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詩編 1

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1Blessed 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; 2but instead his delight is in the law of the LORD, and on his law he meditates day and night. 3He will be like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither; whatever he does will prosper. 4The wicked are not so, but instead are like the chaff that the wind drives away. 5Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous. 6For the LORD knows the way of the righteous, and the way of the wicked will perish.

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各教派が一致している点

Universally, Psalm 1 functions canonically as a wisdom prologue outlining the 'Two Ways' of the righteous and the wicked. Broadly, the 'Blessed man' is typologically identified with Jesus Christ, who alone perfectly fulfills the law, and the command to meditate day and night is applied as a mandate for daily personal devotions and Bible reading. Several traditions find further specific meaning in the psalm's imagery, interpreting the progression of walking, standing, and sitting as the… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • The 'Blessed man' is typologically identified with Jesus Christ, who alone perfectly fulfills the law. (6 affirm)
  • The command to meditate day and night is applied as a mandate for daily personal devotions and Bible reading. (8 affirm)

各教派の相違点

  • The 'law of the Lord' is interpreted through a strict covenantal divide, referring exclusively to the New Covenant scriptures for the Christian believer.

    reformed: DENY; methodist: DENY; anabaptist: QUALIFY; adventist: DENY; restorationist: AFFIRM

  • The 'law of the Lord' affirms the perpetuity of the eternal moral law, specifically encompassing the seventh-day Sabbath.

    adventist: AFFIRM; restorationist: DENY

  • Meditation on the law is understood primarily as rigorous, rational study of the written text rather than mystical contemplation.

    orthodox: DENY; restorationist: AFFIRM

  • The command to meditate day and night provides the scriptural rationale for the cyclical recitation of the Psalter in the Daily Office.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY

  • The inability of the wicked to stand in the judgment points specifically to an eschatological investigative judgment.

    catholic: DENY; adventist: AFFIRM

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

Psalm 1 serves as the wisdom prologue to the entire Psalter, establishing the fundamental biblical motif of the 'Two Ways': the path of righteousness and the path of wickedness. In its original setting, it contrasts the blessedness of the one who meditates continually on the Torah with the instability and ultimate destruction of the wicked, who are likened to wind-blown chaff. The psalm operates as a didactic summary, framing the rest of the Psalms not merely as songs, but as a law to be meditated upon day and night. Reception: The Catholic reception of Psalm 1 is fundamentally Christological and sacramental, drawing heavily on the nuances of the Greek Septuagint and the Latin Vulgate. Augustine, in his Enarrationes in Psalmos, reads the 'Blessed man' of verse 1 typologically as the Lord Jesus Christ, the only one who perfectly avoided the 'chair of pestilence'—a specific Vulgate rendering (cathedra pestilentiae) of the 'seat of scoffers' which Latin Fathers frequently associated with heresy and pride. Furthermore, the 'tree planted by the streams of water' in verse 3 is interpreted sacramentally; Hilary of Poitiers, in his Tractatus super Psalmos, identifies these waters with the sacrament of Baptism, by which the believer is grafted into Christ. The Douay-Rheims rendering of verse 5, 'the wicked shall not rise again in judgment,' generated significant scholastic discussion. Thomas Aquinas, in his In Psalmos Davidis Expositio, clarifies that this does not deny the general resurrection of the body, but rather indicates that the damned will not rise to the glory of the saints or require a trial to determine their already condemned state.

Eastern Orthodox

Psalm 1 functions as the wisdom prologue to the entire Psalter. It establishes a fundamental dichotomy between the 'Two Ways': the path of the righteous and the path of the wicked. The text emphasizes that true blessedness and stability come from delighting in and continually meditating on God's instruction (Torah). The righteous are compared to a deeply rooted, fruitful tree nourished by continuous waters, whereas the wicked are described as rootless, unstable chaff driven away by the wind, leading ultimately to their downfall in the divine judgment. Reception: The Eastern Orthodox tradition, reading the Psalter primarily through the Septuagint (LXX) and the Fathers, interprets this psalm Christologically, ascetically, and eschatologically. The 'Blessed Man' (verse 1) is supremely understood to be Jesus Christ, the only one who perfectly resisted all sin and fulfilled the law. For the believer, the progression of actions in verse 1 ('walk', 'stand', 'sit') is read by Fathers like Basil the Great as an ascetic map of temptation: from initial suggestion, to active engagement, and finally to the entrenched habit of sin. This is underscored by the LXX rendering of 'seat of scoffers' as the 'seat of pestilence,' highlighting sin and heresy as a deadly contagion. In verse 5, the LXX states that the wicked 'shall not rise again in judgment' (anastesontai). To avoid contradicting the doctrine of the universal resurrection, John Chrysostom clarifies that the wicked will indeed physically rise, but they will not rise to vindication, honor, or a place in the 'congregation of the righteous.' Furthermore, the 'tree' planted by the waters (verse 3) is frequently received as a type of the Cross, and as a picture of the soul nourished by the living waters of the Holy Spirit.

