Psalm 119 Verse-by-Verse

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Welcome to the DRAFT Verse-by-Verse Notes for Psalm 119!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

v. 1

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v.	Hebrew	Close-but-Clear
1a	אַשְׁרֵ֥י תְמִֽימֵי־דָ֑רֶךְ	The happiness of those blameless in their way,
1b	הַֽ֝הֹלְכִ֗ים בְּתוֹרַ֥ת יְהוָֽה׃	of those walking in the instruction of YHWH!

Expanded Paraphrase

Let me put on display the happiness of those blameless in their way, of those walking in the instruction of YHWH, listening to his teaching and obeying it!

Grammatical Diagram

Notes

MOST OF THE NOTES ON V. 1 SHOULD PROBABLY BE IN AN INTRODUCTORY SECTION ABOVE THE VERSE BECAUSE THEY DEAL WITH EITHER THE PSALM AS A WHOLE OR THE FIRST SECTION OF THE PSALM.

• The largest of the acrostic psalms, Ps 119 consists of sections of eight verses with a line pair in each verse. The first letter of each line pair begins with the thematic letter of that eight-verse section, such that vv. 1-8 begin with the letter aleph, vv. 9-16 begin with the letter beth, etc. For further details and their poetic effect, see the poetic feature From Aleph to Taw.
• There are eight significant words relating to YHWH's communication and instruction throughout the psalm, for which, see the poetic feature The Big EightLINK TO POETIC FEATURE?. Nonetheless, it seems that תּוֹרָה takes a privileged position as mentioned in the first verse, as well as being the most frequent (25 instances). For the denotatum of תּוֹרָה in Ps 119, see the exegetical issue, The Meaning of תּוֹרָה in Ps 119.
• Psalm 119:1 begins with an exclamation concerning the happiness of those whose way is perfect as well as those who walk in the way of YHWH. See Pss 1, 32, 112 and 128 for those likewise beginning with אַשְׁרֵי (lit. “the happiness of”).
• Note, also, the TORAH IS JOURNEY metaphor present in the phrase, those walking in the instruction of YHWH. The metaphor is present throughout the entire psalm, as summarized in the following table:
• Vv. 1-4 contain the first of two instances of the absence of the psalmist as a participant for three or more verses. The second is vv. 89-91, which begins the second half of the psalm. This is a major factor in reflecting the poetic structure, in which v. 89 provides a significant section boundary. Nevertheless, the psalmist’s allies (“the congregation”) have been determined as the addressee from vv. 1-3, since YHWH is in the third person throughout, changing to “You have commanded” only in v. 4:

v. 2

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v.	Hebrew	Close-but-Clear
2a	אַ֭שְׁרֵי נֹצְרֵ֥י עֵדֹתָ֗יו	The happiness of those keeping his testimonies!
2b	בְּכָל־לֵ֥ב יִדְרְשֽׁוּהוּ׃	They seek him with a whole heart.

Expanded Paraphrase

Let me put on display the happiness of those keeping his testimonies! They seek him with nothing less than a whole heart and, therefore, find him.

Grammatical Diagram

Notes

• Notice the focus fronting of the adverbial with a whole heart. THE FOLLOWING SENTENCE IS DIFFICULT TO FOLLOW.There exists an alternative text with בכל עת "at all time," is found in 11Q5 (and Kennicott 245), possibly as a harmonization with v. 20. Nevertheless, the psalmist counts himself among the happy ones who seek YHWH in v. 10, individualizing the general characteristic provided in vv. 1-3, so the MT’s phraseology is preferred.</ref>

v. 3

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v.	Hebrew	Close-but-Clear
3a	אַ֭ף לֹֽא־פָעֲל֣וּ עַוְלָ֑ה	Also, they have not done injustice;
3b	בִּדְרָכָ֥יו הָלָֽכוּ׃	they have walked in his ways.

Expanded Paraphrase

Also, they have not done injustice which would disqualify them from finding YHWH. But rather, they have walked in his ways.

Grammatical Diagram

Notes

• Note that v. 3 is one of only three verses in the psalm without one of the Big Eight words, as discussed in the poetic feature introduced under v. 1 (see also vv. 90, 122). At least in the case of v. 3 and 90, there is probably a structural motivation behind the absence (being the beginning of the first and second halves of the psalm).
• Although in his ways (בִּדְרָכָ֥יו) could be understood as fronted for replacing focus (that is, rather than carry out injustice as in v. 3a, it's in YHWH's ways that they walk), it is more likely simply the first of many fronted B-lines for poetic binding of the couplet.

v. 4

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v.	Hebrew	Close-but-Clear
4a	אַ֭תָּה צִוִּ֥יתָה פִקֻּדֶ֗יךָ	You have commanded your precepts,
4b	לִשְׁמֹ֥ר מְאֹֽד׃	so that people might fully keep them.

Expanded Paraphrase

You, YHWH, have commanded your precepts, so that people, including myself, fully keep them.

Grammatical Diagram

Notes

• As noted under v. 1, v. 4 introduces YHWH as the addressee for the remainder of the psalm (with the exception of v. 115).
• See Auffret's renderings for our preferred reading: Toi, tu ordonnes tes préceptes, qu'on les observe entièrement (1993, 321); Toi, tu as commandé tes preceptes pour (qu'on veuille les) garder tout à fait (2006, 1). For such constructions of agency shift see the lexical note on v. 57, GKC §144n (updated and expanded in Notarius & Atkinson forthcoming); cf. especially 2 Sam. 1.18: וַיֹּ֕אמֶר לְלַמֵּ֥ד בְּנֵֽי־יְהוּדָ֖ה קָ֑שֶׁת ("And he said that "Bow" should be taught to the sons of Judah"). In light of the impersonal construction, the infinitive can be rendered with the generic people or with a passive.
• Note that fully (for מְאוֹד) has been borrowed from ganz, völlig as a more generic intensifier. More specific nuance, though perhaps not licensed by מְאוֹד, is found in glosses such as diligently (CSB, ESV, KJV, NASB, NJPS), carefully (CEB, NET), or faithfully (GNT, REB). For fully in a modern English translation, see, e.g., the NIV.

v. 5

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v.	Hebrew	Close-but-Clear
5a	אַ֭חֲלַי יִכֹּ֥נוּ דְרָכָ֗י	I pray that my ways might be committed
5b	לִשְׁמֹ֥ר חֻקֶּֽיךָ׃	so that I keep your decrees.

Expanded Paraphrase

I pray that my ways might be committed like those blameless people so that I keep your decrees.

Grammatical Diagram

Notes

• The section of vv. 1-8 has been described as a commitment to seek YHWH with a whole heart largely due to the hope expressed in this and the following verse, followed by the firmer commitment in v. 8. Indeed, the macro speech act beginning here is hoping his ways will reflect the happy ones who seek YHWH with a whole heart, with the central emotion of determination.

  

• The story triangle reflects the sequence of results following this commitment:
• The particle אַחֲלַי only occurs here and in 2 Kgs 5:3. The suggested translation should involve a realistic hope, as our CBC. It is advisable to maintain the optative/wish semantics behind the particle, while being careful to avoid a counterfactual reading as if it were not only not true, but also impossible, real world, to fulfill. The latter is typically implied by English translations with a past simple verb following the optative particle and a conditional in the second clause (as the CSB's If only my ways were committed to keeping your statutes! Then I would not be ashamed...). Preferable, then, is modal verb of possibility following the particle and a simple future in the second clause (as the ESV's Oh that my ways may be steadfast in keeping your statutes! Then I shall not be put to shame...).

v. 6

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v.	Hebrew	Close-but-Clear
6a	אָ֥ז לֹא־אֵב֑וֹשׁ	Then I will not be ashamed
6b	בְּ֝הַבִּיטִ֗י אֶל־כָּל־מִצְוֺתֶֽיךָ׃	when I consider all of your commands.

Expanded Paraphrase

Then I will not be ashamed when I consider all of your commands and see myself fall short.

Grammatical Diagram

Notes

• See notes on v. 5

v. 7

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v.	Hebrew	Close-but-Clear
7a	א֭וֹדְךָ בְּיֹ֣שֶׁר לֵבָ֑ב	I will praise you with a sincere heart
7b	בְּ֝לָמְדִ֗י מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃	when I learn your righteous rules.

Expanded Paraphrase

But rather, I will praise you with a sincere heart when I learn your righteous rules and do them.

Grammatical Diagram

Notes

• The illocution begun in the previous verse continues into the present as stating the result of his ways being committed, viz. he will not be ashamed, but will praise, such that the psalmist is both hopeful that his pursuit of obedience will result in praise with a sincere heart and passionate about the righteous nature of YHWH's rules.
• Here, and throughout the psalm, למד should be understood as the "process by which humans or animals acquire knowledge or skill from an identified or unidentified source, ► which usually results in a specific behavior or skill" (SDBH).

v. 8

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v.	Hebrew	Close-but-Clear
8a	אֶת־חֻקֶּ֥יךָ אֶשְׁמֹ֑ר	I will keep your decrees.
8b	אַֽל־תַּעַזְבֵ֥נִי עַד־מְאֹֽד׃	Do not forsake me at all!

Expanded Paraphrase

This is my commitment: I will keep your decrees. But do not forsake me at all in this endeavor, or I will fail miserably!

Grammatical Diagram

Notes

• The combination עַד מְאֹד can be used to modify an adjective (BHRG §30.4.2c; e.g., Gen. 27:33; 1 Kgs. 1:4). In this psalm, however, only sole מְאוֹד functions as such (see vv. 96, 138, 140). Each instance of עַד מְאֹד in this psalm modifies a verb phrase (cf. also vv. 4, 43, 51, 107), so unto greatness i.e., exceedingly, completely (HALOT). Furthermore, it provides a similar ending to the מְאֹֽד found at the half-way point of the section of vv. 1-8:
• Note that the fronting of אֶת־חֻקֶּיךָ simply fulfills the א-acrostic. Nevertheless, it may also be significant that this is the second instance of חֹק in this section, so while אַ֭חֲלַי יִכֹּ֥נוּ דְרָכָ֗י לִשְׁמֹ֥ר חֻקֶּֽיךָ was the psalmist's wish in v. 5, the final verse of the section provides the determined resolution to carry it out.

v. 9

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v.	Hebrew	Close-but-Clear
9a	בַּמֶּ֣ה יְזַכֶּה־נַּ֭עַר אֶת־אָרְח֑וֹ	How will a young man keep his way pure?
9b	לִ֝שְׁמֹ֗ר כִּדְבָרֶֽךָ׃	By keeping it according to your words.

Expanded Paraphrase

Think about it: How will a young man keep his way pure? Only by keeping it according to your words.

Grammatical Diagram

Notes

• The section begun in this verse (vv. 9-16) provides the second part of the introduction to the psalm (see poetic structure), namely, that of affirmation of the commitment made in the aleph-section.

  

• These two sections are bound semantically and formally in that the generic 3rd person is found both in vv. 1-3 and v. 9, describing those “blameless in their way” and the one keeping his way pure, respectively, such that the young man should be considered as part of the psalmist’s allies, just as in vv. 1-3 (as well as the “simple person” in v. 130), a group to which the psalmist aspires to belong. Some, however, have argued that the psalmist is referring to himself as the “young man,” in light of the similar descriptions of the psalmist throughout the psalm.
• It is possible to read this verse as only the question, though we have preferred to interpret the verse as including both the question and answer.
• The piel זכה could be read as a causative, "to purify," or, as our preference, pluractional, indicating repetition through time, i.e., "to keep pure,” with the modality of ability. Further, although Revell (2004; http://www.pericope.net/Assets/pericope_texts/Pausal_Forms_Revell/PausalTNK.pdf ) reads כִּדְבָרֶֽךָ as a pausal form, the plural is almost certainly intended in light of all of the ancient versions and a large number of Hebrew manuscripts (see VTH: vol. 2, 416 and De-Rossi, Variae Lectiones: vol. 4, 76).

v. 10

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v.	Hebrew	Close-but-Clear
10a	בְּכָל־לִבִּ֥י דְרַשְׁתִּ֑יךָ	I have sought you with all my heart.
10b	אַל־תַּ֝שְׁגֵּ֗נִי מִמִּצְוֺתֶֽיךָ׃	Do not let me stray from your commands!

Expanded Paraphrase

That's why I have sought you with nothing less than all my heart. But I still need your help, so do not let me stray from your commands!

Grammatical Diagram

Notes

• For the comparison between those the psalmist describes as the happy, who seek YHWH “with a whole heart” (v. 2), and the psalmist himself, who now the counts himself among them, see the poetic structure.
• The hiphil שׁגה could be read as causative (“to make stray”), but is more likely tolerative (“let stray”) as Tigay's analysis (2017: 409), implying that, if not for YHWH’s hindrance (in force-dynamic terms; Talmy 2000: 418-419), the psalmist’s probable tendency could be to stray, such that he is conscientious of his own weakness and neediness, according to our emotional analysis.

v. 11

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v.	Hebrew	Close-but-Clear
11a	בְּ֭לִבִּי צָפַ֣נְתִּי אִמְרָתֶ֑ךָ	I have treasured your word in my heart,
11b	לְ֝מַ֗עַן לֹ֣א אֶֽחֱטָא־לָֽךְ׃	so that I might not sin against you.

Expanded Paraphrase

I have treasured your word in my heart and think about it all the time, so that I might not sin against you.

Grammatical Diagram

Notes

• The use of “heart” (לֶב) is either that of "midst, inner self," i.e., in that place unseen by others, so we have a blend of the idea of the heart as an internal organ and the idea of the heart as a locus of thought, such that to do X "in one's heart" is to do X in a place it cannot be seen or heard. The result of this interpretation is that, if in a secret place, it may be that the contents of YHWH's word can never be taken away from the psalmist. However, most of these examples use prepositions of movement, such as אֶל, not ב.
• Note that the malefactive interpretation of the lamed preposition, i.e., dative of "disadvantage" > sin against, is quite rare, though see also Gen. 20:6; Exod. 10:16; Num. 32:23; Dt 1:41, etc.

v. 12

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v.	Hebrew	Close-but-Clear
12a	בָּר֖וּךְ אַתָּ֥ה יְהוָ֗ה	You are blessed, YHWH.
12b	לַמְּדֵ֥נִי חֻקֶּֽיךָ׃	Teach me your decrees.

Expanded Paraphrase

You are blessed, YHWH; I praise you. Teach me your decrees, as I know you will eventually.

Grammatical Diagram

Notes

• The expression Blessed are you, YHWH (בָּרוּךְ אַתָּה יְהוָה) became a stereotypical expression (cf. 1 Chr. 29.10) from around this time into later Rabbinic literature (Hurvitz 1972, 144-145). The passive adjective :blessed" (בָּרוּךְ) is always followed by YHWH (יְהוָה) in the Psalms, even when the pronoun is absent (see Pss 28.6; 31.22; 41.14; 72.18; 89.53; 106.48; 124.6; 135.21).
• The declaration amounts to a performative action of praise on the part of the psalmist.

  v. 13

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  v.	Hebrew	Close-but-Clear
  13a	בִּשְׂפָתַ֥י סִפַּ֑רְתִּי	With my lips I have proclaimed
  13b	כֹּ֝֗ל מִשְׁפְּטֵי־פִֽיךָ׃	all the rules that come from your mouth.

  Expanded Paraphrase

  With my lips I have proclaimed all the rules that come from your mouth.

  Grammatical Diagram

  

  Notes

  • The construct chain מִשְׁפְּטֵי־פִֽיךָ is a relationship of product-author/source, hence the our translation “the rules of your mouth” >> the rules that come from your mouth. Furthermore, the body part of “mouth” takes on even more prominence with the inclusio of final פִֽיךָ with the fronted בִּשְׂפָתַ֥י “With my lips."

  
  

  
  

  
  

  v. 14

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  v.	Hebrew	Close-but-Clear
  14a	בְּדֶ֖רֶךְ עֵדְוֺתֶ֥יךָ שַׂ֗שְׂתִּי	I rejoice in the way of your testimonies
  14b	כְּעַ֣ל כָּל־הֽוֹן׃	as one rejoicing over all wealth!

  Expanded Paraphrase

  I rejoice in the way of your testimonies as one rejoicing over all wealth!

  Grammatical Diagram

  

  Notes

  • For over (עַל) as part of a rejoicing (שׂושׂ) verb phrase, see Deut 28:63; 30:9; Isa 62:5; Jer 32:41; Zeph 3:17 (cf. HALOT, DCH and the NIV's as one rejoices in great riches and SG21's dynamic que si je possédais tous les trésors).
  • The function of the quantifier all (כֹּל) in the phrase all wealth (כָּל־הֽוֹן) is inclusive of all differentiable members of this set, in comparable fashion to "thousands of gold and silver pieces" (אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף) in v. 72.

  
  

  
  

  
  

  v. 15

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  v.	Hebrew	Close-but-Clear
  15a	בְּפִקֻּדֶ֥יךָ אָשִׂ֑יחָה	Let me meditate on your precepts
  15b	וְ֝אַבִּ֗יטָה אֹרְחֹתֶֽיךָ׃	and let me consider your ways.

  Expanded Paraphrase

  That's why this is all I want to do: Let me meditate on your precepts and let me consider your ways and think about all you have done.

  Grammatical Diagram

  

  Notes

  • As part of the psalmist’s affirmation, there is a certain emotion of determination evident in the present verse, indicated clearly by the cohortative verb forms.
  • In light of parallels in Book 5 of the Psalms, it may be the YHWH’s precepts here are comparable to, or possibly include, his actions (see Ps 111:7: מַעֲשֵׂ֣י יָ֭דָיו אֱמֶ֣ת וּמִשְׁפָּ֑ט נֶ֝אֱמָנִ֗ים כָּל־פִּקּוּדָֽיו).

  
  

  
  

  
  

  v. 16

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  v.	Hebrew	Close-but-Clear
  16a	בְּחֻקֹּתֶ֥יךָ אֶֽשְׁתַּעֲשָׁ֑ע	I will delight in your decrees.
  16b	לֹ֭א אֶשְׁכַּ֣ח דְּבָרֶֽךָ׃	I will not forget your words.

  Expanded Paraphrase

  Let me confirm my commitment: I will delight in your decrees. I will not forget your words.

  Grammatical Diagram

  

  Notes

  • Though not formally indicated by a ה-suffix, as the cohortative verbs of the preceding verse, we have preferred to read the two yiqtol verbs of the current verse, I will delight (אֶשְׁתַּעֲשָׁע) and I will not forget (לֹא אֶשְׁכַּח) as indirect speech acts of commissives, just as in v. 15. Thus, the psalmist concludes his determined affirmation of commitment to obedience. Note that this is also the first instance of a verse containing two of the Big Eight words in the same verse (as discussed in the poetic feature, The Big Eight).
  • Although Revell (2004) reads דְּבָרֶֽךָ as a pausal form, which would make the noun singular rather than plural, the plural is almost certainly intended in light of all of the ancient versions, 11Q5, and a large number of Hebrew manuscripts (see VTH: vol. 2, 416 and De-Rossi, Variae Lectiones: vol. 4, 76). Hence: “your words.”

  v. 17

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  v.	Hebrew	Close-but-Clear
  17a	גְּמֹ֖ל עַֽל־עַבְדְּךָ֥ אֶֽחְיֶ֗ה	Deal fairly with your servant, so that I will live
  17b	וְאֶשְׁמְרָ֥ה דְבָרֶֽךָ׃	and I will keep your words.

  Expanded Paraphrase

  Deal fairly with your servant, who trusts you, according to your loyalty, so that I will live and if I am alive I will surely keep your words.

  Grammatical Diagram

  

  Notes

  • This verse begins the gimel stanza, with a new global speech act of plea:

    

  • For the MT's גְּמֹל and alternative reading of גְּמֹר is found in the text of 4Q90 and 11Q5, as “avenge (HALOT, DCH) for [the benefit of] your servant.” It is contextually understandable and semantically comparable to the preferred deal fairly from גמל, though not followed by any of the ancient or modern translations. For the MT’s reading, the best understanding in context seems to be similar to that taken by DCH's (≈ BDB) “deal generously with,” hence our “deal fairly with.”
  • Note that this verse contains the first appearance of the term servant (עֶבֶד) in the psalm. A number of interpretations have been offered for such a self-identification on the part of the psalmist. The most relevant contributions to the message of the psalm include the psalmist’s lowly position, on the one hand, but also his covenantal relationship to YHWH, on the other. The term, in combination with the root דבר, also provides a structural inclusio for the gimel stanza.
  • The second verb of the verse, I will live (אֶחְיֶה), is introduced asyndetically (without a conjunction). While this is unusual for an interpretation of purpose/result, the semantics of the verse seem to point strongly in this direction, as it is a very common construction throughout the psalm (albeit with the explicit weyiqtol form; see, e.g., vv. 18, 27, 33, 34, etc.). Furthermore, it seems that the same interpretation should be applied to the third verb, “I will keep,” which has explicitly been interpreted as purpose/result.
  • Revell (2004) again reads your words (דְבָרֶֽךָ) as a pausal form, which would make the noun singular rather than plural. Nevertheless, the plural is almost certainly intended in light of all of the ancient versions and a large number of Hebrew manuscripts.

  
  

  
  

  
  

  v. 18

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  v.	Hebrew	Close-but-Clear
  18a	גַּל־עֵינַ֥י וְאַבִּ֑יטָה	Open my eyes, so that I will see
  18b	נִ֝פְלָא֗וֹת מִתּוֹרָתֶֽךָ׃	wonderful things from your law.

  Expanded Paraphrase

  Open my eyes, so that I will see wonderful things from your instruction, the same way you have made us remember your wonders on past occasions.

  Grammatical Diagram

  

  Notes

  • The request to “open my eyes” (גַּל־עֵינַי) involves the following entailments and implicatures:
  • One interpretation of the “wonderful things” (נִפְלָאוֹת) which makes sense of the entire gimel stanza is that it involves YHWH’s dealings with the psalmist and his adversaries detailed in other surrounding verses:

  
  

  
  

  
  

  v. 19

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  v.	Hebrew	Close-but-Clear
  19a	גֵּ֣ר אָנֹכִ֣י בָאָ֑רֶץ	I am a sojourner in the land.
  19b	אַל־תַּסְתֵּ֥ר מִ֝מֶּ֗נִּי מִצְוֺתֶֽיךָ׃	Do not hide your commands from me.

  Expanded Paraphrase

  I am a sojourner in the land, traveling the path of your word. So do not hide your commands from me as a sign of your displeasure.

  Grammatical Diagram

  

  Notes

  • The big question in the following verse is the meaning of “sojourner” (גֵּר) and therefore the scope of בָאָרֶץ as either a specific “land” or “the earth” in general? Should the land of Israel be in view here? Is the exile in view? Or is this a spiritual disposition in general for the whole planet? Is it an identification with vulnerable groups of people? The other uses of אֶרֶץ in the psalm point to a cosmic reading (vv. 64, 87, 90), though v. 119 seems to present a certain ambiguity, as the current case. The article may also point in this direction, as a particular land has not been activated in the discourse. The advantage of the generic “earth” reading is that it does not requiring a specific setting within which to understand the psalm, for example the exile or post-exile. The meaning of “sojourner on the earth” could therefore be a spiritualization. Nevertheless, “in the land” has been preferred, in light of the sojourning imagery employed:

  
  

  
  

  
  

  v. 20

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  v.	Hebrew	Close-but-Clear
  20a	גָּרְסָ֣ה נַפְשִׁ֣י לְתַאֲבָ֑ה	My soul is consumed with longing
  20b	אֶֽל־מִשְׁפָּטֶ֥יךָ בְכָל־עֵֽת׃	for your judgments all the time.

  Expanded Paraphrase

  My soul is consumed with longing for your judgments– it's all I can think about – all the time.

  Grammatical Diagram

  

  Notes

  • For the first word, is consumed (גָּרְסָה), the sense is dependent on the longing (תַּאֲבָה) for YHWH's judgments. The preposition with (לְ), then, seems to most naturally indicate the stimulus role of the גרס verb phrase.
  • The verse concludes with all the time (כָל־עֵת), the first temporal adverb in a series which will become more prevalent from v. 89 onwards (see the poetic feature Always and Forever).

  
  

  
  

  
  

  v. 21

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  v.	Hebrew	Close-but-Clear
  21a	גָּ֭עַרְתָּ זֵדִ֣ים אֲרוּרִ֑ים	You have rebuked the arrogant people, cursed ones,
  21b	הַ֝שֹּׁגִים מִמִּצְוֺתֶֽיךָ׃	those who abandon your commands.

  Expanded Paraphrase

  You have rebuked the arrogant people, cursed ones, those who abandon your commands rather than longing for them.

  Grammatical Diagram

  

  Notes

  • This verse introduces the psalmist’s adversaries for the first time. As here, they are typically described by their attitude and reputation, as well as their actions in relation to the psalmist and their actions in relation to YHWH and Torah. Their attitude and reputation involve being arrogant (vv. 21, 51, 69, 78, 85 and 122), cursed (v. 21), wicked (vv. 53, 61, 95, 110, 155), the wicked of the earth (v. 119), and evildoers (in the psalmist's only direct address towards them – v. 115), double-minded (v. 113), adversaries (vv. 139, 157), unfaithful (v. 158), and man(kind) (v. 134) in general. Significantly, they are characterized as "leaders" (vv. 23, 161), probably in contrast to the low social status adopted by the psalmist's perspective of himself (see the notes under v. 17). On one occasion, the result of their actions – distress and affliction – is construed as agentive (v. 143: צַר־וּמָצ֥וֹק מְצָא֑וּנִי). On their relationship with both YHWH and YHWH’s word, see the following relations diagram:
  • The intepretation involving the appositional relationship between the three descriptions of this group has been preferred.
  • On those who abandon: while שׁגה is quite consistently "do wrong... unintentionally" (HALOT), both here and in v. 118 we have unique cases of to "do wrong against something (really to wander away from),” in which the verb “has the more general sense of to sin” (HALOT).

  
  

  
  

  
  

  v. 22

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  v.	Hebrew	Close-but-Clear
  22a	גֹּל* מֵֽ֭עָלַי חֶרְפָּ֣ה וָב֑וּז*	Take insult and contempt away from me,
  22b	כִּ֖י עֵדֹתֶ֣יךָ נָצָֽרְתִּי׃	because I have kept your testimonies.

  Expanded Paraphrase

  They deserve your rebuke, but I do not. So take insult and contempt away from me, because I have kept your testimonies.

  Grammatical Diagram

  

  Notes

  • For the MT’s גַּ֣ל, we have preferred the revocalization follows 11Q5's roll from גול and as represented in all the ancient versions (περίελε; aufer; אעדי; ܐܥܒܪ) and modern translations.
  • Although this is the only instance in which insult (חֶרְפָּה) and contempt (בּוּז) appear as a pair, they both belong to the contextual domain of human status (SDBH) and are thus unlikely to refer to two completely different concepts, but rather complementary sides of the same social status.

  
  

  
  

  
  

  v. 23

  Watch the Overview video on v. 23.

  v.	Hebrew	Close-but-Clear
  23a	גַּ֤ם יָֽשְׁב֣וּ שָׂ֭רִים בִּ֣י נִדְבָּ֑רוּ	Also, leaders have been sitting and speaking together against me.
  23b	עַ֝בְדְּךָ֗ יָשִׂ֥יחַ בְּחֻקֶּֽיךָ׃	Your servant meditates on your decrees.

  Expanded Paraphrase

  Also, leaders have been sitting in their position of counsel and speaking together against me. Nevertheless, your lowly servant meditates on your decrees.

  Grammatical Diagram

  

  Notes

  • Both גַּם here, also, and in v. 24, "indeed," has been interpreted as a proposition-level discourse particle scoping over their entire respective sentences.
  • In terms of participant analysis, the “leaders” (שָׂרִים) mentioned here have been understood to belong to the group of the psalmist’s adversaries (see v. 21 above). For the appearance of "leaders" (שָׂרִים) elsewhere in the psalm, see v. 161.
  • Note that the use of בְּ in a דבר verb phrase for the malefactive sense of “against” is extremely rare.
  • Since sitting (ישׁב) is understood as conceptually subordinate to speaking (דבר), the compound verb phrase may indicate the continuous aspect of ongoing slander.

  
  

  
  

  
  

  v. 24

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  v.	Hebrew	Close-but-Clear
  24a	גַּֽם־עֵ֭דֹתֶיךָ שַׁעֲשֻׁעָ֗י	Indeed, your testimonies are my delight,
  24b	אַנְשֵׁ֥י עֲצָתִֽי׃	my advisers.

  Expanded Paraphrase

  Indeed, your testimonies are my delight; they act as my advisers, not the leaders, even though that is their job!.

  Grammatical Diagram

  

  Notes

  • For notes on indeed (גַּם), see v. 23.
  • Note that, rather than an appositional relationship between your testimonies (עֵדֹתֶיךָ) and my advisers (אַנְשֵׁי עֲצָתִי; which are not linearly adjacent, in any case), we have preferred a second verbless clause with subject-elision.
  • In contrast to the "leaders" (שָׂרִים) in v. 23, who may be expected to carry out this function of advising, it turns out to be "your testimonies" that are personified as those carrying out the expected function of "my advisers."

  
  

  
  

  
  

  v. 25

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  v.	Hebrew	Close-but-Clear
  25a	דָּֽבְקָ֣ה לֶעָפָ֣ר נַפְשִׁ֑י	My life sticks to the dust.
  25b	חַ֝יֵּ֗נִי כִּדְבָרֶֽךָ׃	Keep me alive according to your promise!

  Expanded Paraphrase

  My life sticks to the dust and I would be dead without your help. Keep me alive according to your promise to your servants!

  Grammatical Diagram

  

  Notes

  • This verse begins the global speech act of explanation, with the first half of the stanza (vv. 25-28) providing a mini-lament (see emotional analysis):

    

  • Once again (see vv. 17, 23 above), the verbal root דבר, here your promise, provides an inclusio, though this time for only the half-stanza (vv. 25-28) and paired with mylife/I נַפְשִׁי:
  • For the expression of sticking (דבק) to the dust as “almost dying” or “feel like I am dying,” cf. Ps 22:30 and especially the treatment in Ps 22:16, where we have both the root "stick" (דבק) and "dust" (עפר) in the same verse.
  • Note that we have preferred according to your promise (כִּדְבָרֶֽךָ) as a singular because Revell (2004) reads it as a pausal form. Only Targum Psalms contains a plural among the ancient versions, though the number of Hebrew manuscripts containing the mater yod is not few. The use of דבר, in any case, indicates that the psalmist had received specific promises of protection (see vv. 49, 76).

  v. 26

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  v.	Hebrew	Close-but-Clear
  26a	דְּרָכַ֣י סִ֭פַּרְתִּי וַֽתַּעֲנֵ֗נִי	I declared my ways and you answered me.
  26b	לַמְּדֵ֥נִי חֻקֶּֽיךָ׃	Teach me your decrees.

  Expanded Paraphrase

  Previously, I declared my ways, calling for help so that you would pay attention to my circumstances, and you took notice and answered me so that I came through them. Teach me your decrees, because I need to understand that you will do it again.

