View source for Psalm 19/Verse by Verse

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<i class="fa fa-list"></i> <span class="btn-hide-text">Contents</span>
*: Section-by-Section
* #The Words of the Sky (vv. 2-7)|The Words of the Sky (vv. 2-7)
* #The Words of YHWH (vv. 8-11)|The Words of YHWH (vv. 8-11)
* #The Words of my Mouth (vv. 12-15)|The Words of my Mouth (vv. 12-15)
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*: Verse-by-Verse
* #Superscription (v. 1)|Verse 1
* #v. 2|Verse 2
* #v. 3|Verse 3
* #v. 4|Verse 4
* #v. 5ab|Verse 5
* #vv. 5c-6|Verse 5c
* #vv. 5c-6|Verse 6
* #v. 7|Verse 7
* #v. 8|Verse 8
* #v. 9|Verse 9
* #v. 10|Verse 10
* #v. 11|Verse 11
* #v. 12|Verse 12
* #v. 13|Verse 13
* #v. 14|Verse 14
* #v. 15|Verse 15
*
* #Legends | Legends
* #Bibliography | Bibliography
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==Section-by-Section Notes==
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<div style="font-style:italic; font-size:0.75rem;">(Click on a verse number or section title to jump to the related notes.)<br><br>
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{|
! style="font-weight:bold; width:5%;" |	Vs.
! style="width:2%;" |
! style="width:78%; text-align:center; vertical-align:middle;" |	Section	|| style="width:15%;" |		
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#Superscription (v. 1)|1]]	||	|| style="background-color:#E2E2E2; text-align:center; vertical-align:middle;" |	Superscription	||		
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 2|2]]	||	|| style="background-color:#FAF2CB; text-align:center; vertical-align:middle;" rowspan=7 |	[[#The Words of the Sky (vv. 2-7)|The Words of the Sky]]	|| style="text-align:center; vertical-align:middle;" rowspan=3 |	[[File:AAG-Ps019-a.png|50px|frameless|center]]	
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 3|3]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 4|4]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 5ab|5]]	||			|| style="text-align:center; vertical-align:middle;" rowspan=4 |	[[File:AAG-Ps019-b.png|50px|frameless|center]]	
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#vv. 5c–6|5c]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#vv. 5c–6|6]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 7|7]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 8|8]]	||	|| style="background-color:#F2D7CE; text-align:center; vertical-align:middle;" rowspan=4 |	[[#The Words of YHWH (vv. 8-11)|The Words of YHWH]]	|| style="text-align:center; vertical-align:middle;" rowspan=4 |	[[File:AAG-Ps019-c.png|50px|frameless|center]]	
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 9|9]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 10|10]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 11|11]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 12|12]]	||	|| style="background-color:#D4D6ED; text-align:center; vertical-align:middle;" rowspan=4 |	[[#The Words of my Mouth (vv. 12-15)|The Words of My Mouth]]	|| style="text-align:center; vertical-align:middle;" rowspan=3 |	[[File:AAG-Ps019-d.png|50px|frameless|center]]	
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 13|13]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 14|14]]	||					
|- style="vertical-align:top;"
| style="font-weight:bold;" |	[[#v. 15|15]]	||			|| style="text-align:center; vertical-align:middle;" |	[[File:AAG-Ps019-e.png|50px|frameless|center]]	
|- style="vertical-align:top;"
|}
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===<span style="background-color:#FAF2CB;">The Words of the Sky (vv. 2-7)</span>===

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* The first section of this psalm (vv. 2-7) is about how the sky declares YHWH's honor. This first section is further subdivided into two smaller sections:
** Verses 2-4 (as well as v. 5) depict the sky as a person speaking (personification). More specifically, these verses depict the sky as a poet.
** Verses 5-7 are about how the communication of the sky (and of the sun in particular) goes out to the very ends of the world. The emphasis of this section is on the universality of the sky's influence.
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* The first word of this section is, appropriately, "the sky" (הַשָּׁמַיִם, v. 2a). The only other use of the word "the sky" (הַשָּׁמַיִם) is in the last verse of this section (v. 7). Thus, vv. 2-7 are bound by an enveloping figure (or ''inclusio''). This first section is further subdivided into two smaller sections, each of which ends with a negative statement (אֵין, vv. 4, 7c). 
* The image of the sky as a poet is suggested by the word "verse-line" (קַוָּם) in v. 5 and by the verb "declare" (סַפֵּר) in v. 2, which can refer to poetic discourse in particular (see verse notes below).
* Verses 5-7 are bound by the repetition of the roots יצא and קצה (see the poetic structure visual above).<ref>Cf. Quinn 2023, 44.</ref>
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* Many have argued that the Psalm is a composite of two originally individual psalms (Ps 19A: vv. 2-7; Ps 19B: vv. 8-15), but the evidence for this view is weak. The differences between vv. 2-7 and vv. 8-15 are more apparent than real. See [[The Unity of Ps 19]] for an in-depth discussion. In any case, most interpreters of Psalm 19 agree that the psalm divides into two major sections: vv. 2-7 // vv. 8-15.<ref>Some scholars, e.g., Quinn 2023, argue for a tripartite division: vv. 2-7; vv. 8-11; vv. 12-15.</ref> Each section begins by announcing its theme (v. 2: "the heavens"; v. 8: "YHWH's instruction"), and each section closes with a pair of tricola (vv. 6-7; vv. 14-15).

[[File:Psalm 019 - poetic structure (vv. 2-7).jpg|class=img-fluid|825px]]

* The following table explores this image of the sky as a poet.

[[File:Psalm 019 - Sky-Poet.jpg|class=img-fluid|825px]]

* Verses 5-7 are joined to vv. 2-4 by a chiasm at the seam: a. דְּבָרִים b. קוֹלָם b.' קַוָּם a.' מִלֵּיהֶם (see poetic structure visual above).<ref>So van der Lugt 2006, 221; cf. Quinn 2023, 43.</ref> The b-items sound similar to one another (both begin with ק and end with ם), and the a-items are semantically related.<ref>The word מִלִּים is the Aramaic equivalent of the Hebrew word דּבָרִים. An alternative possibility would be to group vv. 5c-7 together as a unit, with the topic of this unit as the sun (לַשֶּׁמֶשׁ as the first word) (cf. Fokkelman 2000; Weber 2016). According to this division, the previous unit, v. 2-5b, would be bound by a subtle chiasm: a. heavens (v. 2), b. אמר (v. 3), b.' אמר (v. 4) a.' earth (v. 5).</ref>
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===<span style="background-color:#F2D7CE;">The Words of YHWH (vv. 8-11)</span>===
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The second half of the psalm (vv. 8-15) is about the Torah of YHWH in the life of his servant.
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The main connection between this half of the psalm and the first half of the psalm is the implicit comparison between YHWH's instruction and the sun. The descriptions which are applied to YHWH's instruction in vv. 8-11 could also apply to the sun. The sun, for example, is associated with "righteousness" and "justice" (vv. 9a, 10b, cf. Mal 3:20), with the ability to "give light" (v. 9b) and "restore life" (v. 8a, cf. Mal 3:20), with "flawlessness" (v. 9b, cf. Song 6:10) and "joy" (v. 9a, cf. Mal 3:20), with reliability (v. 8b) and everlastingness (v. 10a, cf. Ps 89:37-38).

Just as the sun is the source of all physical life on the earth, so YHWH's instruction is the source of all spiritual life for his people. And just as there is nothing "hidden" (נִסְתָּר) from the heat of the sun (v. 7c), so there is no sin that is "hidden" (מִנִּסְתָּרוֹת) from YHWH's instruction (v. 13b). It is precisely this inescapable "heat" of YHWH's instruction that leads the psalmist to pray for blamelessness in vv. 12-15 (see Speech Act Analysis). C. S. Lewis, who called Ps 19 "the greatest poem in the Psalter" was right to claim that "the key phrase on which the whole poem depends is 'there is nothing hid from the heat thereof'... As [the psalmist] has felt the sun, perhaps in the desert, searching him out in every nook of shade where he attempted to hide from it, so he feels the Law searching out all the hiding-places of his soul."<ref>Lewis 1958, 54-55.</ref>

Verses 8-11, which comprise the first major unit of this second half of the psalm, are bound by the similar theme of YHWH's instruction. 
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The second half of the psalm (vv. 8-15) is about the Torah of YHWH in the life of his servant. The first word of this section is, appropriately, YHWH’s instruction (תּוֹרַת יְהוָה). The root תמם ('complete', 'perfect'), which also occurs in the opening line of this section, is repeated near the end of the section (v. 14b). Van der Lugt rightly points out that "this root represents the key notion of vv. 8–15."<ref>Van der Lugt 2006, 224.</ref> The perfection of YHWH's instruction (v. 8) leads the psalmist to desire to be blameless/perfect (v. 14). The word "heart" (לב, vv. 9, 15) and the divine name "YHWH" (vv. 8-10, 15) work together with the root תמם to form an inclusio around this section.

[[File:Psalm 019 - poetic structure (vv. 8-15).jpg|class=img-fluid|825px]]

The main connection between this half of the psalm and the first half of the psalm is the implicit comparison between YHWH's instruction and the sun. The descriptions which are applied to YHWH's instruction in vv. 8-11 could also apply to the sun. The sun, for example, is associated with "righteousness" and "justice" (vv. 9a, 10b, cf. Mal 3:20), with the ability to "give light" (v. 9b) and "restore life" (v. 8a, cf. Mal 3:20), with "flawlessness" (v. 9b, cf. Song 6:10) and "joy" (v. 9a, cf. Mal 3:20), with reliability (v. 8b) and everlastingness (v. 10a, cf. Ps 89:37-38). Furthermore, a few words in the second half of the psalm appear to have secondary meanings/associations related to the sun. The word בָּרָה (v. 9b), for example, can mean either "flawless" or "bright."<ref>"...bright [בָּרָה] as the sun", Song 6:6 NIV.</ref> Similarly, the word טְהוֹרָה means "pure," but it has associations with brightness.<ref>"...as bright [לָטֹהַר] blue as the sky", Exod 24:10, NIV; "When is the sky seen in its brightness (בטיהריה)?" B'rakhoth 59a (Aramaic).</ref> Finally, the word נִזְהָר in v. 12a could mean either "warned" or "illuminated" (cf. Dan 12:3; Ezek 8:2).<ref>Cf. Eaton 1968. See [[The_Unity_of_Ps_19]] for more details on each of these points.</ref> Another, more prominent, connection between the two halves of the psalm is the repetition of the verb נִסְתָּר ("hidden") in v. 7c and v. 13b.

Thus, although the psalm never makes the point explicit, there is an implicit comparison between YHWH's instruction and the sun. The idea—and this idea is the key to understanding the psalm—is that YHWH's instruction is like the sun. Just as the sun is the source of all physical life on the earth, so YHWH's instruction is the source of all spiritual life for his people. And just as there is nothing "hidden" (נִסְתָּר) from the heat of the sun (v. 7c), so there is no sin that is "hidden" (מִנִּסְתָּרוֹת) from YHWH's instruction (v. 13b). It is precisely this inescapable "heat" of YHWH's instruction that leads the psalmist to pray for blamelessness in vv. 12-15 (see Speech Act Analysis).

Verses 8-11, which comprise the first major unit of this second half of the psalm, are bound by the similar theme of YHWH's instruction. The first three verses of this unit (vv. 8-10) are tightly bound together by the six-fold repetition of the divine name (once in each line), the virtually identical syntactic structure of each line (construct phrase, adjective, participle), the similar length of each line (5 words, perhaps an allusion to the Pentateuch?). It may be that "the structural regularity (strict parallelism of nominal and participial clauses) is the linguistic counterpart to the order that the law is intended to establish."<ref>TDOT 2006, 630. The Mesopotamian Shamash hymn, which focuses on the sun god as the god of law and order, shows a similar order itself, being "precisely 200 lines" (Foster, COS, 1.117).</ref>  Verse 11 is bound syntactically to these verses by the anaphoric article (הַֽנֶּחֱמָדִ֗ים), and because it too is about YHWH's instruction. The whole of vv. 8-11 is organized as an abc//c'b'a' + d structure.<ref>On this type of structure in Hebrew Bible, see Quinn 2023, 44.</ref>

[[File:Psalm 019 - Frame 3.jpg|class=img-fluid|500px]]

The literary structure of Genesis 1 shows a similar pattern. In a psalm which alludes so strongly to creation (vv. 2-7), this correspondence is probably not a coincidence.

