA 1:1 verse available

NRSV Happy are those who do not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers;

NKJV Blessed is the man Who walks not in the counsel of the ungodly, Nor stands in the path of sinners, Nor sits in the seat of the scornful;

NAB Blessed is the man who does not walk in the counsel of the wicked, Nor stand in the way of sinners, nor sit in company with scoffers.

BBE Happy is the man who does not go in the company of sinners, or take his place in the way of evil-doers, or in the seat of those who do not give honour to the Lord.

Moff Happy the man who never goes by the advice of the ungodly, who never takes the sinners’ road, nor joins the company of scoffers,

JPS BOOK I HAPPY IS the man that hath not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful.

ASV Blessed is the man that walketh not in the counsel of the wicked,
⇔ Nor standeth in the way of sinners,
⇔ Nor sitteth in the seat of scoffers:

DRA Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence.

YLT O the happiness of that one, who Hath not walked in the counsel of the wicked. And in the way of sinners hath not stood, And in the seat of scorners hath not sat;

Drby Blessed is the man that walketh not in the counsel of the wicked, and standeth not in the way of sinners, and sitteth not in the seat of scorners;

RV Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

Wbstr 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 scoffers.

KJB-1769 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.[fn]
(Blessed is the man that walketh not in the council/counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. )

1.1 ungodly: or, wicked

KJB-1611 ¶ Blessed [fn]is the man that walketh not in the counsell of the [fn]vngodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornefull.
(¶ Blessed is the man that walketh not in the counsell of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.)

1:1 Prou.4. 14.

1:1 Or, wicked.

Bshps Blessed is the man that walketh not in the counsell of the vngodly: nor standeth in the way of sinners, nor sitteth in the seate of the scornefull.
(Blessed is the man that walketh not in the counsell of the ungodly: nor standeth in the way of sinners, nor sitteth in the seat of the scornful.)

Gnva Blessed is the man that doeth not walke in the counsell of the wicked, nor stand in the way of sinners, nor sit in ye seate of the scornefull:
(Blessed is the man that doeth not walk in the counsell of the wicked, nor stand in the way of sinners, nor sit in ye/you_all seat of the scornful: )

Cvdl O blessed is ye man, yt goeth not in the councell of ye vngodly: yt abydeth not in the waye off synners, & sytteth not in ye seate of the scornefull.
(O blessed is ye/you_all man, it goeth/goes not in the council/counsel of ye/you_all ungodly: it abydeth not in the way off sinners, and sytteth not in ye/you_all seat of the scornful.)

Wycl Blessid is the man, that yede not in the councel of wickid men; and stood not in the weie of synneris, and sat not in the chaier of pestilence.
(Blessed is the man, that went not in the council/counsel of wicked men; and stood not in the way of sinners, and sat not in the chaier of pestilence.)

Luth Wohl dem, der nicht wandelt im Rat der GOttlosen, noch tritt auf den Weg der Sünder, noch sitzt, da die Spötter sitzen,
(Wohl to_him, the/of_the not wandelt in_the advice the/of_the Godlosen, still tritt on the path the/of_the Sünder, still sits, there the Spötter sit,)

ClVg [Beatus vir qui non abiit in consilio impiorum, et in via peccatorum non stetit, et in cathedra pestilentiæ non sedit;[fn]
([Beatus man who not/no he_is_gone in consilio impiorum, and in road sinners not/no stetit, and in cathedra pestilentiæ not/no sedit; )

