119:1–176 Psalm 119 is an extended alphabet acrostic that combines elements of a wisdom psalm and an individual lament psalm. Each stanza of the psalm contains lines that in the Hebrew text all start with the same Hebrew letter. This continues until all 22 letters of the Hebrew alphabet are used. It focuses on the two-ways motif—the concept of following Yahweh’s ways or the way of wickedness—and the transformative role of submission to Yahweh’s instruction, and the desperate need for Yahweh’s help. Although the alphabet acrostic is the most prominent feature of the psalm in Hebrew, the most prominent theme is Yahweh’s directions—as seen by the repetition of eight Hebrew words for His instructions: torah (see note on v. 1), imrah (see note on v. 11), davar (see note on v. 9), mishpat (see note on v. 7), eduth (see note on v. 22), mitswah (see note on v. 6), choq (see note on v. 5), and piqqudim (see note on v. 4). The meanings of these words tend to overlap.

Acrostic Psalms

119:1–8 Stanza 1, Aleph, is an introduction to the entire psalm, similar to how Psa 1 introduces the psalter. The repetition of the Hebrew word ashre (often translated “blessed”) in vv. 1–2 echoes 1:1. This stanza includes images of walking a right path (which also echoes 1:1; see vv. 1, 3–4) and diligently keeping Yahweh’s statutes (vv. 4, 8). The Hebrew word derekh (“way”; see note on v. 1) occurs in both halves of the unit (vv. 1, 3, 5), as does the idea of keeping Yahweh’s directions (vv. 4, 5, 8). This stanza divides into two four-verse segments. The psalmist begins by emphasizing the blessings that result from living according to Yahweh’s directions (vv. 1–3). He then addresses Yahweh in response to His directions (v. 4). In the second half, the psalmist asserts that he will aspire to keep Yahweh’s directions loyally (vv. 5–6). He pledges to praise Yahweh with pure motives once he is transformed by Yahweh’s directions, and commits to keeping Yahweh’s directions. He concludes by asking Yahweh not to abandon him (vv. 7–8).

119:1–4 Two occurrences of the Hebrew word ashre open Psa 119 and enclose the first occurrence of torah (“law”; v. 1). This section emphasizes the idea of walking in God’s law (v. 1) and in His ways (v. 3). Verse 4 seems to be an initial overarching statement that the psalmist makes in response to God’s directions; therefore, it serves as part of the introduction for the rest of the psalm.

119:1 Blessed are The word ashre occurs in this psalm only in vv. 1, 2. See 112:1 and note.

those whose way The Hebrew word used here, derekh, and the related word orach (both of which may be rendered as “path” or “way”) evoke a sense of conduct, or acting on Yahweh’s directions (compare v. 9). These terms occur repeatedly in Stanzas 1, 2, 4, 5, and 13, and appear individually elsewhere.

is blameless The Hebrew word used here, tamim, emphasizes a high degree of integrity and honesty rather than absolute perfection. See 101:2 and note.

the law of The Hebrew term used here, torah, is one of the eight words used for Yahweh’s directions in Psa 119 (see note on vv. 1–176). The word torah is also the most frequently used of the eight terms, probably indicating that it should be understood as capturing the essence of Yahweh’s directions.

The Formation of the Old Testament

119:2 they seek him Compare Ps 119:176.

119:3 wrong The Hebrew word used here, awlah, may denote well-established patterns of willful behavior with a corresponding stance toward Yahweh.

his ways Describes the conduct that God desires from those who honor Him. See v. 1 and note.

119:4 You The psalmist now speaks directly to God, not just about Him.

precepts The Hebrew word used here, piqqudim, is one of the eight terms for Yahweh’s directions in Psa 119. It comes from the word paqad, which can be translated “inspect” or “command.” The word paqad can also have the sense of entrusting something for safe keeping. Piqqudim is a poetic term that always occurs in the plural. It occurs infrequently outside of Psa 119 (compare 103:18; 111:7).

119:5–8 The beginning and end verses of this passage emphasize keeping God’s statutes (vv. 5, 8), which involves deep loyalty to God. Verse 7 implies that interacting with God’s direction is transformative—an idea that is present throughout the rest of the psalm.

119:5 my ways The psalmist’s first request to God. See note on v. 1; and note on v. 3.

statutes The Hebrew word used here, choq, refers to a prescribed boundary; in Psa 119, it always appears in the plural form (chuqqim). It is one of the eight terms for Yahweh’s directions in Psa 119. The word choq comes from the word that means “to carve” or “inscribe”—like writing or drawing a boundary.

119:6 commands The Hebrew word used here, mitswah, one of the eight terms for Yahweh’s directions in Psa 119, comes from the verb meaning “to command.” The term occurs only in the plural in Psa 119, and has a collective sense of all of the specific commandments that can—and should—be observed.

119:7 when I learn Teaching and learning is one of the major themes of Psa 119; the psalmist often pleads for Yahweh to teach him His directions. Here, the psalmist anticipates that learning Yahweh’s directions will transform him.

laws The Hebrew word used here, mishpat, is one of the eight terms for Yahweh’s directions in Psa 119. It has the sense of a legal ruling or decision.

