Psalm 119

An acrostic paraphrase,

with commentary, end notes,

& annotated bibliography.

Mark E. Wenger

Professor of English

Columbia International University

7435 Monticello Rd.

PO Box 3122

Columbia, SC 29230-3122mwenger@ciu.edu

©Copyright reserved.

Reproduction of this material in part or in whole, for teaching purposes only (not re-publication)is granted by the author on the condition that the source is clearly cited.

Introduction

Psalm 119 – the longest poem of the Bible – remains largely under-appreciated by modernreaders, whether scholars or lay people. Too many commentators of the past described the psalmwith such words as “void of the essential qualities of literary creation” (Buttenwieser, 871). Atbest, many Christians know only snatches of it (“Thy word have I hid in my heart...”, “Thy wordis a lamp unto my feet...”, “...sweeter than honey...”, “...more precious than gold...”); at worst,this literary and theological masterpiece is seen as verbose, tedious, a curiosity reserved for thefew who might find it interesting, a psalm which sacrifices substance for technique.

The technique employed by the anonymous author (or authors, although few have argued formore than one) is indeed challenging: an acrostic of twenty-two stanzas (corresponding to theletters in the Hebrew alphabet), each stanza eight sentences in length (totaling 176 mostlycompound sentences). The first word of each sentence begins with the letter corresponding tothat stanza (Aleph for the first stanza, Beth for the second stanza, and so on) making Psalm119one of the more restrictive of all acrostic poems of ancient literature, and certainly the mostrestrictive of the twelve alphabet acrostic poems of the Old Testament. (The technical word foran alphabet acrostic is “abecedarian poem”). The other abecedarian poems of scripture aretwelve: Psalm 9 & 10 together; Psalms 25, 34, 37, 111, 112; Proverbs 31:10-31; Lamentations 1;2; 3; 4; and Nahum 1:2-8. Seen more easily than heard, acrostics appeared, as far as can beknown, after alphabets did, and remain a literary device employed by peoples who put poetry topage. As with all forms of poetry, an acrostic poem constrains language for greater force (muchas restricting the flow of a garden hose with the thumb creates a more powerful spray). Psalm119's force, however, seems dampened for too many readers, perhaps because the poet employedsuch intricate patterns without formula – leading many commentators throughout the centuries tooffer seemingly endless emendations to so-called “scribal errors”. Appendix B of this documentdetails twenty-four ways in which the psalm approximates patterns without strict formula.

What the psalmist of Psalm 119 has created, is a crafted prayer that mimics the orderly yet non-formulaic creativity of God: 178 uses of Torah synonyms without once falling into simplisticformulaic predictability. When a believer comes to the Living Word of God, He will betransformed into the likeness of the very image of God, and yet He will not be forced into amold. The testimony is eloquent – the uniqueness of the individual creation of an endlesslycreative God of order and beauty. A worshiper of that God crafted an eloquent psalm whichmarvelously reflects such creative work. It is high time more of God’s followers join inmarveling through the words of this psalm.

The following paraphrase is offered in hopes that it allows the crafted, varied beauty andprofound theology of this masterpiece to be more fully appreciated. May Psalm 119, indeed,become much more a part of our own meditations and often-spoken words pleasing to our Lord.

The Structure of Psalm 119

I. The Way and the Statutes of the LORD. (Way used 8x, Statutes, 7x in these stanzas)-A. Aleph – Preamble – the promised blessing for those within the Statutes of the LORD.2x 2x

B. Beth – The thesis question for those keeping within the LORD’S Statutes and Word .7x 2x 2x

C. Gimel – A faith on a guided journey even if not always pleasant.2x

D. Daleth – A faith choosing the way by which the LORD enables disciples to cling to Him.5x 2x

E. He – A faith caused by the LORD at work in the petitioning believer.7x

(Allusions to Psalm 1 predominate in the first 5 stanzas.)

II. The Law of the LORD (Law used 8x in the following six stanzas).A. Waw – A faith in the Word and the Commandments of the LORD that is evident.8x

B. Zayin – A faith that remembers the Law of the LORD who remembers.3x 3x 2x

C* Heth – A faith that chooses to trust the LORD who chooses to intervene.2x

D. Teth – A tried faith that finds the Law and Statutes of the LORD good .2x 2x 5x

E. Yod – A faith yielded and dependent upon the LORD. (Verb prefixes )4x

F. Kaph – A lamenting and questioning faith.

III. The Judgments & Precepts of the Lord. (Judgments and Precepts each used 6x in these stanzas)A. Lamed – A faith grounded in the eternal life-giving Precepts of the LORD.2x 2x

B. Mem – A Precept -based faith that is exceeding , committed and confident.2x 3x

C. Nun – A clear-eyed faith in the LORD’S Word and Judgment in a world of sin.2x 2x 2x

D. Samek – A saving faith with fixed Statutes in the midst of those who perish.2x

E. Ayin – A faith that does obey and struggle, therefore seeks the LORD.2x 2x

F* Pe – A practiced, precious faith.(Allusions to Psalm 19 predominate in the 12 central stanzas.)

IV. The Testimony and Promise of the LORD. (Testimony and Promise both used 7x in these stanzas)A. Tsadde – A refining, righteous faith in the Testimony of the LORD.3x 2x

B. Qoph – A faith that cries out and goes to the LORD , certain of His Testimonies .2x (2x) 3x 2x

C* Resh – A faith in the LORD’S Promise and Judgment , despite what is seen .2X 2x 2x 2x

D. Shin – A well kept , cherished and evidenced faith in the LORD’S Law and Testimony .2x 2x 2x

E. Tau – A faith responsive to the Commandments and Promise of the LORD’S living(6x) 2x 2x 2x (2x)

salvation. (6 lines begin with verbs linked to feminine subjects in responsive action).

Key to this summary of the structure:

* These stanzas have two clauses to each verse, for a total of 16 clauses in the stanza.Bold, underlined letters in the outline indicate stanzas which use all 8 of the Torah synonyms.LORD indicates how many times YHWH is used in that stanza. Bold words in the summaries of stanza topics indicate words used more than once as initial words

(conforming to the acrostic pattern) in that stanza.

Summary of stanza’s content:

22 of 22 stanzas have lines of adoration in them.22 of 22 stanzas have declarations of commitment in them.21 of 22 stanzas have lines of lament in them (only Mem lacks any lament).20 of 22 stanzas have lines of petition in them (only Mem and Shin lack any petition).13 of 22 stanzas have lines of confession of sin/failure in them (Waw, Zayin; Mem, Nun, Samek; Pe,

Tsadde, Qoph; and Shin all lack confession of sin/failure)

Key to the paraphrase:

=* An asterisk followed by a number in superscript indicates commentary on that portion of#

the psalm, found after the paraphrase, in the section labeled “Commentary”.* = An asterisk followed by a letter in superscript indicates an annotation concerning mattersa

related to the paraphrase, found in the end notes.Italics = Words in italics indicate the English paraphrase for the initial Hebrew word (often the

paraphrase requires more than one word, but the original Hebrew is always a single word,or two-word construct).

= Verse numbers which are underlined indicate that some or all of the verse is petition to8

God – seventy-eight of the 342 clauses in Ps.119 (thirty-nine in each half) are petitions,nearly twenty-three percent of the poem.

please! = Petitions which are imperatives are indicated by the inclusion of “please” and punctuatingthe request with an exclamation mark. Sixty of the seventy-eight petitions are imperatives. The frequency and boldness of these requests are worth noting.

Word = The Septuagint uses the word logos thirty-six times in Ps.119 (twenty times in the firsthalf, sixteen times in the second half). Eighteen times logos is used for the word imrah(promise) and eighteen times for the word dabar (word). These are shown by underliningthe word translated as logos in the Greek.

A Note Concerning the Paraphrase.

Since this paraphrase strives to approximate the play upon sound and varied pattern so rich throughoutthe lengthy acrostic, and since English is a language wealthy in vocabulary as compared to biblicalHebrew (the Oxford English Dictionary contains more than 600,000 entries while lexicons of biblicalHebrew contain roughly 8700 entries), I chose to alliterate the starting word for every clause in eachsentence (even though this is not the case in Hebrew – only the first word of every verse is consistentlyalliterated to fit the acrostic). In two instances (vv 145 & 146) this additional restriction could not befollowed, but other word play was substituted. Readers may also note a few cases of rhyme or play uponrhythm – these have been included to allow readers of the psalm in English to appreciate the richly poeticplay found in the original, even if such literary excellence cannot be shown exactly in a language otherthan the original.

As much as possible, the verb tenses for each line have been matched with the Hebrew, although Hebrewtenses do not easily fit those used by English (see End Note b for further explanation).

Psalm 119's author obviously deliberated upon and carefully selected the initial words for each line, evenwhen repeating words or using techniques which might be mistaken as simple escapes from the difficulttask he set before himself. Whenever he chose to repeat initial words, these have been paraphrased insuch a way as to make the repetition apparent.

Finally, this is a paraphrase, and while some of the metaphors and similes have been kept as close to theoriginal as possible, I have taken some poetic license with both literal and figurative language in theinterest of making the play upon sound and meaning relevant to modern readers of the English.

