Mazmur 1:1-6

Book 1
(Psalms 1-41)

Psalm 1 ¹ 

1:1 How blessed ²  is the one ³  who does not follow ⁴  the advice ⁵  of the wicked, ⁶ 

or stand in the pathway ⁷  with sinners,

or sit in the assembly ⁸  of scoffers! ⁹ 

1:2 Instead ¹⁰  he finds pleasure in obeying the Lord’s commands; ¹¹ 

he meditates on ¹²  his commands ¹³  day and night.

1:3 He is like ¹⁴  a tree planted by flowing streams; ¹⁵ 

it ¹⁶  yields ¹⁷  its fruit at the proper time, ¹⁸ 

and its leaves never fall off. ¹⁹ 

He succeeds in everything he attempts. ²⁰ 

1:4 Not so with the wicked!

Instead ²¹  they are like wind-driven chaff. ²² 

1:5 For this reason ²³  the wicked cannot withstand ²⁴  judgment, ²⁵ 

nor can sinners join the assembly of the godly. ²⁶ 

1:6 Certainly ²⁷  the Lord guards the way of the godly, ²⁸ 

but the way of the wicked ends in destruction. ²⁹ 

Yakobus 3:1-18

The Power of the Tongue

3:1 Not many of you should become teachers, my brothers and sisters, ³⁰  because you know that we will be judged more strictly. ³¹  3:2 For we all stumble ³²  in many ways. If someone does not stumble ³³  in what he says, ³⁴  he is a perfect individual, ³⁵  able to control the entire body as well. 3:3 And if we put bits into the mouths of horses to get them to obey us, then we guide their entire bodies. ³⁶  3:4 Look at ships too: Though they are so large and driven by harsh winds, they are steered by a tiny rudder wherever the pilot’s inclination directs. 3:5 So too the tongue is a small part of the body, ³⁷  yet it has great pretensions. ³⁸  Think ³⁹  how small a flame sets a huge forest ablaze. 3:6 And the tongue is a fire! The tongue represents ⁴⁰  the world of wrongdoing among the parts of our bodies. It ⁴¹  pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. ⁴² 

3:7 For every kind of animal, bird, reptile, and sea creature ⁴³  is subdued and has been subdued by humankind. ⁴⁴  3:8 But no human being can subdue the tongue; it is a restless ⁴⁵  evil, full of deadly poison. 3:9 With it we bless the Lord ⁴⁶  and Father, and with it we curse people ⁴⁷  made in God’s image. 3:10 From the same mouth come blessing and cursing. These things should not be so, my brothers and sisters. ⁴⁸  3:11 A spring does not pour out fresh water and bitter water from the same opening, does it? 3:12 Can a fig tree produce olives, my brothers and sisters, ⁴⁹  or a vine produce figs? Neither can a salt water spring produce fresh water.

True Wisdom

3:13 Who is wise and understanding among you? By his good conduct he should show his works done in the gentleness that wisdom brings. ⁵⁰  3:14 But if you have bitter jealousy and selfishness in your hearts, do not boast and tell lies against the truth. 3:15 Such ⁵¹  wisdom does not come ⁵²  from above but is earthly, natural, ⁵³  demonic. 3:16 For where there is jealousy and selfishness, there is disorder and every evil practice. 3:17 But the wisdom from above is first pure, then peaceable, gentle, accommodating, ⁵⁴  full of mercy and good fruit, ⁵⁵  impartial, and not hypocritical. ⁵⁶  3:18 And the fruit that consists of righteousness ⁵⁷  is planted ⁵⁸  in peace among ⁵⁹  those who make peace.

[1:1]  ¹ sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

[1:1]  ² tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[1:1]  ³ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

[1:1]  ⁴ tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

[1:1]  ⁵ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

[1:1]  ⁶ tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

[1:1]  ⁷ tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

[1:1]  ⁸ tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

[1:1]  ⁹ tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.