1.1 Incipit AUG. Liber iste intitulatur apud Hebræos Liber hymnorum, hac ratione, quia hymnus est ubi habentur verba et laus cum cantico, quod in psalmis invenitur. Intitulatur etiam, secundum quosdam, liber Soliloquiorum: quod ideo videtur fieri, quia illud quod aliquis secum rimatur, et a nullo discit, nisi a veritate sibi interius præsidente, soliloquium dicitur, verbi gratia, quemadmodum beatus Augustinus secum de natura animæ, et de natura Dei investigavit, eodem modo potest dici Propheta secum investigasse de incarnatione Filii Dei, et de reparatione humani generis. Rex David et propheta, cum prospere regnaret, volens cultum Dei magnificare, cum arcam a Philisthæis redditam, longo tempore post incertis sedibus vagantem, tandem in Jerusalem reduceret, nudus cum cithara præcedebat II Reg. 6.: sed et quatuor millia virorum elegerat, qui, non solum voce, sed etiam instrumentis musicis, psalmos canerent: quibus præposuit quatuor, Asaph, Idithun, Eman, Ethan, vel filios Core, qui a patris scelere vel sacrilegio degenerantes quem ignis consumpserat Num. 16., in cultu Dei devotissimi perstiterunt. HIERON. Psalterium est quoddam musicum instrumentum in modum litteræ compositum: et ab eo musico instrumento per quod modulatum fuit præsens opus nomen sibi sumpsit. Psalterium apud Hebræos vocatur nebel, apud Græcos,, apud Latinos vero organum. Multi dicunt David non fecisse omnes psalmos, eo quod quidam ex ipsis intitulantur in persona aliorum. Sed, ut dicit beatus Hieronymus, non sunt audiendi in hoc. Nam David composuit omnes psalmos: modo etiam apposuit, in quo multos auxiliatores habuit, quibus præfecit quatuor, videlicet Eman, Ethan, Asaph et Idithun. Divino consilio hoc fuit factum, ut psalmi intitularentur in personis aliorum, vel propter interpretationem nominum tantum, vel propter negotium, vel propter utrumque. Propter interpretationem nominum tantum, ut in persona Idithun; propter negotium, ut in persona Aggæi et Zachariæ; propter utrumque, ut in persona Salomonis; Idithun, Asaph, filii Core et cæteri hujusmodi, non fuerunt auctores psalmorum, sed præpositi artificibus qui psalmos personabant tribus modis: vel humana voce, vel musicis instrumentis, vel communiter utroque modo. Et hoc dupliciter, vel post vocem instrumento, vel post instrumentum voce: unde nomina illorum ut honorem de ministerio sumerent, titulis inseruntur maxime pro significatione rerum. Psalmus vero est instrumenti sonus, canticum humanæ vocis cantus in laudem Dei; psalmi canticum, cum post instrumentum vox, psalmus cantici, cum post vocem instrumentum. CASS. Solet quæri cur præ aliis Scripturis psalmi in Ecclesia legantur? Quod ideo est quia antiquitus apud Hebræos mos iste in templo Dei erat. Vel, quia psalmi plus mysteriorum quam cæteræ Scripturæ continent, et breviter multa dicunt, in quibus omnis lex et prophetæ et Evangelium constat. CASS. Prophetia est inspiratio vel revelatio divina, quæ eventus rerum vel per facta, vel per dicta immobili veritate pronuntiat, unde prophetia visio, propheta videns. Multis autem modis hæc gratia data est: vel per operationes hominum, ut fuit arca Nœ et sacrificium Abrahæ, et transitus maris Rubri; vel per nativitates, ut Esau et Jacob, qui futura significabant; vel per loquentes angelos, sicut locuti sunt Abrahæ, Lot et aliis; vel per visiones, sicut Isaiæ et Ezechieli, et cæteris; vel per somnia, sicut Salomoni, Joseph et Danieli; vel per nubem et vocem de cœlo, ut Moysi; vel adhuc aliis modis. David autem nullo horum, sed cœlesti aspiratione intus edoctus, Spiritu in eo loquente, completus est, ut in I Reg.: Directus est Spiritus Domini in David I Reg. 16.. Et Dominus: Si David in spiritu vocat eum Dominum, quomodo filius ejus est? Matth. 