PSALM 119 [1]

The path of Torah is the way of Yahweh’s covenant

 

 

Aleph 1 How blessed [2] are those whose way [3] is blameless,

Who walk in the law [4] of Yahweh. [5] [6]

Aleph 2 How blessed are those who observe His testimonies, [7]

Who seek Him with all their heart.

Aleph 3 They also do no unrighteousness;

They walk in His ways. [8]

Aleph 4 You have ordained Your precepts, [9]

That we should keep [10] them diligently.

Aleph 5 Oh that my ways may be established

To keep Your statutes! [11]

Aleph 6 Then I shall not be ashamed

When I look upon all Your commandments. [12]

Aleph 7 I shall give thanks to You with uprightness of heart,

When I learn [13] Your righteous judgments. [14]

Aleph 8 I shall keep Your statutes;

Do not forsake me utterly! [15]

 

 

 

Beth 9 How can a young man keep his way [16] pure?

By keeping it according to Your word. [17]

Beth 10 With all my heart I have sought You;

Do not let me wander from Your commandments.

Beth 11 Your word [18] I have treasured in my heart,

That I may not sin against You.

Beth 12 Blessed are You,

O Yahweh; [19]

Teach me Your statutes.

Beth 13 With my lips I have told of

All the ordinances of Your mouth.

Beth 14 I have rejoiced in the way of Your testimonies,

As much as in all riches.

Beth 15 I will meditate on Your precepts

And regard Your ways. [20]

Beth 16 I shall delight in Your statutes;

I shall not forget [21] Your word. [22] [23]

 

 

Gimel 17 Deal bountifully with Your servant, [24]

That I may live [25] and keep Your word. [26]

Gimel 18 Open my eyes, that I may behold

Wonderful things from Your law. [27]

Gimel 19 I am a stranger in the earth;

Do not hide Your commandments from me. [28]

Gimel 20 My soul is crushed with longing

After Your ordinances at all times.

Gimel 21 You rebuke the arrogant, the cursed,

Who wander from Your commandments.

Gimel 22 Take away reproach and contempt from me,

For I observe Your testimonies.

Gimel 23 Even though princes sit and talk against me,

Your servant meditates [29] on Your statutes.

Gimel 24 Your testimonies also are my delight;

They are my counselors.

 

 

Daleth 25 My soul cleaves to the dust;

Revive me according to Your word. [30]

Daleth 26 I have told of my ways, and You have answered me;

Teach me Your statutes. [31]

Daleth 27 Make me understand the way of Your precepts,

So I will meditate on Your wonders.

Daleth 28 My soul weeps because of grief;

Strengthen me according to Your word.

Daleth 29 Remove the false way [32] from me,

And graciously grant me Your law.

Daleth 30 I have chosen the faithful way;

I have placed Your ordinances before me.

Daleth 31 I cling/cleave to Your testimonies;

O Yahweh;

do not put me to shame!

Daleth 32 I shall run the way of Your commandments,

For You will enlarge my heart.

 

 

He  33 Teach me, O Yahweh, the way of Your statutes,

And I shall observe it to the end.

He  34 Give me understanding, that I may observe [33] Your law

And keep it with all my heart.

He  35 Make me walk in the path [34] of Your commandments,

For I delight in it.

He  36 Incline my heart to Your testimonies

And not to dishonest gain.

He  37 Turn away my eyes from looking at vanity,

And revive me in Your ways.

He  38 Establish Your word to Your servant,

As that which produces reverence for You.

He  39 Turn away my reproach which I dread,

For Your ordinances are good.

He  40 Behold, I long for Your precepts;

Revive me through Your righteousness.

 

 

Vav [35] 41 And may Your lovingkindnesses [36] also come to me,

O Yahweh;

Your salvation according to Your word;

Vav 42 And so I will have an answer for him who reproaches me,

For I trust in Your word.

Vav 43 And do not take the word of truth utterly out of my mouth,

For I wait for Your ordinances.

Vav 44 And so I will keep Your law continually,

Forever and ever.

Vav 45 And I will walk at liberty,

For I seek Your precepts.

Vav 46 And I will also speak of Your testimonies before kings

And shall not be ashamed.

Vav 47 And I shall delight in Your commandments,

Which I love. [37]

Vav 48 And I shall lift up my hands to Your commandments,

Which I love;

And I will meditate on Your statutes.

 

 

Zayin 49 Remember the word to Your servant,

In which You have made me hope.

Zayin 50 This is my comfort in my affliction,

That Your word has revived me.

Zayin 51 The arrogant utterly deride me,

Yet I do not turn aside from Your law.

Zayin 52 I have remembered Your ordinances from of old,

O Yahweh, And comfort myself.

Zayin 53 Burning indignation has seized me because of the wicked,

Who forsake Your law.

Zayin 54 Your statutes are my songs

In the house of my pilgrimage. [38]

Zayin 55 I remember Your name in the night,

O Yahweh;

And keep Your law.

