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Selected Verse: Psalms 1:1 - King James

Verse	Translation	Text
Ps 1:1	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface. (Psa 1:1-6) Blessed--literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (Ch2 9:7). counsel . . . way . . . seat--With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4-5; Jer 15:17).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface. (Psa 1:1-6)

Blessed--literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (Ch2 9:7).

counsel . . . way . . . seat--With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4-5; Jer 15:17).

Notes on the Bible, by Albert Barnes, [1834]
Blessed is the man - That is, his condition is a happy or a desirable one. The word used here, אשׁר 'esher means properly, "happiness" or "blessedness." It is found, however, only in the plural form and in the construct state, and takes the nature and force of an interjection - " O the happiness of the man!" or "O happy man!" Deu 33:29 : "happy art thou, O Israel!" Kg1 10:8 : "happy are thy men, happy are these thy servants!" Job 5:17 : "happy is the man whom God correcteth!" Psa 2:12 : "blessed are all they that put their trust in him!" See also Psa 32:1-2; Psa 33:12; Psa 34:8; Psa 40:4; Psa 41:1; Psa 65:4; Psa 84:4-5, Psa 84:12, et al., where it is rendered "blessed." The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at lasts. The word "man" here, also, is of the most general character, and is designed to include all people, of all times and of all conditions, who possess the character referred to. The term is applicable to the poor as well as to the rich; to the low as well as to the exalted; to the servant as well as to the master; alike to the aged, the middle-aged, and the young. All who have the character here described come under the general description of the happy man - the man whose condition is a happy and a desirable one. That walketh not - Whose character is that he does not walk in the manner specified. Prof. Alexander renders this, "Who has not walked." But it implies more than this; it refers to more than the past. It is the characteristic of the man, always and habitually, that he does not thus walk; it has not only been true in the past, but it is true in the present, and will be true in the future. It is that which distinguishes the man. The word "walk" is often used in the Scriptures to denote a way of life or conduct - since life is represented as a journey, and man as a traveler. Psa 15:2 : "who walketh uprightly." Compare Kg1 9:4; Deu 19:9; Deu 28:9; Psa 81:12-13; Isa 33:15. In the counsel - After the manner, the principles, the plans of this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, Psa 1:2. This would include such things as these: he does not follow the advice of sinners, Sa2 16:20; Kg1 1:12; he does not execute the purposes or plans of sinners, Isa 19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them, and looks to some other source for the rules to guide him. Of the ungodly - The wicked. The word used here is general, and would embrace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as definite, or as aggravated depravity, as the terms which follow. The general sentiment here is, that the man referred to is not the companion of wicked men. Nor standeth - This indicates more deliberation; a character more fixed and decided. In the way - The path where they are found, or where they usually go. His standing there would be as if he waited for them, or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go, and lingers and loiters there. Thus, he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along, or where they may be met with at the corners of the streets in a great city. Of sinners - חטאים chaṭṭâ'iym. This word means literally, those who miss the mark; then, those who err from the path of duty or rectitude. It is often used to denote any kind or degree of sin. It is more specific than the former word rendered "ungodly," as denoting those who depart from the path of duty; who fail in regard to the great end of life; who violate positive and known obligations. Nor sitteth - This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not casually and accidentally walk along with them, nor put himself in their way by standing where they are ordinarily to be found; but he has become one of them by occupying a seat with them; thus deliberately associating with them. He has an established residence among the wicked; he is permanently one of their number. In the seat - The seat which the scornful usually occupy; the place where such men converse and sit together - as in a ball-room, or in a "club," where wicked men hold their meetings, or where infidels and scoffers are accustomed to assemble. Of the scornful - לצים lētsiym. This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn. Pro 1:22; Pro 3:34; Pro 9:7-8; Pro 13:1; Pro 15:12, et saepe. It denotes a higher and more determined grade of wickedness than either of the other words employed, and refers to the consummation of a depraved character, the last stage of wickedness, when God and sacred things are treated with contempt and derision. There is hope of a man as long as he will treat virtue and religion with some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have here, then, a beautiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked, or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them. So also it is in regard to the persons with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravity as to disregard known duty, and to violate known obligations; and then, those who become confirmed in infidelity, and who openly mock at virtue, and scoff at the claims of religion. It is unnecessary to say that, in both these respects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks with the wicked, listening to their counsel, will soon learn to place himself in their way, and to wait for them, desiring their society, and will ultimately be likely to be feared identified with open scoffers; and he who indulges in one form of depravity, or in the neglect of religion in any way, will, unless restrained and converted, be likely to run through every grade of wickedness, until he becomes a confirmed scoffer at all religion. The sentiment in this verse is, that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse.