22. Spiritus autem sanctus sic datus est prophetis, ut aliquando pro peccatis recederet et placatus rediret; et sicut Petrus ait: Non voluntate humana allata est aliquando prophetia, sed, Spiritu sancto inspirati, locuti sunt sancti homines Dei II Pet. 1.. Non sunt autem illi a munere prophetiæ alieni, quibus data est facultas intelligendi vel interpretandi Scripturas. HIERON. Multa genera sunt christorum: patriarchæ dicti sunt christi, ut: Nolite tangere christos meos Psal. 104.; in Parabolis, dicuntur christi omnes qui de Ægypto egressi sunt. Chrisma in Exodo fit, unde sacerdotes uncti; est aliud unguentum, quo reges inunguntur; sed hoc duobus modis, quia si David est et Salomon, id est, forti manu et pacificus, ungitur cornu; si Jehu et Azahel, lenticula, quod est vas fictile. Sed et Cyrus, rex Persarum et Medorum, qui Isræl relaxavit, christus est, secundum illud: Hæc dicit Dominus christo meo Cyro Isa. 45., quod non sinunt sequentia de Salvatore accipi, ut quidam putant. Est unguentum propheticum, quo præcipitur Eliæ ut ungat Elisæum in prophetam III Reg. 19.; super omnia est unguentum spirituale, quod dicitur oleum exsultationis, quo Christus unctus est præ participibus, qui habent chrisma baptismi. Quod si perdat quis, non desperet; quia de separando chrismate scribitur in Levitico Lev. 13., quod cum lepra alicujus fuerit mundata, mittat ei sacerdos oleum in manu sinistra, et cætera quæ ibi dicuntur, et ipse vocetur christus Dei. Hoc autem restat quod idem homo frequenter ungitur, ne sit occasio ruinæ negligenti. Sufficit enim leproso ut, post primum unguentum perditum, ungatur secundo; sed ille sæpe ungitur qui semper proficit: et, de oleo leprosi, venit ad unguentum populi; inde ad sacerdotale; de quo ad chrisma pontificis; a pontifice ad regem; a rege ad patriarchas; a patriarchis ad Christum. CASS. Sicut prophetia fit diversis modis, ita et diversis temporibus. Est igitur alia de præsenti, ut Elisabeth: Unde mihi hoc, ut veniat mater Domini? etc. Luc. 1. De præterito, ut Moyses: In principio, creavit Deus cœlum et terram Gen. 1.. De futuro, ut: Ecce Virgo concipiet, etc. Isa. 7.. Item prophetia alia est secundum præscientiam Dei, quam necesse est omnibus modis impleri, ut: Ecce Virgo concipiet, etc. Alia secundum comminationem, ut: Quadraginta dies, et Ninive subvertetur Jonæ 3.. Notandum igitur quod propheta aliquando loquitur indiscrete de futuris quasi de præsentibus; aliquando de præteritis, aliquando etiam proprie de futuris: quod ideo fit, quoniam omnia dictante Spiritu sancto dicit, cui sunt omnia nota, sive præterita, sive futura, tanquam præsentia. REMIG. Liber iste ex centum quinquaginta psalmis, non sine altioris mysterii ratione, consistit. Hic enim numerus mysteriis celeberrimus. Constat enim ex octogenario et septuagenario, quibus ex octonario et septenario principium et significatio est. Octonarius enim octavam resurrectionem significat: quia cum sex sint ætates viventium, septima morientium, octava resurgentium erit. Per septenarium vero, hujus vitæ tempus