Book of Psalm Chapter 1 Vs. 2
- lastdays13
- Nov 4
- 7 min read
The Way of the Righteous and the Wicked
Psm. 1:2 But his delight is in the law of the LORD; and in his law doth he meditate day and night.
But...
כִּי
kiy: A demonstrative particle meaning because, for, that, when, whenever; indeed, even; if; even when, even though. It is used in various ways and must be translated accordingly. In every case, the context in which the word functions will be the key to translating correctly. Here is a listing of the major ways it is used: as a conjunction meaning because (Gen. 3:14); for (Psm. 6:2, 6:5); that (Gen. 1:10; 1Kgs. 21:15); as a conjunctive time or condition indicator, when or if (Gen. 4:12); in a clause of condition, it means if, in fact, or in case (Job 7:13); as a demonstrative particle translated as yes, indeed, surely (Gen. 18:20; 1Sam. 14:44); truly, especially found in oaths (Gen. 42:16); used with ’im . . . kî . . . , it means if . . . then (Isa. 7:9); in combination with kî ’az, it is best rendered as then; kî ‛attāh usually means for them (Job 3:13). After a negative clause, kî is best rendered as rather (Gen. 3:6; 17:5; 24:4); preceded by the negative lō’, it is "no, but . . ." In clauses that concede something, it has the sense of even though, although, even when (Ecc. 4:14). It is used to show comparison when used in the construction kî . . . kēn, as . . . so (Isa. 55:9).
אִם
’im: A particle meaning when, if, whenever. This word introduces conditional sentences capable of being fulfilled regularly, both in legal and everyday settings (Gen. 18:3; 43:4; Exo. 22:2,1; 1Sam. 14:9-10). Some conditions introduced cannot be fulfilled (Gen. 13:16; Num. 22:18). It introduces wishes meaning if only (Psm. 81:8,9; 95:7; 139:19). It is found in oaths (Num. 14:8; 1Sam. 3:17); in some cases, it means not, or used with lô’, it means indeed, surely (Psm. 89:35,36; Isa. 5:9). In a few cases, ’im introduces questions (Gen. 17:17; Jos. 5:13; Jdg. 5:8, KJV; 1Kgs. 1:27) which are direct or indirect (Gen. 18:21; Exo. 22:7,6). It introduces concessive clauses meaning although or even if (Jer. 15:1). Finally, it combines with other particles or conjunctions: kî ’im means unless, rather; ’im lô’ means if not but rather (Gen. 24:38); biltı̄y ’im means except, except if; raq ’im means only if. When ’im is followed with another ’im in close proximity, it means whether . . . or (Exo. 19:13; Deu. 18:3). It can serve as a prohibition used with the future or imperfect form of the verb (Song 2:7).
his delight...
חֵפֶץ
ḥēp̱eṣ: A masculine noun meaning delight, pleasure, desire, matter. The root idea is to incline toward something. The word signifies delight in or (in an unrealized sense) a desire for earthly goods, such as Solomon's desire for timber (1Kgs. 5:8-10; 22-24); a delight in fruitful land (Mal. 3:12); or the delight of hands in their labor (Pro. 31:13). The word also refers to people's delight in God's Law (Psm. 1:2); His works (Psm. 111:2); God's own delight in His works (Isa. 46:10; 48:14); His lack of delight in foolish or disrespectful people (Ecc. 5:4,3; Mal. 1:10). Three times the word is used to liken a person or nation to an undesirable vessel (Jer. 22:28; 48:38; Hos. 8:8). In addition, the word is used in Ecclesiastes to refer to a matter without respect to its delightfulness (Ecc. 3:1, 3:17).
Seven Acts of a Righteous Man
1. Delights in the Word of God (Psm. 1:2).
2. Meditates in it day and night (Psm. 2:1-12).
3. Consecrates to obey it (Psm. 1:1).
4. Makes it his rule of life and conduct (Jas. 1:22-27).
5. Makes it his standard of faith and religion (2Tim. 3:16-17).
6. Reads it to gain knowledge and wisdom (Mat. 24:15; Eph. 3:4; Rev. 1:3).
7. Feeds on it to grow spiritually (1Pet. 2:1-3; Rom. 10:17).
is in the law...
תּוֹרָה
tôrāh, תֹּרָה
tōrāh: A feminine noun meaning instruction, direction, law, Torah, the whole Law. This noun comes from the verb yārāh, which has, as one of its major meanings, to teach, to instruct. The noun means instruction in a general way from God; for example, Eliphaz uttered truth when he encouraged Job and his readers to be willing to receive instruction from God, the Almighty (Job 22:22). In Israel, a father and mother were sources of instruction for life (Pro. 1:8; 6:20); along with wise persons (Pro. 13:14; 28:4). In contrast, rebellious people were not willing to accept God's instructions in any manner (Isa. 30:8-9); the scribes handled the instructions of the Lord deceitfully and falsely (Jer. 8:8). Various words are found in synonyms parallel with this term: It is paralleled by the sayings of the Holy One (Isa. 5:24); the word of the Lord (Isa. 1:10); and the testimony or witness (Isa. 8:20). It is used regularly to depict priestly instructions in general or as a whole. The Lord rejected the priests of Israel for they had disregarded (lit., forgotten) the Law (Jer. 2:8; Hos. 4:6). They had been charged to carry out and teach all the instructions of the Lord (Deu. 17:11).