Mark E. Wenger

! Aleph

Are blessed, the blameless in The Way* , 11

all who walk within the Law* of the LORD;*2 3

Are blessed, all those keeping His Testimonies,2

all who inquire whole-heartedly of Him.Also, absolutely free of crookedness have been their actions,3

as they* walk along His side in His Way;*4 5

Absolutely, You have commanded Your Precepts – to be kept diligently.*4 a

Aligned towards You, oh that all my ways were, obeying Your Statutes.5

Appropriately unashamed then I’d be, 6

able to look You in the eye through the lens of Your Commandments.Alleluia – pure and heartfelt thanks I offer* to You 7 b

as I learn Your Judgments – righteousness-themselves.As firm as Your Statutes* , so firm is my purpose to obey;8 6

abandon me – absolutely – no!* c

v Beth* 7

By what means can a young man become blameless in his path, to keep to the beacons found in Your Word?*9 8

Beat by beat, my heart has pulsed with desire for You – 10

better not allow me to wander from Your Commandments!Bosom-deep I’ve buried Your Promise * *11 9 d

because I don’t want sin against You.Blessed are You, LORD;12

being my right-hand guide – please teach me Your Statutes!* *10 e

By my own lips, have I proclaimed all Your pronounced Judgments.13

Bountifully in The Way of Your Testimonies I’ve rejoiced, richly blessed.14

Bound up in deep thought, I focus upon Your Precepts;15

beholding Your actions, I consider them closely.By Your Statutes am I bedazzled and awestruck, 16

but absent-minded about Your Words I am not.*11

# GimelGrant, please, that I, Your servant, live! 17

Guarded safely I keep Your Word.Give me open eyes, please, 18

given so I may gaze upon gems in Your Law!Guest-worker am I on this earth;19

guarded in secrecy don’t keep Your Commandments from me. Ground-down, continually, is my soul over my aching desire for Your Judgments in every season.20

Grandiose ones* You’ve roundly rebuked, 21 12

got-cursed-ones who wandered from Your Commandments.Gather up and roll away grief and ridicule, please! 22

Guarded safe have Your Testimonies been with me.

Government leaders, even, sat and arrogantly had a go at me;23

Galvanized as Your servant, I contemplate Your Statutes.Guiding men of counsel are Your Testimonies, my delight, even.24

$ Daleth Dust-bound in soul, breath life into me, please, Genesis-Creator,* according to Your Word.25 13

Declared I, my ways* to You,26 14

definitely You’ve responded;do help me discern Your Statutes, please!Drive home to me The Way of Your Precepts, please!27

Dedicatedly, then, do I voice contemplative praise of Your displayed wonders.Down in the dumps and grief-stricken is my soul; 28

develop me, build me up, according to Your Word, please!*15

Do away with the way of deceit in me, please!29

Deal benevolently with me by Your Law, please!Destination chosen, I’m on The Way of truth; 30

determinedly I’ve counted Your Judgments as uniformly fit.Dearly have I held fast to Your Testimonies;31

Don’t humiliate me, LORD.Devoutly I pursue The Way of Your Commandments;32

deepened and accepting You make my heart.*16

% He *17

Habituate me to The Way of Your Statutes, please, LORD!33

how fixed upon them I’ll be until end of health and life.Hold me, please, to comprehending!34

How I’ll obey – heart fully attending, I’ll honor Your Law.Hold me to walking the path of Your Commandments, please!35

Here is where I thrill the most.Hone my heart to Your Testimonies, please, instead of to godless gain!36

Haul my eyes away from looking at rubbish, please!37

Here, on Your Way, give me life, please!Hold fast to Your Promise concerning this hired-hand of Yours, please! 38

He wholly fears Your holiness.Hide my shame, please! 39

how I fear it.How right You are in Your Judgments.Here, see how I’ve hungered for Your Precepts; 40

heap life on me, in Your righteousness, please!

& Waw*18

Will your loving-kindnesses toward me, LORD, by your salvation, according to Your Promise.*41 19

What an answer I have for one with a word of reproach for me – 42

well do I trust in Your Word.Wrest not away from my mouth the true Word;43

waiting, I have clung to Your Judgments!Well-watched-over do I keep Your Law, without end.44

Walk I in wide places, 45

without restriction because I follow Your Precepts.Witness am I of Your Testimonies before world-leaders, 46

without shame or disgrace as I do so.What joy I find in Your Commandments, 47

which I passionately desire.Worshiping You I lift my hands, in surrender to Your Commandments, 48

which I passionately desire.wondering in awe am I over Your Statutes.

} Zayin*f

Faithfully, remember,* please, Your Word to me, Your slave!49 20

Forged upon which is my faith, by You.From them comes comfort in my affliction, 50

for Your Promise gives me life.Flaunting their arrogance, the proud laugh at me; 51

from Your Law, however, I do not swerve.Fundamentally, I remember Your Judgments to me, O LORD; 52

frequent comfort they give me.Fiery fury flames in me over the evil ones forsaking Your Law.53

Flowing from Your Statutes are my folk songs as a foot-weary hobo here.54

From dusk til dawn I remember who You are, LORD;55

follow, I, Your Law.*21

Firmly, I am convinced, this has come to pass for me, 56

for I have faithfully followed Your Precepts.

( Heth*g

Choice provision are You to me, O LORD; 57

chiseled deep has been my commitment to chart my life by Your Words.Charity from You has been my constant concern; 58

choose to bestow, please, mercy upon me as Your Promise directs!Checking up on myself, I consider my ways;*59 22

challenged am I to track in Your Testimonies. Charging out, I hurried, without delay,60

channeling my actions in accord with Your Commandments. Chains of the evil clutch at me; 61

chameleon-like keeping of Your Law is not my practice, however.Cheerfully, I spring from bed in the middle of the night to praise You; 62

choruses raised due to the rightness of Your Judgments. Cheek-to-cheek I keep with those trembling at Your feet;63

choosing Your Precepts is what unites Your people.Chock full of your loving-kindness is the world, O, LORD; 64

choose, please, to teach me Your Statutes!

) Teth*h

Thoroughly good* has Your treatment been, LORD, keeping to Your Word;23 65

Thoughtful understanding and good discernment teach me, please! 66

Through and through I’ve confirmed my trust in Your Commandments.Thorn-free, before, I wandered, wayward; 67

that was then, now I stay on Your Promise.Thoroughly good are You and do good;68

these, Your Statutes, I ask You to teach me, please!Those who thrust themselves above others trash me with lies; 69

thenceforth and before, I fully obey Your Precepts.They at heart are insensible – living high on the hog; 70

thrilled am I by Your Law. Thoroughly good is it that I have been thrashed – 71

thus I discern the themes of Your Statutes.

Than gold and silver by the thousands, more precious to me is the Law of Your mouth.72

* Yod*24

Your hands crafted me and stood me up; 73

yield to me wisdom, please,yes, so that I may learn Your Commandments!

You-fearers, joy to see me, 74

yearning as I, who hopes in Your Word. Yes – I knowingly affirm Your Judgments are righteous, O LORD; 75

yes, so are the welts from my trip to Your woodshed. Yoked let me be, please, to Your loving-kindness for my good, according to Your Promise unto Your servant!76

Yielded to me let Your loving-kindness be,77

yes, so that I may be revived – Your Law is my joy.

Yanked down low let the prideful be humiliated, please – 78

yarn-spinners who have sought my harm; Your Precepts remain my fixation.

You-fearers – knowers-of-Your Testimonies – let them turn to me.79

Yielded let my heart be blameless, please – in accord with Your Statutes! 80

Yammering like an idiot don’t let me be.

, Kaph*25

Consuming hunger for Your salvation fills my soul; 81

keenly I hope in Your Word.*26

Clouded is my vision of Your Promise, crying out, 82

“Comfort – when will it come to my soul?”

Kiln-dried, brittle and cracked am I, indeed; 83

closed-minded to Your Statutes, however, I have not become.

Counting for what are my days down here? 84

Could You tell me when Your Judgment* will fall on my persecutors?*27 28

Conceited folks have dug ditches to catch me, 85

clearly contradicting Your Law. Completely faithful are all Your Commandments; 86

crafting lies, they persecute me – come rescue me, please!Kaput – in short order – they had ended it all for me; 87

kissing Your Precepts goodby was not an option, however.Kindly grant me life according to Your loving-kindness, please!88

keepsakes, then, will Your spoken Testimony* be to me.29

- Lamed*30

Lasting forever, O LORD, Your Word is lodged firmly in the heavens.*3189

Limitless is the extent of Your faithfulness; 90

long ago You put firm ground under us – *32

long-lasting, there it stands.*33

Living up to Your Judgments, they all stand to the present day – 91

legitimate servants of You are they all.

Lifeless would I be without my love for Your Law.92

Lax or clueless about Your Precepts I’ll never be; 93

literally they are how You gave life to me.

Literally, I am Yours; 94

Lo! Save me, please!Longingly have I searched out Your Precepts.

Longing for my downfall, evil men lie in wait for me; 95

lingering is my preoccupation with Your Testimonies.

Looked fully have I into the hollowness of all wholeness;96

limitless is Your Commandment,* overflowing in fullness.34

/ Mem*35

My! How I passionately desire Your Law all day long – 97

my mind turns on it throughout the day.*36

Made wiser than my enemies am I by Your use of Your Commandments – mine they are eternally.98

More encompassing than my instructors’ is my knowledge, 99

mainly because I meditate on Your Testimonies.

Masterful is my understanding, surpassing that of the learned elders,*37100

my minding of Your Precepts is the reason.

Moderated, held back from every evil path, had I kept my feet, 101

more able might I be to keep Your Words, therefore.

Moved away from Your Judgments, in no way have I, 102

my mentor and instructor You have been.

My! How delicious and sweet is Your Promise to my mouth, 103

more so than honey on the tongue!

Manifestly through Your Precepts I gain wisdom; 104

mighty is my hatred, therefore, for all faithless routes.*38

0 Nun

Noon bright is the light of Your Word for my feet – a lamp on my path.*39105

Notarized, signed and sealed is my oath to obey Your Judgments. 106

Nobody knows the trouble I’ve seen – 107

now, LORD, animate my soul, please, along the lines Your Word shows!

No strings attached, please accept what pours freely from my mouth, LORD! 108

nurture me in Your Judgments, please!

Near to danger I live every day, taking my life in my hands;109

not at all negligent of Your Law, however, am I.

Noose traps have nasty evil-doers set out for me; 110

nothing keeps me off the way of Your Precepts, however.

