I submitted this paper for Advanced Hebrew Exegesis II at Bob Jones University on February 25, 2002.
I. List of Abbreviations
11QPsa The Psalm Scroll of Qumran Cave 11
ASV American Standard Version
BBE Bible in Basic English
BDB Brown, Driver, and Briggs Hebrew Lexicon
BHS Biblia Hebraica Stutgardensia
DBY The Darby Bible
DRA Douay-Rheims 1899 American Edition
GK Gesenius-Kautzsch
IBHS Introduction to Biblical Hebrew Syntax (Waltke and O’Conner)
KD Keil and Delitzsch
KJV King James Version
LXE Brenton’s English Translation of the LXX
LXX Septuagint
NAB New American Bible
NAU New American Standard Bible Updated (1995)
NET New English Translation
NIV New International Version
NJB New Jerusalem Bible
NKJ New King James Version
NLT New Living Translation
NRS New Revised Standard Version
RSV Revised Standard Version
RWB Revised Webster Updated (1995)
VUL Jerome’s Latin Vulgate
WEB Webster’s Bible
YLT Young’s Literal Translation
II. Hebrew Text with Notes
שָׁכָחְתִּי1 וְחַלְּצֵֽנִי כִּי־תוֹרָתְךָ לֹא2רְאֵה־עָנְיִי 153
3 חַיֵּנִי4 רִיבִי וּגְאָלֵֽנִי לְאִמְרָתְךָ5רִיבָה 154
דָרָשׁוּ6 כִּי־חֻקֶּיךָ לֹא7 מֵרְשָׁעִים יְשׁוּעָֽה8רָחוֹק 155
9 חַיֵּנִי10 רַבִּים יְהוָֽה כְּמִשְׁפָּטֶיךָ11רַחֲמֶיךָ 156
נָטִיתִי12 וְצָרָֽי מֵעֵדְוֹתֶיךָ לֹא13רַבִּים רֹדְפַי 157
לֹא שָׁמָרוּ14 וָאֶתְקוֹטָטָה אֲשֶׁר אִמְרָתְךָ15רָאִיתִי בֹגְדִים 158
חַיֵּנִי16 אָהָֽבְתִּי יְהוָה כְּחַסְדְּךָ17רְאֵה כִּי־פִקּוּ 159
18 צִדְקֶךָ19־מִשְׁפַּט20 אֱמֶֽת וּלְעוֹלָם כָּל21־דְּבָרְךָ22רֹאשׁ 160
III. Personal Translation
Literal Translation
153 See23 my affliction and deliver me,
because your law I do not forget.
154 Dispute my dispute and redeem me;24
preserve me25 according to26 your speech.
155 Far27 from wicked ones is salvation,
because your statutes they did not inquire.28
156 Your compassions are many,29 Yahweh;
preserve me according to your judgments.
157 Many are the ones pursuing me and my adversaries;
from your reminders I did not turn aside.
158 I saw ones dealing faithlessly and I felt a loathing,
because30 your speech they did not guard.
159 See that31 I loved your precepts, Yahweh;
according to your loyalty preserve me.
160 The head32 of your word is truth,
and forever is all the justice of your righteousness.33
Dynamic Translation
153 Take notice of my suffering and remove me from it,
because I do not forget your instruction.
154 Take my side and protect me;
preserve my life as you promised.
155 Your salvation is far from the wicked,
because they do not consult your statutes.
156 Your compassions are great, O Lord;
preserve my life in keeping with your just Word.
157 I have many adversaries pursuing me to hurt me,
but I do not turn aside from your testimonies.
158 I have taken notice of the faithless and I was disgusted,
because they do not keep your Word.
159 Take notice of me, O Lord, because I love your statutes;
preserve my life in keeping with your covenant loyalty.
160 Every part of your word is reliable,
and all your righteous judgments will last forever.