Zayin 56 This has become mine,

That I observe Your precepts.

 

 

Heth 57 Yahweh is my portion;

I have promised to keep Your words.

Heth 58 I sought Your favor with all my heart;

Be gracious to me according to Your word.

Heth 59 I considered my ways

And turned my feet to Your testimonies.

Heth 60 I hastened and did not delay

To keep Your commandments.

Heth 61 The cords of the wicked have encircled me,

But I have not forgotten Your law.

Heth 62 At midnight I shall rise to give thanks to You

Because of Your righteous ordinances.

Heth 63 I am a companion of all those who fear You,

And of those who keep Your precepts.

Heth 64 The earth is full of Your lovingkindness, O Yahweh;

Teach me Your statutes. [39]

 

 

Teth 65 You have dealt well [40] with Your servant,

O Yahweh, according to Your word.

Teth 66 Teach me good discernment/taste and knowledge,

For I believe [41] in Your commandments. [42]

Teth 67 Before I was afflicted I went astray,

But now I keep Your word.

Teth 68 You are good and do good; [43]

Teach me Your statutes.

Teth 69 The arrogant have forged a lie against me;

With all my heart I will observe Your precepts.

Teth 70 Their heart is covered with fat,

But I delight in Your law.

Teth 71 It is good for me that I was afflicted,

That I may learn Your statutes.

Teth 72 The law of Your mouth is better to me

Than thousands of gold and silver pieces.

 

 

 

Yodh 73 Your hands [44] made me and fashioned me;

Give me understanding, that I may learn Your commandments.

Yodh 74 May those who fear You see me and be glad,

Because I wait for Your word.

Yodh 75 I know, O Yahweh, that Your judgments are righteous,

And that in faithfulness You have afflicted me.

Yodh 76 O may Your lovingkindness comfort me,

According to Your word to Your servant.

Yodh 77 May Your compassion come to me that I may live,

For Your law is my delight.

Yodh 78 May the arrogant be ashamed, for they subvert me with a lie;

But I shall meditate on Your precepts.

Yodh 79 May those who fear You turn to me,

Even those who know Your testimonies.

Yodh 80 May my heart be blameless in Your statutes,

So that I will not be ashamed. [45]

 

 

Kaph 81 My soul languishes [46] for Your salvation;

I wait for Your word. [47]  [48]

Kaph 82 My eyes fail with longing for Your word,

While I say, “When will You comfort me?”

Kaph 83 Though I have become like a wineskin in the smoke,

I do not forget Your statutes.

Kaph 84 How many are the days of Your servant?

When will You execute judgment on those who persecute me?

Kaph 85 The arrogant have dug pits for me,

Men who are not in accord with Your law. [49]

Kaph 86 All Your commandments are faithful;

They have persecuted me with a lie; help me!

Kaph 87 They almost destroyed me on earth,

But as for me, I did not forsake Your precepts.

Kaph 88 Revive me according to Your lovingkindness,

So that I may keep the testimony of Your mouth. [50]

 

 

 

Lamedh 89 Forever,

O Yahweh;

Your word is settled in heaven. [51]

Lamedh 90 Your faithfulness continues throughout all generations;

You established the earth, and it stands. [52]

Lamedh 91 They stand this day according to Your ordinances,

For all things are Your servants.

Lamedh 92 If Your law had not been my delight,

Then I would have perished in my affliction.

Lamedh 93 Forever [53] I will never forget Your precepts,

For by them You have revived me.

Lamedh 94 I am Yours, save me;

For I have sought Your precepts.

Lamedh 95 The wicked wait for me to destroy me;

I shall diligently consider Your testimonies.

Lamedh 96 I have seen a limit to all perfection;

Your commandment is exceedingly broad. [54]

 

 

 

Mem 97 O how I love Your law!

It is my meditation all the day.

Mem 98 Your commandments make me wiser than my enemies,

For they are ever mine.

Mem 99 I have more insight than all my teachers,

For Your testimonies are my meditation.

Mem 100 I understand more than the aged,

Because I have observed Your precepts.

Mem 101 I have restrained my feet from every evil way,

That I may keep Your word.

Mem 102 I have not turned aside from Your ordinances,

For You Yourself have taught me.

Mem 103 How sweet are Your words to my taste!

Yes, sweeter than honey to my mouth!

Mem 104 From Your precepts I get understanding;

Therefore I hate every false way. [55]

 

 

Nun 105 Your word is a lamp to my feet

And a light to my path.

Nun 106 I have sworn and I will confirm it,

That I will keep Your righteous ordinances.

Nun 107 I am exceedingly afflicted

O Yahweh;

Revive me, according to Your word.

Nun 108 O accept the freewill offerings of my mouth,

O Yahweh;

And teach me Your ordinances.

Nun 109 My life is continually in my hand,

Yet I do not forget Your law.

