Psalm 115

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Heathen Idols Contrasted with the Lord No MT Intro	The Futility of Idols and the Trustworthiness of God	Liturgy Contrasting the Lord's Power with the Impotence of Heathen Gods	The One True God	The One True God
115:1-8	115:1-2	115:1-2	115:1	115:1-2
			115:2-8
	115:3-8	115:3-8		115:3-4
				115:5-6
				115:7-8
115:9-15	115:9-11	115:9-11	115:9-11	115:9-11
	115:12-13	115:12-13	115:12-13	115:12-13
	115:14-15	115:14-15	115:14-15	115:14-15
115:16-18	115:16-18b	115:16-18	115:16-18b	115:16
				115:17-18b
	115:18c		115:18c	115:18c

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm is about the utter futility of trusting in manmade idols. Only the One true Creator/Redeemer Deity is worthy of trust.

B. This Psalm is characterized by repeated phrases.

1. "not to us," repeated twice, Ps. 115:1

2. "they have. . .," seven imperfects, Ps. 115:5-7

3. "trust," four (three imperatives and one participle; the ancient versions such as LXX, Peshitta, and Vulgate, interpret this MT imperative as a perfect), Ps. 115:8-11

4. "He will bless...," six (six Piel imperfects and one Qal passive participle), Ps. 115:12-15,18

5. "praise the Lord"

a. negated, Ps. 115:17 (Piel imperfect)

b. commanded, Ps. 115:18 (Piel imperative)

C. The LXX and some Hebrew MSS combine Psalm 114 and 115.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 115:1-8
¹Not to us, O Lord, not to us,
But to Your name give glory
Because of Your lovingkindness, because of Your truth.
²Why should the nations say,
"Where, now, is their God?"
³But our God is in the heavens;
He does whatever He pleases.
⁴Their idols are silver and gold,
The work of man's hands.
⁵They have mouths, but they cannot speak;
They have eyes, but they cannot see;
⁶They have ears, but they cannot hear;
They have noses, but they cannot smell;
⁷They have hands, but they cannot feel;
They have feet, but they cannot walk;
They cannot make a sound with their throat.
⁸Those who make them will become like them,
Everyone who trusts in them.

115:1-8 This strophe is about the futility of idolatry! There is only one God (cf. Jer. 10:6-10; see Special Topic: Monotheism)! There is only one hope for "the nations." All Bible students have presuppositions about the "meta-narrative" of the Bible (i.e., its basic purpose or message). YHWH's desire for the nations to trust Him is mine (see Special Topic: YHWH's Eternal Redemptive Plan).

115:1 What a powerful verse. Glory (see SPECIAL TOPIC: GLORY (DOXA)) belongs to YHWH alone, not any human agency or group. This is because

1. of YHWH's lovingkindness (see Special Topic: Lovingkindness [hesed])

2. of YHWH's faithfulness (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT; also see Special Topic: Characteristics of Israel's God)

3. YHWH is sovereign, Ps. 115:3 (cf. Ps. 103:19; 135:5-6)

4. YHWH hears and acts but idols cannot, Ps. 115:4-7 (cf. Ps. 135:15-18; Deut. 4:28; Isa. 44:12-17; Jer. 10:3-5)

5. YHWH is the creator, "maker of heaven and earth" (cf. Ps. 115:15b,16)

▣ "Your name" See Special Topic: "The Name" of YHWH.

115:2 The question of line 2 is the theological issue. Israel was to be a kingdom of priests (cf. Exod. 19:5-6) to help the world know and understand YHWH. But because of her faithlessness the world saw only the judgment of God (cf. Ezek. 36:22-38).

The very question of line 2 is repeated in Ps. 42:3; 79:10 (cf. Joel 2:17; Micah 7:10).

115:4 "silver and gold" These are the precious metals that overlaid the images made from stone or wood.

115:7b Because Ps. 115:5 mentions "speech," this may refer to some type of divination (see Special Topic: Diviner) done in the name of the pagan idol. See notes at Deut. 18:10-11 online.

115:8 This verse acknowledges the truth that humans become like the god they worship. Oh, that believers would be more like Jesus! The goal of biblical faith is not only heaven someday only but Christlikeness now (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15). Does your life reflect who you worship?

NASB (UPDATED) TEXT: 115:9-15
⁹O Israel, trust in the Lord;
He is their help and their shield.
¹⁰O house of Aaron, trust in the Lord;
He is their help and their shield.
¹¹You who fear the Lord, trust in the Lord;
He is their help and their shield.
¹²The Lord has been mindful of us; He will bless us;
He will bless the house of Israel;
He will bless the house of Aaron.
¹³He will bless those who fear the Lord,
The small together with the great.
¹⁴May the Lord give you increase,
You and your children.
¹⁵May you be blessed of the Lord,
Maker of heaven and earth.

115:9-15 Notice the threefold designation and command ("trust," BDB 105, KB 120, Qal imperative).

1. O Israel, trust YHWH, Ps. 115:9,12

2. O house of Aaron, trust YHWH, Ps. 115:10,12

3. You who fear/revere YHWH, trust Him, Ps. 115:11,12 (this could be a further characterization of #1 and 2, cf. Ps. 135:19-20, or a reference to non-Israelites, cf. 1 Kgs. 8:41-43; Ezra 6:21; Neh. 10:28)

In turn YHWH will be

1. their help (cf. Ps. 18:2; 33:20; 70:5; 121:2; 124:8; 146:5)

2. their shield (cf. Ps. 28:7; 59:11; 84:9,11; 119:114; 144:2)

3. mindful of us (cf. Ps. 98:3)

4. bless both great and small

5. give you and your children increase (BDB 414, KB 418, lit. "add," Hiphil jussive, cf. Ps. 112:2)

There are consequences in time and eternity for idolatry! There are consequences for personal faith and faithfulness in YHWH (cf. Ps. 115:16-18)!

NASB (UPDATED) TEXT: 115:16-18
¹⁶The heavens are the heavens of the Lord,
But the earth He has given to the sons of men.
¹⁷The dead do not praise the Lord,
Nor do any who go down into silence;
¹⁸But as for us, we will bless the Lord
From this time forth and forever.
Praise the Lord!

115:16a "The heavens are the heavens of the Lord" This refers to YHWH's throne (i.e., the highest heaven). See SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN and the Third Heaven.

115:16b YHWH has given the earth for mankind's abode and control (cf. Ps. 8:6). However, it belongs to Him (cf. Deut. 10:14) because He made it (cf. Ps. 121:2; 124:8; 134:3).

115:17 "The dead" See Special Topic: Where Are the Dead?

115:18 God's people will forever bless (Piel imperfect) and praise (Piel imperative) YHWH. This implies an afterlife separate from the idolatrous who "do not praise" and "go down into silence" (cf. Ps. 6:5; 30:9; 88:10-11; 94:17).

▣ "Praise the Lord" As with Ps. 113:9c, the LXX moves this to the beginning of the next Psalm.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Explain the OT terms

a. lovingkindness

b. faithfulness/truth

2. Why are both Ps. 115:1 and 2 so theologically significant?

3. How is YHWH different from pagan idols?

4. Does Ps. 115:9-11 refer to one group, two groups, or three groups?

5. List the things YHWH is and does for faithful followers.

6. Explain Ps. 115:16 in your own words.

7. Explain "go down into silence" of Ps. 115:17b.

Psalm 116

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Thanksgiving for Deliverance From Death No MT Intro	Thanksgiving for Deliverance From Death	Thanksgiving for Healing	Someone Saved From Death Praises God	Thanksgiving
116:1-4	116:1-2	116:1-4	116:1-4	116:1-2
	116:3-4			116:3-4a
				116:4b
116:5-11	116:5-7	116:5-7	116:5-7	116:5-6
				116:7-9
	116:8-11	116:8-11	116:8-11
				116:10-13
116:12-19	116:12-14	116:12-19	116:12-14
				116:14
	116:15		116:15-19b	116:15
	116:16-17			116:16-17
	116:18-19b			116:18-19
	116:19c		116:19c

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 116:1-4
¹I love the Lord, because He hears
My voice and my supplications.
²Because He has inclined His ear to me,
Therefore I shall call upon Him as long as I live.
³The cords of death encompassed me
And the terrors of Sheol came upon me;
I found distress and sorrow.
⁴Then I called upon the name of the Lord:
"O Lord, I beseech You, save my life!"

116:1-4 This Psalm was written by a faithful follower facing death (cf. Ps. 116:3). He explains his thought processes on how to deal with this situation.

1. affirmation - I love the Lord, BDB 12, KB 17, Qal perfect (cf. Deut. 6:5; 30:6; Ps. 31:23)

2. why he loves YHWH

a. He hears my prayers, BDB 1033, KB 1570, Qal imperfect

b. He has inclined His ear to me (parallel to a.), BDB 639, KB 692, Hiphil perfect

3. result - I will call upon Him, BDB 894, KB 1128, Qal imperfect

4. the psalmist's condition

a. cords of death (cf. Ps. 18:4-5) encompassed him, BDB 67, KB 79, Qal perfect

b. terrors (BDB 865 twice, of distress, cf. Ps. 118:5; Lam. 1:3) of Sheol came upon (lit. "found," BDB 592, KB 619, Qal perfect) him (see Special Topic: Where Are the Dead?)

5. conclusion - I called upon the name of the Lord, BDB 894, KB 1128, Qal imperfect

His words were, "O Lord, I beseech You, save my life," BDB 572, KB 589, Piel imperative

NASB (UPDATED) TEXT: 116:5-11
⁵Gracious is the Lord, and righteous;
Yes, our God is compassionate.
⁶The Lord preserves the simple;
I was brought low, and He saved me.
⁷Return to your rest, O my soul,
For the Lord has dealt bountifully with you.
⁸For You have rescued my soul from death,
My eyes from tears,
My feet from stumbling.
⁹I shall walk before the Lord
In the land of the living.
¹⁰I believed when I said,
"I am greatly afflicted."
¹¹I said in my alarm,
"All men are liars."

116:5-11 After the psalmist prays he contemplates the characteristics of YHWH (see Special Topic: Characteristics of Israel's God).

1. gracious

2. righteous

3. compassionate

4. preserves the simple (BDB 834, KB 989, an untrained or naive person, but open to instruction, cf. Ps. 19:7)

YHWH shows His character.

1. He saved me - BDB 446, KB 440, Hiphil imperfect, Ps. 116:6b

2. return to rest - BDB 996, KB 1427, Qal imperative (he talks to himself of a mental place of safety and security in YHWH), Ps. 116:7b

3. He has dealt bountifully with him (cf. Ps. 13:6; 119:17; 142:7), Ps. 116:7b

4. He rescued my soul (i.e., nephesh, BDB 659) from death - BDB 322, KB 321, Piel perfect, Ps. 116:8a

5. He rescued my eyes from tears, Ps. 116:8b

6. He rescued my feet from stumbling, Ps. 116:8c (cf. Ps. 56:13)

The psalmist's response.

1. see #2 above

2. I will walk before the Lord in the land of the living (i.e., YHWH will heal/save him)

3. Ps. 116:10-11 is difficult to interpret in context. It may reflect

a. current faith

b. past statements (Paul quotes Ps. 116:11b in Rom. 3:4)

These two verses must refer to those who seek/plot against the psalmist's life. If so, the context of this Psalm is not sickness but treachery (cf. Ps. 116:11b).

The LXX translation of Ps. 116:10 can be seen in 2 Cor. 4:13, but the MT is uncertain.

116:11 "in my alarm" This Qal infinitive construct (BDB 342, KB 339) denotes a state of mental fear, panic (cf. Ps. 31:22). The "rest" of Ps. 116:7 is the direct opposite of this word!

▣ "All men are liars" As "rest" is the opposite of "alarm," lying humans are the opposite of YHWH (cf. Num. 23:19a; 1 Sam. 15:29; Rom. 3:4).

NASB (UPDATED) TEXT: 116:12-19
¹²What shall I render to the Lord
For all His benefits toward me?
¹³I shall lift up the cup of salvation
And call upon the name of the Lord.
¹⁴I shall pay my vows to the Lord,
Oh may it be in the presence of all His people.
¹⁵Precious in the sight of the Lord
Is the death of His godly ones.
¹⁶O Lord, surely I am Your servant,
I am Your servant, the son of Your handmaid,
You have loosed my bonds.
¹⁷To You I shall offer a sacrifice of thanksgiving,
And call upon the name of the Lord.
¹⁸I shall pay my vows to the Lord,
Oh may it be in the presence of all His people,
¹⁹In the courts of the Lord's house,
In the midst of you, O Jerusalem.
Praise the Lord!

116:12-19 This strophe has all imperfects (except Ps. 116:16c), which denotes ongoing, continuous idolatry. The psalmist describes what he will do in worship at the temple and in life (cf. Ps. 116:9) because of YHWH's great care and deliverance (cf. Ps. 116:12).

1. he will lift up the cup of salvation, Ps. 116:13a - AB (p. 149) says it was a ritual part of the thanksgiving sacrifice in the temple; it denotes a libation, not a drink (cf. NIDOTTE, vol. 2, p. 618)

2. he will call upon the name of the Lord, Ps. 116:13b,17b (see Special Topic: "The Name" of YHWH)

3. he will pay his vows, Ps. 116:14,18 (cf. Leviticus 27)

4. he will offer sacrifice, Ps. 116:17

5. he will praise YHWH in the temple, Ps. 116:19 (cf. 116:14) - this imperative may go at the beginning of Psalm 117 (LXX)

116:15 The adjective "precious" (BDB 429) is usually used of valuable items. In this context it denotes the fact that YHWH cares deeply when His faithful followers go through trials and sickness on earth (cf. Ps. 72:14). He is aware of their situations and quickly comes to their aid (cf. Exod. 3:7).

In a fallen world, not every believer is physically delivered. Crises, problems, and fears do come. Even if we do not see God's presence, He is with us and for us. One day we will be with Him!

The NIDOTTE, vol. 2, p. 525, has a suggested an emendation that an "n" has dropped out of the word "death" and the root should be seen as the Aramaic word for "trust," thereby rendering the line as

"Precious in the sight of the Lord is the faith/trust of His loyal ones."

The problem is the use of "precious" with "death." Surely the death of saints is not precious (i.e., valuable). Some scholars have changed the meaning of the Hebrew "precious" (BDB 429) to "costly" or "painful." It grieves YHWH for His faithful followers to suffer and die! The terrible results of the Fall were never His purpose in creation!

▣ "saints" See note online at Ps. 16:10 and 30:4.

116:16 Notice "I am Your servant" is repeated for emphasis. The term "servant" (BDB 713) has a wide semantic field but here it probably denotes "worshiper."

The next line, "the son of Your handmaid," is also found in Ps. 86:16 and denotes

1. a righteous mother

2. an Israelite mother

3. an idiom of humility

4. a slave family or faithful servant family

The psalmist bases this conclusion on the fact that YHWH has loosed (BDB 834, KB 986, Piel perfect) his bonds (BDB 64), which could denote

1. saved him from terminal sickness (straits or Sheol)

2. saved him from enemies

3. saved him from prison or exile

4. saved him from distress (the term [BDB 865] "straits" in Ps. 116:3 [twice] is used in Ps. 118:5 and Lam. 1:3 of "distress")

A simple way to express this verse would be "Here Am I" or "I am available for service." YHWH has saved him, now he will willingly and fully serve Him (cf. Rom. 12:1-2).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Explain the possible life settings of this Psalm.

2. Is it unusual for death and Sheol to be personified?

3. List the characteristics of YHWH.

4. Why is Ps. 116:10-11 so hard to interpret?

5. What OT imagery lies behind Ps. 116:16?

6. List the words, phrases that reflect temple worship.

1 Thess 2:7— νηπιοι or ηπιοι?

Related Media

Editor’s Note: The following paper was written by one of my students at Dallas Seminary in the course on New Testament textual criticism. Ivan has done an excellent job researching the primary and secondary data on this matter. He makes out a very good case for “babes” in 1 Thess 2.7.

Daniel B. Wallace
September 4, 2004

The textual problem in 1 Th 2:7 of νηπιοι or ηπιοι (“babes” or “gentle”) is one of the more intriguing textual problems in the Thessalonian letters. Most English translations go with ηπιοι, including the NASB, ESV, NRSV, NIV, and KJV. Of the English versions to which I have access, only the NET, TNIV, and, interestingly, the Message (based on my interpretation of it) choose νηπιοι. The NA27/UBS text reads νηπιοι, while the Majority Text and the TR both have ηπιοι.

The External Evidence ¹

Reading #1:νηπιοι	P65 * B C* D* F* G I Ψ* 104* 326c it vgcl.ww sams bo
Reading #2:ηπιοι	c A C2 D2 K L P Ψc 0278 33 81 365 630 1505 1739 1881 Byz vgst (sy) samss Cl

The external evidence seems firmly in favor of reading 1, νηπιοι. It enjoys the support of the early Greek MSS; of the 7 extant MSS from the first eight centuries which contain this verse, only A, from the fifth century, reads ηπιοι. The other six read νηπιοι, including three MSS that are much earlier (P65 is third century, while א* and B are fourth century) and exhibit a higher textual quality than A. Admittedly, P65 is fragmentary in 1 Thessalonians, but it has nonetheless been judged to be extremely reliable (Aland tentatively concludes that it has a “strict text” and ranks it in his category 1 [Aland-Aland, Text, 100]), while א* and B are primary Alexandrian and are two of the most respected MSS in the entire tradition. Codex A on the other hand is categorized as secondary Alexandrian, which is somewhat less reliable. Perhaps not coincidentally, ηπιοι appears in a number of other secondary Alexandrian witnesses and one later primary Alexandrian witness (33, 81, 1506, 1881, and 1739). Based on this evidence, ηπιοι must have entered the Alexandrian text-type somewhere between the primary and secondary Alexandrian MSS (perhaps through Clement of Alexandria or through a simple scribal error). It is found in the Byzantine MSS, but it is uncertain whether it entered the Byzantine tradition from the secondary Alexandrian text, or if it entered the secondary Alexandrian text due to a Byzantine influence; however, it is commonly known that the secondary Alexandrian texts are marked by a Byzantine influence, which seems to make the latter more likely than the former, and would explain the existence of ηπιοι in the correctors of א, C and D (which typically follow a Byzantine Vorlage). In any case, νηπιοι certainly appears in earlier and more reliable MSS (third–fourth century, early primary Alexandrian texts).

However, due to genealogical solidarity within both the Alexandrian and Western text-types, the date of reading 1 can be pushed even further back than the third century. The consensus of the early Alexandrian MSS (P65 א* B) implies that the reading can be dated back to the archetype of the Alexandrian tradition, which probably originated in the second century. This is because the reading’s presence in the archetype is the likely reason for its presence in the different streams of primary Alexandrian text. Furthermore, the reading’s second-century date is doubly reinforced by the consensus of the Western text-type; if the reading is present in the Western Greek uncials (D* F G) as well as our early Latin versions (it), then it probably existed in the archetype of the Western text-type which also has been traced back to the second century. As for reading 2, ηπιοι appears in the mass of Byzantine MSS, so its date can be pushed back only as early as the fourth century within the Byzantine archetype. Therefore, based on genealogical solidarity, νηπιοι can be dated as far back as the second century, while ηπιοι can only be dated to the fourth century.

Finally, reading 1 is not only demonstrably earlier—it is also more geographically widespread. The agreement between the Alexandrian and Western text-types shows that at an early date the reading existed both in North Africa and in the Western areas of the Roman Empire. The reading’s penetration of the various geographical areas of very early Christianity is yet another argument for its primacy.

Due to the superior date, character, genealogical solidarity, and geographical diversity of the MSS in support of reading 1, the external evidence strongly favors νηπιοι as the original reading.

The Internal Evidence

Reading #1: νηπιοι	ΕΓΕΝΗΘΗΜΕΝΝΗΠΙΟΙ
Reading #2: ηπιοι	ΕΓΕΝΗΘΗΜΕΝΗΠΙΟΙ

The pronunciation of these two readings is virtually indistinguishable, since the Ν at the end of the first word might be pronounced together with the Ν of the second word. But this does not necessarily imply that our erring scribe copied by hearing the words of his exemplar read aloud by another scribe, for he may have merely read his exemplar and pronounced the words internally to himself. In any case, when read at a normal pace, the two readings sound very similar. In addition, the visual similarity of the uncial letters N and H could cause an error of faulty eyesight. Therefore, if the variants are the result of purely accidental transcriptional error (perhaps even dating all the way back to Paul’s amanuensis), it is extremely difficult to determine whether the accidental error was haplography or dittography; a scribe reading and/or pronouncing the words to himself while copying could just as easily have removed the N on accident as he could have added it.