IV. Introduction to Psalm 11934
This Psalm is one of the most well known passages in all of Scripture. It is unique by virtue of being the most fully developed poetical acrostic in the Bible.35 It is divided into 22 sections (one for each letter of the Hebrew alphabet) of 8 verses each, standing out as the longest Psalm or portion of Scripture with 176 verses. In this external sense it is quite structured, but in the sense of internal logical flow and development it seems to be more randomly organized with the main motifs occurring throughout nearly each of the sections (although this point is debated).36 Because of the large amount of repetition a topical analysis is quite helpful. Some also have noted that the Psalm interestingly has 22 occurrences of Yahweh in the vocative (the same number as the number of sections).37 Another unique feature of this Psalm is its unity around a primary theme—the Holy Scriptures. Although there is some debate, nearly every verse mentions the Sacred Writings in some way.38 Eight primary words are used to describe the written revelation of God: תוֹרָה,39 עֵדוּת or עֵדָה,40 חֹק or חֻקָּה,41 מִצְוָה,42 פִּקּוּד,43 מִשְׁפָּט,44 דָּבָר,45 and אִמְרָה,46 along with a few less frequent (and disputed) words: דֶּרֶך or אֹרַח,47 שֵׁם,48 and אֶמוּנָה.49 These words show the many-faceted nature of God’s written self-revelation. Besides a variety of terms used for the Scripture, there are a number of ways in which it is characterized (e.g., pure, true, righteous, everlasting, etc.). The Psalmist also reveals his attitude toward God and His self-revelation (e.g., his love, delight, mediation, etc.). Finally, the Psalmist deals with benefits that commitment to obey God’s Word brings (e.g., blessing, reviving, direction, cleansing, etc.).
V. Synopsis of ר Section
This twentieth section of 8 verses nearly brings the Psalm to a close. Each verse begins with the Hebrew letter ר. A very significant note is that this section has 8 imperatives, (there are only 60 in the whole Psalm), all of which are addressed to God.50 The language of prayer is quite evident.51 The Psalmist asks God that he would take notice of him (vv. 153, 159), deliver him (vv. 153, 154), and revive him (vv. 154, 156, 159). Continuing with the theme of the Psalm, the repetition of the titles for the Scripture pervades.52 As part of his petition for help, the Psalmist asserts his obedience to God and love for His Word. He does this not in a spirit of boasting self-exaltation, but in a humble spirit claiming the blessings that God has promised to those who keep His covenant.
Vi. Analysis
Structural Analysis
v. 153 3–2
v. 154 3–2
v. 155 3–2
v. 156 3–2
v. 157 3–2
v. 158 3–3
v. 159 3–3
v. 160 3–3
Thought Flow Analysis
v. 153 double petition, basis for petition
v. 154 double petition, petition
v. 155 statement, basis for statement
v. 156 (causal) statement, petition
v. 157 concessive statement, statement
v. 158 statement, basis for statement
v. 159 petition (basis for petition), petition
v. 160 statement, statement
Thematic/Theological Analysis
Subject/Verb/Object Analysis
Subjects of Action Verbs:
Yahweh 7x vv. 153 (2x), 154 (3x), 156, 159 (2x)
Psalmist 5x vv. 153, 157, 158 (2x), 159
Wicked 2x vv. 155, 158
Objects of Action Verbs:
Psalmist 7x vv. 153 (2x)53, 154 (3x)54, 156, 157, 159
Scripture 4x vv. 153 (law), 155 (statute), 158 (word), 159 (precept)
Wicked 2x v. 158 (2x)55
Subjects of Linking Verbs:
God’s Person 2x vv. 155 (salvation), 156 (mercies)
/Work
Scripture 2x v. 160 (word,56 ordinance)
Wicked 2x v. 157 (persecutors, adversaries)
Completers of Linking Verbs:
Great/many 2x vv. 156, 157
Far 1x v. 155
Truth 1x v. 160
Everlasting 1x v. 160
Verbs: 20x
Is/are 5x vv. 155, 156, 157, 160 (2x)57
Revive 3x vv. 154, 156, 15958
See 3x vv. 153, 158, 15959
Help 3x vv. 153 (rescue), 154 (plead, redeem)60
Devotion 3x vv. 153 (not forget), 157 (not turn aside), 159 (love)
Neglect 2x vv. 155 (not seek), 158 (not keep)
Loathe 1x v. 158
Topical Analysis
Titles for the Word 9x
Word (אִמְרָה) 2x vv. 154, 158
Ordinance 2x vv. 156, 160
Law 1x vv. 153
Precept 1x vv. 159
Statutes 1x vv. 155
Testimonies 1x vv. 157
Word (דָּבָר) 1x vv. 160
References to the Psalmist 14x vv. 153 (3x), 154 (3x), 156, 157 (3x), 158 (2x), 159 (2x)
Me (object) 6x vv. 153, 154 (2x), 156, 157, 159
I (subject) 5x vv. 153, 157, 158 (2x), 159
My (adjective) 3x vv. 153, 154, 157
References to Yahweh 21x vv. 153 (3x), 154 (5x), 155, 156 (4x), 157, 158, 159 (4x), 160 (2x)
Your 11x vv. 153, 154, 155, 156 (2x), 157, 158, 159 (2x), 160 (2x)
You 8x vv. 153 (2x), 154 (3x), 156, 159 (2x)
YHWH 2x vv. 156, 159
Contrast between the Righteous and the Wicked
The righteous:
do not forget God’s law (v. 153).
do not turn aside from God’s testimonies (v. 157).
loathe the wicked (v. 158).
love God’s precepts (v. 159).
The wicked:
do not receive God’s salvation (v. 155).
do not seek God’s statutes (v. 155).
persecute the righteous (v. 157).
do not keep God’s Word (v. 158).
Theological analysis
God:
is the source of deliverance and salvation (153, 154, 155, 156, 159).
has revealed His will (153, 154, 155, 156, 157, 158, 159).
is great in compassion (156).
loyal to his promises (159).
God’s Word:
is to be remembered, inquired of, followed, and kept (153, 155, 157, 158).
is the source life (154, 156).
is an object of love for the righteous (159).
is truth (160).
is righteous (160).
is eternal (160).
Frequency Analysis
Hebrew Words61
ו5, לֹא4, חיה3, כִּי3, ראה3, אִמְרָה2, יהוה2, כּ2, ל2, מִן2, מִשְׁפָּט2, רַב2, אהב1, אֱמֶת1, אֲשֶׁר1, בּגד1, גּאל1, דָּבָר1, דּרשׁ1, חלץ1, חֶסֶד1, חֹק1, יְשׁוּעָה1, כֹּל1, נטה1, עֵדוּת1, עוֹלָם1, \ענִי1, פִּקּוּדִים1, צֶדֶק1, צַר1, קוט1, רֹאשׁ1, רדף1, רָחוֹק1, רַחֲמִים1, ריב1, רִיב1, רָשָׁע1, שׁכח1, שׁמר1, תּוֹרָה1
English Words62
your 11, and 5, me 5, do 4, I 4, my 4, not 4, according 3, is 3, revive 3, the 3, to 3, word 3, are 2, for 2, from 2, lord 2, O 2, of 2, ordinances 2, they 2, adversaries 1, affliction 1, aside 1, because 1, behold 1, cause 1, consider 1, everlasting 1, every 1, far 1, forget 1, great 1, how 1, keep 1, law 1, loathe 1, look 1, love 1, lovingkindness 1, many 1, mercies 1, one 1, persecutors 1, plead 1, precepts 1, redeem 1, rescue 1, righteous 1, salvation 1, seek 1, shin 1, statutes 1, sum 1, testimonies 1, them 1, treacherous 1, truth 1, turn 1, upon 1, wicked 1, yet 1
Linguistic Analysis
Unique Vocabulary (Roots and Forms)
חַיֵּנִי This form occurs 3 times in this section and only 6 times elsewhere in the OT, all of which are in this Psalm (vv. 25, 37, 40, 88, 107, 149, 154, 156, 159).