[[File:Psalm 019 - Frame 4.jpg|class=img-fluid|500px]]
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===<span style="background-color:#D4D6ED;">The Words of my Mouth (vv. 12-15)</span>===
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* This third part of Ps 19 (vv. 12-15) is a prayer for blamelessness. 
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* The prayer begins with a kind of confession. By saying that he is "warned" (v. 12a), the psalmist implies that he has sinned and has come to recognize the danger of his situation. By saying that keeping YHWH's rules bring great reward (v. 12b), he expresses a desire to become blameless, to become someone who keeps YHWH's rules and thereby experiences great reward. In v. 13a, he implies that he is guilty of errors, for no one is able to discern all errors. 
* Following this confession, he asks for forgiveness (v. 13b) and protection (v. 14a) from sin. If YHWH answers his request, then he will be blameless (v. 14bc) and will be able to keep YHWH's commands and experience the fullness of their benefits.
* The psalmist concludes by praying in v. 15 that, having been made blameless, his words and thoughts would be an acceptable sacrifice to YHWH.
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* Verses 12-14 are bound by the repetition of the words גם ... עבדך (vv. 12a, 14a), the root נקה (vv. 13b, 14c), and the word רב (vv. 12, 14, also v. 11) (see poetic structure visual above).
* The section is further bound by a similar theme: sin and warning (note the various words for "sin" in vv. 13-14 and the reference to "warning" in v. 12). Whereas the previous unit (vv. 8-11) extols the benefits of YHWH's instruction, this unit laments the human inability to keep YHWH's instruction perfectly.
* This unit ends similarly to the previous unit: the phrase מִפֶּשַׁע רָב (v. 14c) echoes the phrase וּמִפַּז רָב (v. 11a). The similar endings in the second half of the psalm (vv. 11, 14) parallel the similar endings in the first half of the psalm (vv. 4, 7).
* Finally, v. 15 concludes the second section and the entire psalm—notice the reference to 'words' (אמר) which echoes the beginning of the psalm. It is closely related to the previous verses with its first person language, yet it also stands apart from them by not sharing in the features that bind vv. 11-14.
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==Verse-by-Verse Notes==
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===Psalm 19 Text===
{| class="wikitable"
! style="width:40%;" |	Text (Hebrew)
! style="width:10%;" |	Verse
! style="width:50%;" |	Text (CBC) {{#info:{{CBC description}}|note}}	
|- style="vertical-align:top;"
| style="text-align: right; " |	לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד	|| style="text-align:center; font-weight:bold; " |	[[#Superscription (v. 1)|1]]	|| style="text-align:left; " |	For the director. A psalm. By David.	
|- style="vertical-align:top;"
| style="text-align: right; " |	הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל	|| style="text-align:center; font-weight:bold; " |	[[#v. 2|2]] <div><sup>[[#The Words of the Sky (vv. 2-7)|[§2–7]]]</sup></div><div><sup>[[#vv. 2-4|[§2–4]]]</sup></div>	|| style="text-align:left; " |	The sky is declaring God’s honor,	
|- style="vertical-align:top;"
| style="text-align: right; " |	וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	and the firmament is telling about the workmanship of his hands.	
|- style="vertical-align:top;"
| style="text-align: right; " |	י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר	|| style="text-align:center; font-weight:bold; " |	[[#v. 3|3]]	|| style="text-align:left; " |	Day after day pours out speech,	
|- style="vertical-align:top;"
| style="text-align: right; " |	וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	and night after night imparts knowledge.	
|- style="vertical-align:top;"
| style="text-align: right; " |	אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים	|| style="text-align:center; font-weight:bold; " |	[[#v. 4|4]]	|| style="text-align:left; " |	There is no speech, and there are no words	
|- style="vertical-align:top;"
| style="text-align: right; " |	בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ 	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	whose sound is not being heard.	
|- style="vertical-align:top;"
| style="text-align: right; " |	בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם	|| style="text-align:center; font-weight:bold; " |	[[#v. 5ab|5]] <div><sup>[[#vv. 5-7|[§5–7]]]</sup></div>	|| style="text-align:left; " |	Its verse line has gone forth throughout the whole earth,	
|- style="vertical-align:top;"
| style="text-align: right; " |	וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	and its words [have gone forth] throughout the edge of the world.	
|- style="vertical-align:top;"
| style="text-align: right; " |	לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃	|| style="text-align:center; font-weight:bold; " | [[#vv. 5c-6|5c]]	|| style="text-align:left; " |	He has set up in it a home for the sun,	
|- style="vertical-align:top;"
| style="text-align: right; " |	וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ	|| style="text-align:center; font-weight:bold; " |	[[#vv. 5c-6|6]]	|| style="text-align:left; " |	and he is like a bridegroom coming out of his tent.	
|- style="vertical-align:top;"
| style="text-align: right; " |	יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	He is glad, like a warrior, to run his course.	
|- style="vertical-align:top;"
| style="text-align: right; " |	מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָא֗וֹ	|| style="text-align:center; font-weight:bold; " |	[[#v. 7|7]]	|| style="text-align:left; " |	His starting point is from the edge of the sky,	
|- style="vertical-align:top;"
| style="text-align: right; " |	וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	and his turning point is at its edges,	
|- style="vertical-align:top;"
| style="text-align: right; " |	וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	and nothing is hidden from his heat.	
|- style="vertical-align:top;"
| style="text-align: right; " |	תּ֘וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה 	|| style="text-align:center; font-weight:bold; " |	[[#v. 8|8]] <div><sup>[[#The Words of YHWH (vv. 8-11)|[§8–11]]]</sup></div>	|| style="text-align:left; " |	YHWH’s instruction is perfect, 	
|- style="vertical-align:top;"
| style="text-align: right; " |	מְשִׁ֣יבַת נָ֑פֶשׁ 	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	restoring life.	
|- style="vertical-align:top;"
| style="text-align: right; " |	עֵד֥וּת יְהוָ֥ה נֶ֝אֱמָנָ֗ה 	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	YHWH’s testimony is reliable, 	
|- style="vertical-align:top;"
| style="text-align: right; " |	מַחְכִּ֥ימַת פֶּֽתִי׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	making simpletons wise.	
|- style="vertical-align:top;"
| style="text-align: right; " |	פִּקּ֘וּדֵ֤י יְהוָ֣ה יְ֭שָׁרִים 	|| style="text-align:center; font-weight:bold; " |	[[#v. 9|9]]	|| style="text-align:left; " |	YHWH’s commandments are just, 	
|- style="vertical-align:top;"
| style="text-align: right; " |	מְשַׂמְּחֵי־לֵ֑ב	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	causing the heart to rejoice.	
|- style="vertical-align:top;"
| style="text-align: right; " |	מִצְוַ֥ת יְהוָ֥ה בָּ֝רָ֗ה 	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	YHWH’s command is flawless, 	
|- style="vertical-align:top;"
| style="text-align: right; " |	מְאִירַ֥ת עֵינָֽיִם׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	giving light to the eyes.	
|- style="vertical-align:top;"
| style="text-align: right; " |	יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ 	|| style="text-align:center; font-weight:bold; " |	[[#v. 10|10]]	|| style="text-align:left; " |	Fearing YHWH is pure, 	
|- style="vertical-align:top;"
| style="text-align: right; " |	עוֹמֶ֪דֶת לָ֫עַ֥ד	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	enduring forever.	
|- style="vertical-align:top;"
| style="text-align: right; " |	מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת 	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	YHWH’s rules are true; 	
|- style="vertical-align:top;"
| style="text-align: right; " |	צָֽדְק֥וּ יַחְדָּֽו׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	they are altogether right;	
|- style="vertical-align:top;"
| style="text-align: right; " |	הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב	|| style="text-align:center; font-weight:bold; " |	[[#v. 11|11]]	|| style="text-align:left; " |	those which are more desirable than gold, even much pure gold,	
|- style="vertical-align:top;"
| style="text-align: right; " |	וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	and sweeter than honey, even virgin honey from the honeycomb.	
|- style="vertical-align:top;"
| style="text-align: right; " |	גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם	|| style="text-align:center; font-weight:bold;" |	[[#v. 12|12]] <div><sup>[[#The Words of my Mouth (vv. 12-15)|[§12–15]]]</sup></div>	|| style="text-align:left; " |	Furthermore, your servant is warned by them.	
|- style="vertical-align:top;"
| style="text-align: right; " |	בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	There is great reward in keeping them.	
|- style="vertical-align:top;"
| style="text-align: right; " |	שְׁגִיא֥וֹת מִֽי־יָבִ֑ין	|| style="text-align:center; font-weight:bold; " |	[[#v. 13|13]]	|| style="text-align:left; " |	Who can discern mistakes?	
|- style="vertical-align:top;"
| style="text-align: right; " |	מִֽנִּסְתָּר֥וֹת נַקֵּֽנִי׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	Clear me from the guilt of hidden sins!	
|- style="vertical-align:top;"
| style="text-align: right; " |	גַּ֤ם מִזֵּדִ֨ים ׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ	|| style="text-align:center; font-weight:bold; " |	[[#v. 14|14]]	|| style="text-align:left; " |	Also, prevent your servant from committing presumptuous sins!	
|- style="vertical-align:top;"
| style="text-align: right; " |	אַֽל־יִמְשְׁלוּ־בִ֣י 	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	Do not let them rule over me! 	
|- style="vertical-align:top;"
| style="text-align: right; " |	אָ֣ז אֵיתָ֑ם	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	Then I will be blameless	
|- style="vertical-align:top;"
| style="text-align: right; " |	וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	and innocent of great crime.	
|- style="vertical-align:top;"
| style="text-align: right; " |	יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י	|| style="text-align:center; font-weight:bold; " |	[[#v. 15|15]]	|| style="text-align:left; " |	Let the words of my mouth and the meditation of my heart	
|- style="vertical-align:top;"
| style="text-align: right; " |	וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	be acceptable before you,	
|- style="vertical-align:top;"
| style="text-align: right; " |	יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃	|| style="text-align:center; font-weight:bold; " |		|| style="text-align:left; " |	YHWH, my rock and my redeemer!	
|- style="vertical-align:top;"
|}

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===Superscription (v. 1)===
{| class="wikitable"
|-
| 1 || לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ || For the director. A psalm. By David.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
'''For the director of music''' ''and thus, for the congregation to hear and recite.'' '''A psalm.''' ''Written'' '''By David''', ''the servant of YHWH (cf. Ps 18:1; 19:12-14)''.
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=====Grammatical Diagram=====
[[File:Psalm 019 - 1.jpg|class=img-fluid|825px]]