But if this is not purely a case of accidental, transcriptional error, then it is likely that our scribe was influenced by other stylistic and contextual considerations. For example, in Paul, νηπιος occurs far more frequently than ηπιος; Paul uses νηπιος 10 other times (NA27: Rom 2:20, 1 Cor 3:1, 1 Cor 13:11 [5 times], Gal 4:1, Gal 4:3, and Eph 4:14), and he uses ηπιος only one other time (NA27: 2 Tim 2:24). Clearly, νηπιος is the word that Paul uses more regularly. But does this fact support a Pauline or a scribal origin of the word here? On one hand, if Paul uses νηπιος 10 times more frequently than he uses ηπιος, one could simplistically argue that Paul was therefore more likely to have used νηπιος here than ηπιος. But on the other hand it has also been argued that, because scribes were more familiar with Paul’s more frequent use of νηπιος, our erring scribe could have changed the less familiar ηπιος to the more familiar νηπιος.

However, Timothy Sailors has shown that in Greek literature of the first and second century, the use of ηπιος is not so uncommon that a scribe would have considered it an unfamiliar word (Sailors, “Wedding Textual and Rhetorical Criticism,” 86-7). In fact, the ratio of νηπιος to ηπιος falls in the second century to as low as 5:1. In light of this evidence, it seems unlikely that a scribe would change ηπιος to νηπιος on account of his lack of familiarity with the word.

It is also argued that Paul would not use νηπιος here because (1) he only uses it to refer negatively to babies, new converts, or the spiritually immature, (Delobel, “One Letter Too Many,” 128) and (2) he never uses νηπιος to refer to himself (Metzger, Text, 232). These facts seem to imply that Paul was more likely to have used ηπιος rather than νηπιος to refer to himself in 1 Thess 2:7; to some (like Metzger), the likelihood is greater that he chose to use ηπιος rather than vary his usage of the νηπιος.

There are several problems with this line of reasoning. First, even if these two statements were true, it would not necessarily follow that νηπιος is therefore the inferior reading. For example, if Paul never uses νηπιος to describe himself, a scribe is highly unlikely to have consciously created a situation in which he does. Scribes were sometimes sleepy and sometimes stupid, but it seems rather unlikely that a scribe would assign a term to Paul that Paul never once uses to describe himself—especially a pejorative term that might disrespect Paul’s nearly unsurpassed position of authority. Unless this proposed error was committed by a scribe unusually uneducated in Pauline style, it probably did not have a scribal origin. Thus, to the question, “Who varied Paul’s style in the usage of νηπιος?” we must answer, “it was unlikely that it was Paul, but more unlikely a scribe.” It would be much more likely that Paul would vary his style here than a scribe vary it for him.

Second, these two assertions are actually inaccurate. Paul’s use of νηπιος in 1 Cor 13:11 (which accounts for half of the instances in Paul) is not necessarily pejorative; it might be argued that Paul is using νηπιος in a neutral, descriptive sense within a simple before-and-after comparison. Furthermore, recent studies have shown that writers in Paul’s time would not necessarily have assigned a negative connotation to νηπιος; of all the uses of νηπιος between the first century B.C. and the first century A.D., 75% are neutral and only about 20% are pejorative (Sailors, “Wedding Textual and Rhetorical Criticism,” 91-2). Thus, one cannot cite an assumed negative connotation of νηπιος as strong internal evidence for ηπιος as the preferred reading.

Next, the assumption that Paul never uses νηπιος to refer to himself is exaggerated, because Paul himself is the referent of all five uses in 1 Cor 13:11. Admittedly, Paul is describing himself as he was in his youth, but to say that he would not use νηπιος in 1 Thess 2:7 since he never uses νηπιος to describe himself is at least somewhat inaccurate. In fact, it might even be more accurate to conclude that, since Paul does refer to himself in 50% of his uses of νηπιος, it is entirely appropriate that he might use it to refer to himself here in 1 Thess 2:7 as well!

Finally, in addition to the analysis of Paul’s normal use of words, there are a number of important contextual and grammatical considerations. These issues are complicated, and are too numerous to evaluate with depth in this paper; however, the primary considerations involved are the nature of the shift in metaphor and the grammatical structure of the passage.

Metzger asserts that νηπιοι is so difficult that it violates common sense due to the resulting violent shift in metaphor (Paul is a babe, yet he also is a mother-nurse). But Paul’s sudden shift in metaphor is not without precedent; Gal 4:19 also contains a similar shift in which Paul is “in labor” with the recipients until Christ is formed within the wombs of the recipients themselves!

However, it is not even necessary to assume that these two images in 1 Thess 2:7 are part of the same metaphor. It is not insignificant that the entire phrase αλλα εγενηθημεν [ν]ηπιοι εν μεσω υμων can be linked with the previous clauses, which results in a separation of the two metaphors into two distinctly different thoughts: (1) Paul and friends had the power to use their authority as apostles of Christ, but instead they behaved as spiritual babes or new converts (vv. 6-7b), and (2) like a mother-nurse Paul and friends cared for them and were happy to share the gospel and their lives with them (vv. 7c-8). With this re-punctuation, the full stop would be moved forward, linking αλλα εγενηθημεν [ν]ηπιοι εν μεσω υμων of 1 Thess 2:7b to the preceding and not the following clauses. This separation certainly eases the violent shift in metaphor, and is often overlooked (see Metzger’sTextual Commentary, 562, in which the change in punctuation appears only as an afterthought). The term νηπιοι is then placed in contrast with αποστολοι, to emphasize that Paul's behavior was far different than that which his authority afforded him. Apostles were the leaders of the church, and as such they could have wielded their authority or sought glory like other traveling orators; on the other hand, new converts (or spiritual “babes”) did not have authority and did not seek their own glory, but instead were humble and innocent in their behavior. Likewise, Paul did not use his authority as an apostle, but was instead like a spiritual babe in his innocent behavior. This use of the term νηπιοι likely spurred his use of the next, now-separated metaphor of the mother-nurse. Thus, 1 Thess 2:7b-c may not contain a single mixed metaphor, but the end of one metaphor (and sentence!) and the beginning of another.

Jeffrey Weima points out three grammatical arguments in favor of this re-punctuation: (1) Paul’s use of αλλα following a negative (as in 1 Thess 2:6-7b) typically introduces the second portion of an ου…αλλα contrast, (2) Paul includes five such ου…αλλα contrasts throughout 1 Th 2:1-8, and (3) Paul's use of the ως… ουτως combination (as in 1 Th 2:7c-8) typically indicates a new correlative clause (Weima, “The Case for Nhpioi in 1 Thess 2.7,” 555-556). These facts are strongly in favor of the re-punctuation of this particular text, but they do not inherently support either reading over the other, since both readings might actually fit well with the re-punctuation; rather, they show that νηπιοι is not so difficult as to be lectio impossibilis, especially when taking the proper punctuation into account.

After establishing that reading 1 is far less unreasonable than Metzger asserts, it becomes obvious that νηπιοι is the preferred choice because it is the harder reading: (1) it creates a different variation in Paul's use of νηπιος, (2) it creates a violent shift in metaphors, and (3) the violent shift is not impossibly violent, if accompanied by the proper re-punctuation. Reading 2, on the other hand, is the easier reading and is relatively free of difficulty, except for the very surmountable fact that ηπιος is only used once elsewhere in Paul.

Based on the transcriptional and intrinsic probabilities (which are neutral and in favor of reading 1, respectively), the internal evidence falls more in favor of νηπιοι as the original reading.

Conclusion

Most scholars recognize that the external evidence is strongly in favor of νηπιοι as the original reading; most scholars also recognize νηπιοι as the more difficult reading. However, many have concluded that νηπιοι is too difficult, and therefore also concluded that ηπιοι is the original reading on the basis of over-simplistic arguments. But analysis of the stylistic, lexical, contextual and grammatical evidence shows that νηπιοι is indeed not too difficult, and is in fact the preferred reading. The internal evidence, although less overwhelming, agrees with the external evidence in its support of νηπιοι as the original.

Chart of Manuscript Evidence ²

Reading #1: νηπιοι P65 א* B C* D* F* G I Ψ* 0150 5 38 61 69 102 103 104* {122}³ 131 142 206 209c 263 309 326c 393 421 425 429 451 459 460 {460c}⁴ {491}⁵ 582 620 623 886 941 1101 1102 1115 1311 1398 1409 1524c 1646 1718 (1729) 1798c 1830 1838 1890* 1904 {1906}⁶ {1912}⁷ 1914 1918 1921 1922 1943 1951 1952 1962 1991 2002 2003 2086 2104 2482 2495 2502 2516 2576 2659c {it vgcl.ww sams bo}⁸

	Alexandrian	Western	Byzantine	Other⁹
Papyri	P65 (III)
Uncials	* (IV) B (IV) C* (V) I (V)	D* (VI) F* (IX) G (IX)		Ψ* (IX-X) 0150 (IX)
Minuscules	104* (XI) 1962 (XI)		103 (XI) 122* (XII) 142 (XI) 206 (XIII) 309 (XIII) 393 (XIV) 425 (XIV) 429 (XIV) 491 (XI) 620 (XII) 886 (XV) 1101* (XVII) 1409 (XIV) 1906 (XI) 1914 (XII) 1918 (XIV) 1921 (XI) 1922 (XIII) 1951 (XII) 1952 (XIV) 2003 (XV) 2502 (XIII)	5 (XIV) 38 (XII) 61 (XVI) 69 (XV) 102 (XV) 131 (XIV) 209c (XIV) 263 (XIII) 326c (X) 421 (XIII-XIV) 451 (XI) 459 (XI) 460 (XIII) 460c (XIII) 623 (XI) 941 (XIII-XIV) 1102 (XIV) 1115 (XII) 1311 (XI) 1398 (XIII) 1524c (XIV) 1646 (XII) 1718 (XII) 1729 (XV) 1798c (XII) 1830 (XV) 1838 (XI) 1890* (XIV) 1904 (XI) 1912 (X) 1943 (XIV) 1991 (XIII) 2002 (XIII) 2086 (XIV) 2104 (XII) 2482 (XIV) 2495 (XIV-XV) 2516 (XIII) 2576 (XIII) 2659c (XVI)
Versions	sams (III-VII) bo (IV-XII)	it (IV-XIII) vgcl (XVI).ww (XIX)

Reading #2: ηπιοι c A C2 D2 K L P Ψc 0278 33 81 365 630 1505 1739 1881 Byz {vgst (sy) samss Cl}¹⁰

	Alexandrian	Western	Byzantine	Other
Papyri
Uncials	A (V)		K (IX) L (IX)	c (XII) C2 (VI) D2 (IX) P (IX) Ψc (X-XII?) 0278? (IX)
Minuscules	Primary: 1739 (X) Secondary: 33 (IX) 81 (XI) 1881 (XIV)		Byz (IX-XVI)	365 (XIII) 630 (XII-XIII) 1505 (XI)
Versions	samss (III-VII)			vgst (XX) sy (III-XII)

Bibliography

Aland, Kurt, et al. Kurzgefasste Liste der griechischen Handschriften des Neuen Testaments. 2d ed., revised and enlarged. ANTF 1. Berlin: de Gruyter, 1994.

Aland, Kurt and Barbara. The Text of the New Testament: An Introduction to the Critical Editions and to the Theory of Practice of Modern Textual Criticism. Trans. by Erroll F. Rhodes. 2d ed. Grand Rapids, Michigan: Eerdmans, 1989.

Aland, Kurt, et al., eds. Text und Textwert der griechischen Handschriften des Neuen Testaments. II: Die Paulinischen Briefe. Vol. 4. ANTF 19. Berlin and New York: de Gruyter, 1991.

Delobel, Joel. “One Letter Too Many in Paul’s First Letter? A Study of (ν)ηπιοι in 1 Thess 2.7,” Louvain Studies 20 (1995): 127-128.

Holmes, Michael W. “New Testament Textual Criticism.” In Introducing New Testament Interpretation, ed. Scot McKnight, 53-74. Grand Rapids: Baker, 1989.

Metzger, Bruce M. The Text of the New Testament: Its Transmission, Corruption, and Restoration. 3d ed. New York: Oxford University Press, 1992.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. 2d ed. Stuttgart: Deutsche Bibelgesellschaft/German Bible Society, 1994.

Sailors, Timothy B. “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2:7,” JSNT 80 (2000): 81-98.

Weima, Jeffrey A. D. “‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7,” NTS 46 (2000): 547-564.

¹ For a more complete list of MS evidence, see the Chart of Manuscript Evidence below.

² MS support is summarized from Aland, Text und Textwert, 301-303, unless otherwise indicated by brackets {} and explanatory footnotes; MS dates and text-types are found in Aland, The Text of the New Testament, 107-142, with a few updates from Holmes, “New Testament Textual Criticism,” 59.

³ Found in Tischendorf; interestingly, this MS is listed in support of ηπιοι in Aland, Text und Textwert, 301.

⁴ Both Tischendorf and von Soden list the correction, 460c.

⁵ Found in von Soden.

⁶ Found in Tischendorf.

⁷ Found in von Soden.

⁸ Found in NA27.

⁹ The following MSS are not classified as any particular text-type in Aland, The Text of the New Testament: 38 102 131 421 460 941 1102 1115 1311 1646 1729 1798 1830 1890 1904 1943 1991 2002 2086 2104 2482 2576 2659.

¹⁰ Found in NA27.

Psalm 117

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Psalm of Praise No MT Intro	Let All Peoples Praise the Lord	Doxology	In Praise of the Lord	Summons to Praise
117:1-2	117:1-2b	117:1-2	117:1-2b	117:1-2b
	117:2c		117:2c

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is the shortest Psalm.

B. It encourages the Gentiles to praise Israel's God (cf. Psalm 67; 100), the only true God.

C. Israel's God is fully revealed in

1. His acts in creation (Genesis 1-2; 6-9)

2. His promises to Abraham (Genesis 12; 15; 18; 22)

a. land

b. seed

c. great name

d. all families of the earth blessed in him

3. redemptive acts toward Abraham's descendants (cf. Ps. 117:2a)

a. the exodus

b. conquest

c. return from exile

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 117:1-2
¹Praise the Lord, all nations;
Laud Him, all peoples!
²For His lovingkindness is great toward us,
And the truth of the Lord is everlasting.
Praise the Lord!

117:1 This Psalm begins and concludes with the Piel imperative, "Praise" (BDB 237, KB 248, cf. Psalm 113; LXX, Psalm 116).

▣ "Laud Him" This is a second Piel imperative (BDB 986, KB 1387, cf. Ps. 147:12).

▣ "all nations. . .all peoples" This universal aspect is characteristic of the Psalms (cf. Ps. 22:27; 33:8; 47:1; 66:1,4; 67:3-5,7; 82:8; 96:7-10; 98:4; 100:1).

This is the OT's great commission. Israel was to be a "kingdom of priests" (cf. Exod. 19:5-6) because all the world is YHWH's. See Special Topic: YHWH's Eternal Redemptive Plan.

This verse is quoted by Paul in Rom. 15:11, which emphasizes YHWH's inclusion of the Gentiles in the work of Christ (cf. Rom. 15:9-13; note Rev. 7:9).

117:2 "lovingkindness. . .truth" These two characteristics of YHWH (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD) are often listed together (i.e., Ps. 108:4; 115:1; 138:2).

For "lovingkindness" see SPECIAL TOPIC: LOVINGKINDNESS (HESED).

For "truth" or "faithfulness" see Special Topic: Believe, Trust, Faith and Faithfulness in the OT.

▣ "everlasting" See Special Topic: Forever ('olam).

This is an important point because of Israel's repeated faithlessness and idolatry. YHWH is forever faithful but His people are not! He has a larger purpose than just one people/nation (see Special Topic: YHWH's Eternal Redemptive Plan).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. How common in the OT is YHWH's love, care, concern, and redemption of Gentiles?

2. Define hesed (i.e., lovingkindness).

3. Define emeth (i.e., truth).

4. How does YHWH's love toward Israel affect the Gentiles?

Psalm 118

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Thanksgiving for the Lord's Saving Goodness No MT Intro	Praise to God for His Everlasting Mercy	Thanksgiving for Deliverance in Battle	A Prayer of Thanks for Victory	Processional Hymn for the Feast of Shelters
118:1-4	118:1	118:1	118:1-4	118:1
	118:2-4	118:2-4		118:2-4
118:5-9	118:5-9	118:5-9	118:5-9	118:5-7
				118:8-9
118:10-14	118:10-14	118:10-14	118:10-12	118:10-12
			118:13-14	118:13-14
118:15-18	118:15-18	118:15-18	118:15-16	118:15-16
			118:17-18	118:17-18
118:19-21	118:19-20	118:19	118:19	118:19-21
		118:20	118:20
	118:21	118:21-25	118:21
118:22-29	118:22-24		118:22-25	118:22-24
	118:25-28			118:25-27b
		118:26-27	118:26-27
				118:27c-28
		118:28	118:28
	118:29	118:29	118:29	118:29

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm is an antiphonal processional Psalm (cf. Ps. 118:1 and 2-4). There are several different groups who seem to respond to each other. This explains

1. the repetitive nature

2. the different subjects involved in this Psalm

B. The exact historical setting of this Psalm has been disputed. It is obvious that Moses' song of victory at the Red Sea (i.e., Exodus 15) is the historical source of the metaphors. However, the exact date could fit the period of the post-exilic return under Nehemiah or an eschatological setting which would make the Psalm applicable to the pressures and problems of each generation.

C. In history this Psalm became identified with the Passover festival. It is the last of the Hallel Psalms, Psalm 113 through 118. Jesus quotes it during the Triumphant Entry (cf. Matt. 21:42; Mark 12:10,11; Luke 20:17). This Psalm is used quite often in the NT to interpret the work of Christ (cf. Acts 4:11; Rom. 9:32,33; Eph. 2:20; 1 Pet. 2:7).

D. The Jewish Midrash interprets the Psalm in a Messianic sense. This can be particularly seen in the NT uses and interpretations of Ps. 118:22 and 26 (cf. Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 12:13).

E. This Psalm characteristically describes the experiences of the nation in terms of a unique individual, originally the king of Israel, but later came to be the ideal figure known as the Messiah (see SPECIAL TOPIC: MESSIAH). In this sense, as the ideal Israelite, He fulfills not only this passage, but also Isaiah 53.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 118:1-4
¹Give thanks to the Lord, for He is good;
For His lovingkindness is everlasting.
²Oh let Israel say,
"His lovingkindness is everlasting."
³Oh let the house of Aaron say,
"His lovingkindness is everlasting."
⁴Oh let those who fear the Lord say,
"His lovingkindness is everlasting."

118:1 "Give thanks" This Psalm begins and ends with praise ("give thanks," BDB 392, KB 389, Hiphil imperative). A good title for this Psalm would be "A Festival of Thanks."

As far as personal application of this Psalm to everyday life, it is extremely meaningful to enumerate the blessings of God to His people, both historically and existentially.

▣ "the Lord" This is the covenant name for God, YHWH, from the Hebrew verb, "to be" (cf. Exod. 3:14, see SPECIAL TOPIC: NAMES FOR DEITY).

▣ "He is good" Often when one reads the OT one is uncertain of the character of God (i.e., holy war, exodus, exiles). This Psalm reassures us of the basic character of the creator God (cf. 1 Chr. 16:34; Ps. 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1,29; 119:68; 135:3; 136:1; 145:9; Jer. 33:11). See Special Topic: Characteristics of Israel's God.

▣ "For His lovingkindness is everlasting" This is to show the mercy and faithfulness of God, not only in His character but also His creative and redemptive acts (cf. Nehemiah 9; Psalm 136). This term (see Special Topic: Lovingkindness [hesed]) really means "God's covenant loyalty."

118:2 "Oh let Israel say" "Say" (BDB 55, KB 65, Qal jussive) is repeated three times. Psalm 118:2-4 shows three distinct groups within Israel who are called upon to praise the Lord. These three groups can also be seen in Ps. 115:9-13. The sequence seems to be:

1. the nation

2. the priests

3. those who fear the Lord (the Jewish Study Bible, p. 1414, suggests "proselytes," but Psalm 15 implies godly Israelites)

They are to praise the Lord for His covenant fidelity.

NASB (UPDATED) TEXT: 118:5-9
⁵From my distress I called upon the Lord;
The Lord answered me and set me in a large place.
⁶The Lord is for me; I will not fear;
What can man do to me?
⁷The Lord is for me among those who help me;
Therefore I will look with satisfaction on those who hate me.
⁸It is better to take refuge in the Lord
Than to trust in man.
⁹It is better to take refuge in the Lord
Than to trust in princes.

118:5 "From my distress I called upon the Lord" It is obvious that the existential setting of the author is some type of confinement, persecution, or problem. It seems that this worship leader, whether it be the king or the nation personified in the Messiah, is going to experience problems.

The term "distress" (BDB 865) is a rare form found only here in the singular. It is found in the plural in Lam. 1:3 and in a construct in Ps. 116:3 (where NASB translates it as "terrors of Sheol").