Notes on the Bible, by Albert Barnes, [1834]

Blessed is the man - That is, his condition is a happy or a desirable one. The word used here, אשׁר 'esher means properly, "happiness" or "blessedness." It is found, however, only in the plural form and in the construct state, and takes the nature and force of an interjection - " O the happiness of the man!" or "O happy man!" Deu 33:29 : "happy art thou, O Israel!" Kg1 10:8 : "happy are thy men, happy are these thy servants!" Job 5:17 : "happy is the man whom God correcteth!" Psa 2:12 : "blessed are all they that put their trust in him!" See also Psa 32:1-2; Psa 33:12; Psa 34:8; Psa 40:4; Psa 41:1; Psa 65:4; Psa 84:4-5, Psa 84:12, et al., where it is rendered "blessed." The word is of the most general character, and, in itself, would embrace all that is supposed to constitute real happiness. The particular kind of blessedness referred to here, as explained in the subsequent part of the psalm, consists in the fact that he avoids the companionship of the wicked; that he has pleasure in the law of the Lord; that he will be prospered in this world; and that he will not perish at lasts. The word "man" here, also, is of the most general character, and is designed to include all people, of all times and of all conditions, who possess the character referred to. The term is applicable to the poor as well as to the rich; to the low as well as to the exalted; to the servant as well as to the master; alike to the aged, the middle-aged, and the young. All who have the character here described come under the general description of the happy man - the man whose condition is a happy and a desirable one.

That walketh not - Whose character is that he does not walk in the manner specified. Prof. Alexander renders this, "Who has not walked." But it implies more than this; it refers to more than the past. It is the characteristic of the man, always and habitually, that he does not thus walk; it has not only been true in the past, but it is true in the present, and will be true in the future. It is that which distinguishes the man. The word "walk" is often used in the Scriptures to denote a way of life or conduct - since life is represented as a journey, and man as a traveler. Psa 15:2 : "who walketh uprightly." Compare Kg1 9:4; Deu 19:9; Deu 28:9; Psa 81:12-13; Isa 33:15.

In the counsel - After the manner, the principles, the plans of this class of men. He does not take counsel of them as to the way in which he should live, but from the law of the Lord, Psa 1:2. This would include such things as these: he does not follow the advice of sinners, Sa2 16:20; Kg1 1:12; he does not execute the purposes or plans of sinners, Isa 19:3; he does not frame his life according to their views and suggestions. In his plans and purposes of life he is independent of them, and looks to some other source for the rules to guide him.

Of the ungodly - The wicked. The word used here is general, and would embrace all kinds and degrees of the unrighteous. It is not so specific, and would, in itself, not indicate as definite, or as aggravated depravity, as the terms which follow. The general sentiment here is, that the man referred to is not the companion of wicked men.

Nor standeth - This indicates more deliberation; a character more fixed and decided.

In the way - The path where they are found, or where they usually go. His standing there would be as if he waited for them, or as if he desired to be associated with them. Instead of passing along in his own regular and proper employment, he stations himself in the path where sinners usually go, and lingers and loiters there. Thus, he indicates a desire to be with them. This is often, in fact, illustrated by men who place themselves, as if they had nothing to do, in the usual situation where the wicked pass along, or where they may be met with at the corners of the streets in a great city.

Of sinners - חטאים chaṭṭâ'iym. This word means literally, those who miss the mark; then, those who err from the path of duty or rectitude. It is often used to denote any kind or degree of sin. It is more specific than the former word rendered "ungodly," as denoting those who depart from the path of duty; who fail in regard to the great end of life; who violate positive and known obligations.

Nor sitteth - This implies still greater deliberation and determination of character than either of the other words employed. The man referred to here does not casually and accidentally walk along with them, nor put himself in their way by standing where they are ordinarily to be found; but he has become one of them by occupying a seat with them; thus deliberately associating with them. He has an established residence among the wicked; he is permanently one of their number.

In the seat - The seat which the scornful usually occupy; the place where such men converse and sit together - as in a ball-room, or in a "club," where wicked men hold their meetings, or where infidels and scoffers are accustomed to assemble.

Of the scornful - לצים lētsiym. This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn. Pro 1:22; Pro 3:34; Pro 9:7-8; Pro 13:1; Pro 15:12, et saepe. It denotes a higher and more determined grade of wickedness than either of the other words employed, and refers to the consummation of a depraved character, the last stage of wickedness, when God and sacred things are treated with contempt and derision. There is hope of a man as long as he will treat virtue and religion with some degree of respect; there is little or none when he has reached the point in his own character in which virtue and piety are regarded only as fit subjects for ridicule and scorn. We have here, then, a beautiful double gradation or climax, in the nouns and verbs of this verse, indicating successive stages of character. There is, first, casual walking with the wicked, or accidentally falling into their company; there is then a more deliberate inclination for their society, indicated by a voluntary putting of oneself in places where they usually congregate, and standing to wait for them; and then there is a deliberate and settled purpose of associating with them, or of becoming permanently one of them, by regularly sitting among them.