119:8 do not utterly forsake Psalm 119 portrays a wide gulf between God and the wicked. The psalmist wishes to remain near God and experience His favor.

119:9–16 Stanza 2, Beth, explores the theme of keeping pure conduct by internalizing Yahweh’s word and responding to it verbally. The Hebrew concept of derekh or orach, which occurs three times in this stanza (vv. 9, 14, 15), connects back to Stanza 1 (vv. 1–8). Yahweh’s davar (see note on v. 9) appears at the beginning and end of Stanza 2 (vv. 9, 16). This stanza divides into two four-verse segments. The psalmist asserts that people can keep their ways pure (v. 9) by seeking Yahweh and internalizing His word (vv. 10–11). He then asks Yahweh to teach him (v. 12). In the second half, the psalmist expresses his response to his internalization of Yahweh’s directions (vv. 13–16).

119:9–12 Pure conduct is directly related to following God’s directions (v. 9), which people must seek with total devotion (v. 10) and internalize so that they might be transformed (v. 11). The dual use of lev (“heart”) in vv. 10, 11 emphasizes the psalmist’s passion for God and the depth of his interaction. The psalmist’s request for God to teach him shows the intensity of his devotion—he already knows God’s directions (v. 11), but believes that God has more to teach him.

119:9 a young man Possibly refers to the psalmist, in which case this question is deeply personal.

word The Hebrew word used here, davar, one of the eight terms for Yahweh’s directions in Psa 119, is generally translated as “word.” In Psa 119, it appears approximately 19 times in the singular.

119:10 my whole heart Describes undivided loyalty and perhaps total effort. Here, lev (“heart”) is the center of a person’s loyalties and the seat of emotions.

Old Testament Anthropology

119:11 word The Hebrew word used here, imrah, is one of the eight terms for Yahweh’s directions in Psa 119. It often describes a pledge or promise, and can also refer to a word that should be obeyed (see vv. 67, 133, 158). The psalmist portrays himself as having internalized Yahweh’s directions at a deep level, which results in a consuming loyalty that envelops his will and his emotions.

119:12 Teach me The psalmists repeats this request 11 times in Psa 119; in eight of those instances, he asks Yahweh to teach him His statutes.

your statutes A decree or regulation that is given by God. The psalmist would not be able to figure out God’s statutes without being taught them. Compare v. 7 and note; v. 5 and note.

119:13–16 After internalizing God’s directions, the psalmist expresses them verbally (v. 13) and takes delight in them (vv. 14, 16).

119:13 my lips May take the form of preaching, prophetic rebuke, or a private rehearsal.

your mouth Suggests the psalmist hopes to experience an intense identification with God. Most of the psalm is devoted to God’s words. Here, the psalmist desires to speak God’s words because he loves God.

119:15 I will meditate Involves internal consideration and external expression of God’s character and acts. See 104:34 and note.

119:17–24 Stanza 3, Gimel, introduces the theme of hostility or opposition that is prevalent throughout the psalm (see v. 21 and note). The psalmist identifies himself as Yahweh’s servant (vv. 17, 24) and views Yahweh’s directions as his primary way of navigating the opposition he faces (vv. 19, 24). The psalmist begins by identifying himself as Yahweh’s eved (“servant”; see note on v. 17). He then emphasizes his need for Yahweh’s help in understanding His directions (v. 18) and his longing for those directions (v. 20). As a displaced person (v. 19), the psalmist is vulnerable to attack (vv. 21–24). In the second half, the psalmist depicts the hostility he faces from those who are opposed to Yahweh and His directions. He describes them as insolent and wayward (v. 21), stating that they treat him with contempt (vv. 22–23). Nevertheless, the psalmist resolves to keep focusing on Yahweh and His directions (vv. 23–24).

119:17–20 By emphasizing that he needs God to help him understand His directions (v. 18), the psalmist alludes to revelation that goes beyond just knowing their content (see v. 18 and note). He sees himself as a foreigner (v. 19), and seems to respond to his situation by longing for God’s direction (v. 20).

119:17 servant The Hebrew word used here, eved, conveys the sense of being a servant. The psalmist may be alluding to the special status other servants of Yahweh have had. See 86:2 and note.

119:18 wonderful things The Hebrew word used here, niphla'oth, is usually associated with Yahweh’s mighty actions on behalf of Israel during the exodus (see Exod 7:3). By beholding these wonders, the psalmist implies that God’s people have gained an elevated status because He has given them His directions.

119:19 a sojourner on the earth It is unclear whether the psalmist is literally a resident alien. He might be in the Diaspora, or he might be viewing his situation with a spiritual anticipation. See note on Ps 94:6.

119:21–24 The psalmist repeats that he is God’s servant (vv. 17, 23), emphasizing the closeness he has to God (v. 23). Because of this close relationship, society treats him with contempt (v. 22). His opponents are insolent to God and His directions (v. 21) and scheme against him (v. 23). The psalmist responds to this social opposition by focusing on God’s directions and seeking advice from them rather than from other advisors (vv. 23–24).

