Psalms 1-2
Human “pleasure” (in contrast to ʾhb) never has God/Yahweh as an obj., but rather the “word of Yahweh” (Jer 6:10), his “commandments” (Psa 112:1; 119:35), also “knowledge of his ways” (Isa 58:2; Job 21:14), “insight” (Prov 18:2), “blessing” (Psa 109:17), and “nearness to God” (Isa 58:2).
Human “pleasure” (in contrast to ʾhb) never has God/Yahweh as an obj., but rather the “word of Yahweh” (Jer 6:10), his “commandments” (Psa 112:1; 119:35), also “knowledge of his ways” (Isa 58:2; Job 21:14), “insight” (Prov 18:2), “blessing” (Psa 109:17), and “nearness to God” (Isa 58:2).
The basic idea of the root yārâ is “to throw” or “to cast” with the strong sense of control by the subject.
Scope of the Word
The word tôrâ means basically “teaching” whether it is the wise man instructing his son or God instructing Israel. The wise give insight into all aspects of life so that the young may know how to conduct themselves and to live a long blessed life (Prov 3:1f.). So too God, motivated by love, reveals to man basic insight into how to live with each other and how to approach God. Through the law God shows his interest in all aspects of man’s life which is to be lived under his direction and care. Law of God stands parallel to word of the Lord to signify that law is the revelation of God’s will (e.g. Isa 1:10). In this capacity it becomes the nation’s wisdom and understanding so that others will marvel at the quality of Israel’s distinctive life style (Deut 4;6). Thus there is a very similar understanding of the role of teaching with its results in the wisdom school, in the priestly instruction, and the role of the law with its results for all the people of the covenant.
hāgâ occurs primarily in poetry, especially in Ps and Isa. It is used in the Qal, except for Isa 8:19 (Hiphil).
The basic meaning of hāgâ and its cognates is a low sound, characteristic of the moaning of a dove (Isa 38:14; 59:1 l) or the growling of a lion over its prey (Isa 31:4).
Another positive use relates to meditating upon the Word of God, which, like the plots of the wicked (Ps 38:12 [H 13]), goes on day and night (Josh 1:8; Ps 1:2). Perhaps the Scripture was read half out loud in the process of meditation. The psalmist also speaks about meditating upon God (63:6 [H 7]) and his works (77:12 [H 13]; 143:5).
ORIGEN: Certainly, even if I shall not have been able to understand everything, if I am, nevertheless, busily engaged in the divine Scriptures and “I meditate on the law of God day and night” and at no time at all do I desist inquiring, discussing, investigating, and certainly, what is greatest, praying God and asking for understanding from him who “teaches humankind knowledge,” I shall appear to dwell “at the well of vision.” … You too, therefore, if you shall always search the prophetic visions, if you always inquire, always desire to learn, if you meditate on these things, if you remain in them, you too will receive a blessing from the Lord and dwell “at the well of vision.” For the Lord Jesus will appear to you also, “in the way,” and will open the Scriptures to you so that you may say, “Was not our heart burning within us when he opened to us the Scriptures?” But he appears to those who think about him and meditate on him and live “in his law day and night.” HOMILIES ON PSALMS 11.3.
Another positive use relates to meditating upon the Word of God, which, like the plots of the wicked (Ps 38:12 [H 13]), goes on day and night (Josh 1:8; Ps 1:2). Perhaps the Scripture was read half out loud in the process of meditation. The psalmist also speaks about meditating upon God (63:6 [H 7]) and his works (77:12 [H 13]; 143:5).
MEDITATION LEADS TO ACTION. ORIGEN: [The blessed person] meditates on the law of the Lord day and night, not as one who entrusts the words of the law to his memory without works, but as one who by meditating performs works consistent with it, until through the disciplined meditation of the works that the law instructs, he is prepared for excelling in all the things that apply for living perfectly according to the law. SELECTIONS FROM THE PSALMS 1.2.
MEDITATION MEANS PERFORMING THE LAW. HILARY OF POITIERS: Meditation in the law does not lie in reading its words but in pious performance of its injunctions; not in a mere perusal of the books and writings but in a practical meditation and exercise in their respective contents, and in a fulfillment of the law by the works we do by night and day, as the apostle says: “Whether you eat or drink, or whatsoever you do, do all to the glory of God.” HOMILY ON PSALM 1.12.
REBUILDING WHAT ADAM DESTROYED. ARNOBIUS THE YOUNGER: The memory of the law of God overtakes [the blessed person’s] own will. And day and night he models his behavior through meditation on divine law so that the life that Adam destroyed by his contempt, he himself may find by guarding it, remaining deep in the flowing water of the law, taking hold of the everlasting tree of life; so, finally, whatever he does will prosper. COMMENTARY ON THE PSALMS 1.