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===v. 2===
{| class="wikitable"
|-
| 2a || הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל || The sky is declaring God’s honor,
|-
| 2b || וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃ || and the firmament is telling about the workmanship of his hands.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''"In the beginning, God created the heavens and the earth" (Gen 1:1)—an act which indicates God's supreme honor and immense skill. On the first day of creation, he made day and night. On the second day of creation, he made the firmament, which he named "sky." On the fourth day of creation, God made the sun, moon, and stars to fill the sky and to govern the rhythm of day and night. And not only did God create the world in this way, he also continues to sustain and regulate this created order. One of the clearest examples of the continuation of God's created order is the continuous succession of days and nights (cf. Gen 8:22), which is governed by the movements of the sun, moon and stars in the sky. In this way,'' '''The sky is declaring''' ''the honor of the one who created it and who sustains it. It is declaring'' '''God’s honor, and the firmament,''' ''a part of the "sky,"'' '''is telling about the workmanship of his hands.''' ''The sky is like a poet recounting in verse the great honor and skill of its creator.''
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====Notes====
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  <div id="vxv-verse-2a" class="tab-pane fade show active" role="tabpanel" aria-labelledby="vxv-verse-2a-Label">
Verse 2 describes how the sky, like a poet, is declaring the honor and skill of the God who created and sustains it.
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* The first word of v. 2, '''the sky''' (הַשָּׁמַיִם), introduces the topic of the first half of the psalm (vv. 2-7). The "sky" (שָׁמַיִם) is the place where God dwells, the place where birds fly, and—what is most important for this psalm—the place where the sun, moon, and stars are located (Gen 1:15-19). The following diagram illustrates some of the ways in which the Hebrew word שָׁמַיִם differs from the English word "sky."
[[File: Psalm 8 - Shamayim.jpg|class=img-fluid|700px]]
* The verbs in v. 2 are participles: '''is declaring''' (מְסַפְּרִים)... '''is telling about''' (מַגִּיד). Most English versions have generic presents. The NIV, for example, says, "The heavens declare the glory of God" (cf. ESV, NLT, NET). The CEV has a habitual translation: "The heavens keep telling the wonders of God." The participles, however, suggest continuous action in the actual present: "is declaring... is telling about."<ref>Cf. BHRG §20.3.3(1). So NASB1985: "The heavens are telling of the glory of God; And their expanse is declaring the work of His hands."</ref>
* The verb '''declare''' refers to an "action by which humans communicate verbally to others about an event or situation, with focus on the contents rather than on the speech act" (SDBH). The verb is sometimes used to describe poetic discourse. In Ps 9, for example, the psalmist introduces his poem by stating his intention to "declare" (אֲסַפְּרָה) YHWH's wondrous works (Ps 9:2).<ref>Elsewhere, the verb ספּר is collocated with the object כָּבוֹד in Ps 96:3 (סַפְּר֣וּ בַגּוֹיִ֣ם כְּבוֹד֑וֹ). For the parallel ספר//הגיד, see Job 12:7-8.</ref>
* The topic of the sky's poem is '''God's honor''' (כָּבוֹד) or "glory" (NIV, ESV, NLT, GNT, NET), i.e., God's excessively high status as Creator. In the context of Ps 19 with its focus on day and night (v. 3) and the sun (see vv. 5c-7), it is perhaps significant that the word "glory" (כָּבוֹד) is "often connected with manifestations of light" (HALOT).
* The first line of the psalm uses the common noun '''God''' (אֵל, v. 2a). This designation is appropriate in the first half of the psalm, which focuses on YHWH's role as the universal creator whose glory is revealed to all people (cf. אֱלֹהִים in Gen 1). It is not until the second half of the psalm (vv. 8-10, 15), which focuses on YHWH's covenant instruction, that he is revealed as "YHWH."<ref>On the reasons behind the use of אֱלֹהִים/אֵל and YHWH, see Cassuto 2006, lectures 2-3.</ref> For more on the deep significance of divine names and titles in this psalm, see the notes on v. 15.
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* The parallel line uses a similar word: '''the firmament''' (הָרָקִֽיעַ).<ref>The English word "firmament" comes from the Latin word ''firmamentum'', which refers to "a support", e.g., a support used to buttress a structure (''Oxford Latin Dictionary'' 1968, 705). In his Latin translation of the Hebrew Bible, Jerome used the term ''firmamentum'' to translate the Hebrew word רָקִֽיעַ (e.g., Gen 1:6ff; Ps 19:2).</ref> The Hebrew word for "firmament" (רָקִֽיעַ) refers to "something like a rounded vault placed on top of the surface of the earth" (SDBH) or a "gigantic heavenly dome which... arched above the earthly globe" (HALOT). Importantly for this psalm, the firmament was the "place where sun, moon, and stars are suspended" (SDBH, cf. Gen 1:15-19). The "firmament" was one part of the sky. As Seely writes, "the word שָׁמַיִם (heaven[s]) is broader in meaning than רָקִֽיעַ. It encompasses not only the רָקִֽיעַ (Gen 1:8; Ps 19:6; 148:4) but the space above the רָקִֽיעַ (Ps 2:4; 11:4; 139:8) as well as the space below (Ps 8:8; 79:2). Hence birds fly in the heavens, but never in the רָקִֽיעַ. Rather, birds fly ''upon the face'' or ''in front of'' the רָקִֽיעַ (Gen 1:20)."<ref>Seely 1991, 237. Similarly, Tsumura says that "the term is hyponymous to שָׁמַיִם; i.e., what רָקִיעַ refers to is included in what שָׁמַיִם refers to" (NIDOTTE "רָקִיעַ").</ref> The following sketch presents one possible way of visualizing an ancient Hebrew conception of the cosmos and how the "firmament" fits within it.<ref>
Walton (2011, 155-161), however, argues that the רָקִֽיעַ is not a solid dome, but a vast space ("expanse").</ref>
[[File:Early_Hebrew_Conception_of_the_Universe.svg.png|class=img-fluid|thumb|300px|"The firmament is telling about the workmanship of his hands." (v. 2b).]]
* The two parallel lines in v. 2 are arranged in a chiastic structure. The word order in the a-line is Subject—Verb—Object (default word order for participial clauses), and the word order in the b-line is Object—Verb—Subject: '''the sky'''—'''is declaring'''—'''God's honor''' // '''the workmanship of his hands'''—'''is telling about'''—'''the firmament'''.
* The phrase translated '''the workmanship of his hands''' (וּֽמַעֲשֵׂה יָדָיו, v. 2b) could refer collectively to God's deeds ("the work>>works of his hands"),<ref>Cf. Ps 90:17 מעשה ידינו. So perhaps Symmachus (καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ) and Targum Psalms (ועובדי ידוי) which use a plural noun ("works"). Alternatively, the plural noun in these versions could represent a textual variant (מעשי instead of מעשי). A move from singular/collective מעשה to explicitly plural can be documented frequently in the tradition. 11Q5, for example, regularly reads such singulars as plurals (Pss 102:26; 143:5; additions in 146:9; 145:13[nun line]; 151A:4).</ref> to the product which YHWH has created ("what he has done" GNT, CEV),<ref>Cf. Ps 102:26.</ref> or to the abstract quality of YHWH's workmanship ("his craftsmanship" NLT).<ref>Cf. Isa 5:12; 29:23; Ps 28:5; Eccl 5:5; so HALOT.</ref> The context (and, specifically, the parallel with the abstract noun "honor") suggests the latter. In other words, God's "hands" (a metonymy for God himself) are characterized by the quality of "workmanship" or "skill."
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[[File:Psalm 019 - 2.jpg|class=img-fluid|825px]]
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===v. 3===
{| class="wikitable"
|-
| 3a || י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר || Day after day pours out speech,
|-
| 3b || וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃ || and night after night imparts knowledge.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''In what way is the sky declaring God's honor and skill? It is'' '''Day after day''', ''i.e., the continued rhythm of day to day, that'' '''pours out speech, and''' ''it is'' '''night after night''' ''that'' '''imparts knowledge''', ''a knowledge about God, the creator, the possessor of infinite honor and skill. In other words, the sky communicates God's honor and skill through the orderly succession of days and nights and the consequent movements of the sun, moon, and stars. As we see these celestial bodies move across the sky in perfect order and radiant beauty, we are reminded of the honor and skill of the creator. The "rhythm" of the sky's poem is the rhythm of day and night.''
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====Notes====
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Verse 3 explains ''how'' the sky declares God's honor and skill, i.e., it is through the continuous succession of day and night and the corresponding movements of the celestial bodies which govern this passage of time.