119:21 who stray The Hebrew word used here, shagah, implies unintentionally doing wrong. The psalmist may be attributing his enemies’ accursedness to their ignorance—they simply don’t know enough to understand that they need Yahweh’s guidance.

119:22 testimonies The Hebrew word used here, eduth, is one of the eight words for Yahweh’s directions in Psa 119. It has the sense of treaty stipulations that are handed down by a superior to a subordinate. The term is always plural in Psa 119 (compare Deut 4:45; 6:17, 20).

119:23 princes The psalmist is not interested in the earthly rulers, but chooses to focus on God’s directions instead (compare Ps 119:161).

119:24 my counselors The psalmist does not seek advice in the same way that earthly rulers might (v. 23). Rather, he seeks advice from God’s directions.

119:25–32 Stanza 4, Daleth, depicts the psalmist’s pain and his decision to remain loyal to Yahweh’s directions. The stanza is marked by the five occurrences of the Hebrew term derekh (“way”; see v. 1 and note). This stanza divides into two four-verse segments. The psalmist begins by crying out in suffering and begging Yahweh to enliven him (v. 25). He then portrays the cooperation between his loyalty and Yahweh’s help and again asks Yahweh to strengthen him (v. 28). In the second half, the psalmist asks Yahweh to keep him from false or evil ways (see v. 29) and expresses that he has chosen Yahweh’s way (v. 30). He determines to cling to Yahweh’s directions in hope of eventual vindication (v. 31). He concludes by emphasizing that Yahweh’s work of transforming him will help him follow Yahweh’s way (v. 32).

119:25–28 Verse 25 and 28 both begin with the Hebrew word naphshi and end with kidvarekha. These parallels establish them as bookends for the first half of Stanza 4. The ideas v. 25 and 119:28 express also resemble each other. 26–27 emphasize the cooperation between the psalmist’s loyalty and Yahweh’s help: as the speaker proclaims his loyalty, Yahweh enables him to understand; as Yahweh enables him to understand, the speaker proclaims his loyalty (vv. 26–27).

119:29–32 The second half of this stanza emphasizes the psalmist’s choice of God’s way (vv. 30–31). The psalmist depends on God to keep him from false ways (v. 29). God also enables the psalmist’s heart to receive His directions (v. 32).

119:30 the faithful way The word emunah refers to “trustworthiness” or “honesty.” Compare v. 1 and note.

119:32 the way of your commands The psalmist determines to run on the path of obedience rather than merely avoiding the wrong paths.

119:33–40 In Stanza 5, He, the psalmist asks Yahweh to change him so that he might keep Yahweh’s directions. The first five verses of this stanza open with this request. The psalmist wants Yahweh to transform him so that he can avoid being seduced by unjust gain (v. 36), continue to worship Yahweh (v. 38), receive protection from attack (v. 39), and receive sustenance (vv. 37, 40). 33–40 are best read as two four-verse sections. The psalmist begins by asking Yahweh to teach him the way (v. 33), repeating this request three additional times (vv. 34, 35, 36). As a result, the psalmist will be able to attend to His directions rather than unjust gain (v. 36). In the second half, the psalmist continues to ask Yahweh to change him (v. 37), hoping to find sustenance in the face of reproach (v. 39) and other difficulties (vv. 37–40).

119:33–36 Each verse of vv. 33–36 begins with a request for personal transformation. The idea of God’s way or path (vv. 33, 35) and the emphasis on internal purity and loyalty (vv. 34, 36) reinforces this theme.

119:33 the way of your statutes The psalmist often asks God to teach him His statutes (see v. 12 and note); here, he explicitly asks God to teach him how to obey the statutes (see v. 1 and note). Compare v. 37.

119:34 Give me understanding This request occurs six times in the psalm (vv. 27, 34, 73, 125, 144, 169), but never twice in the same stanza. The Hebrew verb used here, bin, is synonymous with teaching (see v. 12 and note).

with my whole heart Expresses the idea of total commitment (compare v. 36 and note).

119:35 Cause me to walk in the path of Here, the Hebrew word for path is nethiv (compare v. 1 and note). It seems to be a poetic variation that does not aim to draw a connection beyond Stanza 5.

119:36 Incline my heart Expresses the idea that the heart is wayward and needs help in pursuing what is good (compare v. 34 and note).

dishonest gain The word betsa', which can imply unjust gain (compare 10:3), is sometimes associated with bribes (e.g., 1 Sam 8:3; Isa 33:15).

119:37–40 The thematic words and phrases in Ps 119:37 connect to the beginning and end of Stanza 5. Verse 37 separates itself from the preceding requests by setting up the later request to remove reproach (v. 39) and the repeated plea to be given life (vv. 37, 40). In addition, the mention of God’s ways (v. 37) echoes the mention of the way that began Stanza 5 (v. 33) and signals a new emphasis for the second half of Stanza 5.