Nun 110 The wicked have laid a snare for me,

Yet I have not gone astray from Your precepts.

Nun 111 I have inherited Your testimonies forever,

For they are the joy of my heart.

Nun 112 I have inclined my heart to perform Your statutes

Forever, even to the end.

 

 

 

Samekh 113 I hate those who are double-minded,

But I love Your law. [56]

Samekh 114 You are my hiding place and my shield;

I wait for Your word.

Samekh 115 Depart from me, evildoers,

That I may observe the commandments of my God. [57]

Samekh 116 Sustain me according to Your word, that I may live;

And do not let me be ashamed of my hope.

Samekh 117 Uphold me that I may be safe,

That I may have regard for Your statutes continually.

Samekh 118 You have rejected all those who wander from Your statutes,

For their deceitfulness is useless.

Samekh 119 You have removed all the wicked of the earth like dross;

Therefore I love Your testimonies.

Samekh 120 My flesh trembles for fear of You,

And I am afraid of Your judgments.

 

 

Ayin 121 I have done justice and righteousness;

Do not leave me to my oppressors.

Ayin 122 Be surety for Your servant [58] for good;

Do not let the arrogant oppress me.

Ayin 123 My eyes fail with longing for Your salvation

And for Your righteous word.

Ayin 124 Deal with Your servant according to Your lovingkindness

And teach me Your statutes.

Ayin 125 I am Your servant; give me understanding,

That I may know Your testimonies.

Ayin 126 It is time to act,

for Yahweh;

For they have broken Your law.

Ayin 127 Therefore I love Your commandments

Above gold, yes,

above fine gold. [59]

Ayin 128 Therefore I esteem right all Your precepts concerning everything,

I hate every false way.

 

 

Pe 129 Your testimonies are wonderful/supernatural/miraculous;

Therefore my soul observes them. [60]

Pe 130 The unfolding of Your words gives light;

It gives understanding to the simple.

Pe 131 I opened my mouth wide and panted,

For I longed for Your commandments.

Pe 132 Turn to me and be gracious to me,

After Your manner with those who love Your name.

Pe 133 Establish my footsteps in Your word,

And do not let any iniquity have dominion over me.

Pe 134 Redeem me from the oppression of man,

That I may keep Your precepts.

Pe 135 Make Your face shine upon Your servant, [61]

And teach me Your statutes. [62]

Pe 136 My eyes shed streams of water,

Because they do not keep Your law. [63]

 

 

Tsadhe 137 Righteous are You,

O Yahweh;

And upright are Your judgments. [64]

Tsadhe 138 You have commanded Your testimonies in righteousness

And exceeding faithfulness.

Tsadhe 139 My zeal has consumed me,

Because my adversaries have forgotten Your words.

Tsadhe 140 Your word is very pure/refined,

Therefore Your servant loves it.

Tsadhe 141 I am small and despised,

Yet I do not forget Your precepts.

Tsadhe 142 Your righteousness is an everlasting righteousness,

And Your law is truth.

Tsadhe 143 Trouble and anguish have come upon me,

Yet Your commandments are my delight.

Tsadhe 144 Your testimonies are righteous forever;

Give me understanding that I may live.

 

 

Qoph  145 I cried [65] with all my heart; [66]

answer me, O Yahweh!

I will observe Your statutes.

Qoph  146 I cried to You;

save me

And I shall keep Your testimonies.

Qoph  147 I rise before dawn and cry for help;

I wait for Your words.

Qoph  148 My eyes anticipate the night watches,

That I may meditate on Your word. [67]

Qoph  149 Hear my voice according to Your lovingkindness;

O Yahweh,

Revive me according to Your ordinances.

Qoph  150 Those who follow after wickedness draw near;

They are far from Your law.

Qoph  151 You are near,

O Yahweh,

And all Your commandments are truth.

Qoph  152 Of old I have known from Your testimonies

That You have founded them forever.

 

 

Resh  153 Look upon my affliction and rescue me,

For I do not forget Your law.

Resh  154 Plead my cause and redeem me;

Revive me according to Your word.

Resh  155 Salvation is far from the wicked,

For they do not seek Your statutes.

Resh  156 Great/Many are Your mercies,

O Yahweh,

Revive me according to Your ordinances.

Resh  157 Many/Great are my persecutors and my adversaries,

Yet I do not turn aside from Your testimonies.

Resh  158 I behold the treacherous and loathe them, [68]

Because they do not keep Your word.

Resh  159 Consider how I love Your precepts;

O Yahweh,

Revive me according to Your lovingkindness.

Resh  160 The sum of Your word is truth,

And every one of Your righteous ordinances is everlasting.

 

 

 

Sin   161 Princes persecute me without cause, [69]

But my heart stands in awe of Your words.

Sin   162 I rejoice at Your word,

As one who finds great spoil.