significatur, quod septem dierum repetitione agitur. Recte ergo tali psalmorum numero liber iste compositus est, quia sic in hujus vitæ septenario operari ac vivere nos docet, ut in octava resurrectionis stolam gloriæ consequamur. Vel ideo quia per octonarium Novum Testamentum significatur: octoadi enim patres Novi Testamenti deserviunt, observantes diem octavam resurrectionis Christi, id est, Dominicam, octavas sanctorum, exspectantes octavam resurrectionis mortuorum. Per septenarium vero Vetus Testamentum, quia hebdomadi, id est septenario, patres Veteris Testamenti servierunt, observantes septimum diem, septimam septimanam, septimum annum et quinquagesimum, qui septenis annorum hebdomadibus texitur, id est jubilæum: unde Salomon: Da partes septem, necnon et octo Eccl. 11.. Bene igitur hoc numero psalmorum liber iste editus est, cujus partes utriusque Testamenti doctrinam et mandata continent. AUG. Item per tres quinquagenas triplex fit psalmorum distinctio, propter tres status Christianæ religionis significandos: primus pœnitentiæ, in qua et prima psalmorum quinquagena terminatur, scilicet: Miserere mei Deus; secundus justitiæ, in qua et secunda quinquagena: Misericordiam et judicium cantabo tibi; tertius status vitæ æternæ, in cujus laudem tertia quinquagena finitur, scilicet: Omnis spiritus laudet Dominum. ID. Unus est liber Psalmorum, non quinque, ut in Actibus apostolorum legitur: Sicut scriptum est in libro Psalmorum Act. 1.. Hieronymus tamen dicit quinque libros, id est, quinque distinctiones quæ fiunt per fiat, fiat. Ordo psalmorum ab ordine historiæ discordat, quia ante peccavit David cum uxore Uriæ, et de pœnitentia cecinit: Miserere mei, Deus, quam filius ejus eum persequeretur et cecinerit: Domine, quid multiplicati; sed ab Esdra propheta instinctu divino ita ordinari creduntur. Materia est integer Christus, sponsus et sponsa. Intentio, homines in Adam deformatos Christo novo homini conformare. Modus tractandi: Quandoque agit de Christo, secundum quod caput est, aliquando secundum corpus, aliquando secundum utrumque. Secundum quod caput, tripliciter: quia vel secundum divinitatem, ut: Tecum principium, etc.; aliquando secundum humanitatem, ut: Ego dormivi, etc., aliquando per transsumptionem, ut quando utitur voce membrorum, sicut ibi: Longe a salute mea, etc. Item de Ecclesia tribus modis: aliquando secundum perfectos, aliquando secundum imperfectos, aliquando secundum malos: qui sunt in Ecclesia corpore, non mente; numero, non merito; nomine, non numine. Beatus vir qui non abiit, etc. AUG., Enarr. in Psal., tom. 3. Ordo, abiit Adam cum a Deo recessit; stetit, cum delectatus est peccato; sedit, cum in superbia confirmatus redire non potuit, nisi per istum liberatus, qui nil horum habuit. Abiit Adam cum persuasioni diaboli consensit; stetit, dum pomum comedit; sedit, dum se excusavit: Mulier quam dedisti mihi me seduxit. Gen. 3.. Ad similitudinem exsulantium, qui dum sunt in via facilius revocantur, dum jam stant difficilius: demum difficillime, dum ibi magistri et domini effecti sunt. REMI. Peccatur cogitatione, actu et verbis docendo. CASS. Impius in Deum, peccator in se, pestilens in proximum. In cathedra dans exemplum peccandi. CASS. Thronus regum, tribunal judicum, cathedra proprie doctorum. Ibid. Quasi ita ait: Vos qui cecidistis per primum Adam, conformamini huic secundo: quia beatus primo contrarius