So also it is in regard to the persons with whom they associate. They are, first, irreligious men in general; then, those who have so far advanced in depravity as to disregard known duty, and to violate known obligations; and then, those who become confirmed in infidelity, and who openly mock at virtue, and scoff at the claims of religion. It is unnecessary to say that, in both these respects, this is an accurate description of what actually occurs in the world. He who casually and accidentally walks with the wicked, listening to their counsel, will soon learn to place himself in their way, and to wait for them, desiring their society, and will ultimately be likely to be feared identified with open scoffers; and he who indulges in one form of depravity, or in the neglect of religion in any way, will, unless restrained and converted, be likely to run through every grade of wickedness, until he becomes a confirmed scoffer at all religion. The sentiment in this verse is, that the man who is truly blessed is a man who does none of these things. His associations and preferences are found elsewhere, as is stated in the next verse.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The exclamatory אשׁרי, as also Psa 32:2; Psa 40:5; Pro 8:34, has Gaja (Metheg) by the Aleph, and in some Codd. even a second by שׁ, because it is intended to be read asherê as an exception, on account of the significance of the word (Baer, in Comm. ii. 495). It is the construct of the pluralet. אשׁרים (from אשׁר, cogn.ישׁר, כּשׁר, to be straight, right, well-ordered), and always in the form אשׁרי, even before the light suffixes (Olsh. 135, c), as an exclamation: O the blessedness of so and so. The man who is characterised as blessed is first described according to the things he does not do, then (which is the chief thought of the whole Ps.) according to what he actually does: he is not a companion of the unrighteous, but he abides by the revealed word of God. רשׁעים are the godless, whose moral condition is lax, devoid of stay, and as it were gone beyond the reasonable bounds of true unity (wanting in stability of character), so that they are like a tossed and stormy sea, Isa 57:20.; (Note: Nevertheless we have not to compare רעשׁ, רגשׁ, for רשׁע, but the Arabic in the two roots Arab. rs' and rsg shows for רשׁע the primary notion to be slack, loose, in opposition to Arab. tsdq, צדק to be hard, firm, tight; as Arab. rumhun tsadqun, i.e., according to the Kamus Arab. rmh ṣlb mtı̂n mstwin, a hard, firm and straight spear. We too transfer the idea of being lax and loose to the province of ethics: the difference is only one of degree. The same two primary notions are also opposed to one another in speaking of the intellect: Arab. hakuma, wise, prop. thick, firm, stout, solid, and Arab. sachufa, foolish, simple, prop. thin, loose, without stay, like a bad piece of weaving, vid., Fleischer's translation of Samachschari's Golden Necklace pp. 26 and 27 Anm. 76. Thus רשׁע means the loose man and indeed as a moral-religyous notion loose from God, godless comp. Bibl. Psychol. p. 189. transl.].) חטּאים (from the sing. חטּא, instead of which חטא is usually found) sinners, ἁμαρτωλοί, who pass their lives in sin, especially coarse and manifest sin; לצים (from לוּץ, as מת from מוּת) scoffers, who make that which is divine, holy, and true a subject of frivolous jesting. The three appellations form a climax: impii corde, peccatores opere, illusores ore, in accordance with which עצה (from יעץ figere, statuere), resolution, bias of the will, and thus way of thinking, is used in reference to the first, as in Job 21:16; Job 22:18; in reference to the second, דּרך mode of conduct, action, life; in reference to the third, מושׁב which like the Arabic mglis signifies both seat (Job 29:7) and assembling (Psa 107:32), be it official or social (cf. Psa 26:4., Jer 15:17). On הלך בּ, in an ethical sense, cf. Mic 6:16; Jer 7:24. Therefore: Blessed is he who does not walk in the state of mind which the ungodly cherish, much less that he should associate with the vicious life of sinners, or even delight in the company of those who scoff at religion. The description now continues with כּי אם (imo si, Ges. 155, 2, 9): but (if) his delight is, = (substantival instead of the verbal clause:) he delights (חפץ cf. Arab. chfd f. i. with the primary notion of firmly adhering, vid., on Job 40:17) in תורת ה, the teaching of Jahve, which is become Israel's νόμος, rule of life; in this he meditates profoundly by day and night (two acc. with the old accusative terminations am and ah). The perff. in Psa 1:1 describe what he all along has never done, the fut. יהגּה, what he is always striving to do; הגה of a deep (cf. Arab. hjj, depressum esse), dull sound, as if vibrating between within and without, here signifies the quiet soliloquy (cf. Arab. hjs, mussitando secum loqui) of one who is searching and thinking. With והיה, (Note: By the Sheb stands Metheg (Gaja), as it does wherever a word, with Sheb in the first syllable, has Olewejored, Rebia magnum, or Dech without a conjunctive preceding, in case at least one vowel and no Metheg-except perhaps that standing before Sheb compos. - lies between the Sheb and the tone, e.g., ננתּקה (with Dech) Psa 2:3, ואענהוּ Psa 91:15 and the like. The intonation of the accent is said in these instances to begin, by anticipation, with the fugitive ĕ.) in Psa 1:3, the development of the אשׁרי now begins; it is the praet. consec.: he becomes in consequence of this, he is thereby, like a tree planted beside the water-courses, which yields its fruit at the proper season and its leaf does not fall off. In distinction from נטוּע, according to Jalkut 614, שׁתוּל means firmly planted, so that no winds that may rage around it are able to remove it from its place (אין מזיזין אתו ממקומו). In פּלגי מים, both מים and the plur. serve to give intensity to the figure; פּלג (Arab. fal'g, from פלג to divide, Job 38:25) means the brook meandering and cleaving its course for itself through the soil and stones; the plur. denotes either one brook regarded from its abundance of water, or even several which from different directions supply the tree with nourishing and refreshing moisture. In the relative clause the whole emphasis does not rest on בּעתּו (Calvin: impii, licet praecoces fructus ostentent, nihil tamen producunt nisi abortivum), but פּריו is the first, בּעתּו the second tone-word: the fruit which one expects from it, it yields (equivalent to יעשׂה it produces, elsewhere), and that at its appointed, proper time (= בּעדתּו, for עת is = עדת or עדת, like רדת, לדת, from ועד), without ever disappointing that hope in the course of the recurring seasons. The clause ועלהוּ לא יבּול is the other half of the relative clause: and its foliage does not fall off or wither (נבל like the synon. Arab. dbl, from the root בל). The green foliage is an emblem of faith, which converts the water of life of the divine word into sap and strength, and the fruit, an emblem of works, which gradually ripen and scatter their blessings around; a tree that has lost its leaves, does not bring its fruit to maturity. It is only with וכל, where the language becomes unemblematic, that the man who loves the Law of God again becomes the direct subject. The accentuation treats this member of the verse as the third member of the relative clause; one may, however, say of a thriving plant צלח, but not הצליח. This Hiph. (from צלח, Arab. tslh, to divide, press forward, press through, vid., Psa 45:5) signifies both causative: to cause anything to go through, or prosper (Gen 34:23), and transitive: to carry through, and intransitive: to succeed, prosper (Jdg 18:5). With the first meaning, Jahve would be the subject; with the third, the project of the righteous; with the middle one, the righteous man himself. This last is the most natural: everything he takes in hand he brings to a successful issue (an expression like Ch2 7:11; Ch2 31:21; Dan 8:24). What a richly flowing brook is to the tree that is planted on its bank, such is the word of God to him who devotes himself to it: it makes him, according to his position and calling, ever fruitful in good and well-timed deeds and keeps him fresh in his inner and outward life, and whatsoever such an one undertakes, he brings to a successful issue, for the might of the word and of the blessing of God is in his actions.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The exclamatory אשׁרי, as also Psa 32:2; Psa 40:5; Pro 8:34, has Gaja (Metheg) by the Aleph, and in some Codd. even a second by שׁ, because it is intended to be read asherê as an exception, on account of the significance of the word (Baer, in Comm. ii. 495). It is the construct of the pluralet. אשׁרים (from אשׁר, cogn.ישׁר, כּשׁר, to be straight, right, well-ordered), and always in the form אשׁרי, even before the light suffixes (Olsh. 135, c), as an exclamation: O the blessedness of so and so. The man who is characterised as blessed is first described according to the things he does not do, then (which is the chief thought of the whole Ps.) according to what he actually does: he is not a companion of the unrighteous, but he abides by the revealed word of God. רשׁעים are the godless, whose moral condition is lax, devoid of stay, and as it were gone beyond the reasonable bounds of true unity (wanting in stability of character), so that they are like a tossed and stormy sea, Isa 57:20.;

