Discovery BoxPsalms 119:1-83
Contextא (Alef)
119:1 How blessed are those whose actions are blameless, 2
who obey 3 the law of the Lord.
119:2 How blessed are those who observe his rules,
and seek him with all their heart,
119:3 who, moreover, do no wrong,
but follow in his footsteps. 4
119:4 You demand that your precepts
be carefully kept. 5
119:5 If only I were predisposed 6
to keep your statutes!
119:6 Then I would not be ashamed,
if 7 I were focused on 8 all your commands.
119:7 I will give you sincere thanks, 9
when I learn your just regulations.
119:8 I will keep your statutes.
Do not completely abandon me! 10
ב (Bet)
119:9 How can a young person 11 maintain a pure life? 12
By guarding it according to your instructions! 13
119:10 With all my heart I seek you.
Do not allow me to stray from your commands!
119:11 In my heart I store up 14 your words, 15
so I might not sin against you.
119:12 You deserve praise, 16 O Lord!
Teach me your statutes!
119:13 With my lips I proclaim
all the regulations you have revealed. 17
119:14 I rejoice in the lifestyle prescribed by your rules 18
as if 19 they were riches of all kinds. 20
119:15 I will meditate on 21 your precepts
and focus 22 on your behavior. 23
119:16 I find delight 24 in your statutes;
I do not forget your instructions. 25
ג (Gimel)
119:17 Be kind to your servant!
Then I will live 26 and keep 27 your instructions. 28
119:18 Open 29 my eyes so I can truly see 30
the marvelous things in your law!
119:19 I am like a foreigner in this land. 31
Do not hide your commands from me!
119:20 I desperately long to know 32
your regulations at all times.
119:21 You reprimand arrogant people.
Those who stray from your commands are doomed. 33
119:22 Spare me 34 shame and humiliation,
for I observe your rules.
119:23 Though rulers plot and slander me, 35
your servant meditates on your statutes.
119:24 Yes, I find delight in your rules;
they give me guidance. 36
ד (Dalet)
119:25 I collapse in the dirt. 37
Revive me with your word! 38
119:26 I told you about my ways 39 and you answered me.
Teach me your statutes!
119:27 Help me to understand what your precepts mean! 40
Then I can meditate 41 on your marvelous teachings. 42
119:28 I collapse 43 from grief.
Sustain me by your word! 44
119:29 Remove me from the path of deceit! 45
Graciously give me 46 your law!
119:30 I choose the path of faithfulness;
I am committed to 47 your regulations.
119:31 I hold fast 48 to your rules.
O Lord, do not let me be ashamed!
119:32 I run along the path of your commands,
for you enable me to do so. 49
ה (He)
119:33 Teach me, O Lord, the lifestyle prescribed by your statutes, 50
so that I might observe it continually. 51
119:34 Give me understanding so that I might observe your law,
and keep it with all my heart. 52
119:35 Guide me 53 in the path of your commands,
for I delight to walk in it. 54
119:36 Give me a desire for your rules, 55
rather than for wealth gained unjustly. 56
119:37 Turn my eyes away from what is worthless! 57
Revive me with your word! 58
119:38 Confirm to your servant your promise, 59
which you made to the one who honors you. 60
119:39 Take away the insults that I dread! 61
Indeed, 62 your regulations are good.
119:40 Look, I long for your precepts.
Revive me with your deliverance! 63
ו (Vav)
119:41 May I experience your loyal love, 64 O Lord,
and your deliverance, 65 as you promised. 66
119:42 Then I will have a reply for the one who insults me, 67
for I trust in your word.
119:43 Do not completely deprive me of a truthful testimony, 68
for I await your justice.
119:44 Then I will keep 69 your law continually
now and for all time. 70
for I seek your precepts.
119:46 I will speak 72 about your regulations before kings
and not be ashamed.
119:47 I will find delight in your commands,
which I love.
119:48 I will lift my hands to 73 your commands,
which I love,
and I will meditate on your statutes.
ז (Zayin)
119:49 Remember your word to your servant,
for you have given me hope.
119:50 This 74 is what comforts me in my trouble,
for your promise revives me. 75
119:51 Arrogant people do nothing but scoff at me. 76
Yet I do not turn aside from your law.
119:52 I remember your ancient regulations, 77
O Lord, and console myself. 78
119:53 Rage takes hold of me because of the wicked,
those who reject your law.
119:54 Your statutes have been my songs 79
in the house where I live. 80
119:55 I remember your name during the night, O Lord,
and I will keep 81 your law.