▣ "The Lord answered me and set me in a large place" This is a wonderful affirmation that God does always hear and respond to our call for help (cf. Ps. 118:21; 17:6; 31:2; 34:15; 40:1; 69:17; 71:21; 86:1; 102:2). The Hebrew word for "distress" (BDB 865) means "to confine or cause someone to be under pressure," while the metaphor "set in a large place" (BDB 932) speaks of taking someone out of confinement and releasing them in a large pasture (cf. Ps. 4:1; 18:19; 31:8). Some think it refers to heaven (AB, p. 156), but in context it simply means deliverance from a physical problem or need.

118:6 "The Lord is for me, I will not fear;
What can man do to me" What a tremendous affirmation of faith that God is on our side (cf. Ps. 16:8; 23:4; Isa. 43:1-2). And if God is on our side, victory is assured (cf. Ps. 56:4,11). The presence of God is the greatest blessing!

▣ "What can man do to me" This is the faith conclusion of a faithful follower who, by Scripture and experience, knows the Lord's presence, care, provision, and protection (cf. Ps. 56:4,11; 146:3; Hebrews 13:6).

118:7 "The Lord is for me among those who help me" This Hebrew idiom means "the Lord is our military champion" (cf. Ps. 54:4). The concept of God as warrior (cf. Isa. 59:17; Eph. 6:10-12) is significant to those who are unjustly suffering persecution for His name.

▣ "Therefore I will look with satisfaction on those who hate me" "Those who hate me," who caused the psalmist "distress" in Ps. 118:5, surrounded him in Ps. 118:10-13.

God's judgment is both eschatological and temporal. The Psalms speak often of vindication and justice in this life (cf. Ps. 23:5; 37:34; 52:5-6; 54:7; 58:10; 59:10; 91:8; 92:11; 112:8).

118:8-9 "It is better to take refuge in the Lord

Than to trust man" This is an affirmation on the fleetingness of temporal help but the joy and power of the eternal, redeeming God (cf. 2 Chr. 32:7-8; Ps. 108:12; 146:3; Isa. 2:22; 30:1-3; 31:1-3; Jer. 17:5-8).

The AB (p. 157) asserts that "man" (adam, BDB 9) in Ps. 118:8 is parallel to "prince" (BDB 622) and that they are an idiom for "all men" (i.e., Ps. 146:3).

Notice the use of four Qal infinitive constructs.

1. seek refuge - BDB 340, KB 337 (twice)

2. trust - BDB 105, KB 120 (twice)

NASB (UPDATED) TEXT: 118:10-14
¹⁰All nations surrounded me;
In the name of the Lord I will surely cut them off.
¹¹They surrounded me, yes, they surrounded me;
In the name of the Lord I will surely cut them off.
¹²They surrounded me like bees;
They were extinguished as a fire of thorns;
In the name of the Lord I will surely cut them off.
¹³You pushed me violently so that I was falling,
But the Lord helped me.
¹⁴The Lord is my strength and song,
And He has become my salvation.

118:10-12 "All nations surround me" This phrase has been interpreted in several different ways.

1. Because of the many allusions throughout this Psalm and many other Scriptures, some commentators have seen this as referring to the exodus period.

2. Many commentators have assumed that the individual aspects better fit a post-exilic period with its reconstruction of the walls of Jerusalem (cf. Neh. 4:7,8).

3. Others have assumed that this refers to an eschatological context where the kingdoms of this world come against the kingdom of our God and His Christ (cf. Ps. 2:2; Zech. 14:2; Rev. 19:11-21).

▣ "In the name of the Lord I will surely cut them off" "Cut them off" (BDB 557, KB 555, Hiphil imperfect) is literally the Hebrew phrase used for circumcision. Because of the Messianic implications of this Psalm, some see this as a conversion of the Gentile nations. See Special Topic: YHWH's Eternal Redemptive Plan. However, in context, it seems to be their destruction, not their salvation.

The repeated use of "I" and "me" in Ps. 118:10-13 implies the author is the king. "Surround him" would denote laying siege to Jerusalem.

118:12 These two metaphors seem to imply the tumultuous surrounding of the people of God by anti-God, worldly forces and their complete and immediate destruction. See SPECIAL TOPIC: FIRE.

118:13 "pushed me violently" This phrase is intensified in Hebrew by the use of the Qal infinitive construct and the Qal perfect verb of the same root (BDB 190, KB 218).

The AB (p. 158) sees this action as an idiom for death, based on the concept of "stumbling" (cf. Ps. 35:6; 36:12; 56:13; 116:8; also note NIDOTTE, vol. 1, p. 933).

118:14 "The Lord is my strength and song,

And He has become my salvation" Psalm 118:14 and 15 reflect the song of victory which was sung after the crossing of the Red Sea (cf. Exod. 15:2a); the same quote is found in Isa 12:2.

For "strength" see Exod. 15:2; Ps. 28:8; 46:1; 59:17; 81:1; Isa. 12:2b. This is often used in a military sense, as is "salvation/deliverance."

For "salvation" see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM).

NASB (UPDATED) TEXT: 118:15-18
¹⁵The sound of joyful shouting and salvation is in the tents of the righteous;
The right hand of the Lord does valiantly.
¹⁶The right hand of the Lord is exalted;
The right hand of the Lord does valiantly.
¹⁷I will not die, but live,
And tell of the works of the Lord.
¹⁸The Lord has disciplined me severely,
But He has not given me over to death.

118:15 "The sound of joyful shouting" See Exodus 15:6,12.

▣ "tents of the righteous" This is a historical allusion (or dead metaphor) to the wilderness wandering period, which was always idealized in Israel's traditions as the courtship between God and His people.

118:15-16 "The right hand of the Lord" This thrice repeated phrase emphasizes in anthropomorphic terms (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)) the power, presence, and willingness of God to act on behalf of His people in time as well as eternity. See SPECIAL TOPIC: HAND.

The term "left hand" denoted weakness and is never used of God's activity.

118:17 "I will not die, but live" This may be an emphasis on national survival but used in the sense of an individual.

▣ "And tell of the works of the Lord" This refers to verbal praise in the temple (cf. Ps. 9:14). This was a way of expressing both

1. theology about YHWH (cf. Exod. 9:16; Ps. 96:1-6)

2. personal trust in YHWH (cf. Exod. 10:2)

The verb (BDB 707, KB 765, Piel imperfect) denotes recounting the saving acts of YHWH (cf. Ps. 40:5; 73:28; 78:3,4; 79:13; 107:22). This retelling of YHWH's acts

1. educates the next generation of faithful followers (cf. Deut. 4:9,10; 6:7,20-25; 11:19; 31:13; 32:46)

2. evangelizes the nations (cf. Deut. 4:6)

118:18 "The Lord has disciplined me severely" This implies that the people of God, symbolized here as an individual, will go through extremely hard times because of their sin and unfaithfulness. It is also an emphasis on the fact that God is in control of history. These things are not simply meaningless happenings, but have historical purpose in moving toward ultimate conclusion and the victory of God. See Special Topic: YHWH's Eternal Redemptive Plan.

The individual and corporate aspects can be seen in

1. use of two singular imperfects used in a cohortative sense in Ps. 118:19,28

2. use of two plural cohortatives used in Ps. 118:24, note Hiphil plural imperative at 118:29

Also note that "disciplined me severely" is an infinitive absolute and a perfect verb of the same root (BDB 415, KB 418), which denotes intensity (cf. same form but different root in Ps. 118:13).

God does discipline His children (cf. Deut. 4:36; 8:5; 2 Sam. 7:14; Job 5:17; 33:19; Ps. 73:14; 94:12; 119:67,71,75; Pro. 3:11-12; Jer. 31:18; 1 Cor. 11:32; Heb. 12:5-11; Rev. 3:19).

NASB (UPDATED) TEXT: 118:19-21
¹⁹Open to me the gates of righteousness;
I shall enter through them, I shall give thanks to the Lord.
²⁰This is the gate of the Lord;
The righteous will enter through it.
²¹I shall give thanks to You, for You have answered me,
And You have become my salvation.

118:19 "Open to me the gates of righteousness" "Open" (BDB 834, KB 986) is a Qal imperative. Psalm 118:19-27 seems to suggest a processional (possibly military) from outside the city of Jerusalem to the inside of the temple area. Psalm 118:19 does not refer to the temple, which is mentioned specifically in 118:26,27, but the city gates of Jerusalem.

118:20 "The righteous will enter through it" This is a reference to the processional entering the holy precincts of the city or the temple. Notice the righteousness factor is not only national or corporate, but also individual (cf. Ps. 15:1-2; 24:3-6; 26:6; 140:13; Isa. 33:13-16). See SPECIAL TOPIC: RIGHTEOUSNESS.

118:21 "And You have become my salvation" One must remember that the term "salvation" (cf. Ps. 118:14) in the OT speaks of physical deliverance. See SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM).

NASB (UPDATED) TEXT: 118:22-29
²²The stone which the builders rejected
Has become the chief corner stone.
²³This is the Lord's doing;
It is marvelous in our eyes.
²⁴This is the day which the Lord has made;
Let us rejoice and be glad in it.
²⁵O Lord, do save, we beseech You;
O Lord, we beseech You, do send prosperity!
²⁶Blessed is the one who comes in the name of the Lord;
We have blessed you from the house of the Lord.
²⁷The Lord is God, and He has given us light;
Bind the festival sacrifice with cords to the horns of the altar.
²⁸You are my God, and I give thanks to You;
You are my God, I extol You.
²⁹Give thanks to the Lord, for He is good;
For His lovingkindness is everlasting.

118:22 "The stone which the builders rejected" This is obviously used in the sense of paradox. It seems here to refer to national rejection. But we understand from the life of Christ that it was individually fulfilled in Him. See SPECIAL TOPIC: CORNERSTONE.

▣ "Has become the chief corner stone" This seems to be a reference to the Messiah (see SPECIAL TOPIC: MESSIAH), used in Isa. 28:16. It also speaks of the rejection of the Messiah and the seeming defeat of God's purpose (i.e., Calvary).

118:23 "This is the Lord's doing;
It is marvelous in our eyes" God's ways are so different from our ways (cf. Isa. 55:9-11). No one expected the Messiah to be God Incarnate. No one expected His substitutionary atonement (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21). But this was the pre-determined plan of God (cf. Acts 2:23; 3:18; 4:28). See Special Topic: YHWH's Eternal Redemptive Plan.

118:24 "This is the day which the Lord has made;

Let us rejoice and be glad in it" God is in control of history (both corporate and individual)! That which seems to be a spiritual disaster is often turned into a tremendous spiritual victory!

I recommend the book by Hannah Whithall Smith, The Christian's Secret of a Happy Life.

▣ For "day" see Special Topic: DAY (yom).

118:25 "O Lord, do save" This is the term "Hosanna," which was spoken about Jesus at the triumphant entry into Jerusalem during the last week of His earthly life (cf. Matt. 21:42,45). Whatever the original historical setting of this Psalm, it had come to be used in first century rabbinical Judaism as a welcoming ceremony for the pilgrims entering the city for Passover. However, when Jesus appeared, they took that which was an annual greeting and made it very personal to Him.

This verse begins with two imperatives.

1. save - BDB 446, KB 448, Hiphil

2. send prosperity - BDB 852 II, KB 1026, Hiphil

In OT theology (i.e., "the two ways," cf. Deut. 30:15,19; Psalm 1), God's forgiveness and acceptance were demonstrated visibly by prosperity. However, this proved not always to be the case (cf. Job, Psalm 73).

118:26 "Blessed is the one who comes in the name of the Lord" The use of this phrase in the NT puts a Messianic aspect to this Hallel Psalm (cf. Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 12:13). See SPECIAL TOPIC: MESSIAH.

118:27

NASB, NRSV,
TEV, JPSOA"The Lord is God"
NKJV"God is the Lord"

There is no verb, just El (BDB 42) and YHWH (BDB 217). This same form occurs in Ps. 85:9. The same combination without a verb is also in Ps. 118:28, El (lit. "My El") and pronoun (BDB 61).

The Deity of Israel goes by several names.

1. some have developed through history

2. some were titles of pagan deities applied to Israel's God

3. some denote different aspects of His being

4. some are poetic parallels for literary purposes

▣ "He has given us light" There have seen several interpretations.

1. God's personal presence - Ps. 89:15; 90:8

2. God's revelation

a. Scripture - Ps. 19:8; 36:9; 119:105; Isa. 51:4

b. Messiah - Isa. 49:6; Mic. 7:8; John 1:9; 3:19-21; 12:35-36; 1 John 2:8

3. God's blessing - Num. 6:25

4. the Shekinah cloud of the exodus - Exod. 13:21-22; 14:20

5. God's portable throne chariot - Ezek. 1:4,27

▣ "Bind the festival sacrifice with cords to the horns of the altar" This is a very difficult Hebrew phrase and has been understood in several different ways.

1. "link together the pilgrims" - This involves an emendation of the text based on the Dead Sea Scrolls.

2. "with branches in your hand draw up in procession" - This is the translation of the Jerusalem Bible (JB) and the NIV; it seems to reference the OT allusion of branches used in the Festival of Tabernacles (cf. Lev. 23:40). The term "cords" can be used for branches (cf. Ezek. 19:11; 31:3,10,14).

3. "bring the sacrifice down to the horns of the altar" - This seems to fit the context best, and the term "bound" can be found in this connotation in Jdgs. 15:13; 16:11; Ezek. 3:25.

4. The concept of sacrifice seems to be caught up with the substitutionary atonement of Christ (i.e., Isa. 52:13-53:12), which is alluded to in the Masoretic Text of Mal. 2:3. The horns of the altar would have been the holiest part of the altar on which the sacrificial blood was smeared (cf. Exod. 27:2; 30:10; Lev. 4:7,18, 25,30,34; 8:15; 9:9; 16:18).

118:28-29 This Psalm ends as it began, with a festival of thanks (i.e., BDB 392, KB 389, Hiphil imperatives) to God for who He is, what He has done, and what He is going to do on behalf of His faithful followers.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. List all of the blessings that God has given us in this Psalm.

2. Why do many scholars think this Psalm is antiphonal?

3. How is the nation personified in the king and later in the Messiah?

4. Explain the Messianic elements of Ps. 118:22 and 26, how they fit into ancient Israel and how they fit into the life of Christ.

5. What is a preferred translation of Ps. 118:27? What are its implications to the life and ministry of Jesus of Nazareth?

Psalm 119

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Meditations and Prayers Relating to the Law of God No MT Intro	Meditations on the Excellencies of the Word of God	Meditations on the Law of God	The Law of the Lord	In Praise of the Divine Law
119:1-8 (Aleph)	119:1-8	119:1-8	119:1-8	119:1-8
			Obedience to the Law of the Lord
119:9-16 (Beth)	119:9-16	119:9-16	119:9-16	119:9-16
			Happiness in the Law of the Lord
119:17-24 (Gimel)	119:17-24	119:17-24	119:17-24	119:17-24
			Determination to Obey the Law of the Lord
119:25-32 (Daleth)	119:25-32	119:25-32	119:25-32	119:25-32
			A Prayer for Understanding
119:33-40 (He)	119:33-40	119:33-40	119:33-40	119:33-40
			Trusting the Law of the Lord
119:41-48 (Vav)	119:41-48	119:41-48	119:41-48	119:41-48
			Confidence in the Law of the Lord
119:49-56 (Zayin)	119:49-56	119:49-56	119:49-56	119:49-56
			Devotion to the Law of the Lord
119:57-64 (Heth)	119:57-64	119:57-64	119:57-64	119:57-64
			The Value of the Law of the Lord
119:65-72 (Teth)	119:65-72	119:65-72	119:65-72	119:65-72
			The Justice of the Law of the Lord
119:73-80 (Yodh)	119:73-80	119:73-80	119:73-80	119:73-80
			A Prayer for Deliverance
119:81-88 (Kaph)	119:81-88	119:81-88	119:81-88	119:81-88
			Faith in the Law of the Lord
119:89-96 (Lamedh)	119:89-96	119:89-96	119:89-96	119:89-96
			Love for the Law of the Lord
119:97-104 (Mem)	119:97-104	119:97-104	119:97-104	119:97-104
			Light from the Law of the Lord
119:105-112 (Num)	119:105-112	119:105-112	119:105-112	119:105-112
			Safety in the Law of the Lord
119:113-120 (Samekh)	119:113-120	119:113-120	119:113-120	119:113-120
			Obedience to the Law of the Lord
119:121-128 (Ayin)	119:121-128	119:121-128	119:121-128	119:121-128
			Desire to Obey the Law of the Lord
119:129-136 (Pe)	119:129-136	119:129-136	119:129-136	119:129-136
			The Justice of the Law of the Lord
119:137-144 (Tsadhe)	119:137-144	119:137-144	119:137-144	119:137-144
			A Prayer for Deliverance
119:145-152 (Qoph)	119:145-152	119:145-152	119:145-152	119:154-152
			A Plea for Help
119:153-160 (Resh)	119:153-160	119:153-160	119:153-160	119:153-160
			Dedication to the Law of the Lord
119:161-168 (Shin)	119:161-168	119:161-168	119:161-168	119:161-168
			A Prayer for Help
119:169-176 (Tav)	119:169-176	119:169-176	119:169-176	119:169-176

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

I. Opening Statement

As one who loves the Bible and has spent his life stuyding it, this Psalm is a special treasure (as is Psalm 19). The Bible, God's written word, has allowed me to come to know God's Living Word, Jesus (cf. John 1:1-14; Phil. 2:6-11; Col. 1:13-16; Heb. 1:2-3). The Spirit's illumination has allowed me to do as Ezra did (Ezra 7:10). Psalm 119 has truly been

A. a blessing, Ps. 119:1

B. a lifestyle faith, Ps. 119:1-2

C. a lamp to my feet and a light to my path, Ps. 119:105

I commend it to you with great joy, peace, and hope that it will effectively produce

A. a desire to study the Bible

B. a desire to live the Bible

C. a deeper personal relationship with the Triune God

One more explanation about how I approached this lengthy Psalm. It is so long and repetitive that I decided to deal with each stanza (i.e., each consecutive letter of the Hebrew alphabet). I have tried to deal with the uniqueness of each unit and not do an overall summary.

II. Historical Setting

A. The Arabic translation lists David as the author.

B. Dahood, in the Anchor Bible Commentary, asserts that a united monarchal (Saul - Solomon) date is very possible. He comes to this by

1. comparing this Psalm with its translation found among the Dead Sea Scrolls and

2. this Psalm contains many pre-exilic elements.

C. Leupold sees the setting as post-exilic (Ezra, Nehemiah, Haggai, Malachi). He bases this on:

1. the problems related to resettlement and persecution mentioned so often in the Psalms

2. the absence of any mention of the sacrificial system caused him to believe that the absence of the temple and its ritual, along with an increase in the place of Bible study, fits an early post-exilic setting best.

D. The occasion for this Psalm is joy (cf. Ps. 119:14,16,24,35,47,70,77,92,111,143,162,174) and trust in God and His revealed truth amidst persecution. This knowledge brings peace and stability.

III. Literary Elements

A. This, like Psalms 9-10; 25; 34; 37; 111; 112; and 145, is an acrostic based on the twenty-two letters of the Hebrew alphabet. This same form is found in Pro. 31:10-31 and the first four chapters of Lamentations. This is the longest and most highly developed acrostic in the Bible. Each Hebrew letter starts eight verses.

B. There is a recurrent theme in every verse of this Psalm related to God's teachings to mankind. The author uses several synonyms for the Law (see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION, cf. Ps. 19:7-9):

1. the Law - used 25 times

2. the testimonies - used 23 times

3. the precepts - used 21 times

4. the statutes - used 20 times

5. the commandments - used 22 times

6. the judgments - used 23 times

7. the Word - used 24 times

8. the words - used 19 times

9. the way - used 13 times

10. the truth or faithfulness - used 5 times

11. the righteousness - used 14 times

C. Kimchi's (i.e., a Jewish commentator, a.d. 1160-1235) definitions of the synonyms used for God's revelation to man:

1. the Law - "it is the setting down of duties and how they are to be done"

2. the testimonies - "precepts that are for a testimony or federal communication"

3. the precepts - used "precepts which reason teaches that are, as it were, deposited in our nature"

4. the statutes - "precepts whose reason is not known"

5. the judgments - "the judgments that pass between a man and his neighbor"

6. the way - "the way is the rule upon which the Scripture is grounded"

D. God's revelation and God's person are merged in this Psalm. To know God's revelation is to know Him. To cling to God's revelation is to cling to Him (i.e., compare Ps. 119:31a with Deut. 10:20).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 119:1-8 (Aleph)
¹How blessed are those whose way is blameless,
Who walk in the law of the Lord.
²How blessed are those who observe His testimonies,
Who seek Him with all their heart.
³They also do no unrighteousness;
They walk in His ways.
⁴You have ordained Your precepts,
That we should keep them diligently.
⁵Oh that my ways may be established
To keep Your statutes!
⁶Then I shall not be ashamed
When I look upon all Your commandments.
⁷I shall give thanks to You with uprightness of heart,
When I learn Your righteous judgments.
⁸I shall keep Your statutes;
Do not forsake me utterly!