Oriental Orthodox

Psalm 1 serves as the wisdom prologue to the Psalter, contrasting the paths of the righteous and the wicked. It defines the blessed life negatively—by abstaining from the counsel, path, and seat of sinners (v. 1)—and positively—by unceasing meditation on divine instruction (v. 2). The righteous are likened to a fruitful, eternally green tree nourished by water (v. 3), while the wicked are ephemeral chaff blown by the wind (v. 4). The Psalm concludes with an eschatological certainty: the wicked will not endure judgment, for Yahweh intimately knows and preserves the way of the righteous (v. 5-6). Reception: In the Oriental Orthodox tradition, deeply shaped by the Alexandrian Fathers, this Psalm is read with an intense Christological and typological focus. Following Athanasius's instruction that the Psalms prophesy the Savior while mirroring the human soul, the 'blessed man' (v. 1) is ultimately understood to be Jesus Christ, the only one who perfectly fulfilled the law and definitively rejected the 'counsel of the ungodly.' Consequently, human blessedness is achieved through union with Him. Cyril of Alexandria and later miaphysite commentators interpret the 'tree planted by streams of water' (v. 3) as referring both to the life-giving wood of the cross and to the believer who is firmly rooted in the Church, nourished by the waters of baptism and the Holy Spirit. Furthermore, relying heavily on the Septuagint translation tradition (which renders 'seat of scoffers' as 'chair of pestilence'), Syriac and Coptic exegetes often read verse 1 as a warning against heresy and spiritual corruption, viewing heterodox teachings as a contagious disease that the orthodox ascetic must strictly avoid.

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1Blessed 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; 2but his delight is in Yahweh’s law. On his law he meditates day and night. 3He will be like a tree planted by the streams of water, that produces its fruit in its season, whose leaf also does not wither. Whatever he does shall prosper. 4The wicked are not so, but are like the chaff which the wind drives away. 5Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous. 6For Yahweh knows the way of the righteous, but the way of the wicked shall perish.