119:56 This 82 has been my practice,
for I observe your precepts.
ח (Khet)
119:57 The Lord is my source of security. 83
I have determined 84 to follow your instructions. 85
119:58 I seek your favor 86 with all my heart.
Have mercy on me as you promised! 87
119:59 I consider my actions 88
and follow 89 your rules.
119:60 I keep your commands
eagerly and without delay. 90
119:61 The ropes of the wicked tighten around 91 me,
but I do not forget your law.
119:62 In the middle of the night I arise 92 to thank you
for your just regulations.
119:63 I am a friend to all your loyal followers, 93
and to those who keep your precepts.
119:64 O Lord, your loyal love fills the earth.
Teach me your statutes!
ט (Tet)
119:65 You are good 94 to your servant,
O Lord, just as you promised. 95
119:66 Teach me proper discernment 96 and understanding!
For I consider your commands to be reliable. 97
119:67 Before I was afflicted I used to stray off, 98
but now I keep your instructions. 99
119:68 You are good and you do good.
Teach me your statutes!
119:69 Arrogant people smear my reputation with lies, 100
but I observe your precepts with all my heart.
119:70 Their hearts are calloused, 101
but I find delight in your law.
119:71 It was good for me to suffer,
so that I might learn your statutes.
119:72 The law you have revealed is more important to me
than thousands of pieces of gold and silver. 102
י (Yod)
119:73 Your hands made me and formed me. 103
Give me understanding so that I might learn 104 your commands.
119:74 Your loyal followers will be glad when they see me, 105
for I find hope in your word.
119:75 I know, Lord, that your regulations 106 are just.
You disciplined me because of your faithful devotion to me. 107
119:76 May your loyal love console me,
as you promised your servant. 108
119:77 May I experience your compassion, 109 so I might live!
For I find delight in your law.
119:78 May the arrogant be humiliated, for they have slandered me! 110
But I meditate on your precepts.
119:79 May your loyal followers 111 turn to me,
those who know your rules.
119:80 May I be fully committed to your statutes, 112
so that I might not be ashamed.
כ (Kaf)
119:81 I desperately long for 113 your deliverance.
I find hope in your word.
119:82 My eyes grow tired as I wait for your promise to be fulfilled. 114
I say, 115 “When will you comfort me?”
119:83 For 116 I am like a wineskin 117 dried up in smoke. 118
I do not forget your statutes.
[119:1] 1 sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.
[119:1] 2 tn Heb “[Oh] the happiness of those who are blameless of way.”
[119:3] 4 tn Heb “walk in his ways.”
[119:4] 5 tn Heb “you, you commanded your precepts, to keep, very much.”
[119:5] 6 tn Heb “if only my ways were established.”
[119:7] 9 tn Heb “I will give you thanks with an upright heart.”
[119:8] 10 tn Heb “do not abandon me to excess.” For other uses of the phrase עַד מְאֹד (’ad mÿ’od, “to excess”), see Ps 38:6, 8.
[119:9] 11 tn Heb “young 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, the gender specific “young man” has been translated with the more neutral “young person.”
[119:9] 12 tn Heb “purify his path.”
[119:9] 13 tn Heb “by keeping according to your word.” Many medieval Hebrew
[119:11] 15 tn Heb “your word.” Some medieval Hebrew
[119:12] 16 tn Heb “[are] blessed.”
[119:13] 17 tn Heb “of your mouth.”
[119:14] 18 tn Heb “in the way of your rules.”
[119:14] 19 tn Heb “as upon,” meaning “as if” (see 2 Chr 32:19).
[119:14] 20 tn Heb “all wealth.” The phrase refers to all kinds of wealth and riches. See Prov 1:13; 6:31; 24:4; Ezek 27:12, 18.
[119:15] 21 tn The cohortative verbal forms in this verse express the psalmist’s resolve.
[119:15] 22 tn Heb “gaze [at].”
[119:15] 23 tn Heb “ways” (referring figuratively to God’s behavior here).
[119:16] 24 tn The imperfects in this verse emphasize the attitude the psalmist maintains toward God’s law. Another option is to translate with the future tense, “I will find delight…I will not forget.”
[119:16] 25 tn Heb “your word.” Many medieval Hebrew
[119:17] 26 tn The prefixed verbal form is probably a cohortative indicating purpose/result after the preceding imperative.
[119:17] 27 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the imperative that begins the verse.