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* The verb translated '''pours out''' (יַבִּיעַ) is a relatively rare, poetic verb of speech (cf. Pss 59:8; 78:2; 94:4; 119:171; 145:7). It means "literally: to cause to bubble up (words); hence: = action by which humans utter many words -- (to cause) to bubble up > to pour out" (SDBH).<ref>So NIV/ESV: "pour forth/out"; Aquila/Symmachus: ἀναβλύζει ("gush up" [of a spring]; cf. Diggle 2021, 88).</ref> The image is that a person's mouth is like a spring, and their words are like water.<ref>Cf. Prov 10:11—"the mouth of the righteous is a spring of life (מְקוֹר חַיִּים)."</ref> In this case, however, the 'person' speaking is the sky. It might be that the image is intended to evoke the thought of rain falling from the sky.<ref>For the parallel נבע//חוה, cf. Ben Sira 16:25: "I will pour out (אביעה) my spirit by measure and relate (אחוה) my knowledge in humility." Another close parallel which uses similar language as Ps 19:2-5 (including the noun מבע) is 1QH-a IX,29-32: "You yourself created breath for the tongue. You know its words, and you determine the fruit of the lips before they exist. You set the words according to the measuring line (על קו), and the utterance (מבע) of the breath of the lips by measure. And you bring forth the lines (ותוצא קוים) according to their mysteries and the utterances (מבעי) of the breath according to their calculus, in order to make known your glory (כבודכה) and to recount (ולספר) your wonders ..." (DJD XL 118-131).</ref>
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* The predicates in v. 3 ("pours out speech... imparts knowledge") are presupposed from the statements in the previous verse ("is declaring... is telling about"), and the subjects '''day after day''' (י֣וֹם לְ֭יוֹם, v. 3a) and '''night after night''' (לַ֥יְלָה לְּ֝לַ֗יְלָה, v. 3b)<ref>For the unusual dagesh in לְּלַיְלָה, see GKC §20f.</ref> are fronted for marked focus. In other words, v. 2 raises the question, "how is it that the sky is speaking?", and v. 3 provides the answer: "It is the movement of day to day that pours forth speech and the movement of night to night that imparts knowledge."<ref>Alternatively, if we analyze the grammar differently and interpret "day after day" and "night after night" adverbially (they pour out speech day after day..."), then the verse would be highlighting the constancy of the sky's communication. Cf. Lunn 2006, 143—"Having stated the fact of the revelation of God in the universe (v. 2), the psalmist then expands upon this through these two bicola giving salience firstly to the time (day and night, v. 3) and then place (everywhere, v. 5) where this revelation is discernible. The initial M constituent in each instance is therefore made the dominant focal element."</ref> As Calvin writes, "the orderly and useful succession of days and nights eloquently proclaims the glory of God."
* The previous point assumes that the subject of v. 3a is '''day after day''' and that the subject of v. 3b is '''night after night.'''<ref>The ESV seems to reflect this interpretation: "Day to day pours out speech, and night to night reveals knowledge." The MT accents, which group the lamed prepositional phrases with the preceding words (with the subject rather than the predicate), might also support this interpretation. The ancient versions could also be understood in this sense. For example, the LXX says, ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν, which Theodoret has understood to describe "the ordained succession of night and day" (trans. Hill 2000, 134). Cf. Jerome's commentary on this verse: quod ex ordine temporum ad Dei magis notitiam perveniamus (ed. Risse 2005, 112). Ps 145:4—דּ֣וֹר לְ֭דוֹר יְשַׁבַּ֣ח מַעֲשֶׂ֑יךָ—might also be understood in this way: "Generation after generation praises your works" (cf. Hossfeld and Zenger 2011).</ref> But not all interpreters agree with this analysis. The GNT, for example, reflects an alternative interpretation: "Each day announces it to the following day; each night repeats it to the next." According to the GNT, the subject of the clause is "day" (יוֹם), and the prepositional phrase "to day" (לְיוֹם) is adverbial.<ref>So Jenni [lamed illocutionis rubric 622] and Radak. For לְ with the verb הביע, see Prov 1:23 (אַבִּ֣יעָה לָכֶ֣ם רוּחִ֑י). See the analogous clause in Ps 145:4—דּ֣וֹר לְ֭דוֹר יְשַׁבַּ֣ח מַעֲשֶׂ֑יךָ, which most modern translations understand as "one generation will declare to another" (NIV, NLT, ESV, NJPS, NET, HFA, ZÜR, GNB etc.; so also Jerome: generatio ad generationem; but see LXX: γενεὰ καὶ γενεὰ). Bratcher and Reyburn summarize Ps 19:3 as follows: "Each day talks about God's glory to the next day... Every night shares knowledge of God with the following night" (1991, 189).</ref> The GNT's interpretation can be diagrammed as follow:
[[File: Psalm 019 - v. 3 alternate3.jpg|class=img-fluid|500px]]
* The NIV reflects a different interpretation of the grammar of v. 3: "Day after day they pour forth speech; night after night they reveal knowledge." According to the NIV, the phrases "day after day" and "night after night" are adverbial, and the subject of the clause is "the sky/firmament" from the previous verse.<ref>Cf. NLT, NET; so IBHS 31.3b; Rashi. Cf. the use of similar phrases: יוֹם יוֹם (e.g., Gen 39:10; Exod 15:16; Isa 58:2; Ps 61:9; 68:20; Prov 8:30, 34), מִיוֹם לְיוֹם (e.g., Ps 96:2), מִיוֹם אֶל יוֹם (I Chr 16:23), or לְיוֹם בְּיוֹם (II Chr 24:11).</ref> However, if this interpretation were correct, we would expect plural verbs to match the plural group of "sky" (הַשָּׁמַיִם, plural) and "firmament" (הָרָקִיעַ) in the previous verse. All of the following pronominal references to these entities are plural (e.g., "their verse-line" קַוָּם [v. 5a], "in them" בָּהֶם [v. 5c]). The NIV's interpretation can be diagrammed as follows:
[[File: Psalm 019 - v. 3 alternate4.jpg|class=img-fluid|500px]]
* The verb translated '''imparts''' (יְחַוֶּה) is an Aramaic loanword (HALOT), roughly equivalent in meaning to the Hebrew word הִגִּיד used in v. 2b.<ref>Cf. Baethgen 1904, 55.</ref>
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[[File:Psalm 019 - 3.jpg|class=img-fluid|825px]]
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===v. 4===
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| 4a || אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים || There is no speech, and there are no words
|-
| 4b || בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ || whose sound is not being heard.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''And the sky's poem is heard by everyone.'' '''There is no speech, and there are no words whose sound is not being heard.''' ''Everyone hears and understands the sky's poem, no matter where they live or what language they speak.''
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====Notes====
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Verse 4 claims that the sky’s poem has no restrictions on where or by whom it is heard. It is not a poem that somebody can ignore: none of the poem goes unheard.
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* There are two main ways of interpreting the grammar of this verse, and each interpretation results in a very different meaning.<ref>Cf. Calvin, "This verse receives two almost contrary interpretations, each of which, however, has the appearance of probability."</ref> The NIV reflects the interpretation of most modern translations: "they have no speech, they use no words; no sound is heard from them."<ref>Cf. NLT, NET, GNT, CEV, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR.</ref> In other words, according to the NIV, the purpose of this verse is to deny that the sky literally speaks. As the NET says, "there is no actual speech or word, nor is its voice literally heard." In grammatical terms, this option reads v. 4b as an independent clause. This option would create a nice synonymous parallelism between the a-line and the b-line. According to this interpretation, however, the verse does not fit very well in the context of the surrounding verses, which present the sky as "declaring" (v. 2a), "telling" (v. 2b), "pouring out words" (v. 3a), "imparting knowledge" (v. 3b), sending out a "verse-line" (v. 5a), and speaking "words (v. 5b). It would not make sense for the psalmist to interrupt this poetic language with the dull and obvious assertion that the language is not literal. As Calvin writes, "if this was David’s meaning, what need was there to repeat three times that they have not articulate speech? It would certainly be spiritless and superfluous to insist so much upon a thing so universally known." A more likely interpretation of the grammar (one which fits better in the context) is to read v. 4b as a relative clause: "There is no speech and there are no words '''whose sound is not being heard'''."<ref>Cf. NJPS: "There is no utterance, there are no words, whose sound goes unheard."</ref> The ancient versions interpreted the text in this way.<ref>The ancient versions include a relative particle at the beginning of v. 4b. Cf. LXX: ὧν; Symmachus: ὧν; Aquila: οὗ; Theodotion: ὧν; Jerome [iuxta Hebr]: quibus; Peshitta: ܕܠܐ; Targum: דלא.</ref> According to this option, the verse is saying that the communication of the sky is ubiquitous; every "word" that the sky utters is heard; not a word goes unheard. As Delitzsch writes, "The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all."<ref>Keil and Delitzsch 1996, 177.</ref> This view works well with the next verse (v. 5), which talks about the universal extent to which their communication reaches ("in all the earth" // "to the end of the world"). In other words, v. 5 states positively what v. 4 states negatively.
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[[File:Psalm 019 - 4.jpg|class=img-fluid|825px]]
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===v. 5ab===
{| class="wikitable"
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| 5a || בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם || Its verse line has gone forth throughout the whole earth,
|-
| 5b || וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם || and its words [have gone forth] throughout the edge of the world.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
'''Its verse line has gone forth throughout the whole earth''', ''so that everyone hears this heavenly poem,'' '''and its words [have gone forth] throughout the edge of the world.'''
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Verse 5 states positively what v. 4 stated negatively: the poem’s reach is universal. Every verse line, or line of poetry, goes out throughout the whole earth, the words of each line out to the very edge of the world.
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* Just as the first section (vv. 2-4) began with the word "the sky" (הַשָּׁמַיִם, v. 2a), so the second section (vv. 5-7) begins with the word '''the earth''' (הָאָרֶץ). Together, "earth" (v. 5a) and "sky" (v. 2a) cover all of creation (cf. Gen 1:1), and so the message about YHWH's glory fills the entire cosmos.
* The word '''world''' (תֵבֵל) is a poetic synonym of ארץ (e.g., Ps 24:1) and "a common noun that has acquired the value of a proper noun."<ref>BHRG §24.4.1.</ref> It refers to "the earth as opposed to the sky, with special focus on the area that is inhabited by humans" (SDBH). English translations tend to use the parallel "earth//world" (KJV, ESV, NIV, NLT, CEV) or "world//earth" (GNT).
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* The prepositional phrase '''throughout all the earth''' (בְּכָל־הָאָ֨רֶץ׀) is fronted for marked focus.<ref>Cf. Lunn MKD 2006, 299.</ref> The previous verse has stated in negative terms that not a single word of the heavens goes unheard. Verse 5 now states in positive terms that their words have gone forth throughout ''the whole earth'' (v. 5a), to the very edge of the world (v. 5b). There is no place on earth where their words are not heard.
* The word translated here as '''verse-line''' (קַוָּם) is controversial. For an in-depth discussion of the issue, see [[The Text and Meaning of Ps 19:5a]]. In short, some interpreters want to emend the Hebrew text to קוֹלָם, but there is no manuscript evidence for this reading.<ref>The LXX (ὁ φθόγγος αὐτῶν) is often cited as evidence for the reading קוֹלָם, but the LXX never elsewhere uses the word φθόγγος to translate קוֹל. Instead, it uses φωνή (cf. Ps 19[18]:4b)</ref> The reading קום is almost certainly the original reading. The problem is that the meaning of this word is not clear. The context requires a word within the lexical domain of 'speech,'<ref>Note the parallel term in the b-line (מִלֵּיהֶם "their words"). Note also that the word order indicates קַוָּם as presupposed information, and the previous verses have been talking about speech.</ref> but the word קַו usually refers to a "measuring line." There is some evidence, however, that קַו can refer to a "line or writing" and, specifically, to a "line of poetry", i.e., a "verse-line."<ref>See DCH on קַו; cf. Marböck 1970.</ref> This appears to be how the author of the creation poem in column IX of the Qumran Hodayot (1QH<sup>a</sup>) both uses the word and perhaps also understood the word in Ps 19. Alluding to Ps 19,<ref>On the probability that the poem is alluding to Ps 19, see Jones 2020.</ref> the poem says, "You yourself created breath for the tongue. You know its words, and you determine the fruit of the lips before they exist. You set the words according to the measuring line (על קו), and the utterance (מבע) of the breath of the lips by measure. And you bring forth ''the lines'' (ותוצא קוים) according to their mysteries and the utterances (מבעי) of the breath according to their calculus, in order to make known your glory (כבודכה) and to recount (ולספר) your wonders ..."<ref>1QH<sup>a</sup> IX,29-32, text and translation from DJD XL 118-131. See Marböck 1970 for the argument that קו in this passage refers to a "verse-line."</ref>
* The prepositional phrase '''throughout the edge of the world''' (בִקְצֵה תֵבֵל) has caused some minor problems for interpreters. The ancient Greek translator, Aquila, for example, translates the phrase as "''to'' (εἰς) the edge of the world," perhaps reading a different Hebrew preposition.<ref>BHS suggests that Aquila read ולקצה (''lamed'' instead of ''beth''), a reading which would work well with the elided verb יצא (cf. Jer 23:15 יָצְאָ֥ה חֲנֻפָּ֖ה לְכָל־הָאָֽרֶץ).</ref> Similarly, most English translations use the gloss "to" (NIV, NLT, KJV, ESV, NET), despite the fact that the Hebrew preposition בְּ prototypically indicates location or movement ''within''. The problem goes away, however, when we understand that the Hebrew word for "edge" is not just a thin border, but a space (cf. Gen 23:9) and that the "edge of the world" is a large space. Just as the words of the heavens can travel "within" or "throughout" the whole earth, so they can travel "within or "throughout" the world's edge.<ref>Cf. Jenni 1992, 222. In English, it is necessary to gloss the בְּ prepositions in this verse as "throughout" instead of "in," because the verb יצא is dynamic. "Unlike English, Biblical Hebrew does not lexicalize the distinction between dynamic and static location" (BHRG §39.6).</ref>
* The word '''words''' (מִלֵּיהֶם) is, like "imparts" (יְחַוֶּה) in v. 3, an Aramaic loanword (HALOT) (cf. Ps 139:4; 2 Sam 23:2), synonymous with the word דָּבָר (v. 4a).<ref>E.g., The Aramaic translations, Targum Psalms and the Peshitta, translate דברים in v. 4 with מלי/מלא.</ref>
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===vv. 5c-6===
{| class="wikitable"
|-
| 5c<ref>Most interpreters agree that v. 5c should be grouped with v. 6 (e.g., NLT, NIV, ESV, GNT; so van der Lugt 2006; Hossfeld and Zenger 1993; Fokkelman 2000; Waltke 2010; et al.). Normally, the Masoretic versification is a helpful guide to poetic structure. In this case, however, it appears to be misleading.</ref> || לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃ || He has set up in it a home for the sun,
|-
| 6a || וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ || and he is like a bridegroom coming out of his tent.
|-
| 6b || יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃ || He is glad, like a warrior, to run his course.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''The greatest of the sky's lights which governs the passage of time and thus declares God's honor is the sun. The sun lives in the sky, because that is where God placed it.'' '''He has set up in it''', ''that is, in the sky,'' '''a home for the sun.''' ''In the morning, the sun wakes up and leaves his tent, his home, with joy,'' '''and''' ''so'' '''he is like a''' ''newly married'' '''bridegroom''', ''strong and joyful,'' '''coming out of his tent''' ''on the morning after his wedding.'' '''He is glad''', ''not only like a bridegroom, but also'' '''like a''' ''great'' '''warrior, to run his course.''' ''The sun, as the ruler of the day (Gen 1:16), is like a great warrior, and great warriors are excellent runners, who love to run long distances and exercise their athletic ability.''