Shin   163 I hate and despise falsehood,

But I love [70] Your law.

Shin   164 Seven times a day I praise You,

Because of Your righteous ordinances.

Shin   165 Those who love Your law have great peace,

And nothing causes them to stumble.

Sin   166 I hope for Your salvation,

O Yahweh,

And do Your commandments.

Shin   167 My soul keeps [71] Your testimonies,

And I love them exceedingly.

Shin   168 I keep Your precepts and Your testimonies, [72]

For all my ways are before You.

 

 

Tav   169 Let my cry come before You,

O Yahweh,

Give me understanding according to Your word.

Tav   170 Let my supplication come before You;

Deliver me according to Your word.

Tav   171 Let my lips utter praise,

For You teach me Your statutes.

Tav   172 Let my tongue sing of Your word,

For all Your commandments are righteousness.

Tav   173 Let Your hand be ready to help me,

For I have chosen Your precepts.

Tav   174 I long for Your salvation,

O Yahweh,

And Your law is my delight.

Tav   175 Let my soul live that it may praise You,

And let Your ordinances help me.

Tav   176 I have gone astray like a lost [73] sheep;

seek Your servant,

For I do not forget Your commandments. [74]

 


[1] Psalm 119 is an alphabetic acrostic Psalm.  The following are also alphabetic acrostics: Psalm 9; 10; 25; 34; 37; 111; 112; 145; Prov.31:10-31; Lamentations 3; Nahum 1.  Most English translations don’t endeavor to replicate the acrostic of Psalm 119.  One exception is the Knox Version.

 

Many passages in William Wilberforce’s diary show how his life was fed by the study of the Psalms.  “In his Diary for 1803, he writes: ‘I am reading the Psalms just now, comparing the two versions, and reading Horne’s Commentary.  What wonderful compositions!  What a decisive proof of the Divine origin of the religion to which they belong!  There is in the world nothing else like them.’…In 1819, in the midst of the bustle of London life, and the disturbances which threatened the domestic peace of the country, how own mind was serene.  ‘Walked from Hyde Park Corner, repeating the 119th Psalm in great comfort,’ is the entry in his Diary” (Rowland Prothero, The Psalms in Human Life, 295f.).  

 

At the age of nine, David Livingstone won a New Testament from his Sunday school teacher for repeating by heart Psalm 119 (ibid, 340).

 

[2]  “The Hebrew Bible contains 45 beatitudes, most of which are found in the wisdom literature: Deut 33:29; 1 Kgs 10:8 (twice); Isa 30:18; 32:20; 56:2; Ps 1:2; 2:12; 32:1, 2; 33:12; 34:9; 40:5; 41:2; 65:5; 84:5, 6, 13; 89:16; 94:12; 106:3; 112:1; 119:1, 2; 127:5; 128:1, 2; 137:8, 9; 144:15 (twice); 146:5; Job 5:17; Prov 3:13; 8:32, 34; 14:21; 16:20; 20:7; 28:14; 29:18; Qoh 10:17; Dan 12:12; 2 Chr 9:7 (twice)” (Raymond Collins, “Beatitudes” The Anchor Bible Dictionary; 1:629).  

 

[3] Way(s) (דֶּרֶךְ [derek]) occurs 13x in Psalm 119 (vv.1, 3, 5, 14, 26, 27, 29, 30, 32, 33, 37, 59, 168).

 

[4] Law (תּוֹרָה [torah]) occurs 25x in Psalm 119 (vv.1, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174).

 

“The most important word for law in the OT is torah (usually translated “law”). The precise meaning of torah is still the subject of scholarly debate, but there is general agreement that it bears the connotations of guidance, teaching and instruction” (Ryken, Dictionary of Biblical Imagery, 489).  The Christian view of law is that it directs/guides the faithful to Jesus Christ (cf. v.176).

 

[5] The first eleven verses utilize ten Hebrew synonyms found for Yahweh’s law/ways used in the rest of Psalm 119: torah, orach, dabar, imrah, mitsvah, choq, piqqud, derek, mishpat, edah. “What all these terms have in common is their assumption that God gives the law in such a form that people can order their lives by it… Overall, the emphasis [on law] falls on four motifs: the law (1) comes from God, (2) is intended for human benefit, (3) is a reliable guide to living and (4) illuminates one’s mind or understanding” (Ryken, Dictionary of Biblical Imagery, 489f.).

 

Some commentators argue that there are ten synonyms used for “law” in this Psalm while others argue for eight.  Those who argue for ten include the Hebrew words for way(s): orach and derek (however, it is unclear why they do not include nathib [vv.35,105]).  Those who argue for eight omit orach and derek.  Ten makes sense because this Psalm emphasizes law and there are Ten Commandments.  Eight also make sense because there are eight lines in each stanza.

 

The absence of berit (covenant) from Psalm 119 is surprising unless the number of words for law was carefully chosen.