רְאֵה This form occurs 2 times in this section and no where else in the Psalm (vv. 153, 159). Its root occurs 3 times in this section and only 3 times in the entire rest of the Psalm (vv. 153, 156, 159).
וְחַלְּצֵנִי This root only occurs once in the Psalm.
לֹא This word occurs 4 times in this section and only 17 times in the rest of the Psalm.
שָׁכָחְתִּי This form occurs 7 times in the OT, all but 1 of which are found in this Psalm.
חֻקֶּיךָ All 15 occurrences of this form are in this Psalm.
רַבִּים Both occurrences of this form in this Psalm occur in the ר section, and the root only occurs twice elsewhere in the Psalm.
יְהוָה Two of the 24 occurrences are here in this section.
נָטִיתִי Three of the 6 occurrences of this form are in this Psalm.
אִמְרָתְךָ All 4 occurrences of this form are found in this Psalm.
פִקוּדֶיךָ All 5 occurrences of this form are found in this Psalm.
כְּחַסְדְּךָ Two of the 3 occurrences of this form are found in this Psalm.
עוֹלָם This word occurs 11 times in the Psalm.
צִדְקֶךָ Six of the 10 occurrences of this form are in this Psalm.
Unique Grammar
רָחוֹק disagrees in gender with יְשׁוּעָה. This has been explained three different ways: (1) the adjective is really the infinitive absolute, (2) textual emendation of the adjective, or (3) not an uncommon phenomenon in poetry.
Vii. Outline
I. The Psalmist’s Assessment (vv. 153–156)
A. His situation (vv. 153–155)
It made him:
1. More thoughtful in prayer (vv. 153–154)
He opens his life to:
a. God’s inspection (v. 153)
b. God’s intervention (v. 154)
2. More thankful in prayer (v. 155)
B. His Savior (v. 156)
II. The Psalmist’s Assailants (vv. 157–158)
He was:
A. Troubled by their attacks (v. 157)
B. Troubled by their attitude (v. 158)
III. The Psalmist’s Assurance (vv. 159–160)
A. His devotion to God’s Word (v. 159)
B. His discernment of God’s Word (v. 160)
VIII. Verse by verse Exposition
רְאֵה־עָנְיִי וְחַלְּצֵֽנִי כִּי־תוֹרָתְךָ לֹא שָׁכָחְתִּי 153
v. 153 The Psalmist begins the section with a prayer to God to take notice of the difficult circumstances that he is facing. He asks for deliverance, a word used in Leviticus for pulling or tearing out stones (Lev. 14:40, 43). He then reminds the Lord of his remembrance of His law, not to claim that he deserves the mercy of God, but to claim the promise of God that He rewards His obedient children (cf. Ex. 20:6). Two other times he brings to the Lord’s attention his righteous commitment to faithfully obey and love God. The word שָׁכַח does not carry the same sense in which it is used today. It is not an unintentional act, but it denotes a willful and thus responsible neglect. The Psalmist thus asserts that he has been diligent to remember God’s instruction.
רִיבָה רִיבִי וּגְאָלֵֽנִי לְאִמְרָתְךָ חַיֵּנִי 154
v. 154 He then continues his prayer to God by asking for God to plead his cause. The Psalmist can confidently ask God to come to his defense because he is on God’s side. This word can function as a legal word. As a lawyer would defend the case of his client against those who would accuse him, the Psalmist entreats the Lord to come to his defense. The sense of גָאַל is disputed. It usually carries the idea of a kinsman performing a role in a relationship, but some have argued that in its religious usage it means “protector.” The Psalmist here uses it in a figurative sense of deliverance from trouble. The meaning of חַיֵּנִי is also not clear. It literally means, “to cause life,” and may be communicating preservation of physical life from enemies or restoration of spiritual life. Depending on how this verb is taken will effect the way that לְאִמְרָתְךָ is understood. This idea is either “preserve me according to your promise” or “revive me by means of your Word.”63
רָחוֹק מֵרְשָׁעִים יְשׁוּעָֽה כִּי־חֻקֶּיךָ לֹא דָרָשׁוּ 155
v. 155 The Psalmist customarily sets himself apart from the wicked, who have not the salvation of God. Those who refuse to repent from their wicked ways have no claim on God’s help. The reason stated for this absence of help is their refusal to seek God’s statutes. They are those who ignore the statutes of God. דָרַשׁ has the idea of consulting or inquiring of. The reference is to practical atheism, as it has been called, failing to factor God into the decisions of life and living independently of Him.
