Psalms 1:1

Context

Book 1
(Psalms 1-41)

Psalm 1¹

1:1 How blessed² is the one³ who does not follow⁴ the advice⁵ of the wicked,⁶

or stand in the pathway⁷ with sinners,

or sit in the assembly⁸ of scoffers!⁹

Micah 6:16

Context

6:16 You implement the regulations of Omri,

and all the practices of Ahab’s dynasty;¹⁰

you follow their policies.¹¹

Therefore I will make you an appalling sight,¹²

the city’s¹³ inhabitants will be taunted derisively,¹⁴

and nations will mock all of you.”¹⁵

[1:1] ¹sn Psalm 1. In this wisdom psalm the author advises his audience to reject the lifestyle of the wicked and to be loyal to God. The psalmist contrasts the destiny of the wicked with that of the righteous, emphasizing that the wicked are eventually destroyed while the godly prosper under the Lord’s protective care.

[1:1] ²tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see v. 3; Pss 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[1:1] ³tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” (Generic “he” is employed in vv. 2-3). Since the godly man described in the psalm is representative of followers of God (note the plural form צַדִּיקִים [tsadiqim, “righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may emphasize that godly individuals are usually outnumbered by the wicked. Retaining the singular allows the translation to retain this emphasis.

[1:1] ⁴tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk–stand–sit” envisions a progression from relatively casual association with the wicked to complete identification with them.

[1:1] ⁵tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

[1:1] ⁶tn In the psalms the Hebrew term רְשָׁעִים (rÿsha’im, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21).

[1:1] ⁷tn “Pathway” here refers to the lifestyle of sinners. To “stand in the pathway of/with sinners” means to closely associate with them in their sinful behavior.

[1:1] ⁸tn Here the Hebrew term מוֹשַׁב (moshav), although often translated “seat” (cf. NEB, NIV), appears to refer to the whole assembly of evildoers. The word also carries the semantic nuance “assembly” in Ps 107:32, where it is in synonymous parallelism with קָהָל (qahal, “assembly”).

[1:1] ⁹tn The Hebrew word refers to arrogant individuals (Prov 21:24) who love conflict (Prov 22:10) and vociferously reject wisdom and correction (Prov 1:22; 9:7-8; 13:1; 15:12). To “sit in the assembly” of such people means to completely identify with them in their proud, sinful plans and behavior.

[6:16] ¹⁰tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

[6:16] ¹¹tn Heb “and you walk in their plans.”

[6:16] ¹²tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

[6:16] ¹³tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

[6:16] ¹⁴tn Heb “[an object] of hissing,” which was a way of taunting someone.

[6:16] ¹⁵tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).