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 to the second, דּרך mode of conduct, action, life; in reference to the third, מושׁב which like the Arabic méglis 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, 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