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OETOET-RVOET-LVULTUSTBSBBLBAICNTOEBWEBWMBNETLSVFBVTCNTT4TLEBBBEMOFJPSASVDRAYLTDBYRVWBSKJBBBGNVCBTNTWYCSR-GNTUHBRelated Parallel InterlinearDictionarySearch

parallelVerse INTGENEXOLEVNUMDEUJOSJDGRUTH1SA2SA1KI2KI1CH2CHEZRANEHESTJOBPSAPROECCSNGISAJERLAMEZEDANHOSJOELAMOSOBAYNAMICNAHHABZEPHAGZECMALYHNMARKMATLUKEACTsROM1COR2CORGALEPHPHPCOL1TH2TH1TIM2TIMTITPHMHEBYAC1PET2PET1YHN2YHN3YHNYUDREV

PSA IntroPs1Ps2Ps3Ps4Ps5Ps6Ps7Ps8Ps9Ps10Ps11Ps12Ps13Ps14Ps15Ps16Ps17Ps18Ps19Ps20Ps21Ps22Ps23Ps24Ps25Ps26Ps27Ps28Ps29Ps30Ps31Ps32Ps33Ps34Ps35Ps36Ps37Ps38Ps39Ps40Ps41Ps42Ps43Ps44Ps45Ps46Ps47Ps48Ps49Ps50Ps51Ps52Ps53Ps54Ps55Ps56Ps57Ps58Ps59Ps60Ps61Ps62Ps63Ps64Ps65Ps66Ps67Ps68Ps69Ps70Ps71Ps72Ps73Ps74Ps75Ps76Ps77Ps78Ps79Ps80Ps81Ps82Ps83Ps84Ps85Ps86Ps87Ps88Ps89Ps90Ps91Ps92Ps93Ps94Ps95Ps96Ps97Ps98Ps99Ps100Ps101Ps102Ps103Ps104Ps105Ps106Ps107Ps108Ps109Ps110Ps111Ps112Ps113Ps114Ps115Ps116Ps117Ps118Ps119Ps120Ps121Ps122Ps123Ps124Ps125Ps126Ps127Ps128Ps129Ps130Ps131Ps132Ps133Ps134Ps135Ps136Ps137Ps138Ps139Ps140Ps141Ps142Ps143Ps144Ps145Ps146Ps147Ps148Ps149Ps150

Psa 1 V2V3V4V5V6

Parallel PSA 1:1

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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.

BI Psa 1:1 ©

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.

OET-LVHow_blessed the_man[fn] who not he_walks in/on/at/with_advice of_wicked_[people] and_in/on/at/with_way of_sinners not he_stands and_in/on/at/with_seat of_mockers not he_sits.


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

UHBאַ֥שְֽׁרֵי־הָ⁠אִ֗ישׁ אֲשֶׁ֤ר ׀ לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב׃ 
   (ʼashərēy-hā⁠ʼiysh ʼₐsher loʼ hālak ba⁠ˊₐʦat rəshāˊiym ū⁠ⱱə⁠derek ḩaţţāʼīm loʼ ˊāmād ū⁠ⱱə⁠mōshaⱱ lēʦiym loʼ yāshāⱱ.)

Key: yellow: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).

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.


BSBNo BSB PSA 1:1 verse available

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!

WEB 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;

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.

T4TGod 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.

LEBNo 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;

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.

MOF 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;

DBY 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.

WBS 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 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 counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.)


1.1 ungodly: or, wicked

BB 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 council/counsel of the ungodly: nor standeth in the way of sinners, nor sitteth in the seat of the scornful.)

GNV 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 council/counsel of the wicked, nor stand in the way of sinners, nor sit in ye/you_all seat of the scornful: )

CB 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.)

WYC 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.)