Not purchased, but given, I have inherited Your Testimonies, forever;111

ninth-cloud joy they give me.

Knees-bent at heart am I before You, 112

non-stop in readiness to do Your Statutes whole-heartedly, until the end.

2 Samek*40

So-so, unstable, half-hearted are those I hate; 113

singular, however, is my passionate desire for Your Law.

Safety and security mine are You; 114

solely in Your Word is my hope.

Swerve away from me all You sinners;*41115

secure with me are my GOD’S* Commandments.42

Support me according to Your Promise, please!116

So then I live;see to it, please, that I am not humiliated in my hope!

Sustain me, please!117

so I am saved; staring intently into Your Statutes is the source of my continuity.

Swept aside, have You, all who stray from Your Statutes; 118

such fraud characterizes their deceitfulness.

Slagheap-like have You ended all earth’s sinful; 119

such is the source of my passionate desire for Your Testimonies.

Standing on end is every hair on my body due to Your awesomeness; 120

standing in awe of Your Judgments am I.

3 Ayin*I

Indeed, I’ve done what is right Judgment;121

ignore me not, leaving me to those oppressing me.

Insurance – good and solid – please be for me, Your servant!122

Intercept the ability of the arrogant to exploit me.*43

Ineffectual are my eyes for Your Yeshua – Promise of Your righteousness.123

In mercy do as You will with Your house-slave, please! 124

Instruct me in Your Statutes, please!

In fact, I am Your slave; 125

introspective make me, please!If so, I’ll indicate full knowledge of Your Testimonies.

It is high time for the LORD to act – 126

ineffectual they’ve made Your Law;

In light of all this, I’ve passionately desired Your Commandments – more than gold, incomparably pure gold,127

even.

In light of all this, in every way I perceive all the Precepts as just right; 128

insincerity of every kind I find repulsive.

5 Pe*44

Profoundly prized are Your Testimonies, 129

prompting my soul, therefore, to keep them.

Passing through the portal of Your Words illuminates, 130

providing instruction to those wide open to anything.

Parting my lips, I panted; 131

parched was I for Your Commandments.

Pivot towards me, please, and impart mercy my way!132

Practical outcome is this of the Judgment passed upon those who passionately desire Your Name.

Plant my footsteps in Your Promise, please!133

Prevent any kind of evil from overpowering me.

Purchase me back from my human oppressors, please!134

Persistently, then, I preserve Your Precepts.

Present Yourself as close and pleased with Your servant, please!135

Patiently teach me Your Statutes, please!

Pouring rivers of water stream from my eyes 136

proclaiming my displeasure over those who don’t keep Your Law.

7 Tsadde*j

Excellence of righteousness* are You, LORD; 45 137

exhibiting the straight and True are Your Judgments.

Extended, have You, Your Testimonies as righteousness and faithfulness.138

Exercised to a fury am I over this: 139

extensive is the length to which my foes forget Your Words.

Exceedingly right is Your Promise, 140

explaining why I, Your hired-help, passionately desire it so greatly.

Exiled and insignificant am I; 141

Exact in my attention, I do not forget Your Precepts.

Expansive, eternal is the righteousness of Your righteousness; 142

explicitly true is Your Law.

Excessive duress and narrow straits have found me; 143

exultation in Your Commandments remains mine.

Excellent rightness of Your Testimonies is everlasting; 144

extend insight unto me, please!Extended life I’ll have, then.

8 Qoph

Quavering from the depth of my being I cried, LORD; 145

Respond, please! Securely guarded I’ll keep Your Statutes!

Quavering, I cried out;146

Rescue me, please!so that I may keep Your Testimonies safely watched over!*k

Quest before the dawn and cry, do I; 147

quarried bedrock deep in Your Word is my hope.

Quest to my eyes is the mulling over of Your Promise at each hour of night.148

Quench, please, my cry by Your loving-kindness, O LORD!149

Quicken life in me by Your Judgments, please!

Quite near come those sleaze-chasers; 150

quislings who miss Your Law by miles.

Quite close are You, LORD;*46151

quintessentially True, Your Commandments.

Quantitative certainty since the dawn of time have I in Your Testimonies;152

quake-proof, eternal are they.

9 Resh*l

Regard my grief, please, and remove me from my suffering, please!153

Remembering Your Law is my constant concern.

Rage on my behalf, please, and redeem me!154

Rejuvenate me according to Your Promise, please!

Removed far from the unrighteous is salvation,155

resulting from their refusal to inquire into Your Statutes.

Rich are Your compassions, O LORD;156

rejuvenate me according to Your Judgments, please!

Really, too many are my pursuers, my foes; 157

relaxed and negligent of Your Testimonies I don’t become, however.

Regarded, I, the treacherous ones, and was grieved – 158

refusing to keep Your Promise is the reason they are rebels.

Regard, please, how I passionately desire Your Precepts!159

Rejuvenate me, please, LORD, by Your loving-kindness!

Rock-hard certain is Your Word;*47160

reaching to eternity is each and every righteous Judgment of Yours.

: Shin*m

Shiftless princes persecute me for no cause; 161

shaken to the core, however, am I, in fearful-wonder at Your Words.

Shouting with joy am I over Your Promise – 162

shouting like one who’s just plundered a great treasure.

Sham – deception – I hate and despise; 163

shamelessly I passionately desire Your Law.

Showering You with praise seven times daily am I because of Your righteous Judgments.164

Sheer and utter peace fully envelopes those* who passionately desire Your Law;48165

sheltered from any impediment are their steps.

Shamelessly, I’ve set my heart upon Your salvation, LORD;166

shouldered faithfully have I the doing of Your Commandments.

Sharped-eyed, long has my soul stood watch for Your Testimonies; I passionately desire them167

greatly.

Sharped-eyed, long I’ve stood watch over Your Precepts and Testimonies; 168

surely, all my ways are before You.*49

; Tau*50

Tenderly draw near to You my passionate plea* , LORD.51169

Tenaciously impart wisdom unto me, please, according to Your Word!

To heart, let my petition for favor be taken, please! 170

Take me away, please, in keeping with Your Promise!

Torrents of praise, gush from my lips, 171

Testimony that You have taught me Your Statutes!

Tunefully, my tongue replies to Your Promise.*52172

Truly all Your Commandments are righteousness itself.*53

To help me, quicken Your hand – 173

Testimony that I have selected Your Precepts.

Tenaciously have I desired Your Salvation, LORD; 174

To Your Law I have responded with intense joy.

To my soul quicken life,175

To praise You, therewith, all the more!Towards my aid, let Your Judgments come.

Turned stray have I, like a lost lamb;*54176

Track down Your servant, please!testament that I do not forget Your Commandments.

Commentary*1 “The Way” points to a key element of Ps. 1 which introduces a central theme of the entire Book One of

the Psalms: the way of the righteous in contrast to the way of the wicked.*2 Law (Torah) and its seven main synonyms (Promise, Statues, Precepts, Commandments, Word,

Testimonies, and Judgments) are capitalized in this paraphrase to make their careful distribution anddeliberate use easier to recognize and contemplate. “The Way” is also capitalized.

*3 Twenty-four times in this psalm (twelve in the first half – vv.1-90 – and twelve in the second half –vv.91-175) God is addressed by His name, Yahweh – shown by writing LORD in small capitals. Only onceis He referred to by any other name (Elohim, in v.115).

*4 Those walking in the Lord’s way are in the plural, whereas the man of Ps. 1 is in the second personsingular. Ps. 119 switches to the first person singular for the righteous after this verse, returning to thirdperson plural only once (in verse 165). Strikingly, Ps.119 does not mention the temple, Jerusalem, orother aspects of corporate worship – indicating possible authorship during or after the Babylonian exile.

*5 Verse 3 uses “way” (derek) instead of another Torah synonym. The poet uses “the way” eight times as aTorah synonym by the fifth stanza, and then no more. “Way” is also used to describe the behavior of therighteous four times (vv.5, 26, 59, and 168) and once to describe unrighteous action (“the way of deceit”,v.29). All of these allude to Ps.1.

*6 Only seven times is a Torah word (not including The Way) used as an initial word (vv 8, 15, 16, 86, 91,102, & 104), but never is the first letter of the Torah word the acrostic letter – always a prefix of some sortis the first letter. The poet seems to have carefully crafted the acrostic so as not to compromise substancefor the sake of structure.

*7 The singular absence of the word “Law” (Torah) in this stanza is perhaps intended to keep the stanza frombeing heavy-handed in the focus upon Torah in the thesis question of verse 9. Only one other word isabsent from only one stanza – Judgment (not found in Teth).

*8 William Soll argues that this whole sentence can be read as a question, instead of a question and answer(as is common in translations). Further evidence is that the second half is a phrase and not a clause. Thisthesis question is another allusion to Ps.1:1-3. The Interlinear Bible is the one translation consulted forthis paraphrase which translated this verse as an unanswered question. Dr. George J. Zemek, however, acknowledges that even the question and answer translation does not change the fact that “the question...isnever fully answered in the psalm.” (Soll, as quoted in Zemek 85).

*9 Thirty-six times the Septuagint uses a form of the word logos for a Torah word – and with far too even adistribution to be coincidental. These are shown by underlining the word (either “Word” or “Promise”). A close reading of the first chapter of John’s Gospel seems to suggest that the Gospel writer was familiarwith the Septuagint’s use of the word logos in Ps. 119. See O’Connell’s article for further evidence ofJohn’s familiarity with the LXX of Psalm 119.

*10 Sixty of the seventy-eight petitions (78%) are imperatives – respectfully commanding God to act. Thefairly even distribution of these imperative petitions (twenty-nine in the first half, thirty-one in the secondhalf), as well as their frequency and boldness are worth noting.