רַחֲמֶיךָ רַבִּים יְהוָֽה כְּמִשְׁפָּטֶיךָ חַיֵּנִי 156
v. 156 In contrast to the wicked not receiving the help of God, the Psalmist is convinced that God will deal with him in his many compassions. This word is cognate to the word רֶחֶם meaning belly or womb, which was used symbolically of compassion and mercy. He then pleads for a reviving or preserving of life. The word may mean either, and literally is “cause life to me.” The NET takes כְּמִשְׁפָּטֶיךָ to mean “as you customarily do,” but the fact that the Psalmist ties his petitions to the Word previously would argue for either “in keeping with Your just promises” or “by means of Your just Word.”
רַבִּים רֹדְפַי וְצָרָֽי מֵעֵדְוֹתֶיךָ לֹא נָטִיתִי 157
v. 157 The Psalmist continues to tell God of the difficult situation that he is facing. His enemies are not just a few (or possibly men of great standing and power). The participle רֹדְפַי may communicate a frequentative idea, “They are continually pursuing me.” Yet he is quick to remind the Lord of his unswerving commitment to God and His revelation.
רָאִיתִי בֹגְדִים וָאֶתְקוֹטָטָה אֲשֶׁר אִמְרָתְךָ לֹא שָׁמָרוּ 158
v. 158 The Psalmist continues to set himself apart from the wicked by referring to his disgust with the ones who deal faithlessly. The reason stated for this loathing is their failure to observe God’s Word. The word שָׁמַר refers to a careful watching for the purpose of obedience. In contrast to this, the Psalmist continually asserts his personal commitment to obey the instruction of God.
רְאֵה כִּי־פִקּוּדֶיךָ אָהָֽבְתִּי יְהוָה כְּחַסְדְּךָ חַיֵּנִי 159
v. 159 Again the Psalmist asks God to see Him, not that he believes that he does not already, but that he wants Yahweh to take special notice of his circumstances and his commitment to obey Him. The כִּי has commonly been taken as introducing the object of the verb, but another good possibility is that it introduces a causal statement in keeping with the rest of the section (vv. 153, 155, 158). In other words, the Psalmist is crying for the Lord to take notice of him because he loves His statutes. Then he again begs God for the reviving or preserving that only He can give. It is כְּחַסְדְּךָ, which either means that for God to protect him from his enemies would be in keeping with His loyal character or that His acts of loyalty done to the Psalmist would be the source of His renewed life.
רֹאשׁ־דְּבָרְךָ אֱמֶֽת וּלְעוֹלָם כָּל־מִשְׁפַּט צִדְקֶךָ 160
v. 160 Finally, the Psalmist closes with a confident declaration in God’s written self-revelation. It is first of all true or reliable, and secondly it is eternal and unchanging. This gives the Psalmist hope that what God has spoken is sure, steadfast, and trustworthy. The word רֹאשׁ (lit. “head”) has been taken two ways, either “beginning” or “sum total” (see BDB). The latter is preferable, and is a strong declaration of the inerrancy and authority of all of God’s self-revelation, both spoken and written.
ix. Homoletical Suggestions
Application
True prayer is a crying out to God in desperation; it is asking God for help in trouble. But as the Psalmist demonstrates, one who is neglecting the Word of God has no claim upon God’s blessing and mercy. There is a great distinction here between the wicked and the righteous. Prayer is an acknowledging of your need for God, and good prayer always recognizes the character of God and the greatness of the Scriptures. From the analysis above, it is clear that Biblical prayer is consumed with God—His character, work, and Word; yet it does not neglect to make petition for oneself. When you pray, see yourself as being in great need for the help that only the gracious God can give through His Word. If you have no regard for the Word, do not expect God to deliver you in time of trouble, “for help is far from the wicked” (v. 155).