KJV · King James Version

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

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意味が変わる相違点 (18)
  • v1 [lexical]: Translates the term for the unrighteous as 'ungodly' or 'wicked' and varies the verb form and connective for standing. — “ungodly nor standeth in” (KJV, WEBSTER) vs “wicked stand on” (WEB) vs “wicked” (ASV) vs “wicked And” (YLT) vs “wicked and not” (DARBY) vs “stood” (DRC)
  • v1 [lexical]: Translates the word for a course or road as 'way' or 'path'. — “way” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “path” (WEB)
  • v1 [grammatical]: Varies the verb tense and connective for 'sit'. — “nor sitteth” (KJV, ASV, WEBSTER) vs “sit” (WEB) vs “hath not stood And” (YLT) vs “and not” (DARBY) vs “sat” (DRC)
  • v1 [lexical]: Translates the word for a place of sitting as 'seat' or 'chair'. — “seat” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “chair” (DRC)
  • v1 [textual]: Reflects a difference in underlying texts, reading either 'scoffers/scorners' (MT) or 'pestilence' (LXX/Vulgate). — “scoffers” (WEB, ASV, WEBSTER) vs “the scornful” (KJV) vs “scorners hath not sat” (YLT) vs “scorners” (DARBY) vs “pestilence” (DRC)
  • v2 [lexical]: Translates the Divine Name as 'the LORD' or transliterates it as 'Yahweh'/'Jehovah'. — “the” (KJV, ASV, YLT, WEBSTER, DRC) vs “Yahweh’s” (WEB) vs “Jehovah's” (DARBY)
  • v2 [grammatical]: Varies the verb tense and form for 'meditate'. — “meditate” (KJV, ASV, DARBY, WEBSTER) vs “meditates” (WEB) vs “doth by” (YLT) vs “shall” (DRC)
  • v3 [grammatical]: Varies the tense and mood of the verb indicating comparison. — “shall be like” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “hath been as” (YLT) vs “is as” (DARBY)
  • v3 [grammatical]: Varies the pronoun referring to the tree ('his', 'its', or 'whose'). — “whose” (WEB, ASV) vs “his” (KJV) vs “And its” (YLT) vs “and whose” (DARBY) vs “its” (WEBSTER) vs “And” (DRC)
  • v3 [lexical]: Varies the translation for the leaf's decay ('wither' or 'fall off') and the inclusive pronoun ('whatever' or 'all that'). — “Whatever” (WEB, WEBSTER) vs “wither and whatsoever” (KJV, ASV) vs “all that” (YLT, DARBY) vs “fall off all” (DRC)
  • v3 [grammatical]: Varies the verb forms for doing and prospering, with some translations treating 'prosper' as a causative action. — “doeth shall prosper” (KJV, ASV, WEBSTER) vs “does” (WEB) vs “doth he causeth to” (YLT) vs “prospereth” (DARBY) vs “do shall” (DRC)
  • v4 [textual]: Reflects a difference in underlying texts, reading either 'chaff' (MT) or 'dust' (LXX/Vulgate). — “chaff which the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “wicked But as that” (YLT) vs “dust” (DRC)
  • v5 [lexical]: Translates the term for the unrighteous as 'ungodly' or 'wicked' and varies the verb for rising or standing. — “wicked” (WEB, ASV, DARBY, DRC) vs “ungodly shall” (KJV, WEBSTER) vs “wicked rise” (YLT)
  • v5 [lexical]: Translates the word for a gathering as 'congregation', 'company', 'assembly', or 'council'. — “congregation” (WEB, KJV, ASV, WEBSTER) vs “company” (YLT) vs “assembly” (DARBY) vs “council” (DRC)
  • v5 [lexical]: Translates the term for those who are right with God as 'righteous' or 'just'. — “righteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “just” (DRC)
  • v6 [lexical]: Translates the Divine Name as 'the LORD' or transliterates it as 'Yahweh'/'Jehovah', and varies the verb tense. — “the Lord knoweth” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh knows” (WEB) vs “Jehovah is knowing” (YLT)
  • v6 [grammatical]: Varies the conjunction joining the two clauses ('but' vs 'and'). — “righteous but” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT) vs “just and” (DRC)
  • v6 [lexical]: Translates the term for the unrighteous as 'ungodly' or 'wicked', and varies the verb for their destruction ('perish' or 'is lost'). — “wicked” (WEB, ASV, DARBY, DRC) vs “ungodly shall perish” (KJV, WEBSTER) vs “wicked is lost” (YLT)

このページの背景

原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

神の御名: YHWH (the LORD)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

Historical-critical analysis identifies Psalm 1 as a didactic Wisdom Psalm, functioning as a prologue to the Psalter. Lacking a superscription, it establishes the 'Two Ways' motif prevalent in ancient Near Eastern wisdom literature. Philologically, verse 1 uses a progressive poetic triad (walk/counsel, stand/way, sit/seat) to illustrate deepening entanglement with the wicked. In verse 2, 'torah' is understood broadly as divine instruction rather than merely legal code, and the verb for meditate ('hagah') denotes a physical, low murmuring or recitation rather than silent, abstract thought. Verse 3 employs arid-climate agricultural imagery, comparing the righteous to a tree nourished by irrigation canals ('palge mayim'), while verse 4 contrasts this with the threshing-floor imagery of chaff blown by the wind. Verse 6 summarizes the retributive theology characteristic of early wisdom traditions, where Yahweh's 'knowing' implies intimate involvement and protection.

Jewish interpretation

In its immediate context, Psalm 1 functions as the didactic prologue to the entire Book of Psalms (Tehillim). It establishes a foundational wisdom framework, shifting the focus from communal Temple liturgy to individual, daily piety centered on divine instruction (Torah). The text sets up a stark dualism between the righteous (characterized by their separation from evil and their unceasing meditation on God's law) and the wicked (characterized by instability and ultimate destruction). The progression of verbs in the first verse—walking, standing, sitting—depicts a trajectory of behavior, contrasting the organic, stable growth of the righteous (a well-watered tree) with the weightless impermanence of the wicked (chaff).

Latter-day Saint

Psalm 1 functions as a wisdom prologue to the entire Psalter, starkly contrasting two ways of life: the path of the righteous and the path of the wicked. The righteous, who distance themselves from sinners and instead meditate continually on the law of the Lord (verses 1-2), are depicted as a flourishing, fruitful tree permanently nourished by streams of water (verse 3). Conversely, the wicked lack substance and stability; they are compared to weightless chaff scattered by the wind (verse 4). Because of this fundamental difference in character and foundation, the wicked will be unable to stand in the ultimate judgment (verse 5), as their path naturally perishes while the Lord watches over the way of the righteous (verse 6).