119:1 This strophe describes the "blessed" (BDB 80, cf. Ps. 1:1, see SPECIAL TOPIC: BLESSING [OT]).

1. those whose way (i.e., lifestyle) is blameless (see SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH, Innocent, Guiltless, Without Reproach), Ps. 119:1a

2. those who walk in the law of the Lord - another way to speak of an obedient lifestyle, Ps. 119:1b, 3b

3. those who observe His testimony, Ps. 119:2a

4. those who seek Him with all their heart; Ps. 119:2b (see SPECIAL TOPIC: THE HEART), cf. Ps. 9:10; 14:12 (and they seek His law, Ps. 119:45,94,155)

5. they do no unrighteousness, Ps. 119:3a

6. they keep God's covenant, Ps. 119:4b,5b,8b

7. they keep His statutes, Ps. 119:8a

Notice the emphasis on knowing God's revelation and then keeping it! See Special Topic: Keep.

▣ There are several terms which describe God's revelation (see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION).

1. law (BDB 435), Ps. 119:1b

2. testimonies (BDB 730), Ps. 119:2:a

3. ways (BDB 202), Ps. 119:3b, 5a

4. precepts (BDB 824), Ps. 119:4a

5. statutes (BDB 349), Ps. 119:5b, 8a

6. commandments (BDB 846), Ps. 119:6b

7. judgments (BDB 1048), Ps. 119:7b

Also, every verse in this long acrostic Psalm makes mention of one of these (or several others, such as "word" in Ps. 119:9,11,16, or "ordinances," Ps. 119:13,30,39,43,52,62,75,84,102,106,120,137,147,149,156, 160,164,175).

119:2 "observe" This is a key aspect of godly living. It is used of several things.

1. keep the statutes - Ps. 119:2,22,129

2. keep the decrees - Ps. 119:33,34,145

3. keep the precepts - Ps. 119:56,69,100

4. keep the commands - Ps. 119:115

5. keep the law - Ps. 119:34

▣ "with all their heart" Total dedication is crucial (cf. Deut. 4:29; 6:5; 10:12; 11:13; 13:3; 30:2). This becomes an idiom for total yieldedness to YHWH and His will. David had a heart like this, as did Solomon until his old age! Devotion at one point in one's life is not enough! David sinned but he repented. Maintaining the relationship is the key, not sinlessness (cf. 1 John 1:9).

119:6 "I shall not be ashamed" In the ANE "shame" had both

1. inward aspect - feelings of shame at being publicly humiliated, sense of rejection by family and friends, loss of reputation

2. outward aspect - being poor, powerless

3. religious aspect - rejected by YHWH, cf. Ps. 25:20; 31:1; 71:1; 119:6,31,46,80

Often the Psalms ask God "to shame" the enemies (cf. Ps. 35:4; 70:2; 71:13; 86:17; 119:78; also note Matt. 10:33; Mark 8:38; Luke 12:9).

119:8 "Do not forsake me utterly" This verb (BDB 736, KB 806, Qal imperfect used in a jussive sense) is a repeated cry to YHWH (cf. Ps. 38:21; 71:9,18). Do not be distant, or leave me to my own resources!

NASB (UPDATED) TEXT: 119:9-16 (Beth)
⁹How can a young man keep his way pure?
By keeping it according to Your word.
¹⁰With all my heart I have sought You;
Do not let me wander from Your commandments.
¹¹Your word I have treasured in my heart,
That I may not sin against You.
¹²Blessed are You, O Lord;
Teach me Your statutes.
¹³With my lips I have told of
All the ordinances of Your mouth.
¹⁴I have rejoiced in the way of Your testimonies,
As much as in all riches.
¹⁵I will meditate on Your precepts
And regard Your ways.
¹⁶I shall delight in Your statutes;
I shall not forget Your word.

119:9 "a young man" The author of Psalm 119 often expresses the need for "young" followers to maintain their godly living.

The pure way is defined as keeping God's revelation (i.e., word). This demands a constant "guarding" (BDB 1036, KB 1581).

119:10 "With all my heart" See note at Ps. 119:2b.

▣ "I have sought You" This verb (BDB 205, KB 233) is used often in this Psalm (cf. Ps. 119:2,10,45, 94,155). It denotes a diligent life of prayer, study, and worship.

▣ "wander" This verb (BDB 993, KB 1413, Hiphil imperfect used in a jussive sense) is found in a negative statement in Ps. 119:21,118. It is used only three times in Psalms, but six times in Proverbs. It was used of "unintentional sins" in Lev. 4:13; Num. 15:22. Be careful of "that" which causes faithful followers to take their eyes off the clearly marked paths of YHWH.

119:11 "Your word I have treasured in my heart" This phrasing is used of Mary's response to the angel's message (cf. Luke 2:19,51). God's word is extremely valuable (cf. Psalm 19:10; 119:14b). Is your Bible valuable to you? Do you read it, study it, do it, and teach it to others (cf. Ezra 7:10)?

This verb (BDB 860, KB 1049, Qal perfect) is literally "hide" and is an idiom for memorizing God's word (cf. Job 23:12; Pro. 2:1; 7:1).

119:12 "teach me" This is a Piel imperative (BDB 540, KB 531). It is used often in Psalm 119 (cf. 119:7,12,26,64,66,68,71,73,99,108,124,135,171). Truth does not come by human effort but by

1. the Spirit of God

2. God's revelation

3. personal commitment to God

4. diligent study

5. personal application

119:13 This line of poetry implies a worship setting in the temple.

119:14 To the faithful follower God's revelations are the most valuable things on earth (cf. Ps. 19:10; 119:72;127; Pro. 8:10,11,19).

119:15 This verse has two cohortatives.

1. meditate - BDB 967, KB 1319, Qal, cf. Ps. 119:23,27,48 (twice), 78,148. Meditation on God's word starts the Book of Psalms (cf. Ps. 1:2). This meditation is illustrated in Deut. 6:6-9.

2. regard - BDB 613, KB 661, Hiphil, cf. Ps. 119:6,15,18

These two imply diligent study! This takes time, effort, commitment, and scheduling! See Seminar of Bible Interpretation online at www.freebiblecommentary.org.

119:16 "I will delight" BDB 1044, KB 1613, Hithpalpel imperfect, cf. Ps. 119:24,35,47,70,77,92,143, 174.

▣ "I will not forget" BDB 1013, KB 1489, Qal imperfect, negated, cf. Pa. 119:61,83,93,109,141,153,176 (the final line of Psalm 119).

NASB (UPDATED) TEXT: 119:17-24 (Gimel)
¹⁷Deal bountifully with Your servant,
That I may live and keep Your word.
¹⁸Open my eyes, that I may behold
Wonderful things from Your law.
¹⁹I am a stranger in the earth;
Do not hide Your commandments from me.
²⁰My soul is crushed with longing
After Your ordinances at all times.
²¹You rebuke the arrogant, the cursed,
Who wander from Your commandments.
²²Take away reproach and contempt from me,
For I observe Your testimonies.
²³Even though princes sit and talk against me,
Your servant meditates on Your statutes.
²⁴Your testimonies also are my delight;
They are my counselors.

119:17 Notice that the psalmist asks for God's blessing (i.e., "deal bountifully," BDB 168, KB 197, Qal imperative) to help him be a better "servant" (BDB 713).

1. that I may live - BDB 310, KB 309, Qal imperfect used in a cohortative sense

2. that I may keep Your word - BDB 1036, KB 1581, Qal cohortative

The blessings are not for personal use or comfort but to strengthen, deepen, and enlarge God's work on earth.

▣ "Your word" See note at Ps. 119:1 and SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.

119:18 The same worldview that God must empower His servants is expressed in this verse. One cannot see (lit. "uncover," BDB 162, KB 161, Piel imperative) or understand God's will and ways without His help. See SPECIAL TOPIC: ILLUMINATION.

▣ "Wonderful things" See Special Topic: Wonderful Things.

▣ "Your law" See note at Ps. 119:1.

119:19 "I am a stranger in the earth" This is the worldview of a faithful follower. The Fall of Genesis 3 transformed this planet into a place of sojourn and pilgrimage (cf. 1 Chr. 29:15; Ps. 119:54; Hebrews 11:13-16). We long for a deep fellowship with our Creator, a fellowship we were created for (cf. Gen. 1:26,27; 3:8). This world is no longer our home!

The metaphor of a "stranger/sojourner" (BDB 158) comes from YHWH's word to Abraham about his descendants being strangers in Egypt (cf. Gen. 15:13). Abraham calls himself by this term in Gen. 23:4. It becomes the name of one of Moses' sons in Exod. 2:22. The Israelites are told to give justice and mercy to "strangers/aliens" because they were once the same (cf. Exod. 23:9). Abraham is said to have been looking for a city of God (cf. Heb. 11:10). This points beyond this life. YHWH wants to share eternity with His faithful followers!

▣ "Do not hide Your commandments from me" Sin has caused a spiritual blindness (cf. 1 Cor. 13:12). The Bible recognizes two kinds of spiritual blindness.

1. God-imposed (see SPECIAL TOPIC: GOD HARDENED)

2. self-imposed (i.e., John 9:13-41)

119:20 The true faithful follower seeks God and His word with a single-minded diligence!

The verb "crushed" (BDB 176, KB 203, Qal perfect) occurs only here and Lam. 3:16. The word "longing" (BDB 1060) occurs only here.

▣ "soul" The "soul" longs for YHWH (cf. Ps. 42:2; 63:2; 119:81; 143:6). For a discussion of nephesh (BDB 659) see note at Gen. 35:18 online at www.freebiblecommentary.org.

119:21 Faithless ones are characterized as

1. arrogant (i.e., those who knew but chose to rebel) - BDB 267, cf. Ps. 86:14; 119:51,69,78,85,122

2. the cursed - BDB 76, KB 91

3. who wander from God's commandment - BDB 993, KB 1413

119:22 "Take away reproach and contempt" The verb (lit. "roll away," BDB 164, KB 193, Qal imperative) is a prayer for forgiveness.

1. reproach - BDB 357, cf. Ps. 69:19,20

2. contempt - BDB 100 II, cf. Ps. 123:3-4

The reason why God should forgive is because the psalmist observes His commands (i.e., the two ways, cf. Deut. 30:15,19).

There is some discussion among scholars as to which Hebrew root the verb of Ps. 119:22a comes from.

1. uncover - (lit. "make bald," גלה, BDB 164 [MT])

2. roll away - גלל, BDB 164 II from Jos. 5:9; Ps. 22:9

119:23-24 "Even though princes sit and talk against me" The use of "princes" (BDB 978, cf. Ps. 118:9) implies

1. the psalmist is a wealthy, powerful leader, possibly the king

2. there is tension within the national leadership

However, with tumult raging the psalmist focuses on the truth and promises of God's revelation. True peace and stability can be found only in Him, not circumstances or fleeting fame, power, wealth, or position.

The Peshitta translates "princes" (BDB 978, cf. Ps. 119:161) as "ungodly" or "evil men," which removes any hint of the psalmist's position as a leader.

NASB (UPDATED) TEXT: 119:25-32 (Daleth)
²⁵My soul cleaves to the dust;
Revive me according to Your word.
²⁶I have told of my ways, and You have answered me;
Teach me Your statutes.
²⁷Make me understand the way of Your precepts,
So I will meditate on Your wonders.
²⁸My soul weeps because of grief;
Strengthen me according to Your word.
²⁹Remove the false way from me,
And graciously grant me Your law.
³⁰I have chosen the faithful way;
I have placed Your ordinances before me.
³¹I cling to Your testimonies;
O Lord, do not put me to shame!
³²I shall run the way of Your commandments,
For You will enlarge my heart.

119:25 The first line gives the existential setting of the psalmist (cf. Ps. 44:25). He feels he is close to death, whether by sickness or rebellion is unstated, but Ps. 119:23 implies court intrigue (although because of the acrostic structure of the Psalm, it is uncertain if literary context or rhyming is the guiding factor).

The psalmist has a series of prayer requests.

1. revive me according to Your work, Ps. 119:25b - BDB 310, KB 309, Piel imperative, cf. Ps. 119:37,40,88,93,107,149,154,156,159. It can mean

a. preserve

b. revive

2. teach me Your statutes, Ps. 119:26b - BDB 540, KB 531, Piel imperative, cf. 119:12,26,64,68, 108,124,135,171

3. make me understand the way of Your precepts, Ps. 119:27a - BDB 106, KB 122, Hiphil imperative, cf. 119:34,73,125,144,169

4. strengthen me according to Your word, Ps. 119:28b - BDB 827, KB 1086, Piel imperative. BDB suggests the verb in Piel means

a. fulfill, in Ps. 119:106

b. confirm, here

5. remove the false way from me, Ps. 119:29a - BDB 693, KB 747, Hiphil imperative. "The false way" is a direct contrast to "the everlasting way" of Ps. 139:24.

6. graciously grant me Your law, Ps. 119:29b - BDB 335, KB 334, Qal imperative, God's revelation is the "faithful way" (cf. Ps. 119:30).

119:30-32 Notice the number of things the psalmist will do, or has done, because of God's providing understanding through His revelation.

1. he prayed (Piel perfect), Ps. 119:26a

2. he chose (Qal perfect) the faithful way, Ps. 119:30a

3. he placed (Piel perfect) God's revelation before himself (lit. "accounted God's ordinances worthy"), Ps. 119:30b

4. he cleaved (Qal perfect, cf. 119:25) to God's revelation, Ps. 119:31a (in Deut. 10:20 it is used of clinging to God; in this Psalm God's person and revelation are merged)

5. he will run (Qal imperfect) the way of God's revelation, Ps. 119:32a

119:32b "For You will enlarge my heart" God will increase (lit. "enlarge," BDB 931, KB 1210, Hiphil imperfect) the psalmist's capacity to understand and act on that knowledge of God.

For "heart" see SPECIAL TOPIC: THE HEART.

NASB (UPDATED) TEXT: 119:33-40 (He)
³³Teach me, O Lord, the way of Your statutes,
And I shall observe it to the end.
³⁴Give me understanding, that I may observe Your law
And keep it with all my heart.
³⁵Make me walk in the path of Your commandments,
For I delight in it.
³⁶Incline my heart to Your testimonies
And not to dishonest gain.
³⁷Turn away my eyes from looking at vanity,
And revive me in Your ways.
³⁸Establish Your word to Your servant,
As that which produces reverence for You.
³⁹Turn away my reproach which I dread,
For Your ordinances are good.
⁴⁰Behold, I long for Your precepts;
Revive me through Your righteousness.

119:33-40 This strophe is characterized by requests (9 imperatives) for God to instruct and enable the psalmist to live out those instructions. This is similar to the verb shema (BDB 1033, KB 1570), which means "to hear so as to do." God's revelation is more than rules or a creed, it is godly living!

The term "way," used so often in Psalms, denotes this lifestyle, daily, volitional obedience. See Special Topic: Keep. Notice how:

1. teach me - I shall observe it, Ps. 119:33

2. give me understanding - I may observe it, Ps. 119:34

119:35 For the faithful follower obedience is not tedious or legalistic, but joyful.

119:36-39 The psalmist mentions two things he fears would take his heart away from God.

1. dishonest gain, Ps. 119:36b

2. eyes looking at vanity, Ps. 119:37a

He senses that he cannot accomplish spiritual things without God's help.

1. teach me, Ps. 119:33 - BDB 434, KB 436, Hiphil imperative, cf. Ps. 25:4; 27:11; 86:11

2. give me understanding, Ps. 119:34 - BDB 106, KB 122, Hiphil imperative

3. make me walk in the path, Ps. 119:35 - BDB 201, KB 231, Hiphil imperative

4. incline my heart, Ps. 119:36 - BDB 639, KB 692, Hiphil imperative

5. turn away my eyes, Ps. 119:37a - BDB 716, KB 778, Hiphil imperative

6. revive me, Ps. 119:37b - BDB 310, KB 309, Piel imperative

7. establish Your word, Ps. 119:38 - BDB 877, KB 1086, Hiphil imperative

But also notice that divine actions (Hiphil imperatives) must be accompanied by godly choices and decisions (series of cohortatives and perfects used of human actions).

1. I shall observe it, Ps. 119:33b - BDB 665, KB 718, Qal imperfect used in a cohortative sense

2. I may observe it, Ps. 119:34a - same as #1 but Qal cohortative

3. keep it, Ps. 119:34b - BDB 1036, KB 1581, Qal imperfect used in a cohortative sense

4. I delight in it, Ps. 119:35b - BDB 342, KB 339, Qal perfect

5. I long for Your precepts, Ps. 119:40a - BDB 1060, KB 1672, Qal perfect

Do you see the balance? See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE and PREDESTINATION(CALVINISM) vs. HUMAN FREE WILL WILL (ARMINIANISM).

119:34 "with all my heart" See note at Ps. 119:2.

119:37 "vanity" This could refer to idolatry (cf. Ps. 24:4; 101:3). Psalm 119:48 mentions "lift palms" (i.e., "lift up my hands"), which in Ps. 44:20-21 is used of idolatry.

▣ "revive" This is a repeated theme (cf. Ps. 119:25,37,40,88,93,107,149,154,156,159). The verb (lit. "live," BDB 310, KB 309, Piel imperative, has a wide semantic field) is "live." The only "true" life is life in fellowship with YHWH, the giver of life. True life has two components.

1. physical life

2. spiritual life

119:38 "that which produces reverence for You" See Special Topic: Fear (OT).

119:39 "Your ordinances are good" Notice again attributes ascribed to God's revelation are also ascribed to God Himself (cf. 1 Chr. 16:34; Ps. 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1,29; 119:68; 135:3; 136:1; 145:9; Jer. 33:11). Here it is the adjective "good" (BDB 373 II).

This Psalm is not just about God's revelation, but God Himself!

119:40 "righteousness" See Special Topic: Righteousness.

NASB (UPDATED) TEXT: 119:41-48 (Vav)
⁴¹May Your lovingkindnesses also come to me, O Lord,
Your salvation according to Your word;
⁴²So I will have an answer for him who reproaches me,
For I trust in Your word.
⁴³And do not take the word of truth utterly out of my mouth,
For I wait for Your ordinances.
⁴⁴So I will keep Your law continually,
Forever and ever.
⁴⁵And I will walk at liberty,
For I seek Your precepts.
⁴⁶I will also speak of Your testimonies before kings
And shall not be ashamed.
⁴⁷I shall delight in Your commandments,
Which I love.
⁴⁸And I shall lift up my hands to Your commandments,
Which I love;
And I will meditate on Your statutes.

119:41-48 This strophe is characterized by cohortatives and singular verbs.

1. I will have an answer, Ps. 119:42a - BDB 772, KB 851, Qal imperfect used in a cohortative sense

2. I trust, Ps. 119:42b - BDB 105, KB 120, Qal perfect, singular

3. I wait, Ps. 119:43b - BDB 403, KB 407, Piel perfect, singular

4. I will keep, Ps. 119:44a - BDB 1036, KB 1581, Qal cohortative, singular

5. I will walk, Ps. 119:45a - BDB 229, KB 246, Hithpael cohortative, singular

6. I seek, Ps. 119:45b - BDB 205, KB 233, Qal perfect, singular

7. I will also speak, Ps. 119:46a - BDB 180, KB 210, Piel cohortative, singular

8. I will delight, Ps. 119:47a - BDB 1044, KB 1613, Hithpalpel imperfect used in a cohortative sense

9. I love, Ps. 119:47b - BDB 12, KB 17, Qal perfect, singular

10. I will lift up, Ps. 119:48a - BDB 669, KB 724, Qal imperfect, singular, used in a cohortative sense

11. I love, Ps. 119:48b - same as #9

12. I will meditate, Ps. 119:48c - BDB 967, KB 1319, Qal cohortative, singular

Knowing God and His revelation demands a personal response!

119:41 Notice that "lovingkindness" (see Special Topic: Lovingkindness [hesed]) and "salvation" (see Special Topic: Salvation [OT]) are personified as things that come to faithful followers. Because of this they act in godly ways.

119:43a This verb (BDB 664, KB 717, Hiphil jussive) means "to snatch away." It is used in the sense of deliver from

1. death - Deut. 32:39; Ps. 22:20; 33:19; 56:14; 86:13; Pro. 24:11

2. sin - Ps. 39:9; 79:9

Here it seems to be related to Ps. 119:42, which denotes an answer from God's revelation to those who reproach the psalmist (a good NT application is Matt. 10:19-22; Mark 13:9-12, esp. Mark 13:11; Luke 21:12-19).

119:44 This line of poetry emphasizes the current and future relevance of God's revelation (cf. Matt. 5:17-19).

119:46 This denotes the faithful followers'

1. witness to defeated kings

2. an aspect of covenant making with foreign nations

3. a metaphor for powerful or educated people

119:48a "Lifting the hands" was the normal position for prayer in Israelite culture (cf. Ps. 28:2; 63:4; 134:2; 141:2; 143:6; Lam. 2:19; 1 Tim. 2:8). Again, usually one "lifts the hands" to God Himself but here to His revelation.