Cross References
64 כִּי־תוֹרָתְךָ לֹא שָׁכָחְתִּי65 וְחַלְּצֵֽנִי66רְאֵה־עָנְיִי 153
וּגְאָלֵֽנִי לְאִמְרָתְךָ חַיֵּנִי67רִיבָה רִיבִי 154
יְשׁוּעָֽה כִּי־חֻקֶּיךָ לֹא דָרָשׁוּ68רָחוֹק מֵרְשָׁעִים 155
יְהוָֽה כְּמִשְׁפָּטֶיךָ חַיֵּנִי69רַחֲמֶיךָ רַבִּים 156
70רַבִּים רֹדְפַי וְצָרָֽי מֵעֵדְוֹתֶיךָ לֹא נָטִיתִי 157
71 אֲשֶׁר אִמְרָתְךָ לֹא שָׁמָרוּ72רָאִיתִי בֹגְדִים וָאֶתְקוֹטָטָה 158
יְהוָה כְּחַסְדְּךָ חַיֵּנִי73 אָהָֽבְתִּי74רְאֵה כִּי־פִקּוּדֶיךָ 159
רֹאשׁ־דְּבָרְךָ אֱמֶֽת וּלְעוֹלָם כָּל־מִשְׁפַּט צִדְקֶךָ 160
Commentaries
Anderson, A. A. The Book of Psalms.
Calvin, John.
Dahood, Mitchell S. J. Psalms III: 101–150. The Anchor Bible. V17A New York: Doubleday, 1970.
Delitzsch, F. Psalms, translated by Francis Bolton. Grand Rapids: Hendrickson Publishers, Inc., 1996.
Kidner, Derek. Psalms 73–150: A Commentary on Books III-V of the Psalms. London: Inter-Varsity Press, 1975.
Soll, Will. Psalm 119: Matrix, Form, and Setting. Washington, DC: The Catholic Biblical Association of America, 1991.
VanGemeren, Willem A. Psalms. In The Expositor’s Bible Commentary. Edited by Frank E. Gaebelein, V5. Grand Rapids: Zondervan Publishing House, 1991.
Grammars
Kautzsch, E. ed. Gesenius’ Hebrew Grammar, trans. A. E. Cowley. 2nd ed. New York: Oxford University Press, 1910.
Waltke, Bruce K., and M. O’Connor. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Eisenbrauns, 1990.
Texts
Sanders, J. A. The Psalm Scroll of Qumran Cave 11. DJD 4. Oxford: Oxford University, 1965.