 

[6]  “[E]very word of v.1 occurs in either Psalm 1 or Psalm 19” (McCann 1168).

 

[7] Testimonies/stipulations (עֵדָה [edah]) occurs 23x in Psalm 119 (vv.2, 14, 22, 24, 31,36, 46, 59, 79, 88,95, 99, 111, 119, 125, 129,138, 144,146, 152, 157, 167, 168).

 

[8] Only four verses contain no synonym for Yahweh’s law (vv.3,37,90, 122) and only four verses do not contain a direct address to Yahweh (vv.1-3, 115).

 

[9] Precepts/regulation (פִּקּוּד [piqqud]) occurs 21x in Psalm 119 (vv.4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173).

 

[10] keep (שָׁמַר [shamar]) occurs 21x in Psalm 119 (vv.4, 5, 8, 9, 17, 34, 44, 55, 57, 60, 63, 67, 88, 101, 106, 134, 136, 146, 158, 167, 168).

 

[11] Statutes (חֹק [choq]) occurs 22x in Psalm 119 (vv.5, 8, 12, 16, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171).

 

[12] Commandments (מִצְוָה [mitsvah]) occurs 22x in Psalm 119 (vv.6, 10, 19, 21, 32, 35, 47, 48, 60, 66, 73, 86, 96, 98, 115, 127, 131, 143, 151, 166, 172, 176).  The term only occurs 12x in the prophets. 

 

In the Bible, commandment (mitsvah) “emphasizes the authority of the God who commands rather than the content of the commandment as such. The commandment is the expression of God’s will for his people. Rather than suggesting arbitrary demand or constraint, the terminology evokes God’s moral authority…The ultimate significance of the commandments is to relate people to God.” (Raymond Collins, “Commandment” The Anchor Bible Dictionary; 1:1098).  

 

[13] Teaching/learning (lamad) is mentioned 13x in Psalm 119 (vv.7, 12, 26, 64, 66, 68, 71, 73, 99, 108, 124, 135, 171).

 

[14] Judgments/ordinances (מִשְׁפָּט [mishpat]) occurs 23x in Psalm 119 (vv. 7, 13, 20, 30, 39, 43, 52, 62, 75, 84, 91, 102, 106, 108, 120, 121, 132, 137, 149, 156, 160, 164, 175).  This one word in Hebrew mishpat is unnecessarily translated by the NASB95 in this one Psalm as judgments, ordinances and manner (also “justice” [v.121]).

 

One of the problems with English translations is their propensity to use synonyms when the Hebrew uses repetitive words (even parallelism is a form of repetition!).  Repetition in Hebrew is implicit commentary, “An immediate impression for any reader is that the OT narrative is at points repetitive.  If we are at first tempted to dismiss this feature as a literary defect…closer examination suggests the reverse.”  (Philip Satterthwaite, “Narrative Criticism: The Theological Implications of Narrative Techniques”; NIDOTTE: I:125-128).

 

[15]To hear a fantastic rendition of vv.1-32 listen to Jason Coghill.   

 

[16] Way(s) (אֹרַח [orach]) occurs 5x in Psalm 119 (vv.9, 15, 101, 104, 128).

 

[17] Word (דָּבָר [dabar]) occurs 23x in Psalm 119 (vv.9, 16, 17, 25, 28, 42, 43 [word of truth], 49, 57, 65,74, 81, 89, 101, 105,107, 114, 130, 139, 147, 160, 161, 169).

 

[18] Word/promise/saying (אִמְרָה  [imrah]) occurs 19x in Psalm 119 (vv.11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172).

 

[19] The central focus of Psalm 119 is Yahweh.  The centrality of Yahweh is elucidated in both the content and form of the Psalm.  In sixteen instances, “Yahweh” is the center of verses that are tricola (vv.12, 41, 55, 89, 107, 108, 126, 137, 145, 149, 151, 156, 159, 166, 169, 174).

 

“Apart from the introductory vv.1-3 and from v.115, the rest of the 176 verses directly address God…The centre of interest thus remains the Lord himself, and the relation to him.  The warm devotion centres in the fact that he teaches, guides, commands and promises, and thereby in mercy and faithfulness bestows life” (John Eaton, Psalms of the Way and the Kingdom, 51f.). 

 

[20]  “And many peoples will come and say, “Come, let us go up to the mountain of Yahweh, To the house of the God of Jacob; That He may teach us concerning His ways And that we may walk in His paths.” For the law will go forth from Zion And the word of Yahweh from Jerusalem” (Isaiah 2:3).

 

[21] The word “forget” (שָׁכַח [shakach]) is found nine times in Psalm 119 (vv.16, 61, 83, 93, 109, 139, 141, 153, 176).

 

[22] Six verses contain two synonyms for Yahweh’s law (vv.16, 43, 48, 160, 168,  172).

 

[23] To hear vv.9-16 sung listen to New Song.   