  Grammatical Diagram

  

  Notes

  • For the meaning of the clause I declared my ways (דְּרָכַי סִפַּרְתִּי), compare with v. 59's חִשַּׁ֥בְתִּי דְרָכָ֑י וָאָשִׁ֥יבָה רַ֝גְלַ֗י אֶל־עֵדֹתֶֽיךָ, which is the only other instance of the combination (non-stative) qatal + wayyiqtol in the psalm, beside v. 73 (see the verbal semantics table). Compare also the clearer sense of כָל־דְּרָכַ֣י נֶגְדֶּֽךָ in v. 168.
  • For way (דֶּרֶךְ) as general circumstances of suffering (and even accompanying מִשְׁפָט – probably undertood as a “right”), see Isa. 40:27: לָ֤מָּה תֹאמַר֙ יַֽעֲקֹ֔ב וּתְדַבֵּ֖ר יִשְׂרָאֵ֑ל נִסְתְּרָ֤ה דַרְכִּי֙ מֵיְהוָ֔ה וּמֵאֱלֹהַ֖י מִשְׁפָּטִ֥י יַעֲבֽוֹר׃. On the other hand, see the JOURNEY metaphor throughout the psalm, however, which may indicate simply a holistic view of his life(style), both in relation to God's law and to other people (cf. both "my needs and my sin" (את צרכי ואת חטאתי) as argued by Rashi).
  • Although lack of expected reference movement preceding an imperative (i.e., providing the grounds for the following imperative) is the prototype throughout the psalm, the current instance of a qatal verb, I declared' (סִפַּרְתִּי), is slightly different in that it is followed by a wayyiqtol, and you answered me (וַתַּעֲנֵנִי). It seems Allen is probably correct, then, to posit that, "The psalmist appeals in v26 to an earlier lament that received a divine answer, in hope of another positive response." Thus, the illocution in context is one of reminding YHWH of previous episodes of salvation.

  
  

  
  

  
  

  v. 27

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  v.	Hebrew	Close-but-Clear
  27a	דֶּֽרֶךְ־פִּקּוּדֶ֥יךָ הֲבִינֵ֑נִי	Give me understanding of the way of your precepts,
  27b	וְ֝אָשִׂ֗יחָה בְּנִפְלְאוֹתֶֽיךָ׃	so that I will meditate on your wonderful deeds.

  Expanded Paraphrase

  Give me understanding of the way of your precepts, so that I will meditate on your wonderful deeds, in full trust.

  Grammatical Diagram

  

  Notes

  • For the purpose/result reading of the weyiqtol', so that I will meditate (וְאָשִׂיחָה), see also Symmachus.

  
  

  
  

  
  

  v. 28

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  v.	Hebrew	Close-but-Clear
  28a	דָּלְפָ֣ה נַ֭פְשִׁי מִתּוּגָ֑ה	I weep from grief.
  28b	קַ֝יְּמֵ֗נִי כִּדְבָרֶֽךָ׃	Lift me up according to your promise.

  Expanded Paraphrase

  But, for now, I still weep from grief. So please take notice like last time and lift me up according to your promise.

  Grammatical Diagram

  

  Notes

  • For the rare verb weep from grief' (דלף), see also Eccl 10:18 and Job 16:20.
  • We take according to your promise (כִּדְבָרֶֽךָ) to be singular because Revell (2004) reads it as a pausal form, only Targum Psalms and the LXX contain a plural among the ancient versions, though the number of Hebrew manuscripts containing the mater yod is not few. Although the LXX gives slightly more evidence for the plural than in v. 25b, for consistency within the stanza that singular is preferred here also.

  
  

  
  

  
  

  v. 29

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  v.	Hebrew	Close-but-Clear
  29a	דֶּֽרֶךְ־שֶׁ֭קֶר הָסֵ֣ר מִמֶּ֑נִּי	Remove any disloyal ways from me
  29b	וְֽתוֹרָתְךָ֥ חָנֵּֽנִי׃	and be gracious to me with your instruction.

  Expanded Paraphrase

  Also remove any disloyal ways from me so something like that previous episode does not happen again and be gracious to me with your instruction which you teach me.

  Grammatical Diagram

  

  Notes

  • In the phrase be gracious to me, the idea of “graciously giving” is possibly in view, as in Gen. 33.5: הַיְלָדִ֕ים אֲשֶׁר־חָנַ֥ן אֱלֹהִ֖ים אֶת־עַבְדֶּֽךָ.
  • The preferred instrumental nature of your instruction (תוֹרָתְךָ) as an adverbial is transparent in the LXX and Jerome It seems most plausible, therefore, that the reception of the law is the gracious action, i.e., “be gracious to me by (means of giving) your law”.
  • Although “treachery" is not the most obvious sense of שֶׁקֶר (SDBH), it works well in the sense of general covenant unfaithfulness (≠ faithfulness in v. 30)
  • The indefinite construct chains דֶּֽרֶךְ־שֶׁ֭קֶר and דֶּֽרֶךְ־אֱמוּנָ֥ה in both verses 29 and 30 are nonspecific, so “remove from me a way of disloyalty" >> “remove from me any disloyal ways” and “I have chosen a way of faithfulness” >> “I have chosen a faithful path.”
  • While the fronting of disloyal ways (דֶּרֶךְ־שֶׁקֶר) could be read as poetic, as in vv. 26-27, its topical status quickly becomes clear in contrast to the following verse's "a faithful way" (דֶּרֶךְ־אֱמוּנָה), also fronted. The waw, (as uniquely additive in this stanza) and discourse unit (see the discussion of v. 26's wayyiqtol and v. 27's result in verbal semantics) allows for further binding between these two verses, in which "a faithful way" (דֶּרֶךְ־אֱמוּנָה) is confirmed as that which the psalmist has chosen, implicitly rejecting the possibility that he had chosen "disloyal ways" (דֶּרֶךְ־שֶׁקֶר).

  
  

  
  

  
  

  v. 30

  Watch the Overview video on v. 30.

  v.	Hebrew	Close-but-Clear
  30a	דֶּֽרֶךְ־אֱמוּנָ֥ה בָחָ֑רְתִּי	I have chosen a faithful way.
  30b	מִשְׁפָּטֶ֥יךָ שִׁוִּֽיתִי׃	I have set your rules before me.

  Expanded Paraphrase

  Look, I have chosen a faithful way. I have set your rules before me.

  Grammatical Diagram

  

  Notes

  • For the contrast with the preceding verse, see the notes there.
  • The difficulty in the second clause seems to be the verb "I have set" שִׁוִּֽיתִי lacking any locative prepositional phrase, which is more commonplace. Hence, we have supplied the expected “before me.”</ref>

  
  

  
  

  
  

  v. 31

  Watch the Overview video on v. 31.

  v.	Hebrew	Close-but-Clear
  31a	דָּבַ֥קְתִּי בְעֵֽדְוֺתֶ֑יךָ	I cling to your testimonies.
  31b	יְ֝הוָ֗ה אַל־תְּבִישֵֽׁנִי׃	YHWH, do not let me be shamed.

  Expanded Paraphrase

  I cling to your testimonies. What more can I do? YHWH, do not let me be shamed like those who abandon your word.

  Grammatical Diagram

  

  Notes

  • Providing a "sticks to (v. 24)/clings" דבק inclusio for the dalet-stanza, “this verse substitutes "stipulations" in place of God himself. “Clinging to God” figures commitment to God and thus the exclusion of other gods. In Deut 4:3–4 those who “clung to YHWH" (דבק) were not destroyed like those who followed Baal Peor, and in Deut 10:20 the people are commanded, "You shall fear YHWH your God, serve him, and cling to him" (Reynolds 2010, 35-36).
  • Other verses in the psalm make explicit the understanding that avoiding shame comes through right commitment to YHWH’s word (v. 6) and integrity (v. 80).

  
  

  
  

  
  

  v. 32

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  v.	Hebrew	Close-but-Clear
  32a	דֶּֽרֶךְ־מִצְוֺתֶ֥יךָ אָר֑וּץ	I run along the path of your commands,
  32b	כִּ֖י תַרְחִ֣יב לִבִּֽי׃	because you broaden my understanding.

  Expanded Paraphrase

  I run along the path of your commands, because you broaden my understanding; otherwise, I would be off the path.

  Grammatical Diagram

  

  Notes

  • The preferred interpretation of along the path of your commands (דֶּרֶךְ־מִצְוֺתֶיךָ) as a nominal adverb is explicit in the Peshitta’s ܒܐܘܪܚܐ, “in/along the way.” The lack of an explicit preposition in the MT is probably due to the ד–initial acrostic. The nominal adverb reading also seems to best favour the manner/lifestyle domain of the path metaphor throughout the psalm, best glossed as something similar to DCH's "(by) way (of)" (as the Peshitta, ESV, NIV, KJV's “in” and the NET's “along”). The image seems to continue the “obedient life as journey” metaphor (cf. Ps. 1; 119: 1, 3, etc.), though here at a faster pace (cf. v. 60, 147–148)!
  • The continuous aspect of the yiqtol of run (אָרוּץ) has been preferred here over a future reading, as supported by the LXX’s aorist ἔδραμον and the Peshitta’s perfect ܗܠܟܬ.
  • The Peshitta is the only ancient version to explicitly offer a sense of the expression תַרְחִיב לִבִּי, here translated you broaden my understanding. Rather than a wooden lexeme-for-lexeme, as the others (e.g. "you made my heart spacious," NETS), it opts for the “rejoicing” reading (see the qal in Isa. 60:5). However, the “understanding” interpretation has been preferred here (see the DCH, NIV, NJPS, SDBH).

  
  

  
  

  
  

  v. 33

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  v.	Hebrew	Close-but-Clear
  33a	הוֹרֵ֣נִי יְ֭הוָה דֶּ֥רֶךְ חֻקֶּ֗יךָ	Teach me, YHWH, the way of your decrees,
  33b	וְאֶצְּרֶ֥נָּה עֵֽקֶב׃	so that I will keep it to the end.

  Expanded Paraphrase

  Teach me, YHWH, the way of your decrees, so that I will keep it to the end.

  Grammatical Diagram

  

  Notes

  • The present verse begins a new global speech act of petition:

    

  • Note that clause-initial vocatives are not possible within the constrains of the acrostic, so second position is the next natural (if not clause-final). Although caused by the acrostic need for a ה-initial line, pragmatically, the vocative could provide extra prominence for the "detached element," indeed, at the beginning of the entire ה–stanza. Thus, the vocative YHWH (יְהוָה) further highlights the importance of the root "teach" ירה in the psalm as a whole (this being only one of two occurrences of the verbal form – see also v. 102). Notice also the chiastic structure of vv. 33-34:
  • Although the nominal עֵקֶב can indeed mean “reward” (see Ps 19:12), the LXXs' διὰ παντός (“continually") and Targum Psalms' עד גמירא (“to the utmost”) make the adverbial “to the end” reading more likely. Further support for temporal adverb reading is the prevalent thematic position of such, as discussed in the poetic feature, Always and Forever.

  
  

  
  

  
  

  v. 34

  Watch the Overview video on v. 34.

  v.	Hebrew	Close-but-Clear
  34a	הֲ֭בִינֵנִי וְאֶצְּרָ֥ה תֽוֹרָתֶ֗ךָ	Give me understanding so that I will keep your instruction
  34b	וְאֶשְׁמְרֶ֥נָּה בְכָל־לֵֽב׃	and I will observe it with a whole heart.

  Expanded Paraphrase

  Give me understanding so that I will keep your instruction and I will observe it with a whole heart.

  Grammatical Diagram

  

  
  

  
  

  v. 35

  Watch the Overview video on v. 35.

  v.	Hebrew	Close-but-Clear
  35a	הַ֭דְרִיכֵנִי בִּנְתִ֣יב מִצְוֺתֶ֑יךָ	Guide me in the path of your commands,
  35b	כִּי־ב֥וֹ חָפָֽצְתִּי׃	for I delight in it.

  Expanded Paraphrase

  Guide me in the path of your commands, for I delight in it.

  Grammatical Diagram

  

  Notes

  • The most natural reading of the fronting of in it (בוֹ) seems to be as completive focus, that is, under the presupposition the psalmist "delights in" something, that something happens to be the path of your commands. On the other hand, it may simply provide another instance of a verb-final B-line (see note under v. 3).

  
  

  
  

  
  

  v. 36

  Watch the Overview video on v. 36.

  v.	Hebrew	Close-but-Clear
  36a	הַט־לִ֭בִּי אֶל־עֵדְוֺתֶ֗יךָ	Turn my heart to your testimonies
  36b	וְאַ֣ל אֶל־בָּֽצַע׃	and not to unjust gain.

  Expanded Paraphrase

  Turn my heart to your testimonies and not to unjust gain, which I would be tempted to pursue if I abandoned your way.

  Grammatical Diagram

  

  Notes

  • The negator, not (אַל), typically occurs with a yiqtol verb as a prohibition. Such an elision here has been understood, in parallel to the positive imperative in the first clause.

  
  

  
  

  
  

  v. 37

  Watch the Overview video on v. 37.

  v.	Hebrew	Close-but-Clear
  37a	הַעֲבֵ֣ר עֵ֭ינַי מֵרְא֣וֹת שָׁ֑וְא	Turn my eyes away from seeing futile things.
  37b	כִּדְבָרְךָ* חַיֵּֽנִי׃*	Keep me alive according to your word.

  Expanded Paraphrase

  Turn my eyes away from seeing futile things, which do not satisfy anyway, unlike the joy of your word. Keep me alive according to your word of both blessing towards those who keep your word and curse against those who ignore it.

  Grammatical Diagram

  

  Notes

  • The second half of the ה-stanza is quite clearly demarcated by the chiasm involving the imperative “keep me alive.”
  • Our preferred text follows 11Q5's reading, כדברכה (“according to your word”), in light of the pattern of "keep me alive" (חַיֵּנִי) + prepositional phrase throughout the psalm (cf. חַ֝יֵּ֗נִי כִּדְבָרֶֽךָ in vv. 25, 107, כְּֽמִשְׁפָּטֶ֥ךָ חַיֵּֽנִי in vv. 149, 156 and כְּחַסְדְּךָ֥ חַיֵּ֑נִי in vv. 88 and 159). None occur with a בְּ PP, as the MT here..

  
  

  
  

  
  

  v. 38

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  v.	Hebrew	Close-but-Clear
  38a	הָקֵ֣ם לְ֭עַבְדְּךָ אִמְרָתֶ֑ךָ	Fulfill for your servant your promise,
  38b	אֲ֝שֶׁ֗ר לְיִרְאָתֶֽךָ׃	which is designed for the fear of you.

  Expanded Paraphrase

  Fulfill for your servant your promise of rejecting the wicked, which is designed for the fear of you.

  Grammatical Diagram

  

  Notes

  • The preferred interpretation, for the fear of you (as the MT) is also read in the NASB and (roughly) the CSB, ESV, NIV, Luther 2017, EÜ, ZÜR, TOB, that is, YHWH's word has, for its purpose, the fear of YHWH.
  • The question then arises: is the function of לְ in "for fear of you" (לְיִרְאָתֶךָ) as belonging, re-evaluation, normative, that is, “according to,” or purpose? With the “promise" semantics of אִמְרָה in this verse, purpose seems the most likely, as Stec's (2004, 212) rendering of TgPs's די לדחלתך: “which is for your fear.””

  
  

  
  

  
  

  v. 39

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  v.	Hebrew	Close-but-Clear
  39a	הַעֲבֵ֣ר חֶ֭רְפָּתִי אֲשֶׁ֣ר יָגֹ֑רְתִּי	Turn away insults directed towards me, which I fear,
  39b	כִּ֖י מִשְׁפָּטֶ֣יךָ טוֹבִֽים׃	because your judgments are good.

  Expanded Paraphrase

  And when you do, also turn away their insults directed towards me, which, if I am honest, I fear, because your judgments are actually good and we can trust that you will put them into effect so that there will be justice in the world.

  Grammatical Diagram

  

  Notes

  • Note that this verse seems to be the only verse which indicates that the psalmist fears something which is not YHWH or his word. The emotional result accompanying the request (throughout vv. 38-39) is one of concern for his own reputation and perhaps the repercussions of YHWH not fulfilling his promise (v. 38). The expected result is that YHWH-fearers who see the psalmist’s hope will rejoice (v. 74) and join with him (v. 79), which may not be the case if the present insults damage his reputation beyond repair.

  
  

  
  

  
  

  v. 40

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  v.	Hebrew	Close-but-Clear
  40a	הִ֭נֵּה תָּאַ֣בְתִּי לְפִקֻּדֶ֑י ךָ	Look, I long for your precepts.
  40b	בְּצִדְקָתְךָ֥ חַיֵּֽנִי׃	Keep me alive by your justice.

  Expanded Paraphrase

  Look, I long for your precepts. So keep me alive by your justice, which carries out these good judgments.

  Grammatical Diagram

  

  
  

  
  

  
  

  v. 41

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  v.	Hebrew	Close-but-Clear
  41a	וִֽיבֹאֻ֣נִי חֲסָדֶ֣ךָ יְהוָ֑ה	Now, let your loyal acts come to me, YHWH;
  41b	תְּ֝שֽׁוּעָתְךָ֗ כְּאִמְרָתֶֽךָ׃	[let] your salvation [come to me] according to your word,

  Expanded Paraphrase

  Now, let your loyal acts come to me in order to deal with me fairly, YHWH; [let] your salvation [come to me] according to your word of blessing and curse,

  Grammatical Diagram

  

  Notes

  • For the clausal relationships of jussive + result (vv. 41-42) // jussive + result (vv. 44-48) see the exegetical issue: The Cohesion of Ps. 119:41-48. The jussive of the present verse, let...come (וִיבֹאֻנִי), is explicitly supported by the LXX's optative ἔλθοι and Jerome's subjunctive veniant. At a glance, the grammatical cohesion of the stanza can be seen as follows:
  • Note that the suffix on a qal בוא can often encode the goal of movement, which would require an oblique constituent in many languages, such as the Greek ἐπʼ ἐμὲ and English “to me.”

  
  

  
  

  
  

  v. 42

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  v.	Hebrew	Close-but-Clear
  42a	וְאֶֽעֱנֶ֣ה חֹרְפִ֣י דָבָ֑ר	so that I will answer a word to those insulting me,
  42b	כִּֽי־בָ֝טַחְתִּי בִּדְבָרֶֽךָ׃	because I trust in your words.

  Expanded Paraphrase

  so that I will answer a word to those insulting me and will not shrink away in shame, because I trust in your words.

  Grammatical Diagram

  

  Notes

  • Note the cohesive effect of the root a word/words (דבר) in vv, 42-43, which are two of only three instances in the psalm not suffixed as “your word(s)”:
  • Note that, regarding the suffix on the participle those insulting me (חֹרְפִי), “The singular reference to enemies in v 42a is doubtless collective" (Allen 2002, 187). The LXX and Peshitta contain a plural form in the present verse, and the psalmist’s adversaries are uniformly referred to in the plural throughout the psalm.
  • The temporal frame of the because (כִּי) clause is the future, being governed by the result And I will answer (וְאֶֽעֱנֶה) clause, so one could render “I will have trusted in your words.” Nevertheless, our translation maintains the simple English stative, which is clearer and communicates the same effect.
  • Although Revell (2004) reads in your words (בִּדְבָרֶךָ) as a pausal form, the plural is almost certainly intended in light of all of the ancient versions (except Jerome) and a large number of Hebrew manuscripts, contra 11Q5, however.

  
  

  
  

  
  

  v. 43

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  v.	Hebrew	Close-but-Clear
  43a	וְֽאַל־תַּצֵּ֬ל מִפִּ֣י דְבַר־אֱמֶ֣ת עַד־מְאֹ֑ד	And do not take true words out of my mouth at all,
  43b	כִּ֖י לְמִשְׁפָּ טֶ֣ךָ יִחָֽלְתִּי׃	– because I hope in your judgments –

  Expanded Paraphrase

  And do not take true words out of my mouth at all even if I am tempted to resort to lies – because I hope in your judgments and know you will punish falsehood –

  Grammatical Diagram

  

  
  

  
  

  
  

  v. 44

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  v.	Hebrew	Close-but-Clear
  44a	וְאֶשְׁמְרָ֖ה תוֹרָתְךָ֥ תָמִ֗יד	so that I will keep your instruction always,
  44b	לְעוֹלָ֥ם וָעֶֽד׃	forever and ever,

  Expanded Paraphrase

  so that I will keep your instruction always, forever and ever, always, forever and ever,

  Grammatical Diagram

  

  Notes

  • For a similar function of temporal adverbials for good closure of a strophe, see also v. 20 and the מֵעוֹלָם of v. 52. However, we do not get another forever לְעוֹלָם until v. 89, the mid-point (and turning point) of the psalm, as discussed in the poetic feature, Always and Forever. (Notice that v. 44 is the half-way point to this transition.) Furthermore, the pair forever and ever (לְעוֹלָ֥ם וָעֶֽד; also found in Exod 15:18; Mic 4:5; Pss 9:6; 10:16; 21:5; 45:7, 18; 52:10; 104:5; 111:8; 145:2 and 21) is a common construction of intensification, which is all the more remarkable, as preceded by always (תָמִ֗יד) in the present verse.

  
  

  
  

  
  

  v. 45

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  v.	Hebrew	Close-but-Clear
  45a	וְאֶתְהַלְּכָ֥ה בָרְחָבָ֑ה	so that I will live at ease
  45b	כִּ֖י פִקֻּדֶ֣יךָ דָרָֽשְׁתִּי׃	– because I care about your precepts –

  Expanded Paraphrase

  so that I will live at ease with a clean conscience and free from oppression – because I care about your precepts –

  Grammatical Diagram

  

  Notes

  • For walking around (in the hithpael stem, as here) carefree in the land of the living, see אֶ֭תְהַלֵּךְ לִפְנֵ֣י יְהוָ֑ה בְּ֝אַרְצ֗וֹת הַֽחַיִּֽים (Ps 116.9). Note that the articular רְחָבָה is probably to be understood as a characteristic class, as reflected in its use in the more dynamic expansion: I will walk about in the wide place >> I will live at ease.

  
  

  
  

  
  

  v. 46

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  v.	Hebrew	Close-but-Clear
  46a	וַאֲדַבְּרָ֣ה בְ֭עֵדֹתֶיךָ נֶ֥גֶד מְלָכִ֗ים	so that I will speak about your testimonies before kings
  46b	וְלֹ֣א אֵבֽוֹשׁ׃	and I will not be ashamed,

  Expanded Paraphrase

  so that I will speak about your testimonies before kings, who come to learn your ways and walk in your paths and I will not be ashamed,

  Grammatical Diagram

  

  Notes

  • The “kings” are only mentioned here, which provides quite a significant event in terms of the summary story of the entire psalm:
  • The question arises: should the kings (מְלָכִים) be considered as part of the psalmist's adversaries, or neutrally, as those who will receive the psalmist’s testimony when he is delivered from the current ordeal? While some have considered them to belong to the adversaries, since the שָׂרִים (“leaders”) are unambiguously adversaries (vv. 23, 161) and other contexts of foreign kings in the Psalter (Ps 2:2; 48:5; 68:13, 15; 110:5; 149:8) indicate their status as antagonists, the rebellion of the psalmist's own people are more so in view in this psalm (see v. 139). Furthermore, their neutral position has been preferred since the action of speaking of YHWH's testimonies is not one of antagonism, but rather an invitation to covenant relationship with YHWH (and, by extension, submission to his divine kingship). The adversaries throughout the psalm are aware of YHWH's word, but choose to ignore it (see verses 21, 53, 118, 126, 135, 150, 155 158). Elsewhere in the Psalter, and indeed the Hebrew Bible, we witness an ingathering of kings and nations (Isa 2:1-4; 60:3; Ps 2:10-12; Ps 102:19-23; Ps 148:11 and especially Ps 138:1-5), while such testimony provides the typical "praise among the congregation" turn in the back half of many laments (e.g., Ps 22). Finally, the other contexts of foreign kings in the Psalter (see, e.g., Pss 138:4; 148:11), unambiguously and (as it turns out, quite consistently in Book 5, though see 149:8) describe the kings as welcomed to praise.
  • This verse contains quite a rare collocation of piel דבר with בְּ as “about/concerning,” though see also Deut 3:26 (especially the Vulgate's de hac); 6:7; 11:19 and Ezek 33:30's הַנִּדְבָּרִ֤ים בְּךָ֙.

  
  

  
  

  
  

  v. 47

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  v.	Hebrew	Close-but-Clear
  47a	וְאֶשְׁתַּֽעֲשַׁ֥ע בְּמִצְוֺתֶ֗יךָ	so that I will delight in your commands,
  47b	אֲשֶׁ֣ר אָהָֽבְתִּי׃	which I love,

  Expanded Paraphrase

  so that I will delight in your commands, which I love,

  Grammatical Diagram

  

  Notes

  • Note the poetic binding of this and the following verse:
  • This and a number of other uses of love (אהב) throughout the psalm (vv. 48, 119, 127, 140, 159, 167) "are the only verses in the Hebrew Bible where any of these synonyms for God’s word are the object of the verb “to love.”"

  
  

  
  

  
  

  v. 48

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  v.	Hebrew	Close-but-Clear
  48a	וְאֶשָּֽׂא־כַפַּ֗י אֶֽל־מִ֭צְוֺתֶיךָ אֲשֶׁ֥ר אָהָ֗בְתִּי	so that I will commit to your commands, which I love,
  48b	וְאָשִׂ֥יחָה בְחֻקֶּֽיךָ׃	and I will meditate on your decrees.

  Expanded Paraphrase

  so that I will commit to your commands, which I love, and vow to obey them, and I will meditate on your decrees.

  Grammatical Diagram

  

  Notes

  • This verse has proved controversial both textually and semantically. Notice the linear structure of vv. 47-48 in 11Q5, the earliest manuscript of the psalm organised by poetic lines:
  • Such vertical alignment of the two verses, along with the strange expression “I raise my hands towards your commands,” has raised concerns of dittography, with a suggested emendation of וְאֶשָּֽׂא־כַפַּ֗י אֵלֶיךָ וְאָשִׂ֥יחָה בְחֻקֶּֽיךָ׃, ("I will lift my hands to you and I will rejoice in your decrees.").
  • Nevertheless, there is no textual evidence for the emendation in either Hebrew manuscripts or ancient translations, so emendation should not be undertaken lightly. If indeed a textual error, it appeared extremely early in the transmission process. The apparent difficulties introduced by dealing with the Masoretic Text as it stands are far from insurmountable. In Ps 63:5 the “lifting of hands” seems to refer to praise or an oath, while in Ps 141:2 it is in parallel to “prayer.” In Lam 2:19 it is also unmistakably a prayer, while in Lam 3:41 it is a vow or prayer of repentance. Thus, the only way such a collocation could be used in reference to "your commands" (מִצְוֺתֶיךָ) is as a vow to keep them. Under the emended reading, however, it would be a matter of prayer/praise. Nevertheless, since "idioms are partially decomposable" (Warren-Rothlin 2013, 229), other "hand" nouns and "lifting" verbs can shed light on our case, such as Neh 8:6 (וַיַּֽעֲנ֨וּ כָל־הָעָ֜ם אָמֵ֤ן׀ אָמֵן֙ בְּמֹ֣עַל יְדֵיהֶ֔ם וַיִּקְּד֧וּ וַיִּשְׁתַּחֲוֻּ֛ לַיהוָ֖ה אַפַּ֥יִם אָֽרְצָה). If ever there was a context in which an expression of determined devotion is expressed towards YHWH’s word, it is in the present psalm, noted by scholars as containing numerous cases in which “it is more appropriate to speak of metaphorical metonymy" (Procházková 2021, 81; cf. Reynolds’ (2010) list of unique constructions usually reserved for YHWH himself). Ps 119 is not unique in this sense, however. Notice the similar expressions regarding YHWH's word in Ps 97:8 (שָׁמְעָ֬ה וַתִּשְׂמַ֨ח׀ צִיּ֗וֹן וַ֭תָּגֵלְנָה בְּנ֣וֹת יְהוּדָ֑ה לְמַ֖עַן מִשְׁפָּטֶ֣יךָ יְהוָֽה׃) and Isa 42:21 (יְהוָ֥ה חָפֵ֖ץ לְמַ֣עַן צִדְק֑וֹ יַגְדִּ֥יל תּוֹרָ֖ה וְיַאְדִּֽיר׃).
  • Note, finally, that the preferred reading (the MT) includes the present verse being only the second instance of a verse with two occurrences of the Big Eight (see the poetic feature), after v. 16. Such an occurrence, however, is supported by the structural contribution of this feature in the last verse of the ב-stanza and the last verse of the ו-stanza, both, indeed, concluding their respective macro speech acts (see the notes under v. 9 and v. 33 above).

    v. 49

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    v.	Hebrew	Close-but-Clear
    49a	זְכֹר־דָּבָ֥ר לְעַבְדֶּ֑ךָ	Remember the promise for your servant
    49b	עַ֝֗ל אֲשֶׁ֣ר יִֽחַלְתָּֽנִי׃	in which you have caused me to hope.

    Expanded Paraphrase

    Remember the promise for your servant in which you have caused me to hope, your promise that you discipline me as a son, but will not finish me off.

    Grammatical Diagram

    

    Notes

    • The beginning of the ז-stanza marks the beginning of the next macro speech act: explanation.
    • The word remember (זְכֹר), which begins the ז-stanza, is paired with the verbal root נחם (“comfort”) to create the following binding of the first half of the stanza:

      v. 50

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      v.	Hebrew	Close-but-Clear
      50a	זֹ֣את נֶחָמָתִ֣י בְעָנְיִ֑י	This is my consolation in my suffering:
      50b	כִּ֖י אִמְרָתְךָ֣ חִיָּֽתְנִי׃	that your word has kept me alive.

      Expanded Paraphrase

      This is my consolation in my suffering: that your word has kept me alive.

      Grammatical Diagram

      

      Notes

      • While an alternative interpretation takes the that (כִּי) clause as a causal subordinator ("because") (as Targum Psalms, Syr, and possibly the LXX/Jerome). It is difficult to find a satisfactory antecedent for this (זֹאת) in the previous verse, however, so the complementizer reading has been preferred.

      
      

      
      

      
      

      v. 51

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      v.	Hebrew	Close-but-Clear
      51a	זֵ֭דִים הֱלִיצֻ֣נִי עַד־מְאֹ֑ד	Arrogant people have completely derided me.
      51b	מִ֝תּֽוֹרָתְךָ֗ לֹ֣א נָטִֽיתִי׃	I have not turned from your instruction.

      Expanded Paraphrase

      Even still, arrogant people have completely derided me. But I have not turned from your instruction.

      Grammatical Diagram

      

      Notes

      • For the prepositional phrase עַד מְאֹד as “completely," see Jerome's nimis, while the other ancient versions isomorphically mimic the MT. BHRG comments on the function of עֵד as "extend[ing] to an extreme dimension" (§39.19(3)), so "greatly." Nevertheless, the negative examples throughout the psalm imply complete negation (vv. 8, 43), not only "great," as does לִשְׁמֹ֥ר מְאֹֽד in v. 4. In light of the hyperbole used on numerous occasions "greatly >> completely" seems appropriate.

      
      

      
      

      
      

      v. 52

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      v.	Hebrew	Close-but-Clear
      52a	זָ֘כַ֤רְתִּי מִשְׁפָּטֶ֖יךָ מֵעוֹלָ֥ם ׀ יְהוָ֗ה	I remember your decisions which are from eternity, YHWH,
      52b	וָֽאֶתְנֶחָֽם׃	and I am comforted.

      Expanded Paraphrase

      Instead, I remember your decisions which are the same from eternity past, YHWH, and I am comforted.