Notes
1. The 11QPsa has תורתכה לוא and omits the כִּי. ↩
2. The 11QPsa has עוניי. ↩
3. This is the only instance where both the MT and 11QPsa both have this reading. ↩
4. The Syriac reflects the reading בְאִמְרָתְךָ. The 11QPsa has לאמרתכה. ↩
5. The 11QPsa has הריב. ↩
6. The 11QPsa has חקיכה לוא. ↩
7. The 11QPsa has the word inserted above the line. ↩
8. This word is masculine, not agreeing with the feminine יְשׁוּעָה. The feminine רְחוֹקָה would be expected because it is in predicate position with יְשׁוּעָה, and therefore should agree in gender. Some have suggested emendation, but there is no basis for this. Dahood prefers to regard this form as the infinitive absolute rather than the noun. A third possibility would see this as not uncommon in poetry. ↩
9. The 11QPsa has חונני here and in v. 159. ↩
10. Apparently the LXX vorlage read כְּמִשְׁפָּטְךָ which is reflected in the singular τὸ κρίμα σου, a reading also reflected by Vulgate. Also the Syriac reflects וּבְּמִשְׁפָּטְךָ. The 11QPsa has כמשׁפטיכה. ↩
11. The 11QPsa has רחמיכה. ↩
12. A few Mss in the Syriac reflect the singular מֵעֵדוּתְךָ. The 11QPsa has מעדוותכה לאו. ↩
13. The 11QPsa has רודפי. ↩
14. The LXX has the plural τὰ λόγιά σου reflecting אִמְרֹתֶיךָ. The 11QPsa has אמרתכה לוא. ↩
15. The 11QPsa has בוגדים. ↩
16. The LXX reads ἐν τῷ ἐλέει σου and probably is a translation of בְּחַסְדְּךָ. The 11QPsa has כאמרתכה. ↩
17. The 11QPsa has פקודיכה. ↩
18. The 11QPsa has the form without the pronominal suffix צדק. ↩
19. Many Mss of the LXX (which read τὰ κρίματα), the Syriac, and the Targum reflect the plural ימִשְׁפְּטֵ. ↩
20. The 11QPsa has כול. ↩
21. The LXX has the plural τῶν λόγων σου reflecting the reading דְּבָ. The 11QPsa has דבריכה. ↩
22. The 11QPsa has a lacuna after the []רו. ↩
23. This form (Qal imperative 2MS) occurs only twice in this Psalm, both in this section (cf. v. 159). The word “see,” however, is usually not used in English as an imperative. So “look at” or “consider” may be a better translation. Most of the versions go with one of the latter choices, although a few do go with “see” (BBE, DBY, DRA, NET, and NLT). ↩
24. Most versions translate the word “redeem;” a few translate “deliver” (KJV, RWB, WEB); a couple “defend” (NET, NJB); and others “take my side” (NLT) and “come to my help” (BBE). ↩
25. This word is the Piel of חיה and either means “to cause live to begin,” “to cause live to return,” or “to cause life to continue.” The context demands one of the latter two. The Psalmist is either asking for invigoration or protection. Most versions go with the first idea, “to revive,” while the NIV goes with “preserve.” See also vv. 156 and 159. ↩
26. According to Delitzsch, the use of the לְ is lamed of reference. The idea could either be “according to what you said you would do in Your Word” or “for the sake of your Word.” ↩
27. For support of the infinitive absolute see GK 113bb. ↩
28. Most versions translate “seek,” although the idea is better expressed that they did not inquire from God’s word what He requires. ↩
29. This word is either translated qualitatively “great” (the majority of translations follow this) or quantitatively “many” (DBY, DRA) or “countless” (NJB). See also v. 157. ↩
30. The use of the אשֶׁר] here is most likely causal, to which most versions agree, although the NJB leaves it out altogether. ↩
31. The YLT alone regards the כִּי here as giving the reason for the action rather than object of it. He is either saying, “see that I…” or “see me because I.” ↩
32. This word literally means “head” and either communicates the idea of “beginning,” “individual,” or “sum.” The meaning would then be that (1) God’s Word has always been true and by implication always will be true, (2) every individual part of God’s Word is true, or (3) God’s Word as a whole is in its essence truth. There is little difference between the latter two, which the majority of the versions follow (cf. Psalm 139:17; Amos 6:6). Only a few translate with the idea of beginning (BBE, DRA, KJV, LXX, RWB, WEB). ↩
33. The idea is probably “your every righteous judgment will last forever.” ↩