1.1 Incipit AUG. Liber this intitulatur apud Hebræos Liber hymnorum, hac ratione, because hymnus it_is where habentur words and laus when/with cantico, that in psalmis invenitur. Intitulatur etiam, after/second quosdam, liber Soliloquiorum: that ideo videtur fieri, because illud that aliwho/any secum rimatur, and from nullo discit, nisi from veritate sibi interius præsidente, soliloquium it_is_said, verbi gratia, quemadmodum beatus Augustinus secum about natura animæ, and about natura of_God investigavit, eodem modo potest dici Propheta secum investigasse about incarnatione Children of_God, and about reparatione humani generis. Rex David and propheta, when/with prospere regnaret, volens cultum of_God magnificare, when/with the_box from Philisthæis redditam, longo tempore after incertis sedibus vagantem, tandem in Yerusalem reduceret, nudus when/with cithara præcedebat II Reg. 6.: but and four thousands of_men elegerat, qui, not/no solum voce, but also instrumentis musicis, psalmos canerent: to_whom præposuit four, Asaph, Idithun, Eman, Ethan, or filios Core, who from of_the_father scelere or sacrilegio degenerantes which ignis consumpserat Num. 16., in cultu of_God devotissimi perstiterunt. HIERON. Psalterium it_is quoddam musicum instrumentum in modum litteræ compositum: and away eo musico instrumento through that modulatum fuit præsens opus nomen sibi sumpsit. Psalterium apud Hebræos is_called nebel, apud Græcos,, apud Latinos vero organum. Multi dicunt David not/no fecisse everyone psalmos, eo that quidam from ipsis intitulantur in persona aliorum. Sed, as dicit beatus Hieronymus, not/no are audiendi in hoc. Nam David composuit everyone psalmos: modo also apposuit, in quo multos auxiliatores habuit, to_whom præfecit four, videlicet Eman, Ethan, Asaph and Idithun. Divino consilio this fuit factum, as psalmi intitularentur in personis aliorum, or propter interpretationem nominum tantum, or propter negotium, or propter utrumque. Because interpretationem nominum tantum, as in persona Idithun; propter negotium, as in persona Aggæi and Zachariæ; propter utrumque, as in persona Salomonis; Idithun, Asaph, children Core and cæteri huyusmodi, not/no fuerunt auctores psalmorum, but præpositi artificibus who psalmos personabant tribus modis: or humana voce, or musicis instrumentis, or communiter both modo. And this dupliciter, or after vocem instrumento, or after instrumentum voce: whence nomina illorum as honorem about ministerio sumerent, titulis inseruntur maxime for significatione rerum. Psalmus vero it_is instrumenti sonus, canticum humanæ vocis cantus in laudem of_God; psalmi canticum, when/with after instrumentum vox, psalmus cantici, when/with after vocem instrumentum. CASS. Solet quæri cur præ aliis Scripturis psalmi in Ecclesia legantur? That ideo it_is because antiquitus apud Hebræos mos this in temple of_God was. Vel, because psalmi plus mysteriorum how cæteræ Scripturæ continent, and breviter multa dicunt, in to_whom everyone lex and prophetæ and the_Gospel constat. CASS. Prophetia it_is inspiratio or revelatio divina, which eventus rerum or through facta, or through dicta immobili veritate pronuntiat, whence prophetia visio, a_prophet videns. Multis however modis these_things gratia data it_is: or through operationes of_men, as fuit box Nœ and sacrificium Abrahæ, and transitus maris Rubri; or through nativitates, as Esau and Yacob, who futura significabant; or through loquentes angelos, like locuti are Abrahæ, Lot and aliis; or through visiones, like Isaiæ and Ezechieli, and cæteris; or through somnia, like Salomoni, Yoseph and Danieli; or through nubem and vocem about cœlo, as of_Moses; or adhuc aliis modis. David however nullo horum, but cœlesti aspiratione intus edoctus, Spiritu in eo loquente, completus it_is, as in I Reg.: Directus it_is Spiritus Master in David I Reg. 16.. And Master: When/But_if David in spiritu vocat him Dominum, how son his est? Matth. 22. Spiritus however sanctus so datus it_is prophetis, as aliquando for sins recederet and placatus rediret; and like Petrus he_said: Non voluntate humana allata it_is aliquando prophetia, sed, Spiritu sancto inspirati, locuti are sancti homines of_God II Pet. 1.. Non are however illi from munere prophetiæ alieni, to_whom data it_is facultas intelligendi or interpretandi Scripturas. HIERON. Multa genera are christorum: patriarchæ dicti are christi, ut: Don't tangere christos meos Psal. 104.; in Parabolis, dicuntur christi everyone who about Ægypto egressi are. Chrisma in Exodo fit, whence priests uncti; it_is something_else unguentum, quo reges inunguntur; but this duobus modis, because when/but_if David it_is and Salomon, id it_is, forti manu and pacificus, ungitur cornu; when/but_if Yehu and Azahel, lenticula, that it_is vas fictile. But and Cyrus, king Persarum and Medorum, who Isræl relaxavit, christus it_is, after/second illud: This dicit Master christo mine Cyro Isa. 45., that not/no sinunt sequentia about Salvatore accipi, as quidam putant. Est unguentum propheticum, quo præcipitur Eliæ as ungat Elisæum in prophetam III Reg. 19.; over everything it_is unguentum spirituale, that it_is_said oil exsultationis, quo Christus anointed it_is præ participibus, who habent chrisma baptismi. That when/but_if perdat quis, not/no desperet; because about separando chrismate scribitur in Levitico Lev. 13., that when/with lepra alicuyus has_been mundata, mittat to_him sacerdos oil in