New American Standard Bible 1995

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Psalm

Note Journal Prayer

53

:

1

“

For the choir director; according to Mahalath. A Maskil of David. The fool has said in his heart, "There is no God," They are corrupt, and have committed abominable injustice; There is no one who does good.

Lexicon

Verse part Definition: Part of speech: Strong's: Hebrew: Transliteration:
For the choir director; according to Mahalath. A Maskil of David. The fool foolish, senseless Adjective H5036 נָבָ֣ל na·val
has said to utter, say Verb H559 אָ֘מַ֤ר a·mar
in his heart, inner man, mind, will, heart Noun H3820 בְּ֭לִבֹּו be·lib·bov
"There nothing, nought Particle H369 אֵ֣ין ein
is no nothing, nought Particle H369 אֵ֣ין ein
God," God, god Noun H430 אֱלֹהִ֑ים e·lo·him;
They are corrupt, perhaps to go to ruin Verb H7843 הִֽ֝שְׁחִ֗יתוּ hish·chi·tu
and have committed abominable to abhor Verb H8581 וְהִֽתְעִ֥יבוּ ve·hit·'i·vu
injustice; injustice, unrighteousness Noun H5766 עָ֝֗וֶל a·vel
There is no one nothing, nought Particle H369    
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

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who does do, make Verb H6213 עֹֽשֵׂה־ o·seh-
good. a good thing, benefit, welfare Adjective H2896 טֹֽוב׃ to·vv.

People

David

David [N] [B] [H] [S] beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother's name is not recorded. Some think she was the Nahash of  2 Samuel 17:25 . As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face ( 1 Samuel 16:12 ;  17:42 ).  His early... View Details

Mahalath

Mahalath [N] [S] a lute; lyre.  The daughter of Ishmael, and third wife of Esau ( Genesis 28:9 ); called also Bashemath ( Genesis 36:3 ).    The daughter of Jerimoth, who was one of David's sons. She was one of Rehoboam's wives ( 2 Chronicles 11:18 ).    These dictionary topics are from M.G. Easton M.A., D.D., Illustrated Bible Dictionary, Third Edition,... View Details

Parallel Verses

Removed text
Added text
New American Standard Bible 1995 For the choir director; according to Mahalath. A Maskil of David. The fool has said in his heart, "There is no God," They are corrupt, and have committed abominable injustice; There is no one who does good.
King James Bible For {To the choir director; according to Mahalath. chief Musician upon Mahalath, Maschil, A Maskil Psalm of David. David.} The fool has hath said in his heart, "There is no God," They are corrupt, and have committed abominable injustice; There is no one who does God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.
Hebrew Greek English For the choir director; according to Mahalath. A Maskil of David. The fool has said in his heart, "There is no God," They are corrupt, and have committed abominable injustice; There is no one who does good.