119:37 what is worthless The word shawe conveys the idea of “bad”, “evil,” and sometimes “deceitful.”

your ways See v. 33 and note; compare v. 35. God’s ways are defined by His directions.

119:38 your word See note on v. 11. The word imrah likely refers to a pledge or a promise 12 times in Psa 119 (vv. 38, 41, 50, 58, 76, 82, 116, 123, 133, 140, 148, 154).

to bring about a reverence for you The psalmist asks God to rescue him so that he can continue to honor Him at a personal level, and perhaps proclaim Him to others (see 90:11 and note).

119:41–48 Stanza 6, Waw, is the first of five stanzas to contain all eight of the Hebrew words for Yahweh’s directions (see note on vv. 1–176). This stanza focuses on words and speaking. For example, it includes three occurrences of the Hebrew word davar (“word”). Likewise, the psalmist portrays Yahweh’s word as being in his mouth (v. 43). Several other literary features of Psa 119 first appear in Stanza 6, such as the pairing of the words davar (v. 42) and imrah (v. 41) in successive verses (see v. 1 and note) and the appearance of the same word for God’s directions in successive verses (vv. 42–43, 119:47–48). This stanza divides into two units of four verses each. The psalmist begins by mentioning Yahweh’s steadfast love and salvation (v. 41). He then implies that his response to those who oppose him comes from Yahweh’s word (v. 42), the object of his hope (v. 43). He pledges to keep Yahweh’s directions faithfully (v. 44). In the second half, the psalmist anticipates the help he hopes to receive from Yahweh (vv. 45–46). He concludes by emphasizing his delight in Yahweh’s directions (vv. 47–48).

119:41–44 The mention of Yahweh’s steadfast love and salvation (v. 41) seems to point beyond the boundaries of what is described in Psa 119 and may be alluding to more than the psalmist’s experience of Yahweh’s directions (see note on v. 7). This unit emphasizes that God’s word provides the psalmist’s response to taunting (v. 42). The term davar occurs three times in this stanza (see v. 42 and note) and may be connected to the triple appearance of torah (“law”) in Stanza 7 (vv. 51, 53, 55).

119:41 your acts of loyal love God’s chesed is an essential attribute of His character. See note on 25:10.

your salvation The word teshu'ah essentially means “help” or “rescue.”

119:42 Then I will have an answer for the one who taunts me This verse uses the Hebrew word davar twice in different ways. The first depicts the psalmist’s response to insults with a word; the second describes the psalmist’s trust in God’s word. Compare v. 43.

119:45–48 The second half of this stanza is characterized by a repetition of the psalmist’s declaration of love for God’s commandments. Furthermore, the section contains successive occurrences of terms for God’s directions; also, v. 48 contains two terms for God’s directions (v. 48).

119:46 before kings The psalmist’s love for God’s directions emboldens him to speak before kings.

119:47 your commands, which I love Repeated in vv. 47, 48.

119:48 I will lift up my hands Throughout Psa 119, the psalmist addresses Yahweh’s directions in terms usually reserved for Yahweh alone in the ot.

I will meditate This indicates verbal rumination over Yahweh’s directions, not just silent reflection. See 104:34 and note.

119:49–56 Stanza 7, Zayin, focuses on the themes of remembering (vv. 49, 52, 55) and Yahweh’s comfort (vv. 50, 52). It is also characterized by the triple mention in the Hebrew text of Yahweh’s torah (“law”; vv. 51, 53, 55). The Hebrew words davar (v. 49) and imrah (v. 50) are paired in successive verses in this stanza (see v. 1 and note). When analyzed according to the progression of its themes, this stanza divides into four couplets. The psalmist begins by begging Yahweh to remember His word (v. 49), which provides hope and comfort to the psalmist (v. 50) who is afflicted by insolent mockers. The psalmist remains loyal to Yahweh’s torah (v. 51) and takes comfort when he remembers Yahweh’s judgments from ancient times (v. 52). In the second half, the psalmist expresses anger at those who turn away from Yahweh’s torah (v. 53), describing Yahweh’s directions as his songs (v. 54). The psalmist then recounts how he remembers Yahweh’s name at night and keeps His laws (v. 55). He concludes by portraying the keeping of Yahweh’s directions as his possession—it is a blessing that belongs to him (v. 56).

119:49–52 49 contains several cues that point beyond the private world of the psalmist’s response to God’s directions (see note on vv. 1–176). Even though insolent people afflict him (v. 51), the psalmist is encouraged by remembering God’s promise (v. 50) and His past actions on Israel’s behalf (see v. 52 and note). By calling God to remember His word, the psalmist utilizes the common ot theme of God’s covenant promises to Israel (see 105:7–11; compare Exod 32:13; Lev 26:45; Deut 9:27; 2 Chr 6:42).

119:49 Remember The psalmist asks God to act on his behalf in light of His past commitments to His people. Compare Ps 119:52, 55.