by_hand sinistra, and cætera which there dicuntur, and exactly_that/himself vocetur christus of_God. This however restat that idem human frequenter ungitur, not let_it_be occasio fall/ruins negligenti. Sufficit because leproso ut, after primum unguentum perditum, ungatur secundo; but ille sæpe ungitur who always proficit: et, about oleo leprosi, he_came to unguentum of_the_people; inde to sacerdotale; about quo to chrisma pontificis; from pontifice to regem; from rege to patriarchas; from patriarchis to Christum. CASS. Sicut prophetia fit diversis modis, ita and diversis temporibus. Est igitur other about præsenti, as Elisabeth: Unde to_me hoc, as let_him_come mater Domini? etc. Luc. 1. De præterito, as Moyses: In principio, created God cœlum and the_earth/land Gen. 1.. De futuro, ut: Behold Virgo concipiet, etc. Isa. 7.. Item prophetia other it_is after/second præscientiam of_God, how necesse it_is to_all modis impleri, ut: Behold Virgo concipiet, etc. Alia after/second comminationem, ut: Quadraginta days, and Ninive subvertetur Yonæ 3.. Notandum igitur that a_prophet aliquando loquitur indiscrete about futuris as_if about præsentibus; aliquando about præteritis, aliquando also properly about futuris: that ideo fit, quoniam everything dictante Spiritu sancto dicit, cui are everything nota, if/or præterita, if/or futura, tanquam præsentia. REMIG. Liber this from hundred quinquaginta psalmis, not/no without altioris mysterii ratione, consistit. Hic because numerus mysteriis celeberrimus. Constat because from octogenario and septuagenario, to_whom from octonario and septenario principium and significatio it_is. Octonarius because octavam resurrectionem significat: because when/with sex sint ætates viventium, septima morientium, octava resurgentium will_be. Per septenarium indeed/yet, huyus of_life tempus significatur, that seven dierum repetitione agitur. Recte therefore tali psalmorum number liber this compositus it_is, because so in huyus of_life septenario operari ac vivere we teaches, as in octava resurrectionis stolam gloriæ consequamur. Vel ideo because through octonarium Novum Testamentum significatur: octoadi because patres Novi Testamenti deserviunt, observantes diem octavam resurrectionis of_Christ, id it_is, Dominicam, octavas sanctorum, exspectantes octavam resurrectionis mortuorum. Per septenarium vero Vetus Testamentum, because hebdomadi, id it_is septenario, patres Veteris Testamenti servierunt, observantes septimum diem, septimam septimanam, septimum annum and quinquagesimum, who septenis annorum hebdomadibus texitur, id it_is yubilæum: whence Salomon: Da partes septem, necnon and octo Eccl. 11.. Bene igitur this number psalmorum liber this editus it_is, cuyus partes utriusque Testamenti doctrinam and mandata continent. AUG. Item through tres quinquagenas triplex fit psalmorum distinctio, propter tres status of_Christanæ religionis significandos: primus pœnitentiæ, in which and the_first psalmorum quinquagena terminatur, scilicet: Miserere my/mine God; secundus justitiæ, in which and secunda quinquagena: Misericordiam and yudicium cantabo tibi; tertius status of_life æternæ, in cuyus laudem tertia quinquagena finitur, scilicet: Everyone spiritus laudet Dominum. ID. Unus it_is liber Psalmorum, not/no quinque, as in Actibus apostolorum legitur: Sicut scriptum it_is in libro Psalmorum Act. 1.. Hieronymus tamen dicit quinque libros, id it_is, quinque distinctiones which fiunt through fiat, fiat. Ordo psalmorum away ordine historiæ discordat, because before peccavit David when/with uxore Uriæ, and about pœnitentia cecinit: Miserere my/mine, God, how son his him persequeretur and cecinerit: Domine, quid multiplicati; but away Esdra a_prophet instinctu divino ita ordinari creduntur. Materia it_is integer Christus, sponsus and sponsa. Intentio, homines in Adam deformatos Christo novo homini conformare. Modus tractandi: Quandoque agit about Christo, after/second that caput it_is, aliquando after/second body, aliquando after/second utrumque. After/Second that caput, tripliciter: because or after/second divinitatem, ut: Tecum principium, etc.; aliquando after/second humanitatem, ut: I dormivi, etc., aliquando through transsumptionem, as when utitur voce membrorum, like ibi: Longe from salute mea, etc. Item about Ecclesia tribus modis: aliquando after/second perfectos, aliquando after/second imperfectos, aliquando after/second malos: who are in Ecclesia corpore, not/no mente; numero, not/no merito; nomine, not/no numine. Beatus man who not/no abiit, etc. AUG., Enarr. in Psal., tom. 3. Ordo, he_is_gone Adam when/with from Deo recessit; stetit, when/with delectatus it_is peccato; sedit, when/with in superbia confirmatus redire not/no potuit, nisi through that liberatus, who nil horum habuit. He_went_away Adam when/with persuasioni diaboli consensit; stetit, dum pomum comedit; sedit, dum se excusavit: Mulier how dedisti to_me me seduxit. Gen. 3.. Ad similitudinem exsulantium, who dum are in road facilius revocantur, dum yam stant difficilius: demum difficillime, dum there magistri and master effecti are. REMI. Peccatur cogitatione, actu and verbis docendo. CASS. Impius in God, peccator in se, pestilens in proximum. In cathedra dans exemplum peccandi. CASS. Thronus of_kings, tribunal yudicum, cathedra properly doctorum. Ibid. Quasi ita he_said: Vos who cecidistis through primum Adam, conformamini huic secundo: because beatus primo contrarius