Jehovah's Witnesses

Psalm 1 serves as the wisdom introduction to the entire Psalter, establishing a foundational contrast between two ways of life: the path of the righteous and the path of the wicked. It describes the righteous person as one who rejects the influence of sinners and instead finds deep, continuous joy in meditating on the law of God. This person is likened to a deeply rooted tree nourished by constant water streams, yielding fruit and prospering. Conversely, the wicked are described as rootless and unstable, like chaff driven away by the wind. The psalm concludes with a divine verdict: God intimately knows and secures the way of the righteous, while the way of the wicked will ultimately come to ruin.

NCBによる翻訳の選択 (29)
  • v1: Blessed — Maintains dignified English resonance while leaving open the typological and christological applications observed in canonical reception.
  • v1: Blessed is the man who — Retains standard English phrasing, flattening the aleph-shin-resh assonance which cannot be naturally replicated in dignified English.
  • v1: does not walk ... nor stand ... nor sit — Uses gnomic present verbs to convey the habitual character intended by the Hebrew perfect tense verbs in wisdom literature.
  • v1: the wicked ... sinners ... scoffers — English generic class substantives convey the plural categories naturally, treating the flattening of the anarthrous source feature as a necessary stylistic choice.
  • v1: in the counsel — Translates the Hebrew noun accurately in contemporary, dignified English.
  • v1: scoffers — Adheres to the Masoretic Hebrew text rather than the Septuagint/Vulgate reading.
  • v1: way — Retains the lexical choice that forms a direct, repeated inclusio with verse 6.
  • v1: sit in the seat — Directly preserves the source-text cognate root connection between 'moshav' and 'yashav' in dignified English.
  • v2: but instead — Translates the compound particle to establish a strong adversative contrast to verse 1 and prepare for its exact repetition in verse 4.
  • v2: in the law — Employs the term 'law' to maintain the matrix dispute over whether this refers exclusively to New Covenant scriptures or encompasses the seventh-day Sabbath.
  • v2: the LORD — Renders the Divine Name consistently according to the specified map.
  • v2: in the law ... on his law — Directly preserves the two-fold lexical repetition of the source text.
  • v2: meditates — Keeps the phrasing open to preserve the matrix dispute between rational study, cyclical recitation, and mystical contemplation.
  • v3: He will be — Expresses the ongoing consecutive result of the righteous man's state in standard modern English.
  • v3: by streams of water — Accurately reflects the Hebrew plural construct while using natural environmental terminology.
  • v3: that yields its fruit — Translates the active verb 'natan' to reflect natural agricultural yield in modern English.
  • v3: and its leaf does not wither — Translates the clause to maintain the strict singular pronominal focus on the tree found in the Hebrew text.
  • v3: whatever he does will prosper — Updates the tense to contemporary gnomic expectations, matching the earlier future marker.
  • v4: The wicked are not so — Accurately reflects the inclusion of the definite article 'ha-resha'im' in the Hebrew text of this verse.
  • v4: but instead — Precisely repeats the English rendering chosen for verse 2, preserving the structural parallelism of the source.
  • v4: like the chaff that the wind drives away — Follows the Masoretic reading 'mohtz' (chaff) rather than the Septuagint/Vulgate reading.
  • v5: Therefore the wicked will not stand — Updates the auxiliary verb to 'will' while preserving the matrix dispute regarding eschatological investigative judgment.
  • v5: in the judgment — Preserves the definite article and leaves the matrix dispute concerning an eschatological investigative judgment fully intact.
  • v5: the wicked ... nor sinners — Uses generic classes to flatten the anarthrous source nouns, matching the repetition structure directly to verse 1.
  • v5: in the congregation of the righteous — Translates 'adat' using established vocabulary that signifies a gathered communal entity.
  • v6: For the LORD knows — Renders the Divine Name consistently with the provided map.
  • v6: and the way — Translates the conjunctive waw directly without inserting an adversative, allowing the inherent contrast to remain implicit.
  • v6: the way of the righteous ... the way of the wicked — Flattens the anarthrous nouns into English generics while directly preserving the structural repetition of 'derekh' and the inclusio with verse 1.
  • v6: will perish — Replaces archaic 'shall' with the appropriate contemporary future tense marker 'will'.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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