(Note: Nevertheless we have not to compare רעשׁ, רגשׁ, for רשׁע, but the Arabic in the two roots Arab. rs' and rsg shows for רשׁע the primary notion to be slack, loose, in opposition to Arab. tsdq, צדק to be hard, firm, tight; as Arab. rumhun tsadqun, i.e., according to the Kamus Arab. rmh ṣlb mtı̂n mstwin, a hard, firm and straight spear. We too transfer the idea of being lax and loose to the province of ethics: the difference is only one of degree. The same two primary notions are also opposed to one another in speaking of the intellect: Arab. hakuma, wise, prop. thick, firm, stout, solid, and Arab. sachufa, foolish, simple, prop. thin, loose, without stay, like a bad piece of weaving, vid., Fleischer's translation of Samachschari's Golden Necklace pp. 26 and 27 Anm. 76. Thus רשׁע means the loose man and indeed as a moral-religyous notion loose from God, godless comp. Bibl. Psychol. p. 189. transl.].)

חטּאים (from the sing. חטּא, instead of which חטא is usually found) sinners, ἁμαρτωλοί, who pass their lives in sin, especially coarse and manifest sin; לצים (from לוּץ, as מת from מוּת) scoffers, who make that which is divine, holy, and true a subject of frivolous jesting. The three appellations form a climax: impii corde, peccatores opere, illusores ore, in accordance with which עצה (from יעץ figere, statuere), resolution, bias of the will, and thus way of thinking, is used in reference to the first, as in Job 21:16; Job 22:18; in reference to the second, דּרך mode of conduct, action, life; in reference to the third, מושׁב which like the Arabic mglis signifies both seat (Job 29:7) and assembling (Psa 107:32), be it official or social (cf. Psa 26:4., Jer 15:17). On הלך בּ, in an ethical sense, cf. Mic 6:16; Jer 7:24. Therefore: Blessed is he who does not walk in the state of mind which the ungodly cherish, much less that he should associate with the vicious life of sinners, or even delight in the company of those who scoff at religion. The description now continues with כּי אם (imo si, Ges. 155, 2, 9): but (if) his delight is, = (substantival instead of the verbal clause:) he delights (חפץ cf. Arab. chfd f. i. with the primary notion of firmly adhering, vid., on Job 40:17) in תורת ה, the teaching of Jahve, which is become Israel's νόμος, rule of life; in this he meditates profoundly by day and night (two acc. with the old accusative terminations am and ah). The perff. in Psa 1:1 describe what he all along has never done, the fut. יהגּה, what he is always striving to do; הגה of a deep (cf. Arab. hjj, depressum esse), dull sound, as if vibrating between within and without, here signifies the quiet soliloquy (cf. Arab. hjs, mussitando secum loqui) of one who is searching and thinking.

With והיה,

(Note: By the Sheb stands Metheg (Gaja), as it does wherever a word, with Sheb in the first syllable, has Olewejored, Rebia magnum, or Dech without a conjunctive preceding, in case at least one vowel and no Metheg-except perhaps that standing before Sheb compos. - lies between the Sheb and the tone, e.g., ננתּקה (with Dech) Psa 2:3, ואענהוּ Psa 91:15 and the like. The intonation of the accent is said in these instances to begin, by anticipation, with the fugitive ĕ.)

in Psa 1:3, the development of the אשׁרי now begins; it is the praet. consec.: he becomes in consequence of this, he is thereby, like a tree planted beside the water-courses, which yields its fruit at the proper season and its leaf does not fall off. In distinction from נטוּע, according to Jalkut 614, שׁתוּל means firmly planted, so that no winds that may rage around it are able to remove it from its place (אין מזיזין אתו ממקומו). In פּלגי מים, both מים and the plur. serve to give intensity to the figure; פּלג (Arab. fal'g, from פלג to divide, Job 38:25) means the brook meandering and cleaving its course for itself through the soil and stones; the plur. denotes either one brook regarded from its abundance of water, or even several which from different directions supply the tree with nourishing and refreshing moisture. In the relative clause the whole emphasis does not rest on בּעתּו (Calvin: impii, licet praecoces fructus ostentent, nihil tamen producunt nisi abortivum), but פּריו is the first, בּעתּו the second tone-word: the fruit which one expects from it, it yields (equivalent to יעשׂה it produces, elsewhere), and that at its appointed, proper time (= בּעדתּו, for עת is = עדת or עדת, like רדת, לדת, from ועד), without ever disappointing that hope in the course of the recurring seasons. The clause ועלהוּ לא יבּול is the other half of the relative clause: and its foliage does not fall off or wither (נבל like the synon. Arab. dbl, from the root בל).