      Grammatical Diagram

      

      Notes

      • The present verse is unique in the psalm as having only one prosodic word in its B-line. Further, it contributes to the poetic feature, Always and Forever, by containing the temporal adverb.
      • The preferred diagram has the adverbial from eternity (מֵעוֹלָם) as modifying your decisions (מִשְׁפָּטֶיךָ),
      • For the stative reading of a wayyiqtol (and I am comforted וָאֶתְנֶחָם) following a stative qatal, see Joüon-Muraoka §118p.

      
      

      
      

      
      

      v. 53

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      v.	Hebrew	Close-but-Clear
      53a	זַלְעָפָ֣ה אֲ֭חָזַתְנִי מֵרְשָׁעִ֑ים	Rage has seized me because of wicked people,
      53b	עֹ֝זְבֵ֗י תּוֹרָתֶֽךָ׃	those who reject your instruction.

      Expanded Paraphrase

      In fact, rage has seized me because of wicked people, those who reject your instruction.

      Grammatical Diagram

      

      Notes

      • The present half-stanza finds its cohesion in the alternation between phrases containing “instruction,” and the construction "have become" הָיָה + לִי:
      • The rare word זַלְעָפָה in the expression “rage has siezed me” seems at home in the ANGER IS HEAT metaphor, in light of עוֹרֵ֙נוּ֙ כְּתַנּ֣וּר נִכְמָ֔רוּ מִפְּנֵ֖י זַלְעֲפ֥וֹת רָעָֽב in Lam 5:10. Compare the similar expression "zeal has consumed me" (צִמְּתַ֥תְנִי קִנְאָתִ֑י) in v. 139, where the psalmist claims to be destroyed by "strong emotions" (SDBH).

      
      

      
      

      
      

      v. 54

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      v.	Hebrew	Close-but-Clear
      54a	זְ֭מִרוֹת הָֽיוּ־לִ֥י חֻקֶּ֗יךָ	Your decrees have become my songs
      54b	בְּבֵ֣ית מְגוּרָֽי׃	during my sojourning.

      Expanded Paraphrase

      Your decrees have become my songs during my sojourning, as I seek to obey your word. They bring me joy and I think about them all the time.

      Grammatical Diagram

      

      Notes

      • For the imagery of YHWH’s “decrees” as the psalmist’s songs, see the following imagery table:
      • The construct chain בֵית מְגוּרָי is a relationship of entity – characteristic, i.e., the house of my sojourning >> the house where I sojourn. This is the only instance of בֵּית with מָגוֹר, which is more typically found with אֶרֶץ (which, as a location, is similar to the present case) or יְמֵי 'days of' (i.e., 'the time during which I sojourned'). For justification of the phrasal gloss, during my sojourning, cf. the comments by Procházková: "One variant of the journey metaphor in the Bible regards passages that include the theological motif of homelessness and pilgrimage" (2021, 44), in light of the TORAH IS JOURNEY metaphor throughout the psalm.

      
      

      
      

      
      

      v. 55

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      v.	Hebrew	Close-but-Clear
      55a	זָ֘כַ֤רְתִּי בַלַּ֣יְלָה שִׁמְךָ֣ יְהוָ֑ה	I remember your name in the night, YHWH,
      55b	וָֽ֝אֶשְׁמְרָ֗ה תּוֹרָתֶֽךָ׃	and I keep your instruction.

      Expanded Paraphrase

      I remember your name all the time, even in the night, YHWH, that is, your character and what you have done, and it helps me obey, so I keep your instruction.

      Grammatical Diagram

      

      Notes

      • There are a couple of possible interpretations concerning the significance of “in the night” (בַלַּיְלָה) in this verse. One is very positive, “the time for spiritual devotions by people... Conversely, if night is the time when a person is freed from distracting activity, it can become the occasion for troubling thoughts and emotional turmoil." In light of the B-line and v. 62, the first sense seems most likely here (that is, devotion at all times), such that a primary emotion of the present verse is enthusiasm for YHWH’s instruction.

      
      

      
      

      
      

      v. 56

      Watch the Overview video on v. 56.

      v.	Hebrew	Close-but-Clear
      56a	זֹ֥את הָֽיְתָה־לִּ֑י	This has become mine:
      56b	כִּ֖י פִקֻּדֶ֣יךָ נָצָֽרְתִּי׃	that I have kept your precepts.

      Expanded Paraphrase

      This has become mine: that I have kept your precepts. I have nothing else to call mine.

      Grammatical Diagram

      

      Notes

      • Just as in v. 50 (discussed above), translations are divided between reading the כִּי in the present verse as either a complementizer ("that") or a causal subordinator ("because").The latter is unlikely, however, with lack of a satisfactory antecedent for זֹאת (“this”). Instead, the keeping of YHWH's precepts was the psalmist's “possession,” just as YHWH is his “lot” in v. 57. As well as fulfilling the ז acrostic, the focal nature of the cataphoric זֹאת in זֹ֥את הָֽיְתָה־לִּ֑י is quite uncontentious, with the content arriving in v. 56b (כִּ֖י פִקֻּדֶ֣יךָ נָצָֽרְתִּי).
      • The verb הָיְתָה has been preferred as “has become” instead of “has been.”

      
      

      
      

      
      

      v. 57

      Watch the Overview video on v. 57.

      v.	Hebrew	Close-but-Clear
      57a	חֶלְקִ֖י יְהוָ֥ה אָמַ֗רְתִּי	My lot is YHWH. I commit
      57b	לִשְׁמֹ֥ר דְּבָרֶֽיךָ׃	to keeping your words.

      Expanded Paraphrase

      My lot is nothing else than YHWH rather than territory or possessions, so I can hope in him, so I commit to keeping your words.

      Grammatical Diagram

      

      Notes

      • The mention of my lot (חֶלְקִי) at the beginning of v. 57 sets the tone for the entire ח-stanza, culminating in the mention of הָאָ֗רֶץ in v. 64. Despite the enemies' traps potentially restricting the psalmist's feet (v. 61), he “turns" them to YHWH's testimonies (v. 59). The use of חֲצֽוֹת (v. 62) may also hint at spatial restriction: “half”, or at least the inclusion of both time and space.
      • The story of שׁמר throughout the stanza evolves from I planned to do so (v. 57) to 'I rushed to do so' (v. 60), to 'I'm not the only one' (v. 63). The fact that there are others who "keep your precepts" (שֹׁמְרֵ֗י פִּקּוּדֶֽיךָ) is proof that "YHWH, the earth is full of your faithfulness" (חַסְדְּךָ֣ יְ֭הוָה מָלְאָ֥ה הָאָ֗רֶץ; v. 64) within the frame of texts like Josh. 14.5: כַּאֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֶת־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחְלְק֖וּ אֶת־הָאָֽרֶץ׃ and in light of the parallels between 'Israel', the 'house of Aaron' and 'fearers of YHWH in Pss 115.9-11 and 118.2-4. Thus, "the hymn [v. 64a] fittingly concludes the canto as a whole."
      • Note that this verse contains the only third person reference of YHWH between v. 4 and v. 115. Nevertheless, we understand YHWH to be the addressee of this verse, just as of the surrounding discourse, since:
        • One clause probably does not constitute a significant change in addressee (whereas a whole verse [v. 115] does). See also v. 126a.
        • "Verse 57a contains a "spiritualized Levitical confession" ... This Levitical confession later is transferred to the mouth of the pious" (Kraus 1989, 417), so may have become a refrain, hence the third person. >> "V 57 repeats an old Levitical formula" (Allen 2002, 188; cf. Κατὰ τοὺς Λευίτας, οἷς διηγόρευται μηδὲν κεκτῆσθαι κατὰ τὸν βίον in Eusebius 2022, 157); see also Ps 16:5; 73:26; 142:6. See a similar idea in the use of נחל in v. 111: נָחַ֣לְתִּי עֵדְוֺתֶ֣יךָ לְעוֹלָ֑ם כִּֽי־שְׂשׂ֖וֹן לִבִּ֣י הֵֽמָּה.
      • The three grammatical alternatives (see below) take YHWH as a vocative, so consistency in addressee is probably still intended even under our preferred syntax.
      • The preferred interpretation is represented in the Gallican Psalter, Targum Psalms, BTX4ª, CSB, CEB, ELB, ESV, NABRE, NET, NIV, JPS 1985. The alternative vocative understands the verbless clause to contain a 2sg referent, i.e., You are my portion, Lord (cf. DHH, KJV, REB, RVA 2015.
      • The following alternative clause represents Jerome's (Iuxta Hebraeos) Pars mea Domine dixi ut custodiam verbum tuum (“My portion, Lord, I spoke, in order to keep your word”).
      • Nevertheless, more common among modern (German and French) translations is to take the object as the entire content clause represented by Luther 2017's (≈ ZÜR) Ich habe gesagt: HERR, das soll mein Erbe sein, dass ich deine Worte halte) and SG21's (= BDS, NBS, NFC, NVSR, PDV, TOB) Mon lot, Eternel, je le dis, c’est d’obéir à tes paroles. The EÜ's Mein Anteil ist es, HERR, das habe ich versprochen, deine Worte zu beachten is similar, but the verbless clause's subject and complement in reverse order to that of Luther 2017, ZÜR, and the French versions.
      • For "I say" אמר plus לְ inf. as an intention/commitment (I commit), see also Exod. 2.14; 2 Sam. 21.16; 30.6; 1 Kgs. 5.19; Ps. 106.23 (HALOT vol. 1: 66; DCH vol. 1: 324). A further entailment of commitment or promise is found in 1 Kgs. 8:19 (& 2 Chr. 21:7), Jer. 48:8, Joel 3:5, 1 Chr. 27:23.

      
      

      
      

      
      

      v. 58

      Watch the Overview video on v. 58.

      v.	Hebrew	Close-but-Clear
      58a	חִלִּ֣יתִי פָנֶ֣יךָ בְכָל־לֵ֑ב	I have entreated your favor with a whole heart.
      58b	חָ֝נֵּ֗נִי כְּאִמְרָתֶֽךָ׃	Be gracious to me according to your promise!

      Expanded Paraphrase

      I have entreated your favor with a whole heart. So be gracious to me according to your promise!

      Grammatical Diagram

      

      Notes

      • For construction piel חלה plus פָּנִים (I have entreated your favor), see also Ps 45:14; Job 11:19 and Prov 19:6, all of which refer to an inferior seeking an audience with the face of X, i.e., entering into their presence is to seek their favor.
      • Though probably simply a free addition for a natural rendering in the target language, the alternative suffix on heart (לֶב) represents the LXX's καρδίᾳ μου and the Peshitta's ܠܒܝ ("my heart”), as followed also by English and French translations.

      
      

      
      

      
      

      v. 59

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      v.	Hebrew	Close-but-Clear
      59a	חִשַּׁ֥בְתִּי דְרָכָ֑י	I considered my ways
      59b	וָאָשִׁ֥יבָה רַ֝גְלַ֗י אֶל־עֵדֹתֶֽיךָ׃	and turned my feet to your testimo nies.

      Expanded Paraphrase

      After you disciplined me, I considered my ways and immediately turned my feet to your path in order to obey your testimonies.

      Grammatical Diagram

      

      Notes

      • For the verbal sequence of qatal + wayyiqtol as indicating an anterior event, see the notes under v. 26 above. The illocution of both this and the following verse, therefore, is the psalmist’s explanation of his previous zeal of obedience.

      
      

      
      

      
      

      v. 60

      Watch the Overview video on v. 60.

      v.	Hebrew	Close-but-Clear
      60a	חַ֭שְׁתִּי וְלֹ֣א הִתְמַהְמָ֑הְתִּי	I hurried and did not delay
      60b	לִ֝שְׁמֹ֗ר מִצְוֺתֶֽיךָ׃	in keeping your commands.

      Expanded Paraphrase

      I hurried and did not delay in keeping your commands.

      Grammatical Diagram

      

      Notes

      v. 61

      Watch the Overview video on v. 61.

      v.	Hebrew	Close-but-Clear
      61a	חֶבְלֵ֣י רְשָׁעִ֣ים עִוְּדֻ֑נִי	The ropes of traps laid by wicked people have surrounded me.
      61b	תּֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי׃	I have not forgotten your instruction.

      Expanded Paraphrase

      Even though the ropes of traps laid by wicked people have surrounded me. Nevertheless, I have not forgotten your instruction.

      Grammatical Diagram

      

      Notes

      • The information packaging of the entire utterance The ropes of traps laid by wicked people have surrounded me (חֶבְלֵ֣י רְשָׁעִ֣ים עִוְּדֻ֑נִי) is quite plausibly construed as thetic. In the B-line, the fronting of your instruction תּֽ֝וֹרָתְךָ֗ is almost certainly functioning to bind the couplet, as in numerous other cases throughout the psalm (see the notes under v. 3).
      • The gloss “the ropes of traps laid by wicked people” is drawn from the sense of the construct chain חֶבְלֵ֣י רְשָׁעִ֣ים as a semantic relationship of entity–source.

      
      

      
      

      
      

      v. 62

      Watch the Overview video on v. 62.

      v.	Hebrew	Close-but-Clear
      62a	חֲצֽוֹת־לַ֗יְלָה אָ֭קוּם לְהוֹד֣וֹת לָ֑ךְ	I get up at midnight to praise you
      62b	עַ֝֗ל מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃	for your just rules.

      Expanded Paraphrase

      I get up at midnight to praise you for your just rules, because I know you will eventually come through.

      Grammatical Diagram

      

      Notes

      • For the significance of the middle of the night, see the note above under v. 55.

      
      

      
      

      
      

      v. 63

      Watch the Overview video on v. 63.

      v.	Hebrew	Close-but-Clear
      63a	חָבֵ֣ר אָ֭נִי לְכָל־אֲשֶׁ֣ר יְרֵא֑וּךָ	I am a friend to all who fear you
      63b	וּ֝לְשֹׁמְרֵ֗י פִּקּוּדֶֽיךָ׃	and to those who keep your precepts.

      Expanded Paraphrase

      I am a friend to all who fear you and to those who keep your precepts. I am not alone in this.

      Grammatical Diagram

      

      Notes

      • The and (waw) links two verbal modifiers describing two habitual actions of the same group of people.

      
      

      
      

      
      

      v. 64

      Watch the Overview video on v. 64.

      v.	Hebrew	Close-but-Clear
      64a	חַסְדְּךָ֣ יְ֭הוָה מָלְאָ֥ה הָאָ֗רֶץ	YHWH, the earth is full of your faithfulness.
      64b	חֻקֶּ֥יךָ לַמְּדֵֽנִי׃	Teach me your decrees.

      Expanded Paraphrase

      Indeed, YHWH, the earth is full of your faithfulness to those who have trusted in you for salvation. Teach me your decrees. Help me understand them!

      Grammatical Diagram

      

      Notes

      • The JPS's (cf. a number of French versions) “Your steadfast love, O Lord, fills the earth; teach me your laws” may be a dynamic rendering of the first clause's syntax, but strictly does not fit the gender agreement of the feminine singular "full" (מָלְאָ֥ה) (for which “the earth” must be the subject”). The clause-initial position, probably for purposes of the acrostic structure, may prompt the subject reading, as this is a more natural position than clause-initial manner adverbial.
      • The sense of חֶסֶד (faithfulness) is to be differentiated from the other instances throughout the psalm, since “the earth” does not enjoy the same particular covenant relationship and Torah history as “your servant.” Of course, the fact that there are others who "keep your precepts" (שֹׁמְרֵ֗י פִּקּוּדֶֽיךָ; v. 63) is proof that חַסְדְּךָ֣ יְ֭הוָה מָלְאָ֥ה הָאָ֗רֶץ (v. 64) within the frame of texts like Josh. 14.5: כַּאֲשֶׁ֨ר צִוָּ֤ה יְהוָה֙ אֶת־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחְלְק֖וּ אֶת־הָאָֽרֶץ׃ and in light of the parallels between 'Israel', the 'house of Aaron' and 'fearers of YHWH in Pss 115.9-11 and 118.2-4. Thus, this assertion “fittingly concludes the canto [the ח–stanza] as a whole (v. 64a)."

      
      

      
      

      
      

      v. 65

      Watch the Overview video on v. 65.

      v.	Hebrew	Close-but-Clear
      65a	ט֭וֹב עָשִׂ֣יתָ עִֽם־עַבְדְּךָ֑	You have done good to your servant,
      65b	יְ֝הוָ֗ה כִּדְבָרֶֽךָ׃	YHWH, according to your promise.

      Expanded Paraphrase

      I believe that you have done good to your servant, YHWH, according to your promise.

      Grammatical Diagram

      

      Notes

      • This verse not only begins the ט-stanza, but also a new macro speech act of petitioning wisdom and integrity, so that others who fear YHWH will be encouraged and the wicked shamed:

        

      • As the present verse, to root טוב accounts for five of the eight verses of the stanza.
      • The revocalisation towards an imperative (as the Peshitta’s ܥܒܶܕ) has been represented in the diagram as it is followed by the NIV (though it is textually unattested outside the Peshitta).

      v. 66

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      v.	Hebrew	Close-but-Clear
      66a	ט֤וּב טַ֣עַם וָדַ֣עַת לַמְּדֵ֑נִי	Teach me goodness, that is, discernment and knowledge,
      66b	כִּ֖י בְמִצְוֺתֶ֣יךָ הֶאֱמָֽנְתִּי׃	because I believe in your commands.

      Expanded Paraphrase

      Teach me goodness, that is, discernment and knowledge to really understand it, because I believe in your commands.

      Grammatical Diagram

      

      Notes

      • Despite the construct chain ט֤וּב טַ֣עַם וָדַ֣עַת, only a number of French versions (e.g., TOB's Enseigne-moi les bienfaits du jugement et dè la science ≈ NBS, NFC, PDV) seems to capture this, with most other modern translations taking טוּב as attributively modifying only טעם (e.g., the ESV's Teach me good judgment and knowledge). The construct chain could be interpreted either as entity–synonym: “goodness, that is, discernment and knowledge” (cf. all the other instances of the imperative לַמְּדֵנִי in the psalm); entity–result: “goodness (which leads to) discernment and knowledge”; or entity–origin: “goodness (which comes from) discernment and knowledge.” The first option has been preferred, being the simplest and somewhat reflected in the LXX and Syr. (χρηστότητα καὶ παιδείαν καὶ γνῶσιν and ܛܥܡܐ ܘܛܝܒܘܬܐ ܘܡܕܥܐ; see the alternative diagram below).
      • The alternative compound object represents the LXX's χρηστότητα καὶ παιδείαν καὶ γνῶσιν (“goodness and discipline and knowledge”) and the Syr ܛܥܡܐ ܘܛܝܒܘܬܐ ܘܡܕܥܐ (“discernment and grace and knowledge,” ≈ Taylor 2020: 509). Despite the repetition of καί and ܘ ('and'), it does not seem necessary to posit an original waw in the Hebrew text, as these translations have probably interpreted the three as a list with the first two constituents asyndetically adjacent and only the last item needing the conjunction.
      • Not that "this is the only example in the Hebrew Bible in which commandments (מצות) is the object of belief." In light of the causal כִּי, the idea seems to be that the psalmist believes in the trustworthiness and effectiveness of keeping the commands, since “knowledge” and “discernment” are characterised as “goodness.” Nevertheless, “the idea that Torah includes promises occurs elsewhere in Ps 119."

      
      

      
      

      
      

      v. 67

      Watch the Overview video on v. 67.

      v.	Hebrew	Close-but-Clear
      67a	טֶ֣רֶם אֶ֭עֱנֶה אֲנִ֣י שֹׁגֵ֑ג	Before I was afflicted, I was going astray,
      67b	וְ֝עַתָּ֗ה אִמְרָתְךָ֥ שָׁמָֽרְתִּי׃	but now I have kept your word.

      Expanded Paraphrase

      This is what happened: Before I was afflicted, I was going astray, but now that you have chastened me, I have kept your word.

      Grammatical Diagram

      

      Notes

      • The strategic role of the root ענה, here I was afflicted, begins to accelerate in this verse. Having already appeared as a noun עני “my suffering” in v. 50 – which will show up again in vv. 92 and 153), the verbal form is found in increasingly dramatic circumstances in vv. 71 and 75 (see the notes there).
      • Note that “before” indicates the “going astray” of the main clause was previous to the event of “being afflicted.” The participle found within the main clause is also indicative of “going astray” as an ongoing wayward life.
      • The alternative treats but now וְ֝עַתָּ֗ה as a compound discourse particle (which the Masoretic accents might indicate), rather than conjunctive וְ and adverb עַתָּה “now.” The LXX's διὰ τοῦτο (“because of this”) though semantically distinct from וְ֝עַתָּ֗ה, may likewise treat the entire compound as a conjunction. See Jerome's shift from propterea (“therefore”) in the Gallican Psalter to nunc autem (“but now”) in the Iuxta Hebraeos for support of our preferred interpretation of עַתָּה as an adverb.
      • For the root, שׁגג, clearly related to שׁגה (see vv. 10, 21, 118), the sense of erring/sinning inadvertently is in view (so BDB and DCH; cf. the LXX's πλημμελέω and Jerome's delinquo). Applied to the LIFE AS PATH metaphor throughout the psalm, “going astray” has been preferred (so HALOT). Nevertheless, the innocence of being deceived externally, as in Job 12:16's עִ֭מּוֹ עֹ֣ז וְתֽוּשִׁיָּ֑ה ל֝וֹ֗ שֹׁגֵ֥ג וּמַשְׁגֶּֽה (the deceived and the deceiver are his; ESV) is probably not in view here, as the psalmist needed YHWH's discipline (see Story Behind). The plain sense of 'erring' is the prototype also in Rabbinic Hebrew.

      
      

      
      

      
      

      v. 68

      Watch the Overview video on v. 68.

      v.	Hebrew	Close-but-Clear
      68a	טוֹב־אַתָּ֥ה וּמֵטִ֗יב	You are good and one who does good.
      68b	לַמְּדֵ֥נִי חֻקֶּֽיךָ׃	Teach me your decrees.

      Expanded Paraphrase

      I know that you are good and one who does good. Teach me your decrees so that I will understand your treatment of me.

      Grammatical Diagram

      

      Notes

      • The vocative "my Lord," though lacking in the MT, is read in the LXX (κύριε), Syr (ܡܪܝܐ), and 11Q5 (אדוני). The Qumran and LXX evidence at first seem persuasive as to its originality, as well as providing five prosodic words to this verse, rather than four, and thus a closer balance to the surrounding seven and eight. However, note the tendency for the LXX to add a vocative where the MT lacks one throughout the psalm (e.g., vv. 93 and 97), and 11Q5 reads אדני, which does not occur elsewhere in the psalm. The emendation has thus not been preferred. The alternative clause represents LXX's ἐν τῇ χρηστότητί σου (“with your goodness”) in place of the MT's מֵטִ֗יב.[[File:V. 68 grammatical alternative.png|class=img-fluid|825px]
      • One who does good seems to be quite a unique use of the hiphil participle of יטב (although, of course, in other conjugations its sense approaches that found here), with the other five instances as getting tipsy (Judg. 19.22), being good at playing an instrument (1 Sam. 16.17; Ezek. 33.32), and being impressive, in general (Prov. 30.29 x2).

      
      

      
      

      
      

      v. 69

      Watch the Overview video on v. 69.

      v.	Hebrew	Close-but-Clear
      69a	טָפְל֬וּ עָלַ֣י שֶׁ֣קֶר זֵדִ֑ים	Arrogant people have covered me in lies.
      69b	אֲ֝נִ֗י בְּכָל־לֵ֤ב ׀ אֱצֹּ֬ר פִּקּוּדֶֽיךָ׃	I keep your precepts with a whole heart.

      Expanded Paraphrase

      Arrogant people have covered me in lies, since I was afflicted, looking down on me as if my faith was in vain and as if I had not responded to your discipline. But I keep your precepts with nothing less than a whole heart.

      Grammatical Diagram

      

      Notes

      • Both this verse and the next highlight the contrast between the psalmist and his adversaries:
      • The double fronting of I, with a whole heart (אֲ֝נִ֗י בְּכָל־לֵ֤ב; and "I, your instruction is my delight" [אֲ֝נִ֗י תּוֹרָתְךָ֥ שִֽׁעֲשָֽׁעְתִּי] in v. 70) is a classic cases of topic + focus. In the first instance, "I" אֲ֝נִ֗י is introduced to contrast the preceding "arrogant people" (זֵדִ֑ים), while the lie (שֶׁ֣קֶר) may involve ulterior motives for the psalmist's obedience, the presupposition of which is corrected by the focal “with a whole heart” (בְּכָל־לֵ֤ב). In the second instance, "I" (אֲ֝נִ֗י) is again contrasted with the antecedent of the suffix in “their heart” (לִבָּ֑ם), while the psalmist confirms (or rejects otherwise false accusations to the contrary) that "your instruction" (תּוֹרָתְךָ֥) is his delight, not whatever the other may appreciate with their insensitive and hardened hearts.
      • The verb "smear/cover" (טפל) is quite rare, only found in Job 13:4 and 14:17 otherwise in the Hebrew Bible (though see also Ben Sira 51.5: משפתי זמה וטפלי שקר וחצי לשון מרמה “lying words”; NRSV). The lexicons offer surfaces; ≈ often associated with efforts to make something appear different from what it actually is -- to whitewash, to smear (SDBH); smear (HALOT) cover, plaster, smear (DCH, BDB); anschmieren, andichten (“smear, seal”; Gesenius 2013: 428). The Akkadian cognate ṭapālu might indicate an early instances of its metaphorical use (glossed as "scorn, insult, slander”; CAD: vol 19, 47), presented in the following table:
      • The preferred diagram is found in all the major modern translations, Jerome's Hebr. and Targum Psalms. The alternative reads שֶׁ֣קֶר זֵדִ֑ים as a construct chain, the subject of the verb phrase טָפְל֬וּ עָלַ֣י, misunderstood as 'multiply' by the LXX's ἐπληθύνθη ἐπʼ ἐμὲ ἀδικία ὑπερηφάνων ("Injustice of the arrogant filled out against me," NETS) and Syr. ܣܓܝ ܥܘܠܐ ܕܫܒܗܪ̈ܢܐ ("The iniquity of the boastful is great," Taylor 2020, 509).
      • The word “heart” (לב) contains a pronominal modifer in the LXX's καρδίᾳ μου and the Syr ܠܒܝ (“my heart”), though probably a target-language problem (cf. “in toto corde,” lit. “in all heart,” in both the Gallican Psalter and the Iuxta Hebraeos). This is typically resorted to also in English (but see the JPS and REB's “wholeheartedly”) and most French versions, though not Spanish (“de todo corazón”) or German (“von ganzem Herzen”).
      • We take according to your promise (כִּדְבָרֶֽךָ) to be singular because Revell reads it as a pausal form, only Targum Psalms and the LXX contain a plural among the ancient versions, though the number of Hebrew manuscripts containing the mater yod is not few. Although the LXX gives slightly more evidence for the plural than in v. 25b, for consistency within the stanza that singular is preferred here also.

      
      

      
      

      
      

      v. 70

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      v.	Hebrew	Close-but-Clear
      70a	טָפַ֣שׁ כַּחֵ֣לֶב לִבָּ֑ם	Their heart is insensitive like animal fat.
      70b	אֲ֝נִ֗י תּוֹרָתְךָ֥ שִֽׁעֲשָֽׁעְתִּי׃	I delight in your instruction.

      Expanded Paraphrase

      'Their heart is insensitive like animal fat. In other words, they do not care that they do not obey your word; they do not react when you rebuke them.'''''But as for me, I delight in your instruction and not their approval.

      Grammatical Diagram

      

      Notes

      • Targum Psalms of the present verse reads אנא אורייתך פירנוקי (“As for me, your law is my delight,” Stec 2004, 214). Though providing the same sense as the MT's “I delight in your instruction,” is perhaps textually derived from the nominal form שַׁעֲשֻׁעַי (“my delight”) in the place of שִֽׁעֲשָׁעְתִּי (“I delight”), as found also in Kennicott 156's שעשועי. The resulting alternative treats תּוֹרָתְךָ שַׁעֲשֻׁעַי as a verbless clause, with the pronoun אֲנִי as a hanging topic (cf. NJPS's Their minds are thick like fat; as for me, Your teaching is my delight).
      • A further confusion arises in some versions reading “milk” (חָלָב) for “fat'” (חֵלֶב), as the case of the LXX's γάλα and the Syr ܚܠܒܐ (as well as De-Rossi 864). The confusion has caused the LXX (followed by the Gallican Psalter) and Peshitta to read the verb as “curdle” (ἐτυρώθη; coagulatum est; ܐܬܓܒܢ), unsupported by any of the lexicons or the Akk. cognate ṭapāšu, 'become plump' (CAD: vol. 19, 49).
      • Symmachus reads reads "is fat>>insensitive" (טפשׁ) as ἐμυαλώθη, from μυελόομαι, 'be full of marrow' (LSJ), which may simply be a colloquial way of communicating “be fat/plump.” The sense seems to be comparable to hiphil קשׁה the heart (cf. Ps 95.8 אַל־תַּקְשׁ֣וּ לְ֭בַבְכֶם כִּמְרִיבָ֑ה and Prov 28.14 וּמַקְשֶׁ֥ה לִ֝בּ֗וֹ יִפּ֥וֹל בְּרָעָֽה) or qal חזק the heart (cf. Exod 9:35 וַֽיֶּחֱזַק֙ לֵ֣ב פַּרְעֹ֔ה וְלֹ֥א שִׁלַּ֖ח אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל, passim). Though the verb only occurs here, the adjectival טפשה is found in the margin of manuscript B of Ben Sira 42:6, replacing רעה in על אשה רעה חותם. The image of their insensitivity is summarized in the following table:

      
      

      
      

      
      

      v. 71

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      v.	Hebrew	Close-but-Clear
      71a	טֽוֹב־לִ֥י כִֽי־עֻנֵּ֑יתִי	It was good for me that I was afflicted,
      71b	לְ֝מַ֗עַן אֶלְמַ֥ד חֻקֶּֽיךָ׃	so that I would learn your decrees.

      Expanded Paraphrase

      It was good for me that I was afflicted, so that I would learn your decrees.

      Grammatical Diagram

      

      Notes

      • The ט-stanza concludes with two verses beginning with the phrase good/better for me טוֹב לִי.
      • This verse picks up on the afflicted (ענה) theme (see the notes under v. 67). As the MT reads, the verb here is first singular passive, so the agent of the affliction is still not explicit until v. 75. The LXX, however, reads ἐταπείνωσάς με “you afflicted me” here, as does עניתני in 11Q5, giving the clue away a few verses early.
      • We also have here one of only two instances of the construction “teach me your decrees” not as an imperative (as in vv. 12, 26, 64, 68, 124, 135), concluded by a yiqtol verb in v. 171, which provides another notable point of progression in a psalm which is very much a static prayer.

      
      

      
      

      
      

      v. 72

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      v.	Hebrew	Close-but-Clear
      72a	טֽוֹב־לִ֥י תֽוֹרַת־פִּ֑יךָ	The instruction which proceeds from your mouth is better for me
      72b	מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף׃	than thousands of gold and silver pieces.

      Expanded Paraphrase

      The instruction which proceeds from your mouth is better for me than thousands of gold and silver pieces. I do not need anything the arrogant could offer me!