LUT 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 not wandelt in_the advice the Godlosen, still tritt on the path the Sünder, still sits, there the Spötter sit,)

CLV [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 abiit in consilio impiorum, and in road peccatorum 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 iste intitulatur apud Hebræos Liber hymnorum, hac ratione, because hymnus it_is ubi habentur verba 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 a nullo discit, nisi a veritate sibi interius præsidente, soliloquium it_is_said, verbi gratia, quemadmodum beatus Augustinus secum about natura animæ, and about natura God investigavit, eodem modo potest dici Propheta secum investigasse about incarnatione Filii God, and about reparatione humani generis. Rex David and propheta, when/with prospere regnaret, volens cultum God magnificare, when/with arcam a Philisthæis redditam, longo tempore after incertis sedibus vagantem, tandem in Yerusalem reduceret, nudus when/with cithara præcedebat II Reg. 6.: but and four millia virorum elegerat, qui, not/no solum voce, but also instrumentis musicis, psalmos canerent: to_whom præposuit four, Asaph, Idithun, Eman, Ethan, or filios Core, who a patris scelere or sacrilegio degenerantes which ignis consumpserat Num. 16., in cultu God devotissimi perstiterunt. HIERON. Psalterium it_is quoddam musicum instrumentum in modum litteræ compositum: and away eo musico instrumento per 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 ex 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 hoc fuit factum, as psalmi intitularentur in personis aliorum, or propter interpretationem nominum tantum, or propter negotium, or propter utrumque. Propter 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 utroque modo. And hoc dupliciter, or after vocem instrumento, or after instrumentum voce: whence nomina illorum as honorem about ministerio sumerent, titulis inseruntur maxime pro significatione rerum. Psalmus vero it_is instrumenti sonus, canticum humanæ vocis cantus in laudem 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 iste in templo God was. Vel, because psalmi plus mysteriorum how cæteræ Scripturæ continent, and breviter multa dicunt, in to_whom everyone lex and prophetæ and Evangelium constat. CASS. Prophetia it_is inspiratio or revelatio divina, which eventus rerum or per facta, or per dicta immobili veritate pronuntiat, whence prophetia visio, propheta videns. Multis however modis this gratia data it_is: or per operationes hominum, as fuit arca Nœ and sacrificium Abrahæ, and transitus maris Rubri; or per nativitates, as Esau and Yacob, who futura significabant; or per loquentes angelos, like locuti are Abrahæ, Lot and aliis; or per visiones, like Isaiæ and Ezechieli, and cæteris; or per somnia, like Salomoni, Yoseph and Danieli; or per nubem and vocem about cœlo, as Moysi; 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 Domini in David I Reg. 16.. And Master: When/But_if David in spiritu vocat him Dominum, quomodo filius his est? Matth. 22. Spiritus however sanctus so datus it_is prophetis, as aliquando pro sins recederet and placatus rediret; and like Petrus ait: Non voluntate humana allata it_is aliquando prophetia, sed, Spiritu sancto inspirati, locuti are sancti homines God II Pet. 1.. Non are however illi a munere prophetiæ alieni, to_whom data it_is facultas intelligendi or interpretandi Scripturas. HIERON. Multa genera are christorum: patriarchæ dicti are christi, ut: Nolite tangere christos meos Psal. 104.; in Parabolis, dicuntur christi everyone who about Ægypto egressi are. Chrisma in Exodo fit, whence sacerdotes uncti; it_is aliud unguentum, quo reges inunguntur; but hoc 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. Sed and Cyrus, rex Persarum and Medorum, who Isræl relaxavit, christus it_is, after/second illud: Hæc 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.; super omnia it_is unguentum spirituale, that it_is_said oleum 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 oleum in by_hand sinistra, and cætera which ibi dicuntur, and himself vocetur christus God. Hoc however restat that idem human frequenter ungitur, ne sit occasio ruinæ negligenti. Sufficit because leproso ut, after primum unguentum perditum, ungatur secundo; but ille sæpe ungitur who semper proficit: et, about oleo leprosi, he_came to unguentum populi; inde to sacerdotale; about quo to chrisma pontificis; a pontifice to regem; a rege to patriarchas; a patriarchis to Christum. CASS. Sicut prophetia fit diversis modis, ita and diversis temporibus. Est igitur other about præsenti, as Elisabeth: Unde mihi 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 God, how necesse it_is omnibus modis impleri, ut: Behold Virgo concipiet, etc. Alia after/second comminationem, ut: Quadraginta dies, and Ninive subvertetur Yonæ 3.. Notandum igitur that propheta aliquando loquitur indiscrete about futuris as_if about præsentibus; aliquando about præteritis, aliquando also proprie about futuris: that ideo fit, quoniam omnia dictante Spiritu sancto dicit, cui are omnia nota, if/or præterita, if/or futura, tanquam præsentia. REMIG. Liber iste ex centum quinquaginta psalmis, not/no without altioris mysterii ratione, consistit. Hic because numerus mysteriis celeberrimus. Constat because ex octogenario and septuagenario, to_whom ex octonario and septenario principium and significatio est. Octonarius because octavam resurrectionem significat: because when/with sex sint ætates viventium, septima morientium, octava resurgentium will_be. Per septenarium vero, huyus of_life tempus significatur, that seven dierum repetitione agitur. Recte ergo tali psalmorum numero liber iste compositus it_is, because so in huyus of_life septenario operari ac vivere nos docet, as in octava resurrectionis stolam gloriæ consequamur. Vel ideo because per octonarium Novum Testamentum significatur: octoadi because patres Novi Testamenti deserviunt, observantes diem octavam resurrectionis Christi, 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 hoc numero psalmorum liber iste editus it_is, cuyus partes utriusque Testamenti doctrinam and mandata continent. AUG. Item per tres quinquagenas triplex fit psalmorum distinctio, propter tres status Christianæ religionis significandos: primus pœnitentiæ, in which and prima 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: Omnis 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 per fiat, fiat. Ordo psalmorum away ordine historiæ discordat, because ante peccavit David when/with uxore Uriæ, and about pœnitentia cecinit: Miserere mei, God, how filius his him persequeretur and cecinerit: Domine, quid multiplicati; but away Esdra propheta 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 corpus, aliquando after/second utrumque. Secundum that caput, tripliciter: because or after/second divinitatem, ut: Tecum principium, etc.; aliquando after/second humanitatem, ut: I dormivi, etc., aliquando per transsumptionem, as when utitur voce membrorum, like ibi: Longe a 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, abiit Adam when/with a Deo recessit; stetit, when/with delectatus it_is peccato; sedit, when/with in superbia confirmatus redire not/no potuit, nisi per istum liberatus, who nil horum habuit. Abiit Adam when/with persuasioni diaboli consensit; stetit, dum pomum comedit; sedit, dum se excusavit: Mulier how dedisti mihi me seduxit. Gen. 3.. Ad similitudinem exsulantium, who dum are in road facilius revocantur, dum yam stant difficilius: demum difficillime, dum ibi magistri and domini 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 regum, tribunal yudicum, cathedra proprie doctorum. Ibid. Quasi ita ait: Vos who cecidistis per primum Adam, conformamini huic secundo: because beatus primo contrarius