[119:17] 28 tn Heb “your word.” Many medieval Hebrew
[119:18] 29 tn Heb “uncover.” The verb form גַּל (gal) is an apocopated Piel imperative from גָּלָה (galah, see GKC 214 §75.cc).
[119:18] 30 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:19] 31 tn Heb “I am a resident alien in the land.” Resident aliens were especially vulnerable and in need of help. They needed to know the social and legal customs of the land to avoid getting into trouble. The translation (note the addition of “like”) assumes the psalmist is speaking metaphorically, not literally.
[119:20] 32 tn Heb “my soul languishes for longing for.”
[119:21] 33 tn Heb “accursed.” The traditional punctuation of the Hebrew text takes “accursed” with the previous line (“arrogant, accursed ones”), but it is preferable to take it with the second line as the predicate of the statement.
[119:22] 34 tn Heb “roll away from upon me.” Some derive the imperatival form גַּל (gal) from גָּלָה (galah, “uncover,” as in v. 18), but here the form is from גָּלַל (galal, “roll”; see Josh 5:9, where חֶרְפָּה [kherpah, “shame; reproach”] also appears as object of the verb). Some, following the lead of a Dead Sea scroll (11QPsa), emend the form to גֹּל (gol).
[119:23] 35 tn Heb “though rulers sit, about me they talk together.” (For another example of the Niphal of דָּבַר (davar) used with a suffixed form of the preposition ב, see Ezek 33:30.)
[119:24] 36 tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.
[119:25] 37 tn Heb “my soul clings to the dirt.” The Hebrew term נֶפֶשׁ (nefesh, “being; soul”) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
[119:25] 38 tn Heb “according to your word.” Many medieval Hebrew
[119:26] 39 tn Heb “my ways I proclaimed.”
[119:27] 40 tn Heb “the way of your precepts make me understand.”
[119:27] 41 tn The cohortative with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:27] 42 tn Heb “your amazing things,” which refers here to the teachings of the law (see v. 18).
[119:28] 43 tn Some translate “my soul weeps,” taking the verb דָלַף (dalaf) from a root meaning “to drip; to drop” (BDB 196 s.v. דֶּלַף). On the basis of cognate evidence from Arabic and Akkadian, HALOT 223 s.v. II דלף proposes a homonymic root here, meaning “be sleepless.” Following L. C. Allen (Psalms 101-150 [WBC], 127, 135) the translation assumes that the verb is cognate with Ugaritic dlp, “to collapse; to crumple” in CTA 2 iv. 17, 26. See G. R. Driver, Canaanite Myths and Legends, 44, 144.
[119:28] 44 tn Heb “according to your word.” Many medieval Hebrew
[119:29] 45 tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.
[119:29] 46 tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)
[119:30] 47 tn BDB 1000-1001 s.v. I שָׁוָה derives the verb from the first homonym listed, meaning “to agree with; to be like; to resemble.” It here means (in the Piel stem) “to be accounted suitable,” which in turn would mean by metonymy “to accept; to be committed to.” Some prefer to derive the verb from a homonym meaning “to place; to set,” but in this case an elliptical prepositional phrase must be understood, “I place your regulations [before me]” (see Ps 16:8).
[119:32] 49 tn Heb “for you make wide my heart.” The “heart” is viewed here as the seat of the psalmist’s volition and understanding. The
[119:33] 50 tn Heb “the way of your statutes.”
[119:33] 51 tn Heb “and I will keep it to the end.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative. The Hebrew term עֵקֶב (’eqev) is understood to mean “end” here. Another option is to take עֵקֶב (’eqev) as meaning “reward” here (see Ps 19:11) and to translate, “so that I might observe it and be rewarded.”
[119:34] 52 tn The two prefixed verbal forms with vav (ו) conjunctive indicate purpose/result after the introductory imperative.
[119:35] 53 tn Or “make me walk.”
[119:35] 54 tn Heb “for in it I delight.”
[119:36] 55 tn Heb “turn my heart to your rules.”
[119:36] 56 tn Heb “and not unjust gain.”
[119:37] 57 tn Heb “Make my eyes pass by from looking at what is worthless.”
[119:37] 58 tn Heb “by your word.”
[119:38] 60 tn Heb “which [is] for your fear,” that is, the promise made to those who exhibit fear of God.
[119:39] 61 tn Heb “my reproach that I fear.”
[119:40] 63 tn Or “righteousness.”
[119:41] 64 tn Heb “and may your loyal love come to me.”
[119:41] 65 tn Or “salvation” (so many English versions).
[119:41] 66 tn Heb “according to your word.”