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====Notes====
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Verse 5c-6 introduces the most prominent part of the sky’s poem: the sun. The sun, depicted as a bridegroom and a warrior, is both a source of life and joy as well as a potential danger to those exposed to its heat.
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* Verse 6 introduces two images, both of which are explicitly marked as similes with the preposition '''like''' (כְּ) and are, therefore, prominent. Verse 6a compares the rising sun to a newly-married '''bridegroom coming out of his tent''' on the morning after his wedding. Cf. NLT: "It bursts forth like a radiant bridegroom after his wedding." The following table explores the significance of this figure:
[[File:Psalm 019 - sun-bridegroom.jpg|class=img-fluid|825px]]
* In v. 6b, the image of the sun as a bridegroom shifts to an image of the sun as '''a warrior''' (גִבּוֹר). The word for "warrior" (גִבּוֹר, lit.: "great one") refers to "a human being... who is renowned for his characteristics, such as physical strength, power, bravery, skill, wealth, good character, or a combination thereof" (SDBH). The word is typically used in military contexts to refer to a military "hero" or "warrior," but it can also refer more generally to someone with "any special degree of physical might, power, authority, and splendor (“glory”)."<ref>TDOT 1977, 373.</ref> Thus, some translations have "athlete" (GNT) or "great athlete" (NLT). But because "running" (רוץ) is elsewhere associated with warriors (cf. Joel 2:7; Job 16:14), the word here probably refers to a "warrior."<ref>Cf. Jdg 5:20 which describes celestial bodies fighting 'from their roads.'</ref> In particular, it might refer to the sun as a warrior-king.  Genesis 1, for example, describes the sun as the king of the day (cf. Gen 1:16; Ps 136:8), and kings were expected to be great warriors who could run long distances (cf. 2 Sam 1:23; 22:33, 37).<ref>See Demsky 2005.</ref> The following table explores the significance of this image of the sun as a warrior:
[[File:Psalm 019 - sun-warrior.jpg|class=img-fluid|825px]]
* Both of the images in v. 6 (bridegroom and warrior) are associated with joy. Verse 6b even uses the verb '''is glad''' (יָשִׂישׂ) to describe the sun. The combination of these two images might also hint at the fact that the sun is both a source of life and joy as well as a potential danger to those exposed to its heat.
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* In v. 5c, the fronted prepositional phrase '''for the sun''' (לַשֶּׁמֶשׁ) introduces a new topic, which will remain the topic throughout vv. 5c-7. The ''lamed'' preposition indicates that the sun is the beneficiary of the event described in this clause.<ref>Cf. Jenni 2000, rubric 3513 [lamed dativum]; cf. Mal 1:3).</ref>
* The prepositional phrase '''in it''' is somewhat difficult to interpret. The Septuagint omits the phrase entirely.<ref>LXX: ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ. The translators might have read לשמש שם אהלו or perhaps just לשמש שם אהל (the 3ms pronoun added for clarity), or the translators themselves might have ommitted the phrase by mistake. The Greek revisers include the phrase ἐν αὐτοῖς. The other ancient versions also read some equivalent of בהם. E.g., Jerome (iuxta Hebraeos): soli posuit tabernaculum in eis; Peshitta: ܘܥܠ ܫܡܫܐ ܢܩܫ ܡܫܟܢܗ ܒܗܘܢ܂ (so Targum בהון).</ref> The plural suffix "it" (lit.: "them" הֶם-) probably refers to "the sky" (plural: הַשָּׁמַיִם, v. 2), which includes "the firmament." The preposition "in" (-בָּ) is probably locative.<ref>Another option would be to interpret the preposition as indicating the instrument, or means, by which the sun's tent is set up (so e.g., Hossfeld 1993, 133). In other words, according to this interpretation, the sky is not the place where the sun's home is located; rather, the sky itself has been fashioned into a home for the sun.</ref> The description here thus accords with the narrative in Genesis 1, where God places the sun "in (בּ) the firmament of the sky" (Gen 1:17). It also accords with the other places in Scripture where the sky is depicted as a "home" (lit.: "a tent" אֹהֶל).<ref>Cf. Isa 40:22; 44:24; 45:12; 51:13; Zech 12:1; Ps 104:2.</ref>
* The word for '''tent''' or "canopy" (cf. Joel 2:16) in v. 6a is hyponymous to the word for "home" (אֹהֶל) in the previous verse.<ref>Cf. Waltke 2010, 363.</ref> It refers to a "temporary construction made of cloth; ► erected for a newly married couple" (SDBH). It is not clear, however, "whether the canopy was a special tent where the marriage was consummated, or whether it was a protective covering over the wedding ceremony itself."<ref>TWOT #710.</ref> The first option seems more likely both in light of the parallel with חֵדֶר ("room") in Joel 2:16 and in light of the fact that it would make more sense for the sun to be "going out" in the morning. Hence, as Waltke writes, "in Psalm 19:5 the 'shelter' refers to the bridegroom's chamber where presumably he takes his bride to consummate their marriage."<ref>Waltke 2010, 363. So English translations: "chamber" (NIV, ESV, NET); cf. HALOT "nuptial chamber", DCH "bridal chamber."</ref> 
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===v. 7===
{| class="wikitable"
|-
| 7a || מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָא֗וֹ<ref>11QPs<sup>c</sup> has מ]קצי. "Cf. the quotation of Deut 13:8 in 11Q20 (Temple-b) XVI 4, where MT מקצה is written מקצי. The form מקצי may be singular (orthographic variant of מקצה) or plural" (DJD XXIII, 60).</ref> || His starting point is from the edge of the sky,
|-
| 7b || וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם || and his turning point is at its edges,
|-
| 7c || וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃ || and nothing is hidden from his heat.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
'''His starting point is from the''' ''eastern'' '''edge of the sky, and his turning point is at its edges''' ''in the west, at which point he turns around and travels through the underworld to return to his starting point for the next day. The sun's course spans the universe,'' '''and''' ''so'' '''nothing is hidden from his heat.'''
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=====Notes=====
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Verse 7 describes the sun’s universal influence (cf. the poem’s universal reach in vv. 4-5). It travels from one edge of the sky to the other, such that nothing is hidden from its heat.
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* The '''turning point''' of the sun's course (v. 7b) is the "location where the sun has reached the end of its circuit and from where it is expected to move back to its beginning point" (SDBH). As HALOT says, "the eastern horizon as one extremity of the sky is the place from which the sun commences its course; at the opposite side, on the western horizon, is the turning-point, for this is the entrance for its nocturnal journey back under the earth." 
* The psalm's first major section (vv. 2-7) concludes with the statement that '''nothing is hidden from his heat''' (v. 7c), poetically paralleling the negative statement in v. 4. C.S. Lewis was correct to identify v. 7c as "the key phrase on which the whole poem depends."<ref>Lewis 1958, 64.</ref> The description of the sun's inescapable heat (v. 7c), together with the following description of YHWH's instruction as being like the sun (vv. 8-11), is what leads the psalmist to recognize his own sinfulness and to pray for blamelessness in vv. 12-15. "As he has felt the sun, perhaps in the desert, searching him out in every nook of shade where he attempted to hide from it, so he feels the Law searching out all the hiding-places of his soul."<ref>Lewis 1958, 64.</ref>
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* The word order in v. 7ab forms a chiasm (Subject-Prepositional phrase // Prepositional phrase—Subject), beginning and ending with the root קצה ("edge"). Verse 7ab thus iconically represents the sun's course from one edge to another (מִקְצֵה הַשָּׁמַ֨יִם ׀...עַל־קְצוֹתָם). It is also likely that the predicate complement in v. 7a, '''from the edge of the sky''' (מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀), is fronted for marked focus. The subject of the clause, '''his starting point''' (מֽוֹצָא֗וֹ), is presupposed from the previous clause which mentions the sun's "course." The focus of v. 7a is, then, the location of the starting point: "from one edge of the sky." The relevant point of the clause, therefore, is the geographical extent of the sun's course.
* The preposition translated '''at''' (עַל) in the phrase "at its edges" (v. 7b) probably indicates proximity to something, i.e., the place where the sun turns around is located at, or near, the western edge of the sky.<ref>BHS proposes reading עד instead of על (cf. LXX εως), but this is unnecessary. The preposition על sometimes functions as a "contingent locative" (BHRG 39.20), i.e., "the trajector x is not horizontally above the trajector y, but in close proximity to it" (BHRG 39.20, citing Gen 24:43 and Ps 110:5). Alternatively, the preposition in this clause might indicate direction toward something. Mena, for example, categorizes this occurrence of על as "''to'', the [trajector] is directed towards the end goal, which is the [landmark]" (2012, 122).</ref>
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[[File:Psalm 019 - 7.jpg|class=img-fluid|827px]]
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===v. 8===
{| class="wikitable"
|-
| 8a<ref>It would be possible to further subdivide each of the lines of vv. 8-10 in half (so e.g., BHS, Fokkelman 2000, van der Lugt 2006). We have followed the line division attested in the LXX manuscripts. This division is also supported by the Masoretic accents, as interpreted by Sanders and de Hoop (2022).</ref> || תּ֘וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה מְשִׁ֣יבַת נָ֑פֶשׁ<ref>11QPs<sup>c</sup> probably reads תור]ות] (cf. DJD XXIII, 59-60).</ref> || YHWH’s instruction is perfect, restoring life.
|-
| 8b || עֵד֥וּת יְהוָ֥ה נֶ֝אֱמָנָ֗ה מַחְכִּ֥ימַת פֶּֽתִי׃ || YHWH’s testimony is reliable, making simpletons wise.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''YHWH's covenant instruction is like the sun. Just as the sun is a perfect source of life and refreshment, so'' '''YHWH’s''' covenantal '''instruction''', ''which he revealed to Moses,'' '''is perfect, restoring life.''' ''And just as the sun is sometimes associated with reliability and the gift of wisdom, so'' '''YHWH’s testimony is reliable, making simpletons wise.'''
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Verse 8 begins to extol the benefits of YHWH’s instruction, implicitly comparing it to the sun. This verse describes the perfection and reliability of YHWH’s covenant instruction. Because it is perfect (lacking nothing) and reliable (providing trustworthy guidance), it is able to make people wise and restore their well-being.
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* The phrase '''YHWH's instruction''' (תּוֹרַת יְהוָה), the first words of the new section (vv. 8-11), introduces the topic of this section. The phrase probably refers to the written Law of Moses.<ref>Looking at all of the uses of the phrase תּוֹרַת יְהוָה in the OT, Willgren shows that "at least from the post-exilic period, תּוֹרַת יְהוָה was regularly associated with a law of Moses..., sometimes specified as written," and he argues convincingly that the phrase has this meaning in Ps 1:2 (2018, 390-1). Although Ps 19 might not be post-exilic, the phrase probably also has this meaning here (so e.g., Waltke 2010, 365). In Ps 78:5, a similar parallel between תּוֹרָה and עֵדוּת refers clearly to the Law given at Sinai.</ref>
* If the phrase "YHWH's instruction" refers to the written Law of Moses, then the parallel phrase '''YHWH's testimony''' probably refers to "the stipulations of the Sinai covenant laid down in writing" (HALOT 791b).<ref>HALOT, however, does not list Ps 19 under this entry. Instead, HALOT defines עֵדוּת in this psalm as "the solemn undertaking of the given duty connected with the remembrance of God's saving acts, without reference to a particular written document."</ref> Hillers offers a slightly different analysis and argues that עֵדוּת is "actually another name for 'covenant'" and that "covenant" would be a better translation than "testimony."<ref>Hillers 1969, 160ff; cf. NIDOTTE; so WEB: "covenant."</ref> If this interpretation is correct, then the parallel terms "instruction" (תּוֹרָה, v. 8a) and "testimony/covenant" (עֵדוּת, v. 8b) would together refer to "YHWH's covenantal instruction," with v. 8b highlighting the covenantal nature of YHWH's instruction. The following verses (vv. 9-10) paint an even fuller picture of what is meant by "YHWH's covenantal instruction" in v. 8. This instruction includes especially YHWH's commands, commandments, and rules (vv. 9ab, 10b), the essential goal of which is "fearing YHWH" (v. 10a).
* The first adjective used to describe YHWH's instruction is '''perfect''' (תְּמִימָה), which SDBH defines as a "state in which a certain event is performed in such a way that no one can find fault with it." The idea of "perfection" or "blamelessness" is a key idea in this psalm. The root תמם occurs again in v. 14, where the psalmist expresses his desire to become "blameless"  (אֵיתָם).<ref>"Yet although he distributes these attributes and says of the Law that it is perfect and restores the soul, and of the testimony that it is sure, making wise the simple, and similarly of the rest, all share the attributes. He does not apply this attribute to one (only); the same applies also to the other, except that each attribute is attached closely to the substantive nearest it; and that it is necessary to study it in the light of the attribute in accordance with the way we have interpreted and shall interpret" (Radak).</ref>
* The word translated '''reliable''' (נֶאֱמָנָה) could refer to the permanence of YHWH's instruction (so SDBH) or to its reliability (so HALOT) or perhaps to both. The immediate context (i.e., the use of the word עֵדוּת and the following clause "making wise...") suggests that the reliability, or trustworthiness, of YHWH's instruction is the main focus, though the idea of permanence is not excluded (cf. "enduring forever" in v. 10a).<ref>There seems to be an association between the word נֶאֱמָן (in the sense of "reliable") and words related to עֵד. For example, Isaiah talks about "reliable witnesses" (עֵדִ֖ים נֶאֱמָנִ֑ים, Isa 8:2). Ps 89 describes the moon as a “faithful witness in the sky” (Ps 89:38, וְעֵ֥ד בַּ֝שַּׁ֗חַק נֶאֱמָ֥ן; though here the idea of ‘permanence’ is probably also present). It makes sense, then that “YHWH’s testimony” (עדות) would be described as “reliable.”</ref> Because YHWH's instruction is a reliable source of guidance, it has the ability to be '''making wise the simple'''. Both "reliability" and the ability to "make wise" are attributes associated with the sun. The sun is reliable in the sense that it rises and sets every day without fail. Psalm 89, for example, describes the moon as a "reliable (נֶאֱמָן) witness in the sky” (Ps 89:38). The sun is also associated with wisdom, probably because wisdom is associated with light (cf. Ps 119:105, 130). Thus, an Akkadian hymn to the sun god, Shamash, says, "You grant wisdom, O Shamash, to humankind. You grant those seeking you your raging, fierce light... You grant wisdom to the limits of the inhabited world."<ref>COS 1.117.</ref>