      Grammatical Diagram

      

      Notes

      • As a cardinal numeral modification construction, “thousands” in מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף has been understood similarly to quantifiers proper, probably in reference to “pieces” as glossed on the construct dependents זָהָ֥ב וָכָֽסֶף.
    • See also the wo\rd pair “gold and silver” in the context of the Exodus in Ps 105:37 (וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב) and idols in Ps 115:4 (עֲֽ֭צַבֵּיהֶם כֶּ֣סֶף וְזָהָ֑ב מַ֝עֲשֵׂ֗ה יְדֵ֣י אָדָֽם) and 135:15 (עֲצַבֵּ֣י הַ֭גּוֹיִם כֶּ֣סֶף וְזָהָ֑ב מַ֝עֲשֵׂ֗ה יְדֵ֣י אָדָֽם).

    
    

    
    

    
    

    v. 73

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    v.	Hebrew	Close-but-Clear
    73a	יָדֶ֣יךָ עָ֭שׂוּנִי וַֽיְכוֹנְנ֑וּנִי	Your hands made me and established me.
    73b	הֲ֝בִינֵ֗נִי וְאֶלְמְדָ֥ה מִצְוֺתֶֽיךָ׃	Give me understanding so that I learn your commands.

    Expanded Paraphrase

    Your hands made me and established me. I am your loyal subject, so do not abandon me now! Give me understanding so that I learn your commands.

    Grammatical Diagram

    

    Notes

    • While also initiating the י–stanza, the fronting of your hand (יָדֶיךָ) also plausibly serves as a topic shift (drawn from the set of body parts already activated by "your face" [פִּ֑יךָ] in v. 72).
    • The uncommon collocation of “you made” and “you established” may be an allusion to the Song of Moses, speaking of Israel as a whole: ה֥וּא עָֽשְׂךָ֖ וַֽיְכֹנְנֶֽךָ (Deut 32:6). More natural is reference to the creation of the earth (בּוֹרֵ֨א הַשָּׁמַ֜יִם ה֣וּא הָאֱ לֹהִ֗ים יֹצֵ֨ר הָאָ֤רֶץ וְעֹשָׂהּ֙ ה֣וּא כֽוֹנְנָ֔הּ; Isa. 45.18), or sky (שָׁ֭מֶיךָ מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ יָרֵ֥חַ וְ֝כוֹכָבִ֗ים אֲשֶׁ֣ר כּוֹנָֽנְתָּה; Ps 8:4). Thus, here the psalmist is appealing to and is confident in his relationship to YHWH.

    
    

    
    

    
    

    v. 74

    Watch the Overview video on v. 74.

    v.	Hebrew	Close-but-Clear
    74a	יְ֭רֵאֶיךָ יִרְא֣וּנִי וְיִשְׂמָ֑חוּ	Those who fear you will see me and rejoice,
    74b	כִּ֖י לִדְבָרְךָ֣ יִחָֽלְתִּי׃	because I have hoped in your word.

    Expanded Paraphrase

    And when I do, those who fear you will see me and rejoice, because I have hoped in your word.

    Grammatical Diagram

    

    Notes

    • The introduction of “those who fear you” as a topic shift (the psalmist's allies have not been mentioned since v. 63) in this verse provides the beginning of a symmetrical structure governing the stanza as a whole (compare also the root ידע in vv. 75, 79 and יְהִי).
    • The verbal collocation see (ראה) and rejoice (שׂמח) is also found in 1 Sam 6:13 (the return of the Ark); 2 Sam 19:5 (Saul being pleased with David's victories); Ps 69:33 (the humble rejoicing in the psalmist's salvation); 107:42 (the upright rejoicing at the deliverance of the poor); and Job 22:19 (the righteous rejoicing at the destruction of the wicked). In light of the parallels of rejoicing after the act of deliverance (see, e.g., Ps 69.33 – the humble rejoicing in the psalmist's salvation; 107.42 – the upright rejoicing at the deliverance of the poor; and Job 22.19 – the righteous rejoicing at the destruction of the wicked), the temporal sequence here seems to involve present trusting (“I have trusted”) with the assurance that the psalmist will be delivered and enlightened, so those YHWH fearers around him will have cause for rejoicing after the fact.

    
    

    
    

    
    

    v. 75

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    v.	Hebrew	Close-but-Clear
    75a	יָדַ֣עְתִּי יְ֭הוָה כִּי־צֶ֣דֶק מִשְׁפָּטֶ֑יךָ	I know, YHWH, that your rules are absolutely just
    75b	וֶ֝אֱמוּנָ֗ה עִנִּיתָֽנִי׃	and [that] you afflicted me in faithfulness.

    Expanded Paraphrase

    I know, YHWH, that your rules are absolutely just and that you afflicted me in faithfulness, not out of anger or spite.

    Grammatical Diagram

    

    Notes

    • We are finally introduced (according to the MT) to the agent of the psalmist’s affliction in our present verse, after a number of hints (most recently vv. 67 and 71; see the notes there).
    • For the intensive equative reading of the nominal predicate in צֶ֣דֶק מִשְׁפָּטֶ֑יךָ (cf. אֱמוּנָ֑ה in v. 86), we draw upon GKC §141c: "The employment of a substantive as predicate of a noun-clause is especially frequent, either when no corresponding adjective exists ... or when the attribute is intended to receive a certain emphasis. For in all cases there is a much greater stress upon a substantival predicate, since it represents something as identical with the subject... than upon an adjectival or verbal predicate" (§141c). While the adjectival צַדִּיק is evidently an option, GKC's "emphasis" argument amounts to an intensive focal nature of an equative construction: "Your rules are justice itself" >> "Your commands are absolutely just.”
    • In line with Targum Psalms' בקושטא סגפתני ('in truth you have afflicted me', Stec 2004, 214) i.e., justly, "in faithfulness" communicates the right action of YHWH in carrying out his disciplinary duties upon his covenant subject when necessary (see story behind for further discussion). Furthermore, while a subordinate B-/C-line would naturally be verb-final, as in most other cases throughout the psalm (see the note under v. 3), the adverbial אֱמוּנָ֗ה is a prime candidate for a corrective focus reading, in that the psalmist's affliction had no other initial cause than YHWH's faithfulness.

    
    

    
    

    
    

    v. 76

    Watch the Overview video on v. 76.

    v.	Hebrew	Close-but-Clear
    76a	יְהִי־נָ֣א חַסְדְּךָ֣ לְנַחֲמֵ֑נִי	Please let your loyalty comfort me
    76b	כְּאִמְרָתְךָ֥ לְעַבְדֶּֽךָ׃	according to your promise which you gave to your servant.

    Expanded Paraphrase

    But please let your loyalty keep comforting me according to your promise which you gave to your servant.

    Grammatical Diagram

    

    Notes

    • This is the first of a couple of instances of jussive יְהִי + infinitival whereby the היה seems to primarily indicate modality ("let") and also satisfy the acrostic (here yod, but see also taw in v. 173 – תְּהִֽי־יָדְךָ֥ לְעָזְרֵ֑נִי). Furthermore, this verse begins a sequence of five verse-initial jussive verb forms; five verse-initial jussives are also found in the ת-stanza.
    • While the relationship from the psalmist to YHWH's word (especially the Big Eight) is unambiguous throughout the psalm (see Participant Analysis), there are a few occasions in which YHWH's word and actions work towards the psalmist. This seems to be what is intended by the בוא phrases in vv. 41 and 77. “To come” then, in these verses, probably means “come to my aid.” speaking both of YHWH's loyal acts, salvation, and, in our present verse, merciful acts.

    
    

    
    

    
    

    v. 77

    Watch the Overview video on v. 77.

    v.	Hebrew	Close-but-Clear
    77a	יְבֹא֣וּנִי רַחֲמֶ֣יךָ וְאֶֽחְיֶ֑ה	Let your merciful acts come to me so that I will live,
    77b	כִּי־תֽ֝וֹרָתְךָ֗ שַֽׁעֲשֻׁעָֽי׃	because your instruction is my delight.

    Expanded Paraphrase

    Let your merciful acts come to me so that I will live, because your instruction is my delight is my delight.

    Grammatical Diagram

    

    Notes

    • While the relationship from the psalmist to YHWH's word (especially the Big Eight) is unambiguous throughout the psalm (see Participant Analysis), there are a few occasions in which YHWH's word and actions work towards the psalmist. This seems to be what is intended by the בוא phrases in vv. 41 and 77. “To come” then, in these verses, probably means “come to my aid.” speaking both of YHWH's loyal acts, salvation, and, in our present verse, merciful acts.

    
    

    
    

    
    

    v. 78

    Watch the Overview video on v. 78.

    v.	Hebrew	Close-but-Clear
    78a	כִּי־שֶׁ֣קֶר עִוְּת֑וּנִי	Let arrogant people be ashamed, because with a lie they have caused me to be seen as crooked.
    78b	אֲ֝נִ֗י אָשִׂ֥יחַ בְּפִקּוּדֶֽיךָ׃	I meditate on your precepts.

    Expanded Paraphrase

    On the other hand, let arrogant people be ashamed, because with a lie they have caused me to be seen as crooked, as if I was all-talk but did not walk in integrity.

    Grammatical Diagram

    

    Notes

    • The present verse introduces the final structural section of the י-stanza with a contrast involving the verb “be ashamed.”
    • A number of modern translations (most French, most German, and DHH) treat the subordinate clause as a relative modifier ("who have caused me to be seen as crooked; e.g., Qu’ils soient couverts de honte, les hommes arrogants qui me maltraitent sans raison!; SG21), which is a possible reading of the Syriac ܕ, but not congruent with the uncontroversial "becuase" כִּי in the MT.
    • The lexicons understand the verb עות, translated here as they have caused to be seen as crooked, as an “action by which someone acts towards someone else in a morally or ethically unacceptable manner -- to wrong” (SDBH); “bend [ways, justice, etc], falsify [scales], lead astray” (HALOT); “bend, falsify, put in wrong” (DCH); “subvert, deprive of justice” (DCH, BDB); “ungerecht behandeln, bedrücken” (“treat unfairly, oppress”; Gesenius 2013: 940). Since perversion of justice seems to be the verb's primary sense, in this context, and accompanied by the nominal adverb שׁקר, the psalmist’s reputation in society is at stake.
  • For the clarification of the nominal adverb to unjustly see the ancient versions. (ἀδίκως, inique, על שקרא).

  
  

  
  

  
  

  v. 79

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  v.	Hebrew	Close-but-Clear
  79a	יָשׁ֣וּבוּ לִ֣י יְרֵאֶ֑יךָ	Let those who fear you turn to me,
  79b	וְ֝יֹדְעֵ֗י עֵדֹתֶֽיךָ׃	and those who know your testimonies.

  Expanded Paraphrase

  I, on the other hand, am focused on one thing: I meditate on your precepts. Let those who fear you turn to me, and those who know your testimonies, since they might be going through something similar.

  Grammatical Diagram

  

  Notes

  • The alternative represents the Ketiv – consonants וידעו as a weqatal וְיָדְעוּ (though a weyiqtol, וְיֵדְעוּ, is possible, the weqatal is more probable in this context). Such is read also in 11Q5's וידעו, Targum Psalms' וידעין, and followed by the ESV, Luther 2017, REB and possibly NFC and PDV). The Qere's participle וְ֝יֹדְעֵ֗י (as the LXX, Peshitta, and Jerome) forms a compound subject in place of the compound predicate caused by the ketiv. The latter has been preferred by analogy to v. 63 and the explicit attestation in the majority of Hebrew manuscripts. As in v. 63, then, the waw indicates that “Those who fear you” (יְרֵאֶ֑יךָ) and “those who know your testimonies” (וְ֝יֹדְעֵ֗י עֵדֹתֶֽיךָ) go hand in hand (as do “those who fear you” and “those who keep your precepts”; v. 63).
  • For the sense of those joining the psalmist and his cause, compare the ingathering to David in 1 Sam 22:1-2, also in defiance of the “leaders.”

  
  

  
  

  
  

  v. 80

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  v.	Hebrew	Close-but-Clear
  80a	יְהִֽי־לִבִּ֣י תָמִ֣ים בְּחֻקֶּ֑יךָ	Let my heart be blameless in regard to your decrees,
  80b	לְ֝מַ֗עַן לֹ֣א אֵבֽוֹשׁ׃	so that I will not be ashamed.

  Expanded Paraphrase

  Let my heart be blameless in regard to your decrees, so that I will not be ashamed when I and others who fear you consider my life and obedience, no matter what the arrogant say.

  Grammatical Diagram

  

  Notes

  • The preposition בְּ in the phrase blameless in regard to your decrees (תָמִ֣ים בְּחֻקֶּ֑יךָ) is similar to "figurative contact by means of mental process" (BHRG §39.6.1.ii.b), though here תָמִ֣ים is an evaluative quality, rather than emotional-cognitive process (see also 'Ort = Weg' in Jenni 1992, 177 "bildlich für Befolgung positiver Normen"), i.e., "regarding the sphere of your decrees." Alternatively, it could be read as mode/instrument, but that is unlikely here.

  
  

  
  

  
  

  v. 81

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  v.	Hebrew	Close-but-Clear
  81a	כָּלְתָ֣ה לִתְשׁוּעָתְךָ֣ נַפְשִׁ֑י	My soul has wasted away for need of your salvation.
  81b	לִדְבָרְךָ֥ יִחָֽלְתִּי׃	I have hoped in your word.

  Expanded Paraphrase

  But do it now! My soul has wasted away for need of your salvation, even though I have hoped in your word.

  Grammatical Diagram

  

  Notes

  • This verse begins the macro speech act of lamenting lamenting his lack of salvation and YHWH's seeming slowness to carry out justice against the psalmist's adversaries.

    

  • The כ–stanza has been characterized as “by far the most desperate,” hitting a record low before the poignant transition into the heights of vv. 89-112 (see below). It begins with the repetition of כלה (“waste away, fade”) in the first two verses, which are further bound by the symmetry in post-verbal לִתְשׁוּעָתְךָ֣ נַפְשִׁ֑י here and כָּל֣וּ עֵ֭ינַי לְאִמְרָתֶ֑ךָ in v. 82, followed by two instances of the question “Why?”
  • Regarding the emotions of the second line of this verse we have preferred a positive affirmation (in line with the other instances of this expression throughout the psalm – cf. vv. 43, 49, 74, 114, 147), indicative of a gritting of teeth and adversative relationship to its surrounding clauses. It is distinct from the other instances in that it is found in a context of such clear lament. Another possibility involves reading piel יחל as 'wait', so the psalmist continues to wait (not necessarily as a positive reflection of his faith) until deliverance comes.
  • For the function of לְ after כלה ("hoped for"), Jenni simply groups these two in with "mental contact" (in this case, “yearn [for]”; 2000, 129), in the same fashion as תאב in vv. 40, 174 (cf. Targum Psalms' and the Peshitta's רג׳׳ג/ܪܓܓ, here). See also Targum Psalms' rendering of כָּלְתָ֨ה׀ נַפְשִׁי֮ לְחַצְר֪וֹת יְה֫וָ֥ה (Ps 84:3) as תאיבת נפשי לדרת יהוה.

  v. 82

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  v.	Hebrew	Close-but-Clear
  82a	כָּל֣וּ עֵ֭ינַי לְאִמְרָתֶ֑ךָ	My eyes have started fading for need of your word, saying,
  82b	לֵ֝אמֹ֗ר מָתַ֥י תְּֽנַחֲמֵֽנִי׃	"When will you comfort me?"

  Expanded Paraphrase

  My eyes have started fading in weeping and weariness for need of your word, saying, "When will you comfort me?"

  Grammatical Diagram

  

  Notes

  • While some have understood כלה in the present verse as “my eyes look constantly until they fail” (Rashi; צופים תמיד עד כי כלו), notice the parallel with נַפְשִׁ֑י in the previous verse. The sense is undoubtedly "literally: to be finished; hence, process by which objects are heavily damaged to the extent that they are almost gone" (SDBH), where נַפְשִׁ֑י (v. 81) refers to the psalmist('s life) himself and עֵ֭ינַי (here) represent health and vigor in general. There is a blend from "eyes" into the whole person of the psalmist in the grammar of the present verse, however, with the eyes as the grammatical subject of the main clause, being followed by the infinitive לֵ֝אמֹ֗ר (see also v. 148), which is unambiguously carried out by the psalmist himself.
  • 11Q5 contains כלתה for the MT’s כָּל֣וּ, though this is almost certainly erroneously copied from the previous line (v. 81). Of course this would also require revocalisation of עֵינַי to the singular עֵינִי for the 3fs verb.
  • We take לְאִמְרָתֶ֑ךָ to be singular because it is singular in all the ancient versions, Revell reads it as a pausal form, there is no mater yod in either 11Q5 and 4Q89 (it is only present in Kennicott 148).

  
  

  
  

  
  

  v. 83

  Watch the Overview video on v. 83.

  v.	Hebrew	Close-but-Clear
  83a	כִּֽי־הָ֭יִיתִי כְּנֹ֣אד בְּקִיט֑וֹר	because I have become like a leather bottle in smoke.
  83b	חֻ֝קֶּ֗יךָ לֹ֣א שָׁכָֽחְתִּי׃	I have not forgotten your decrees.

  Expanded Paraphrase

  'because I have become like a leather bottle in smoke, an unworthy sojourner in need of your discipline, but becoming increasingly brittle and at risk of not making it through this if it does on any longer!'''''Look, I have not forgotten your decrees.

  Grammatical Diagram

  See diagram for v. 82

  Notes

  • The alternative subordinate clause understands the first clause as a temporal subordinate to the second, as Jerome seems to read: et cum essem quasi uter in pruinam praecepta tua non sum oblitus (“and when I was as a leather bottle in frost I did not forget your precepts”). It could also perhaps be read as concessive (CSB, DHH, JPS 1985, NASB, NIV, REB, RVA 2015), while ZÜR provides an asseverative Fürwahr (“truly”). We have preferred, however, both in the use of כִּי and the semantics of the two verses, the causal subordination of the כִּי clause in v. 83.
  • The noun קִיטוֹר, clearly derived from the verbal root קטר (“make a sacrifice,” “go up in smoke”), only appears elsewhere in the account of Sodom and Gomorrah, where it is said that וְהִנֵּ֤ה עָלָה֙ קִיטֹ֣ר הָאָ֔רֶץ כְּקִיטֹ֖ר הַכִּבְשָֽׁן׃ (Gen 19:28). For the imagery of “'a leather bottle in smoke,” see the following table:
  • 11Q5 contains "you have made me" (עשיתני) for the MT’s I have become (הָ֭יִיתִי) and "your loyalty" (חסדכה) in place of the MT's your decrees (חֻקֶּיךָ). The former unambiguously involves YHWH as the ultimate causer of the psalmist’s discipline. Furthermore, the fact that the function of smoke treatment of leather bottles was intentional up to a point, but risky afterwards, seems plausible from Targum Psalm's addition of "a skin bottle that hangs (דתלי) in the smoke" (Stec 2004, 214).

  
  

  
  

  
  

  v. 84

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  v.	Hebrew	Close-but-Clear
  84a	כַּמָּ֥ה יְמֵֽי־עַבְדֶּ֑ךָ	How many are the days of your servant?
  84b	מָתַ֬י תַּעֲשֶׂ֖ה בְרֹדְפַ֣י מִשְׁפָּֽט׃	When will you carry out judgment against those persecuting me?

  Expanded Paraphrase

  How many are the days of your servant? Am I going to have much life left to live after this ordeal? When will you carry out judgment against those persecuting me?

  Grammatical Diagram

  

  Notes

  • For כַּמָּ֥ה as 'How much/many' cf. the LXX and Jerome’s πόσαι εἰσὶν and quot sunt. One possibility of the intended sense may be in line with the psalmist's self-identification as “insignificant and unworthy” (צָעִ֣יר אָנֹכִ֣י וְנִבְזֶ֑ה; v. 141) and his identification with the “young man” (נַּ֭עַר) and “simple people” (פְּתָיִֽים) in vv. 9, 130. (See the participant analysis notes.) Similarly, a request follows the self-identification as a “sojourner” in v. 19 (גֵּ֣ר אָנֹכִ֣י בָאָ֑רֶץ אַל־תַּסְתֵּ֥ר מִ֝מֶּ֗נִּי מִצְוֺתֶֽיךָ). In sum: "I am young and weak (and yes, unworthy), so I have no hope of vindication outside of you.” More likely, however, in light of the surrounding co-text (see the following question, for example), is that the question of "days" is actually "How many are the days [of] my [suffering]?”
  • There is benefactive pronominal “for me” in both the LXX (μοι) and the Peshitta (ܠܝ) of the verse’s second question. These are probably smoother renderings for the Greek and Syriac target languages, rather than reflections of a different Hebrew Vorlage.

  
  

  
  

  
  

  v. 85

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  v.	Hebrew	Close-but-Clear
  85a	כָּֽרוּ־לִ֣י זֵדִ֣ים שִׁיח֑וֹת	Arrogant people have dug pits for me,
  85b	אֲ֝שֶׁ֗ר לֹ֣א כְתוֹרָתֶֽךָ׃	which is not done according to your instruction.

  Expanded Paraphrase

  Arrogant people have dug pits for me to catch me by any means possible, just like with their ropes and traps, which is not done according to your instruction. Are you going to do something about it?

  Grammatical Diagram

  

  Notes

  • Once again, this half-stanza is semantically organized by a contrast between the psalmist’s actions and those of his adversaries.
  • The alternative represents the interpretation that the relative clause modifies the שִׁיח֑וֹת (pits) rather then the זֵדִ֣ים ('arrogant people'). The former seems to be the interpretation of Jerome (foveas quae non erant iuxta legem tuam; “a pit which was not according to your law” cf. KJV). In the clausal fragment of the relative clause in the preferred version (cf. CEB, CSB, DHH, ESV, EÜ, GNT, ISV, Luther 2017, NASB, SG21, ZÜR) the verb עשׂה is the most likely to have been elided with כְּ + תּוֹרָה following (cf. Josh. 1:7; 2 Kgs.17:34). Since אֲשֶׁר לֹא כְּ/בְּ is a LBH feature, primarily attested in Aramaic (די) and Rabbinic Hebrew (שֶׁ–), the Targum's expansion seems to be relatively trustworthy (כרו לי זדונין שווחן דלא פקידתנון באוריתך; “The arrogant have dug pits for me, which you did not command them in your law,” Stec 2004, 214).
  • The LXX's ἀλλά (“but”) does not seem to fit the MT's אֲשֶׁר (though see Symmachus' ἅ, “which”). Targum Psalms' דלא פקידתנון באוריתך (“which you did not command them in your law,” Stec 2004: 214), as just mentioned above, is likely a paraphrase of the MT's כְתוֹרָתֶֽךָ, not בְּתוֹרָתֶֽךָ (though see a number of Hebrew manuscripts reading בתורתך cited in VTH vol 2, 418 and De-Rossi, Variae Lectiones: vol 4, 78). Note also that 11Q5 reads שחת for the MT's שִׁיח֑וֹת, which is the more common by-form of שִׁיחוֹת, though singular.
  • For the phrase they have dug pits (כָּרוּ ... שִׁיחוֹת), see the only other occurrence in Jeremiah 18:22: כִּֽי־כָר֤וּ שִׁיחָה לְלָכְדֵ֔נִי (ESV: “For they have dug a pit to take me”).

  
  

  
  

  
  

  v. 86

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  v.	Hebrew	Close-but-Clear
  86a	כָּל־מִצְוֺתֶ֥יךָ אֱמוּנָ֑ה	All of your commands are absolutely trustworthy.
  86b	שֶׁ֖קֶר רְדָפ֣וּנִי עָזְרֵֽנִי׃	They have persecuted me without cause. Help me!

  Expanded Paraphrase

  If all of your commands are absolutely trustworthy, why do they get away with it when they have persecuted me without cause? Help me before it is too late!

  Grammatical Diagram

  

  Notes

  • For an explanation of the nominal for an adjectival function, see the note under v. 75 above. Here GKC’s (§141c) "emphasis" argument again amounts to an intensive focal nature of an equative construction: "Your commands are faithfulness itself" >> "Your commands are absolutely trustworthy".

  
  

  
  

  
  

  v. 87

  Watch the Overview video on v. 87.

  v.	Hebrew	Close-but-Clear
  87a	כִּ֭מְעַט כִּלּ֣וּנִי בָאָ֑רֶץ	They have almost finished with me in the land,
  87b	וַ֝אֲנִ֗י לֹא־עָזַ֥בְתִּי פִקֻּודֶֽ יךָ׃	but I have not abandoned your precepts.

  Expanded Paraphrase

  They have almost finished with me in the land, but I have not abandoned your precepts, since I am holding out hope in your salvation.

  Grammatical Diagram

  

  Notes

  • The ancient versions are ambiguous as to whether כִּמְעַט refers to temporality (They will “soon” finish me) or ability (they “almost” finished me). The qatal verb form, however, makes the ability (and potentially finished implications) preferable, since the temporal interpretation would require a future time reference.
  • The alternative PP represents 11Q5's "from the land" מארץ, which, while intuitively reasonable, we would actually expect to be מֵעַל (cf. Exod. 32:32; Deut. 28:21). The sense may be closer to the expected כרת מֵאֶרֶץ (e.g., Ps. 109.15).
  • The sense of the preferred preposition in (בְּ) seems not to be the action of destroying taking place in the land, but rather the result of that finishing off, “(from being) among those (living) in the land", which bring us very close to the מארץ read in 11Q5. Nevertheless, the gloss “finish with” (as the ESV) sounds natural enough in English to access the intention of these elided ideas.

  
  

  
  

  
  

  v. 88

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  v.	Hebrew	Close-but-Clear
  88a	כְּחַסְדְּךָ֥ חַיֵּ֑נִי	Keep me alive according to your loyalty,
  88b	וְ֝אֶשְׁמְרָ֗ה עֵד֥וּת פִּֽיךָ׃	so I will keep the testimony which proceeds from your mouth.

  Expanded Paraphrase

  Keep me alive according to your loyalty, so I will keep the testimony which proceeds from your mouth. If you do not save me how can I pursue obedience to your word?

  Grammatical Diagram

  

  Notes

  
  

  
  

  
  

  v. 89

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  v.	Hebrew	Close-but-Clear
  89a	לְעוֹלָ֥ם יְהוָ֑ה	Forever, YHWH,
  89b	דְּ֝בָרְךָ֗ נִצָּ֥ב בַּשָּׁמָֽיִם׃	your word endures in heaven.

  Expanded Paraphrase

  Let me get some perspective. No less than forever, YHWH, your word endures in heaven. Your faithfulness endures throughout each and every generation.

  Grammatical Diagram

  

  Notes

  • At the half-way point of the psalm, the emotional contrast between כ- and ל-stanzas is the starkest. The present verse moves from lament into the macro speech act of praising YHWH for the endurance of his word and faithfulness.

    

  • The beginning of this stanza also contains an absence of "I" phrases in vv. 89-91, just as vv. 1-4 (see participant analysis) and two of the only three verses in the psalm lacking one of the Big Eight (vv. 3, 90) along with v. 122.
  • While the acrostic-fulfilling constituent is frequently in pre-vocative position, here,לְעוֹלָם is indeed focused as preceding the vocative, as well as preceding the entire participial clause, which exhibits standard order otherwise. The lamed prepositional phrases in the entire stanza progress from forever (v. 89) to “for many generations” (v. 90) to “today” (v. 91), back to “forever” (v. 93), culminating in the רְחָבָ֖ה ... מְאֹֽד going beyond קֵ֑ץ in v. 96! As discussed in the poetic feature, Always and Forever, temporal adverbs are especially prevalent in this stanza yet take a central role throughout the remainder of the psalm. Notice the previous instances of לְעוֹלָם falls exactly half way up to this point (v. 44), and is picked up again at the end of the צ–stanza in vv. 142, 144; the end of the ק–stanza in v. 152; and at the end of the ר–stanza in v 160. Thus the ל, מ and נ–stanzas have been delimited as structurally central and form a thematic interlude between the first and section larger sections (vv. 1-88 and 113-160, respectively). Similarly, the final two stanzas form a structural conclusion to the poem (see poetic structure).
  • The preferred grammatical reading is attested in the BDS, BTX4ª, CEB, ELB, ESV, EÜ, KJV, NASB, NBS, NVSR, PDV, RVA, SG21, TOB, ZÜR.
  • The first alternative maintains the vocative, but provides a verbless clause with the subject “your word,” which is then elided from the second clause (as the CSB, DHH, GNT, NABRE, NET, NIV, NFC, REB). The comparative found in Luther 2017's HERR, “dein Wort bleibt ewiglich, so weit der Himmel reicht” is unique.
  • The second alternative follows the Syr ܠܥܠܡ ܐܢܬ ܗܘ ܡܪܝܐ (“You, O Lord, are forever,” Taylor 2020, 513). The JPS 1985's “The LORD exists forever; Your word stands firm in heaven,” is similar, though the Lord has not been spoken of in the third person since v. 3.

  v. 90

  Watch the Overview video on v. 90.

  v.	Hebrew	Close-but-Clear
  90a	לְדֹ֣ר וָ֭דֹר אֱמֽוּנָתֶ֑ךָ	Your faithfulness endures throughout each generation.
  90b	כּוֹנַ֥נְתָּ אֶ֝֗רֶץ וַֽתַּעֲמֹֽד׃	You established the earth and it stands.

  Expanded Paraphrase

  Your faithfulness endures throughout each and every generation. Long before I was around, you established the earth and it stands.

  Grammatical Diagram

  

  Notes

  • As noted in the poetic feature, The Big Eight, this is only the second verse without even one occurrence of the eight “Torah words” (after v. 3).
  • While the constituent throughout each generation (לְדֹ֣ר וָ֭דֹר) is necessarily line-initial for purposes of the acrostic, as a temporal adverbial in a verbless clause, its fronting also indicates constituent focus.
  • The waw in לְדֹ֣ר וָ֭דֹר creates the repetition which gives rise to a distributive reading: “generation and generation” >> “each generation.” For the directional reading of the preposition לְ as throughout, see BHRG (§39.11(5)(b)).
  • Just as the statives "endures" (נצב) in v. 89 and "stand" (עמד) in v. 91, this wayyiqtol עמד can also indicate [the movement into] a state, so "it [began to] stand" >> "it stands.”

  
  

  
  

  
  

  v. 91

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  v.	Hebrew	Close-but-Clear
  91a	לְֽ֭מִשְׁפָּטֶיךָ עָמְד֣וּ הַיּ֑וֹם	They stand today by your decisions,
  91b	כִּ֖י הַכֹּ֣ל עֲבָדֶֽיךָ׃	because all things are your servants.

  Expanded Paraphrase

  They, that is, both heaven and earth, are still standing today by no other force or power than your decisions, because all things are your servants, so you retain the prerogative to act as you, in your divine wisdom, see fit!

  Grammatical Diagram

  

  Notes

  • The preferred reading is attested in the ELB, ESV, EÜ, KJV, Luther 2017, NABRE, NASB, NET, ZÜR. The antecedent is best judged to be the entirety of heavens (בַּשָּׁמָֽיִם in v. 89) and earth (אֶ֝֗רֶץ in v. 90), as a merism, hence הַכֹּ֣ל. See also Jer 51:19, where YHWH is described as the one who formed “all” (כִּֽי־יוֹצֵ֤ר הַכֹּל֙ ה֔וּא).
  • The modern translations which take “your decisions” as the subject of the plural verb do not account for the MT's lamed in לְֽ֭מִשְׁפָּטֶיךָ (see the CEB, CSB, NIV, REB). While GKC claims "Sometimes a substantive introduced by לְ (“in respect to," cf. §119u) serves the same purpose as the casus pendens beginning the sentence," they go on to state, "On the other hand, ... ψ119:91 [is] very doubtful" (§143e).
  • The first alternative represents the LXX's τῇ διατάξει σου διαμένει ἡ ἡμέρα (“By your arrangement the day endures,” NETS), with הַיּוֹם as the subject and thus the verb necessarily singular.
  • While the "by your decisions" (לְֽמִשְׁפָּטֶיךָ) is necessarily line-initial for purposes of the acrostic, it also fits the profile as a focused constituent, as reflected in the expanded paraphrase. "And it stands" (וַֽתַּעֲמֹֽד) was activated in the previous clause, so can be taken as given, while "forever" (לְעוֹלָ֥ם) and "throughout the generations" (לְדֹ֣ר וָ֭דֹר) also imply that they still stand "today" (הַיּ֑וֹם), so this, too, can be taken as given.