*11 Verse 16, the last sentence of the Beth stanza, is the first time (of six) that a sentence contains two Torahwords. The others are: v43 & v48 (both Waw), v160 (Resh), v168 (Shin) and v172 (Tau).

*12 The unrighteous are plural, while the righteous speaker is singular – another allusion to Ps.1 and BookOne of the Psalms where a righteous one is frequently in contrast to the many unrighteous.

*13 The allusion to Genesis 2:7 is unmistakable and sufficiently rich to warrant so blatant an addition as“Genesis-Creator” in this paraphrase.

*14 Derek, “way”, is used five times as the first word (three times for God’s way, twice for man’s) in thisstanza, alluding clearly to Ps.1.

*15 William Moran offers an interpretation of the main verb in v.28 which makes quite plain the delightfulparallelism the poet developed in these two lines. This paraphrase has sought to maintain evidence ofparallelism wherever possible.

*16 If one counts “the way” (derek) as a Torah word, then the Daleth stanza is the first to use eight synonymsfor Torah. Only four stanzas use all eight Torah words: Waw, Yod, Kaph, & Pe. The eight Torah words

are evenly, yet without pattern, distributed throughout the twenty-two stanzas. Many have tried todetermine a hidden reason behind the clearly intentional distribution – to no avail. The poet seems to havebeen intent upon an even distribution of the words, without falling into a pattern. This seems to have beendone so as to make clear that the meaning is to be found in the thoughtfully crafted content – not inintricate patterns of distribution.

*17 The He stanza is the only one in which every verse contains a petition.*18 Each line of the Waw stanza begins with the word “and” + a word unique to each line (few Hebrew words

begin with Waw).*19 This stanza is the first to use all 8 Torah words – only five stanzas are crafted in this way (Waw, Heth,

Yod, Kaph, and Pe). However, the Waw stanza is the only one to use all eight Torah words while alsousing two of them more than once:“Word” (vv 42, 43) and “Commandments” (vv 47, 48).

*20 Three times “remember” is the first word of the Zayin stanza (vv 49, 52, and 55): the “remember stanza”,one might call it.

*21 The Zayin stanza uses the word Law (Torah) three times – the only Torah word to be used more thantwice in a stanza. The emphasis apparently is “remember the Law!”

*22 The Heth stanza – the eighth – is the only one to use all eight Torah words and “the way” (derek), onetime each. In a poem elaborately weaving eight synonyms for Torah, this is more than coincidence.

*23 The Teth stanza uses “good” as an initial word four times.*24 The Yod stanza uses all eight Torah words, one in each sentence.*25 The Kaph stanza uses all eight Torah words, one in each sentence.*26 Seven of the eight verses in the Kaph stanza contain lament, with some petition and only one statement of

adoration (v.86, first clause). Lament is common in this psalm (eighty of the 342 clauses – more thantwenty-three percent) but no other stanza contains so much lament and so little of anything else.

*27 This is the first of four times in which “judgment” is singular. The other times are vv. 121, 132, & 160.*28 These two questions, plus the quoted question in v.82, are the only questions, other than the thesis

question of v.9, in this psalm. Taken together, these four questions encompass much that deeply troubledthe poet, and which troubles humans, in general.

*29 This is the only place in the poem where “Testimony” is singular.*30 The Lamed stanza alludes frequently to Ps.19, in which God’s creation and His Law are praised for

effectually serving Him and the psalmist expresses his desire to do the same.*31 Every sentence of the Lamed stanza is adoration, with only one petition – the cry for salvation in v.94.*32 This sentence is the first (of only two) which contains no Torah words; in content it clearly alludes to

Ps.19 (as does v.91). The other sentence without a Torah synonym is verse 122. (See note 43.)*33 The end of v90 marks the exact center point of the 342 clauses in the poem – 171 at this end of thought

and 171 clauses after it. The first half ends and the second half begins, therefore, in eloquent summary oftwo-thirds of the argument of Ps.19 (the works and the word of God are His faithful servants), implyingquite strongly, then, the concluding cry of that psalm: “Let the words of my mouth and the meditation ofmy heart be acceptable in thy sight, O LORD, my strength and my redeemer.” The cry for salvation in v.94, thus becomes all the more compelling: O LORD, save me, so I may serve you!

*34 This is the only time “Commandment” is singular in Ps.119.*35 The Mem stanza is one of two without a single petition. The other is the next-to-last, Shin. The absence

highlights the seemingly deliberate placing of the petitions, with variety, once again, the pattern. Followers of God ought to petition God, frequently, but prayer must be more than petition.

*36 All eight sentences of the Mem stanza contain praise (adoration) – the only stanza so structured.*37 “Greater than...” is used three times as an initial word in the Mem stanza.*38 The Mem stanza is unique in its absent of lament. Coming so soon after the central questioning cries and

references to Ps.19, it seems that the psalmist is saying that at the heart of words that are pleasing to theLord are petition, lament and adoration. Lament and petition will end; adoration will not.

*39 The first line of the Nun stanza is perhaps the best known of the psalm, and appropriately so, for thisstanza is marked by confident realism – clear-eyed vision of God’s good word in an evil world.

*40 The Samek stanza is marked by frequent contrast between the unrighteous and the righteous – a return tothe theme of the early stanzas and their allusion to Ps.1 and Book One of the Psalms.

*41 Strikingly, this is the only time where the speaker turns from his address to God and, instead, speaksdirectly to the unrighteous.

*42 God is consistently referred to by His intimate name “YHWH” (Jehovah), except for this once, when thespeaker is speaking to the ungodly, and names the Lord as “my God” (Elohim).

*43 This sentence (verse 122) is the second (of only two – the other is v.90) to contain no Torah word. Itserves, perhaps, as a summary of the psalmist’s many petitions, expressing the urgency of his need forGod. In the absence of a Torah synonym the need for God’s intervention is most plainly seen.

*44 The Pe stanza uses all eight Torah words, one in each sentence.*45 The Tsadde stanza uses “righteous” five times: three times as the initial word.*46 The speaker of the poem addresses God by His intimate name “YHWH” (Jehovah) a total of twenty-four

times in the poem, but only here, in the Qoph stanza, does he do so three times within one stanza, showingmost clearly the portrait Ps.119 gives of a worshiper before the LORD who has made Himself known byHis intimate name.

*47 Resh is the only stanza in the Septuagint in which three words are translated as logos. Also, three times,the speaker boldly asks the LORD to give him life (paraphrased as “rejuvenate me”). This stanza, inparticular, makes John’s choice of the word logos for the introduction of his Gospel seem quiteappropriate for a person familiar with Ps. 119, which he could well have been.

*48 Breaking from the first-person singular, the righteous are in the third-person plural once again. These fewlines, and the placement of Ps.119 before the communal “Psalms of Ascent” (Ps.120-134) serve as a small(but significant) counterbalance to the overwhelming emphasis in Ps.119 upon the individual’srelationship with God. That one must not emphasize the individual nature of faith to the absence of thecorporate seems to be the message of so subtle an inclusion of the plural at the beginning and end of thepsalm. Reading the Songs of Ascent alongside Ps.119 is also rewarding meditation and study, for whichKirsten Nielson also argues in her article, (see bibliography).

*49 Shin is the second of two stanzas with no petitions. Just as lament will end, so too, apparently, willpetitions. The worshiper’s involvement through prayerful petition is a means by which God accomplishesHis will on earth, but prayer need not always be petition.

*50 Six of the eight verses of the Tau stanza have petitions in the imperative, the second of two stanzas sostructured (the other is Yod).

*51 Six of the initial words in the Tau stanza are feminine forms of a verb due to the feminine nouns whichserve as the subjects for these sentences. The submissive, responsive nature of faith due to the initiatingwork of God seems reasonable interpretation of such an apparently deliberate choice by the psalmist.

*52 That the Septuagint uses logos thirty-six times (eighteen times for the word imrah (promise) and eighteentimes for the word dabar (word)) suggests a reasons for John beginning his Gospel with “In the beginningwas the Word...in Him was life and that life lights the way for every man” (John 1:1 & 4) Christ’sdisciples certainly grasped it: “Lord, to whom shall we go? You have the words of life.” (John 6:68) Asthe final line of the psalm indicates, God saves those who remember His Word is life.

*53 Verse 172 is the last of six verses in this poem to contain two Torah words (The others are vv. 16 (Beth), v43 & v48 (both Waw), v160 (Resh), and v168 (Shin)). The deliberately even distribution (see chart, inAppendix A) of the eight Torah words, done so as to avoid pattern, seems to have been intended toimpress upon the reader that the marvel of the poem is not the technical challenge of an eightfold acrosticbut the Torah that defies containment within the limited patterns of human thought. The poet desires thatwe sit in wonder and attention before the very Word of God.

*54 The metaphor of a lost sheep for a believer is one picked up elsewhere in scripture. John 10:1-28 seemsparticularly rich for contemplation of links between the life of Christ and Psalm 119. Replacing all theTorah synonyms with the name of Christ Jesus and making only minor alterations of the text providesexcellent material for such meditation and prayerful contemplation. See Appendix D.

End Notes*a Each stanza contains eight sentences: 130 of them are formed by two clauses (two independent, or one

independent plus a dependent); twenty-eight have only one clause, and eighteen have three clauses(independent, dependent, or a mix of both) for a total of 342 clauses. In this paraphrase, each clause isgiven a line. The lengthy single clause of verse 9 is indented for the sake of clarity.

*b In this paraphrase, verbs in the imperfect tense have been put into the simple present tense except for thefew times where the simple future tense is obviously best. In Hebrew poetry, the imperfect does not lenditself easily to certain translation into the time frames indicated by the English present and future tenses.Readers may find it helpful to read all simple present tense verbs again, switching them to the future tocatch more fully the Hebrew emphasis that the action is incomplete.