The term takes on the meaning of law in certain settings, although it is still currently debated about how to translate the various words that describe the laws, ordinances, commands, decrees, and requirements of the Lord. This word tôrāh is used as a summary term of various bodies of legal, cultic, or civil instructions. The word refers to the entire book of Deuteronomy and Moses' exposition of the Torah found in it (Deu. 1:5). By implication, the word here also refers to the laws given in Exodus, Leviticus, and Numbers. Numerous times this word refers to the whole Law of Moses, the Book of the Law of Moses, the Book of the Law of God, the Law of the Lord, and the Law of God given at Sinai (in order of titles listed, 1Kgs. 2:3; Neh 8:1; Jos. 24:26; Psm. 1:2; Neh. 10:28-29; 29-30). The kings of Israel were held to the standard of the Law of Moses (1Kgs. 2:3; 2Kgs. 10:31; 14:6; 23:25). The word can also refer to a single law, for example, the law of the burnt offering (Lev. 6:9,2; Lev. 7:7; Neh. 12:44).
It is used of special laws for the Feast of Unleavened Bread (Exo. 13:9); the Passover (Exo. 12:49); of decisions by Moses (Exo. 18:16, 18:20); for the content of the Book of the Covenant (Exo. 24:12). The Law or Torah of God is pursued diligently by the psalmist; this word is found twenty-five times in Psalm 119 in parallel with various near synonyms. The word means the usual way, custom, or manner of God as David addressed his surprise to the Lord about the way He had dealt with him (2Sam. 7:19).
of the Lord;...
יְהוָֹה
yehōwāh: A noun meaning God. The word refers to the proper name of the God of Israel, particularly the name by which He revealed Himself to Moses (Exo. 6:2-3). The divine name has traditionally not been pronounced, primarily out of respect for its sacredness (cf. Exo. 20:7; Deu. 28:58). Until the Renaissance, it was written without vowels in the Hebrew text of the Old Testament, being rendered as YHWH. However, since that time, the vowels of another word, ’aḏōnāy, have been supplied in hopes of reconstructing the pronunciation. Although the exact derivation of the name is uncertain, most scholars agree that its primary meaning should be understood in the context of God's existence, namely, that He is the "I AM THAT I AM" (Exo. 3:14), the One who was, who is, and who always will be (cf. Rev. 11:17). Older translations of the Bible and many newer ones employ the practice of rendering the divine name in capital letters, so as to distinguish it from other Hebrew words. It is most often rendered as LORD (Gen. 4:1; Deu. 6:18; Psm. 18:31,32; Jer. 33:2; Jon. 1:9) but also as GOD (Gen. 6:5; 2Sam. 12:22) or JEHOVAH (Psm. 83:18, 19; Isa. 26:4). The frequent appearance of this name in relation to God's redemptive work underscores its tremendous importance (Lev. 26:45; Psm. 19:14,15). Also, it is sometimes compounded with another word to describe the character of the Lord in greater detail (see Gen. 22:14; Exo. 17:15; Jdg. 6:24).
and in his law... see is in the law above.
doth he meditate...
הָגָה
hāg̱āh: A verb meaning to growl, to groan, to sigh, to mutter, to speak; used figuratively: to meditate, to ponder. The Lord told Joshua to meditate on the Law day and night (Jos. 1:8), and the Psalms proclaimed people blessed if they meditate on the Law (word of the Bible) (Psm. 1:2). Job promised not to speak wickedness (Job 27:4). The Hebrew verb can also refer to the mutterings of mediums and wizards (Isa. 8:19); the moans of grief (Isa. 16:7); the growl of a lion (Isa. 31:4); the coos of a dove (Isa. 38:14).
day...
יוֹמָם
yômām: An adverb meaning in daytime, by day. It is used to mean during the day, such as the cloud of the Lord that led the Israelites by day in the wilderness (Num. 10:34; Neh. 9:19). It is often also used in parallel to something occurring by night, such as the sun by day and the moon by night (Jer. 31:35). It comes from the Hebrew word yôm.
and night...
לַיְלָה
laylāh, לָיִלָ
lāyilā, לַיִל
layil: A masculine noun meaning night, midnight. This Hebrew word primarily describes the portion of day between sunset and sunrise (Gen. 1:5; cf. Psm. 136:9). Figuratively, it signifies the gloom or despair that sometimes engulfs the human heart from an absence of divine guidance (Mic. 3:6); calamity (Job 36:20); or affliction (Job 30:17). Nevertheless, even in the dark night of the soul, the Lord gives His people a song of joy (Job 35:10; Psm. 42:8,9).