[1:2]  ¹⁰ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead”) introduces a contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2.

[1:2]  ¹¹ tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.”

[1:2]  ¹² tn The Hebrew imperfect verbal form draws attention to the characteristic behavior described here and lends support to the hyperbolic adverbial phrase “day and night.” The verb הָגָה (hagag) means “to recite quietly; to meditate” and refers metonymically to intense study and reflection.

[1:2]  ¹³ tn Or “his law.”

[1:3]  ¹⁴ tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

[1:3]  ¹⁵ tn Heb “channels of water.”

[1:3]  ¹⁶ tn Heb “which.”

[1:3]  ¹⁷ tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.

[1:3]  ¹⁸ tn Heb “in its season.”

[1:3]  ¹⁹ tn Or “fade”; “wither.”

[1:3]  sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.

[1:3]  ²⁰ tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”

[1:4]  ²¹ tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.

[1:4]  ²² tn Heb “[they are] like the chaff which [the] wind blows about.” The Hebrew imperfect verbal form draws attention to the typical nature of the action described.

[1:4]  sn Wind-driven chaff. In contrast to the well-rooted and productive tree described in v. 3, the wicked are like a dried up plant that has no root system and is blown away by the wind. The simile describes the destiny of the wicked (see vv. 5-6).

[1:5]  ²³ tn Or “Therefore.”

[1:5]  ²⁴ tn Heb “arise in,” but the verb is used metonymically here in the sense of “stand”; “endure,” as in 1 Sam 13:14 and Job 8:15. The negated Hebrew imperfect verbal form is here taken as indicating incapability or lack of potential, though one could understand the verb form as indicating what is typical (“do not withstand”) or what will happen (“will not withstand”).

[1:5]  ²⁵ tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3).

[1:5]  ²⁶ tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”).

[1:5]  sn The assembly of the godly is insulated from divine judgment (Ps 37:12-17, 28-29).

[1:6]  ²⁷ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ²⁸ tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ²⁹ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[3:1]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:1]  ³¹ tn Grk “will receive a greater judgment.”

[3:2]  ³² tn Or “fail.”

[3:2]  ³³ tn Or “fail.”

[3:2]  ³⁴ tn Grk “in speech.”

[3:2]  ³⁵ tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[3:3]  ³⁶ tn Grk “their entire body.”

[3:5]  ³⁷ tn Grk “a small member.”

[3:5]  ³⁸ tn Grk “boasts of great things.”

[3:5]  ³⁹ tn Grk “Behold.”

[3:6]  ⁴⁰ tn Grk “makes itself,” “is made.”

[3:6]  ⁴¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:6]  ⁴² sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).

[3:7]  ⁴³ tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”

[3:7]  ⁴⁴ tn Grk “the human species.”

[3:8]  ⁴⁵ tc Most mss (C Ψ 1739^c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.

[3:9]  ⁴⁶ tc Most later mss (Ï), along with several versional witnesses, have θεόν (qeon, “God”) here instead of κύριον (kurion, “Lord”). Such is a predictable variant since nowhere else in the NT is God described as “Lord and Father,” but he is called “God and Father” on several occasions. Further, the reading κύριον is well supported by early and diversified witnesses (̲⁰ א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.

[3:9]  ⁴⁷ tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.

[3:10]  ⁴⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:12]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[3:13]  ⁵⁰ tn Grk “works in the gentleness of wisdom.”

[3:15]  ⁵¹ tn Grk “This.”

[3:15]  ⁵² tn Grk “come down”; “descend.”

[3:15]  ⁵³ tn Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46; Jude 19.

[3:17]  ⁵⁴ tn Or “willing to yield,” “open to persuasion.”

[3:17]  ⁵⁵ tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”

[3:17]  ⁵⁶ tn Or “sincere.”

[3:18]  ⁵⁷ tn Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.

[3:18]  ⁵⁸ tn Grk “is sown.”

[3:18]  ⁵⁹ tn Or “for,” or possibly “by.”