*c Ps 119 petitions God seventy-eight times. Underlined verse numbers indicate clause(s) with petition.*d Thirty-six times the Septuagint uses a form of the word logos for a Torah word. These are shown by

underlining the word (either Word or Promise). *e Sixty of the seventy-eight petitions (78%) are imperatives – commanding God to act. These are shown in

this paraphrase by adding the word “please” to the request and punctuating it with an exclamation mark.*f Zayin, the seventh letter in the Hebrew alphabet is equivalent to “z”, which is relatively rare in English.

[f], sixth in the English alphabet (a sound absent in Hebrew), serves as substitution in this paraphrase.*g English lacks this Hebrew sound, but “ch” is a common substitution.*h In Hebrew, Teth is pronounced as either [t] or [th]. The voiced or unvoiced form of “th” are used as

equivalent in this paraphrase.*I Ayin is a sound not found in the English alphabet; the short [I] sound in English, however, has a

pronounced glottal stop before it and is used as a substitute in this paraphrase.*j [ts] is not an initial sound in English, although it is a mid or final sound. “Ex” is used in this paraphrase as

a substitution.*k Due to the constraints of using words beginning with the letter “q”in the paraphrase of this stanza, all

three clauses of these two verses do not begin with the letter “q”. However, the three were paraphrased tobegin with consecutive English alphabet letters “q”, “r”, and “s”.

*l The Hebrew sound of the letter Shin is either [s] or [sh]; however, in this paraphrase, since “s” was used

for Samek, “sh” is used for Shin.

Appendix A:The 8 Torah Words & Their Distribution in Sentences of Psalm 119's 22 Stanzas:

Torah synonym Hebrew used highest frequency 1 2 3 4 5 6 7 8ndst rd th th th th th

Word dabar 23x 11x in 1 (47.8%)st 11 4 4 1 1 0 0 2

Promise imrah 19x 14x in 2 – 4 (73.7%) 1nd th 6 3 5 1 2 1 0

Commandments mitsvah 22x 4x in 3 , 7 & 8 (18.2%each )rd th th 1 3 4 2 1 3 4 4

Judgments mishpat 23x 7x in 4 (30.4%) 2 1 3th 7 2 3 3 2

Law torah 25x 12x in 5 & 6 (48% total) 4 2 2 2th th 7 5 1 2

Precepts piqudim 21x 18x in 5 -8 (85.7% total)th th 0 0 1 2 5 4 4 5

Testimonies edah 23x 11x in 7 & 8 (47.8% total) 1 3 2 1 2 3th th 6 5

Statutes choqqim 22x 6x in 8 (27.3%) 2 1 3 3 2 2 3th 6

178x a Torah synonym is used 22 20 22 23 21 22 22 26

Appendix B:

Summary of elements evenly distributed without strict pattern throughout Ps. 119.

The Eight Torah synonyms: 1. The psalm has a total of 178 uses of Torah synonyms (two more than the formula 22 x 8). 2. The psalm uses the eight Torah synonyms eighty-nine times in each half of the psalm. 3. Synonyms are used throughout the stanzas, but each predominates in one sentence (See Appendix A).

However, not a single one of the stanzas uses all eight of the synonyms in the average order. 4. Although most of the Torah synonyms appear throughout the eight sentences of the stanzas, three do

not: Precepts (piqudim) is not found in the first or second sentences; Word (dabar) is completelyabsent from the sixth and seventh sentences, and Promise (imrah) is never found in the last sentence. See Appendix A.

5. In each half of the psalm, six Torah synonyms are absent from one or more stanzas, with each Torahsynonym being absent at least once. See Appendix C.

6. Although all eight of the Torah synonyms appear in each half of the psalm, only Word, Law andPrecepts are roughly equal in their distribution (Word appearing 12x in the first half and 11x in thesecond half; Law appearing 13x in the first half and 12x in the second; Precepts appearing 10x in thefirst and 11x in the second). Statutes is the most unequally distributed synonym (appearing 14x inthe first half and only 8x in the second half). See Appendix C.

7. The first half of the psalm uses four Torah synonyms multiple times in a stanza (Word 3x,Commandments 2x, Law 2x, Statutes 3x), while the second half uses the other four multiple times(Promise 2x, Judgments 2x, Precepts 2x, Testimony 3x). See Appendix C.

8. Eighty-eight times the Torah synonym appears in the first clause of a two clause verse & 90 timeselsewhere: twenty-nine times in the verse’s single clause; forty-seven times in the second of amultiple clause verse, and fourteen times in the third clause (no verse in the psalm has more thanthree clauses).

9. A key word from the first book of the psalms (Pss 1 - 41) “The way” (derek) is used as a Torah synonym eight times in the first five stanzas, & then is used no more as a Torah synonym (it is usedtwice to describe the ways of man, in v. 59 & v. 168).

10. Only five stanzas use all eight Torah synonyms, but only one (Heth) uses all eight only once, anduses derek (“The way”). That this is the eighth stanza seems more than coincidental.

11. Only seven times is a Torah word (not including The Way) used as an initial word (vv 8, 15, 16, 86,91, 102, & 104), but never is the first letter of the Torah word the acrostic letter – always a prefix ofsome sort is the first letter.

12. All eight of the Torah synonyms are used in ways which defy strict pattern:a. Promise is used 19x, 1x “the Promise of Your righteousness” instead of “Your Promise” (18x)

b. Word is used 23x: 16x singular (Your Word); 5x plural “Your Words”, and 2x “the Word” (of ...).

c. Statutes is used 22x but 1x the word is the feminine form of the word “in Your Statutes”.

d. Commandments is used 22 times: 21x plural; 1x singular “Your Commandment” and 1x the plural does not

use the possessive 2 person “your” and instead reads “Commands of my God”.nd

e. Judgments is used 23x: 19x plural, 4x singular; 19x with 2 person possessive suffix “Your”, 4x without.nd

f. Testimonies is used in the most varied and complex way, a total of 23x:

I. 21x with suffix of 2 person possessive “Your”; 1x 3 person masculine, singular “His”, & 1x as “thend rd

Testimony of Your mouth;

ii. 22x plural, 1x singular;

iii. 14x spelled one way (with an “a”), 9x spelled another (with a “u”).

g. Precepts is used 21x: 20x as “Your Precepts”, 1x as “the Precepts”.

h. Law used 25x: 2x as “The Law”, 23x as “Your Law”.

Rhetorical elements:13. Negations – there are a total of thirty-three uses of negation, with seventeen in the first half & sixteen

in the second half.14. Each half of the psalm has thirty-nine petitions.15. The first half (vv. 1-90) has twenty-nine of the thirty-nine as imperatives; the second half (vv. 91-

176) has thirty-one of the thirty-nine petitions as imperatives.Names of God:

16. Twenty-four times God is addressed as YHWH, twelve times in each half.17. Only one stanza uses YHWH three times, while five do not use the name.18. Once, when the speaker addresses sinners, God is referred to as Elohim.

Content:19. Words of adoration are found throughout the psalm in all twenty-two stanzas.20. Declarations of the believer’s commitment to God are found in all twenty-two stanzas.21. Words of lament are found in all but one stanza (Mem).22. Petitions are found in all but two stanzas (Mem & Shin).23. Confession of sin/failure is found in thirteen of the twenty-two stanzas (unevenly distributed – nine of

eleven stanzas in the first half have confession, while only four of eleven stanzas in the second halfhave such confession.

LXX translation:24. The translators of the LXX apparently sought to make clear in Greek the deliberate

distribution of Torah synonyms in Ps. 119 by means of a fairly even distribution of the word logosthroughout the psalm. Thirty-six times logos is used: Twenty times in the first half, sixteen times inthe second half. More importantly, eighteen times logos is used for dabar (word) & eighteen timesfor imrah (promise). These apparent emphasis upon logos is perhaps an underappreciated reason forJohn’s use of the word in the introduction of his Gospel.

Conclusion:What does such a list lead a careful reader to conclude? At first the approximation of pattern without fallinginto formulaic structure nearly maddens the attentive reader. What is the psalmist doing, if not trying to drivethe careful reader to distraction by this use of order without formula? As a creative creature he is marvelingupon the wonder of God’s expressive works. As the central concept of the psalm states: “Limitless is theextent of Your faithfulness/long ago You put firm ground under us – / long-lasting, there it stands.” Thewitness of God’s creation is eloquent testimony to His character. Romans 1:20 argues much the same: “Forsince the creation of the world His invisible attributes are clearly see, being understood by the things that aremade, even His eternal power and Godhead...”. And as a creative work of the Creator, the psalmist isreflecting the very character of God in his poetic work. Both Creator and creative creature use patterns in away that reveals a great truth:

“Order without uniformity” fairly concisely summarizes the creative genius of God. “Each according to itskind” and yet within each kind a range of diversity nearly to boggle the mind! Human fingerprints are a well-known feature of creation that is orderly but without uniformity. DNA evidences similar order withoutuniformity, as do other aspects of creation (snowflakes in their crystalline structures, for example). Unlike theefforts of man, God does not fit individuals into formulas. God’s “formulas” create individuals, each a uniqueexpression of His endless creativity.

The psalmist of Psalm 119 has created a similar creation: 178 uses of Torah synonyms without once fallinginto simplistic formulaic predictability (which, unfortunately, previous generations of scholars have attemptedto force the psalm to follow through seemingly endless emendations to so-called “scribal errors”). Theevidence for such errors has been tenuous at best, and ignores the evidence of the whole, namely, that theWord of the Lord is marvelous, calling each individual into a life of faith that is wonderfully ordered butnever predictable, never formulaic, never uniform! When a believer comes to the Living Word of God, Hewill be transformed into the likeness of the very image of God, and yet He will not be forced into a mold. Thetestimony is eloquent – the uniqueness of the individual creation of an endlessly creative God of order and

beauty. This thematic emphasis seems to best account for such an extensive exercise of order withoutpredictable pattern noted by even a cursory examination of the structure and content of the psalm. “Great andmarvelous are your works, O Lord God, the Almighty” (Revelation 15:3). A worshiper of that God crafted apsalm of eloquent reflection of such marvelous work. It is high time more of God’s followers join inmarveling through the words of this psalm.