BRNBlessed 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.


1:1 Gr. pestilent.

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. )


TSNTyndale Study Notes:

Pss 1–8 Psalms 1 and 8 form an inclusio (set of literary bookends) that describes what God expects of the ideal person (cp. Pss 19; 33; 104; 145), contrasts the godly person with the wicked, and extols the godly person’s dignity. Jesus the Messiah (Ps 2)—the sovereign Lord (Heb 2:6-8; see 1 Cor 15:27) and perfection of humanity—embodies this ideal.

Pss 1–2 The first two psalms are an introduction to the entire Psalter. Psalm 1 introduces the Lord’s instruction in wisdom, while Ps 2 introduces God’s rule over a rebellious, sinful world. Together, these psalms invite people to leave the way of folly that leads to destruction and to enter the way of God that leads to wisdom and salvation. The New Testament affirms that God will rule the nations through Jesus Christ, his appointed agent (Heb 1:5; Rev 12:5; 19:15).

Ps 1 This wisdom psalm sets the tone for the whole Psalter. The psalmist strongly contrasts the happiness of the godly with the condemnation of the wicked; in the end, the way of wisdom will triumph. This idealization of the godly person (as in Ps 8) highlights the Lord’s expectations of his people and especially of the coming Messiah (Ps 2). The people of Israel did not live up to this ideal, and neither did the kings of David’s dynasty. Not even the best of them could bring in the triumph of righteousness described in Psalms 1, 2, and 72. In the New Testament, the apostles’ use of the Psalter to describe the life and ministry of Jesus the Messiah confirms that Jesus alone fulfills the ideal of the godly person presented in the psalms. Only Jesus could please God and secure redemption, happiness, and peace. Psalm 1 introduces the hopeful anticipation of the final hallelujah (Ps 150), when the Lord will remove all evil from his creation and prosper his children.


UTNuW 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”

BI Psa 1:1 ©