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* The participial clause translated '''restoring life''' (מְשִׁיבַת נָפֶשׁ, cf.  Ps 23:3) means "literally: to bring back (one's) self; hence: = causative process by which humans or deities restore a sense of well-being to (other) humans, which may extend from feeling refreshed after a good meal to feeling contented because of a major change in one's life situation" (SDBH). The phrase here used to describe YHWH's instruction would also be an appropriate way to describe the sun, which is associated with "healing" (מַרְפֵּא, Mal 3:20) and the restoration of life.<ref>An Egyptian hymn to the sun god, for example, says, "...O living Aten, creator of life!... "Giver of breath, to nourish all that he made" (COS 1.28, Great Hymn to the Aten). A Mesopotamian hymn similarly refers to the sun god as "the one who gives life, who revives the dead" (see Sarna 1965, 173, citing Tallqvist 1938, 458f).</ref> The participle is probably habitual, as are the following participles in vv. 8b-10a.<ref>Cf. 1 Sam 2:6-8, where " the participle prevails and is used eight times as the head verbal form in the clause in both initial and non-initial position, introducing generic statements. The events and situations are given from an imperfective viewpoint; they may be repeated on a regular basis over an extended period of time. The modal operator 'As a rule →', introducing a habitual saying, is at work" (Notarius 2010, 260).</ref>
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===v. 9===
{| class="wikitable"
|-
| 9a || פִּקּ֘וּדֵ֤י יְהוָ֣ה יְ֭שָׁרִים מְשַׂמְּחֵי־לֵ֑ב || YHWH’s commandments are just, causing the heart to rejoice.
|-
| 9b || מִצְוַ֥ת יְהוָ֥ה בָּ֝רָ֗ה מְאִירַ֥ת עֵינָֽיִם׃ || YHWH’s command is flawless, giving light to the eyes.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''And just as the sun is associated with justice and the giving of joy, so'' '''YHWH’s commandments are just, causing the heart to rejoice.''' ''And just as the sun is a flawless (or bright) source of light, so'' '''YHWH’s command is flawless''' ''(or bright)''''', giving light to the eyes.'''
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Verse 9 continues to extol the benefits of YHWH’s instruction. When a person sees or experiences injustice, he becomes sad, weak, and tired, and his eyes become dim. But then when this person studies and keeps YHWH's command, which is “just,” he becomes glad. And because YHWH's command is "flawless" or "bright", it restores the light to his eyes.
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* The word '''commandments''' in v. 9a (פִּקּוּדֵי) refers to "rules regulating behavior" (SDBH). Whereas the previous verse used singular nouns to describe YHWH's covenant instruction as a whole, this verse uses a plural noun to refer to the individual commandments of the covenant.
* The word '''command''' in v. 9b (מִצְוַת) is a singular collective, referring to YHWH's covenant instruction as though it were a single command emanating from his authority.<ref>On מִצְוַ֥ת יְהוָ֥ה as a singular collective, cf. Gesenius 2013, 724 ("das Gesetz Gottes als Einheit"); cf. Ps 119:96 and the ketiv מצותו in Deut 5:10; 7:9; 8:2. On מצוה "as an expression of authority", see TDOT 1997, 505.</ref>
* The word translated '''flawless''' (בָּרָה) is similar in meaning to the word translated "perfect" in v. 8a. It refers to a "state in which an event happens entirely as desired or required, without any interference that could be considered a flaw" (SDBH). Interestingly, this word also has associations with the sun (cf. Song 6:10 "bright (בָּרָה) as the sun", NIV). Some English translations even use the term "radiant" here in Ps 19 (NIV, CSB). The CEV says "shine brightly." Some of the ancient versions also translated the word in this sense.<ref>The LXX has τηλαυγής ("far-shining") and Jerome has ''lucidum'' ("bright, shining"). Cf. Eaton 1968, 605.</ref> The "brightness" of YHWH's command explains why it is able to "give light to the eyes."
* Just as "flawless" (בָּרָה) in v. 9b is synonymous with "perfect" (תְּמִימָה) in v. 8a, so '''giving light to the eyes''' (מְאִירַת עֵינָיִם) in v. 9b is synonymous with "restoring life" in v. 8a. Light to the eyes indicates renewed life and energy (cf. 1 Sam 14:27).<ref>Clines argues, on the other hand, that a description which is so synonymous with משיבת נפש would be unnecessary. "It seems preferable therefore to follow the literal meaning of the words, especially since the law is elsewhere often called a light" (cf. Ps 119:105; Prov 6:23) (Clines 1974, 4-5). However, Clines misses the synonymous parallels between v. 8a and v. 9b and, indeed, between vv. 8-9a and vv. 9b-10.</ref>
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* Verse 9a describes the commandments as '''just, causing the heart to rejoice'''. As in the previous verse, the attributes here are also appropriate to the sun. In ancient Israelite thought, the sun was closely associated with righteousness and law. Malachi, for example, refers to the "sun of righteousness" (שֶׁמֶשׁ צְדָקָה).<ref>Mal 3:20. See also IQ27 I:6–7: "And justice (הצדק) will be revealed like the sun (כשמש)..." (García Martínez and Tigchelaar 1997, 66).</ref> The same association held throughout the broader Ancient Near Eastern world. The stele of Hammurabi's Code, for example, is topped with an image of King Hammurabi receiving a commission to write the law from the sun god Shamash, who elsewhere is called "the careful judge who gives just verdicts"<ref>COS 1.117.</ref> and the "judge (dayyān) of heaven and earth."<ref>See Sarna 1965, 173.</ref> In Egypt too the sun-god Re "'judges the wicked from the just;' 'judges the weak and the injured;' he is 'maker of righteousness.'"<ref>Sarna 1965, 173, citing Pritchard 1969, 24, 366-367.</ref>
[[File:F0182_Louvre_Code_Hammourabi_Bas-relief_Sb8_rwk.jpg|thumb|class=img-fluid|300px|Hammurabi receiving a commission to write the law from the sun god, Shamash.]]
* The sun is also associated with '''causing the heart to rejoice''' (מְשַׂמְּחֵי לֵב). An Egyptian hymn to the sun, for example, says that "every land rejoices at his rising,"<ref>COS 1.27.</ref> and another hymn says that "the patricians are happy when you rise."<ref>COS 1.25. See more examples in Sarna 1965, 174.</ref>
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[[File:Psalm 019 - 9.jpg|class=img-fluid|929px]]
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===v. 10===
{| class="wikitable"
|-
| 10a || יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ עוֹמֶ֪דֶת לָ֫עַ֥ד || Fearing YHWH is pure, enduring forever.
|-
| 10b || מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת צָֽדְק֥וּ יַחְדָּֽו׃ || YHWH’s rules are true; they are altogether right—
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''And just as the sun endures forever, so'' '''Fearing YHWH''', ''i.e., the commandments, which have as their beginning and end the fear of YHWH,'' '''is pure,''' ''free from all impurities, and thus, like pure gold,'' '''enduring forever.''' ''And just as the sun is associated with righteousness, so'' '''YHWH’s rules are true'''; ''and'' '''they are''' ''therefore'' '''altogether right—'''
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Verse 10 extols the truth and purity of YHWH’s rules, the essence of which is “fearing YHWH.” There is no mixture of falsehood in them. Therefore, like the most precious and pure metal, it lasts forever.
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* The adjective '''pure''' (טְהוֹרָה) is similar to the words for "perfect" (v. 8a) and "flawless" (v. 9b), referring to a "state in which events are free from anything that would detract from their quality" (SDBH, cf. Ps 12:7). At the same time, the word for "pure" (טְהוֹרָה) has associations with the sun.<ref>"...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "You have made his splendor (טְהָרוֹ) to cease" (Ps 89:45, ESV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a [Aramaic], cited in Jastrow 1926). Cf. Eaton 1968, 605.</ref>
* Because the commands to fear YHWH are of such a high quality (i.e., because they are "pure"), they are '''enduring forever'''. The quality of permanence is also associated with the sun. Psalm 89, for example, says that David's "offspring shall endure forever, his throne as long as the sun before me" (ESV).
* '''YHWH’s rules''', which are '''true''' and '''altogether right''', are "the individual commandments as well as the summary of the entire law."<ref>TDOT 1998, 94.</ref> The phrase might refer more specifically to the kind of rules found in Exod 21:1ff ("and these are the rules...").
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* At first glance, the phrase '''fearing YHWH''' (lit.: "fear of YHWH") appears out of place in the series of phrases which refer to YHWH's commandments. For this reason, some scholars want to emend the text.<ref>E.g., BHS, citing Ps 119:38, proposes the reading אִמְרַת</ref> But the manuscript evidence for the reading "fear" (יִרְאַת) is strong, and the reading makes sense in the context. "Fearing YHWH" is the goal of the commandments and the essence of covenant obedience,<ref>Cf. Deut 10:12-13.</ref> and so "fearing YHWH" can function as a metonymy for the requirements of the covenant, i.e., "the religion commanded by Yahweh, a synonym for his תּוֹרָה."<ref>Eaton 1968, 605.</ref> The NET Bible translates this phrase accurately and clearly as "the commands to fear the LORD."
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[[File:Psalm 019 - 10.jpg|class=img-fluid|10210px]]
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===v. 11===
{| class="wikitable"
|-
| 11a || הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב || those which are more desirable than gold, even much pure gold,
|-
| 11b || וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃ || and sweeter than honey, even virgin honey from the honeycomb.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''For all of these reasons, they, i.e., YHWH's rulings as representing the entirety of his covenantal instruction, are'' '''those which are more desirable than gold, even much pure gold, and sweeter than honey, even virgin honey from the honeycomb.'''
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Verse 11 compares YHWH’s instruction to the finest gold and the sweetest honey. In other words, for all of its benefits, YHWH’s instruction is immensely valuable and desirable.
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* The coordinating conjunctions in v. 11, translated as '''even''', indicate addition: "they are better than gold ''and'' [they are also better than] much pure gold..." In English, however, the Hebrew conjunction ''waw'' is better translated as "even" in this instance. As the ESV, for example, says, "More to be desired are they than gold, ''even'' much fine gold..." (cf. NLT, NET, KJV ["yea"]).
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* Verse 11 is closely bound to the previous clause by the anaphoric definite article, translated here as '''those which'''.<ref>It would also be possible to analyze the noun phrase הַֽנֶּחֱמָדִים as being in apposition to "YHWH's rules" in v. 10b. GKC, for example, notes that "the demonstrative force of the article... includes those instances in which the article, mostly to a participle, joins on a new statement concerning a preceding noun. Although such participles, etc., are no doubt primarily regarded always as in apposition to a preceding substantive, the article nevertheless has in some of these examples almost the force of הוּא (הִיא/הֵמָּה) as the subject of a noun-clause [cf. Pss 33:15; 49:7; 104:3]... When such a participle has another co-ordinate with it, the latter is used without the article, since according to the above it strictly speaking represents a second predicate...; e.g., Job 5:10" (GKC 126b; so Hupfeld 1855, 419 on Ps 19:11). Waltke and O'Connor discuss this use of the article as an example of the "anaphoric use of the article," which is "based on the previous mention of the thing referred to" (IBHS 13.5.2d). In this usage, the article functions in a manner similar to a relative particle. This "so-called relative use of the article is most common with participles" (IBHS 13.5.2d).</ref> Although the article points back directly to the phrase "YHWH's rules" in the previous line, in terms of meaning it also points back to all of the previous words for the law in vv. 8-10.<ref>In this respect, "YHWH's rules" is a synecdoche (part for the whole). Cf. Hupfeld (1855, 419): "Aposs. zunächst zu משפטי יהוה, aber dem Sinn nach zu allen vorhergg. Wörtern für d. Gesetz. Zur Form der Appos. mit dem Artikel vgl. 18,33.48. 49,7."</ref>
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See previous verse for diagram.
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===v. 12===
{| class="wikitable"
|-
| 12a || גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם || Furthermore, your servant is warned by them.
|-
| 12b || בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃ || There is great reward in keeping them.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''YHWH's perfect covenantal instruction has numerous benefits. In addition to all of the things mentioned above, it also does something else: it warns. And so,'' '''Furthermore, your servant''' ''(by which I mean "I myself")'' '''is warned by them.''' ''When I hear the sky declaring your honor and I sense the perfection of your words penetrating my soul like the sun's scorching rays, I realize how sinful I am, and I am "warned" of my perilous situation (cf. Isa 6). Although'' '''There is great reward in keeping them''' ''(cf. vv. 8-11), there is only misery for those who fail to keep them'''''.'''
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Verse 12 introduces new information about YHWH's instruction: not only is it valuable and desirable, bringing great reward to those who keep it (v. 12b), but it also warns those who fail to keep it (v. 12a).
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* The major emotional shift in the psalm comes in v. 12. As Fishbane writes, "The style shifts; the words of hope and need are disjunctive and anxious, as contrasted with the hymnic, parallel strophes of part 1 [vv. 2-7] and the explicatory didacticisms of part 2 [vv. 8-11]. They express hesitant, anxious emotions. They burst from the soul and shatter the stately elegance of the language of the psalm's opening lines. The lines of part 3, by contrast, reveal the psalmist in his radical subjectivity, with his own torment and anxiety."<ref>Fishbane 1998, 89.</ref> The emotions of the psalmist here are similar to the emotions of Isaiah in Isa 6. When Isaiah saw the glory of God in his temple, he responded by saying, "Woe is me, for I am ruined! For I am a man of unclean lips." Similarly, when the psalmist 'hears' the glory of God in the sky and contemplates the perfection of YHWH's word, he realizes his own guilt and uncleanness, specifically with regard to his speech (cf. v. 15), and he prays for forgiveness and protection.
* The pronominal suffix in the phrase '''by them''' (בָּהֶם) points back to the phrase "YHWH's rules" in v. 10b, which stands (by synecdoche) for all of the law-related words in vv. 8-10: YHWH's servant is warned by YHWH's rules.<ref>So Jenni, who also notes that the בְּ is a ''beth of communication'' (Jenni 1992,169-170; cf. Pss 78:2; 119:46).</ref> At the same time, there are several connections between this verse and the first part of the psalm (vv. 2-7) which suggest that the phrase "by them" also points back to "the sky" (הַשָּׁמַיִם [plural], vv. 2, 7). In the first place, an identical prepositional phrase ("in them", בָּהֶם) occurs as the last word of v. 5c and refers to the sky. Secondly, as mentioned above, the word "warned" (נִזְהָר) in v. 12a has associations with light. Finally, some of the words in v. 12b sound like words in v. 2. The word "in keeping them" (בְּשָׁמְרָם) sounds like the word for "sky" (שָׁמֵיִם), and the phrase translated "great reward" (עֵקֶב רָב) sounds very much like the word for "firmament" (רָקִיעַ). Together, these connections suggest that the phrase "by them," although it refers primarily to YHWH's instruction, also points subtly to the sky. In other words, YHWH's servant is warned not only when he encounters YHWH's perfect words (vv. 8-11) but also when he hears the words of the sky declaring YHWH's honor (vv. 2-7). The following visual presents this sequence of events as a "story" and also compares it to Isaiah's experience in Isa 6.
[[File:Psalm 019 - v. 12 story.jpg|class=img-fluid|825px]]