Appendix CPresence or absence of the Torah synonyms throughout the stanzas of Ps. 119.

Stanza Word Promise Command-

ments

Judg-

ment

Law Precepts Testi-

mony

Statutes # syn. Way

Aleph 1x 1x 1x the 1x 1x his 2x 7/6 +2

Beth 2x 1x 1x 1x 1x 1x 2x in (f) 9/7 +1

Gimel 1x 2x 1x 1x 2x 1x 8/6

Daleth 2x 1x 1x 1x 1x 1x 1x 8/7 +3

He 1x 1x 1x 1x 1x 1x 1x 7/7 +2

Waw 2x the 1x 2x 1x 1x 1x 1x 1x 10/8

Zayin 1x the 1x 1x 3x 1x 1x 8/6

Heth 1x pl 1x 1x 1x 1x 1x 1x 1x 8/8 (+1)

Teth 1x 1x 1x 2x, 1x

the

1x 2x 8/6

Yod 1x 1x 1x 1x 1x 1x 1x 1x 8/8

Kaph 1x 1x 1x 1x sing 1x 1x 1x the

sing

1x 8/8

1 half 12x 8x 12x 10xst 13x 10x 10x 14x 89 8x

Lamed 1x 1x sing 1x 1x 2x 1x 7/6

Mem 1x 1x 1x 1x 1x 2x 1x 8/7

Nun 2x 2x 1x 1x 1x 1x 8/6

Samek 1x 1x 1x (of my

God)

1x 1x 1 1x 2x 8/7

Ayin 1x (the) 1x 1x sing 1x 1x the 1x 1x 7/7

Pe 1x pl 1x 1x 1x sing 1x 1x 1x 1x 8/8

Tsadde 1x pl 1x 1x 1x 1x 1x 2x 8/7

Qoph 1x pl 1x 1x 1x 1x 2x 1x 8/7

Resh 1x 2x 2x

1sing

1x 1x 1x 1x 9/7

Shin 1x pl 1x 1x 1x 2x 1x 2x 9/7

Tau 1x 2x 2x 1x 1x 1x 1x 9/7

2 half 11x 11x 10x 13xnd 12x 11x 13x 8x 89 0x

Totals 23x 19x 22x 23x 25x 21x 23x 22x 178 8x

Appendix D – Jesus in Psalm 119.

! Aleph

Are blessed, the blameless in Christ Jesus,1

all who walk within Christ Jesus, the LORD;Are blessed, all those keeping Christ Jesus,2

all who inquire whole-heartedly of Him.Also, absolutely free of crookedness have been their actions,3

as they walk along His side in Christ Jesus.Absolutely, You have commanded Your Christ Jesus – to be kept diligently.4

Aligned towards You, oh that all my ways were, obeying Christ Jesus.5

Appropriately unashamed then I’d be, 6

able to look You in the eye through the lens of Christ Jesus.Alleluia – pure and heartfelt thanks I offer to You 7

as I align myself with Christ Jesus.As permanent as Christ Jesus, so firm is my purpose to obey;8

abandon me – absolutely – no!

v Beth

By what means can a young man become blameless in his path, to keep to the beacons found in Christ Jesus?9

Beat by beat, my heart has pulsed with desire for You – 10

better not allow me to wander from Christ Jesus!Bosom-deep I’ve buried Christ Jesus11

because I don’t want to break Your heart by sinning against You.Blessed are You, LORD;12

being my right-hand guide – please instruct me in Christ Jesus!By my own lips, have I proclaimed Christ Jesus fully.13

Bountifully in The Way of Christ Jesus I’ve rejoiced, richly blessed.14

Bound up in deep thought, I focus upon Christ Jesus;15

beholding Your actions, I consider them closely.By Christ Jesus am I bedazzled and awestruck, 16

but absent-minded about Christ Jesus I am not.

# GimelGrant, please, that I, Your servant, live! 17

Guarded safely will I keep Christ Jesus.Give me open eyes, please, 18

given so I may gaze upon the beauty of Christ Jesus!Guest-worker am I on this earth;19

guarded in secrecy don’t keep Christ Jesus from me. Grinds and grates in my soul my need for Christ Jesus 24/7.20

Grandiose ones You’ve roundly rebuked, 21

got-cursed-ones who wandered from Christ Jesus.Gather up and rid me of grief and ridicule, please! 22

Guarded safe has Christ Jesus been with me.

Government leaders, even, sit and arrogantly have a go at me;23

Galvanized as Your servant, I contemplate Christ Jesus.Guiding men of counsel is Christ Jesus, my joy, even.24

$ Daleth Dust-bound in soul, breath life into me again, please, Genesis-Creator, doing as Christ Jesus indicates.25

Declared I, my ways to You,26

definitely You’ve responded;do help me discern Christ Jesus, please!Drive home to me The Way of Christ Jesus, please!27

Dedicatedly, then, do I voice contemplative praise of Your displayed wonders.Down in the dumps and grief-stricken is my soul; 28

develop me, build me up, according to Christ Jesus, please!Do away with the way of deceit in me, please!29

Deal benevolently with me by Christ Jesus, please!Destination chosen, I’m on The Way of truth; 30

determinedly I’ve counted Christ Jesus as uniformly fit.Dearly have I held fast to Christ Jesus;31

Don’t humiliate me, LORD.Devoutly I pursue The Way of Christ Jesus;32

deepened and accepting You make my heart.

% He

Habituate me to The Way of Christ Jesus, please, LORD!33

how fixed upon Him I’ll be until end of health and life.Hold me, please, to comprehending!34

How I’ll obey – heart fully attending, I’ll honor Christ Jesus.Hold me to walking the path of Christ Jesus, please!35

Here is where I thrill the most.Hone my heart to Christ Jesus, please, instead of to godless gain!36

Haul my eyes past gazing at rubbish, please!37

Here, on Your Way of Christ Jesus, give me life, please!Hold fast to what Your Christ Jesus says concerning this hired-hand of Yours, please! 38

He wholly fears Your holiness.Hide my shame, please! 39

how I fear it.How righteous You are in Christ Jesus.Here, see how I’ve hungered for Christ Jesus; 40

heap life on me, in Your righteousness, please!

& WawWill your loving-kindnesses toward me, LORD, by your salvation, according to Christ Jesus.41

What an answer I have for one with a word of reproach for me – 42

well do I trust in Christ Jesus.Wrest not away from my mouth the true Word – Christ Jesus;43

waiting, I have clung to Christ Jesus!Well-watched-over do I keep Christ Jesus, without end.44

Walk I in wide places, 45

without restriction, because I follow Christ Jesus.Witness am I of Christ Jesus before world-leaders, 46

without shame or disgrace as I do so.What joy I find in Christ Jesus, 47

whom I passionately desire.Worshiping You I lift my hands, in surrender to Christ Jesus, 48

whom I passionately desire.wondering in awe am I over Christ Jesus

} ZayinFaithfully, remember, please, Christ Jesus’ words towards me, Your slave!49

Forged upon whom is my faith, by You.From him comes comfort in my affliction, 50

for Christ Jesus gives me life.Flaunting their arrogance, the proud laugh at me; 51

from Christ Jesus, however, I do not swerve.Fundamentally, I remember Christ Jesus, O LORD; 52

frequent comfort He gives me.Fiery fury flames in me over the evil ones forsaking Christ Jesus.53

Flowing from Christ Jesus are my folk songs as a foot-weary hobo here.54

From dusk til dawn I remember who You are, LORD;55

follow, I, Christ Jesus.Firmly, I am convinced, this has come to pass for me, 56

for I have faithfully followed Christ Jesus.

( HethChoice provision are You to me, O LORD; 57

chiseled deep has been my commitment to chart my life by Christ Jesus.Charity from You has been my constant concern; 58

choose to bestow, please, mercy upon me as Christ Jesus directs!Checking up on myself, I consider my ways;59

challenged am I to track in Christ Jesus. Charging out, I hurried, without delay,60

channeling my actions in accord with Christ Jesus. Chains of the evil clutch at me; 61

chameleon-like keeping to Christ Jesus is not my practice, however.Cheerfully, I spring from bed in the middle of the night to praise You; 62

choruses raised due to the rightness of Christ Jesus. Cheek-to-cheek I keep with those trembling at Your feet;63

choosing Christ Jesus is what unites Your people.Chock full of your loving-kindness is the world, O, LORD; 64

choose, please, to teach me Christ Jesus!

) Teth

Thoroughly good has Your treatment been, LORD, keeping to Christ Jesus; 65

Thoughtful understanding and good discernment teach me, please! 66

Through and through I’ve confirmed my trust in Christ Jesus.Thorn-free, before, I wandered, wayward; 67

that was then, now I stay upon Christ Jesus.Thoroughly good are You and do good;68

this Christ Jesus, I ask You, teach me, please!Those who thrust themselves above others trash me with lies; 69

thenceforth and before, I fully obey Christ Jesus.

They at heart are insensible – living high on the hog; 70

thrilled am I by Christ Jesus. Thoroughly good is it that I have been thrashed – 71

thus I discern the themes of Christ Jesus. Than gold and silver by the thousands, more precious to me is Christ Jesus, Your very mouth.72

* Yod Your hands crafted me and stood me up; 73

yield to me wisdom, please,yes, so that I may learn Christ Jesus!

You-fearers, joy to see me, 74

yearning as I, who hopes in Christ Jesus. Yes – I knowingly affirm Christ Jesus is righteous, O LORD; 75

yes, so are the welts from my trip to Your woodshed. Yoked let me be, please, to Your loving-kindness for my good, according to Christ Jesus, given unto Your servant!76

Yielded to me let Your loving-kindness be,77

yes, so that I may be revived – Your Christ Jesus is my joy.