  
  

  
  

  
  

  v. 92

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  v.	Hebrew	Close-but-Clear
  92a	לוּלֵ֣י ת֭וֹרָתְךָ שַׁעֲשֻׁעָ֑י	If your instruction was not my delight,
  92b	אָ֝֗ז אָבַ֥דְתִּי בְעָנְיִֽי׃	then I would have perished in my affliction.

  Expanded Paraphrase

  If your instruction was not my delight, then I would have perished in my affliction. But you gave me the promises to hope in, so I came through it.

  Grammatical Diagram

  

  Notes

  • After a three-verse absence, the psalmist enters the discourse once again here in the first person.
  • With this counterfactual assertion, the psalmist is convinced about his need for YHWH's instruction, otherwise he would not have come through his previous periods of affliction.
  • Note: the sense of my affliction (עני) does not speak of material privation (as in Deut 15:11; Job 24:9), but rather the psalmist's state of persecution and oppression by his adversaries.

  
  

  
  

  
  

  v. 93

  Watch the Overview video on v. 93.

  v.	Hebrew	Close-but-Clear
  93a	לְ֭עוֹלָם לֹא־אֶשְׁכַּ֣ח פִּקּוּדֶ֑יךָ	I will never forget your precepts,
  93b	כִּ֥י בָ֝֗ם חִיִּיתָֽנִי׃	because you have kept me alive by them.

  Expanded Paraphrase

  I will never ever forget your precepts, because you have kept me alive by them.

  Grammatical Diagram

  

  Notes

  • Just as in the first half of the stanza (beginning in v. 89), the second half also begins with the prepositional phrase forever (לְ֭עוֹלָם).

  
  

  
  

  
  

  v. 94

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  v.	Hebrew	Close-but-Clear
  94a	לְֽךָ־אֲ֭נִי הוֹשִׁיעֵ֑נִי	I am yours; save me,
  94b	כִּ֖י פִקּוּדֶ֣יךָ דָרָֽשְׁתִּי׃	because I care about your precepts.

  Expanded Paraphrase

  I am yours; so save me, as I know you will eventually, because I, for one, care about your precepts.

  Grammatical Diagram

  

  Notes

  v. 95

  Watch the Overview video on v. 95.

  v.	Hebrew	Close-but-Clear
  95a	לִ֤י קִוּ֣וּ רְשָׁעִ֣ים לְאַבְּדֵ֑נִי	Wicked people have waited for me to kill me.
  95b	עֵ֝דֹתֶ֗יךָ אֶתְבּוֹנָֽן׃	I pay attention to your testimonies.

  Expanded Paraphrase

  Wicked people, on the other hand, have waited for me to kill me. I only pay attention to your testimonies.

  Grammatical Diagram

  

  Notes

  • In contrast to the first clause, the psalmist does not pay attention to those out to get him, but rather stays focused on YHWH's testimonies. See the similar contrast in v. 161 (שָׂ֭רִים רְדָפ֣וּנִי חִנָּ֑ם וּמִדְּבָרֶיךָ פָּחַ֥ד לִבִּֽיוּ֝מִדְּבָרְךָ֗ וּ֝מִדְּבָ֯רְיךָ֗), where he does not fear those persecuting him, but rather YHWH's words.

  
  

  
  

  
  

  v. 96

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  v.	Hebrew	Close-but-Clear
  96a	לְֽכָל תִּ֭כְלָה רָאִ֣יתִי קֵ֑ץ	I have seen everything come to an end.
  96b	רְחָבָ֖ה מִצְוָתְךָ֣ מְאֹֽד׃	Your command extends even beyond.

  Expanded Paraphrase

  I have seen everything come to an end, that is, people come and go, including the wicked and their plans. Your command extends even beyond the passing nature of everything else!

  Grammatical Diagram

  

  Notes

  • The word תִּכְלָה only appears here in the Bible, though it is quite unambiguously drawn from the root כלה, hence the suggestions of the lexicons “perfection” (SDBH); “completeness” (HALOT, BDB); “perfection” (HALOT, DCH, BDB); “Vollendung, Vollkommenheit, Ende” (“perfection, completion, end” Gesenius 2013: 1438). See also the similar תַּכְלִית in Job 28:3: וּֽלְכָל־תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר ("and searches out to the farthest limit," ESV). Although “quality” could be in view (with “perfection”), the terminus (as similarly, “end”) is probably to be preferred in light of the surrounding co-text's discussion of YHWH and his word's eternal value, rather than the temporay nature of suffering. Thus, as indicated by the clearer instances of the root כלה, completion has been preferred, along the lines of TgPs's לכל מה דאשתרי ואשתכלל ('all that is begun and finished'; Stec 2004, 215). Thus: “I have seen an end to every completed thing” >> “I have seen everything come to an end.”
  • The sense seems to be that even if everything else, no matter how perfect, comes to an end, YHWH's command goes above and beyond even that. Hence the fronting of the constituent "to every completed thing" (לְֽכָל תִּ֭כְלָה). While it also fulfills the acrostic, it plausibly provides a topic shift which sets up the contrast with מִצְוָתְךָ֣ “your command” in the next line.

  
  

  
  

  
  

  v. 97

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  v.	Hebrew	Close-but-Clear
  97a	מָֽה־אָהַ֥בְתִּי תוֹרָתֶ֑ךָ	How I love your instruction!
  97b	כָּל־הַ֝יּ֗וֹם הִ֣יא שִׂיחָתִֽי׃	It is my meditation all day.

  Expanded Paraphrase

  How I love your instruction! It is my meditation all day.

  Grammatical Diagram

  

  Notes

  • “Love” has already been mentioned in the psalm (though not since vv. 47-48 – see notes there), but here begins a significant pattern of contrast throughout the majority of the rest of the psalm. On occasion the contrast is evident in a single verse (see, e.g., vv. 113 and 163), but is here used as a thematic inclusio for the entire מ-stanza.
  • The present verse also initiates a new macro speech act. While it is somewhat continuous with the previous stanza, the repetition of the exclamative "how!" (מָה) both here and in v. 103 is determinative for a the macro speech act as exclaiming the supreme wisdom and goodness of YHWH's word.

    

  • Part of the continuity with the previous stanza involves the sustained interest in temporal adverbs, such as “all day” here and “forever” in v. 98, which are both focus-fronted.

  v. 98

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  v.	Hebrew	Close-but-Clear
  98a	*מֵ֭אֹ֣יְבַי תְּחַכְּמֵ֣נִי *מִצְוָתֶךָ	Your command makes me wiser than my enemies,
  98b	כִּ֖י לְעוֹלָ֣ם הִיא־לִֽי׃	because it is mine forever.

  Expanded Paraphrase

  Your command makes me wiser than my enemies, because no one can take it away from me and it is mine forever.

  Grammatical Diagram

  

  Notes

  • This verse begins a sequence of three verses with comparative מִן followed by a כִּי clause.
  • The alternative represents the LXX (ἐσόφισάς) and Jerome's (instruis) reading of as 2ms “you made wise” instead of the preferred 3fs with מִצְוֺתֶ֑ךָ as the subject. In this case, מִצְוֺתֶ֑ךָ functions as a nominal adverb. The primary reason the 3fs is the preferred reading is the discourse continuity into the next clause, in which הִיא is the subject (cf. v. 97). In both cases, however, the revocalization from the plural מִצְוֹת to the singular מִצְוָה is necessary, in light of היא in the following clause.

  
  

  
  

  
  

  v. 99

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  v.	Hebrew	Close-but-Clear
  99a	מִכָּל־מְלַמְּדַ֥י הִשְׂכַּ֑לְתִּי	I have gained more insight than all my teachers,
  99b	כִּ֥י עֵ֝דְוֺתֶ֗יךָ שִׂ֣יחָה לִֽֿי׃	because your testimonies are my meditation.

  Expanded Paraphrase

  I have gained more insight than all my teachers, because it is your testimonies that are my meditation all day.

  Grammatical Diagram

  

  Notes

  
  

  
  

  
  

  v. 100

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  v.	Hebrew	Close-but-Clear
  100a	מִזְּקֵנִ֥ים אֶתְבּוֹנָ֑ן	I gain more understanding than elders,
  100b	כִּ֖י פִקּוּדֶ֣יךָ נָצָֽרְתִּי׃	because I have kept your precepts.

  Expanded Paraphrase

  I gain more understanding than even elders, because I have not only meditated on, but have kept your precepts.

  Grammatical Diagram

  

  Notes

  
  

  
  

  
  

  v. 101

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  v.	Hebrew	Close-but-Clear
  101a	מִכָּל־אֹ֣רַח רָ֭ע כָּלִ֣אתִי רַגְלָ֑י	I have withheld my feet from every evil path
  101b	לְ֝מַ֗עַן אֶשְׁמֹ֥ר דְּבָרֶֽךָ׃	so that I might keep your word.

  Expanded Paraphrase

  To that end, I have withheld my feet from every evil path so that I might keep your word.

  Grammatical Diagram

  

  Notes

  • The phrase “every path” provides a structural inclusio for the second half of the present stanza:
  • The alternative with the 2ms is not attested in any Hebrew evidence, but in Rahlfs' 55 (ἐκώλυσας vs. LXX's ἐκώλυσα) and the Vetus Latina (Rahlfs' LaG; prohibuisti).
  • Although Revell reads your word דְּבָרֶֽךָ as a pausal form, the plural is almost certainly intended in light of all of the ancient versions and a large number of Hebrew manuscripts (see De-Rossi, Variae Lectiones: vol. 4, 79), perhaps contra 5Q5, however.

  
  

  
  

  
  

  v. 102

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  v.	Hebrew	Close-but-Clear
  102a	מִמִּשְׁפָּטֶ֥יךָ לֹא־סָ֑רְתִּי	I have not turned away from your rules,
  102b	כִּֽי־אַ֝תָּ֗ה הוֹרֵתָֽנִי׃	because you have instructed me.

  Expanded Paraphrase

  I have not turned away from your rules, for one simple reason: because you have instructed me.

  Grammatical Diagram

  

  Notes

  • For a similar case of “turning” from YHWHs rules, see Deut. 5:32 (וּשְׁמַרְתֶּ֣ם לַעֲשׂ֔וֹת כַּאֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵיכֶ֖ם אֶתְכֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּשְׂמֹֽאל׃).

  
  

  
  

  
  

  v. 103

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  v.	Hebrew	Close-but-Clear
  103a	מַה־נִּמְלְצ֣וּ לְ֭חִכִּי אִמְרָתֶ֗ךָ	How pleasing are your words to my palate!
  103b	מִדְּבַ֥שׁ לְפִֽי׃	[They are] more [pleasing] to my mouth than honey.

  Expanded Paraphrase

  How pleasing are your words to my palate! [They are] more [pleasing] to my mouth than honey, that is, they are both satisfying and invigorating.

  Grammatical Diagram

  

  Notes

  • For the imagery of “honey,” see the following table:
  • The additional comparee is found in the LXX's καὶ κηρίον, probably derived from the Hebrew נֹפֶת (as the parallel in Ps. 19:11 - הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים), by harmonization if not textual. Such an addition is apparently ignored, however, in Jerome's Gallican Psalter, “super mel” (= Iuxta Hebraeos). Furthermore, in the place of the MT's מִן, Symmachus reads ὡς μέλι (ܐܝܟ ܕܒܫܐ), either from harmonization or reading the preposition כְּ.
  • The verb מלץ only appears here in the Bible. The lexicons offer “niph. to be pleasing” (SDBH); “to glide” (HALOT); “be smooth, pleasant” (DCH); “slippery” (BDB); “glatt sein, gleiten, erquikkend (sic), köstlich sein” (“be smooth, slide, refreshing, be delicious”; Gesenius 2013: 689). The uniformity of the ancient versions as “be sweet” has been crucial for our preferred reading, pleasing.
  • The lamed in both to my palate (לְחִכִּי) and to my mouth (לְפִי) of this verse indicates an experiencing organ, rather than locative, as in, “in my mouth” (BHRG §39.11.2); see the LXX's bare dative τῷ στόματί μου, ESV, KJV, NABRE, NASB, NIV; contra the CSB, CEB.
  • Although Revell reads your words אִמְרָתֶ֗ךָ as a pausal form, the plural is almost certainly intended in light of the verbal form and the ancient versions (with the exception of Jerome's Iuxta Hebraeos).

  
  

  
  

  
  

  v. 104

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  v.	Hebrew	Close-but-Clear
  104a	מִפִּקּוּדֶ֥יךָ אֶתְבּוֹנָ֑ן	I gain understanding from your precepts.
  104b	עַל־כֵּ֝֗ן שָׂנֵ֤אתִי ׀ כָּל־אֹ֬רַח שָֽׁקֶר׃	Therefore, I hate every path of falsehood.

  Expanded Paraphrase

  I gain understanding from your precepts. Therefore, I hate every path of falsehood and do not go near them.

  Grammatical Diagram

  

  Notes

  • As well as the end of the מ-stanza, the logical discourse marker therefore (עַל־כֵּן) indicates the conclusion of a larger thought unit (see also vv. 119, 127-129).

  
  

  
  

  
  

  v. 105

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  v.	Hebrew	Close-but-Clear
  105a	נֵר־לְרַגְלִ֥י דְבָרֶ֑ךָ	Your word is a lamp for my feet
  105b	וְ֝א֗וֹר לִנְתִיבָתִֽי׃	and a light on my path.

  Expanded Paraphrase

  I do not get lost, because your word is even a lamp for my feet and a light on my path.

  Grammatical Diagram

  

  Notes

  • The present verse begins the נ-stanza and a new macro speech act of committing to obey YHWH's word, despite the psalmist’s precarious situation.

    

  • Whereas other places in the Bible attribute light to YHWH himself (see, e.g., Isa 2:50, ”In Ps 119, many statements made earlier regarding God are carried over to the "word of God." Furthermore, it is significance that the dominant metaphor for YHWH’s word throughout the psalm is as the “path,” whereas here it is “the light” upon the path, resulting in a conceptual blend between TORAH IS A PATH/JOURNEY and TORAH IS A LIGHT:
  • For the pair lamp (נֵר) and light (אוֹר), cf. Prov 6:23: כִּ֤י נֵ֣ר מִ֭צְוָה וְת֣וֹרָה א֑וֹר וְדֶ֥רֶךְ חַ֝יִּ֗ים תּוֹכְח֥וֹת מוּסָֽר, which makes explicit the דֶ֥רֶךְ חַ֝יִּ֗ים!
  • The evidence is quite evenly split between the singular and plural readings of your word (דְבָרֶ֑ךָ). So the conservative approach should most likely be followed, viz. the addition of the mater yod came about from the pausal reading.
  • A similar variation is found in the suffix of my feet רגלי, which is plural in all the ancient versions (except Jerome's pedi). The class (singular) is probably the intention of the MT, however, as in the case of “eye” for “sight” generally in Pss 88:10 and 92:12, so a plural gloss has been found preferable.

  v. 106

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  v.	Hebrew	Close-but-Clear
  106a	נִשְׁבַּ֥עְתִּי וָאֲקַיֵּ֑מָה	I have solemnly sworn
  106b	לִ֝שְׁמֹ֗ר מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃	to keep your righteous rules.

  Expanded Paraphrase

  I have solemnly sworn to keep your righteous rules.

  Grammatical Diagram

  

  Notes

  • Note: both the NJPS (I have firmly sworn to keep Your just rules) and NABRE (I make a solemn vow to observe your righteous judgments) read נִשְׁבַּ֥עְתִּי וָאֲקַיֵּ֑מָה as a serial verb construction, rendered here as I have solemnly sworn. Compare the construction with Gen 26:3: וַהֲקִֽמֹתִי֙ אֶת־הַשְּׁבֻעָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לְאַבְרָהָ֥ם אָבִֽיךָ. Since this is a unique case of intransitive piel קום, it seems preferable to read as part of the שׁבע verb phrase, and thus as the serial verb construction.
  • The serial verb construction contributes to the poetic structure of this half-stanza in providing continuity between the declaration of the vow & the request for its acceptance:
  • For the MT's rules מִשְׁפְּטֵ֥י, the singular משׁפט is read in 11Q5, presumably also in construct.

  
  

  
  

  
  

  v. 107

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  v.	Hebrew	Close-but-Clear
  107a	נַעֲנֵ֥יתִי עַד־מְאֹ֑ד	I am utterly afflicted,
  107b	יְ֝הוָ֗ה חַיֵּ֥נִי כִדְבָרֶֽךָ׃	YHWH, keep me alive according to your word.

  Expanded Paraphrase

  At the same time, I am utterly afflicted, YHWH, so keep me alive according to your word and both I and others will praise you for your salvation.

  Grammatical Diagram

  

  Notes

  • This verse introduces a speech act until v. 110 of lamenting his situation and the wicked actions of his adversaries, similar to vv. 25-28 and the כ-stanza, but on a smaller scale.
  • The line-initial position of the vocative may indicate the urgent nature of the following request, or, since this imperative is very common in the psalm and only follows a line-initial vocative in v. 149 and v. 159, simply differentiate the verse's two lines. It may be, however, that the psalmist intensifies his request throughout the psalm: the imperative חַיֵּנִי appears in vv. 25, 37, 40 and 88 all without a vocative, though from here on they are preceded by vocatives (vv. 149, 159, and, similarly, v. 156, though on the previous poetic line).
  • For the MT's I am afflicted (נַעֲנֵיתִי), we have נעויתי in 11Q5, presumably נַעֲוֵיתִי (be bowed down, suffer injustice; DCH, cf. Ben Sira 13:13). Such a consonantal text is otherwise unattested among Hebrew mss, yet the semantic result is similar to ענה.

  
  

  
  

  
  

  v. 108

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  v.	Hebrew	Close-but-Clear
  108a	נִדְב֣וֹת פִּ֭י רְצֵה־נָ֣א יְהוָ֑ה	Please accept with pleasure the offering coming from my mouth, YHWH,
  108b	וּֽמִשְׁפָּטֶ֥יךָ לַמְּדֵֽנִי׃	and teach me your rules.

  Expanded Paraphrase

  Please accept with pleasure the offering of this prayer coming from my mouth, YHWH, and fulfill my request of teaching me your rules, so that I will learn to obey them fully.

  Grammatical Diagram

  

  Notes

  • 11Q5, besides lacking the particle please (נָא), reads "from your rules" ממשפטיכה for the MT's your rules וּֽמִשְׁפָּטֶ֥יךָ, presumably as a partitive מִן. Interestingly, the Peshitta has both the waw and the mem (ܘܡܢ ܕܝܢ̈ܝܟ ܐܠܦܝܢܝ), though the Syriac translators often add conjunctive ܘ where none is present in the MT, so the extra ܡܢ is quite strong evidence for 11Q5's reading. On the other hand, both could result from a conflation with וּ֝מִפִּקּוּדֶ֗יךָ in v. 110b or וּֽמִמִּשְׁפָּטֶ֥יךָ in v. 120b, so the MT has been preferred.
  • For other instances of qal רצה as "accept with pleasure" see Amos 5:22, Mal 1:10 (both with מִנְחָה), and Ps 51:18 (with עֹלָה). The נִדְב֣וֹת פִּ֭י are perhaps comparable to the “sacrifices of thanksgiving” in זֶ֣בַח תּוֹדָ֑ה (Ps. 116:17) and וְ֭יִזְבְּחוּ זִבְחֵ֣י תוֹדָ֑ה וִֽיסַפְּר֖וּ מַעֲשָׂ֣יו בְּרִנָּֽה (Ps 107:22).

  
  

  
  

  
  

  v. 109

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  v.	Hebrew	Close-but-Clear
  109a	נַפְשִׁ֣י בְכַפִּ֣י תָמִ֑יד	I am always in danger,
  109b	וְ֝תֽוֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי׃	but I have not forgotten your instruction.

  Expanded Paraphrase

  I am always in danger, but I do not know why, since I have not forgotten your instruction.

  Grammatical Diagram

  

  Notes

  • Just as at the beginning of this macro-poetic section (vv. 89-112), the present verse once again begins a sustained pattern of temporal adverbs to close out the stanza:
  • For other instances of someone's life (נֶפֶשׁ) being in their hand (כַּף; always with שִׂים, except here) see also Judg 12:3; 1 Sam 19:5; 1 Sam 28:21 and Job 13:14, which all amount to "take a risk." Here the risk seems to be involuntary, however, so simply "be in danger" is in view. Note that Targum Psalms' נפשי מסתכנא על גב ידי תדירא (“My soul is exposed to danger, as though it were on the back of my hand continually”; Stec 2004, 215) is quite illuminating regarding the intended sense of the idiom. Finally, the conceptualization of בְכַפִּ֣י as spatially limited may be in contrast to the mention of רחב elsewhere (see, esp. וְאֶתְהַלְּכָ֥ה בָרְחָבָ֑ה in v. 45).

  
  

  
  

  
  

  v. 110

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  v.	Hebrew	Close-but-Clear
  110a	נָתְנ֬וּ רְשָׁעִ֣ים פַּ֣ח לִ֑י	Wicked people have set a trap for me,
  110b	וּ֝מִפִּקּוּדֶ֗יךָ לֹ֣א תָעִֽיתִי׃	but I have not wandered from your precepts.

  Expanded Paraphrase

  Wicked people have set a trap for me, but I have not even wandered from your precepts. What is going on?

  Grammatical Diagram

  

  Notes

  • The alternative represents 11Q5’s natural desire for a contrastive topic shift with the addition of אני פקודיכה לוא תעיתי for the MT's וּ֝מִפִּקּוּדֶ֗יךָ לֹ֣א תָעִֽיתִי.

  
  

  
  

  
  

  v. 111

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  v.	Hebrew	Close-but-Clear
  111a	נָחַ֣לְתִּי עֵדְוֺתֶ֣יךָ לְעוֹלָ֑ם	I have inherited your testimonies forever,
  111b	כִּֽי־שְׂשׂ֖וֹן לִבִּ֣י הֵֽמָּה׃	because they are the joy of my heart.

  Expanded Paraphrase

  It seems I have nothing besides your word. I have inherited your testimonies forever, come what may, because they are nothing less than the joy of my heart.

  Grammatical Diagram

  

  Notes

  • See the notes under v. 109 for the contribution of “my heart” and the temporal adverbs to the poetic structure.
  • The predicational they are the joy of my heart (שְׂשׂ֖וֹן לִבִּ֣י הֵֽמָּה) probably provides a scalar focus reading of "the joy of my heart" שְׂשׂ֖וֹן לִבִּ֣י since הֵֽמָּה unambiguously the topic. (Note that in all of these comment-initial predicationals, the same information structure would be communicated by topic-comment order, so the focal contribution is best suited for a scalar reading; see Atkinson §141 forthcoming; cf. vv. 105 [though A-line, so perhaps only functioning for the acrostic structure], 118, etc.)
  • The alternative represents Jerome's verbless hereditas mea testimonia tua "my inheritance is your testimonies," reading the MT's verb נָחַ֣לְתִּי "I have inherited" as נַחֲלָתִי "my inheritance," as the ESV's "Your testimonies are my heritage forever" (cf. CEB, DHH, ELB, EÜ, JPS 1985, Luther 2017, NABRE, NIV, REB, RVA 2015 and all the major French versions). It is likely, however, that most of these modern translations are loose renderings of the verb נָחַ֣לְתִּי, rather than following Jerome's verbless clause.

  
  

  
  

  
  

  v. 112

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  v.	Hebrew	Close-but-Clear
  112a	נָטִ֣יתִי לִ֭בִּי לַעֲשׂ֥וֹת חֻקֶּ֗יךָ	I have turned my heart to carry out your decrees
  112b	לְעוֹלָ֥ם עֵֽקֶב׃	forever - to the end!

  Expanded Paraphrase

  So I have turned my heart and decided to carry out your decrees forever - to the end!

  Grammatical Diagram

  

  Notes

  • Jerome's retributionem “reward” and Symmachus' εἰς μισθαποδοσίαν αἰώνιον (from ܠܦܘܪܥܢܘܬܐ ܐܓܪܐ ܕܠܥܠܡ) “for an eternal reward” may be derived from the a common sense of עֵקֶב as reward (DCH, BDB); cf. Ps. 19:12 – גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב. Thus the verbless clause in the alternative diagram, as the NABRE's “they are my reward forever” (cf. the ELB, REB, and TOB).

  
  

  
  

  
  

  v. 113

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  v.	Hebrew	Close-but-Clear
  113a	סֵעֲפִ֥ים שָׂנֵ֑אתִי	I hate double-minded people,
  113b	וְֽתוֹרָתְךָ֥ אָהָֽבְתִּי׃	but I love your instruction.

  Expanded Paraphrase

  I hate double-minded people with split loyalties, but I love your instruction, because it teaches me how to obey and trust you.

  Grammatical Diagram

  

  Notes

  • This verse introduces a new macro speech act of petitioning support in his situation, alleviation from his situation, and wisdom to understand his situation, which stretches all the way to v. 128.

    

  • In a stanza of contrasts, the following can be discerned: “the double-minded” and “your law” (v. 113); “the double-minded” and “my shelter and shield” (vv. 113-114); “evildoers” and “my God” (v. 115); “evildoers” and “my hope” (vv. 115-116); the psalmist and “those who go astray” (vv. 117-118), especially in their relation to “your decrees”; and “the wicked of the earth” and the psalmist (vv. 119-120). The result: the objects of the psalmist's love and hate are clear. Furthermore, it is YHWH's word that he fears, not the wicked.
  • As a hapax legonomon in this particular form, much of the sense of סֵעֵף in translations is drawn from the clearer context of סְעִפָּה in 1 Kgs. 18:21. It seems consistent with Jerome's tumultuosus “turbulent, restless, full of confusion” (Harper's, 1913); possibly Aquila's διάφορος “disagreeing”; the paraphrase דחשבין מחשבן סריקן in Targum Psalms (“those who think vain thoughts,” Stec 2004, 216), and the Arabic noun تَسْعِف “mixing" (Lane, Vol. I, 1364). The lexicons provide “double-minded” (SDBH); “divided” (HALOT, DCH); “half-hearted” (BDB); “Zwiespältige, Schwankende” (“ambivalent, fluctuating”; Gesenius 2013, 895). By far the most clear support for “double-minded people” comes from the other nominal use of the root in 1 Kgs 18:21.
  • The question then arises, do the "double-minded people" belong to the psalmist's adversaries or simply those struggling with temptation, as the psalmist frequently seems to? We have preferred to understand them as belonging to the psalmist’s adversaries in light of the ancient translations, particularly the LXX and the revisers (παράνομος “lawless,” διάφορος “disagreeing,” παραβάτης “transgressor”).

  v. 114

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  v.	Hebrew	Close-but-Clear
  114a	סִתְרִ֣י וּמָגִנִּ֣י אָ֑תָּה	You are my shelter and my shield.
  114b	לִדְבָרְךָ֥ יִחָֽלְתִּי׃	I have hoped in your word.

  Expanded Paraphrase

  No matter what has happened, you are still my shelter and my shield. I have hoped in your word.

  Grammatical Diagram

  

  Notes

  • For the imagery of shelter and shield, consider the following table:
  • This seems to be a unique case of this word-pair for “shelter and shield,” but their semantic proximity is apparent in uses such as Ps 32:7 (אַתָּ֤ה׀ סֵ֥תֶר לִי֮ מִצַּ֪ר תִּ֫צְּרֵ֥נִי); Ps 91:1 (יֹ֭שֵׁב בְּסֵ֣תֶר עֶלְי֑וֹן בְּצֵ֥ל שַׁ֝דַּ֗י יִתְלוֹנָֽן); and מָגֵן in Pss 3:4; 18:31; 115:9-11; 144:2, etc.

  
  

  
  

  
  

  v. 115

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  v.	Hebrew	Close-but-Clear
  115a	סֽוּרוּ־מִמֶּ֥נִּי מְרֵעִ֑ים	Get away from me, evildoers,
  115b	וְ֝אֶצְּרָ֗ה מִצְוֺ֥ת אֱלֹהָֽי׃	so that I will keep the commands of my God!

  Expanded Paraphrase

  So you, evildoers, get away from me, so that I will keep the commands of my God without being distracted by your nonsense!

  Grammatical Diagram

  

  Notes

  • This verse is the first instance since v. 3 that someone other than YHWH has been directly addressed by the psalmist.

  
  

  
  

  
  

  v. 116

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  v.	Hebrew	Close-but-Clear
  116a	סָמְכֵ֣נִי כְאִמְרָתְךָ֣ וְאֶֽחְיֶ֑ה	Sustain me according to your word, so that I will live;
  116b	וְאַל־תְּ֝בִישֵׁ֗נִי מִשִּׂבְרִֽי׃	and do not let me be put to shame because of my hope.

  Expanded Paraphrase

  Sustain me according to your word when I do not have strength, so that I will live; and do not let me be put to shame because of my hope, if it turned out to be misplaced.

  Grammatical Diagram

  

  Notes

  • The alternative represents both Targum Psalms and the Peshitta's במימרך (“with your word”; Stec 2004, 216) and ܒܡܠܬܟ (“in your word”; Taylor 2020, 519) for the MT's כְאִמְרָתְךָ֣. There is also considerable Hebrew manuscript evidence for the בְּ preposition (see Kennicott, VTH: vol. 1, 419 and De-Rossi, Variae Lectiones: vol. 4, 79).
  • Out of the two options for וְאַל־תְּ֝בִישֵׁ֗נִי מִשִּׂבְרִֽי, namely: “Do not let me be ashamed of my hope” and “Do not let me be put to shame because of my hope,” the latter is preferred in light of the more common causal function of מִן and the two-participant event of the hiphil, “X puts Y to shame,” rather than a simple “X is ashamed.”

  
  

  
  

  
  

  v. 117

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  v.	Hebrew	Close-but-Clear
  117a	סְעָדֵ֥נִי וְאִוָּשֵׁ֑עָה	Uphold me so that I will be saved,
  117b	וְאֶשְׁעָ֖ה בְחֻקֶּ֣יךָ תָמִֽיד׃	and I will always pay regard to your decrees.

  Expanded Paraphrase

  Uphold me when I am weak, so that I will be saved, and I will always pay regard to your decrees.

  Grammatical Diagram

  

  Notes

  • For the contribution of the temporal adverb “always,” see the poetic feature, Always and Forever.
  • The alternative emended verb represents a few modern translations' (and a few Targum Psalms witnesses – Stec 2004: 216) “delight in” (see, e.g., Luther 2017: “so will ich stets Freude haben an deinen Geboten”; RVA: “siempre me deleitaré en tus leyes”).
  • The alternative verb phrase represents 11Q5's אשא (presumably from נשׂא, meaning "I will lift up") for the MT's I will pay regard (אֶשְׁעָ֖ה), which also loses the need for the preposition בְּ in the verb phrase's valency. Whether this was due to similar-sounding verbs, or a smoothing of the clause's semantics in light of the MT's somewhat rare root שׁעה, the fact that the Peshitta also shows some uncertainty regarding the verb's meaning (ܐܬܝܠܦ; “I will be taught”) and Kennicott 35 has אשׁמעה perhaps points to a contextual guess in both cases. On אֶשְׁעָה as “pay regard to,” see the discussion in TDOT.