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* The discourse particle '''furthermore''' (גַּם, cf. ESV: "Moreover...", CSB: "In addition..."), which opens this new section (vv. 12ff), signals that the information in v. 12a is an addition to the information in v. 11 (and perhaps also to the information in vv. 8-10). The preceding verse has elaborated on the desirability and sweetness of YHWH's instruction. Verse 12 now introduces new information about YHWH's instruction: not only is it desirable and sweet, but it also warns those who fail to keep it (v. 12a).<ref>Alternatively, גַּם might modify "your servant": "even your servant" (cf. NGÜ: "HERR, auch ich, dein Diener"). The Masoretic accentuation, which binds together גַּֽם־עַ֭בְדְּךָ as a prosodic unit, might support this view (גַּֽם־עַ֭בְדְּךָ). The context, however, favors reading גַּם as a discourse particle which has scope over the entire clause. The whole clause, in other words, is a noteworthy addition.</ref>
* In this new section, David refers to himself twice as '''your servant''' (עַבְדְּךָ) (vv. 12a, 14a), which is a polite form of self-reference used when speaking to a superior (cf. HALOT). The term creates a connection to the superscription of the previous psalm, where David is called "YHWH's servant" (עֶבֶד יְהוָה).<ref>For more on connections between Ps 18 and Ps 19, see Hossfeld and Zenger 1993, 130.</ref>
* The participle translated as '''is warned''' (נִזְהָר) refers to a "process by which someone becomes aware of something (usually bad) that is going to happen..." (SDBH).<ref>The Septuagint translators apparently struggled with this word, and they translated it in light of v. 12b (φυλάσσει αὐτά). Cf. LXX.D: "Um den unsicheren hebr. Text (gewöhnlich wird die Verbform abgeleitet aus aram. זהר »erleuchtet sein«) sinnvoll wiederzugeben, hat die LXX das hebr. Verb im Licht von V.12b gedeutet" (II, 1548).</ref> In this case, the psalmist has become aware of his own sin (cf. vv. 13-14) and the inadequacy of his own speech (v. 15), and he realizes that unless YHWH rescues him, he is in a perilous situation. Like many of the words in vv. 8-11, the word "warned" (נִזְהָר) has associations with the sun. The root זהר can also mean "to illuminate,"<ref>Cf. Dan 12:3 וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ; Ezek 8:2 כְּמַרְאֵה־זֹ֖הַר; cf. Aramaic זהר e.g., Old Syriac of Matt 13:43 ܗܝܕܝܢ ܙܕܝ̈ܩܐ ܢܙܗܪܘܢ ܐܝܟ ܫܡܫܐ).</ref> and it seems likely there is a double meaning here: the psalmist is both "warned" and "illuminated," i.e., the light of YHWH's instruction has shone on him and made him aware of his own sin.<ref>Cf. Eaton 1968; Hossfeld 1993, 134: "Ihre Belehrung kann sowohl erleuchten also auch warnen."</ref> The idea is similar to a statement in an Akkadian hymn to the sun god, Shamash: "At the brightness of your light, humankind's footprints become visible."<ref>COS 1.117, 418.</ref> Most modern translations and lexicons render the verb in Ps 19 as "warned."<ref>Cf. KJV, NIV, ESV, NLT, CEV, GNT, NET, NEB, LUT, HFA, ELB, EÜ, ZÜR; so also BDB, HALOT, DCH, SDBH.</ref> The general-present statement in the b-line (v. 12b) suggests that the participle in v. 12a is similarly a general present ("is warned", so most translations) and not an actual present ("is being warned").<ref>See notes on the participles in vv. 8-10.</ref>
* The prepositional phrase '''in keeping them''' (בְּשָׁמְרָם) in v. 12b introduces a new topic.<ref>It would also be possible to read בְּ֝שָׁמְרָ֗ם as marked for focus: it is only in keeping YHWH's rules that one experiences great reward; those who fail to keep them have no hope of reward."</ref> The first half of the verse (v. 12a) is about what YHWH's instruction does to someone who doesn't keep it—they are warned. The second half of the verse (v. 12b) then addresses what happens when YHWH's instruction is kept (cf. vv. 8-11). The word order in v. 12 also forms a chiasm (Subject, Predicate with בְּ PP // Predicate with בְּ PP, Subject).
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[[File:Psalm 019 - 12.jpg|class=img-fluid|825px]]
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===v. 13===
{| class="wikitable"
|-
| 13a || שְׁגִיא֥וֹת מִֽי־יָבִ֑ין || Who can discern mistakes?
|-
| 13b || מִֽנִּסְתָּר֥וֹת נַקֵּֽנִי׃ || Clear me from the guilt of hidden sins!
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''Yet how can I keep your rules and experience the great reward that they bring? I cannot avoid but making mistakes, i.e., inadvertently doing that which you have prohibited.'' '''Who can''' ''know the entirety of your instruction and how it applies to every area of life and so can'' '''discern mistakes''' ''and recognize them before it's too late'''''?''' ''And in addition to the mistakes I have committed, there are countless numbers of hidden sins of which I am guilty and not even aware. Yet you see them, for you are the one who searches the heart.'' '''Clear me from the guilt of hidden sins!'''
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====Notes====
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Having been “warned” by YHWH’s instruction, in v. 13 the psalmist expresses the realization that he is guilty of hidden sins and unable to avoid mistakes. And so he asks for forgiveness.
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* In vv. 13-14, "the psalmist enumerates 3 categories of wrongdoing according to the criterion of intention."<ref>Milgrom 1967, 120.</ref> According to Milgrom, the first category ('''mistakes''' שְׁגִיאוֹת) refers to "acts of which the doer is conscious but whose sinfulness he learns afterwards," the second category ('''hidden sins''' נִּסְתָּרוֹת) refers to "acts of which the doer is unconscious and which are sinful" (cf. 1QS 5:11-12), and the third category ('''presumptuous sins''' זֵּדִים) refers to "presumptuous sins" which are committed deliberately.<ref>Milgrom 1967, 120; cf. Clines 1974, 7.</ref> In terms of word order, each of the three kinds of sin is fronted as the topic of each clause:<ref>Cf. Lunn MKD 2006, 299.</ref> "As for mistakes (שְׁגִיא֥וֹת), who can realize them? As for hidden sins (מִֽנִּסְתָּר֥וֹת), clear me from their guilt! And as for presumptuous sins (גַּ֤ם מִזֵּדִ֨ים), prevent me from committing them!" Milgrom helpfully summarizes the significance of vv. 13-14 as follows: "The psalmist has extolled the keeping of the Law for its manifold benefits (vv. 8-12) but he now asks the rhetorical question: who can know the entire law and thereby prevent inadvertencies? Furthermore, beyond the scope of law and human wisdom lies the unchartable realm of the hidden, the unconscious sins. In this matter, he can only turn to God and implore that he be cleared. Finally, as regards deliberate sins, man requires restraint in the face of temptation and passion and for this he asks divine aid. Having covered the entire range of human evil, the psalmist's conclusion follows irrefutably: 'then I shall be perfect.'"<ref>Milgrom 1967, 121.</ref>
* The '''who''' question in v. 13a is rhetorical. "Who can discern mistakes?" = "No one can discern mistakes!" The GNT, for example, says, "None of us can see our own errors."<ref>Cf. CEV: "None of us know our faults."</ref> The psalmist's purpose in asking the question is to emphatically deny the ability of anyone to know the entirety of YHWH's law, to understand how it applies to every life situation, and, therefore, to be able to discern (and avoid) all mistakes.
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*The verb '''clear me''' (נַקֵּנִי) refers to an "action by which humans or deities pronounce or consider a person innocent or cleared of wrongdoing and freed from punishment" (SDBH). The modifying preposition '''from''' (מִן) probably indicates detachment: "be free (in terms of guilt) ''from''."<ref>Cf. Num 5:31 וְנִקָּ֥ה הָאִ֖ישׁ מֵעָוֹ֑ן; Job 10:14 וּ֝מֵעֲוֹנִ֗י לֹ֣א תְנַקֵּֽנִי.</ref>
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[[File:Psalm 019 - 13.jpg|class=img-fluid|825px]]
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===v. 14===
{| class="wikitable"
|-
| 14a || גַּ֤ם מִזֵּדִ֨ים ׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ || Also, prevent your servant from committing presumptuous sins!
|-
| 14b || אַֽל־יִמְשְׁלוּ־בִ֣י אָ֣ז אֵיתָ֑ם || Do not let them rule over me! Then I will be blameless
|-
| 14c || וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃ || and innocent of great crime.
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
'''Also, prevent your servant from committing presumptuous sins! Do not let them rule over me!''' ''Only'' '''Then'''—''only if you forgive my hidden sins and protect me from presumptuous sins''—'''I will be''' ''a'' '''blameless''' ''sacrifice pleasing to you'' '''and''', ''no longer threatened by the rule of presumptuous sins, I will be'' '''innocent of great crime'''.
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====Notes====
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In v. 14, he asks for protection from the ruling influence of presumptuous sins. Only with YHWH’s forgiveness and protection can he become innocent and blameless.
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* For a discussion of the word order of v. 14a and the relation of "presumptuous sins" (זֵּדִים) to the other terms for sin in v. 13, see the note on the previous verse.
* The discourse particle '''also''' (גַּם) in v. 14a introduces the final request to round off the psalmist's plea for blamelessness. First, he requests forgiveness from hidden sins (v. 13b), and then he (in addition) requests protection from presumptuous sins (v. 14a). The particle has scope over the entire clause; i.e., the entire proposition is marked as an addition (cf. NET and CSB: "Moreover..."). 
* The word translated '''presumptuous sins''' (זֵדִים) is difficult, and we have discussed in detail as one of the top exegetical issues in the psalm: [[The Meaning of זֵדִים in Ps 19:14]]. In short, some translations understand the adjective זֵדִים to refer to "presumptuous people" (cf. NRSV, EÜ, GNB, ZÜR, LUT, NGÜ, NBS, NVS78P, PDV2017, NFC, RVR95, BTX4), and other translations understand it to refer to "presumptuous sins" (cf. NIV, REB, GNT, NJPS, NEB, NLT, RSV, ESV, CEV, NVI, HFA). Although elsewhere in the Bible זֵדִים refers to "presumptuous (people)" (see esp. Ps 119), the context of the word in Ps 19 (its appearance at the end of a list with שׁגִיאוֹת and נִסְתָּרוֹת; the use of the verb חשׂך; and the expression "then I will be blameless") strongly suggests that it refers to "presumptuous sins" and not to "presumptuous people."<ref>Cf. König 1910, 87.</ref> Some adjectives in Biblical Hebrew can act as substantives referring to both people and things (e.g., רַע). It is also possible, however, that זֵדִים in Ps 19:14 is not an adjective but a noun.<ref>So Radak and Milgrom 1967, 120.</ref> In either case, the meaning is the same.<ref>There is also a textual issue associated with this word. The LXX says καὶ ἀπὸ ἀλλοτρίων, probably reading גם מזרים (cf. Sept.D 2011, 1548). This reading, which results from the confusion of ד with ר, hardly fits the context and is clearly secondary.</ref>
* Verse 14b imagines these "presumptuous sins" as hostile rulers trying to control the psalmist. The following imagery table explores this metaphor.
[[File:Psalm 019 - presumptuous sins.jpg|class=img-fluid|825px]]
* The phrase '''great crime''' (פֶּשַׁע רָב) is otherwise translated as "great transgression" (KJV, NIV, ESV, NEB), "great sin" (NLT), "grave sin" (NJB), "grave offense" (JPS85), and "blatant rebellion" (NET). According to TDOT, the Hebrew word פֶּשַׁע "refers to an outrageous, imprudent act disruptive of the community on both a small and a large scale and one that could be viewed with enormous severity in connection with the legal sphere, international law, and especially in the relationship to Yahweh as the God who made his people into Israel."
* With the focus on sin in vv. 12-14, the psalm shows a progression from creation (vv. 2-7) to commandment (vv. 8-11) to sin (vv. 12-14). This progression of creation --> commandment --> sin in Ps 19 echoes (and was perhaps inspired by) the same progression in Gen 1-4 (the first chapters of "YHWH's instruction", Ps 19:8). These chapters, like Ps 19, describe God's creation (Gen 1),<ref>The first verse of the psalm alludes to the act of creation with the phrase "workmanship of his hands" (v. 2b, cf. Ps 8:7; 102:26; 103:22), and the first half of the psalm goes on to describe a number of the things which God made in the beginning: "sky" and "firmament" (vv. 2, 7a, cf. Gen 1:6-8), "day" and "night" (v. 3, cf. Gen 1:3-5), "earth" (v. 5a, cf. Gen 1:9-10) and "sun" (v. 5c). </ref> the commandment he gives to his people to not eat from the tree of knowledge of good and evil (Gen 2:16),<ref>The description of YHWH's instruction in vv. 8-11 is reminiscent of the tree of knowledge of good and evil in Gen 2-3 (cf. Clines 1974; Quinn 2023, 45), which was "desirable" (נחמד, cf. Ps 19:11a) to "make wise" (Gen 3:6 [השׂכיל], cf. Ps 19:8b [החכים]), able to "open eyes" (Gen 3:7, cf. Ps 19:9b), "good for food" (Gen 3:6); cf. "restore life" in Ps 19:8a), and probably "sweet" to the taste (cf. Ps 19:11b). In light of these connections, the law-related terms in vv. 8-11 (especially the term מִצְוָה "command" in Ps 19:9b) recall YHWH's command not to eat of the tree (Gen 2:16 - ...וַיְצַו֙ יְהוָ֣ה "Then YHWH commanded"), which is, arguably, the first command given in the Bible.</ref> and the sin which, once the commandment is given, "rules" (Ps 19:14b) over Adam and Eve and brings them to commit "great crime" (פֶּשַׁע רָב, Ps 19:14c).<ref>Cf. Gen 4:7—"And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it (תִּמְשָׁל־בּֽוֹ)" (ESV). As Clines writes, "‘Let them... not reign over me’ (v. 14) recalls the divine address to Cain... where sin is represented as a crouching animal attempting to gain the mastery over the human" (Clines 1974, 7-8).</ref> This tragic story is not just the story of Adam and Eve; it is the story of humanity. It is the story of David who wrote Ps 19 and of everyone who prays Ps 19. But the story does not end in tragedy. Psalm 19 ends, like Gen 1-4, with the hope of redemption. YHWH is the "rock and redeemer" of his people (v. 15) who will crush the serpent's head (cf. Gen 3:15) and rescue his people from sin's dominion.
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* The discourse marker '''then''' (אָז) introduces the desired result of YHWH's forgiveness and protection: "(if you do this) then I will blameless."<ref>אָז is sometimes used to introduce an apodosis (cf. BDB, IBHS 39.3.4f): after אם (e.g., Isa 58:14; Prov 2:5; Job 9:31) and with לולי or לו (e.g., Pss 119:92; 122:2-3). Sometimes, however, the protasis is "suppressed" (BDB, e.g., Job 3:13—יָ֝שַׁ֗נְתִּי אָ֤ז׀ יָנ֬וּחַֽ לִֽי translated in Greek as ὑπνώσας δὲ ἀνεπαυσάμην). The LXX explicitly translates v. 14 with an if-then clause: ἐὰν μή μου κατακυριεύσωσιν, τότε ἄμωμος ἔσομαι.</ref>
* The word '''blameless''' (אֵיתָם)<ref>The form אֵיתָם is unusual in a few ways. In the first place, it is morphologically stative (cf. e.g., וָאֵקַ֖ל, Gen 16:5). It is also pause (איתָם instead of איתַם). It also receives full spelling (אֵיתָם instead of אֵתַם) (cf. Masorah parva: ל מל = "the only time the form occurs with full spelling"). It is a "later full-writing" of the 1cs verb from תמם (Bauer-Leander §58p). Cf. אם תיתם דרך סוד in 1QS 9:18. Radak sees a "hidden meaning" in the use of ''yod'' here "for the numerical value of yodh is ten, and in the Ten Words was the Law given, and they are its perfection and completeness."</ref> echoes the word "perfect" (תְּמִימָה) in v. 8a; both words come from the same root (תמם). The word also has associations with the sacrificial system. In order for a sacrifice to be "acceptable before YHWH" (cf. v. 15), it had to be "blameless."<ref>Cf. Lev 22:21: תָּמִ֤ים יִֽהְיֶה֙ לְרָצֹ֔ון</ref>
* The ''weqatal'' verb translated here as '''and innocent''' (וְנִקֵּיתִי) continues the result semantics of the previous verb.<ref>Cf. Robar 2014, §2.3.2.1.</ref> This verb comes from the same verbal root as the verb "clear me" (נַקֵּנִי) in v. 13b.
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See previous verse for diagram.
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===v. 15===
{| class="wikitable"
|-
| 15a || יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י || Let the words of my mouth and the meditation of my heart
|-
| 15b || וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ || be acceptable before you,
|-
| 15c || יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃ || YHWH, my rock and my redeemer!
|}