Yanked down low let the prideful be humiliated, please – 78

yarn-spinners who have sought my harm; Your Christ Jesus remains my fixation.

You-fearers – knowers-of-Christ Jesus – let them turn to me.79

Yielded let my heart be blameless, please – in accord with Christ Jesus! 80

Yammering like an idiot don’t let me be.

, KaphConsuming hunger for Your salvation fills my soul; 81

keenly I hope in Christ Jesus.

Clouded is my vision of Christ Jesus, crying out, 82

“Comfort – when will it come to my soul?”

Kiln-dried, brittle and cracked am I, indeed; 83

closed-minded to Christ Jesus, however, I have not become.

Counting for what are my days down here? 84

Could You tell me when Christ Jesus will fall on my persecutors?

Conceited folks have dug ditches to catch me, 85

clearly contradicting Christ Jesus. Completely faithful is Christ Jesus; 86

crafting lies, they persecute me – come rescue me, please!Kaput – in short order – they had ended it all for me; 87

kissing Christ Jesus goodby was not an option, however.Kindly grant me life according to Your loving-kindness, please!88

keepsake, then, will Christ Jesus be to me.

- Lamed

Lasting forever, O LORD, Christ Jesus is lodged firmly in the heavens.89

Limitless is the extent of Your faithfulness; 90

long ago You put firm ground under us – long-lasting, there it stands.

Living up to Christ Jesus, they all stand to the present day – 91

legitimate servants of You are they all.

Lifeless would I be without my love for Christ Jesus.92

Lax or clueless about Christ Jesus I’ll never be; 93

literally they are how You gave life to me.

Literally, I am Yours; 94

Lo! Save me, please!Longingly have I searched out Christ Jesus.

Longing for my downfall, evil men lie in wait for me; 95

lingering is my preoccupation with Christ Jesus.

Looked fully have I into the hollowness of all wholeness;96

limitless is Christ Jesus, overflowing in fullness.

/ Mem

My! How I passionately desire Christ Jesus all day long – 97

my mind turns on it throughout the day.

Made wiser than my enemies am I by Christ Jesus – mine He is eternally.98

More encompassing than my instructors’ is my knowledge, 99

mainly because I meditate on Christ Jesus.

Masterful is my understanding, surpassing that of the learned elders,100

my minding of Christ Jesus is the reason.

Moderated, held back from every evil path, had I kept my feet, 101

more able might I be to keep Christ Jesus, therefore.

Moved away from Christ Jesus, in no way have I, 102

my mentor and instructor You have been.

My! How delicious and sweet is Christ Jesus to my mouth, 103

more so than honey on the tongue!

Manifestly through Christ Jesus I gain wisdom; 104

mighty is my hatred, therefore, for all faithless routes.

0 Nun

Noon bright is the light of Christ Jesus for my feet – a lamp on my path.105

Notarized, signed and sealed is my oath to obey Christ Jesus. 106

Nobody knows the trouble I’ve seen – 107

now, LORD, animate my soul, please, along the lines Christ Jesus shows!

No strings attached, please accept what pours freely from my mouth, LORD! 108

nurture me in Christ Jesus, please!

Near to danger I live every day, taking my life in my hands;109

not at all negligent of Christ Jesus, however, am I.

Noose traps have nasty evil-doers set out for me; 110

nothing keeps me off the way of Christ Jesus, however.

Not purchased, but given, I have inherited Christ Jesus, forever;111

ninth-cloud joy He gives me.

Knees-bent at heart am I before You, 112

non-stop in readiness to keep Christ Jesus whole-heartedly, until the end.

2 Samek

So-so, unstable, half-hearted are those I hate; 113

singular, however, is my passionate desire for Christ Jesus.

Safety and security mine are You; 114

solely in Christ Jesus is my hope.

Swerve away from me all You sinners;115

secure with me is my GOD’S Christ Jesus.

Support me according to Christ Jesus, please!116

So then I live;see to it, please, that I am not humiliated in my hope!

Sustain me, please!117

so I am saved; staring intently into Christ Jesus is the source of my continuity.

Swept aside, have You, all who stray from Christ Jesus; 118

such fraud characterizes their deceitfulness.

Slagheap-like have You ended all earth’s sinful; 119

such is the source of my passionate desire for Christ Jesus.

Standing on end is every hair on my body due to Your awesomeness; 120

standing in awe of Christ Jesus am I.

3 Ayin

Indeed, I’ve done what is right in Christ Jesus;121

ignore me not, leaving me to those oppressing me.

Insurance – good and solid – please be for me, Your servant!122

Intercept the ability of the arrogant to exploit me.

Ineffectual are my eyes for Your Salvation – Christ Jesus of Your righteousness.123

In mercy do as You will with Your house-slave, please! 124

Instruct me in Christ Jesus, please!

In fact, I am Your slave; 125

introspective make me, please!If so, I’ll indicate full knowledge of Christ Jesus.

It is high time for the LORD to act – 126

ineffectual they’ve made Christ Jesus;

In light of all this, I’ve passionately desired Christ Jesus – more than gold, incomparably pure gold, even.127

In light of all this, in every way I perceive Christ Jesus as just right; 128

insincerity of every kind I find repulsive.

5 Pe

Profoundly prized is Christ Jesus, 129

prompting my soul, therefore, to keep Him.

Passing through the portal of Christ Jesus illuminates, 130

providing instruction to those wide open to anything.

Parting my lips, I panted; 131

parched was I for Christ Jesus.

Pivot towards me, please, and impart mercy my way!132

Practical outcome is this of Christ Jesus ruling over those who passionately desire Your Name.

Plant my footsteps in Christ Jesus, please!133

Prevent any kind of evil from overpowering me.

Purchase me back from my human oppressors, please!134

Persistently, then, I preserve Christ Jesus.

Present Yourself as close and pleased with Your servant, please!135

Patiently teach me Christ Jesus, please!

Pouring rivers of water stream from my eyes 136

proclaiming my displeasure over those who don’t keep Christ Jesus.

7 Tsadde

Excellence of righteousness are You, LORD; 137

exhibiting the straight and True is Christ Jesus.

Extended, have You, Christ Jesus as righteousness and faithfulness.138

Exercised to a fury am I over this: 139

extensive is the length to which my foes forget Christ Jesus.

Exceedingly right is Christ Jesus, 140

explaining why I, Your hired-help, passionately desire him so greatly.

Exiled and insignificant am I; 141

Exact in my attention, I do not forget Christ Jesus.

Expansive, eternal is the righteousness of Your righteousness; 142

explicitly true is Christ Jesus.

Excessive duress and narrow straits have found me; 143

exultation in Christ Jesus remains mine.

Excellent rightness of Christ Jesus is everlasting; 144

extend insight unto me, please!Extended life I’ll have, then.

8 Qoph

Quavering from the depth of my being I cried, LORD; 145

Respond, please! Securely guarded I’ll keep Christ Jesus!

Quavering, I cried out;146

Rescue me, please!so that I may keep Christ Jesus safely watched over!

Quest before the dawn and cry, do I; 147

quarried bedrock deep in Christ Jesus is my hope.

Quest to my eyes is the mulling over of Christ Jesus at each hour of night.148

Quench, please, my cry by Your loving-kindness, O LORD!149

Quicken life in me by Christ Jesus, please!

Quite near come those sleaze-chasers; 150

quislings who miss Christ Jesus by miles.

Quite close are You, LORD;151

quintessentially True, is Christ Jesus.

Quantitative certainty since the dawn of time have I in Christ Jesus;152

quake-proof, eternal is He.

9 Resh

Regard my grief, please, and remove me from my suffering, please!153

Remembering Christ Jesus is my constant concern.

Rage on my behalf, please, and redeem me!154

Rejuvenate me according to Christ Jesus, please!

Removed far from the unrighteous is salvation,155

resulting from their refusal to inquire into Christ Jesus.

Rich are Your compassions, O LORD;156

rejuvenate me according to Christ Jesus, please!

Really, too many are my pursuers, my foes; 157

relaxed and negligent of Christ Jesus I don’t become, however.

Regarded, I, the treacherous ones, and was grieved – 158

refusing to keep Christ Jesus is the reason they are rebels.

Regard, please, how I passionately desire Christ Jesus!159

Rejuvenate me, please, LORD, by Your loving-kindness!

Rock-hard certain is Christ Jesus;160

reaching to eternity is each and every righteous act of Your Christ Jesus.

: Shin

Shiftless princes persecute me for no cause; 161

shaken to the core, however, am I, in fearful-wonder at Christ Jesus.

Shouting with joy am I over Christ Jesus – 162

shouting like one who’s just plundered a great treasure.

Sham – deception – I hate and despise; 163

shamelessly I passionately desire Christ Jesus.

Showering You with praise seven times daily am I because of Your righteous Christ Jesus.164

Sheer and utter peace fully envelopes those who passionately desire Christ Jesus;165

sheltered from any impediment are their steps.

Shamelessly, I’ve set my heart upon Your salvation, LORD;166

shouldered faithfully have I the obeying of Christ Jesus.

Sharped-eyed, long has my soul stood watch for Christ Jesus; I passionately desire Him greatly. 167

Sharped-eyed, long I’ve stood watch for Christ, for Christ Jesus; 168

surely, all my ways are before You.

; Tau

Tenderly draw near to You my passionate plea, LORD.169

Tenaciously impart wisdom unto me, please, according to Christ Jesus!

To heart, let my petition for favor be taken, please! 170

Take me away, please, in keeping with Christ Jesus!

Torrents of praise, gush from my lips, 171

Testimony that You have taught me Christ Jesus!

Tunefully, my tongue replies to Christ Jesus.172

Truly Christ Jesus is righteousness itself.

