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| PLEASE PIN THIS IMAGE - The true meaning hiding within Psalm 1 |
However, thanks to the difficulties of translating Hebrew into English, and the general ignorance of Christians about ancient Hebrew culture, there are a lot of nuances modern-day believers miss about this grand book of theologically-laden poetry. So I’ve decided to walk through the precious book, one psalm at a time, writing an article about each to help clarify the meanings hidden within each one.
I’m doing it just as much for myself as for you. 😉
Let’s dig into the first Psalm, shall we?
True blessing; and, the “way” concept.
Verse one states, “Blessed is the one who does not walk in step with the wicked or stand in the way of sinners or sit in the company of mockers.”
Let’s first examine the word “blessed.” Translated from the Hebrew ashrei, it implies a state of happiness or deep well-being. Not a vague blessing from heaven, but the flourishing of a life that is aligned with God’s righteousness. Though the phrase “blessed is the man” sounds passive, it in fact refers to an active state of choosing a particular way of life.
Speaking of “way”… I don’t know about you, but when I read “stand in the way,” I picture a person hanging around sinners, like attending one of their parties.
However, the Hebrew word derek which is translated as either "way" or "path" does not refer to a temporary state or to momentary behavior. In actuality, it refers to entire life orientation or worldview. So to stand in the “way” of sinners means that a person is living a willfully sinful life.
Another aspect of this verse which most Christians miss is that “walk…stand…sit” indicates a gradual progression into wickedness. Halakh (walk) is casual exposure or movement alongside another. ’Amad (stand) is stopping and lingering. Yashav (sit) is settling in and becoming a part of the group. Flirtation with sin, comfort with sin, full identification with sin.
The verse may be indicating that this progression is difficult to stop once someone has taken the first step. Thus, the blessed person is someone who refrains from even contemplating moving toward the wicked, because it is all the easier to remain righteous if one never takes the first step, and all the more difficult to repent once one begins walking that road.
Meditation versus muttering.
“But whose delight is in the law of the Lord, and who meditates on His law day and night [vs 2].”
“Law” in this verse refers specifically to the Torah, holy and divinely-inspired instruction and guidance. It’s about living in covenant with God.
Throughout the Old Testament, you will find the Hebrew word hagah translated into the word for “meditate.” Perhaps back when the printing press was invented, that word carried a different connotation for English speakers and was not an inept translation. But today, we think of it as the act of sitting silently while keeping our minds clear.
However, the Hebrew word means to “mutter” or “growl in a low tone.” The ancient Jews studied and memorized Scripture by muttering it repetitively to themselves. This correlates with modern education research, which has found that repeating facts or lines of poetry or whatever audibly is more effective than silent repetition.
This verse isn’t speaking of generic Scripture study, however. The “day and night” at the end of the it hints at something specific, that something being the Shema prayer that was repeated every day, in the morning and in the evening. You’ve probably heard it before: “Hear, O Israel: the Lord our God, the Lord is One.”
It wouldn’t be a bad prayer for Christians to pick up. After all, if you’re frequently reminding yourself of God’s presence, and that He alone deserves your worship, it makes stepping into sin a lot less desirable.
The loveliest part of Psalm 1.
“He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither – whatever he does prospers.”
The Hebrew word shatul, translated as “planted,” implies intentional transplantation rather than wild growth. As the Egyptians grew crops near the Nile River, Near Eastern peoples transplanted desirable trees near irrigation canals to ensure they wouldn’t die of thirst during the dry periods of the year.
Speaking of irrigation canals, ready to have your brain flip upside down? For hundreds of years, Christians have read “streams of water” in this verse and envisioned a peaceful scene of a bubbling stream or slow-moving river flowing through a forest or carving a path between mountains.
In fact, the Hebrew phrase palgei mayim refers to man-made irrigation ditches. While this initially might knock the romanticism out of the verse, the Hebrew rendering packs a lot more punch.
It reflects how God has deliberately placed righteous people in a way that they can flourish. It’s about cultivated, sustained blessing.
The chaff and the wind.
Verse four reads, “Not so the wicked! They are like chaff that the wind blows away.”
Most Westerners these days are far removed from agricultural practices, so even those who have been told what chaff is have no practical experience with it. If you haven’t, you might consider obtaining a small amount of unhulled wheat and giving the grains careful study. On the outside is a hard, inedible shell, or husk. That’s the chaff. Before the advent of machines to do the job, farmers would harvest the grain, then throw large handfuls into the air when it was breezy. The heavier grain would fall back to the ground while the wind would carry away the much lighter chaff. The process is called “winnowing.”
Thus, the wicked are portrayed as lightweight, without root, and useless, blown around by circumstances. The verse speaks of how easily, speedily, and thoroughly divine judgment will one day dispense with all wickedness.
Which assembly?
“Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous,” states the fifth verse of Psalm 1.
Until I looked it up, I assumed that “assembly” referred to a Temple or synagogue congregation. In fact, the Hebrew word adat which is translated into “assembly” refers to a judicial assembly. In ancient Israel, the community would gather at the city gate in order to watch and participate in legal proceedings. Per this verse, people who intentionally commit wrongdoing would have no footing (“not stand”) or legitimacy in God’s justice.
The word “judgment” here comes from ba-mishpat. The phrase can refer to either legal or divine justice.
But the depth of meaning doesn’t end there. The phrase “the assembly of the righteous” translated from the Hebrew edat tzaddizkim, which is covenantal language tied to Israel’s identity as God’s chosen ones. Thus, the wicked are forbidden from joining God’s gathered people.
Likely as not, this verse served, among other things, as a stern warning against giving into the temptation to serve the false gods of the nations that surrounded them.
That's not irrelevant for today. We have the false gods of money, entertainment, sex, drugs, material goods, celebrities... the list goes on.
Diverging paths.
Verse six: “For the Lord watches over the way of the righteous, but the way of the wicked leads to destruction.”
Oof. If that’s not enough warning to keep your nose clean, I don’t know what would be!
In this verse, the English translation is particularly inept, because the Hebrew word yada, usually translated as “knows” or “watches over,” implies intimate, experiential knowledge.
It’s the same word use elsewhere in the Bible to express sexual intimacy in marriage.
God is not distant in the life of those who follow Him. Rather, He is an active participant and guide, living in covenantal relationship with the believer.
On the other hand, the way of wicked people disintegrates into nothing. Toveid, translated as “will perish,” can also indicate loss of direction. If you’re feeling spiritually lost, could it be that you’ve moved onto the path of sinners?
It’s worth thinking about. Even strong Christians succumb at times, and need to yield to the Good Shepherd and allow Him to pull us back into His flock.
The ten-thousand-foot view.
Most of the Psalms assume community participation, that the righteous are part of a group rooted in God’s law and covenant. It’s probably not coincidental that the very first Psalm emphasizes the fact.
Similarly, the Torah lifestyle and meditation are not intended solely for private practice, but for public participation, as well.
Finally, the Psalm is a vivid reminder that we have two major choices in life, two paths we can take. And the one we choose will determine whether or not God will have our backs as we take the journey through life.
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