The green foliage is an emblem of faith, which converts the water of life of the divine word into sap and strength, and the fruit, an emblem of works, which gradually ripen and scatter their blessings around; a tree that has lost its leaves, does not bring its fruit to maturity. It is only with וכל, where the language becomes unemblematic, that the man who loves the Law of God again becomes the direct subject. The accentuation treats this member of the verse as the third member of the relative clause; one may, however, say of a thriving plant צלח, but not הצליח. This Hiph. (from צלח, Arab. tslh, to divide, press forward, press through, vid., Psa 45:5) signifies both causative: to cause anything to go through, or prosper (Gen 34:23), and transitive: to carry through, and intransitive: to succeed, prosper (Jdg 18:5). With the first meaning, Jahve would be the subject; with the third, the project of the righteous; with the middle one, the righteous man himself. This last is the most natural: everything he takes in hand he brings to a successful issue (an expression like Ch2 7:11; Ch2 31:21; Dan 8:24). What a richly flowing brook is to the tree that is planted on its bank, such is the word of God to him who devotes himself to it: it makes him, according to his position and calling, ever fruitful in good and well-timed deeds and keeps him fresh in his inner and outward life, and whatsoever such an one undertakes, he brings to a successful issue, for the might of the word and of the blessing of God is in his actions.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Blessed - The Hebrew words are very emphatical: O the blessedness of that man! Counsel - That doth not lead his life according to their counsel, or manner of living. Standeth - Which notes a more settled abode in it. Way - In their manner of conversation. Seat - Which notes a constant and resolved perseverance in their wicked courses. Scornful - Of those who make a mock of sin, and scoff at goodness and goodmen. Divers observe a gradation in this verse; the following clause still exceeding the former, for standing is more than walking, and sitting more than standing; and sinners in scripture use, are worse than the ungodly, and the scornful are the worst of sinners.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Blessed is the man - This Psalm has no title, and has been generally considered, but without especial reason, as a preface or introduction to the whole book. The word אשרי ashrey, which we translate blessed, is properly in the plural form, blessednesses, or may be considered as an exclamation produced by contemplating the state of the man who has taken God for his portion; O the blessedness of the man! And the word האיש haish, is emphatic: That man; that one among a thousand who lives for the accomplishment of the end for which God created him. 1. God made man for happiness. 2. Every man feels a desire to be happy. 3. All human beings abhor misery. 4. Happiness is the grand object of pursuit among all men. 5. But so perverted is the human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it. 6. The true way of obtaining it is here laid down. That walketh not in the counsel of the ungodly - There is a double Climax in this verse, which it will be proper to note: - There are here three characters, each exceeding the other in sinfulness. 1. The Ungodly, רשעים reshaim from רשע rasha, to be unjust; rendering to none his due; withholding from God, society, and himself, what belongs to each. Ungodly - he who has not God in him; who is without God in the world. 2. Sinners, חטאים chattaim, from חטא chata, "to miss the mark," "to pass over the prohibited limits," "to transgress." This man not only does no good, but he does evil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of his heart. 3. Scornful, לצים letsim, from לצה latsah, "to mock, deride." He who has no religion; lives in the open breach of God's laws, and turns revelation, the immortality of the soul, and the existence of an invisible world into ridicule. He is at least a deist, and endeavours to dissolve, as Much as he can, the bonds of moral obligation in civil society. As the sinner exceeds the ungodly, so the scornful exceeds both. The second climax is found in the words, 1. Walk 2. Stand 3. Sit Which mark three different degrees of evil in the conduct of those persons. Observe, 1. The ungodly man - one uninfluenced by God. 2. The sinner - he who adds to ungodliness transgression 3. The scornful - the deist, atheist, etc., who make a mock of every thing sacred. The Ungodly man walks, the Sinner stands, and the Scornful man sits down in the way of iniquity. Mark certain circumstances of their differing characters and conduct. 1. The ungodly man has his counsel; 2. The sinner has his way; and, 3. The scorner has his seat. The ungodly man is unconcerned about religion; he is neither zealous for his own salvation, nor for that of others: and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repenting, etc., etc. there is no need for such things; live an honest life, make no fuss about religion, and you will fare well enough at last. Now, "blessed is the man who walks not in this man's counsel;" who does not come into his measures, nor act according to his plan. The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness; many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, let the wicked forsake His Way. Now, blessed is he who stands not in such a man's Way. The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down - is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared; and he is a believer in all unbelief. Now, blessed is the man who sits not down in his Seat. See the correspondent relations in this account. 1. He who walks according to the counsel of the ungodly will soon, 2. Stand to look on the wag of sinners; and thus, being off his guard, he will soon be a partaker in their evil deeds. 3. He who has abandoned himself to transgression will, in all probability, soon become hardened by the deceitfulness of sin; and sit down with the scorner, and endeavor to turn religion into ridicule. The last correspondency we find is: - 1. The seat answers to the sitting of the scornful. 2. The way answers to the standing of the sinner; and 3. The counsel answers to the walking of the ungodly. The great lesson to be learned from the whole is, sin is progressive; one evil propensity or act leads to another. He who acts by bad counsel may soon do evil deeds; and he who abandons himself to evil doings may end his life in total apostasy from God. "When lust has conceived, it brings forth sin; and when sin is finished, it brings forth death." Solomon the son of David, adds a profitable advice to those words of his father: "Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;" Pro 4:14, Pro 4:15. As the blessedness of the man is great who avoids the ways and the workers of iniquity, so his wretchedness is great who acts on the contrary: to him we must reverse the words of David: "Cursed is the man who walketh in the counsel of the ungodly; who standeth in the way of sinners; and who sitteth in the seat of the scornful." Let him that readeth understand.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Blessed is the man - This Psalm has no title, and has been generally considered, but without especial reason, as a preface or introduction to the whole book.