[119:42] 67 tn Heb “and I will answer [the] one who insults me a word.” The prefixed verbal form with vav (ו) conjunctive indicates purpose/result after the jussive (see v. 41).
[119:43] 68 tn Heb “do not snatch from my mouth a word of truth to excess.” The psalmist wants to be able to give a reliable testimony about the
[119:44] 69 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the negated jussive (see v. 43).
[119:44] 70 tn Or “forever and ever.”
[119:45] 71 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”
[119:46] 72 tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.
[119:48] 73 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).
[119:50] 74 tn The demonstrative “this” refers back to the hope just mentioned or forward to the statement in the second line concerning the promise’s power to revive. See the note on the word “me” at the end of the verse for further discussion.
[119:50] 75 tn The hope generated by the promise (see v. 49b) brings comfort because (note “for” at the beginning of the line) the promise revives the psalmist’s spirits. Another option is to take כִּי (ki) at the beginning of the second line in the sense of “that,” in which case “this” refers to the promise’s power to revive.
[119:51] 76 tn Heb “scoff at me to excess.”
[119:52] 77 tn Heb “I remember your regulations from of old.” The prepositional phrase “from of old” apparently modifies “your regulations,” alluding to the fact that God revealed them to Israel in the distant past. Another option is to understand the prepositional phrase as modifying the verb, in which case one might translate, “I have long remembered your regulations.”
[119:52] 78 tn Or “find comfort.”
[119:54] 79 tn Heb “songs were your statutes to me.”
[119:54] 80 tn Heb “in the house of my dwelling place.” Some take the Hebrew noun מָגוֹר (magor) in the sense of “temporary abode,” and see this as a reference to the psalmist’s status as a resident alien (see v. 19). But the noun can refer to a dwelling place in general (see Ps 55:15).
[119:55] 81 tn The cohortative verbal form expresses the psalmist’s resolve to obey the law.
[119:56] 82 tn Heb “this has been to me.” The demonstrative “this” (1) refers back to the practices mentioned in vv. 54-55, or (2) looks forward to the statement in the second line, in which case the כִּי (ki) at the beginning of the second line should be translated “that.”
[119:57] 83 tn Heb “my portion [is] the
[119:57] 85 tn Heb “to keep your words” (see v. 9).
[119:58] 86 tn Heb “I appease your face.”
[119:58] 87 tn Heb “according to your word.”
[119:59] 89 tn Heb “and I turn my feet toward.”
[119:60] 90 tn Heb “I hurry and I do not delay to keep your commands.”
[119:61] 91 tn Heb “surround.”
[119:62] 92 tn The psalmist uses an imperfect verbal form to emphasize that this is his continuing practice.
[119:63] 93 tn Heb “to all who fear you.”
[119:65] 95 tn Heb “according to your word.”
[119:66] 96 tn Heb “goodness of taste.” Here “taste” refers to moral and ethical discernment.
[119:66] 97 tn Heb “for I believe in your commands.”
[119:67] 98 tn Heb “before I suffered, I was straying off.”
[119:67] 99 tn Heb “your word.”
[119:69] 100 tn Heb “smear over me a lie.”
[119:70] 101 tn Heb “their heart is insensitive like fat.”
[119:72] 102 tn Heb “better to me [is] the law of your mouth than thousands of gold and silver.”
[119:73] 103 tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.
[119:73] 104 tn The cohortative verbal form with vav (ו) conjunctive indicates purpose/result after the preceding imperative.
[119:74] 105 tn Heb “those who fear you will see me and rejoice.”
[119:75] 106 tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.
[119:75] 107 tn Heb “and [in] faithfulness you afflicted me.”
[119:76] 108 tn Heb “according to your word to your servant.”
[119:77] 109 tn Heb “and may your compassion come to me.”
[119:78] 110 tn Heb “for [with] falsehood they have denied me justice.”
[119:79] 111 tn Heb “those who fear you.”
[119:80] 112 tn Heb “may my heart be complete in your statutes.”
[119:81] 113 tn Heb “my soul pines for.” See Ps 84:2.
[119:82] 114 tn Heb “my eyes fail for your word.” The psalmist has intently kept his eyes open, looking for God to intervene, but now his eyes are watery and bloodshot, impairing his vision. See Ps 69:3.
[119:83] 116 tn Or “even though.”
[119:83] 117 tn The Hebrew word נֹאד (no’d, “leather container”) refers to a container made from animal skin which is used to hold wine or milk (see Josh 9:4, 13; Judg 4:19; 1 Sam 16:20).