▣ "I will meditate" See note at Ps. 119:15.

NASB (UPDATED) TEXT: 119:49-56 (Zayin)
⁴⁹Remember the word to Your servant,
In which You have made me hope.
⁵⁰This is my comfort in my affliction,
That Your word has revived me.
⁵¹The arrogant utterly deride me,
Yet I do not turn aside from Your law.
⁵²I have remembered Your ordinances from of old, O Lord,
And comfort myself.
⁵³Burning indignation has seized me because of the wicked,
Who forsake Your law.
⁵⁴Your statutes are my songs
In the house of my pilgrimage.
⁵⁵O Lord, I remember Your name in the night,
And keep Your law.
⁵⁶This has become mine,
That I observe Your precepts.

119:49 "Remember" This verb (BDB 269, KB 269) occurs three times in this strophe.

1. Ps. 119:49 - Qal imperative

2. Ps. 119:52 - Qal perfect

3. Ps. 119:55 - Qal perfect

The psalmist asks for YHWH to remember him (119:49) because he remembers and obeys Him (cf. Ps. 119:55b,56b).

Notice all the verbs (except the first imperative) are perfects or imperfects with waw (see SPECIAL TOPIC: HEBREW GRAMMAR). The psalmist's knowledge and actions are settled worldview, lifestyle realities! God's word is not just information but

1. hope, Ps. 119:49b

2. comfort, Ps. 119:50a, 52b

3. preservation, Ps. 119:50b

4. guide for life, Ps. 119:51b

5. song, Ps. 119:54a

6. thought in the night, Ps. 119:55a

7. Ps. 119:56a

a. happiness - TEV

b. blessing - NRSV

c. comfort - Peshitta

▣ "Your servant" Here it refers to a faithful follower who seeks, knows, and hopes in God's word. See note at Deut. 34:5 online at www.freebiblecommentary.org. See Special Topic: My Servant.

▣ "hope" This is literally "wait" (BDB 430, KB 407, Piel perfect). The idea of waiting for God's promises to come to pass is an act of both faith and hope. Not maybe, could be, hope, but-sure-of-the-event-yet-uncertain-of-the-time hope (similar to NT usage related to the Second Coming). It is a recurrent theme of the Psalter (cf. Ps. 31:24; 33:18,22; 71:4; 119:49,74,81,114,147; in a corporate sense in Ps. 130:7; 131:3). This thought is expressed well in Romans 15:4.

119:50 "comfort" This noun (BDB 637) occurs only here and Job 6:10, but the verb (BDB 636, KB 688) is common.

This comfort amidst affliction is the trustworthiness of God's word! He is with faithful followers, even in times of distress, failure, attack, depression, and doubt (cf. Deut. 31:6; Jos. 1:5; 1 Sam. 12:22; 1 Kgs. 6:13; 8:57; 2 Cor. 4:9; Heb. 13:5). How do I know when the circumstances scream different? His word! Psalm 119:52 reminds us to look at God's past acts!

119:51 The psalmist has experienced the attacks of those who know God's law but reject it (cf. Ps. 119:51b, 53). True faith has observable characteristics. Obedience is the visible evidence of true faith (see Special Topic: Keep).

▣ "turn aside" This verb (BDB 639, KB 692, Qal perfect) has a wide semantic field and usually denotes "stretching out," spreading out," or "bending," but here it has the specialized metaphorical sense of deviation from the path, the path being "the way of God" (i.e., Ps. 139:24). God's word is a clearly marked road, path, way. The path leads to life, peace, joy, and fellowship with God (cf. Ps. 119:105; Pro. 6:23). The first title of the NT church in Acts was "The Way." Any deviation from the clear guidelines of God's word brings problems!

The OT idiom of "turning to the right or left" can be seen in Deut. 5:32; 17:11,20; 28:14; Pro. 4:27). Stay on the path!

119:53 Often in the OT it seems that godly people are calling down wrath on their enemies, but in reality they are calling on God to be faithful to His previous word (i.e., Leviticus 26; Deuteronomy 27-30). A good example of this is Ps. 119:158. The wrath is deserved because of intentional, purposeful disobedience. Sin and rebellion have consequences both in time and eternity. Stay on the God-given path!

119:54 This verse seems (cf. Ps. 119:19) to be talking about life. God's word, for those who know it and keep it, brings a daily, lifelong song (cf. Ps. 42:8)! Are you singing?

119:55 "Your name" See Special Topic: "The Name" of YHWH.

▣ "in the night" "The night" can have several connotations.

1. a time of reflection

a. Ps. 16:7

b. Ps. 63:6

c. Ps. 77:6

2. a time of distress - Ps. 77:2

3. a time of prayer/praise

a. Ps. 42:8

b. Ps. 92:1-2

c. Ps. 119:62

d. Ps. 149:5

e. Isa. 26:9

f. Matt. 14:23; Luke 6:12

g. Acts 16:25

▣ "And keep Your law" Night time reflection, prayer, and praise should result in daytime daily godly living! Obedience is the evidence of faith (cf. Luke 6:46).

119:56 The first line is ambiguous because there is no obvious antecedent.

However, notice it reemphasizes obedience in the second line! Remember the large number of terms for God's revelation (i.e., word, law, ordinances, precepts, etc.). See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.

NASB (UPDATED) TEXT: 119:57-64 (Heth)
⁵⁷The Lord is my portion;
I have promised to keep Your words.
⁵⁸I sought Your favor with all my heart;
Be gracious to me according to Your word.
⁵⁹I considered my ways
And turned my feet to Your testimonies.
⁶⁰I hastened and did not delay
To keep Your commandments.
⁶¹The cords of the wicked have encircled me,
But I have not forgotten Your law.
⁶²At midnight I shall rise to give thanks to You
Because of Your righteous ordinances.
⁶³I am a companion of all those who fear You,
And of those who keep Your precepts.
⁶⁴The earth is full of Your lovingkindness, O Lord;
Teach me Your statutes.

119:57 "The Lord is my portion" This term "portion" (BDB 324) has several usages.

1. no land allotment for Levi

a. Num. 18:20

b. Deut. 18:2

c. Jos. 13:33

d. Ezek. 44:28

2. division of the Promised Land to the tribes

a. Jos. 17:5,14; 19:9

b. Ezek. 47:13

3. Israel as a special people among humanity

a. Jer. 10:16

b. Jer. 51:19

4. something given by God to both the righteous and the wicked

a. Job 20:29; 27:13; 31:2

b. Eccl. 21:20,21; 3:22; 5:17-18; 9:9

5. used metaphorically of a special faith relationship with YHWH

a. Ps. 16:5; 73:26; 119:57; 142:5

b. Lam. 3:24

▣ "I have promised to keep Your words" This verb (BDB 1036, KB 1581) characterizes this strophe as "remember" (Ps. 119:49-56).

1. Ps. 119:57 - Qal infinitive construct

2. Ps. 119:60 - Qal infinitive construct

3. Ps. 119:63 - Qal active participle

4. also note Ps. 119:55

Obedience is crucial! Obedience reveals the heart! See Special Topic: Keep.

119:58 "with all my heart" This is an idiom from Deuteronomy (cf. Deut. 6:5; 10:12; 11:13; 13:3; 30:2) which denotes a complete devotion. Later in Israel's history this phrase was used to

1. show David's complete devotion to God

2. show Solomon's partial devotion to God

For "heart" see SPECIAL TOPIC: THE HEART.

▣ Notice the prayer request (i.e., Qal imperative, cf. Ps. 41:4; 56:1; 57:1) is based on YHWH's faithfulness to His word/promise (cf. Psalm 119:41, 58, 76, 116, 170). The trustworthiness of YHWH and His revelation is a crucial pillar of biblical faith (see four sermons on the trustworthiness of the Bible online at www.freebiblecommentary.org, home page, first paragraph, link).

119:59-60 As YHWH is called on to be faithful to His promises, now the psalmist affirms his faithfulness (cf. Ps. 119:57b, 61b). Immediate obedience to God's law reveals a complete devotion!!

Notice the emphasis of the two verbals.

1. make haste - BDB 301, KB 300, Qal perfect

2. tarry (negated) - BDB 554, KB 552, Hithpalpel imperfect

God is called on to answer quickly (cf. Ps. 69:17; 79:8; 102:2; 143:7), so too, must the faithful follower quickly respond to the Spirit's prompting.

119:59 "turned" This verb (BDB 996, KB 1427, Hiphil imperfect with waw) has a wide semantic field but is the key term used for "repentance." Therefore, some commentators (UBS Handbook, p. 1014) see this verse referring to one who has violated God's law but has turned again to keeping it and revering God.

119:61 It has not been easy for the psalmist to live a faithful life because there are always enemies.

The verb (BDB 728, KB 795, Piel perfect) is found only here and is translated (see NIDOTTE, vol. 3, p. 339):

1. NASB - "encircled"

2. NKJV - "bound"

3. LXX, NRSV, NJB - "ensnare"

4. TEV - "lay a trap"

5. JPSOA - "coiled around"

6. Peshitta - "beset"

The AB (p. 181) relates it to Ps. 116:3 and, as usual, sees the line as referring to personified death/grave.

▣ "I have not forgotten Your law" This is a recurrent theme in this Psalm (cf. Ps. 119:61,83,109,141, 153,176). The wicked forget God's law (cf. Ps. 50:22; 119:139).

119:62 This nighttime meditation links to Ps. 119:55.

119:63 Notice how the faithful followers are characterized.

1. those who fear/revere You

2. those who keep Your revelation

There can be no claim of fellowship with God while living a life of known disobedience.

119:64 Notice the universal aspect of this verse. For "earth" see Special Topic: Land, Country, Earth.

The term translated "lovingkindness" by NASB is hesed. See SPECIAL TOPIC: LOVINGKINDNESS (HESED) and the note at Ps. 33:5!

▣ "Teach me Your statutes" This is only the second imperative in this strophe (cf. Ps. 119:58b). Although the psalmist meditates on God's word/promise he still needs to understand it more! Regular, Spirit-led Bible study is crucial for a mature, growing believer (see Ps. 119:12,26,64,108,124,135,171)!

NASB (UPDATED) TEXT: 119:65-72 (Teth)
⁶⁵You have dealt well with Your servant,
O Lord, according to Your word.
⁶⁶Teach me good discernment and knowledge,
For I believe in Your commandments.
⁶⁷Before I was afflicted I went astray,
But now I keep Your word.
⁶⁸You are good and do good;
Teach me Your statutes.
⁶⁹The arrogant have forged a lie against me;
With all my heart I will observe Your precepts.
⁷⁰Their heart is covered with fat,
But I delight in Your law.
⁷¹It is good for me that I was afflicted,
That I may learn Your statutes.
⁷²The law of Your mouth is better to me
Than thousands of gold and silver pieces.

119:65 This verse sums up the faithful follower's worldview. Knowledge (Ps. 119:66) and obedience (Ps. 119:67,69) of God's revelation bring a happy, healthy, peaceful life. True life is found only in Him. Remember in this Psalm knowledge of God's word is equated with knowing God Himself!

Almost every verse of this Psalm has a Hebrew word that denotes God's revelation (see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION).

The Hebrew word טוב (BDB 373) begins verses, Ps. 119:65, 66, 68,71, and 72. It is the key word for this stanza.

119:66 Although the psalmist knows God's revelation, he is conscious that he needs to understand it more and more (cf. Ps. 119:68, both verbs "teach," BDB 540, KB 531, are Piel imperatives, i.e., prayer request, cf. Ps. 119:12,26,64,66,68,108,124,135,171).

▣ "I believe" There are several perfect verbs that describe the psalmist's attitude.

1. I believe - BDB 52, KB 63, Hiphil perfect (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT)

2. I keep - BDB 1036, KB 1581, Qal perfect (see Special Topic: Keep)

3. I delight - BDB 1044, KB 1613, Pilpel perfect, cf. Ps. 1:2; 112:1; 119:16,24,35,47,70,77,92, 143,174

Notice how mental ascent must be matched by an obedient life (cf. James 1:22-25).

119:67 The psalmist is confessing his disobedience in the past that resulted in God's discipline. God's discipline is the act of a loving parent (cf. Heb. 12:5-13). The cursings of Leviticus 26 and Deuteronomy 27-30 are God's reaction to covenant disobedience and His desire for His followers to change their ways! He desires to bless us! Discipline always has a redemptive purpose!

119:68 This first line of poetry describes God's character. He is "good" (BDB 373 II, cf. Ps. 25:8; 86:5; 100:5; 106:1; Jer. 33:11; Nah. 1:7). See Special Topic: Characteristics of Israel's God.

▣ "Teach me Your statutes" This is the second use of the Piel imperative of this verb (cf. Ps. 119:66). God wants to reveal Himself and His will through Scripture.

119:69-70 As is so often the case in Psalms, the psalmist feels attacked. The arrogant have lied about him. It is contextually difficult to identify who these attackers are. They are often the rich and powerful of society, as here (i.e., "fat," BDB 316, Ps. 119:70a, cf. Ps. 17:10; 73:7; this is spiritually parallel to Isa. 6:10, BDB 1031 I). But true wealth for the psalmist is a knowledge of God and His revelation (Ps. 119:72, cf. 19:10).

119:69 The verb (BDB 381, KB 378, Qal perfect) in line 1 means to plaster or smear (cf. Job 13:4). This stanza has two imperfects which describe the psalmist's ongoing action.

1. I will observe, Ps. 119:69 - BDB 665, KB 718, Qal imperfect

2. I may learn, Ps. 119:71 - BDB 540, KB 531, Qal imperfect

119:70 "heart" See Special Topic: Heart.

119:70b There is no "but" in the Hebrew text. However, a sharp contrast is implied. "The two ways" of Deut. 30:15-20 and Ps. 1:1 are implied.

119:71 The psalmist acknowledges that God's discipline was a benefit because it caused him to turn back to Him and His word. The unfairness of life, the terrible consequences to personal choices are often a chance to trust God more. A book that has helped me in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life.

NASB (UPDATED) TEXT: 119:73-80 (Yodh)
⁷³Your hands made me and fashioned me;
Give me understanding, that I may learn Your commandments.
⁷⁴May those who fear You see me and be glad,
Because I wait for Your word.
⁷⁵I know, O Lord, that Your judgments are righteous,
And that in faithfulness You have afflicted me.
⁷⁶O may Your lovingkindness comfort me,
According to Your word to Your servant.
⁷⁷May Your compassion come to me that I may live,
For Your law is my delight.
⁷⁸May the arrogant be ashamed, for they subvert me with a lie;
But I shall meditate on Your precepts.
⁷⁹May those who fear You turn to me,
Even those who know Your testimonies.
⁸⁰May my heart be blameless in Your statutes,
So that I will not be ashamed.

119:73 This verse asserts God's creation of the psalmist. This is expressed in several ways.

1. an allusion to Gen. 2:7 ("formed" [body] - BDB 427; "formed days" - Ps. 135:16)

2. Your hands made me - BDB 793 I, cf. Job 10:8; 31:15; Ps. 139:15

3. work of Your hands - Job 10:3; 14:15; Ps. 138:8

4. both verbs appear in Deut. 32:6 and refer to corporate Israel

Humans are special creatures created in God's image and likeness (cf. Gen. 1:26-27) for fellowship (cf. Gen. 3:8). Each is a unique creation (cf. Ps. 139:14-16). To recognize this is a biblical worldview! We are not the result of random events or processes. There is purpose in each person's creation.

▣ "Give me understanding" This is the only imperatival (Ps. 119:73-80) prayer request in this stanza (BDB 106, KB 122, Hiphil imperative), but there are several jussives.

Only God can open the mind of fallen human creatures to learn (BDB 540, KB 531, Qal cohortative) about Himself by understanding His revelation. This learning (like the verb shema of Deut. 6:4-9) implies daily lifestyle application of God's revelation.

119:74 "may" This is the sign of a jussive construction (cf. Ps. 119:74,76,77,78,70,80). These also reflect prayer requests.

In this verse there are two.

1. see - BDB 906, KB 1157, Qal imperfect used in a jussive sense

2. be glad - BDB 970, KB 1333, Qal imperfect used in a jussive sense

Notice these realities are based on the psalmist's

1. patience (lit. "await," "hope," Ps. 119:74b)

2. knowledge of God's revelation (Ps. 119:75)

3. divine affliction (119:75; 67,71)

The verb "wait" (BDB 403, KB 407, Piel prefect) denotes patience. Usually this verb denotes hope/patience in God Himself (cf. Job 13:15; Ps. 31:24; 33:22; 38:15; 39:7; 42:5,11; 43:5; 69:3; 130:7; 131:3), but in Psalm 119 the theological concept of God's revelation (see Special Topic: Terms for God's Revelation) is substituted for God Himself. They are the same. To know God's word is to know God. One is informative and the other relational but they must go together!

119:75 "in faithfulness You afflicted me" YHWH is true to His word and faithful to His purposes for His faithful followers. There is a larger purpose in creation. See Special Topic: YHWH's Eternal Redemptive Plan. Even "affliction" has an ultimate purpose (cf. Lam. 3:19-38; Heb. 5:8; 12:1-13). The goal of salvation is not just fellowship in some future state/place but intimate fellowship now, which reflects the family characteristics of the followers of YHWH to those who He created, but due to the Fall, do not yet know Him!

It must be remembered that problems in this life have several possible origins/purposes.

1. judgment on sin to restore or initiate a relationship of faith in YHWH (cf. Ps. 69:26)

2. the result of the Fall. Evil has entered our world. Bad things happen that are not God's will (see Special Topic: Tribulation).

3. they cause us to trust God and develop our faith (cf. Rom. 5:3-5; Heb. 5:8; 12:10-11)

Since I never know which one it is, I choose to focus on #3! My worldview is that nothing just happens to God's people!

▣ "judgments" See Special Topic: Judge, Judgment, Justice.

▣ "righteous" See Special Topic: Righteousness.

119:76 "Your lovingkindness" See SPECIAL TOPIC: LOVINGKINDNESS (HESED).

▣ "According to Your word" This is a recurrent theme (cf. Ps. 119:65). God is true to His revelation.

119:77 "Your law is my delight" See note at Ps. 119:70.

119:78a This reflects Ps. 119:69-70. The arrogant will be ashamed (see note at Ps. 119:6), but not the faithful psalmist (cf. 119:80).

119:78b "I shall meditate on Your precepts" Faithful followers spend time in God's word. They study, contemplate, and attempt to apply what it says. Our thoughts become our actions. Meditation on revelation is essential (cf. Ps. 1:2; 119:15,23,48,78,97,148). How often do you spend time in God's word?

119:79 This verse asserts the truth that seekers after God need to see Him in those who claim to follow Him. Faithful followers should be lights that lead to God.

▣ "those who know" See Special Topic: Know.

119:80 "blameless" See Special Topic: Blameless, Innocent, Guiltless, and Without Reproach.

NASB (UPDATED) TEXT: 119:81-88 (Kaph)
⁸¹My soul languishes for Your salvation;
I wait for Your word.
⁸²My eyes fail with longing for Your word,
While I say, "When will You comfort me?"
⁸³Though I have become like a wineskin in the smoke,
I do not forget Your statutes.
⁸⁴How many are the days of Your servant?
When will You execute judgment on those who persecute me?
⁸⁵The arrogant have dug pits for me,
Men who are not in accord with Your law.
⁸⁶All Your commandments are faithful;
They have persecuted me with a lie; help me!
⁸⁷They almost destroyed me on earth,
But as for me, I did not forsake Your precepts.
⁸⁸Revive me according to Your lovingkindness,
So that I may keep the testimony of Your mouth.

119:81-88 This stanza is dominated by perfect tense verbs. The psalmist felt attacked!

1. those who persecute me, Ps. 119:84

2. the arrogant have dug pits for me, Ps. 119:85

3. men who are not in accord with Your law, Ps. 119:85

4. they have persecuted me with a lie, Ps. 119:86

5. they almost destroyed me on earth, Ps. 119:87

He claims to be faithful to God's word and pleads with God to act on his behalf.

1. help me - BDB 740, KB 810, Qal imperative, Ps. 119:86

2. revive/preserve me - BDB 1036, KB 1581, Piel imperative, Ps. 119:88

119:81 "soul" This is the term nephesh (BDB 659). For a full discussion see note at Gen. 35:18 online at www.freebiblecommentary.org.

▣ "languishes" The psalmist uses several verbs to describe his physical and mental state.

1. languishes - BDB 477, KB 476, Qal perfect, Ps. 119:81

2. waits - BDB 403, KB 407, Piel perfect, Ps. 119:81

3. eyes fail - BDB 477, KB 476, Qal perfect, Ps. 119:82

4. become like a wineskin in the smoke - BDB 224, KB 243, Qal perfect. This is an unusual and rare idiom. It seems to mean "burnt" and "brittle. But because of the next line it could denote smoke blindness (cf. 1 Cor. 13:12).