 

[24]  “The poet refers to himself thirteen times as “your servant,” which betokens a privileged relation with God (vv.17, 23, 38, 49, 65, 76, 84, 122, 124, 125, 135, 140, 176; cf. 91)” (Schaefer 292).

 

[25] Live/revive (חָיָה (chayah)] occurs 16x in Psalm 119 (vv.17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149, 154, 156, 159, 175).

 

[26]  “All wish God to grant them a prolongation of their life; a wish after which the whole world ardently aspire, and yet there is scarcely one among a hundred who reflects upon the purpose for which he ought to live.”

 

[27] One of Charles Darwin’s flaws was that he did not understand how traits were passed on to the next generation.  He didn’t understand, for example, how blue eyes are passed on from parents to children.  The interesting thing about Darwin’s ignorance is that he was a contemporary of Gregor Mendel who had discovered the answers to these questions of heredity. 

 

“Mendel's work and his discoveries, however, remained unknown to Darwin and, indeed, did not become generally known until 1900. Here is the irony. Darwin's library at Down House contains two books. In one is the full text of Mendel's work with all its conclusions. Darwin never read it; the pages are uncut (books in those days came with all the pages joined at the edges, you had to "cut" them open before you could read them). The second book is a collection of abstracts. On each page a current scientific paper is summarized in a single side. Darwin has obviously read and re-read one particular page (his finger prints and annotations are all over it): on the opposite, facing page, is a summary of Mendel's work. The solution to Darwin's biggest problem was right there and he must have stared at it a dozen times, but he never saw it.”(John Blamire, “The Story of Mendel”)

 

I often wonder how many truths are at my finger tips that I stare at dozens of times but never see (Psalm 119:18)! 

 

[28] The Psalms often plead for God not to hide His face but here the request is, “Do not hide Your commandments from me” (Psalm 13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 143:7; cf. Numbers 6:24-26; Psalm 51:9).

 

[29] This verb (siach) is found six times in Psalm 119 (vv.15, 23, 27, 48, 78, 148; noun: vv.97, 99).  In English “meditate” means to think about something quietly and it can have this sense in the Hebrew, “I will meditate with my heart” (Psalm 77:6).  But the word can be used of a vocal recitation with the idea of rehearsing aloud or even singing (Judges 5:10; 1 Chron.16:9; Psalm 69:12; 105:2; 145:5; Prov.6:22).

 

[30] In 390 AD Emperor Theodosius after he had massacred 7,000 men, women, and children in Thessalonica.  Ambrose, Bishop of Milan wrote to the Emperor calling him to repent for his sin.  After eight months, Emperor Theodosius yielded and with tears and lamentations the Emperor prayed the words of Psalm 119:25, “My soul cleaves to the dust; Revive me according to Your word.” (Prothero, The Psalms in Human Life pp.32f).

 

[31] The refrain “Teach me Your statues” occurs 7x in this Psalm (vv.12, 26, 64, 68, 124, 135, 171).

 

[32] The word “false” (שֶׁקֶר [sheqer]) is translated elsewhere in this Psalm “lie”.  It occurs eight times in Psalm 119 (vv.29,69,78,86,104,118,128,163).  The “lie” is anything contrary to Yahweh’s law, promises, word, etc.  It is anything that leads one astray from walking in Yahweh’s path.

 

[33] Keeping and observing Yahweh’s laws are synonymous.  Keep (שָׁמַר [shamar]) occurs 21x in Psalm 119 and observe (נָצַר [natsar]) occurs 10x in Psalm 119 (vv.2, 22, 33, 34, 56, 69, 100, 115, 129, 145).

 

[34] Path (nathib) occurs 2x in Psalm 119 (vv.35,105).

 

[35] In biblical Hebrew there are fewer than 15 words that begin with the letter vav and most of these words are names or places.  And you can’t really begin a line with the places: Waheb (Num.21:14), Vedan (Ezek.27:19), Vaizatha (Esther 9:9).  And nor could you begin each line with names like: Vaniah (Ezra 10:36), Vophsi (Num.13:14), or Vashti (Esther 1:9).  And what did the Psalmist do since there weren’t many vav words to choose from?  Well, in the Hebrew, vav is a prefix meaning “and.”  And so the psalmist began every line in vv.41-48 with “and” which is reflected in the NASB95.  

 

[36] Lovingkindness (chesed) occurs 7x in Psalm 119 (vv.41, 64, 76, 88, 124, 149, 159).

 

[37] Love (aheb) occurs 12x in Psalm 119 (vv.47, 48, 97, 113, 119, 127, 132, 140, 159, 163, 165, 167).  Hate (sane) occurs 4x (vv.104, 113, 128, 163).

 

[38] There is a sense in which this is a pilgrim Psalm (120-134) with its emphasis on walking, way, path and the mention of stranger in v.19 (cf. 1 Chron.29:15).