  
  

  
  

  
  

  v. 118

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  v.	Hebrew	Close-but-Clear
  118a	סָ֭לִיתָ כָּל־שׁוֹגִ֣ים מֵחֻקֶּ֑יךָ	You have rejected all those who go astray from your decrees,
  118b	כִּי־שֶׁ֝֗קֶר תַּרְמִיתָֽם׃	because their betrayal is unprompted.

  Expanded Paraphrase

  You have rejected all those who go astray from your decrees, because their betrayal of me is unprompted. I had done nothing to incite their rage.

  Grammatical Diagram

  

  Notes

  • The alternative emended verb represents P's 1cs ܐܣܠܝܬ for the MT's 2ms סָ֭לִיתָ.
  • Despite some variation in the versions, “reject” (so SDBH) has been preferred for סָ֭לִיתָ.
  • The verbless clause שֶׁ֝֗קֶר תַּרְמִיתָֽם is often taken as borderline tautologous (see, e.g., “their deceit is falsehood” in the KJV), so care should be taken to make transparent the correct nuance. Nevertheless, taking שֶׁקֶר as adverbial, as other instances in the psalm (vv. 78, 86), seems to be the most satisfying. Furthermore, in light of the clearer instances of the root רמה (see, e.g., the verb רָמָה and the nominals רְמִיָּה and מִרְמָה), it seems safe to treat תַּרְמִית as “treachery” >> “betrayal.” The result could either be: “without cause” i.e., unprompted negative actions towards the psalmist (cf. the LXX: “their betrayal is unjust/unprompted,” or “in vain,” i.e., useless (Symmachus, NIV, NASB, SG21), in their actions against the psalmist or in their rejection of Torah. In the end, “without cause” seems to best accommodate the actions against the psalmist or rejection of Torah in general, in that they will not get away with it, so YHWH rightly ends up rejecting them.

  
  

  
  

  
  

  v. 119

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  v.	Hebrew	Close-but-Clear
  119a	סִגִ֗ים *חָשַׁבְתָּ* כָל־רִשְׁעֵי־אָ֑רֶץ	You consider all the wicked of the earth dross.
  119b	לָ֝כֵ֗ן אָהַ֥בְתִּי עֵדֹתֶֽיךָ׃	Therefore I love all of your testimonies.

  Expanded Paraphrase

  You consider all the wicked of the earth dross, that is, useless, to be burned off the purified metal. Therefore I love all of your testimonies that I have heard about, because you judge rightly in your dealings with people.

  Grammatical Diagram

  

  Notes

  • The preferred reading is the emended חָשַׁבְתָּ from the MT's הִשְׁבַּ֥תָּ, as read in Jerome's conputasti (“you considered”). The 1cs of the same (preferred root) is found in 11Q5's חשבתי (cf. Kennicott ms 30; De-Rossi 34; for further, see De-Rossi, Variae Lectiones: Vol. 4, 79, cf. also the Babylonian ḥišavtā in JTS Ms. 508), as also the LXX's ἐλογισάμην, Aquila's διελογίσω, Symmachus' ελογίσω (all ≈ “I consider”). Theodotion/Quinta's διέκοψας may well be derived from the MT's 2ms הִשְׁבַּ֥תָּ. For a similar construction of qal חשׁב with a double object, see Isa. 53:4 (וַאֲנַ֣חְנוּ חֲשַׁבְנֻ֔הוּ נָג֛וּעַ). There may be an attraction to וְהִשְׁבַּתִּ֥י חַיָּֽה־רָעָ֖ה מִן־הָאָ֑רֶץ (Ezek. 34:25), which has an explicit מִן, however, and not a double object. The major problem with the MT's הִשְׁבַּ֥תָּ is the logical relation with the following לָ֝כֵ֗ן. The preferred, “you considered” fits the logical connection with v. 119b the best, only emending a he to a khet.
  • For the imagery of “considering dross,” see the table under v. 140.
  • The most accurate analysis of the construct phrase all the wicked of the earth (כָל־רִשְׁעֵי־אָ֑רֶץ) seems to be entity–location/origin (cf. Ḥakham 1979, 416: כָּל הָרְשָׁעִים שֶׁבָּאָרֶץ "all the wicked who are on the earth”).
  • 11Q5's עַל כֵּן for the MT's לָ֝כֵ֗ן is somewhat inconsequential, since they bear similar semantics. The extra כָּל is also provided from 11Q5, though otherwise unattested.

  
  

  
  

  
  

  v. 120

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  v.	Hebrew	Close-but-Clear
  120a	סָמַ֣ר מִפַּחְדְּךָ֣ בְשָׂרִ֑י	My skin has goose bumps from fear of you,
  120b	וּֽמִמִּשְׁפָּטֶ֥יךָ יָרֵֽאתִי׃	and I am in awe of your rules.

  Expanded Paraphrase

  My skin has goose bumps from my fear of you and your justice, and I am in awe of your rules. I want nothing else than to to follow them as long as I live.

  Grammatical Diagram

  

  Notes

  • The LXX reads the MT’s 3ms has goosebumps סָמַ֣ר with the imperative καθήλωσον. Since, however, this is a hapax of καθηλόω in the LXX, and in light of the Revisers' different renderings (see, e.g., Aquila’s 3sg aorists ἡλώθη/ἔφριξεν and Symmachus' 3sg present ὀρθοτριχεῖ), rather than a different Vorlage, these variations seem to be educated guesses in ignorance of the meaning of סמר (a hapax in the qal stem here, and only once in the piel in Job 4:15).
  • On the semantics of the verb has goosebumps (סָמַ֣ר), the lexicons offer “shudder” (SDBH); “tremble” (HALOT, DCH); “bristle up” (BDB); “shudder, have goose bumps” (NIDOTTE); “schauern, schaudern” (“shudder, shiver”; Gesenius 2013, 893), while the ancient versions offer καθηλόω (LXX, Θ') “nail” = (Gall.) configere, “join, unite” (Harper's, 417) – cf. the cognates below, as well as Jer. 51.27 and Eccl. 12.11; ἐλώσθη (Α') as interchangeable with ἐφοβεῖτο (LSJ); φρῑκιάω (A') - “shudder, shiver” (LSJ); ὀρθοτρῐχέω (Σ') - “have one's hair up-standing” (LSJ); horripilare (Hebr.) “bristle with hairs” (Harper's, 865); צלהב (TgPss; “redden, burnish,” Sokoloff 2017, 528); Peshitta. pe. ܩܦܕ (“bristle, shrink, contract,” Sokoloff 2009, 1389). Cognate languages include Deir ῾Alla n. smr as “dread” (Hoftijzer & Jongeling 1995, Vol II, 794); Arabic سمّرهُ, vb. to nail (Lane, Vol. I, 1425); Akkadian. n. samrūtu (CAD, Vol. 15, 120) and Phoenician vb. smr (Hoftijzer & Jongeling 1995, Vol II, 793). The root is shared with the nominal מַסְמֵר “nail” in Eccl. 12:11 and as a כְּיֶ֥לֶק סָמָֽר “bristly/hairy locust” in Jer. 51:27. See also Job 4:15: וְ֭רוּחַ עַל־פָּנַ֣י יַחֲלֹ֑ף תְּ֝סַמֵּ֗ר שַֽׂעֲרַ֥ת בְּשָׂרִֽי (“A spirit glided past my face; the hair of my flesh stood up”; ESV). Though in the piel, we have the same collocation of סמר and בָּשָׂר, so we can safely assume the same expression of fear (and probably hair) is in view both in Job 4:15 and here.

  
  

  
  

  
  

  v. 121

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  v.	Hebrew	Close-but-Clear
  121a	עָ֭שִׂיתִי מִשְׁפָּ֣ט וָצֶ֑דֶק	I have carried out justice and righteousness.
  121b	בַּל־תַּ֝נִּיחֵ֗נִי לְעֹֽשְׁקָֽי׃	Do not leave me to my oppressors!

  Expanded Paraphrase

  That is why I have carried out justice and righteousness, just like you do. So do not leave me to my oppressors!

  Grammatical Diagram

  

  Notes

  • This stanza begins with two consecutive verses lacking any of the Big Eight Torah words, as discussed in the poetic feature, The Big Eight. The lines are also structurally bound by the repetition of negators (בַּל, אַל) and the root עשׂק “oppression.”
  • The emendation of the verb I have carried out in the preferred diagram represents a number of Hebrew manuscripts which read עשית (see VTH vol. 2, 419 & De-Rossi Variae Lectionis vol. 4, 79). Note also that for the MT's מִשְׁפָּ֣ט, Symmachus reads τὰ κρίματά σου, “your judgments.” The alternative participial vocative represents the Peshitta's ܥܳܒܶܕ “Doer of justice and righteousness” (Taylor 2020, 519).

  
  

  
  

  
  

  v. 122

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  v.	Hebrew	Close-but-Clear
  122a	עֲרֹ֣ב עַבְדְּךָ֣ לְט֑וֹב	Take responsibility for your servant for my good;
  122b	אַֽל־יַעַשְׁקֻ֥נִי זֵדִֽים׃	do not let arrogant people oppress me.

  Expanded Paraphrase

  Take responsibility for your servant so that it all turns out for my good; do not let arrogant people oppress me.

  Grammatical Diagram

  

  Notes

  • For the analysis of the lamed in "take responsibility for your servant for my good" (עֲרֹ֣ב עַבְדְּךָ֣ לְט֑וֹב), BHRG comments that it is as a result relationship (§39.11.6.e): "Be responsible for your servant that it may go well with him [lit. for good]”.

  
  

  
  

  
  

  v. 123

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  v.	Hebrew	Close-but-Clear
  123a	עֵ֭ינַי כָּל֣וּ לִֽישׁוּעָתֶ֑ךָ	My eyes have started fading for need of your salvation,
  123b	וּלְאִמְרַ֥ת צִדְקֶֽךָ׃	of your just promise.

  Expanded Paraphrase

  My eyes have started fading in weeping and weariness for need of your salvation, for need of of your just promise.

  Grammatical Diagram

  

  Notes

  • In the midst of a speech act of requesting liberation and favorable treatment (vv. 121-125), the mini-lament of the present verse is unique.
  • For the analysis of the lamed following כלה, for need of, see the note on under v. 81.
  • The waw is probably one of re-characterization, rather than two distinct entities, and is best rendered either zero or with whatever conventions the target languages uses for re-evaluative apposition: “My eyes fade for need of your salvation, of your just promise.”

  
  

  
  

  
  

  v. 124

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  v.	Hebrew	Close-but-Clear
  124a	עֲשֵׂ֖ה עִם־עַבְדְּךָ֥ כְחַסְדֶּ֗ךָ	Deal with your servant according to your loyalty
  124b	וְחֻקֶּ֥יךָ לַמְּדֵֽנִי׃	and teach me your decrees.

  Expanded Paraphrase

  Please, quickly deal with your servant according to your loyalty and teach me your decrees.

  Grammatical Diagram

  

  Notes

  • The function of with (עִם) in "deal with your servant" (עֲשֵׂ֖ה עִם־עַבְדְּךָ֥) is that of human interaction, i.e., "the sharing of an activity between a trajector x and landmark y" (BHRG §39.21.2).

  
  

  
  

  
  

  v. 125

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  v.	Hebrew	Close-but-Clear
  125a	עַבְדְּךָ־אָ֥נִי הֲבִינֵ֑נִי	I am your servant; give me understanding
  125b	וְ֝אֵדְעָ֗ה עֵדֹתֶֽיךָ׃	so that I will know your testimonies.

  Expanded Paraphrase

  I am your servant; give me understanding so that I will know your testimonies.

  Grammatical Diagram

  

  Notes

  
  

  
  

  
  

  v. 126

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  v.	Hebrew	Close-but-Clear
  126a	עֵ֭ת לַעֲשׂ֣וֹת לַיהוָ֑ה	It's time for YHWH to act –
  126b	הֵ֝פֵ֗רוּ תּוֹרָתֶֽךָ׃	they have broken your law!

  Expanded Paraphrase

  It is time for YHWH to act – look, the arrogant people, they have broken your law, after all!

  Grammatical Diagram

  

  Notes

  • For the grammatical alternatives of this verse and their significance, see the exegetical issue The Grammar and Meaning of Ps. 119:126.
  • Regarding the addressee of the verse, we have preferred a continuation of YHWH, despite his third-person mention in the first line as the only third-person reference of YHWH between v. 115 and the end of the psalm. One clause probably does not constitute a significant change in addressee (whereas a whole verse, as v. 115, does). For a similar case of one line containing YHWH in the third-person, see also v. 57a. Further, as a contribution towards the multiple pleas for YHWH to act, the nudge is directed towards YHWH, whether third person or not. (See the exegetical issue for a number of vocative interpretations of לַיהוָ֑ה). For other intended perlocutionary effects concerning the right time to act, see the psalmist's prompts of מָתַי “when” in vv. 82, 84.
  • Should the third-plural agent of they have broken הֵ֝פֵ֗רוּ be considered impersonal (as in v. 136 – see below) or belonging to the psalmist’s adversaries? Grammatically, the 3pl could plausibly analysed as an impersonal construction (Notarius & Atkinson §144 forthcoming) and is indeed rendered as such in a number of translations (see the a passive construction in the CEB and NIV, the generic “people” in the GNT, and the impersonal French “on” in SG21 and TOB). Nevertheless, the consistent reference of the psalmist's adversaries as those who break YHWH's Torah makes the specific identity quite plausible here in light of the encouragement to act against them (in the first line).
  • For the hiphil verb have broken (פרר), the collocation with "covenant" (בְּרִית) is very much expected (see Gen 17:14; Lev 26:15, 44; Deut 31:16, 20; Judg 2:1; 1 Kgs 15:19; Isa 24:5; 33:8; Jer 11:10; 14:21; 31:32; Ezek 16:59; 17:15, 16, 18, 19; 2 Chr 16.3). As discussed by Reynolds, such a collocation would naturally lead one to think of Sinai (2010, 130), whereas the scope of תּוֹרָה in the present psalm is much more extensive than Sinaitic legislation (see the exegetical issue The Meaning of תּוֹרָה in Ps 119.

  
  

  
  

  
  

  v. 127

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  v.	Hebrew	Close-but-Clear
  127a	עַל־כֵּ֭ן אָהַ֣בְתִּי מִצְוֺתֶ֑יךָ	Therefore I love your commands
  127b	מִזָּהָ֥ב וּמִפָּֽז׃	more than gold, even more than pure gold.

  Expanded Paraphrase

  You have rejected them and consider them dross, so I know you will act. Therefore I love your commands more than gold, even more than pure gold. There is nothing I want more than to obey your word. There is nothing I need more than your justice.

  Grammatical Diagram

  

  Notes

  • The ע-stanza concludes with two occurrences of the conjunction עַל כֵּן, with the verses 127-128 being further bound by yet another instance of the love/hate contrast.
  • The waw is one of intensification, i.e., X even Y, rather than X and Y. פַּז as a semantic hyponym of זָהָב is unlikely to be added to the latter (cf. Ps 19.11).

  
  

  
  

  
  

  v. 128

  Watch the Overview video on v. 128.

  v.	Hebrew	Close-but-Clear
  128a	עַל־כֵּ֤ן ׀ כָּל־*פִּקּוּדֶיךָ* יִשָּׁ֑רְתִּי	Therefore I have performed all your precepts correctly.
  128b	כָּל־אֹ֖רַח שֶׁ֣קֶר שָׂנֵֽאתִי׃	I hate every path of falsehood.

  Expanded Paraphrase

  Therefore I have performed all your precepts correctly. I hate every path of falsehood, just like you do.

  Grammatical Diagram

  

  Notes

  • The preferred emendation your precepts follows the suffix found on the LXX's πάσας τὰς ἐντολάς σου and Syr. ܦܘܩ̈ܕܢܝܟ, (both, “your commandments”) only requiring the lack of lamed on the MT's כֹ֣ל (thus עַל־כֵּ֤ן׀ כָּל־פִּקּ֣וּדֵיךָ יִשָּׁ֑רְתִּי for the MT’s עַל־כֵּ֤ן׀ כָּל־פִּקּ֣וּדֵי כֹ֣ל יִשָּׁ֑רְתִּי). It also provides a 2ms suffix in a verse where otherwise there would not be one, which is uncharacteristic of the psalm (every other instance of פִּקּוּדִים throughout the psalm has the 2ms suffix).
  • The alternative maintains the second כֹ֣ל of the MT (every), perhaps understand as the פִּקּ֣וּדֵי כֹ֣ל “commandments of (concerning) everything,” besides this being quite an awkward very rarely attested use of כל (see Ezek 44:30, for example). It is the preferred reading of Barthélemy et al. (2005), though with a {C}. Targum Psalms' repeated (emphatic) כולהון in כל פיקודיא כולהון is plausible, but does not account for the construct state of the MT's פִּקּ֣וּדֵי. In 11Q5 we have פקודי כל but are missing the initial כל of the construct chain. A number of modern translations attempt to preserve both the suffix and the second כל (BTX4ª, KJV, NASB, NBS, NFC (?), NVSR, PDV (?) TOB).</ref>
  • The Information Structural contribution of the fronted all your precepts (*כָּל־*פִּקּוּדֶיךָ) is most likely constituent focus, since it follows the אָהַ֣בְתִּי “I love” clause of v. 127 – thus accommodating what would be performed rightly by someone who loves YHWH’s commands – possibly also causing the repetition of "therefore" (עַל־כֵּ֤ן; though also fulfilling the acrostic). The fronting of every path of falsehood (כָּל־אֹ֖רַח שֶׁ֣קֶר) in the second line indicates its contrastive topical status between the אָהַ֣בְתִּי “I love” of v. 127 and שָׂנֵֽאתִי “I hate” here.

  
  

  
  

  
  

  v. 129

  Watch the Overview video on v. 129.

  v.	Hebrew	Close-but-Clear
  129a	פְּלָא֥וֹת עֵדְוֺתֶ֑יךָ	Your testimonies are wonderful things!
  129b	עַל־כֵּ֝֗ן נְצָרָ֥תַם נַפְשִֽׁי׃	Therefore I have kept them.

  Expanded Paraphrase

  Your testimonies are wonderful things! I have trusted them, therefore I have kept them.

  Grammatical Diagram

  

  Notes

  • This verse begins a new macro speech act of requesting liberation, favorable treatment and wonderful instruction, for which the psalmist longs:

    

  • The use of wonderful things פְּלָא֥וֹת as adjectival cannot be explained for lack of an adjectival form of this root, in light of the common ptc. נִ֝פְלָא֗וֹת (cf. vv. 18, 27). Like vv. 18 and 27's “wonderful things/deeds,” we follow TDOT's understanding that "The noun peleʾ has fundamentally the same meaning as nip̱lāʾôṯ" (J. Conrad, פלא). It is understandable, however, that the LXX, Jerome and Peshitta all interpret it adjectivally.
  • In place of the MT’s “wonderful things,” 11Q5’s reads פלגי נפת (“streams of honey”), which is otherwise unattested among Hebrew mss or the ancient versions, and may be a harmonization to Ps. 19:11 or a scribal error caused by the similar beginning of v. 136.

  v. 130

  Watch the Overview video on v. 130.

  v.	Hebrew	Close-but-Clear
  130a	פֵּ֖תַח דְּבָרֶ֥יךָ יָאִ֗יר	The explanation of your words illuminates,
  130b	מֵבִ֥ין פְּתָיִֽים׃	giving simple people understanding.

  Expanded Paraphrase

  The explanation of your words illuminates, giving simple people like me understanding.

  Grammatical Diagram

  

  Notes

  • It seems plausible that the “simple people” (פְּתָיִֽים) should be considered as part of the psalmist's allies, just as the general “young man”(נַּ֭עַר) in v. 9.The description פֶּתִי is found in parallel with דל in שֹׁמֵ֣ר פְּתָאיִ֣ם יְהֹוָ֑ה דַּ֝לּוֹתִ֗י וְלִ֣י יְהוֹשִֽׁיעַ (Ps 116:6), so it may be that the "simple people" are not simply young, naïve and innocent, but rather to be grouped among the vulnerable of society, tying together both spiritual illumination (desire for Torah) and physical well-being (the general salvation pleaded for throughout the psalm).
  • The following grammatical alternative represents the Peshitta’s triple-imperatival reading of the verse, as ܦܬܚ ܡܠܬܟ ܘܐܢܗܪ ܘܣܟܠ ܠܫܒܪ̈ܐ (“Open your word and shine forth light; give understanding to the little children”; Taylor 2020, 521), probably caused by a misunderstanding of the MT's initial nominal פֵּ֖תַח for the imperative פְתַח, and subsequently followed through for the following two verbs, though morphologically much less similar. (If Symmachus is to be followed (reading ἡ πύλη from פֶתַח), the construct form would have read פְתַח, which is identical to the form of the imperative, “open.”). Furthermore, 11Q5 also has האר (presumably the imperative הָאֵר) for the MT's יָאִ֗יר and may very well also be reading the initial פתח as an imperative, as does JTS Mss 456, 508, so there is evidence for a distinct Vorlage. On the other hand, there may be a harmonization/scribal error caused by הָאֵ֣ר in v. 135.
  • For the borrowed language of the Aaronic blessing (especially Num 6:25: יָאֵ֨ר יְהוָ֧ה׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ), see the use of illuminates יָאִיר here, פְּנֵה־אֵלַ֥י וְחָנֵּ֑נִי in v. 132 and פָּ֭נֶיךָ הָאֵ֣ר בְּעַבְדֶּ֑ךָ in v. 135. For the image of YHWH’s word as light see the notes under v. 105.
  • It seems plausible that the simple person פְּתָיִֽים should be considered as part of the psalmist's allies, just as the general נַּ֭עַר in v. 9. In Zenger's words, "the concept describes the students of wisdom who, on the one hand, are still inexperienced in life and lack knowledge of it, but, on the other hand, are ready and eager to learn the true art of life in the "school" of Wisdom" (2011, 280) and Ḥakham, "אפשר שכלל המשורר את עצמו בין הפתיים ובקש שיזכה להבין את הדברים שהוא משנן ואפשר שבקש כאן שיזכה ללמד את התורה לפתיים שאינם יודעים ואינם מבינים אותה" ("It may be that the psalmist included himself among the simple ones and he asked that he will be able to understand the words that he is memorizing and it may be that he asks here that he will be able to teach Torah to the simple ones who do not know and do not understand it"; 1979, 421).
  • Furthermore, the description a simple person (פֶּתִי) is found in parallel with דל in שֹׁמֵ֣ר פְּתָאיִ֣ם יְהֹוָ֑ה דַּ֝לּוֹתִ֗י וְלִ֣י יְהוֹשִֽׁיעַ (Ps 116:6), so it may be that the "simple people" are not simply young, naïve and innocent, but rather to be grouped among the vulnerable of society, tying together both spiritual illumination (desire for Torah) and physical well-being (the general salvation pleaded for throughout the psalm) (see, similarly, Goldingay [2008, 429]: "someone such as the psalmist, someone of simple faith in a good sense").

  
  

  
  

  
  

  v. 131

  Watch the Overview video on v. 131.

  v.	Hebrew	Close-but-Clear
  131a	פִּֽי־פָ֭עַרְתִּי וָאֶשְׁאָ֑פָה	I opened my mouth wide and panted
  131b	כִּ֖י לְמִצְוֺתֶ֣יךָ יָאָֽבְתִּי׃	because I long for your commands.

  Expanded Paraphrase

  I opened my mouth wide and panted because I long for your commands. I am desperate,

  Grammatical Diagram

  

  Notes

  • The LXX's εἵλκυσα πνεῦμα and Syr. ܘܣܩܬ ܪܘܚܐ ("I drew breath"; NETS & Taylor 2020, 521) for the MT's וָאֶשְׁאָ֑פָה may simply be a dynamic rendering of שׁאף according to its sense, as gasping, panting. Nonetheless, it has been provided as an alternative here as רוּחַ is explicitly given as an object in Jer. 2:24 and 14:6, though there is no Hebrew mss evidence that that should be the case here.
  • There may be a hint at the image of YHWH’s word as nourishment and satisfaction in the present verse, as the “honey” of v. 103 (see the notes there).

  
  

  
  

  
  

  v. 132

  Watch the Overview video on v. 132.

  v.	Hebrew	Close-but-Clear
  132a	פְּנֵה־אֵלַ֥י וְחָנֵּ֑נִי	Turn to me and be gracious to me
  132b	כְּ֝מִשְׁפָּ֗ט לְאֹהֲבֵ֥י שְׁמֶֽךָ׃	according to the custom which is for those who love your name.

  Expanded Paraphrase

  Turn to me and be gracious to me according to the custom which is for those who love your name.

  Grammatical Diagram

  

  Notes

  • While the abstract “justice” is a plausible rendering of מִשְׁפָּט, in light of the lack of article, we have preferred “custom,” according to the manner YHWH typically graciously treats those who love his name. (Interestingly, the Babylonian manuscripts JTS 611, 631 and 680 all seem to have an article on מִשְׁפָט). For a concrete case of YHWH’s dealings with the psalmist himself, see v. 49 (זְכֹר־דָּבָ֥ר לְעַבְדֶּ֑ךָ עַ֝֗ל אֲשֶׁ֣ר יִֽחַלְתָּֽנִי). The reference to the psalmist’s allies provides structural continuity in this half-stanza:
  • Note also the intertextual allusion to the Aaronic blessing (see the notes under v. 130).

  
  

  
  

  
  

  v. 133

  Watch the Overview video on v. 133.

  v.	Hebrew	Close-but-Clear
  133a	פְּ֭עָמַי הָכֵ֣ן בְּאִמְרָתֶ֑ךָ	Direct my steps by your word
  133b	וְֽאַל־תַּשְׁלֶט־בִּ֥י כָל־אָֽוֶן׃	and do not let any evil gain control over me.

  Expanded Paraphrase

  By your grace, direct my steps by your word and do not let any evil gain control over me, which would undoubtedly happen without your protection.

  Grammatical Diagram

  

  Notes

  • The preferred reading is of a 2ms verb with YHWH as the subject and any evil (כָל־אָֽוֶן) as the object (as Jerome; DHH, ELB, EÜ, Luther 2017, NBS, NFC, NVSR, PDV, SG21, TOB, ZÜR). In other instances, אָוֶן is unambiguously flagged as a masculine noun (see Job 5:6; 11:14), while the causative “allow X to gain power over Y” (≈ HALOT) seems more likely than DCH's “dominate” or BDB's “get mastery of” for the hiphil שׁלט. For the rare hiphil שׁלט plus בְּ (only here in the Bible), see also 11Q5 Col. xix: 15: אל תשלט בי שטן ורוח טמאה (“let not Satan or an evil spirit have dominion over me”), functioning as a בְּ of social contact, "often [with] a negative effect on the landmark" (BHRG 39.6.1.b.iii).
  • The alternative prepositional phrase represents both the LXX and a number of Hebrew mss reading "according to your word" (כְּאִמְרָתֶךָ) for the MT's "by your word" בְּאִמְרָתֶ֑ךָ (see VTH vol. 2, 419 and Variae Lectiones vol 4, 80). The alternative in the second clause reads the verb תַּשְׁלֶט as 3fs and thus כָל־אָֽוֶן as the subject (as the LXX, Syr.; BDS, BTX4ª, RVA).
  • For the quantifier any (כָל) with singular אַוֶן, see the notes on כָּל־הֽוֹן under v. 14.

  
  

  
  

  
  

  v. 134

  Watch the Overview video on v. 134.

  v.	Hebrew	Close-but-Clear
  134a	פְּ֭דֵנִי מֵעֹ֣שֶׁק אָדָ֑ם	Save me from the oppression of man
  134b	וְ֝אֶשְׁמְרָ֗ה פִּקּוּדֶֽיךָ׃	so that I may keep your precepts.

  Expanded Paraphrase

  Save me from the oppression of man so that I may keep your precepts. If they have their way with me, I will not be around to follow your word.

  Grammatical Diagram

  

  Notes

  • Note that save (פדה) in non-theological uses denotes acquiring someone/something specifically through payment from an injurious situation (e.g., Exod 13:13, 15; Lev 27:27; Num 18:15), whereas ישע typically denotes “rescue.” In theological uses, however, the two terms are more or less synonymous.

  
  

  
  

  
  

  v. 135

  Watch the Overview video on v. 135.

  v.	Hebrew	Close-but-Clear
  135a	פָּ֭נֶיךָ הָאֵ֣ר בְּעַבְדֶּ֑ךָ	Make your face shine upon your servant
  135b	וְ֝לַמְּדֵ֗נִי אֶת־חֻקֶּֽיךָ׃	and teach me your decrees.

  Expanded Paraphrase

  Stay close to me and make your face shine upon your servant with your perpetual blessing for your people, and teach me your decrees to help me understand why you promise to bless us and keep us, yet many of your people do not even care about your word.

  Grammatical Diagram

  

  Notes

  • The use of make your face shine (הָאֵר פָּנֶיךָ) followed by teach me your decrees (וְ֝לַמְּדֵ֗נִי אֶת־חֻקֶּֽיךָ) seems to approximate the similar request "be gracious to me" (חָנֵּנִי) – see especially חִלִּ֣יתִי פָנֶ֣יךָ בְכָל־לֵ֑ב חָ֝נֵּ֗נִי כְּאִמְרָתֶֽךָ (v. 58), in the context of seeking YHWH's favor, as well as vv. 29 and 132.
  • Again, for the intertextual allusion to the Aaronic blessing, see the notes under v. 130; for the use of YHWH’s WORD IS LIGHT imagery, see v. 103.

  
  

  
  

  
  

  v. 136

  Watch the Overview video on v. 136.

  v.	Hebrew	Close-but-Clear
  136a	פַּלְגֵי־מַ֭יִם יָרְד֣וּ עֵינָ֑י	Streams of water have been flowing down from my eyes,
  136b	עַ֝֗ל לֹא־שָׁמְר֥וּ תוֹרָתֶֽךָ׃	because your instruction has not been kept!

  Expanded Paraphrase

  Streams of water have been flowing down from my eyes, because your instruction has not been kept! This is not how it should be. You will not put up with it.