The word אשרי ashrey, which we translate blessed, is properly in the plural form, blessednesses, or may be considered as an exclamation produced by contemplating the state of the man who has taken God for his portion; O the blessedness of the man! And the word האיש haish, is emphatic: That man; that one among a thousand who lives for the accomplishment of the end for which God created him.

1. God made man for happiness.

2. Every man feels a desire to be happy.

3. All human beings abhor misery.

4. Happiness is the grand object of pursuit among all men.

5. But so perverted is the human heart, that it seeks happiness where it cannot be found; and in things which are naturally and morally unfit to communicate it.

6. The true way of obtaining it is here laid down.

That walketh not in the counsel of the ungodly - There is a double Climax in this verse, which it will be proper to note: -

There are here three characters, each exceeding the other in sinfulness.

1. The Ungodly, רשעים reshaim from רשע rasha, to be unjust; rendering to none his due; withholding from God, society, and himself, what belongs to each. Ungodly - he who has not God in him; who is without God in the world.

2. Sinners, חטאים chattaim, from חטא chata, "to miss the mark," "to pass over the prohibited limits," "to transgress." This man not only does no good, but he does evil. The former was without God, but not desperately wicked. The latter adds outward transgression to the sinfulness of his heart.

3. Scornful, לצים letsim, from לצה latsah, "to mock, deride." He who has no religion; lives in the open breach of God's laws, and turns revelation, the immortality of the soul, and the existence of an invisible world into ridicule. He is at least a deist, and endeavours to dissolve, as Much as he can, the bonds of moral obligation in civil society. As the sinner exceeds the ungodly, so the scornful exceeds both.

The second climax is found in the words,

1. Walk

2. Stand

3. Sit

Which mark three different degrees of evil in the conduct of those persons.

Observe,

1. The ungodly man - one uninfluenced by God.

2. The sinner - he who adds to ungodliness transgression

3. The scornful - the deist, atheist, etc., who make a mock of every thing sacred.

The Ungodly man walks, the Sinner stands, and the Scornful man sits down in the way of iniquity.

Mark certain circumstances of their differing characters and conduct.

1. The ungodly man has his counsel;

2. The sinner has his way; and,

3. The scorner has his seat.

The ungodly man is unconcerned about religion; he is neither zealous for his own salvation, nor for that of others: and he counsels and advises those with whom he converses to adopt his plan, and not trouble themselves about praying, reading, repenting, etc., etc. there is no need for such things; live an honest life, make no fuss about religion, and you will fare well enough at last. Now, "blessed is the man who walks not in this man's counsel;" who does not come into his measures, nor act according to his plan.

The sinner has his particular way of transgressing; one is a drunkard, another dishonest, another unclean. Few are given to every species of vice. There are many covetous men who abhor drunkenness; many drunkards who abhor covetousness; and so of others. Each has his easily besetting sin; therefore, says the prophet, let the wicked forsake His Way. Now, blessed is he who stands not in such a man's Way.

The scorner has brought, in reference to himself, all religion and moral feeling to an end. He has sat down - is utterly confirmed in impiety, and makes a mock at sin. His conscience is seared; and he is a believer in all unbelief. Now, blessed is the man who sits not down in his Seat.

See the correspondent relations in this account.

1. He who walks according to the counsel of the ungodly will soon,

2. Stand to look on the wag of sinners; and thus, being off his guard, he will soon be a partaker in their evil deeds.

3. He who has abandoned himself to transgression will, in all probability, soon become hardened by the deceitfulness of sin; and sit down with the scorner, and endeavor to turn religion into ridicule.

