6 For the LORD H3068 knoweth H3045 the way H1870 of the righteous: H6662 but the way H1870 of the ungodly H7563 shall perish. H6
The LORD H3068 is good, H2896 a strong hold H4581 in the day H3117 of trouble; H6869 and he knoweth H3045 them that trust H2620 in him.
Nevertheless G3305 the foundation G2310 of God G2316 standeth G2476 sure, G4731 having G2192 this G5026 seal, G4973 The Lord G2962 knoweth G1097 them that are G5607 his. G846 And, G2532 Let G868 every one G3956 that nameth G3687 the name G3686 of Christ G5547 depart G868 from G575 iniquity. G93
The LORD H3068 knoweth H3045 the days H3117 of the upright: H8549 and their inheritance H5159 shall be for ever. H5769 They shall not be ashamed H954 in the evil H7451 time: H6256 and in the days H3117 of famine H7459 they shall be satisfied. H7646 But the wicked H7563 shall perish, H6 and the enemies H341 of the LORD H3068 shall be as the fat H3368 of lambs: H3733 they shall consume; H3615 into smoke H6227 shall they consume away. H3615 The wicked H7563 borroweth, H3867 and payeth not again: H7999 but the righteous H6662 sheweth mercy, H2603 and giveth. H5414 For such as be blessed H1288 of him shall inherit H3423 the earth; H776 and they that be cursed H7043 of him shall be cut off. H3772 The steps H4703 of a good man H1397 are ordered H3559 by the LORD: H3068 and he delighteth H2654 in his way. H1870 Though he fall, H5307 he shall not be utterly cast down: H2904 for the LORD H3068 upholdeth H5564 him with his hand. H3027
[[To the chief Musician, H5329 A Psalm H4210 of David.]] H1732 O LORD, H3068 thou hast searched H2713 me, and known H3045 me. Thou knowest H3045 my downsitting H3427 and mine uprising, H6965 thou understandest H995 my thought H7454 afar off. H7350
But G1161 these, G3778 as G5613 natural G5446 brute G249 beasts, G2226 made G1080 to G1519 be taken G259 and G2532 destroyed, G5356 speak evil G987 of G1722 the things that G3739 they understand not; G50 and shall utterly perish G2704 in G1722 their own G846 corruption; G5356
When my spirit H7307 was overwhelmed H5848 within me, then thou knewest H3045 my path. H5410 In the way H734 wherein H2098 I walked H1980 have they privily laid H2934 a snare H6341 for me.
There is H3426 a way H1870 which seemeth right H3477 unto H6440 a man, H376 but the end H319 thereof are the ways H1870 of death. H4194
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 1
Commentary on Psalms 1 Keil & Delitzsch Commentary
The Radically Distinct Lot of the Pious and the Ungodly
The collection of the Psalms and that of the prophecies of Isaiah resemble one another in the fact, that the one begins with a discourse that bears no superscription, and the other with a Psalm of the same character; and these form the prologues to the two collections. From Acts 13:33, where the words: Thou art My Son ... are quoted as being found ἐν τῷ πρώτῳ ψαλμῷ , we see that in early times Psalms 1:1-6 was regarded as the prologue to the collection. The reading ἐν τῷ ψαλμῷ τῷ δευτέρῳ , rejected by Griesbach, is an old correction. But this way of numbering the Psalms is based upon tradition. A scholium from Origen and Eusebius says of Psalms 1:1-6 and Psalms 2:1-12 : ἐν τῷ Ἑβραΐκῷ συνημμένοι , and just so Apollinaris:
Ἐπιγραφῆς ὁ ψαλμὸς εὑρέθη δίχα
Ἡνωμένος δὲ τοῖς παῤ Ἑβραίοις στίχοις .
For it is an old Jewish way of looking at it, as Albertus Magnus observes : Psalmus primus incipit a beatitudine et terminatur a beatitudine , i.e., it begins with אשׁרי Psalms 1:1 and ends with אשׁרי Psalms 2:12, so that consequently Psalms 1:1-6 and Psalms 2:1-12, as is said in B. Berachoth 9b (cf. Jer. Taanith ii. 2), form one Psalm ( חדא פרשׁה ). As regards the subject-matter this is certainly not so. It is true Psalms 1:1-6 and Psalms 2:1-12 coincide in some respects (in the former יהגה , in the latter יהגו ; in the former תאבד ... ודרך , in the latter ותאכדו דוך ; in the former אשׁרי at the beginning, in the latter, at the end), but these coincidences of phraseology are not sufficient to justify the conclusion of unity of authorship (Hitz.), much less that the two Psalms are so intimately connected as to form one whole. These two anonymous hymns are only so far related, as that the one is adapted to form the proaemium of the Psalter from its ethical, the other from its prophetic character. The question, however, arises whether this was in the mind of the collector. Perhaps Psalms 2:1-12 is only attached to Psalms 1:1-6 on account of those coincidences; Psalms 1:1-6 being the proper prologue of the Psalter in its pentateuchal arrangement after the pattern of the Tôra. For the Psalter is the Yea and Amen in the form of hymns to the word of God given in the Tôra. Therefore it begins with a Psalm which contrasts the lot of him who loves the Tôra with the lot of the ungodly, - an echo of that exhortation, Joshua 1:8, in which, after the death of Moses, Jahve charges his successor Joshua to do all that is written in the book of the Tôra. As the New Testament sermon on the Mount, as a sermon on the spiritualized Law, begins with maka'rioi, so the Old Testament Psalter, directed entirely to the application of the Law to the inner life, begins with אשׁרי . The First book of the Psalms begins with two אשׁרי Psalms 1:1; Psalms 2:12, and closes with two אשׁרי Psalms 40:5; Psalms 41:2. A number of Psalms begin with אשׁרי , Psalms 32:1-11; Psalms 41:1-13; Psalms 112:1-10; Ps 119; Psalms 128:1-6; but we must not therefore suppose the existence of a special kind of ashrê -psalms; for, e.g., Psalms 32:1-11 is a משׂיל , Psalms 112:1-10 a Hallelujah , Psalms 128:1-6 a שׁיר המעלות .
As regards the time of the composition of the Psalm, we do not wish to lay any stress on the fact that 2 Chronicles 22:5 sounds like an allusion to it. But 1st, it is earlier than the time of Jeremiah; for Jeremiah was acquainted with it. The words of curse and blessing, Jeremiah 17:5-8, are like an expository and embellished paraphrase of it. It is customary with Jeremiah to reproduce the prophecies of his predecessors, and more especially the words of the Psalms, in the flow of his discourse and to transform their style to his own. In the present instance the following circumstance also favours the priority of the Psalm: Jeremiah refers the curse corresponding to the blessing to Jehoiakim and thus applies the Psalm to the history of his own times. It is 2ndly, not earlier than the time of Solomon. For לצים occurring only here in the whole Psalter, a word which came into use, for the unbelievers, in the time of the Chokma (vid., the definition of the word, Proverbs 21:24), points us to the time of Solomon and onwards. But since it contains no indications of contemporary history whatever, we give up the attempt to define more minutely the date of its composition, and say with St. Columba (against the reference of the Psalm to Joash the protegé of Jehoiada, which some incline to): Non audiendi sunt hi, qui ad excludendam Psalmorum veram expositionem falsas similitudines ab historia petitas conantur inducere .