  Grammatical Diagram

  

  Notes

  • The emotions provided by the present verse, as miserably disappointed that people do not keep YHWH's instruction, indicate that the third-plural verb of the second clause should be understood as an impersonal construction. While the consistent reference of the psalmist's adversaries as those who break YHWH's Torah makes the specific identity possible here (as in v. 126), the sadness of the psalmist’s reaction hints that they are not the semantic agents of לֹא־שָׁמְר֥וּ, in contrast to the anger and zeal elsewhere (see, e.g., v. 53, 139), as well as YHWH's rebuke and rejection (גָּ֭עַרְתָּ and סָ֭לִיתָ in vv. 21 and 118, respectively). The result is that there is a distinction to be made between the frustration towards the wicked and the miserable disappointment regarding the psalmist’s perception of society in general, with the implication that the corruption of his enemies' conduct (cf. vv. 139, 155, 158) has affected society, the same way it could tempt the psalmist (v. 115).
  • The status of streams of water (פַּלְגֵי־מַ֭יִם) as the grammatical subject is explicit in both Jerome and the Peshitta’s prepositional phrases de oculis meis and ܡܢ ܥܝܢ̈ܝ (“from my eyes”; cf. BTX4ª, DHH, ELB, EÜ, KJV, Luther 2017, NET, NIV, PDV, RVA, TOB, ZÜR), though the preposition found in each translation has seemingly been determined according to sense, since the MT only provides a bare nominal “my eyes.
  • For the function of עַל as a conjunction, in this case because, see also Gen. 31:20, Exod. 17:7, Isa 53:9; Jer 2:25, Job 16.17, 32:2 and Ezr. 3:11. In Kennicott mss 38 and 39, however, we have the more common על אשר and 11QPsª has the more common על כי. See BHRG §39.20.4, GKC §158b.
  • The first alternative represents “my eyes” as the subject and פַּלְגֵי־מַ֭יִם as a predicative constituent of manner. GKC's (§117z) gives evidence that qal ירד can take such an adverbial of manner, by analogy of מלא with the instrument constituent. Such a configuration is found in Lam 1:16 (עֵינִי֙ יֹ֣רְדָה מַּ֔יִם); Lam 3:48 (פַּלְגֵי־מַ֙יִם֙ תֵּרַ֣ד עֵינִ֔י); Jer 9:17 (וְתֵרַ֤דְנָה עֵינֵ֙ינוּ֙ דִּמְעָ֔ה) and Jer 13:17 (וְתֵרַ֤ד עֵינִי֙ דִּמְעָ֔ה), where there is no ambiguity regarding gender/number agreement. However, the REB (“My eyes stream with tears”) seems to be the only modern translation to explicitly adopt such an interpretation here.
  • The second alternative is similar, representing “my eyes” as the subject and “streams of water” as the object, following the LXX's διεξόδους ὑδάτων κατέβησαν οἱ ὀφθαλμοί μου (and Symmachus's διαιρέσεις ὑδάτων κατέδυναν οἱ ὀφθαλμοί μου). For this syntax the emendation to a hiphil seems likely (cf. the BDS, CSB, ESV, JPS 1985, NABRE, NASB, NBS, NVSR, SG21).

  
  

  
  

  
  

  v. 137

  Watch the Overview video on v. 137.

  v.	Hebrew	Close-but-Clear
  137a	צַדִּ֣יק אַתָּ֣ה יְהוָ֑ה	You are just, YHWH,
  137b	וְ֝יָשָׁ֗ר *מִשְׁפָּטֶךָ*׃	and your justice is right.

  Expanded Paraphrase

  You are just, YHWH, and your justice is right.

  Grammatical Diagram

  

  Notes

  • This verse begins a new macro speech act of praising YHWH for the enduring justice of his word, despite the perplexing situation of ongoing suffering:

    

  • It is no surprise, then, that the poetic structure of this stanza lexically revolves around the theme of justice:
  • The alternative compound predicate in the first clause represents the NFC's “Tu es juste, Seigneur, tu es droit dans tes décisions.”
  • The subject of the second clause מִשְׁפָּטֶֽיךָ, has been emended to drop the yod – which may have arisen on account of the mater lectionis vowel anyway – and read as singular, in agreement with the predicate יָשָׁ֗ר (see Joüon-Muroka §148b). The consonants משפטך are read by Kennicott ms 43, De-Rossi 412, as well as the LXX, Jerome and Targum Psalms.
  • Besides the MT's "your judgments" (מִשְׁפָּטֶֽיךָ), the alternatives involve predicates in grammatical agreement with this plural, i.e., the adjective יְשָׁרִים, as in 11Q5, which is congruent with the plural subject, or the abstract noun יֹשֶׁר, which works with the MT's consonants but would require revocalization. Nonetheless, all the major modern translations read a plural complement to מִשְׁפָּטֶֽיךָ, except the BDS's “et tes décrets sont conformes à la droiture,” which has been represented by alternative position of יָשָׁ֗ר as a predicate adverbial.

  v. 138

  Watch the Overview video on v. 138.

  v.	Hebrew	Close-but-Clear
  138a	צִ֭וִּיתָ צֶ֣דֶק עֵדֹתֶ֑יךָ	You have commanded your righteous testimonies
  138b	וֶֽאֱמוּנָ֥ה מְאֹֽד׃	and great faithfulness.

  Expanded Paraphrase

  You have commanded your righteous testimonies and great faithfulness. Why do people not listen?

  Grammatical Diagram

  

  Notes

  • The following alternatives involve each of the three nominals in the accusative (in Greek and Latin) as three separate objects (cf. the LXX's δικαιοσύνην τὰ μαρτύριά σου καὶ ἀλήθειαν σφόδρα and Jerome's Gallican Psalter, iustitiam testimonia tua et veritatem tuam nimis). His rendering of the Hebrew text as iustitiam testimonii tui et veritatem nimis supports the preferred reading of the MT as the construct phrase צֶ֣דֶק עֵדֹתֶ֑יךָ = iustitiam testimonii tui. The alternative greatly (מְאֹד) as an adverb is its more natural function, though it is difficult to understand what “command greatly” could mean. Thus it is preferred as a modifier of the noun “faithfulness” (see DCH).
  • This alternative clause represents the Peshitta and (probably) Targum Psalms, with only עֵדֹתֶ֑יךָ as the object of צִ֭וִּיתָ and both צֶ֣דֶק and אֱמוּנָ֥ה as nominal adverbs. The fact that these are a word pair supports the plausibility of this alternative, and the ܒ prepositions in the Peshitta (ܒܙܕܝܩܘܬܐ ܘܒܗܝܡܢܘܬܐ) make their interpretation clear. See the ESV for a similar rendering (“You have appointed your testimonies in righteousness and in all faithfulness”; cf. the ELB, EÜ, Luther 2017, NABRE, NASB, NBS, NFC, NVSR, RVA, SG21, ZÜR).
  • For the pair righteousness (צֶדֶק) and faithfulness (אֱמוּנָה), see Isa 11:5 (וְהָ֥יָה צֶ֖דֶק אֵז֣וֹר מָתְנָ֑יו וְהָאֱמוּנָ֖ה אֵז֥וֹר חֲלָצָֽיו); Ps 96:13 (יִשְׁפֹּֽט־תֵּבֵ֥ל בְּצֶ֑דֶק וְ֝עַמִּ֗ים בֶּאֱמוּנָתֽוֹ); and, of course, v. 75: יָדַ֣עְתִּי יְ֭הוָה כִּי־צֶ֣דֶק מִשְׁפָּטֶ֑יךָ וֶ֝אֱמוּנָ֗ה עִנִּיתָֽנִי.

  
  

  
  

  
  

  v. 139

  Watch the Overview video on v. 139.

  v.	Hebrew	Close-but-Clear
  139a	צִמְּתַ֥תְנִי קִנְאָתִ֑י	My zeal has consumed me
  139b	כִּֽי־שָׁכְח֖וּ דְבָרֶ֣יךָ צָרָֽי׃	because my adversaries have forgotten your words.

  Expanded Paraphrase

  My zeal has consumed me because my adversaries have forgotten your words.

  Grammatical Diagram

  

  Notes

  • The other instances of צָמַת make the “put an end to,” or “annihilate” interpretation quite likely. In any case, the hyperbole seems to be captured by the common “be consumed” (cf. the cases of כלה as “fade, waste away” in vv. 82-83 and 123). See also the LXX's ἐκτήκω (“melt, waste away”; LSJ) = Gall. tabescere; Syr. ܫܢܩܢܝ (pa. “vex, torment, torture”; Sokoloff 2009, 1580-81) and TgPs מגר (“destroy”; CAL); Hebr. consumere; and the clearer case of אכל in כִּֽי־קִנְאַ֣ת בֵּיתְךָ֣ אֲכָלָ֑תְנִי (Ps 69:10). The sense is similar – albeit more extreme – to that of v. 53a (see the notes there).
  • The LXX contains τοῦ οἴκου σου “of your house” after קִנְאָתִ֑י “my zeal,” which is most likely a harmonisation to Ps. 69:10 (כִּֽי־קִנְאַ֣ת בֵּיתְךָ֣ אֲכָלָ֑תְנִי) – see Rahlfs' apparatus.

  
  

  
  

  
  

  v. 140

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  v.	Hebrew	Close-but-Clear
  140a	צְרוּפָ֖ה אִמְרָתְךָ֥ מְאֹ֗ד	Your word is absolutely pure
  140b	וְֽעַבְדְּךָ֥ אֲהֵבָֽהּ׃	and your servant loves it.

  Expanded Paraphrase

  Yet your word is absolutely pure and your servant loves it.

  Grammatical Diagram

  

  Notes

  • For the imagery of purification and metallurgy, see the following table:

  
  

  
  

  
  

  v. 141

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  v.	Hebrew	Close-but-Clear
  141a	צָעִ֣יר אָנֹכִ֣י וְנִבְזֶ֑ה	I am insignificant and unworthy;
  141b	פִּ֝קֻּדֶ֗יךָ לֹ֣א שָׁכָֽחְתִּי׃	I have not forgotten your precepts.

  Expanded Paraphrase

  I am totally dependent on you but I am considered insignificant and unworthy by others, as if you did not care about me, but I have not forgotten your precepts.

  Grammatical Diagram

  

  Notes

  • For "insignificant" (צער) as opposite of “be honored,” see וְהִכְבַּדְתִּ֖ים וְלֹ֥א יִצְעָֽרוּ (Jer 30:19). Similarly, SDBH defines uses of the niphal of unworthy (בזה) such as the one here as the “state in which someone considers someone or something else unworthy of attention or respect, and shows that by his/her actions.” Thus while something like “considered inferior” could reflect the psalmist's enemies' attitude towards him, the simple “unworthy” seems to better reflect the self-abasing attitude of the psalmist throughout the poem (see his continual use of עֶבֶד and identification with the נַעַר “young man” in v. 9 and פְּתָיִֽים “simple people” in v. 130. At the same time, this is a unique instance of this word pair. The insignificance of being young/small is present in Judg 6:15; 1 Sam 9:21 and probably directly linked to wisdom in Job 30:1; 32:6. So, as in חֶרְפָּה וָבוּז in v. 22, we may have two facets of the same social status.

  
  

  
  

  
  

  v. 142

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  v.	Hebrew	Close-but-Clear
  142a	צִדְקָתְךָ֣ צֶ֣דֶק לְעוֹלָ֑ם	Your justice is an eternal justice
  142b	וְֽתוֹרָתְךָ֥ אֱמֶֽת׃	and your instruction is truth.

  Expanded Paraphrase

  Just as your sovereignty over creation is eternal, so your justice is an eternal justice and your instruction is truth. You are not double-minded and deceitful like my arrogant enemies.

  Grammatical Diagram

  

  Notes

  • Note the continued importance of forever (לְעוֹלָם) throughout the psalm, again repeated line-finally both here and in v. 144. Its contribution in the following two stanzas provides similar endings, occurring as the first major constituent in the final line of each. It may be the case that the twofold repetition here primes the audience for the following two in vv. 152 and 160. See further the poetic feature, Always and Forever.
  • Although at first glance glaringly tautologous, none of the ancient versions make a distinction between justice (צְדָקָה and צֶדֶק) in this verse, so the salient constituent seems to be the adverbial "forever" (לְעוֹלָ֑ם), captured aptly by the Syr. paraphrase: ܙܕܝܩܘܬܟ ܩܝܡܐ ܠܥܠܡ (“your righteousness remains forever,” Taylor 2020, 523).
  • The Peshitta’s ܙܕܝܩܘܬܟ ܩܝܡܐ ܠܥܠܡ “Your righteousness remains forever” (Taylor 2020: 523), similar to the CEB's, “Your righteousness lasts forever” would support the position of forever לְעוֹלָ֑ם is adverbial, i.e., “it is justice forever.” Nevertheless, as indicated in the diagram, the preferred position of לְעוֹלָ֑ם is as adjectival, modifying the predicate, i.e., “it is an eternal justice” (cf. Jerome's iustitia tua iustitia sempiterna), which seems to be the focal content of the proposition, that is, "What type of justice is it?"

  
  

  
  

  
  

  v. 143

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  v.	Hebrew	Close-but-Clear
  143a	צַר־וּמָצ֥וֹק מְצָא֑וּנִי	Distress and affliction have found me.
  143b	מִ֝צְוֺתֶ֗יךָ שַׁעֲשֻׁעָֽי׃	Your commands are my delight.

  Expanded Paraphrase

  But at the same time, distress and affliction have found me. Even still, your commands are my delight.

  Grammatical Diagram

  

  Notes

  • For the quite rare affliction (מָצוֹק), cf. the cannibalistic effects of the exile (Deut 28:53, 55, 57; Jer 19:9) and the profile of those who found refuge in David's camp during his years on the run (1 Sam 22:2). The choice of מָצוֹק is probably also for prosodic/phonetic purposes (see the poetic structure). The maqqef on צַר־וּמָצ֥וֹק is not visible in any of the major manuscripts, despite its presence in the BHS (and Open Scriptures Hebrew Bible). At the same time, neither Codex Leningrad nor Codex Aleppo have an accent on צַר, and both צַר וּמָצ֥וֹק are written almost as one word, so they are evidently very similar conceptually, indicating the thetic information packaging of this sentence.

  
  

  
  

  
  

  v. 144

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  v.	Hebrew	Close-but-Clear
  144a	צֶ֖דֶק עֵדְוֺתֶ֥יךָ לְ עוֹלָ֗ם	Your just testimonies are eternal.
  144b	הֲבִינֵ֥נִי וְאֶחְיֶֽה׃	Give me understanding so that I will live.

  Expanded Paraphrase

  I want to believe that your just testimonies are eternal. Give me understanding of your eternal dealings so that I will live.

  Grammatical Diagram

  

  Notes

  • For the continued importance of forever (לְעוֹלָם), see the notes under v. 142.
  • Most modern translations follow the preferred diagram in rendering "justice" (צֶ֖דֶק) as part of a construct chain your just testimonies (צֶ֖דֶק עֵדְוֺתֶ֥יךָ) – with the exception of the ELB and EÜ (Gerechtigkeit ≠ sind gerecht as the Luther 2017, ZÜR), the RVA's "Justicia eterna son tus testimonios," and the TOB's "Tes exigences sont la justice éternelle" (cf. the NBS, NFC, and NVSR). The ancient versions also read the following verbless clause: "Your commandments are always justice.”
  • Nevertheless, the preferred diagram avoids the grammatical mismatch between "justice" (צֶ֖דֶק) and "your testimonies" (עֵדְוֺתֶ֥יךָ), and provides the same construct chain unambiguously present towards the beginning of the stanza: צִ֭וִּיתָ צֶ֣דֶק עֵדֹתֶ֑יךָ (v. 138).

  
  

  
  

  
  

  v. 145

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  v.	Hebrew	Close-but-Clear
  145a	קָרָ֣אתִי בְכָל־לֵ֭ב עֲנֵ֥נִי יְהוָ֗ה	I have called out with a whole heart; answer me, YHWH,
  145b	חֻקֶּ֥יךָ אֶצֹּֽרָה׃	let me keep your decrees.

  Expanded Paraphrase

  Since I have called out with a whole heart; answer me, YHWH, let me keep your decrees, since only with your gracious salvation is that going to happen.

  Grammatical Diagram

  

  Notes

  • This verse begins the macro speech act of requesting salvation in light of the the psalmist's faithfulness and the enduring nature of his own word.

    

  • The first word of the present verse provides the structural clue for the beginning of the stanza as a whole, which is then taken over by the roots קדם and קרב (vv. 147-148, 152).
  • The suggestion that the second and third clauses could be the content of the calling out is represented in the NET's I cried out with all my heart, “Answer me, O Lord! I will observe your statutes.” However, only the first of these two content clauses has been represented in the grammatical alternative, as it is less plausible that the final clause would continue the speech.
  • We have interpreted the final augmented אֶצֹּֽרָה as a jussive verb form with a commissive illocution of committing to faithfulness.

  v. 146

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  v.	Hebrew	Close-but-Clear
  146a	קְרָאתִ֥יךָ הוֹשִׁיעֵ֑נִי	I have called out to you; save me,
  146b	וְ֝אֶשְׁמְרָ֗ה עֵדֹתֶֽיךָ׃	so that I will keep your testimonies.

  Expanded Paraphrase

  I have called out to you; save me, so that I will keep your testimonies.

  Grammatical Diagram

  

  Notes

  
  

  
  

  
  

  v. 147

  Watch the Overview video on v. 147.

  v.	Hebrew	Close-but-Clear
  147a	קִדַּ֣מְתִּי בַ֭נֶּשֶׁף וָאֲשַׁוֵּ֑עָה	I have gone ahead before sunrise and called out for help.
  147b	לִדְבָרְךָ֥ יִחָֽלְתִּי׃	I have hoped in your word.

  Expanded Paraphrase

  I have gone ahead before sunrise and called out for help. It is the first thing I do in my day, since I have hoped in your word.

  Grammatical Diagram

  

  Notes

  • For a dynamic understanding of the first clause, cf. Symmachus' ὤρθριζον ἐγειρόμενος ὡς ἔτι σκότος καὶ ηὐχόην “I wake early, getting up when it is still dark, and pray.” The LXX's ἀωρία “darkness” (but also possibly “midnight”) probably supports this, as does Jerome’s in tenebris “in darkness.” Though transitive, compare the case of קדם in Ps 88:14 (וַאֲנִ֤י׀ אֵלֶ֣יךָ יְהוָ֣ה שִׁוַּ֑עְתִּי וּ֝בַבֹּ֗קֶר תְּֽפִלָּתִ֥י תְקַדְּמֶֽךָּ׃), similarly involving the morning (בֹּקֶר) and the verb שׁוע in the adjacent clause. This evidence has led to the conclusion that “before sunrise” is a suitable rendering of בַ֭נֶּשֶׁף (see also the notes under v. 148).
  • The qere tradition has been followed here (לִדְבָרְךָ֥) as most likely the singular “your word,” as reflected in Jerome, Targum Psalms and the Peshitta. Kennicott also lists numerous manuscripts lacking the yod (see VTH vol. 2, 420). The alternative plural indicated by the ketiv’s לדבריך is represented in the LXX's (and Symmachus's) τοὺς λόγους σου “your words” (cf. the ELB, EÜ, NABRE, TOB).

  
  

  
  

  
  

  v. 148

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  v.	Hebrew	Close-but-Clear
  148a	קִדְּמ֣וּ עֵ֭ינַי אַשְׁמֻר֑וֹת	I have been alert since before dawn
  148b	לָ֝שִׂ֗יחַ בְּאִמְרָתֶֽךָ׃	to meditate on your word.

  Expanded Paraphrase

  I know you will give me understanding through it, so I have been alert since before dawn to meditate on your word.

  Grammatical Diagram

  

  Notes

  • Just as in v. 82 (see the notes there), there is a blend from “my eyes" into the psalmist’s whole person ("I"), indicated by the agency of the infinitive לָ֝שִׂ֗יחַ without an explicit shift in grammatical subject.
  • The preferred reading of "before dawn" (אַשְׁמֻר֑וֹת) is as a nominal adverb (HALOT) and the alternative as the verb's (קִדְּמ֣וּ) object (so BDB, DCH). The decision depends on the construal of the verb's semantics and therefore valency (cf. the LXX's πρὸς ὄρθρον, Symmachus's ἐν φυλακῇ, the ESV's My eyes are awake before the watches of the night and NIV's My eyes stay open through the watches of the night vs. the NASB's My eyes anticipate the night watches and JPS's My eyes greet each watch of the night, etc.). This becomes more of a lexical semantics issue, though, since vv. 147 and 148 are the only clear instances of this sense in the Bible, and in light of the parallel found in v. 147 (קִדַּ֣מְתִּי בַ֭נֶּשֶׁף), the nominal adverb reading has been preferred.
  • For אַשְׁמֻר֑וֹת as “before dawn,” cf. the LXX's πρὸς ὄρθρον. The psalmist has already spoken up being up at midnight (v. 62).
  • The final form of "on your word" בְּאִמְרָתֶֽךָ, though plural in the LXX and Jerome (τὰ λόγιά σου and in sermonibus tuis, respectively), is read as singular by TgPs and the Syr. The singular reading is also favored by the shortage of manuscripts displaying the plene yod (see VTH, Vol. 2, 420) and Revell’s classification as a pausal form..

  
  

  
  

  
  

  v. 149

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  v.	Hebrew	Close-but-Clear
  149a	ק֭וֹלִי שִׁמְעָ֣ה כְחַסְדֶּ֑ךָ	Listen to my voice according to your loyalty;
  149b	יְ֝הוָ֗ה כְּֽמִשְׁפָּטֶ֥ךָ חַיֵּֽנִי׃	YHWH, keep me alive according to your justice.

  Expanded Paraphrase

  When I call out to you, listen to my voice according to your loyalty; YHWH, keep me alive according to your justice, which is my only hope.

  Grammatical Diagram

  

  Notes

  • The following alternative adverbial prepositional phrase with the emendation represents the ܒ found in the Peshitta’s ܒܕܝܢ̈ܝܟ (“by your judgments”; Taylor 2020, 525, cf. the NABRE, REB), also found in a number of Medieval Hebrew manuscripts (see VTH vol 2, 420 and De-Rossi, Variae Lectiones: Vol. 4, 80).
  • Note that Lam 3:56 begins very similarly: קוֹלִ֖י שָׁמָ֑עְתָּ אַל־תַּעְלֵ֧ם אָזְנְךָ֛ לְרַוְחָתִ֖י לְשַׁוְעָתִֽי, though, crucially, with a qatal in place of the imperative here. See also the qatals of רָאִ֤יתָה in Lam 3:59-60, where the psalmist continues to appeal רְאֵֽה in both 119:159 and 160. Thematically, one could say that the psalmist is not in Lamentations 3 yet, but still in 1-2; 4-5.

  
  

  
  

  
  

  v. 150

  Watch the Overview video on v. 150.

  v.	Hebrew	Close-but-Clear
  150a	קָ֭רְבוּ רֹדְפֵ֣י זִמָּ֑ה	Those pursuing a wicked scheme are near;
  150b	מִתּוֹרָתְךָ֥ רָחָֽקוּ׃	they are far from your instruction.

  Expanded Paraphrase

  Those pursuing a wicked scheme against me are near, but they are far from your instruction.

  Grammatical Diagram

  

  Notes

  • The alternative represents the LXX's οἱ καταδιώκοντές με ἀνομίᾳ (“Those who persecute me with lawlessness”; NETS, cf. Symmachus's ἔσπευσαν οἱ διώκοντές με) and the Peshitta’s ܩܪܒܘ ܪ̈ܕܘܦܝ ܕܥܘܠܐ (“Those who wickedly persecute me”; Taylor 2020, 525). In other words, זִמָּ֑ה is being interpreted as a nominal adverb and the yod at the end of the plural construct form has been re-analyzed as a 1cs suffix (“pursuing me”), so requires revocalization. See also De-Rossi (Variae Lectiones: Vol. 4, 80-81) for numerous Hebrew mss indicating a 1cs suffix on the participle. Such a reading is followed by the ESV (“They draw near who persecute me with evil purpose”; cf. BTX4ª, DHH, Luther 2017, REB, RVA.
  • While the nominal זִמָּה can simply mean “wickedness” (BDB; DCH; SDBH), the more concrete sense derived from the verbal root זמם “to plan” fits the context of the psalm, so it is translated here as "wicked scheme". The psalmist’s oppressors have spoken against him (v. 23), insulted and derided him (vv. 42, 51), laid traps for him (vv. 61, 110), dug pits for him (v. 85) and waited to kill him (v. 95).
  • Note the contrast of “near” and “far” in the present verse, continued by “You are near” in v. 151. The "distance" image belongs to the TORAH AS PATH metaphor, in the same manner as turning to the right or left in Deut 5:32 (see Procházkova 2021, 57).

  
  

  
  

  
  

  v. 151

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  v.	Hebrew	Close-but-Clear
  151a	קָר֣וֹב אַתָּ֣ה יְהוָ֑ה	You are near, YHWH,
  151b	וְֽכָל־מִצְוֺתֶ֥יךָ אֱמֶֽת׃	and all your commands are truth.

  Expanded Paraphrase

  At the same time, the reality is that you are near, YHWH, and all your commands are truth.

  Grammatical Diagram

  

  Notes

  • Rendering אֱמֶֽת as the adjective “true" rather than the noun “truth” is required for a natural reading of the syntax (i.e., not equating “all of your commands” and the abstract noun “truth,” but rather commenting on their nature as “true”) since there is no adjectival form for “true” in BH (the niphal participle נֶאֱמָנִים is often employed, but typically in the sense of “firm, trustworthy”). Note that the apparent discomfort of the construction for the translator of the Peshitta caused him to supply a preposition ܒܩܘܫܬܐ “in truth.”

  
  

  
  

  
  

  v. 152

  Watch the Overview video on v. 152.

  v.	Hebrew	Close-but-Clear
  152a	קֶ֣דֶם יָ֭דַעְתִּי מֵעֵדֹתֶ֑יךָ	From long ago I have known from your testimonies
  152b	כִּ֖י לְעוֹלָ֣ם יְסַדְתָּֽם׃	that you established them forever.

  Expanded Paraphrase

  This is nothing new. From long ago I have known from your testimonies that you established them forever. They do not change and they are still worthy of my trust.

  Grammatical Diagram

  

  Notes

  • This final verse of the ק-stanza provides another instance of the importance of the temporal adverb forever (לְעוֹלָם) in the psalm, with a similar structural function to that of vv. 144 and 160, as discussed in the poetic feature, Always and Forever. In the present case, it is also augmented also by the presence of the adverbial long ago (קֶדֶם) in this case, such that the fronted constituent of each clause in the verse span a lengthy period of time in the past into eternity future.
  • As displayed in the image below, the grammatical alternatives include an alternative prepositional phrase of מֶעוֹלָם “from eternity” in place of the MT's לְעוֹלָ֣ם ("forever"; as attested in the Peshitta’s ܡܢ ܥܠܡ). The other emendations reflect 11Q5's יסדתני, with a 1cs suffix (“you established me”), in place of the MT's 3ms (יְסַדְתָּֽם “you established them,” with עֵדֹתֶיךָ “your testimonites” as the preferred antecedent) and מדעתכה “your knowledge” for the MT's מֵעֵדֹתֶ֑יךָ (which is much less likely in the context of the psalm, as דַעַת only occurs in v. 66, and that without a 2ms suffix, whereas we have עֵדֹתֶיךָ in vv. 14, 22, 24, 31, 36, 46, 59, 79, 95, 99, 111, 119, 125, 129, 138, 144, 146, 157, 167, 168). It is very possibly the result of metathesis between the ע and ד. The alternative object reflects Symmachus's τὰ ἀπ ̓ἀρχῆς ἔγνων ἀπὸ τῶν μαρτυριῶν σου “those things from the beginning I have known from your testimonies” for the MT's adverbial קֶ֣דֶם. The alternative reading of כִּי as a causal subordinator is also explicit in the Peshitta (ܡܛܠ ܕ), while Targum Psalms' ארום, the LXX's ὅτι and Jerome's quod are potentially ambiguous, but the latter two point more in the direction of the preferred complementizer reading. This is also our preference because an object-less יָ֭דַעְתִּי clause seems very incomplete. (Of course, this problem is avoided if Symmachus's reading – noted above – is followed.)

  
  

  
  

  
  

  v. 153

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  v.	Hebrew	Close-but-Clear
  153a	רְאֵֽה־עָנְיִ֥י וְחַלְּצֵ֑נִי	Look at my affliction and rescue me,
  153b	כִּי־תֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי׃	because I have not forgotten your instruction.

  Expanded Paraphrase

  Look at my affliction and rescue me, because I have not forgotten your instruction.

  Grammatical Diagram

  

  Notes

  • This verse introduces a new macro speech act of arguing that the wicked should be dealt with and the psalmist redeemed on the basis of his own word and just nature.

    

  • Further, the very first word of the verse ends up playing a significant structural role throughout the entire ר-stanza:

  v. 154

  Watch the Overview video on v. 154.

  v.	Hebrew	Close-but-Clear
  154a	רִיבָ֣ה רִ֭יבִי וּגְאָלֵ֑נִי	Defend my case and redeem me.
  154b	לְאִמְרָתְךָ֥ חַיֵּֽנִי׃	Keep me alive by your word.

  Expanded Paraphrase

  Defend my case against those who oppress me and want to shame me and redeem me. Keep me alive by your word, which guides me on the right path and offers life-giving promises.

  Grammatical Diagram

  

  Notes

  • The use of redeem (גאל) in the context of “defending a case” probably alludes to the "gate scene frame” (cf. Ruth 4:1-2) already activated by the mention of the leaders in v. 23 (see the notes there), who are about to reappear in v. 161. The construct chain רִ֭יבִי is analysed as entity-malefactor, that is, “the case (brought against) me.”
  • Note that this is a unique case of lamed functioning as normative (by), as followed by most modern translations, with the preposition כְּאִמְרָתְךָ being much more frequent (see vv. 41, 58, 76, 116, 170; the two other instances of לְאִמְרָתְךָ – in vv. 82, 123 – most likely provide a stimulus for the עֵינַי כָּלוּ verb phrase in both cases).

  
  

  
  

  
  

  v. 155

  Watch the Overview video on v. 155.

  v.	Hebrew	Close-but-Clear
  155a	רָח֣וֹק מֵרְשָׁעִ֣ים יְשׁוּעָ֑ה	Success is far from wicked people,
  155b	כִּֽי־חֻ֝קֶּיךָ לֹ֣א דָרָֽשׁוּ׃	because they do not care about your decrees.

  Expanded Paraphrase

  Success is far from wicked people. They are not going to get away with their schemes, because they do not care about your decrees.

  Grammatical Diagram

  

  Notes

  • The gender mismatch between far (רָח֣וֹק) and success (יְשׁוּעָ֑ה) is alleviated by both the LXX and Jerome's adverbial reading of רָח֣וֹק (μακρὰν and longe, respectively), though for such an adverbial reading we would expect בְּרָח֑וֹק as in לָמָ֣ה יְ֭הוָה תַּעֲמֹ֣ד בְּרָח֑וֹק (Ps 10:1) or מֵרָחֹ֥ק as in וּ֝קְרוֹבַ֗י מֵרָחֹ֥ק עָמָֽדוּ (Ps 38:12). A close parallel, with the expected agreement, is Prov. 15:29 – רָח֣וֹק יְ֭הוָה מֵרְשָׁעִ֑ים. Joüon-Muroaka maintain, however, that "The adjective רָחוֹק distant, remote remains invariable and is treated like an adverb (far)" (§148b), i.e., an adverb of suppletion, that is, "the name given to diverse parts of speech which, in view of the dearth of specifically adverbial formations, function as adverbs" (§102c).

  
  

  
  

  
  

  v. 156

  Watch the Overview video on v. 156.

  v.	Hebrew	Close-but-Clear
  156a	רַחֲמֶ֖יךָ רַבִּ֥ים ׀ יְהוָ֑ה	YHWH, your merciful acts are numerous.
  156b	כְּֽמִשְׁפָּטֶ֥יךָ חַיֵּֽנִי׃	Keep me alive according to your judgments.