The last correspondency we find is: -

1. The seat answers to the sitting of the scornful.

2. The way answers to the standing of the sinner; and

3. The counsel answers to the walking of the ungodly.

The great lesson to be learned from the whole is, sin is progressive; one evil propensity or act leads to another. He who acts by bad counsel may soon do evil deeds; and he who abandons himself to evil doings may end his life in total apostasy from God. "When lust has conceived, it brings forth sin; and when sin is finished, it brings forth death." Solomon the son of David, adds a profitable advice to those words of his father: "Enter not into the path of the wicked, and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away;" Pro 4:14, Pro 4:15.

As the blessedness of the man is great who avoids the ways and the workers of iniquity, so his wretchedness is great who acts on the contrary: to him we must reverse the words of David: "Cursed is the man who walketh in the counsel of the ungodly; who standeth in the way of sinners; and who sitteth in the seat of the scornful." Let him that readeth understand.

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¹⁷ I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.

⁴ I have not sat with vain persons, neither will I go in with dissemblers.
⁵ I have hated the congregation of evil doers; and will not sit with the wicked.

⁷ Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom.

¹ 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.
² But his delight is in the law of the LORD; and in his law doth he meditate day and night.
³ 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.
⁴ The ungodly are not so: but are like the chaff which the wind driveth away.
⁵ Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
⁶ For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

¹² A scorner loveth not one that reproveth him: neither will he go unto the wise.

¹ A wise son heareth his father's instruction: but a scorner heareth not rebuke.

⁷ He that reproveth a scorner getteth to himself shame: and he that rebuketh a wicked man getteth himself a blot.
⁸ Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.

³⁴ Surely he scorneth the scorners: but he giveth grace unto the lowly.

²² How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

³ And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.

¹² Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.

²⁰ Then said Absalom to Ahithophel, Give counsel among you what we shall do.

² But his delight is in the law of the LORD; and in his law doth he meditate day and night.

¹⁵ He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil;

¹² So I gave them up unto their own hearts' lust: and they walked in their own counsels.
¹³ Oh that my people had hearkened unto me, and Israel had walked in my ways!

⁹ The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.

⁹ If thou shalt keep all these commandments to do them, which I command thee this day, to love the LORD thy God, and to walk ever in his ways; then shalt thou add three cities more for thee, beside these three:

⁴ And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments:

² He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

¹² O LORD of hosts, blessed is the man that trusteth in thee.

⁴ Blessed are they that dwell in thy house: they will be still praising thee. Selah.
⁵ Blessed is the man whose strength is in thee; in whose heart are the ways of them.

⁴ Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

¹ To the chief Musician, A Psalm of David. Blessed is he that considereth the poor: the LORD will deliver him in time of trouble.

⁴ Blessed is that man that maketh the LORD his trust, and respecteth not the proud, nor such as turn aside to lies.

⁸ O taste and see that the LORD is good: blessed is the man that trusteth in him.

¹² Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.

¹ A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered.
² Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.

¹² Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

¹⁷ Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:

⁸ Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom.

²⁹ Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.

²⁴ And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people.

²¹ And in every work that he began in the service of the house of God, and in the law, and in the commandments, to seek his God, he did it with all his heart, and prospered.

¹¹ Thus Solomon finished the house of the LORD, and the king's house: and all that came into Solomon's heart to make in the house of the LORD, and in his own house, he prosperously effected.

⁵ And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous.

²³ Shall not their cattle and their substance and every beast of theirs be ours? only let us consent unto them, and they will dwell with us.

⁵ Thine arrows are sharp in the heart of the king's enemies; whereby the people fall under thee.

²⁵ Who hath divided a watercourse for the overflowing of waters, or a way for the lightning of thunder;

³ 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.

¹⁵ He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him.

³ Let us break their bands asunder, and cast away their cords from us.

¹ 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.

¹⁷ He moveth his tail like a cedar: the sinews of his stones are wrapped together.

²⁴ But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.

¹⁶ For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.

¹⁷ I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.

⁴ I have not sat with vain persons, neither will I go in with dissemblers.

³² Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.

⁷ When I went out to the gate through the city, when I prepared my seat in the street!

¹⁸ Yet he filled their houses with good things: but the counsel of the wicked is far from me.

¹⁶ Lo, their good is not in their hand: the counsel of the wicked is far from me.

²⁰ But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.

³⁴ Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors.

⁵ Many, O LORD my God, are thy wonderful works which thou hast done, and thy thoughts which are to us-ward: they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered.

² Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.

¹⁵ Avoid it, pass not by it, turn from it, and pass away.

¹⁴ Enter not into the path of the wicked, and go not in the way of evil men.