119:51 your law The word torah appears three times in Stanza 7. It is the only word for God’s directions to appear three times in a single stanza.

119:52 your ordinances of old See note on v. 7. A mishpat can be a general rule or a ruling—a court decision. The Bible sometimes portrays God’s actions on behalf of Israel as court rulings that God executes.

Justice

119:53–56 Even though this passage opens by focusing on the wicked (v. 53), the psalmist quickly returns to his delight in Yahweh and His directions (vv. 54–55). His remembrance of Yahweh’s name marks the final two verses as a separate couplet and reinforces this stanza’s connection to the sacred history of Israel. Everything that the psalmist remembers in Stanza 7 seems to point to Yahweh’s commitment to Israel and His deliverance of them (see v. 55). The final verse of the stanza concludes the final couplet, the second half of the stanza, and the stanza as a whole. The psalmist sees Yahweh’s directions and keeping them as his special possession (v. 56).

119:54 of my sojourning Compare v. 19. The word magor is related to the word ger (“sojourner”; see v. 19 and note).

119:57–64 Stanza 8, Heth, is the second of five stanzas that contains all eight of the words used for Yahweh’s directions (see vv. 1–176 and note). This stanza emphasizes that Yahweh’s directions are an expression of Yahweh Himself; the psalmist portrays keeping Yahweh’s directions as the way to draw near to Him. This section can be divided into two four-verse units with a contrast between private and social settings, or into four two-verse couplets with slightly separate focuses. The psalmist begins by identifying Yahweh as his portion and then commits to keep His directions (v. 57) and seek Yahweh’s favor (v. 58). He portrays his self-examination as turning upon a path (v. 59) and making haste to keep Yahweh’s directions (v. 60). In the second half of this stanza, the psalmist describes the social implications of his allegiance to Yahweh’s directions. He observes Yahweh’s directions even though he suffers because of wicked people (v. 61), and praises Yahweh late at night because of His just decrees (v. 62). The psalmist also mentions those who fear Yahweh and keep His directions (v. 63). He concludes by recognizing Yahweh’s presence in all of creation (v. 64).

119:57–60 The idea of following God’s directions forms a bookend for the first half of Stanza 8 (vv. 57, 60). The psalmist draws near to God as his cheleq (“portion”) by committing to him internally (vv. 57–58) and changing his behavior (vv. 59–60). The mention of Yahweh at the beginning of Stanza 8 anticipates the second mention of Yahweh, which forms another bookend that holds the stanza together (vv. 57, 64).

119:57 my portion See note on 16:5. Biblical writers sometimes refer to God as a portion or allotment (e.g., Num 18:20; Psa 16:5).

to heed Although Psa 119 focuses on keeping God’s directions, the word shamar (“to keep,” or “guard”) sometimes receives special attention (vv. 57, 60, 63).

119:61–64 The psalmist holds fast to God’s directions even though he faces suffering at the hands of the wicked (vv. 61–62). This opposition contrasts with the kinship the psalmist feels with those who observe God’s rules (v. 63), and provides another example of how the whole world is full of God’s chesed (“steadfast love”; v. 64). The mention of Yahweh at the end of Stanza 8 completes another bookend that holds the entire stanza together (vv. 57, 64).

119:61 The cords of the wicked The term chevel can refer literally or figuratively to a rope, shackle, or snare. The psalmist seems to be referring to traps or schemes made by evil people.

I do not forget The psalmist doesn’t merely think about God’s directions, but actively follows them. Forgetting and remembering closely relate to the theme of active obedience.

119:62 In the middle of the night I rise to give you thanks Compare v. 164. Verse 62 and 164 influenced Jewish and Christian practices of prayer.

119:63 a companion of all who fear you Although Psa 119 is presented as a personal speech to God, the psalmist is not totally alone at every point.

119:65–72 Stanza 9, Teth, explores what is good when viewed through the experience of affliction (vv. 67, 71). Yahweh’s goodness and the goodness of His directions are the reference point for the psalmist as he reflects on how he has learned from his suffering. Five of the eight verses in this stanza begin with the Hebrew word tov, often translated “good.” (vv. 65, 66, 68, 71, 72). While this repetition may have been the result of the sparse options for words starting with the Hebrew letter teth, it still establishes the theme of goodness. This section could be divided into two four-verse sections; however, the mention of the psalmist’s affliction splits each section, so the stanza is better divided into four pairs of couplets. The psalmist begins by proclaiming Yahweh’s goodness (v. 65) and asking Yahweh to teach him good judgment (v. 66). He then emphasizes that the affliction he has experienced has made him loyal to Yahweh’s directions (v. 67). He reaffirms the goodness of Yahweh’s character and actions, and asks Yahweh to teach him (v. 68). In the second half of the stanza, the psalmist describes how the zed (a Hebrew word often rendered as “arrogant” or “presumptuous”) spread lies that harm him (v. 69); their loyalties are opposed to the psalmist’s loyalty to Yahweh’s directions (v. 70). However, his affliction increases his loyalty to Yahweh’s directions (v. 71). He closes by proclaiming the deep value that Yahweh’s directions have to him (v. 72).