119:82 In the midst of the problems of life and personal attacks, even faithful followers call out to God with "why?" or "when will it be over?"

119:83 The idiom of Ps. 119:83a is unusual and ambiguous (see note at Ps. 119:81, #4).

The second line is an attempt by the psalmist to assert his own faithfulness (cf. Ps. 119:81b, 87b; also note Ps. 119:61,141,153,176). His persecutors deserve God's judgment but he does not. He throws himself on the faithfulness of God (cf. Ps. 119:88a).

119:84 "How many are the days of Your servant" This asserts

1. the foreknowledge of God (cf. Matt. 10:29-31)

2. the limited time of human life (cf. Ps. 39:4)

3. a call to act appropriately in the time each of us has (cf. Ps. 90:12; Matt. 6:25-34; Eph. 5:15-16)

119:85 "dug pits" This is an idiom from hunting. A pit was dug to capture prey. It became a metaphor for human treachery (cf. Ps. 7:15; 57:6; Jer. 18:22).

The NEB and REB see the Hebrew root "tales" (BDB 967) instead of "pit" (BDB 1001). This is only a change from שׁ to שׂ.

119:86 The "commandments" here may refer to the "curses" on those who violate God's revealed will (cf. Leviticus 26; Deuteronomy 27-30). These are the persecutors referred to in Ps. 119:85b who do not live in accordance with God's law.

They are the exact opposite of the faithful followers (cf. Ps. 119:81,82,83,87).

▣ "help me" This imperative (see note at Ps. 119:81-88) is similar to Ps. 109:26. God's covenant loyalty (i.e., hesed, cf. Ps. 119:88a; see Special Topic: Lovingkindness) is the basis of mankind's hope. It is His unchanging character of mercy and grace that brings hope and peace in this fallen world. See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD.

119:88a The UBS Handbook (p. 1022) mentions that the MT and LXX have the verb "spare my life" (BDB 310, KB 309, Piel imperative), while the DSS text has "be kind to me" (cf. TEV).

119:88b This is the desire of God's faithful followers (cf. Ps. 19:14)!

The verb "keep" (BDB 1036, KB 1581) is a Qal cohortative. See Special Topic: Keep. Obedience to revelation is crucial and is evidence of one's faith relationship with YHWH and His Messiah (cf. Luke 6:46).

NASB (UPDATED) TEXT: 119:89-96 (Lamedh)
⁸⁹Forever, O Lord,
Your word is settled in heaven.
⁹⁰Your faithfulness continues throughout all generations;
You established the earth, and it stands.
⁹¹They stand this day according to Your ordinances,
For all things are Your servants.
⁹²If Your law had not been my delight,
Then I would have perished in my affliction.
⁹³I will never forget Your precepts,
For by them You have revived me.
⁹⁴I am Yours, save me;
For I have sought Your precepts.
⁹⁵The wicked wait for me to destroy me;
I shall diligently consider Your testimonies.
⁹⁶I have seen a limit to all perfection;
Your commandment is exceedingly broad.

119:89 "Forever" See Special Topic: Forever ('olam).

▣ "O Lord" See SPECIAL TOPIC: NAMES FOR DEITY.

▣ "Your word is settled in heaven" The verb's (BDB 662, KB 714, Niphal participle) basic meaning is "to stand." This is the only usage of this verb in this idiom.

The idea of God's settled/established creation (cf. Isa. 54:18) is the thrust of Ps. 119:90-91 (different verb, BDB 763, KB 840). Notice the things that "stand."

1. YHWH's word (Ps. 119:89b, 91a)

2. YHWH's faithfulness

3. YHWH's creation

They are all His servants (Ps. 119:91b). But note Ps. 119:96 seems to imply a contrast. However, the thrust of the contrast is uncertain.

119:90a This truth is paralleled in Ps. 36:5 and 89:1-2. They speak of the eternality of God, His word, and creation. Faithfulness characterizes

1. God Himself

2. His revelation in word

3. His revelation in creation (cf. Ps. 119:91; 148:1-6; Jer. 31:35-37)

119:91 "all things are Your servants" This idiom refers to all created things (i.e., Genesis 1, cf. Ps. 103:19; Eccl. 11:5; Jer. 10:16; 51:19). God's word brought the physical into existence and sustains it. The physical has its limits (cf. Ps. 119:96), but God's word has no limits.

119:92 "If" Notice the conditional nature of the following statements about the psalmist who needs saving/reviving and God's revelation, which is eternal. Notice the number of "I's" in Ps. 119:92-96 in the NASB (6) which describe the psalmist's thoughts and actions.

119:93 "I will never forget Your precepts" See note at Ps. 119:83b.

▣ "For by them You have revived me" This verb is a Piel perfect which denotes God's completed action of salvation. This is contrasted with the imperative of Ps. 119:88.

119:94 "I am Yours" The psalmist is asserting that, like creation, he belongs to YHWH, the creator of all things which serve His purposes.

▣ "save me" This is a Hiphil imperative, the only imperative in this stanza. See SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) (OT). The psalmist feels attacked (Ps. 119:95a). In Ps. 119:92 the term "affliction" could refer to the agency of "the wicked" or God (Ps. 119:67,71).

YHWH saves those who seek/trust Him (cf. Ps. 13:5; 25:2; 31:14; 52:8; 56:4; 86:2). There are two aspects to the covenant (the Divine and the human individual)!

▣ "I have sought Your precepts" This idea of faithful followers actively seeking (BDB 205, KB 233, Qal perfect) God's revelation also occurs in Ps. 119:2,45,155. There is a Divine aspect to revelation and an individual aspect to revelation!

119:96 This verse is difficult to understand. However, whatever is "limited" (seems to refer to the created order) is in contrast to God's eternal (lit. "broad") revelation (i.e., has no limit).

The term "perfection" (BDB 479) is found only here.

The psalmist calls on the eternal One to save him. The wicked perish, creation will perish (i.e., 2 Pet. 3:10,12), but the eternal One remembers His faithful followers!

NASB (UPDATED) TEXT: 119:97-104 (Mem)
⁹⁷O how I love Your law!
It is my meditation all the day.
⁹⁸Your commandments make me wiser than my enemies,
For they are ever mine.
⁹⁹I have more insight than all my teachers,
For Your testimonies are my meditation.
¹⁰⁰I understand more than the aged,
Because I have observed Your precepts.
¹⁰¹I have restrained my feet from every evil way,
That I may keep Your word.
¹⁰²I have not turned aside from Your ordinances,
For You Yourself have taught me.
¹⁰³How sweet are Your words to my taste!
Yes, sweeter than honey to my mouth!
¹⁰⁴From Your precepts I get understanding;
Therefore I hate every false way.

119:97 "O how I love Your law" In many ways Psalms 19 and 119 are the theological opposite of the historical books' and prophetic books' presentation of how Israel acted towards God's revelation.

Love (BDB 12, KB 17, Qal perfect, cf. Psalm 119:47, 48, 113, 127, 163, 165) is characterized as "meditation all the day" (cf. Ps. 119:15,48,99).

To love is (cf. Deut. 6:5)

1. to spend time with

2. to rejoice in

3. to obey

4. to pass on to others

The phrase translated by NASB "all day long" is the Hebrew word 'olam. See Special Topic: Forever ('olam).

119:98 A knowledge of God's revelation makes the faithful follower wiser than

1. his enemies, Ps. 119:98

2. his teachers, Ps. 119:99

3. the aged (i.e., experienced), Ps. 119:100

119:100 Notice that wisdom is not just knowledge but lifestyle obedience (cf. Ps. 119:100b). This obedience is described as

1. restrained my feet from every evil way (cf. Ps. 1:1; 5:8; 16:11; 139:24; Pro. 1:15; 4:14)

2. not turned aside from Your ordinances (an idiom for deviation from God's revealed path, cf. Deut. 17:20; Jos. 23:6)

The first name for the church was "The Way" (cf. Acts 9:2; 18:25,26; 19:9,23; 22:4; 24:14,22).

119:101b "That I may keep Your word" This is the key theological truth. See Special Topic: Keep.

119:102b In Psalm 119 God and His revelation are merged. To know Him is to know His word. God is the teacher and content of revelation. The request for God to teach the psalmist is found in Ps. 119:12,26,33, 64,108,124,135,171.

119:103 This verse reflects Ps. 19:10b but with a different word for "sweet" (BDB 576, KB 594, Niphal perfect, lit. "smooth," found only here in the OT). The idiom "sweetness" is a way to describe how the teachings of God make life enjoyable and peaceful!

119:104 There is only one proper source of truth, life, peace, and joy—YHWH. To know Him is to aggressively reject (lit. "hate") all other ways (i.e., Ps. 119:53,128,163; Pro. 13:5; Amos 5:15).

NASB (UPDATED) TEXT: 119:105-112 (Nun)
¹⁰⁵Your word is a lamp to my feet
And a light to my path.
¹⁰⁶I have sworn and I will confirm it,
That I will keep Your righteous ordinances.
¹⁰⁷I am exceedingly afflicted;
Revive me, O Lord, according to Your word.
¹⁰⁸O accept the freewill offerings of my mouth, O Lord,
And teach me Your ordinances.
¹⁰⁹My life is continually in my hand,
Yet I do not forget Your law.
¹¹⁰The wicked have laid a snare for me,
Yet I have not gone astray from Your precepts.
¹¹¹I have inherited Your testimonies forever,
For they are the joy of my heart.
¹¹²I have inclined my heart to perform Your statutes
Forever, even to the end.

119:105 There is no verb in this verse. God's word illumines life (cf. Ps. 43:3; Pro. 6:23; 2 Pet. 1:19). Life is described as a path, a clearly marked path, marked by Divine revelation (cf. Ps. 89:15; Isa. 2:5; 1 John 1:7). To deviate to the right or left brings disaster.

We know from the NT that God's ultimate revelation is Jesus (cf. John 1:1-14; Phil. 2:6-11; Col. 1:13-16; Heb. 1:2-3). He is the light of the world (cf. John 1:4; 8:12; 9:5).

119:106 The psalmist asserts that he has walked on God's path of revelation. The verb forms imply an initial decision and a continuing commitment to God's revelation. Biblical faith is a "gate" (initial, personal encounter with God) and "a path/way" (continuing lifestyle, daily obedience). Jesus teaches this in Matt. 7:13-14. It is a decision and a discipleship.

In modern Jewish life, young people study the Hebrew Bible, and at age 13 for boys and 12 for girls, they commit themselves to keep it (Bar-Mitzvah, Bat-Mitzvah).

119:107 The nature of the affliction is uncertain. It could be

1. the wicked, Ps. 119:110 (cf. Job 24:13)

2. God Himself for the psalmist's previous disobedience (cf. Ps. 119:67,71)

▣ "Revive me" This is literally "give me life" (BDB 310, KB 309) and is a recurrent request (cf. Ps. 119:25,37,40,50,88,93,107,149,154,156,159,175). Here it probably means physical life, but one who knows God's revelation also knows it denotes a healthy spiritual life also. Life comes "according to Your word."

119:108a This verse and others like it are the origin of the Jewish people worshiping YHWH in words and not sacrifices because their temple has been destroyed (cf. Isa. 57:19; Hosea 14:2; Heb. 13:15).

119:108b Understanding is impossible without Divine help. God seeks to open our minds to Himself and His guidelines for life (cf. Ps. 119:12,26,64,66,68,124,135,171).

119:109 "soul" This is the Hebrew term nephesh (BDB 659). See full note at Gen. 35:18 online.

▣ "in Your hand" This Hebrew idiom can be understood in two ways.

1. in a negative sense, where "hand" refers to power over another (cf. Jdgs. 12:3; 1 Sam. 19:5; 28:21; Job 13:14, see Special Topic: Hand)

2. in a positive sense, where "hand" refers to God's keeping power and protection (i.e., Ps. 31:5)

The MT has "in my hand," while the LXX has "in Your hand." The first would denote that following God's revelation means opposition in a fallen world. The second would denote God's keeping power and care (cf. NJB).

119:110 The psalmist is being accused of some covenant violation but he asserts his fidelity to God's revelation.

The "snare," like the "pit" of Ps. 119:85, is an animal trap, here used as a metaphor for human aggressive attacks.

119:111-112 God's revelation to Israel was evidence of their special relationship to Him. The psalmist affirms his loyalty and obedience to that revelation. See Special Topic: Keep.

119:111 "they are the joy of my heart" Israel gloried in God's revelation (cf. Ps. 1:2; 19:7-11). To those who know God it is not a burden but a delight (cf. Ps. 119:14,16,24,35,47,70,77,92,143,162,174).

119:112 "forever" See Special Topic: Forever ('olam).

▣ "to the end" See the same expressing of continual commitment (Ps. 119:106) to God's revelation in Ps. 119:33.

NASB (UPDATED) TEXT: 119:113-120 (Samekh)
¹¹³I hate those who are double-minded,
But I love Your law.
¹¹⁴You are my hiding place and my shield;
I wait for Your word.
¹¹⁵Depart from me, evildoers,
That I may observe the commandments of my God.
¹¹⁶Sustain me according to Your word, that I may live;
And do not let me be ashamed of my hope.
¹¹⁷Uphold me that I may be safe,
That I may have regard for Your statutes continually.
¹¹⁸You have rejected all those who wander from Your statutes,
For their deceitfulness is useless.
¹¹⁹You have removed all the wicked of the earth like dross;
Therefore I love Your testimonies.
¹²⁰My flesh trembles for fear of You,
And I am afraid of Your judgments.

119:113 "I hate those who are double-minded" The adjective "double-minded" (BDB 704 II) occurs only here. The JPSOA translates it "divided heart." It is related to the noun (BDB 704) found in 1 Kgs. 18:21. See James 1:8; 4:8.

This stanza contrasts two types of individuals.

1. the psalmist's persecutors

a. double-minded, Ps. 119:113a

b. evildoers, Ps. 119:115

c. those who wander from God's statutes, Ps. 119:118a

d. deceitful, Ps. 119:118b

e. wicked, Ps. 119:119

2. the psalmist

a. loves God's law, Ps. 119:113b

b. waits for God's word, Ps. 119:114b

c. observes God's commandments, Ps. 119:115b

d. has regard for God's statutes, Ps. 119:117b

e. loves God's testimonies, Ps. 119:119b

f. fears God's judgments, Ps. 119:120b

▣ "I love" The stark contrast denotes the wide gap that develops between those who love God and His revelation and those who do not! There is no neutral ground.

119:114 "God is my hiding place" This noun (BDB 712) denotes a shelter.

1. the tabernacle/temple - Ps. 27:5

2. God Himself - Ps. 31:20; 32:7,10

3. shelter of His wings - Ps. 61:5

4. shadow of the Almighty - Ps. 91:1 (see Special Topic: Shadow As A Metaphor For Protection and Care)

▣ "my shield" The noun (BDB 171) is personified as YHWH's protection of His followers.

1. Abraham - Gen. 15:1

2. Israel - Deut. 33:29; Ps. 33:20;59:11; 115:9,10

3. the psalmist - Ps. 3:3; 18:2; 28:7; 84:9

4. righteous man - Ps. 5:12

5. the upright in heart - Ps. 7:10

6. those who take refuge in Him - Ps. 18:30,35; Pro. 30:5

7. those who walk uprightly - Ps. 84:11; Pro. 2:7

8. those who fear Him - Ps. 115:11

9. His king - Ps. 144:2

▣ "I wait for Your word" The verb (BDB 403, KB 407, Piel perfect) denotes hope and patient trust that God will fulfill His promises (cf. Ps. 31:24; 33:18,22; 69:3; 119:43,49,74,81,114,147).

119:115-117 These lines of poetry all begin with an imperative (i.e., prayer request). All roots start with a samekh.

1. depart from me evildoer - BDB 693, KB 747, Qal imperative

2. sustain me according to Your word - BDB 701, KB 759, Qal imperative

3. uphold me - BDB 703, KB 761, Qal imperative

Notice how the second line gives the desired result.

1. that I may observe the commandments - Qal cohortative

2. that I may live - Qal imperfect used in a cohortative sense

3. that I may be safe - Niphal cohortative (Ps. 119:117a)

4. that I may have regard for Your statutes (Ps. 119:117b)

119:118 This verse hints of idolatry (cf. Isa. 28:15; Jer. 10:14; 51:17), not just disobedience to the covenant.

The term "reject" (BDB 699, KB 756) is found only here and in Lam. 1:15. This is another example of a rare term chosen to fit the acrostic form.

119:119-120 Notice that "love" (cf. Deut. 6:4-6) and "fear" (Ps. 119:120) go together. There is a respect due the God of the universe (i.e., NIDOTTE, vol. 2, p. 529), who is also the Savior of the universe, who is also the Judge of the universe!

The term "tremble" (BDB 702, KB 760, Qal perfect) is found only here and the Piel only in Job 4:15. A related form (i.e., different vowels) is found only in Jer. 51:27. This is another rare word used to fit the acrostic form.

119:119

NASB"You have removed the wicked"
NKJV"You put away all the wicked"
NRSV"All the wicked. . .you count as dross"
NJB"In Your sight all the wicked. . .are like rust"
JPSOA"You do away with the wicked"
LXX"All sinners. . .I counted as transgressors"

The BDB 991 and KB 1409 have several suggestions for the Hiphil of this root.

1. cause to cease, put to an end, cf. Ps. 46:9

2. exterminate, destroy, cf. Ps.8:2; 19:119

3. cause to desist from

4. remove, cf. Ps. 89:44

5. cause to fail

The UBS Text Project (p. 411) has two options.

1. you made stop

2. you consider/considered

It gives a "C" rating (considerable doubt) to #2.

The first word of Ps. 119:119 is "dross" (BDB 691), which is used out of its normal order to fit the acrostic pattern. It refers to the waste product of purifying metals. It is useless and is thrown away.

NASB (UPDATED) TEXT: 119:121-128 (Ayin)
¹²¹I have done justice and righteousness;
Do not leave me to my oppressors.
¹²²Be surety for Your servant for good;
Do not let the arrogant oppress me.
¹²³My eyes fail with longing for Your salvation
And for Your righteous word.
¹²⁴Deal with Your servant according to Your lovingkindness
And teach me Your statutes.
¹²⁵I am Your servant; give me understanding,
That I may know Your testimonies.
¹²⁶It is time for the Lord to act,
For they have broken Your law.
¹²⁷Therefore I love Your commandments
Above gold, yes, above fine gold.
¹²⁸Therefore I esteem right all Your precepts concerning everything,
I hate every false way.

119:121-128 This stanza follows the common pattern. The psalmist describes himself in contrast to those who oppose him.

1. the psalmist

a. he has done justice (BDB 1048), Ps. 119:121

b. he has done righteousness (BDB 841), Ps. 119:121

c. his eyes fail for longing for God's salvation, Ps. 119:123a

d. his eyes fail for longing for God's righteous word, Ps. 119:123b

e. he is God's servant, Ps. 119:122,124,125

f. he loves God's commandments, Ps. 119:127

g. he esteems the right of all God's revelations, Ps. 119:128a

h. he hates every false way, Ps. 119:128b (cf. Ps. 31:6; 119:104,163; Pro. 13:5)

2. his opponents are characterized as

a. my oppressors (BDB 798, KB 897, Qal participle), Ps. 119:121b

b. the arrogant, Ps. 119:122b (cf. Ps. 119:21,51,69,78,85)

c. they break God's law, Ps. 119:126b

d. they love the false way (implied), Ps. 119:128b

119:121 "justice" See Special Topic: Judge, Judgment, and Justice.

▣ "righteousness" See Special Topic: Righteousness.

119:122 This is the first of five prayer requests.

1. be surety for Your servant for good, Ps. 119:122a - BDB 786, KB 876, Qal imperative (lit. "give in pledge"), cf. Job 17:3; Isa. 38:14

2. do not let the arrogant (BDB 267) oppress me, Ps. 119:122b - BDB 798, KB 897, Qal imperfect used in a jussive sense. The Qal active participle is used in Ps. 119:121 to characterize his foes.

3. deal with Your servant according to Your lovingkindness, Ps. 119:124a - BDB 793, KB 889, Qal imperative. YHWH's hesed (BDB 338) is a recurrent theme, cf. Ps. 51:1; 106:45; 109:26; 119:88,149,159.

4. teach me Your statutes, Ps. 119:124b - BDB 540, KB 531, Piel imperative, this is another recurrent theme, cf. Ps. 119:12,26,64,108,135,171

5. give me understanding, Ps. 119:125a - BDB 106, KB 122, Hiphil imperative, this is another recurrent theme, cf. Job 32:8; Ps. 119:27,34,73,125,130,144,169

▣ "for good" Dahood might be correct (see AB, vol. 17A, p. 187) that the lamedh before "good" (BDB 373 II) may denote the vocative (i.e., O Good One), as it does in Ps. 119:126 before YHWH, translated "O Lord."