 

[39] In the 22 stanzas of Psalm 119, only four contain all eight words for law (not including orach and derek).  The Heth stanza is the first that includes all eight Hebrew words used for law in this Psalm and it also uses derek (Freedman, Psalm 119: The Exaltation of Torah, pp.52f.).

 

[40] Derivatives of “well/good” (tobe) occurs 6x in this ninth stanza (vv.65, 66, 68[2x], 71, 72).

 

“Everyone is indignant when he hears the Germans define justice as that which is to the interest of the Third Reich. But it is not always remembered that this indignation is perfectly groundless if we ourselves regard morality as a subjective sentiment to be altered at will. Unless there is some objective standard of good, over-arching Germans, Japanese and ourselves alike, whether any of us obey it or not, then of course the Germans are as competent to create their own ideology as we are to create ours...Unless the measuring rod is independent of the things measured, we can do no measuring” (C.S. Lewis, Christian Reflection [Grand Rapids: Eerdmans, 1973], p. 73).

 

[41] This is the same word (’aman in Hebrew) used for Abraham’s faith in God’s promises in Genesis 15:6, “Then he believed in Yahweh; and He reckoned it to him as righteousness” (cf. Romans 4:3, 20-22; Galatians 3:6; James 2:23).

 

[42] This verse is a clear allusion to the Garden of Eden.

 

[43] This verse was the text George Mueller preached for his wife’s funeral sermon which he began saying,

‘The Lord is good, and doeth good,’ all will be according to His own blessed character. Nothing but that, which is good, like Himself, can proceed from Him. If he pleases to take my dearest wife, it will be good, like Himself. What I have to do, as His child, is to be satisfied with what my Father does, that I may glorify Him. After this my soul not only aimed, but this, my soul, by God's grace, attained to. I was satisfied with God (George Mueller, Narrative, A Narrative of Some of the Lord's Dealing with George Muller, Written by Himself, Jehovah Magnified. Addresses by George Muller Complete and Unabridged, 2 vols. [Muskegon, Mich.: Dust and Ashes, 2003], 2:398-399).

 

[44] Hand (yad), the first word in this tenth stanza, is a key concept for describing God’s providence (see especially Genesis 37-50).  God’s providence is an outworking of His Word/Will – both of which are infallible and inerrant (cf. vv.65, 67, 68, 71, 73, 75).

 

[45] The Yodh stanza is the second of four that uses all eight words for law found in Psalm 119 (Freedman, Psalm 119: The Exaltation of Torah, pp.52f.).

 

[46] It is lamentable that the NASB95 translates the same Hebrew word (kalah) in three different ways in this eleventh stanza: “languishes” (v.81); “fail” (v.82); “destroyed” (v.87).

 

[47] The Kaph stanza is the third of four that uses all eight words for law found in Psalm 119 (Freedman, Psalm 119: The Exaltation of Torah, pp.52f.).

 

The Kaph and Lamedh stanzas are the center of Psalm 119.  There are 10 stanzas before the Kaph stanza and 10 stanzas after the Lamedh stanza.  The Kaph stanza is the low point of the Psalm and the Lamedh stanza the high point,

 

“This octave is the midnight of the psalm, and very dark and black it is.  Stars, however, shine out, and the last verse gives promise of the dawn.  The strain will after this become more cheerful…” (Charles Spurgeon).

 

Psalm 119 “has a decisive middle.  The letter lamed can provide a turning point in alphabetic acrostics (see especially Psalms 9-10,34) since the second half of the alphabet begins with it.  With the Lamed strophe, one moves from the desperate Kaph strophe, which may be said to constitute the nadir of the psalm, to what may be said to constitute the psalm’s zenith insofar as it transports us to the heavens and to a temporal perspective beyond human experience…” (Will Soll, Psalm 119, p.90).

 

[48] In hoping for Yahweh’s word and longing for His promise “it is of course not the text of these things that he lacks, but their realization in the world” (Will Soll, Psalm 119, p.101).

 

[49] Verse 85 is an allusion to Yahweh’s law about restitution for animals that fall into pits (Exodus 21:33-34).

 

[50] Verse 88 may be an allusion to Deuteronomy 8:3, “…man does not live by bread alone, but man lives by everything that proceeds out of the mouth of Yahweh.”  This is the law Jesus lived by when He was hungry after 40 days and 40 nights.  It was the law Jesus lived by when He thirsted.

 

[51]  “As verses 81-88 were the low point, so verses 89-96 are the high point, lifting one’s perspective from earth to heaven, from misery to delight” (Clifford, Psalms 73-150, p.214).

 

[52] Only four of the 176 verses of this Psalm contain no synonym for Yahweh’s law: vv.3, 37, 90, 122.  However, the establishment of the earth certainly implies God’s Word (Gen.1:6; Psalm 33:6; 148:5).

 

[53] By omitting the word “forever” most English translations miss an important parallel between verses 89 and 93.