119:65–68 At the beginning and end of the first half of the stanza (vv. 65, 68), the psalmist emphasizes the goodness of God’s actions. He connects his request for God to teach him to God’s past record of faithfulness (v. 66). After introducing the idea of affliction, he portrays it as a catalyst for his transformation toward greater loyalty to God’s directions (v. 67). He then affirms the goodness of God’s character and actions and asks God to teach him (v. 68).

119:66 I believe The word aman means “to trust in” or “to believe in.” The psalmist shows that he believes in God’s directions by doing them.

119:67 Before I was afflicted The psalmist implies that his affliction had a transformational element (v. 71). The word anah used here means “be wretched,” “be emaciated,” and “to suffer.” Within Stanza 9, the wicked seem to cause the psalmist’s suffering, but the psalmist states that his suffering increases his obedience to God’s directions (compare v. 75).

I was going astray The Hebrew word used here, shagag, implies going astray or making a mistake. The affliction the psalmist experienced after going astray prompted him to learn Yahweh’s directions and become more capable of following them (see v. 71). Compare v. 176.

119:68 You are good and do good In the midst of his affliction, the psalmist emphasizes God’s intrinsic goodness and the goodness of His actions. While he usually emphasizes the goodness of God’s directions in the psalm, here he focuses on God Himself.

119:69–72 The psalmist mentions the wicked in order to contrast their unresponsive hearts to his own (v. 70). His affliction has only increased his loyalty to God’s directions, and he continues to delight in those directions (v. 71). In addition, the psalmist’s affliction has helped him to clarify what is best in life. While fatness (v. 70) and wealth (v. 72) are traditionally blessings in the ot, the psalmist sees loyalty to God’s directions as the most important blessing.

119:69 The arrogant smear me with lies The only explanation of the source of the psalmist’s suffering in Stanza 9.

119:71 I might learn Compare v. 7 and note.

119:73–80 Stanza 10, Yodh, reflects on the psalmist’s experience of affliction in terms of how other faithful people perceive it. Although v. 63 mentioned others who fear Yahweh, the psalmist’s interaction with them is not developed until now (vv. 74, 79). Unlike previous stanzas, this section does not have formal structural markers that divide it into segments. A chiastic structure does appear in the dual references to those who fear Yahweh (vv. 74, 79) and the connections between Yahweh’s comfort (v. 76) and His mercy (v. 77). However, reading it in this way doesn’t provide any further insight. Furthermore, the psalmist’s pleas that he would live (v. 77) and not suffer shame (v. 80) do not have parallels in the first half of the stanza. The psalmist begins by asserting that he needs Yahweh, who created him, to help him understand His commandments (v. 73). He anticipates that the hope he develops will encourage others (v. 74), even though he is suffering affliction (v. 75). He interprets Yahweh’s affliction as something constructive (v. 75), and asks Yahweh to comfort him (v. 76) so that he can hope in Yahweh’s compassion and rescue (v. 77). He also wishes for vindication, asserting that, unlike him, the lying wrongdoers will be the ones who experience shame (vv. 78–80). He asserts that, in the midst of this vindication, those who fear Yahweh will learn Yahweh’s directions more fully (v. 79).

119:75 that in faithfulness you afflicted me See v. 67. The word emunah (“faithfulness”) refers to “trustworthiness” or “honesty.”

119:77 your mercies The word rachamim is a close synonym of chesed; it designates a deeply felt emotion of care or mercy. The term rachamim may be an abstract plural of the term racham (“womb”).

119:78 Let the arrogant be put to shame The psalmist begs God to put the wicked to shame; later, he pleads that he will not be put to shame (v. 80). Compare 109:28 and note.

119:80 so that I may not be ashamed Contrasts with v. 78.

119:81–88 Stanza 11, Kaph, focuses on the psalmist’s sense of longing and desperation. He asks Yahweh to help him escape his persecutors (vv. 84, 86), but emphasizes that he has not stopped following Yahweh’s directions even though he is suffering (vv. 83, 87). 81–88 could be divided two ways. It could be divided into three units: two triplets (vv. 81–83 and 119:84–86; one of which is marked by the Hebrew word radaph) with a couplet at the end (marked by the Hebrew word kalah; vv. 87–88). Alternatively, it could be read as four couplets. This approach depends on the thematic parallel between v. 83 and 119:87. By using the idea of the psalmist’s faithfulness as an entry point in both v. 83 and 119:87, the persecution in v. 84 can be contrasted with Yahweh’s help in v. 88. The repeated Hebrew word kalah in v. 87 also fits with dividing Stanza 11 into four couplets. The psalmist begins by stating his desire for Yahweh’s directions, which will provide him with help and comfort (vv. 81–82). He then describes the destructive effects of his suffering, yet emphasizes his loyalty to Yahweh’s directions (v. 83). In v. 84, the psalmist depicts his suffering in terms of his persecutors (vv. 84–85). He indicates that Yahweh’s directions are trustworthy, but he needs Yahweh to help him escape his persecutors (v. 86). Even though he has almost perished, he has not stopped following Yahweh’s directions (v. 87), and he pleads once more for Yahweh to help him (v. 88).