▣ The NASB Study Bible (p. 869) makes the interesting observation, following the Jewish Masora notes, that Ps. 119:122 is the only verse in Psalm 119 in which a direct or indirect (i.e., Ps. 119:90,121,132) reference to God's revelation (see Special Topic: Terms for God's Revelation) does not appear. However, Dahood in AB (p. 193) asserts that 119:37,90,121,122,132, and 149 do not have a specific word for God's revelation.

119:123 Salvation usually refers to physical deliverance (see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) but here the next line implies a longing for all of God's promises to come to fruition (implying national and even eschatological promises).

119:124 "lovingkindness" See Special Topic: Lovingkindness (hesed).

119:125 "That I may know" In this context "know" (BDB 393, KB 390, Qal cohortative) surely refers to comprehension. However, the Hebrew verb often denotes an element of personal relationship. See Special Topic: Know.

119:126 "It is time for the Lord to act" Faithful followers take God's word and promises seriously. They see the evil and chaos in creation and longingly desire for God to intervene in human history and fulfill all His word (cf. Rom. 8:18-25)!

119:127b This reminds me of Ps. 19:10 (cf. Ps. 119:103)! Oh, how precious is God's self-disclosure in revelation. He has not left believers in the hopeless relativity of this fallen world/age. He has communicated His will and way for us to find and maintain intimate fellowship with Him, even now!

119:128 This is the faithful followers' worldview. Believers surely do not understand all of God's revelation, but they trust God. This is exactly opposite of those who

1. choose some of His revelations but not all (cf. Ps. 119:113)

2. choose other gods (i.e., idolatry, cf. Ps. 31:6; 119:104; Jer. 10:3)

There are several questions about Ps. 119:128.

1. Why does it start with "therefore," when this does not logically connect to Ps. 119:127? Possibly to get the acrostic to fit (119:127 also starts with "therefore" for acrostic purposes).

2. Why the repeated use of "all"?

3. Why the verb, ישׁר (BDB 448, KB 449, Piel perfect), which is usually translated "be smooth," "be straight," or "be right." Possibly it denotes the true way/path (i.e., "righteous" as a measuring stick/reed, cf. Pro. 3:6) versus "the false path/way."

NASB (UPDATED) TEXT: 119:129-136 (Pe)
¹²⁹Your testimonies are wonderful;
Therefore my soul observes them.
¹³⁰The unfolding of Your words gives light;
It gives understanding to the simple.
¹³¹I opened my mouth wide and panted,
For I longed for Your commandments.
¹³²Turn to me and be gracious to me,
After Your manner with those who love Your name.
¹³³Establish my footsteps in Your word,
And do not let any iniquity have dominion over me.
¹³⁴Redeem me from the oppression of man,
That I may keep Your precepts.
¹³⁵Make Your face shine upon Your servant,
And teach me Your statutes.
¹³⁶My eyes shed streams of water,
Because they do not keep Your law.

119:129 "wonderful" See Special Topic: Wonderful Things.

▣ "soul" This is nephesh (BDB 659), which denotes a person's life. See full note at Gen. 35:18 online.

▣ "observes them" This is a recurrent emphasis (cf. Ps. 119:2,22,33,34,56,69,100,115,129,145,168, see Special Topic: Keep). Biblical faith is not just light but walking in the light (cf. Ps. 89:15; 119:105; Pro. 6:23; Isa. 2:5; 1 John 1:5-7).

Notice the same emphasis on obedience in Ps. 119:134b, "know," Qal cohortative (BDB 1036, KB 1581).

110:130 "The unfolding" This is the only use of the word (BDB 836) in the OT. Again a rare word is used to fit the acrostic form.

▣ "the simple" This word (BDB 834) can have a negative (i.e., Pro. 1:22) or positive connotation. Here it is positive. God desires all humans to know Him and His will. Here it denotes a teachable person (cf. Ps. 19:7) but one who, for whatever reason, does not know God's revelation.

119:131 These are three idioms for a strong desire.

1. open mouth - Job 29:23

2. panting - Ps. 42:1

3. longing - Ps. 119:20

The last word (BDB 383) is found only here in the OT.

119:132-135 There is a series of imperatival prayer requests.

1. turn to me - BDB 815, KB 937, Qal imperative, cf. Ps. 25:16; 69:16

2. be gracious to me - BDB 335, KB 334, Qal imperative

3. establish my footsteps - BDB 465, KB 464, Hiphil imperative

4. redeem me - BDB 804, KB 911, Qal imperative(see SPECIAL TOPIC: RANSOM/REDEEM)

5. shine upon Your servant - BDB 21, KB 24, Hiphil imperative

6. teach me - BDB 540, KB 531, Piel imperative

There is also one more request stated in a negative (i.e., "do not let any have dominion over me," cf. Ps. 19:13, but a different verb). It is a Hiphil imperfect used in a jussive sense, Ps. 119:133b.

119:132b What a beautiful characterization of God's faithful followers (cf. Ps. 5:11; 69:36; Isa. 56:6)!

The name represents God Himself. See Special Topic: "The Name" of YHWH.

119:133 "Establish my footsteps" This is the imagery of a clear, smooth, unobstructed path (cf. Ps. 17:5), which is made possible by God's revelation, actions, and promises (i.e., Isa. 40:3-4).

119:135 "Make Your face shine upon Your servant" This is an allusion to the Aaronic blessing of Num. 6:24-26. It is alluded to several times in the Psalter (cf. Ps. 4:6; 31:16; 67:1; 80:3,7,19, and here).

The opposite idiom would be for YHWH to hide His face (cf. Ps. 10:11; 13:1; 22:24; 27:9; 44:24; 69:17; 88:15; 102:2; 104:29; 143:7; Isa. 57:17).

119:136 This is an important verse because the majority of the references to those who do not keep God's law call out for judgment (i.e., Ps. 119:53,158). This one shows the psalmist's grief and intercession for the wayward.

One wonders if the psalmist is thinking of his personal enemies or the sins of corporate Israel (cf. Jer. 9:1,18; 14:17; Lam. 3:48).

NASB (UPDATED) TEXT: 119:137-144 (Tsadhe)
¹³⁷Righteous are You, O Lord,
And upright are Your judgments.
¹³⁸You have commanded Your testimonies in righteousness
And exceeding faithfulness.
¹³⁹My zeal has consumed me,
Because my adversaries have forgotten Your words.
¹⁴⁰Your word is very pure,
Therefore Your servant loves it.
¹⁴¹I am small and despised,
Yet I do not forget Your precepts.
¹⁴²Your righteousness is an everlasting righteousness,
And Your law is truth.
¹⁴³Trouble and anguish have come upon me,
Yet Your commandments are my delight.
¹⁴⁴Your testimonies are righteous forever;
Give me understanding that I may live.

119:137-144 This stanza contrasts the qualities of YHWH and/or His revelations with the psalmist's current conditions.

1. YHWH/His revelations are characterized as

a. righteous

(1) adjective (BDB 843), Ps. 119:137

(2) noun (masculine, BDB 841), Ps. 119:138,144 (feminine, BDB 842, Ps. 119:142)

b. upright (BDB 449), Ps. 119:137

c. faithful (adverb, BDB 547), Ps. 119:138, cf. Ps. 119:86

d. pure (BDB 864, KB 1057, Qal passive participle), Ps. 119:140

e. eternal (BDB 761), Ps. 119:142,144

f. truth (BDB 54), Ps. 119:142

2. the psalmist

a. he has a zeal for God's revelation (or against his enemies) but his adversaries have forgotten them, Ps. 119:139

b. he loves God's revelation, Ps. 119:140

c. he is small and despised but does not forget God's revelation, Ps. 119:141

d. trouble and anguish have come upon him yet he delights in God's revelation, Ps. 119:143

119:137 "Lord" See SPECIAL TOPIC: NAMES FOR DEITY.

119:139 In context it seems that the psalmist's "zeal" (BDB 888) is directed, not positively, toward God's word but against those who have forgotten His word (cf. Ps. 69:9; 119:53). This is opposite of Ps. 119:136.

119:140

NASB, NKJV"very pure"
NRSV, LXX"well tried"
TEV"certain"
NJB, REB"well tested"
JPSOA"exceedingly pure"

The verb (BDB 864, KB 1057, Qal passive participle) denotes that which has been refined by fire and the dross drained off leaving a pure metal.

119:141

NASB, NKJV,
NRSV, Peshitta"small"
TEV"unimportant"
NJB"puny"
JPSOA"belittled"
LXX"young"
REB"of little account"

The question is, does the word (BDB 859 I) denote

1. age (cf. Gen. 43:33; 48:14; Jdgs. 6:15; Ps. 68:27)

2. physical size (cf. 1 Sam. 9:21; Isa. 60:22; Jer. 48:4; 49:20; 50:45)

3. social reputation (cf. Micah 5:2; and here)

▣ This is a classic example of OT role reversal. The faithful psalmist is called "despised" (BDB 102, KB 117, Niphal participle) when it should be those who purposefully forget/ignore God's revelation. Outward conditions (cf. Ps. 119:143) in this fallen world do not reflect the evaluation of the God who will one day set the record straight!

119:142 "true" See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.

119:143 This is the mystery of why the righteous suffer (cf. Job; Psalm 73). The psalmist keeps, loves, and acts on God's revelation but still he suffers at the hands of godless men and fallen-age circumstances (i.e., illness, social unfairness, etc.).

The problem is not God or His word, but the fallen condition of creation (cf. Gen. 3:6,11-12,13; Ps. 14:3; Rom. 1:18-3:31).

119:144 The only imperatival prayer request in the stanza is Ps. 119:144b (cf. 119:27,125). Note that understanding must result in godly living (BDB 310, KB 309, Qal imperfect used in cohortative sense).

NASB (UPDATED) TEXT: 119:145-152 (Ooph)
¹⁴⁵I cried with all my heart; answer me, O Lord!
I will observe Your statutes.
¹⁴⁶I cried to You; save me
And I shall keep Your testimonies.
¹⁴⁷I rise before dawn and cry for help;
I wait for Your words.
¹⁴⁸My eyes anticipate the night watches,
That I may meditate on Your word.
¹⁴⁹Hear my voice according to Your lovingkindness;
Revive me, O Lord, according to Your ordinances.
¹⁵⁰Those who follow after wickedness draw near;
They are far from Your law.
¹⁵¹You are near, O Lord,
And all Your commandments are truth.
¹⁵²Of old I have known from Your testimonies
That You have founded them forever.

119:145-152 As is so common in these acrostic strophes, the psalmist compares his actions and thoughts with those persecuting him.

1. the psalmist

a. I cried with all my heart, Ps. 119:145a

b. I will observe Your statutes, Ps. 119:145b

c. I cried to You, Ps. 119:146a

d. I shall keep Your testimonies, Ps. 119:146b

e. I rise before dawn and cry for help, Ps. 119:147a

f. I wait for Your words, Ps. 119:147b

g. That I may meditate on Your word, Ps. 119:148b

h. Of old I have known from Your testimonies, Ps. 119:152a

2. his oppressors

a. Those who follow after wickedness draw near, Ps. 119:150a

b. They are far from Your law, Ps. 119:150b

▣ In light of this comparison the psalmist makes four prayer requests.

1. answer me, Ps. 119:145a - BDB 772, KB 851, Qal imperative

2. save me, Ps. 119:146a - BDB 446, KB 448, Hiphil imperative

3. hear my voice, Ps. 119:149a - BDB 1033, KB 1570, Qal imperative

4. revive me, Ps. 119:149b - BDB 310, KB 309, Piel imperative

This is an additional implied request in Ps. 119:151a. As the wicked draw near to him, he asserts YHWH is near, Ps. 119:151. It is a statement (no verb) but also a prayer!

119:145 "with all my heart" This could be understood in two senses.

1. with all my being (like a similar idiom in Ps. 103:1, "all that is within me")

2. asserting he is not a "double-minded" (cf. Ps. 119:113) or half-hearted follower (contrast David, a full heart with Solomon in his old age, a half heart)

▣ "O Lord" There are three vocatives addressing YHWH in this stanza (Ps. 119:145,149,151). For "YHWH" see Special Topic: Names For Deity.

119:148 The psalmist cannot sleep because of

1. the attack of faithless Israelites (possibly idolaters)

2. his whole-hearted devotion to God's revelation

119:149 The psalmist asks YHWH to act because of

1. His character of lovingkindness

2. His revelation (i.e., Scripture)

3. the folly of the wicked (i.e., this unfair and fallen age)

119:152 "Of old" This could refer to

1. God's ancient acts (cf. Ps. 24:2; 78:69; 89:11; 102:25; 104:5) and revelations to the Patriarchs

2. the psalmist's lengthy history of knowing and trusting God and His revelation

▣ "forever" See Special Topic: Forever ('olam).

NASB (UPDATED) TEXT: 119:153-160 (Resh)
¹⁵³Look upon my affliction and rescue me,
For I do not forget Your law.
¹⁵⁴Plead my cause and redeem me;
Revive me according to Your word.
¹⁵⁵Salvation is far from the wicked,
For they do not seek Your statutes.
¹⁵⁶Great are Your mercies, O Lord;
Revive me according to Your ordinances.
¹⁵⁷Many are my persecutors and my adversaries,
Yet I do not turn aside from Your testimonies.
¹⁵⁸I behold the treacherous and loathe them,
Because they do not keep Your word.
¹⁵⁹Consider how I love Your precepts;
Revive me, O Lord, according to Your lovingkindness.
¹⁶⁰The sum of Your word is truth,
And every one of Your righteous ordinances is everlasting.

119:153-160 There is a series (8) of imperatival prayer requests based on God's character (cf. Psalm 119:156a) and the psalmist's obedience to His revelation. This is the essence of covenant (see SPECIAL TOPIC: COVENANT).

1-2. look upon, Ps. 119:153,159 - BDB 906, KB 1157, Qal imperative

3. rescue me, Ps. 119:153 - BDB 322, KB 321, Piel imperative

4. plead my cause, Ps. 119:154 - BDB 936, KB 1224, Qal imperative, cf. Ps. 35:23-24; 43:1

5. redeem me, Ps. 119:154 - BDB 322, KB 321, Piel imperative

6-8. revive me, Ps. 119:154,156,159 - BDB 310, KB 309, Piel imperatives

119:153 "my affliction" The exact nature of the affliction is never stated but there are two main possibilities.

1. God-sent problems and adversaries (cf. Ps. 119:67,71)

2. personal enemies (this fits this context best)

a. the wicked, Ps. 119:155

b. they do not seek Your statutes, Ps. 119:155

c. my persecutors, Ps. 119:157

d. my adversaries, Ps. 119:157

e. the treacherous, Ps. 119:158

f. those who do not keep God's revelation, Ps. 119:158

▣ "For I do not forget Your law" Remember the Psalms are written within the theological scope of the performance-based Mosaic covenant (cf. Ps. 119:154b,156b,159b) The psalmist highlights his fidelity.

1. I do not forget Your law, Ps. 119:143, cf. Ps. 119:83,109,141

2. they do not seek Your statutes but I do (implied), Ps. 119:155

3. I do not turn aside from Your testimonies, Ps. 119:157

4. they do not keep Your word, but I do (implied), Ps. 119:158

5. I love Your precepts, Ps. 119:159

119:154 "Plead my cause" This is a court word. One day all conscious life (angelic and human) will stand before God to give an account of the gift of life (cf. Matt. 25:31-46; 2 Cor. 5:10; Rev. 20:11-15). Romans 8:31-39 records the imagery.

1. God as Judge

2. Satan as the prosecuting attorney

3. Jesus as the advocate for faithful followers

4. angels as the spectators (cf. 1 Cor. 4:9; Eph. 2:7; 3:10)

This phrase may also denote YHWH as a "kinsman redeemer" who advocates on behalf of a relative (cf. Lev. 25:23-28; Ruth 3; Job 19:23-27; Pro. 23:11; Jer. 50:34; 51:36; Lam. 3:58).

119:155 "salvation" See Special Topic: Salvation (OT).

119:156-157 Notice the two words from the same root (BDB 912 I), "great," Ps. 119:156 and "many," Ps. 119:157.

There are many enemies (cf. Ps. 119:157) but there is also a great God (Ps. 119:156). This same truth is expressed in 1 Peter where one word (variegated) describes

1. manifold temptation, 1 Pet. 1:6

2. the manifold grace of God, 1 Pet. 4:10

119:159 "I. . .loathe them" This seems harsh to NT believers. But remember this is the Mosaic covenant. Human emotions are often stated in hyperbolic imagery. The psalmist's love for God and His word causes him to react aggressively (cf. Ps. 139:21) toward those who

1. reject it

2. accept only selected parts of it

3. play the hypocrite

God Himself has revealed His own attitude (cf. Ps. 95:10) toward those who reject His revelation in Leviticus 26 and Deuteronomy 27-30. To whom much is given, much is required (cf. Luke 12:48). The adversaries of the psalmist seem to be fellow Israelites.

119:160 There is no verb in this verse. The NASB provides two "to be" verbs.

▣ "The sum" This means "the whole," which forms a better parallel with the next line of poetry than "essence."

▣ "truth" This is not truth versus falsehood but faithfulness versus unfaithfulness. God's word is the exact opposite of fallen humanity's word. See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.

▣ "everlasting" See Special Topic: Forever ('olam).

▣ "righteous" See Special Topic: Righteousness.

NASB (UPDATED) TEXT: 119:161-168 (Shin)
¹⁶¹Princes persecute me without cause,
But my heart stands in awe of Your words.
¹⁶²I rejoice at Your word,
As one who finds great spoil.
¹⁶³I hate and despise falsehood,
But I love Your law.
¹⁶⁴Seven times a day I praise You,
Because of Your righteous ordinances.
¹⁶⁵Those who love Your law have great peace,
And nothing causes them to stumble.
¹⁶⁶I hope for Your salvation, O Lord,
And do Your commandments.
¹⁶⁷My soul keeps Your testimonies,
And I love them exceedingly.
¹⁶⁸I keep Your precepts and Your testimonies,
For all my ways are before You.

119:161-168 This stanza is characterized by perfect verbs which denote complete, finished, accomplished action. The psalmist is asserting what he has become because of God and His revelation.

1. my heart stands in awe of Your words, Ps. 119:161b, cf. Ps. 119:120

2. I rejoice at Your word, Ps. 119:162a

3. I hate and despise falsehood, Ps. 119:163a, cf. Ps. 119:104,118; Pro. 13:5

4. I love Your law, Ps. 119:163b

5. I praise You, seven times a day, Ps. 119:164a

6. those who love (i.e., of which the psalmist is one) Your law, Ps. 119:165a

7. I hope for Your salvation, Ps. 119:166a

8. I do Your commandments, Ps. 119:166b

9. my soul keeps Your testimonies, Ps. 119:167a

10. I love Your testimonies, Ps. 119:167b

11. I keep Your precepts and testimonies, Ps. 119:168a

12. all my ways are before You, Ps. 119:168b

119:161a The term "princes" (BDB 978) has a wide semantic usage which encompasses civil, tribal, and religious leaders (cf. Ps. 119:23). The author of Psalm 119 was not in this social category and is often persecuted by those in power.

119:161b It is surprising that this line of poetry expresses a fearful awe of God's revelation, and the next line speaks of rejoicing in it. Yet both of these emotions are true of Scripture. It brings to fallen mankind fear, hope, peace, and joy!

The JPSOA translates "stands in awe" (BDB 808, KB 922, Qal perfect) as "my heart thrills at Your word" to form a parallel with Ps. 119:162a.

119:162b Wealth is not associated with physical things but with a knowledge of God's revelation and a willingness to act on it!

119:163 "seven times" See Special Topic: Symbolic Numbers in Scripture.

119:165 This verse gives two specific benefits of loving God's revelation.

1. great peace (see Special Topic: Peace [shalom])

2. no cause for stumbling (BDB 506)

Another way to express this same truth is found in Pro. 3:1-12,13-26, using the imagery of a father's teaching and wisdom! Knowing and following God brings benefits in this life and the next!

Remember, the word "stumble" (BDB 506) is an idiom related to the concept of God's revelation as a clearly marked, smooth, straight, and obstruction-free, path (Ps. 119:105; Pro. 6:23).

119:166 The hope of this verse is paralleled by "long for" of Ps. 119:174. God's deliverance is future but certain! He will do what He promised (individually and corporately).

119:167 "keeps" Obedience is crucial both in the OT and the NT. The New Covenant (NT gospel) of Jer. 31:31-34 changed the mechanism but not the purpose. God wants a people to reflect His character to the nations that they may come to Him and be saved! See Special Topic: Keep.

The verb (BDB 1036, KB 1581, Qal perfect) is repeated in Ps. 119:168 for emphasis!

119:168b The same truth is the essence of Psalm 139. God fully knows the heart and mind of each of His special creations (i.e., humans, cf. 1 Sam. 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; Ps. 7:9; 17:3; 66:10; Jer. 11:20; 17:10; 20:12; Luke 16:15; Acts 1:24).