  Expanded Paraphrase

  YHWH, your merciful acts are numerous. I have read about them and even seen them in my own life. Keep me alive according to your judgments against those who oppress me and for those who trust in you,

  Grammatical Diagram

  

  Notes

  • The alternative prepositional phrase represents the Peshitta's ܒܕܝܢܝ̈ܟ (“by your judgments,” Taylor 2020, 527) for the MT's כְּֽמִשְׁפָּטֶ֥יךָ ("according to your judgments"), as read also במשפטיך in Kennicott mss 133 and 148. Further, though the LXX and a number of Hebrew manuscripts (see VTH vol. 2, 420) have singular, משפטך / τὸ κρίμα σου (though see S' and La τα κριματα in Rahlfs' apparatus), the other ancient versions and manuscript evidence, including 11QPsª, contain the plene yod, and thus the plural “your judgments” has been preferred.

  
  

  
  

  
  

  v. 157

  Watch the Overview video on v. 157.

  v.	Hebrew	Close-but-Clear
  157a	רַ֭בִּים רֹדְפַ֣י וְצָרָ֑י	My persecutors and my adversaries are numerous!
  157b	מֵ֝עֵדְוֺתֶ֗יךָ לֹ֣א נָטִֽיתִי׃	I have not turned away from your testimonies.

  Expanded Paraphrase

  Because my persecutors and my adversaries are also numerous! Even still, I have not turned away from your testimonies.

  Grammatical Diagram

  

  Notes

  • Since the subject-predicate order רֹדְפַי וְצָרָי רַבִּים would have sufficiently fulfilled the acrostic, the predicational numerous (רַ֭בִּים) is initial to create a symmetrical pattern between "my persecutors and my adversaries are numerous" (רַ֭בִּים רֹדְפַ֣י וְצָרָ֑י) and "your merciful acts are numerous" (רַחֲמֶ֖יךָ רַבִּ֥ים) in v. 156a and thus a tail-head linkage between the two strophes of the ר–stanza.
  • This is the only instance in the Bible of the combination persecutor (רדף) and adversary (צָר). It may be that "adversaries" (רֹדְפִים) is a hyponym of the set of "adversaries" (צָרִים), the latter an intensification of רֹדְפִים, or even a re-evaluation, that is, they constitute the same set. Since there is no external evidence for the relationship between these two lexemes, however, the simple additive waw has been maintained. See also vv. 63 and 79 for the positive counterparts of characteristic actions.
  • Just as in v. 150 (see the notes there), the imperfective aspect of the participle my persecutors and its substantive use in this case would indicate an ongoing way of life, as well as the situational context of the psalm involving the continuous persecution.

  
  

  
  

  
  

  v. 158

  Watch the Overview video on v. 158.

  v.	Hebrew	Close-but-Clear
  158a	רָאִ֣יתִי בֹ֭גְדִים וָֽאֶתְקוֹטָ֑טָה	I have seen unfaithful people and felt disgusted
  158b	אֲשֶׁ֥ר אִ֝מְרָתְךָ֗ לֹ֣א שָׁמָֽרוּ׃	by those who have not kept your word.

  Expanded Paraphrase

  I have seen unfaithful people and felt disgusted by those who have not kept your word.

  Grammatical Diagram

  

  Notes

  • The LXX's renders the MT’s who (אֲשֶׁר) as a causal conjunction in ὅτι τὰ λόγιά σου οὐκ ἐφυλάξαντο “for they have not kept your words,” while the Peshitta provides a complementizer ܘܝܕܥܬ ܕܡܐܡܪܟ ܠܐ ܢܛܪܘ “I know that they have not kept your word.” Both are possible – if rare – functions of אֲשֶׁר. It is probable, however, that these ancient versions (especially the Peshitta), unsure how to handle the rare hithpol. וָֽאֶתְקוֹטָ֑טָה (ἐξετηκόμην “waste away” LSJ) and ܘܝܕܥܬ ܕ “and I know that,”) rendered the verse according to its perceived sense.
  • Kennicott mss 73, 97 and 133, on the other hand, contain a causal כִּי (cf. most modern versions). Nevertheless, while causal subordination is sometimes carried out by an extra implicature of אֲשֶׁר, the preferred view adopts a much more common function of אֲשֶׁר, though the relative clause is detached from its head by the verb, וָֽאֶתְקוֹטָ֑טָה, which is probably what has put most modern translations off this interpretation. Only the BDS, DHH, NBS, NVSR, REB and SG21 seem to maintain the preferred relative sense of אֲשֶׁר, as the REB’s “I was cut to the quick when I saw traitors who had not regard for your word.”<ref>The only other instance of a hithpol. of קוט is found in Ps 139:21 (הֲלֽוֹא־מְשַׂנְאֶ֖יךָ יְהוָ֥ה׀ אֶשְׂנָ֑א וּ֝בִתְקוֹמְמֶ֗יךָ אֶתְקוֹטָֽט) and is accompanied by a בְּ, so does not shed light on the most likely function of אֲשֶׁר here.</ref>
  • The root בגד often refers to objective transgression of a legal standard (see e.g., Exod 21:8; Judg 9:23; 1 Sam 14:33). In its theological usage, as is the case here, בגד is used to describe members of the covenant community who sin against God (see e.g., 1 Sam 14:33; Isa 24:16; 48:8; Jer 3:8, 11; 12:1; Psa 25:3; 78:57). We therefore use the term “unfaithful” to express this idea.

  
  

  
  

  
  

  v. 159

  Watch the Overview video on v. 159.

  v.	Hebrew	Close-but-Clear
  159a	רְ֭אֵה כִּי־פִקּוּדֶ֣יךָ אָהָ֑בְתִּי	See that I love your precepts.
  159b	יְ֝הוָ֗ה כְּֽחַסְדְּךָ֥ חַיֵּֽנִי׃	YHWH, keep me alive according to your loyalty.

  Expanded Paraphrase

  See that I love your precepts. YHWH, keep me alive according to your loyalty, the same loyalty I have shown you.

  Grammatical Diagram

  

  Notes

  • The alternative prepositional phrase represents the Peshitta’s ܒܛܝܒܘܬܟ (“by your grace,” Taylor 2020, 527) for the MT's כְּֽמִשְׁפָּטֶ֥יךָ, as read also בחסדך in Kennicott mss 30, 76 and 133 (cf. the DHH, NABRE, NET, REB).

  
  

  
  

  
  

  v. 160

  Watch the Overview video on v. 160.

  v.	Hebrew	Close-but-Clear
  160a	רֹאשׁ־דְּבָרְךָ֥ אֱמֶ֑ת	The sum of your word is truth
  160b	וּ֝לְעוֹלָ֗ם כָּל־מִשְׁפַּ֥ט צִדְקֶֽךָ׃	and all of your just judgment is eternal.

  Expanded Paraphrase

  I know you will do it, because the sum of your word is truth through and through and all of your just judgment is eternal and unchanging.

  Grammatical Diagram

  

  Notes

  • The present verse conclude the ר-stanza and once again contributes to the structural signals of the forever (לְעוֹלָם) prepositional phrase, as discussed in the poetic feature, Always and Forever. It also contains two instances of the Big Eight words, as discussed in the poetic feature, The Big Eight
  • Both the LXX (τῶν λόγων σου) and Jerome (verborum tuorum) read the MT's דְּבָרְךָ֥ as plural “your words” (cf. Kennicott ms 141 and 11Q5's דבריך/דבריכה). Similarly, Targum Psalms reads כל דיני צדקתך “all your righteous ordinances” (Stec 2004, 218) and the Peshitta’s ܟܠܗܘܢ ܕܝܢ̈ܐ ܕܙܕܝܩܘܬܟ “all your righteous judgments” (Taylor 2020, 527) for the singular מִשְׁפַּ֥ט in the MT (seemingly, however, intended as distributive – “every one,” ESV; “jedes Urteil,” ELB; “todo decreto,” BTX4ª – but see a number of Hebrew manuscripts reading משפטי in VTH vol. 2, 420 and De-Rossi, Variae Lectiones: Vol. 4, 81).
  • For this use of רֹאשׁ as “sum, total” (so BDB) cf. Ps 139:17 (וְלִ֗י מַה־יָּקְר֣וּ רֵעֶ֣יךָ אֵ֑ל מֶ֥ה עָ֝צְמוּ רָאשֵׁיהֶֽם) and Job 22:12 (הֲֽלֹא־אֱ֭לוֹהַּ גֹּ֣בַהּ שָׁמָ֑יִם וּרְאֵ֤ה רֹ֖אשׁ כּוֹכָבִ֣ים כִּי־רָֽמּוּ) and Dan 7:1 (בֵּאדַ֙יִן֙ חֶלְמָ֣א כְתַ֔ב רֵ֥אשׁ מִלִּ֖ין) as “contents.” The Pentateuchal occurrences are particularly prevalent (see Exod 30:12; Num 1:2, 49; 4:2, 22; 26:2; 31:26, 49). The construct chain רֹאשׁ־דְּבָרְךָ֥ is thus analyzed as specification of undivided whole, in similar manner to other quantifiers, such as כֹּל.
  • Note: 11Q5 reads כול משפט צדק, lacking the suffix of the MT's צִדְקֶֽךָ.

  
  

  
  

  
  

  v. 161

  Watch the Overview video on v. 161.

  v.	Hebrew	Close-but-Clear
  161a	שָׂ֭רִים רְדָפ֣וּנִי חִנָּ֑ם	Leaders have persecuted me without cause,
  161b	וּ֝מִדְּבָרְךָ֗ פָּחַ֥ד לִבִּֽי׃	but my heart fears your word.

  Expanded Paraphrase

  Leaders have persecuted me without cause, but my heart fears your word.

  Grammatical Diagram

  

  Notes

  • In light of the concluding case of forever (לְעוֹלָם) in v. 160 (see the notes under v. 89 concerning its structural significance throughout the psalm) and the internal cohesion of the upcoming section, this verse constitutes a poetic section break and opens up the final section, consisting of the ש- and ת-stanzas (in similar manner to the first two stanzas). It also begins the next macro speech act of justifying his hope: he is ever determined because of his love of YHWH's instruction and hatred of falsehood.

    

  • The fronting of the semi-active leaders (שָׂ֭רִים; not mentioned since v. 23) indicates the thetic construal of this utterance as discourse out-of-the-blue. For discussion of שָׂרִים in the psalm, see v. 23.
  • The alternative PP represents the yod found on the ketiv indicating plurality (followed by the LXX's τῶν λόγων σου “your words” – but see του λογου in Rahlfs' L-pau – and Jerome's verba tua “your words”), while the preferred qere is read in Targum Psalms' פתגמך and the Peshitta’s ܡܠܬܟ. The singular ומדברך is also found in a substantial number of Hebrew manuscripts (see VTH vol. 2, 420; but see 11Q5's ומדבריכה).
  • For heart (לב) as the "locus where the reaction to a threatening situation is physically experienced", see van der Merwe (2023, 300). Though something like “be in awe” (DCH) could seem more appropriate with YHWH's word as the object, it is contrasted with the (potential) fear of those leaders who persecute him in the first clause. See, further, clear contexts of even stronger senses of fear with YHWH's word in view, such as Isa 66:2 (וְאֶת־כָּל־אֵ֙לֶּה֙ יָדִ֣י עָשָׂ֔תָה וַיִּהְי֥וּ כָל־אֵ֖לֶּה נְאֻם־יְהוָ֑ה וְאֶל־זֶ֣ה אַבִּ֔יט אֶל־עָנִי֙ וּנְכֵה־ר֔וּחַ וְחָרֵ֖ד עַל־דְּבָרִֽי׃), and for another פחד plus מִן construction, see Ps 27:1.

  v. 162

  Watch the Overview video on v. 162.

  v.	Hebrew	Close-but-Clear
  162a	שָׂ֣שׂ אָ֭נֹכִֽי עַל־אִמְרָתֶ֑ךָ	I rejoice over your word
  162b	כְּ֝מוֹצֵ֗א שָׁלָ֥ל רָֽב׃	like one who finds great spoils of war.

  Expanded Paraphrase

  I rejoice over your word like one who finds great spoils of war.

  Grammatical Diagram

  

  Notes

  • As well as yet another love/hate contrast (see the notes under vv. 113, 127-128), the root רבב, great, plays a structural role in the organization of this stanza. In light of other passages – such as v. 14 (בְּדֶ֖רֶךְ עֵדְוֺתֶ֥יךָ שַׂ֗שְׂתִּי כְּעַ֣ל כָּל־הֽוֹן); v. 72 (טֽוֹב־לִ֥י תֽוֹרַת־פִּ֑יךָ מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף) and v. 127 (אָהַ֣בְתִּי מִצְוֺתֶ֑יךָ מִזָּהָ֥ב וּמִפָּֽז) – the quantitative aspect of רָב is probably in view in the present verse.
  • For the imagery of spoils of war, see the following table:
  • The alternative PP represents 11Q5's מִן of comparison ממוצא “more than one who finds.”

  
  

  
  

  
  

  v. 163

  Watch the Overview video on v. 163.

  v.	Hebrew	Close-but-Clear
  163a	שֶׁ֣קֶר שָׂ֭נֵאתִי וַאֲתַעֵ֑בָה	I really hate falsehood;
  163b	תּוֹרָתְךָ֥ אָהָֽבְתִּי׃	I love your instruction.

  Expanded Paraphrase

  That is why I really hate falsehood, but I love your instruction.

  Grammatical Diagram

  

  Notes

  • The MT contains no conjunction in this verse, so we have preferred not to include one. We do find, however, δέ in the LXX, autem in Jerome, ܘ in the Peshitta and waw a large number of Hebrew mss (see VTH vol. 2, 420). Nevertheless, since both שֶׁ֣קֶר and תּוֹרָתְךָ֥ are fronted as contrastive topics, the contrastive semantics may have brought about the addition of the waw as interpretive.
  • Note that this final instance of "hate" (שׂנא) in the psalm is augmented by the verbal hendiadys with "abhor" (תעב): “really hate,” and the final "love" אהב uniquely accompanied by "completely" (מְאֹד; see v. 167).
  • The preference of “falsehood” over “unfaithfulness” for שֶׁקֶר is supported by Jerome's shift from iniquitatem (Gall.) to mendacium (Hebr.) and ψεῦδος in both Aquila and Symmachus.

  
  

  
  

  
  

  v. 164

  Watch the Overview video on v. 164.

  v.	Hebrew	Close-but-Clear
  164a	שֶׁ֣בַע בַּ֭יּוֹם הִלַּלְתִּ֑יךָ	I have been praising you seven times throughout the day
  164b	עַ֝֗ל מִשְׁפְּטֵ֥י צִדְקֶֽךָ׃	for your just judgments.

  Expanded Paraphrase

  I have been praising you non-stop, as much as seven times throughout the day for your just judgments.

  Grammatical Diagram

  

  Notes

  • The numeral seven (שֶׁ֣בַע) has been analyzed as a 'selecting modifier' in similar fashion to how less-specific quantifiers would be (Croft 2022, 109-111). For the bare שֶׁבַע for “seven times” see also Lev. 26.18, 21, 24, 28, likewise rendered (with the exception of v. 21) as ἑπτάκις “seven times” in the LXX (cf. שֶׁ֤בַע פְּעָמִים֙ in Lev. 4.6 et passim). Furthermore, while the fronting of שֶׁ֣בַע בַּ֭יּוֹם fulfills the ש–acrostic, it can also be plausibly read as scalar focus.
  • Articular בַּ֭יּוֹם as the temporal frame of extent for שֶׁ֣בַע, that is, “throughout the day" (see the LXX's genitive: ἑπτάκις τῆς ἡμέρας), as opposed to the distributive: “every day” >> “a day,” for which we would expect the accusative (Muraoka 2016, 180-181, contra NETS). The temporal frame is perhaps resuming the nighttime discussion in vv. 147-148.
  • This verse contains the first of the three instances of the root הלל in the psalm, all reserved for the final section. Note that 11Q5 reads the yiqtol אהללכ “I (will) praise you” for the MT’s הִלַּלְתִּ֑יךָ “I have been praising you.”

  
  

  
  

  
  

  v. 165

  Watch the Overview video on v. 165.

  v.	Hebrew	Close-but-Clear
  165a	שָׁל֣וֹם רָ֭ב לְאֹהֲבֵ֣י תוֹרָתֶ֑ךָ	Those who love your instruction have great peace
  165b	וְאֵֽין־לָ֥מוֹ מִכְשֽׁוֹל׃	and there is no stumbling block against them.

  Expanded Paraphrase

  Also, those who love your instruction have great peace when they see your work in the world, and there is no stumbling block against them since they keep their way pure.

  Grammatical Diagram

  

  Notes

  • While Biblical Hebrew usually distinguishes between predicational or presentational possession constructions – sometimes referred to as ‘belong’ possession and ‘have’ possession, respectively – by placing the possessor first in the presentational construction, often for poetic reasons (such as an acrostic in the present instance) the object possessed is placed clause-initially (cf. Isa 43:8 and Ps 115:5-6), as we have here with “peace.” For a full discussion, see Atkinson §141 forthcoming.
  • In the second clause, the preposition לְ could plausibly be malefactive (that is, “there is no stumbling block (to work) against them”), which would be a comment on their good position (enjoying great peace), or causal (BHRG §39.20.6.f; “they do not cause a stumbling block”), thus, constituting a comment on their character. The former has been preferred in light of the ancient versions and modern translations, and contrast with the “walking in a wide place” in v. 45. The causal function of לְ is also quite rare.

  
  

  
  

  
  

  v. 166

  Watch the Overview video on v. 166.

  v.	Hebrew	Close-but-Clear
  166a	שִׂבַּ֣רְתִּי לִֽישׁוּעָתְךָ֣ יְהוָ֑ה	I have hoped in your salvation, YHWH
  166b	וּֽמִצְוֺתֶ֥יךָ עָשִֽׂיתִי׃	and have carried out your commands.

  Expanded Paraphrase

  I, too, have hoped in your salvation, YHWH, and have carried out your commands.

  Grammatical Diagram

  

  Notes

  • The verb ἠγάπησα “I have loved,” as read in the LXX has not been considered a likely alternative to the MT's עָשִֽׂיתִי “I have done,” since (1) there is no Hebrew textual evidence for אהבתי (though Kennicott ms 40 reads חפצתי), (2) both Aquila and Symmachus read ἐποίησα (see also Sa and La-G in Rahlfs' apparatus) and thus, (3) it is likely to be either a translation ad sensum rather than textually derived, or an error caused by ἠγάπησεν in the following verse.

  
  

  
  

  
  

  v. 167

  Watch the Overview video on v. 167.

  v.	Hebrew	Close-but-Clear
  167a	שָֽׁמְרָ֣ה נַ֭פְשִׁי עֵדֹתֶ֑יךָ	I have kept your testimonies
  167b	וָאֹהֲבֵ֥ם מְאֹֽד׃	and I completely love them!

  Expanded Paraphrase

  I have kept your testimonies and, what is more, I completely love them!

  Grammatical Diagram

  

  Notes

  • As many instances throughout the psalm, נַ֭פְשִׁי “my soul” is virtually interchangeable for the psalmist, “I,” such that the verse can begin with grammatical agreement (3fs) with “my soul” and immediately follow with a first-person verb, as the MT has it. Such a sequence was apparently problematic for the LXX, which continued in the third person (ἠγάπησεν) in the second clause. While it is possible that its Hebrew Vorlage had a 3fs weyiqtol, וַאָהֲבַתָּם, it seems to be, rather, a semantic decision, as Jerome’s translation of the LXX reverts back to the first-person dilexi ea without any issue (see also Sa and La in Rahlfs' apparatus). In modern translations, the 3fs is followed by the BTX4ª's “Mi alma guarda tus testimonios, y los ama intensamente” and Luther 2017's “Meine Seele hält deine Zeugnisse und liebt sie sehr.”
  • Note that this final instance of love (אהב) is uniquely accompanied by completely (מְאֹד), just as the final שׂנא was augmented by the verbal hendiadys with תעב “really hate” (see v. 163).

  
  

  
  

  
  

  v. 168

  Watch the Overview video on v. 168.

  v.	Hebrew	Close-but-Clear
  168a	שָׁמַ֣רְתִּי פִ֭קּוּדֶיךָ וְעֵדֹתֶ֑יךָ	I have kept your precepts and your testimonies
  168b	כִּ֖י כָל־דְּרָכַ֣י נֶגְדֶּֽךָ׃	because all of my ways are before you.

  Expanded Paraphrase

  I have kept your precepts and your testimonies because all of my ways are before you and I fear you. You also see when I stray and you set me back on the path of obedience.

  Grammatical Diagram

  

  Notes

  • Just as in v. 160, as a conclusion to this stanza, v. 168 contains two instances of the Big Eight words, as discussed in the poetic feature, The Big Eight
  • The prepositional phrase rendered “before you,” speaks of something that is "epistemologically known" by you.

  
  

  
  

  
  

  v. 169

  Watch the Overview video on v. 169.

  v.	Hebrew	Close-but-Clear
  169a	תִּקְרַ֤ב רִנָּתִ֣י לְפָנֶ֣יךָ יְהוָ֑ה	Let my cry come near to you, YHWH,
  169b	כִּדְבָרְךָ֥ הֲבִינֵֽנִי׃	give me understanding according to your word.

  Expanded Paraphrase

  Let my cry come near to you, YHWH, so that you pay attention. Give me understanding according to your word, even when I have to wait, so I can trust in your faithfulness in dealing with me.

  Grammatical Diagram

  

  Notes

  • This verse begins the final macro speech act of requesting wisdom and salvation, with the result of praise.

    

  • It also begins the last stanza, which is poetically structured by means of body parts and acts of communication, a series of jussive verbs (similarly, see the yod-stanza) and the final two instances of the root "praise" הלל (of only three in the entire psalm), both in the fifth line of each sub-stanza.
  • The emended alternative prepositional phrase בדברך for the MT's כִּדְבָרְךָ֥ ("according to your word") is found in a number of Hebrew manuscripts (see De-Rossi, Variae Lectiones: Vol. 4, 81) and the Peshitta’s ܒܡܠܬܟ (cf. the NET's “Give me insight by your word”). There is also a lexical issue in the Peshitta’s choice of ܐܚܢܝ (“restore my life,” Taylor 2020: 529), derived from חַיֵּנִי (as also read in Kennicott 40).

  v. 170

  Watch the Overview video on v. 170.

  v.	Hebrew	Close-but-Clear
  170a	תָּב֣וֹא תְּחִנָּתִ֣י לְפָנֶ֑יךָ	Let my plea come to you;
  170b	כְּ֝אִמְרָתְךָ֗ הַצִּילֵֽנִי׃	rescue me according to your word.

  Expanded Paraphrase

  Let my plea come to you so that you will rescue me according to your word.

  Grammatical Diagram

  

  Notes

  • The emended alternative prepositional phrase באמרתך for the MT's כְּ֝אִמְרָתְךָ֗ is found in a number of Hebrew manuscripts (see De-Rossi, Variae Lectiones: Vol. 4, 81) and the Peshitta’s ܒܡܠܬܟ “by your word.”

  
  

  
  

  
  

  v. 171

  Watch the Overview video on v. 171.

  v.	Hebrew	Close-but-Clear
  171a	תַּבַּ֣עְנָה שְׂפָתַ֣י תְּהִלָּ֑ה	My lips pour out praise
  171b	כִּ֖י תְלַמְּדֵ֣נִי חֻקֶּֽיךָ׃	because you teach me your decrees.

  Expanded Paraphrase

  Nevertheless, in the meantime, my lips already pour out praise because you do teach me your decrees.

  Grammatical Diagram

  

  Notes

  • The present verse provides the second instance of the root praise (הלל) and also the final occurrence of the construction למד חק “teach decrees.” After requesting this six times (vv. 12, 26, 64, 68, 124, 135) and declaring that it would be a good result of his affliction (v. 71), the psalmist now finally declares that YHWH is teaching him his decrees. Somewhat falling short of a “happy ending,” however, the rest of the stanza continues with a certain tension that is left unresolved in v. 176 (see the notes there). Further, in light of the numerous cases of fronting in the B-line to create poetic binding of the couplet (see the list of instances in the notes under v. 3), the verb-initial תְלַמְּדֵ֣נִי חֻקֶּֽיךָ becomes somewhat marked and accommodates an interpretation of verbal polarity focus: "'You do teach me your decrees.”'
  • The alternative prepositional phrase represents 11Q5's תהלה לכה as similarly read by the plural suffix in the Peshitta's ܬܫܒ̈ܚܬܟ “your praises” for the MT's תְּהִלָּ֑ה “praise” (see the singular “your praise” in the NABRE and REB and “ta louange” in the NFC and SG21).

  
  

  
  

  
  

  v. 172

  Watch the Overview video on v. 172.

  v.	Hebrew	Close-but-Clear
  172a	תַּ֣עַן לְ֭שׁוֹנִי אִמְרָתֶ֑ךָ	Let my tongue sing your word
  172b	כִּ֖י כָל־מִצְוֺתֶ֣יךָ צֶּֽדֶק׃	because all of your commands are absolutely righteous.

  Expanded Paraphrase

  Whether you answer quickly or slowly, let my tongue sing your word because all of your commands are absolutely righteous.

  Grammatical Diagram

  

  Notes

  • The present verse is the final instance of a verse containing two instances of the Big Eight words, as discussed in the poetic feature, The Big Eight.
  • The common translation as the adjective righteous rather than the noun righteousness seems unfounded since the adjectival צָדִּיק is frequent in BH, so an intensitive equative is preferred here (GKC §141c, see the notes under vv. 75, 86). The KJV, NASB and REB are, among English versions (cf. the ELB, EÜ, NBS, NVSR, RVA and TOB), apparently alone in the rendering that which most directly represents the Hebrew text, with the REB particularly insightful: “your commandments are justice itself.”
  • On the root ענה, the ancient versions vary, as do modern translations, between "declare" and "sing." Both "declare" and "sing" have precedence earlier in the psalm (e.g., v. 46: וַאֲדַבְּרָ֣ה בְ֭עֵדֹתֶיךָ נֶ֥גֶד מְלָכִ֗ים and v. 54: זְ֭מִרוֹת הָֽיוּ־לִ֥י חֻקֶּ֗יךָ) and elsewhere (Ps 138:5: וְ֭יָשִׁירוּ בְּדַרְכֵ֣י יְהוָ֑ה). Nevertheless, "sing" has been preferred as a commonly attested use of the root ענה and the context of הלל in vv. 164, 171 and 175 (cf. also Num 21:17; Jer 51:14, among others; for the significance in this psalm, see further Ringleben 2019, 179; 198).

  
  

  
  

  
  

  v. 173

  Watch the Overview video on v. 173.

  v.	Hebrew	Close-but-Clear
  173a	תְּהִֽי־יָדְךָ֥ לְעָזְרֵ֑נִי	May your hand help me
  173b	כִּ֖י פִקּוּדֶ֣יךָ בָחָֽרְתִּי׃	because I have chosen your precepts.

  Expanded Paraphrase

  Even still, may your hand help me because I have chosen your precepts.

  Grammatical Diagram

  

  Notes

  • For the modal היה with a לְ + infinitive, see the notes under v. 76, which also occurs in a sequence of jussive verbs, as in the present stanza.

  
  

  
  

  
  

  v. 174

  Watch the Overview video on v. 174.

  v.	Hebrew	Close-but-Clear
  174a	תָּאַ֣בְתִּי לִֽישׁוּעָתְךָ֣ יְהוָ֑ה	I long for your salvation, YHWH,
  174b	וְ֝תֽוֹרָתְךָ֗ שַׁעֲשֻׁעָֽי׃	and your instruction is my delight.

  Expanded Paraphrase

  I long for your salvation, YHWH, and your instruction is my delight.

  Grammatical Diagram

  

  Notes

  
  

  
  

  
  

  v. 175

  Watch the Overview video on v. 175.

  v.	Hebrew	Close-but-Clear
  175a	תְּֽחִי־נַ֭פְשִׁי וּֽתְהַֽלְלֶ֑ךָּ	Let my soul live so that it will praise you
  175b	וּֽמִשְׁפָּטֶ֥ךָ יַעֲזְרֻֽנִי׃	and let your judgments help me.

  Expanded Paraphrase

  Let my soul live so that it will praise you, and let your judgments help me against those who persecute me.

  Grammatical Diagram

  

  Notes

  • This verse very much concludes the structural core of the ת-stanza as the final instance of a jussive verb, the final instanca of the root praise (הלל) and the continuation of the root help (עזר) from v. 173 (see the poetic structure visual under v. 169). On the other hand, the subordinating כִּי in v. 176 provides an inclusio for the half-stanza with that of v. 173.

  
  

  
  

  
  

  v. 176

  Watch the Overview video on v. 176.

  v.	Hebrew	Close-but-Clear
  176a	תָּעִ֗יתִי כְּשֶׂ֣ה אֹ֭בֵד בַּקֵּ֣שׁ עַבְדֶּ֑ךָ	When I go astray like a lost sheep, search out your servant,
  176b	כִּ֥י מִ֝צְוֺתֶ֗יךָ לֹ֣א שָׁכָֽחְתִּי׃	because I will not have forgotten your commands!

  Expanded Paraphrase

  When I go astray like a lost sheep, which will happen, since there is no one who does not sin and I may very well need your correct again, search out your servant, because I will not have forgotten your commands!

  Grammatical Diagram

  

  Notes

  • The final verse of our psalm is somewhat detached from the poetic structure of the rest of the stanza, since v. 175 contains the final jussive verb forms and the final instance of the root "praise" (הלל). There have been various interpretations of the verse, since, on face value, it seems to contradict v. 110 (see the notes there) in that the psalmist confesses to having gone astray, where in v. 110 he explicitly claims to not have gone astray. One solution is to understand the qatal verb as past perfective, that is, “I went astray.” This is not altogether satisfying in light of the tight connection between "go astray" (תעה) and the following imperative, “seek me out,” which is obviously relevant for the “now” of speech time.
  • Adopting the perfect “I have gone astray” reading (as the most common function of the qatal throughout the psalm), a number of commentators have claimed that the nature of going astray is not into disobedience, but rather in his position and circumstances of affliction, as also discussed throughout the psalm. This interpretation finds support in light of v. 153 (רְאֵֽה־עָנְיִ֥י וְחַלְּצֵ֑נִי כִּי־תֽ֝וֹרָתְךָ֗ לֹ֣א שָׁכָֽחְתִּי), where the psalmist pleads “rescue me” (similar to “seek me out” in the present verse”) in light of his affliction (עָנְיִ֥י), and provides the grounds as “I have not forgotten your instruction,” similarly to the present case of “I have not forgotten your commands.” Further, we have already seen the actions of the “leaders” as antagonists throughout the psalm (vv. 23, 161), characterizes as wolves in Ezek 22:27 (שָׂרֶ֣יהָ בְקִרְבָּ֔הּ כִּזְאֵבִ֖ים טֹ֣רְפֵי טָ֑רֶף), and, indeed, who make YHWH’s people stray in Jer 50:6 (צֹ֤אן אֹֽבְדוֹת֙ הָיָה עַמִּ֔י רֹעֵיהֶ֣ם הִתְע֔וּם). This interpretation would create the following understanding of the “lost sheep” imagery, but is questionable due to the common use of תעה, as already attested in the psalm:
  • In the end, we deviate from the common use of the qatal verb throughout the psalm (but not unattested elsewhere in the Bible) in order to not deviate from the common sense of תעה throughout the psalm (and the Bible in general), translating תָּעִ֗יתִי as "when I go astray" with the following imagery:
  • A final alternative is to allow the contradiction of v. 110 stand, as per Reynolds: "The best explanation for such inconsistencies is that the author sought to portray a complex and compelling Torah student in a variety of situations" (2010, 92).

  Bibliography

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