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=====Expanded Paraphrase {{#info: The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.|note}}=====
''Let me be a pleasing sacrifice to you, YHWH!'' '''Let the words of my mouth and the meditation of my heart''', ''i.e., my thoughts,'' '''be''' ''an'' '''acceptable''' ''sacrifice'' '''before you, YHWH, my rock''', ''who protects me from sin's threatening dominion,'' '''and my redeemer''', ''who forgives all my iniquities'''''!'''
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Having asked to become “blameless,” he now asks in v. 15 that his words and inner-most thoughts would be like sacrifices that are “acceptable” to YHWH. He confesses his trust in YHWH as his rock and redeemer, the one who protects and rescues him from sin’s power and guilt.
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* This verse continues the sacrificial imagery which was hinted at in the previous clause with the verb "be blameless." The phrase '''be acceptable before you''' (יִהְיוּ לְרָצוֹן...לְפָנֶיךָ)<ref>The preposition ל in the phrase לרצון is a lamed of reevaluation (cf. Jenni 2000, 40, rubric 133). Lit.: "let the words of my mouth... become acceptance" >> "be acceptable."</ref> usually refers to "(divine) acceptance, oft. of sacrifice or of people offering a sacrifice to Y[HWH]."<ref>DCH; cf. Hossfeld: "Die Widmung 15 verquickt Opferterminologie... mit Bezeichnungen für den ganzen Psalm... zu einer Weiheformel mit spiritualisierendem Kultverständnis" (Hossfeld 1993, 134).</ref> Just as a sacrificial animal with any defect was not acceptable to YHWH but only those animals which were 'blameless' (תָּמִים), so the psalmist, once YHWH has made him "blameless" (v. 14b), can offer words which are acceptable to YHWH. The following table explores the significance of this sacrificial imagery:
[[File:Psalm 019 - sacrifice.jpg|class=img-fluid|825px]]
* The psalm's only vocative '''YHWH, my rock and my redeemer''' is in the last line of the poem. This seventh and final mention of the divine name is part of one of the most distinctive poetic features in this psalm. In Ps 19, the name YHWH, the personal name of the God of Israel, occurs seven times, six times in vv. 8-10 and one time in the final line of the psalm (v. 15c). It is significant that the number seven signifies completeness,<ref>"Of the numbers that carry symbolic meaning in biblical usage, seven is the most important. It is used to signify completeness or totality" (Ryken et al., "Seven," 774).</ref> especially in this psalm where the idea of completeness is a prominent theme (cf. the root תמם in v. 8 [תְּמִימָה] and in v. 14 [אֵיתָם]). Before the name YHWH appears for the first time in v. 8, the divine title "God" (אֵל) is used, which is not a personal name, but a common noun (SDBH: "the highest God, creator of heaven and earth").
[[File:Psalm 019 - Poetic Feature 2.jpg|class=img-fluid|825px]]
**The effect of this poetic feature can be described as follows: Psalm 19 shows a progression in the knowledge of God. The first line of the psalm uses the common noun "God" (אֵל). At this point in the psalm, the knowledge of God is general and rather hazy and ill-defined—this "God", whoever he is, is the creator of heaven and earth. The second half of the psalm, however, refers to this God by his personal name "YHWH"—the name which by which he revealed himself to Moses (Exod 3:14-16). The divine name clusters in vv. 8-10, occurring six times within the space of six lines. In this unit, "YHWH" is identified as the God whose covenant instruction (v. 8), which consists especially of commands to fear him (vv. 9-10), is "perfect." Despite the emphasis on perfection, however, there remains in the psalm a glaring imperfection. The fact that YHWH's name occurs only six times creates a tension and leaves the reader expecting something more. The tension is resolved in the final line of the psalm, where YHWH's name is mentioned for the seventh time—this time, however, not as the one who commands his people, but the one who protects and redeems them—"my rock and my redeemer." In other words, God is not only the creator of heaven and earth (vv. 2-7), he is also the personal God of Israel who has given covenant instruction to his people (vv. 8-10). But even this description is 'incomplete,' for YHWH not only teaches his people how to be blameless, he also makes them blameless by forgiving their hidden sins (cf. v. 13) and protecting them from presumptuous sins (cf. v. 14), as their "rock" and "redeemer" (v. 15).
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* Verse 15 is one complete clause, the constituents of which are mixed up across the three lines of the verse.<ref>David Tsumura discusses this as an example of "vertical grammar" in Biblical Hebrew poetry (Tsumura 2023, 66-67). For a summary of Tsumura's book and an explanation of "vertical grammar", see [[Vertical Grammar of Parallelism in Biblical Hebrew]].</ref> Literally, the Hebrew text reads: "Let the words of my mouth be acceptable, and the meditation of my heart before you, YHWH my rock and my redeemer." But because the phrases "be acceptable" (יִהְיוּ לְרָצוֹן) and "before you" (לְפָנֶיךָ) usually go together ("be acceptable before YHWH"),<ref>E.g., Exod 28:38—וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י יְהוָֽה; cf. Lev 22:20-21.</ref> we should read them together here as most translations do. The NLT, for example, says, "May the words of my mouth and the meditation of my heart be pleasing to you, O LORD, my rock and my redeemer" (cf. NIV, ESV, NET, GNT, etc.).
* Some translations imply that '''the words of my mouth and the meditation of my heart''' (אִמְרֵי־פִי וְהֶגְיוֹן לִבִּי) refer to the preceding words of Ps 19. The NIV, for example, has, "May ''these'' words of my mouth and ''this'' meditation of my heart" (italics added). But this interpretation is unlikely, not only because there is no demonstrative pronoun (e.g., אִמְרֵי פִי הָאֵלֶּה, "these words of my mouth"), but also because in the context it is clear that the psalmist wants ''all'' of his words and thoughts to be blameless and acceptable before YHWH. He is not merely praying that YHWH would find his poem pleasing, but that YHWH would make him blameless (v. 14b) and thereby make his words and thoughts (which represent his overall moral state) into acceptable sacrifices.
* The verb '''let... be''' (יִהְיוּ) is probably a jussive, although an indicative reading is also possible. As the NET Bible notes in one of its footnotes, "another option is to translate the form as an imperfect continuing the thought of v. 14b: '[Then] the words of my mouth and the thought of my heart will be acceptable before you.'" If this were the case, however, then we might expect another weqatal verb (וְהָיוּ), as in the previous clause (v. 14c).<ref>Cf. LXX: καὶ ἔσονται. It is possible that the LXX read והיו instead of יהיו. The consonants ''waw'' and ''yod'' are often confused with one another in the manuscript tradition.</ref> The clause-initial position of the verb also points to a jussive interpretation.<ref>Cf. Gentry 1998, 22. Most modern versions rightly read as jussive (KJV, NIV, NLT, ESV, CEV, GNT, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR, etc.)</ref>
* The word translated '''rock''' (צוּר) refers to a large rock or rock formation which could offer shelter to someone in danger (cf. Ps 27:5). The word '''redeemer''' (גֹּאֵל) implies a "causative action by which humans or deity deliver an individual or group of people from the power of someone else or from difficult circumstances" and that "the one who performed the act of deliverance has the right to claim the ones he delivered for himself" (SDBH). The words "rock" (צוּר) and "redeemer" (גֹּאֵל) sound similar (alliteration) to the words "acceptable" (לְרָצוֹן) and "meditation of my heart" (הֶגְיוֹן לִבִּי) in the first two lines of the verse.
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=Bibliography=
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[[Category:Verse-by-Verse Notes]]
[[Chapter::19]]
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