NASB (UPDATED) TEXT: 119:169-176 (Tav)
¹⁶⁹Let my cry come before You, O Lord;
Give me understanding according to Your word.
¹⁷⁰Let my supplication come before You;
Deliver me according to Your word.
¹⁷¹Let my lips utter praise,
For You teach me Your statutes.
¹⁷²Let my tongue sing of Your word,
For all Your commandments are righteousness.
¹⁷³Let Your hand be ready to help me,
For I have chosen Your precepts.
¹⁷⁴I long for Your salvation, O Lord,
And Your law is my delight.
¹⁷⁵Let my soul live that it may praise You,
And let Your ordinances help me.
¹⁷⁶I have gone astray like a lost sheep; seek Your servant,
For I do not forget Your commandments.

119:169-176 This last strophe is characterized by jussives, three of them are followed by imperatives (Ps. 119:169,170,176).

1. let my cry come before You, Ps. 119:169a - BDB 897, KB 1132, Qal imperfect used in a jussive sense

2. give me understanding, Ps. 119:169b - BDB 106, KB 122, Hiphil imperative

3. let my supplication come before You, Ps. 119:170a - BDB 97, KB 112, Qal imperfect used in a jussive sense; note the parallel between Ps. 119:169 and 170a

4. deliver me, Ps. 119:170b - BDB 664, KB 717, Hiphil imperative

5. let my lips utter praise, Ps. 119:171a - BDB 615, KB 665, Hiphil imperfect used in a jussive sense

6. let my tongue sing, Ps. 119:172a - BDB 777, KB 854, Qal jussive

7. let my hand be ready to help, Ps. 119:173a - BDB 224, KB 243, Qal jussive

8. let my soul live, Ps. 119:175a - BDB 310, KB 309, Qal jussive

9. that it may praise You, Ps. 119:175a - BDB 237, KB 248, Piel imperfect used in a jussive sense

10. let Your ordinances help me, Ps. 119:175b - BDB 740, KB 810, Qal imperfect used in a jussive sense

11. seek Your servant, Ps. 119:176a - BDB 134, KB 152, Piel imperative

The Psalm concludes with a plethora of prayer requests!

119:171-173 Notice how the second line of each verse explains the reason for the request.

119:176a This imagery of God's people as wayward sheep is also found in Isa. 53:6; Jer. 50:6; Ezek. 34:2-19; Zech. 10:2-3. This is where the imagery of

1. God as Shepherd - Psalm 23; Ezekiel 34

2. Messiah as Shepherd - Zechariah 10-11; John 10:1-18

is grounded. Sheep need constant, personal, protective care!

The imperative of Ps. 119:176b reminds one of Matt. 18:12-14 and Luke 15:4-7. God does "seek" lost sheep! Hallelujah!

Psalm 120

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for Deliverance from the Treacherous MT Intro A Song of Ascents	Plea for Relief from Bitter Foes	An Exile's Prayer for Deliverance from Enemies (A Lament)	A Prayer for Help	The Enemies of Peace
120:1-4	120:1-2	120:1-2	120:1-2	120:1-2
	120:3-4	120:3-4	120:3-4	120:3-4
120:5-7	120:5-7	120:5-7	120:5-7	120:5
				120:6-7

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 120:1-4
¹In my trouble I cried to the Lord,
And He answered me.
²Deliver my soul, O Lord, from lying lips,
From a deceitful tongue.
³What shall be given to you, and what more shall be done to you,
You deceitful tongue?
⁴Sharp arrows of the warrior,
With the burning coals of the broom tree.

120:1 "In my trouble" Exactly what trouble (BDB 865 I, feminine noun) is not stated but it is somehow related to

1. lying lips, Ps. 120:2a

2. deceitful tongue, Ps. 120:2b,3b

The etymological root of the related verb (BDB 864) denotes that which binds or restrains. Used metaphorically of something narrow, tight, or in a constricted place. The same root is used of an adversary or foe (BDB 865 III).

This concept of "restriction" is opposite of the Hebrew imagery of spaciousness, openness, and freedom.

▣ "I cried to the Lord" In times of distress faithful followers turn to YHWH in prayer and He hears (the verbs denote a past event). See SPECIAL TOPIC: EFFECTIVE PRAYER.

The name for Deity is YHWH, the covenant name for Israel's God. See SPECIAL TOPIC: NAMES FOR DEITY.

120:2 "Deliver my soul" The verb (BDB 664, KB 717) is a Hiphil imperative. It denotes an intense prayer. The basic meaning of this root in the Hiphil is to "snatch away," like prey from a predator's mouth.

The term "soul" (BDB 659) is nephesh, which denotes a life force. See full note online at Gen. 35:18.

▣ "lying lips. . .deceitful tongue" These are in a Hebrew synonymous parallel relationship. See Special Topic: Hebrew Poetry.

120:3 The psalmist addresses his opponents directly. He asserts that YHWH will give them what they deserve (AB, p. 196; UBS Handbook, p. 1048).

120:4 The imagery of Ps. 120:4 is the answer to the question of Ps. 120:3. This is how YHWH will respond to these "lying tongues" (cf. Ps. 7:13).

NASB (UPDATED) TEXT: 120:5-7
⁵Woe is me, for I sojourn in Meshech,
For I dwell among the tents of Kedar!
⁶Too long has my soul had its dwelling
With those who hate peace.
⁷I am for peace, but when I speak,
They are for war.

120:5 "Meshech. . .Kedar" These seem to be examples of exploitation (cf. Ezek. 27:13,21). Possibly the psalmist is attributing to his opponents the violent, sinful qualities of these national groups.

The other option is to see these as geographical opposites, one to the far north, the other to the south. If so, then it is imagery of

1. "deliver me far from these hateful people"

2. "please let me not be so far from the temple"

120:6-7 This hints at the psalmist's attackers as being political enemies who want military conflict.

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Who is attacking the psalmist?

2. Explain the imagery of Ps. 120:4.

3. Why are two ethnic groups mentioned in Ps. 120:5?

4. How do Ps. 120:6 and 7 explain or define the possible historical setting?

Psalm 121

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord the Keeper of Israel MT Intro A Song of Ascents	God the Help of Those Who Seek Him	A Liturgy of Blessing	The Lord Our Protector	The Guardian of Israel
121:1-4	121:1-2	121:1-2	121:1-2	121:1-2
	121:3-4	121:3-4	121:3	121:3-4
			121:4-6
121:5-8	121:5-6	121:5-6		121:5-6
	121:7-8	121:7-8	121:7-8	121:7-8

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 121:1-4
¹I will lift up my eyes to the mountains;
From where shall my help come?
²My help comes from the Lord,
Who made heaven and earth.
³He will not allow your foot to slip;
He who keeps you will not slumber.
⁴Behold, He who keeps Israel
Will neither slumber nor sleep.

121:1-8 All of the verbs are imperfects. They denote ongoing and continual Divine care and protection.

There is a possibility, depending on how many speakers there are in this Psalm, that in Ps. 121:3 the imperfects are used in a jussive sense (i.e., prayer requests, NJB, NET).

121:1 "I will lift up my eyes" This is imagery denoting how a person trusts (cf. Ps. 123:1; 141:8).

▣ "to the mountains" Notice it is plural, which may denote

1. creation, cf. Ps. 87:1

2. the temple on Mt. Moriah (i.e., plural of majesty, see Special Topic: Moriah)

3. imagery of strength, stability, and longevity

4. protection (cf. Ps. 125:1-2)

5. if the MT intro., "songs of ascent" means pilgrim songs on the way to Jerusalem, then to see the hills of Judah meant they were close to the temple

6. it is possible it was meant to be a contrast to Ba'al worship done on the high places (cf. 2 Kgs. 23:4-14). Some looked to the fertility gods but the faithful followers looked to YHWH alone. See Special Topic: Monotheism.

▣ "From where shall my help come" Psalm 121:2 makes it obvious that the help is not a physical mountain but the God of creation (cf. Ps. 121:2) and covenant (cf. Ps. 121:4).

121:2 "the Lord" This is the covenant name for Deity—YHWH. See SPECIAL TOPIC: NAMES FOR DEITY.

▣ "Who made heaven and earth" This refers to the physical creation of this planet (cf. Ps. 102:25; 115:15; 124:8; 134:3; 146:6). This is an allusion to Genesis 1.

Notice how YHWH is characterized.

1. Creator, Ps. 121:2

2. Sustainer, Ps. 121:3a,51

a. individual, cf. Ps. 121:7b,8

b. corporate, cf. Ps. 121:4

3. vigilant observer, Ps. 121:3b

4. shade, Ps. 121:5-6 (see Special Topic: Shadow As a Metaphor for Protection and Care)

5. perpetual keeping (the verb, BDB 1036, KB 1581, is used in Ps. 121:3,4,5,7 [twice], and 8).

121:3 "foot to slip" This is common Hebrew imagery which

1. speaks of a godly life as a clear, straight, level road/path/way (cf. Ps. 139:24)

2. speaks of evil as a deviation from the clearly marked (i.e., revelation) path of God or a stumbling on the path

▣ "will not slumber" God is always watching

1. His creation

2. His people

Not like Ba'al, who sleeps, cf. 1 Kgs. 18:27; Ezek. 6:13; 18:6,12,15. It is possible "sleep" was a metaphor for YHWH's inactivity (cf. Ps. 7:6; 44:23; 73:20; 78:65). However, in His time He does act for His people.

Psalm 121:4 repeats this same truth in a corporate sense. God has a plan for Israel. See Special Topic: YHWH's Eternal Redemptive Plan.

NASB (UPDATED) TEXT: 121:5-8
⁵The Lord is your keeper;
The Lord is your shade on your right hand.
⁶The sun will not smite you by day,
Nor the moon by night.
⁷The Lord will protect you from all evil;
He will keep your soul.
⁸The Lord will guard your going out and your coming in
From this time forth and forever.

121:6 This is imagery for

1. military attack

2. demonic attack (see Special Topic: The Demonic in the OT)

Notice the phrase "protect/keep from all evil" in Ps. 121:7a. It is surely possible that this phrase is a Hebrew idiom for all problems.

121:7 "He will keep your soul" What a wonderful promise of individual care and protection! He is "with" and "for" faithful followers. We are not alone and our life has purpose!

121:8a This is Hebrew imagery for God's watchful care over all of the life of His faithful followers (cf. Deut. 28:6; 139:1-6).

Notice the typical Hebrew way of using two opposites as a way to include all.

1. heaven - earth, Ps. 121:2

2. sun - moon, Ps. 121:6

3. in - out, Ps. 121:8

121:8b There is surely an element of eternity in this verse, as there is in Ps. 23:6. The afterlife is veiled in the OT but the progressive revelation of the NT clarifies the truth!

▣ "forever" See Special Topic: Forever ('olam).

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. To what mountain or mountains does Ps. 121:1 refer?

2. Why is God as creator mentioned in this Psalm?

3. Explain the OT imagery of Ps. 121:3a.

4. Why is Israel brought into this Psalm in Ps. 121:4? How does the corporate aspect of protection and care apply?

5. Explain the imagery of "shade" in Ps. 121:5b

6. To what does "all evil" of Ps. 121:7a refer?

7. Is there a reference to the afterlife in Ps. 121:8b?

Psalm 122

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for the Peace of Jerusalem MT Intro A Song of Ascents, of David	The Joy of Going to the House of the Lord	A Song Praising Zion as the Pilgrim's Goal	In Praise of Jerusalem	Hail, Jerusalem
122:1-5	122:1-2	122:1-2	122:1-2	122:1-2
	122:3-5	122:3-5	122:3-5	122:3-5
122:6-9	122:6-9	122:6-9	122:6-9	133:6-7
				122:8-9

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 122:1-5
¹I was glad when they said to me,
"Let us go to the house of the Lord."
²Our feet are standing
Within your gates, O Jerusalem,
³Jerusalem, that is built
As a city that is compact together;
⁴To which the tribes go up, even the tribes of the Lord—
An ordinance for Israel—
To give thanks to the name of the Lord.
⁵For there thrones were set for judgment,
The thrones of the house of David.

122:1 "they said to me" This Psalm describes a pilgrimage to the temple, probably on an annual feast day (cf. Ps. 122:4; Leviticus 23) or special called event.

The "they" would refer to

1. fellow pilgrims already on the road to Jerusalem

2. local Levites welcoming the pilgrims to Jerusalem

3. liturgical imagery

Jerusalem was the "special place" of God's dwelling during the United Monarchy and Divided Monarchy. After the Babylonian exile and the Jews were allowed to return (i.e., the decree of Cyrus, 538 b.c.), it became even more precious to the restored Israelites.

122:2 The imagery of "feet" or "walking" is part of the theological language of a godly life. God's will was a clearly revealed path. The ultimate goal was arriving in the presence of God at the temple. This also functioned for the end-of-life fellowship with God (cf. Job 14:13-17; Ps. 23:4-6).

▣ "Jerusalem" See Special Topic: Moriah, Salem, Jebus, Jerusalem, Zion.

122:3 This is an unusual verse. It is difficult to know exactly what is being affirmed or praised. The verb (BDB 287, KB 287, Pual perfect) basically is used of joining things. In the Pual it denotes

1. curtains of the tabernacle - Exod. 28:7

2. post-exilic Jerusalem's rapidly built wall - Neh. 4:6

3. allies - Ps. 94:20

4. people living together - Eccl. 9:4

Here it seems to denote a well-designed and well-connected city plan.

122:4 In Deuteronomy Moses instructs Israel to go to a specific place to worship YHWH (e.g., Deut. 16:16). This verse alludes to these annual worship gatherings (cf. Leviticus 23).

NASB"ordinance"
NKJV, LXX,
Peshitta"testimony"
NRSV"was decreed"
TEV"command"
NJB"a sign"
JPSOA"was enjoined"
REB"the duty"

This feminine noun (BDB 730) is usually translated "testimony." See Special Topic: Terms Used for God's Revelation.

It is interesting that the DSS manuscript has "the community of Israel" instead of the noun phrase. Some translators have assumed that Ps. 122:3b also refers to a community of "united peoples."

▣ "Israel" See Special Topic: Israel (the name).

▣ "To give thanks" This refers to

1. liturgy

2. offering (sacrifice)

▣ "the name of the Lord" See Special Topic: "The Name" of YHWH.

In Psalm 122:4c the full covenant name—YHWH (BDB 217) is used, but the abbreviation—YH (BDB 219) is used in 122:4a.

122:5 The "throne" represented

1. legal decisions - Deut. 17:8

2. kingship - Ps. 89:4,29,36; 132:12

God's promise to David about his descendants is found in 2 Samuel 7 and the Messianic aspect in Isaiah 9; 11; Micah 5. See SPECIAL TOPIC: MESSIAH.

NASB (UPDATED) TEXT: 122:6-9
⁶Pray for the peace of Jerusalem:
"May they prosper who love you.
⁷May peace be within your walls,
And prosperity within your palaces."
⁸For the sake of my brothers and my friends,
I will now say, "May peace be within you."
⁹For the sake of the house of the Lord our God,
I will seek your good.

122:6-9 This strophe denotes a call to prayer.

1. Qal imperative - Ps. 122:6a

2. two jussives - Ps. 122:6b,7a

3. two cohortatives - Ps. 122:8b,9b

Because Jerusalem was the capital of David's Kingdom and the permanent site of the temple, it had a special place of emphasis in the OT.

However, I think the NT has universalized the national promises to Israel to include all humanity. The focus of biblical faith is no longer the temple in Jerusalem but the new and superior temple in Jesus (see the book of Hebrews). Neither Jesus or any Apostle ever reaffirms the national, geographical promises to Israel. I know this is different from what you read/hear from many authors/preachers, seminaries. Please check the following Special Topics before you reject this theological assertion.

1. Special Topic: Why Do OT Covenant Promises Seem so Different From NT Covenant Promises?

2. Special Topic: YHWH's Eternal Redemptive Plan

122:6 "peace" The term (see Special Topic: Peace [shalom]), "peace" (BDB 1022) forms part of the name "Jerusalem." Remember the site of the temple was Mt. Moriah (cf. Genesis 22). In Genesis 14 it is called "Salem." These word plays are not so much etymological as sound plays in Hebrew, but the words are not Hebrew.

Notice the number of sound plays in Ps. 122:6.

1. pray שׁאל -- (BDB 981, KB 1371)

2. peace שׁלום -- (BDB 1022)

3. Jerusalem ורישׁםל -- (BDB 436)

4. prosper שׁלה -- (BDB 1017, KB 1503)

DISCUSSION QUESTIONS

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. To which period of Israel's history does this Psalm relate?

2. How is Ps. 122:5 related to 2 Samuel 7?

3. Should Christians still pray for Jerusalem's peace and prosperity?

Psalm 123

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for the Lord's Help MT Intro A Song of Ascents	Prayer for Relief From Contempt	Prayer for Deliverance from Enemies (A Lament)	A Prayer for Mercy	Prayer in Distress
123:1-2	123:1-2	123:1-2	123:1-2	123:1-2b
				123:2c-f
123:3-4	123:3-4	123:3-4	123:3-4	123:3-4b
				123:4c

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 123:1-2
¹To You I lift up my eyes,
O You who are enthroned in the heavens!
²Behold, as the eyes of servants look to the hand of their master,
As the eyes of a maid to the hand of her mistress,
So our eyes look to the Lord our God,
Until He is gracious to us.

123:1 This is similar to Ps. 121:1 (lifting up one's eyes was a gesture of prayer). In Ps. 121:2 "heaven" referred to the atmosphere above the earth (cf. Gen. 1:1), but here to the throne of God (cf. Ps. 11:4; 103:19; Isa. 66:1). See Special Topics

1. SPECIAL TOPIC: HEAVEN

2. SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN

As is so common in the Psalter, there is a fluidity between the individual and the corporate. This Psalm starts out with "I" but moves rapidly toward "us."

123:2 The word "hand" (BDB 388, see SPECIAL TOPIC: HAND) is an idiom of power over (i.e., master, mistress). YHWH is the ultimate source of power and lordship. His people look to Him.

▣ "the Lord our God" This is similar to the title first used in Gen. 2:4, which combines YHWH and Elohim. Eloh is probably the singular form. This double title combines two characteristics of Israel's God.

1. creator, sustainer, provider of all life on this planet - Elohim

2. savior, covenant-making God - YHWH

See SPECIAL TOPIC: NAMES FOR DEITY.

▣ "Until He is gracious to us" The psalmist's situation is described in Ps. 123:3-4. He is patient that God will act on his behalf (Qal imperfect). He calls on God in prayer twice in Ps. 123:3 (two Qal imperatives) to act on his behalf in compassion and mercy (BDB 335, KB 334).

NASB (UPDATED) TEXT: 123:3-4
³Be gracious to us, O Lord, be gracious to us,
For we are greatly filled with contempt.
⁴Our soul is greatly filled
With the scoffing of those who are at ease,
And with the contempt of the proud.

123:3b-4 As so often in the Psalter the author feels attacked (here he expresses the corporate aspect also). Here it is wealthy, powerful fellow Israelites (i.e., Isa. 32:11; Amos 6:1). Their actions fill him with "contempt" (BDB 100) and "scoffing" (BDB 541). It is surely possible that Psalms 122 and 123 reflect the period of Ezra, Nehemiah. Often these kinds of people act as if they are the masters but the psalmist knows YHWH is the true and ultimate master. Life is often unfair and demands patient prayer and a proper worldview!

The UBS Handbook (p. 1059) asserts that "the language of verses 3-4 implies that the enemies are foreigners, not fellow Israelites." But I see nothing in Ps. 123:3-4 that proves this, and the problems of post-exilic Jerusalem fit this context better.

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Psalm 115

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Psalm 116

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1 Thess 2:7— νηπιοι or ηπιοι?

The External Evidence ¹

The Internal Evidence

Conclusion

Chart of Manuscript Evidence ²

Reading #2: ηπιοι c A C2 D2 K L P Ψc 0278 33 81 365 630 1505 1739 1881 Byz {vgst (sy) samss Cl}¹⁰

Bibliography

From the series: Psalms: The Hymnal Of Israel, Book V (Psalms 107-150) PREVIOUS PAGE | NEXT PAGE

Psalm 117

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Psalm 120

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Psalm 121

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Psalm 115

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Psalm 116

From the series: Psalms: The Hymnal Of Israel, Book V (Psalms 107-150) PREVIOUS PAGE | NEXT PAGE

1 Thess 2:7— νηπιοι or ηπιοι?

The External Evidence1

The Internal Evidence

Conclusion

Chart of Manuscript Evidence2

Reading #2: ηπιοι c A C2 D2 K L P Ψc 0278 33 81 365 630 1505 1739 1881 Byz {vgst (sy) samss Cl}10

Bibliography

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Psalm 117

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Psalm 123

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The External Evidence ¹

Chart of Manuscript Evidence ²

Reading #2: ηπιοι c A C2 D2 K L P Ψc 0278 33 81 365 630 1505 1739 1881 Byz {vgst (sy) samss Cl}¹⁰