119:81–83 The psalmist begs God to help him as he faces the wasting effects of persecution. Even in the face of his suffering, however, he has remained loyal to God and faithful to His directions.

119:81 languishes for The word kalah means “to come to an end” or “be consumed” (compare vv. 81, 82).

119:83 like a wineskin in the smoke Possibly expresses exhaustion or waiting. The psalmist may be portraying the dried-out nature of an old wineskin; alternatively, it may refer to a fermentation vessel that is heated with no apparent result.

119:84–86 The psalmist opens and closes by describing his opponents’ pursuit, explaining their opposition to God in between.

119:87–88 Even though the psalmist faces danger, he remains loyal to God’s directions. He asks God to help him so that he might continue to love Him and follow His directions.

119:87 They have almost destroyed me The psalmist portrays his crisis—and his loyalty to God’s directions—as a present reality, not in retrospective.

119:88 your mouth Psalm 119 contains three references to God’s peh, (a Hebrew term often meaning “mouth”; vv. 43, 72, 88). In v. 43, the psalmist portrays his own speaking of God’s directions; here, he portrays following God’s directions.

119:89–96 Stanza 12, Lamedh, marks the midpoint of Psa 119 and reintroduces a positive tone of trust in the eventual triumph of Yahweh’s directions. The psalmist emphasizes the role that Yahweh’s word has in establishing the cosmos (vv. 89–91) and compares that to the way that Yahweh’s directions establish and protect him (vv. 92–95). This section divides into two units of four verses each, marked by the Hebrew word le'olam (implying permanence; see vv. 89, 93). The psalmist begins this stanza by emphasizing the role of Yahweh’s word in establishing and supporting the created order (vv. 89–91). He then depicts the central role of Yahweh’s directions in preserving him in his time of crisis (v. 92). The second half of Stanza 12 is a sort of inversion of the first half. The psalmist focuses on the role of Yahweh’s directions for him at a personal level for three lines (vv. 93–95), and then shifts to a very broad consideration of Yahweh’s directions (v. 96).

119:89–92 As the start of the second half of Psa 119, Stanza 12 may be mimicking the opening of the psalm. The first three verses connect with the broad theme of emphasizing Yahweh’s authority—v. 92 is a personal response to the truth the opening three verses present. The mention of heavens and earth establishes a cosmic scope for the stanza, where Yahweh’s directions establish and then maintain the created order. The double occurrence of the Hebrew word amad (“to stand”) bolsters the theme of God’s sustaining of creation (vv. 90–91).

119:89 Forever The expression le'olam means “long time,” “future time” or “perpetually.” It conveys the idea of long-term constancy rather than eternity.

is settled The word natsav means “to stand” or “to be positioned.” God’s directions are enduring because He is absolutely stable.

119:93–96 The psalmist stresses the personal focus of this unit of poetry by mentioning Yahweh’s piqqudim in the Hebrew text (see note on v. 4) and their role in enlivening him (vv. 93–94). He then implicitly contrasts the help that Yahweh’s precepts bring with the destruction that the wicked plan (v. 95). He closes by considering Yahweh’s directions on a cosmic scale (v. 96).

119:94 your precepts Verse 93 and 94 both include the word piqqudim (“precepts”); the two instances emphasize that God and His directions have a central place in rescuing the psalmist.

119:95 the wicked lie in wait to destroy me The psalmist waits until now to name the source of his affliction (see v. 92), demonstrating that he is focusing on God’s directions rather than his enemies.

119:96 perfection The Hebrew word used here, tikhlah, conveys completeness or totality in the sense of being totally comprehensive. Even the most perfectly complete thing has a limit.

119:97–104 Stanza 13, Mem, focuses on two main themes—understanding and action. The psalmist explains the insight that his attention to Yahweh’s directions has given him. He also explains the central role that following Yahweh’s directions has for him. This stanza divides into two sections of four verses each. The psalmist proclaims his love for Yahweh’s torah (“law” or “instruction”; v. 97), and then makes three successive comparisons between his understanding and the understanding of those around him (vv. 98–100). In the second half of the stanza, he focuses on abstaining from evil ways (vv. 101, 104) and following Yahweh’s directions (vv. 102–103).

119:97–100 The psalmist repeats that God’s directions are his sichah—which may be literally rendered “thoughtful contemplation”—and that his focus on them has given him more insight than his enemies, his teachers, and his elders. The psalmist’s mention of keeping God’s directions introduces the central idea of the following unit.

119:97 my meditation The term sichah; see 104:34 and note (compare vv. 97, 99).

119:98 because they are ever with me Although the psalmist may be personifying God’s directions, he may also be speaking about his memorization and rehearsal of God’s direction (compare v. 11).

119:99 my meditation Compare v. 97.