34. This Psalm benefits best from the Qumran discoveries with 114 verses preserved. This section is preserved in its entirety with the exception of one occasion of lacuna. One interesting phenomenon that is quite distinct from this text and the MT, although it does not affect the meaning of the text at all, is its tendency to almost always include the vowel letter where the MT has the defective writing. Whether this represents the earlier tradition or not is uncertain. ↩
35. Other acrostic Psalms are 9–10, 25, 34, 37, 111, 112, 119, and 145. Acrostics outside of Psalms are Proverbs 31:10–31 and Lamentations 1, 2, 3, and 4—each with 22 verses except for chapter 3, which has 22 3-verse units. ↩
36. See Delitzsch for arguments for its organization and development. He attempts to show a logical progression of thought, connecting each of the 22 sections in a developing sequence. ↩
37. There are actually 24 occurrences of Yahweh in the Psalm. Twenty-one of them are clearly vocative, 1 is clearly not (v. 1), and 2 are in question (vv. 57 & 126). ↩
38. There may be three exceptions to this: vv. 84, 121, and 122 (vv. 84 and 121 do contain the word מִשְׁפָּט, although probably not as a reference to the Scripture). Apparently, the Mishnah regarded v. 122 as the only exception. ↩
39. This word means “law,” “instruction,” or “revelation” and is the most frequent referent for the Scripture in this Psalm, occurring 25 times. It can have the meaning of a single command or of the law as a whole. It is used specifically of the Pentateuch, but it can refer to the entirety of the Old Testament or to any given part of it (cf. John 15:25; 1 Corinthians 14:21). ↩
40. These words means “testimony” and occur 23 times together (14 and 9 respectively). ↩
41. These words mean “obligation” or “statute” and occur 22 times (21 and 1 respectively). ↩
42. This word means “commandment” and occurs 22 times. ↩
43. This word means “precept” occurring 21 times (its 3 other occurrences are in the Psalms). ↩
44. This word means “ordinance” or “judgment” and occurs 23 times, only 20 of which refer to the Scriptures (the other three being in 84, 121, 132). ↩
45. This word means “word” or “that which is spoken” and occurs 26 times. ↩
46. This word means “saying” and may carry the idea of promise; it occurs 19 times. ↩
47. These words mean “way” and occur 18 times, but only 3 referring to the Scripture (2 and 1 respectively). ↩
48. This word means “name” and may possibly have reference to the Scriptures in vv. 55 and 132. ↩
49. This word means “faithfulness” and occurs 5 times; v. 90 may refer to the Scripture. ↩
50. This section has a 1 to 1 ratio (1.0) of imperatives per verse, the Psalm in general has a 60 to 176 ratio (.341), the book as a whole has a 446 to 2527 ratio (.176), and the whole OT has a 2651 to 23213 ratio (.114)—quite a dominant element. ↩
51. See the statistics below for a frequency of the verbs used. ↩
52. Although not all the major titles are used, there are 9 occurrences. ↩
53. The first of these is “my affliction,” yet the Psalmist is still the object. ↩
54. The first is “my cause,” but again the emphasis is on the Psalmist. ↩
55. The second occurrence is understood. ↩
56. The word “head” is actually the subject. ↩
57. All of these are understood and necessarily supplied in the translations. ↩
58. All of these are imperatives. ↩
59. Two of these are imperatives. ↩
60. All of these are imperatives. ↩
61. According to BHS. ↩
62. According to the NAU. ↩
63. See discussion on translation notes above. ↩
64. The phrase לֹא שָׁכָחְתִּי occurs also in vv. 61, 83, 109, 141, and 176. ↩
65. See Psalm 34:8; 50:15; 81:8; 91:5; and 116:8. ↩
66. The phrase רְאֵה־עָנְיִי occurs also in 9:14 and 24:18. See also Exodus 3:7f. ↩
67. See Psalm 43:1 for the same petition. ↩
68. See Proverbs 15:29; for the negative see Psalm 85:9. ↩
69. See 2 Samuel 24:14 and Nehemiah 9:19. ↩
70. For the phrase לֹא נָטִיתִי see also v. 51. ↩
71. For the phrase לֹא שָׁמָרוּ see Psalm 78:56; Jeremiah 16:11; Amos 2:4. ↩
72. See Psalm 139:21. ↩
73. For other things the Psalmist loved see vv. 48, 113, 159, 163. ↩
74. The phrase כִּי־פִקּוּדֶיךָ occurs also in vv. 94, 100, and 173. ↩