To help me, quicken Your hand – 173

Testimony that I have selected Christ Jesus.

Tenaciously have I desired Your Salvation, LORD; 174

To Christ Jesus I have responded with intense joy.

To my soul quicken life,175

To praise You, therewith, all the more!Towards my aid, let Christ Jesus come.

Turned stray have I, like a lost lamb;176

Track down Your servant, please!testament that I do not forget Christ Jesus.

Annotated Working Bibliography for Psalm 119

Boice, James Montgomery. Living by the Book: The Joy of Loving and Trusting God’s Word. BakerBooks, Grand Rapids. 1997.Written by the pastor of Tenth Presbyterian Church of Philadelphia from sermons he preached in1996, this exposition of the psalm, with commentary, evidences careful research into how preacherssince the Reformation have handled the psalm.

Bonhoeffer, Dietrich. Reflections on the Bible: Human Word and Word of God, English translation. Hendrickson Publishers, Peabody, MA, 2004.Contains a chapter of Bonhoeffer’s reflections on Psalm 119 written in 1939-1940 after years ofstudy. Bonhoeffer viewed “an interpretation of Psalm 119 ‘as the crown of a theological life.’”(4)

Briggs, Charles Augustus. A Critical and Exegetical Commentary on the Book of Psalms. Page Bros.LTD. Edinburgh. 1986.A reprint of the original work, Briggs’ work assumes much error on the part of the copyists over theages, and attempts to correct all apparent errors – corrections based upon assumptions of intention inthe original that cannot be supported unless one ignores the evidence of the text for a cohesive whole.Unfortunately, this demonstrably bankrupt perspective on this psalm remained influential until thelater part of the past century.

Broyles, Stephen E., Praising the Law through the Alphabet, The Andreas Center. http://www.andreascenter.org (10/13/2010)A detailed yet concise introduction encouraging considered appreciation of the psalm. The AndreasCenter has existed virtually as a web page and in blogs since November, 1995, but also maintains acenter in Amherst, Massachusetts with a library focused primarily upon first century Christianity.

Bullock, C. Hassell, Encountering The Book of Psalms. Baker Academic, Grand Rapids, MI, 2001.A useful, general introduction to the psalms which reflects modern scholarship in many areas. Thesection on the Torah psalms is based on a far more literary approach to the psalms than was commonin earlier publications of this type.

Buttenwieser, Moses. The Psalms: Chronologically Treated with a new Translation. Ktav PublishingHouse, Inc. New York, 1969. A republishing of Buttenwieser’s 1939 work, with new material. His translation of Psalm 119 isworthy of attention, although his conclusions concerning the author – whom he argues was incapableof literary craftsmanship (872) – and the psalm are not. (His is a classic example of how authors ofthe last century or more have belittled the psalm: “it [Psalm 119] is anything but [a great, profoundpsalm], being void of the essential qualities of literary creation – spontaneity and originality.” (871)

Callaham, Scott N. “An evaluation of Psalm 119 as constrained writing.” Hebrew Studies, Volume 50,2009. 121 – 135.A recent, and excellent example of literary analysis (with helpful appendixes) which givesappropriate rebuke to the many authors of earlier decades who found the psalm artificial and lacking.A useful example of what happens when biblical studies values the contribution of literary analysis.

Freedman, David Noel. “Psalm 119: The Exaltation of Torah.” Biblical and Judaic Studies from theUniversity of California, San Diego, Winona Lake, IN. 1999.A meticulously attentive approach to the psalm, with the author’s own method of syllable counting

for analysis of Hebrew poetry, as well as his own translation and commentary. Freedman’s attentionto detail is surpassed only by Psalm 119's multi-layered intricacy and complexity.

Kim, Jinkyu. “The strategic arrangement of royal psalms in books IV - V.” Westminster TheologicalJournal. Volume 70, No. 1. 2008.143 - 157.Although concerned with larger matters than Psalm 119, in this article, Kim argues for recognition ofa larger chiasmic structure that employs Psalm 119 at the center of book V of the psalter. Suchattention to how the psalm relates to the larger structure of the psalter opens doors to greaterappreciation of the full scope and depth of inspiration of the Holy Spirit in giving Christ’s followersthe Words of life.

Lehrman, S M. “Psalm 119.” Jewish Bible Quarterly, Volume 23, No. 23. January-March 1995. 55-56.Brief commentary on the usage of the psalm in modern Jewish religious practice, including infunerals.

Lenzi, Alan C. “The Metonic Cycle, number symbolism, and the placement of Psalms 19 and 119 in theMT Psalter.” Journal for the Study of the Old Testament, 34 no 4 Je 2010, p 447-473.Lenzi builds upon the work of Mays and McCann, among others, to argue that Psalm 19 and 119 areeach placed at the conceptual center of the first and last books of the psalter to emphasize theharmony of God’s works and words.

Maroof, Joshua. “Who Wrote Psalm 119?” Vesom Sechel. http://vesomsechel.blogspot.com/2006/11/who-wrote-psalm-119.html. (5/18/2009). Rabbi Maroof blog serves as a concise place to find summary of the various pieces of evidence forthe traditional belief that David authored Psalm 119.

Mays, James Luther. Psalms, Interpretation, a Bible commentary for teaching and preaching. John KnoxPress. Louisville, KY, 1994.Perhaps the best commentary on the psalms in recent years, representing clear-eyed scholarship andearnest faith without compromising either. Mays’ comments on Psalm 119 are surprisingly brief, butoffer significant direction for an individual’s own study and meditations.

Mays, James Luther. “The place of the Torah-psalms in the Psalter.” Journal of Biblical Literature. Volume 106, No. 1, March 1987. 3-12.Mays’ worthwhile contribution to the literary approach to Psalm 1, 19, and 119, serving, also, as anexcellent summary of modern scholarship on the Torah psalms, a genre only recently identified forcritical examination and literary analysis.

McCann, Jr., Clinton. A Theological Introduction to the Book of Psalms. Abingdon Press, Nashville,TN, 1993.McCann’s brief but appreciative approach to both the literary and theological strengths of the psalmis thankfully becoming more common, due in no small part to his work and the work of others in thelatter part of the twentieth century.

McCann, Jr., Clinton, Ed. The Shape and Shaping of the Psalter. JSOT Press, Sheffield, England, 1993.This compilation of seven author’s contributions to the Journal for the Study of the Old Testament,exhibits a “new approach to the psalter” – namely, an approach that seeks to view the whole psalteras a literary work.

Moran, William L. “Note on Psalm 119:28." Catholic Biblical Quarterly, Volume 15, No. 1, Jan. 1953.10.A brief comment on the parallelism found in these two lines of the psalm. Noteworthy primarily as

an example of literary attention given discrete portions of the psalm in the mid-part of the pastcentury.

Nielsen, Kirsten. “Why Not Plough with an Ox and an Ass Together? (or: Why not Read Ps 119Together with Pss 120-134?)” Scandinavian Journal of the Old Testament. Volume 14, No. 1. 2000.56-66.Nielson, too, views the psalter’s arrangement as intentional and significant, and her insights areworth noting, even if her approach assumes ability to discern with certainty the intentions of thecompilers. The effects of literary efforts, however, can be analyzed by an attentive reader – whichshe is.

O’Connell, Matthew J. “The concept of commandment in the Old Testament.” Theological Studies.Volume 21, No. 3. 1960. 351-403.A lengthy examination of the LXX’s use of two terms for “commandment”, gradually building a casefor John’s understanding of commandment for his record of Jesus giving “a new commandment”. Although not directly connected to a primary argument of this article, a clear case for John’s use ofPsalm 119 in the LXX is made in it.

Reynolds, Kent A. “The answer of Psalm CXIX: 9.” Vetus testamentum. Volume 58, No. 2, 2008. 265-269.A fairly concise rebuttal of Soll’s argument for reading Psalm 119:9 as a rhetorical question, ratherthan a question and response. Although Reynolds deals with each aspect of Soll’s argument, he failsto show how the traditional reading is not ironically undermined by the psalm as a whole.

Sargent, Benjamin. “The dead letter? Psalm 119 and the spirituality of the Bible in the local church.”Evangelical Quarterly. Volume 81. No. 2, 2009. 99 - 115.A work concerned with the role of text in the digital age, using Psalm 119 as an example of “livingtext” from long before the age of images. The bulk of the article (pp. 102 - 113) examines details ofthe psalm to conclude that the speaker of the psalm invites the reader to identify fully with his words.

Soll, William Michael. Psalm 119: Matrix, Form, and Setting. The Catholic Biblical Quarterly.Washington, D.C. 1991.An accessible, attentive treatment of the psalm, with many refreshing insights and the author’s owntranslation of the psalm, challenging the traditional view of Psalm 119 as a wisdom psalm. Indispensable for those wishing to study this psalm closely.

Soll, William Michael. “The Question of Psalm 119:9.” Journal of Biblical Literature. Volume 106,December 1987. 687 - 688.A brief but compelling argument for reading verse 9 of the psalm as a single question, rather than aquestion and answer. Although no other translators choose to follow Soll’s example, others dorecognize that the question remains unanswered throughout the psalm (see Zemek 85).

Zemek, George J. The Word of God in the Child of God: Exegetical, Theological, and HomileticalReflections From the 119 Psalm. Grace Bible Church. Brandon, FL. 1998.th

The results of a preaching professor’s scholarly exegesis and contemplation of the psalm, this book isperhaps the best single source for a serious study of the psalm. Contains author’s own translation ofthe psalm, with numerous notes on the Hebrew.

Mark E. WengerProfessor of English

Columbia International University7435 Monticello Rd.

PO Box 3122Columbia, SC 29230-3122

mwenger@ciu.edu ©Copyright reserved.

Reproduction of this material in part or in whole, for teaching purposes only (not re-publication)is granted by the author on the condition that the source is clearly cited.