 

[54] There are those who say that God’s Word is confining.  But it’s just the opposite; God’s law is not confining but rather lawlessness.  What is the proof?  Just look at the size of the universe compared to the size of a grave.  The universe was formed by the Word of God.  The grave was formed by man’s disobedience.

 

[55] To hear vv.97-104 sung listen to New Song.   

 

[56] This verse is a good example of antithetic parallelism (see also v.163).

 

[57] This is the first and only occurrence of in ’elohiym Psalm 119.

 

[58]  “Servant” occurs 3x in this section (vv.122,124,125).

 

[59] One of the points Jonathan Edwards (1703-1758) makes in his work Religious Affections, is that a genuine work of the Spirit will lead to genuine holiness in life.  And genuine holiness in life means that one is genuinely in love with the law of God,

I know of no part of the Holy Scriptures where the nature and evidences of true and sincere godliness are so fully and largely insisted on and delineated as in the 119th psalm. The psalmist declares his design in the first verses of the psalm, keeping his eye on it all along, and pursues it to the end. The excellency of holiness is represented as the immediate object of a spiritual taste and delight. God's law - that grand expression and emanation of the holiness of God's nature, and prescription of holiness to the creature - is all along represented as the great object of the love, the complacence, and the rejoicing of the gracious nature which prizes God's commandment "above gold, yea, the finest gold," and to which they are “sweeter than honey and the honey-comb.”

 

[60] Two extremes bookend this 17th section: wonder and weeping; observing and ignoring God’s law.

 

[61] A prayer rooted in the Aaronic benediction, “The LORD make His face shine on you, And be gracious to you” (Numbers 6:25).  After Adam and Eve ate the forbidden fruit they hid themselves from the “face” of the LORD God (Gen.3:8).

 

Make Your face shine occurs five times in the Psalms (Psalm 31:16; 67:1; 80:3, 7, 19; 119:135; cf. Psalm 45:12).  

 

The parallelism of v.135 indicates that part of God’s blessing is His teaching us to keep His law.

 

[62] The refrain “Teach me Your statues” occurs 7x in this Psalm (vv.12, 26, 64, 68, 124, 135, 171).

 

[63] The Pe stanza is the last of four that uses all eight words for law found in Psalm 119 (Freedman, Psalm 119: The Exaltation of Torah, pp.52f.).

 

[64]  “The initial letter with which every verse commences sounds like the Hebrew word for righteousness” (Charles Spurgeon, Psalms).

 

James Boice points out that “the Hebrew word for “righteous” (tsedek) begins with the letter that stars each  verse in this section (Tsadhe) and was the obvious word with which to begin.  But even more than that, it is close to the word for the letter both in spelling and pronunciation.  “Righteousness” is found in verses 137,138,142,144)” (Living by the Book, 134).

 

[65] The Psalmist cries three times in this 19th section (vv.145,146,147).

 

[66] The Psalmists’ cry “with all my heart” flows from His obedience to the first and greatest commandment “You shall love Yahweh your God with all your heart” (Deuteronomy 6:5).

 

[67] Sleep is a precious commodity like silver and gold (vv.72, 127) and yet Yahweh’s word is more precious!

 

[68] Compare this loathing with the tears of v.136.

 

[69] Around 1702 there was a King James Version of the Bible known as the “Printers Bible” because verse 161 read, “Printers have persecuted me without cause.”  Perhaps a typesetter felt persecuted by his boss or coworkers!

 

[70]  “Christians today often think of the law as a burdensome restriction, but that was not the way the psalmist responded to it.  To him the law was God’s loving gift meant to guide his people in the right way, and the psalmist welcomed it, exulted in it, and loved it” (Leon Morris, Testaments of Love, 49).

 

[71] The basic idea of the root for “keep” (shamar) is “to exercise great care over” (TWOT, 939).  The Psalmist is affirming in vv.167-168 that he has given careful attention to the obligations of God’s covenant.

 

 “For I have chosen him, so that he may command his children and his household after him to keep (shamar) the way of Yahweh by doing righteousness and justice, so that Yahweh may bring upon Abraham what He has spoken about him.” (Genesis 18:19)

 

and you shall be careful (shamar) to do all the statutes and the judgments which I am setting before you today. (Deuteronomy 11:32)

 

If You, YAH, should mark (shamar) iniquities, O Lord, who could stand?

My soul waits for the Lord More than the watchmen (shamar) for the morning; Indeed, more than the watchmen (shamar) for the morning. (Psalm 130:3,6)

 

[72] This is only instance in Psalm 119 where two synonyms for God’s law occur together in the same colon.

 

[73] The Hebrew word for “lost” (אָבַד (abad); cf. vv.92,95] emphasizes the utter helplessness and hopelessness of the Psalmist apart from Yahweh’s shepherding. 

 

[74] To hear vv.169-176 sung listen to New Song.   

 

 

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