UTN uW Translation Notes:

Note 1 topic: translate-unknown

אַ֥שְֽׁרֵי

(Some words not found in UHB: blessed the=man which/who not walk in/on/at/with,advice wicked and,in/on/at/with,way sinners not stand and,in/on/at/with,seat mockers not sit )

The man described as happy is someone that others admire and desire to be like. Happy here can be a congratulatory term. Alternate translation: “Admirable” or “Praised”

Note 2 topic: figures-of-speech / infostructure

אַ֥שְֽׁרֵי־הָ⁠אִ֗ישׁ אֲשֶׁ֤ר ׀ לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב

(Some words not found in UHB: blessed the=man which/who not walk in/on/at/with,advice wicked and,in/on/at/with,way sinners not stand and,in/on/at/with,seat mockers not sit )

In some languages it may be more natural to place the declaration of the state of the man at the end of the verse after the description of the characteristics that he avoids. However, starting the psalm with the exclamation Happy was an intentional poetic decision by the author, who intended to set the mood of the psalm. Translators should consider how their language might start the psalm with the same sort of praising exclamation. Alternate translation: “The man who does not walk in the advice of the wicked ones, and stands not in the pathway with sinners, and sits not in the seat of mockers is happy.”

Note 3 topic: figures-of-speech / genericnoun

הָ⁠אִ֗ישׁ

the=man

The man here may refer first to the ideal Israelite king while also having a general meaning referring to a typical righteous person. If your readers would not understand the man in a general way, you may choose a term that gives a broader interpretation. One possible way to do this may be by not using a definite article. Alternate translation: “is a man” or “is the person” or “is a person”

Note 4 topic: figures-of-speech / exmetaphor

לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב

not walk not (Some words not found in UHB: blessed the=man which/who not walk in/on/at/with,advice wicked and,in/on/at/with,way sinners not stand and,in/on/at/with,seat mockers not sit )

It may be helpful to read these three phrases in an inverted way. That way the negative trajectory that the happy man avoids can be more clearly seen. Consider: “Unhappy is the man who walks in the advice of the wicked ones and then who stands in the pathway of sinners and then who sits in the seat of scoffers.” The meaning of each of these parts of this extended metaphor is expanded in later notes, but translators should see a trajectory of worsening character that a happy man avoids.

Note 5 topic: figures-of-speech / exmetaphor

לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים

not walk not (Some words not found in UHB: blessed the=man which/who not walk in/on/at/with,advice wicked and,in/on/at/with,way sinners not stand and,in/on/at/with,seat mockers not sit )

Here, walks refers to a man doing the things that wicked ones suggest that he does. This is the beginning of a pattern of doing wrong. If it would be helpful in your language, you could make the image clear or state the meaning plainly. Alternate translation: “does not walk into sin that wicked people suggest” or “never does what wicked people suggest”

Note 6 topic: figures-of-speech / exmetaphor

וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד

and,in/on/at/with,way (Some words not found in UHB: blessed the=man which/who not walk in/on/at/with,advice wicked and,in/on/at/with,way sinners not stand and,in/on/at/with,seat mockers not sit )

Here, stands not in the pathway of sinners refers to not copying how sinners continually live their lives, that is, their sinful habits. Standing means joining with sinners. The pathway means habits or how they live. Not only does the happy man not do what the wicked say, but doing what sinners do does not become the way in which he lives his life. If it would be helpful in your language, you could make the image clear or state the meaning plainly. Alternate translation: “and does not stand with sinners in the path of sinning” or “and does not make sinning a habit”

Note 7 topic: figures-of-speech / exmetaphor

וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב

(Some words not found in UHB: blessed the=man which/who not walk in/on/at/with,advice wicked and,in/on/at/with,way sinners not stand and,in/on/at/with,seat mockers not sit )

Here, sits not in the seat of scoffers means to not become like people who spend their time mocking people, things, and God. By avoiding the previous two progressions towards a sinful life, the happy man avoids this final state where he would be just like the wicked. If it would be helpful in your language, you could make the image clear or state the meaning plainly. Alternate translation: “and does not sit with scoffers to join them in scoffing” or “so he never becomes like wicked mockers”

Parallel PSA 1:1