119:100 for I keep your precepts The psalmist has more insight than his elders because of his conduct. In this psalm, knowledge includes a person’s actions and affections in addition to thoughts.

119:101–104 The Hebrew word orach (“way” or “path”) appears in the first and last verses of this unit, forming a formal and thematic bookend (vv. 101, 104). In v. 101, the psalmist emphasizes that he abstains from evil ways; in v. 102, he focuses on staying on the right path. He then describes his affection for God’s directions (v. 103) and his hatred for every false way (v. 104).

119:101 I have restrained my feet The psalmist never portrays his obedience as easy or automatic. He avoids a bad path so that he might continue to follow God’s directions.

119:102 I have not turned aside Reverses the path image from v. 101; rather than avoiding a bad path, he stays on the right path.

119:103 to my palate The word chekh refers to the palate—the location of the sense of taste. The psalmist may be describing the pleasure he finds in speaking God’s directions; alternatively, he may portray the spiritual transformation of his perceptions—God has changed what tastes good to him.

119:104 every false way The psalmist hates false ways because they will not help him gain understanding. See v. 101; compare v. 1 and note.

119:105–112 Stanza 14, Nun, focuses on the psalmist’s commitment to Yahweh’s directions in the face of affliction—perhaps even mortal danger (v. 109). He has sworn (v. 106) to follow Yahweh’s directions and is determined to continue in that direction (v. 112). This stanza divides into four pairs of verses. The first two pairs are marked by the Hebrew words davar (vv. 105, 107) and mishpat (vv. 106, 108). The second two pairs are separated thematically: the first pair emphasizes the danger that the psalmist faces (v. 110), and the second pair emphasizes his commitment to—and delight in—Yahweh’s directions. The psalmist expresses his commitment to Yahweh’s directions (vv. 105–106). Even though he is suffering, he worships Yahweh out of a sense of joy (vv. 107–108). The psalmist then identifies the wicked as the source of his suffering, but remains faithful to Yahweh’s directions (vv. 109–110). He concludes by expressing joy in following Yahweh’s directions and committing to remain loyal to them (vv. 111–112).

119:105–106 The psalmist describes God’s word as a lamp (ner, in Hebrew) that keeps him from going astray; he defines the right path as God’s directions, which he vows to keep.

119:105 a lamp to my feet The word ner describes a small clay lamp with a single wick. The lamp allows the psalmist to see along his path so that he does not leave it and go astray.

119:106 I have sworn an oath and confirmed it The word qum has the sense of “set up” or “make stand.” Compare 116:14 and note.

119:107–108 The psalmist does not explain the details of his affliction, but uses it to plead for God’s help and to emphasize the spontaneous nature of his praise to God. His closing request for God to teach him is connected to direct loyalty to God.

119:107 I am very much afflicted The psalmist is afflicted by the schemes of the wicked (v. 110). In this stanza, he includes three statements about the danger that the he faces. See v. 110 and note.

119:108 the freewill offerings of The word nedavah indicates an optional gift to God (compare 96:8 and note; compare 141:2).

119:109–110 The psalmist identifies the wicked (rasha', in Hebrew) as the source of his suffering, and emphasizes his ongoing commitment to keeping God’s directions.

119:109 My life is in danger The psalmist depicts his danger as partly the result of his own actions—possibly his devoted observance of God’s directions (compare v. 106). Compare v. 110 and note.

119:110 The wicked have laid a snare for me The psalmist again describes the danger that he faces (compare vv. 107, 109). He is not intimidated by the opposition that he faces (vv. 109, 110), but hopes that his faithful observance of God’s directions will be the means of his rescue (v. 107).

119:111–112 The psalmist closes this stanza by describing his joy in God’s directions and his intention to keep them for the rest of his life.

119:111 I have taken as my own The Hebrew word used here, nachal, indicates the possession of inalienable, inherited property.

the joy of my heart The psalmist is already following God’s directions (v. 111), and continues to cultivate that loyalty further (v. 112).

119:112 forever, to the end The word eqev can refer either to an “end” or to a “wage.”

119:113–120 Stanza 15, Samekh, contrasts the psalmist’s love of Yahweh’s directions with his hatred of the “divided” or “double-minded” (se'eph in Hebrew; v. 113). However, the psalmist does not take pleasure in the destruction of the wicked, but dreads their fate (v. 120). He emphasizes that those who are loyal to Yahweh’s directions will be upheld (vv. 116–117), while those who turn away will be discarded (vv. 118–119). Unlike most other stanzas of the psalm, Stanza 15 does not divide into four-verse segments or multiple pairs of lines. It is best understood according to its thematic content, which separates Stanza 15 into a 3–2–3 structure, with two three-verse units separated by a pair of verses. The psalmist begins by expressing his desire to withdraw from the wicked so that he might keep Yahweh’s directions fully (vv. 113–115). He then asks Yahweh to help him and sustain him so that he can continue keeping His directions (vv. 116–117). In the final verses, the psalmist focuses on the fate of the wicked (v. 118). Though he is pleased that justice is done (v. 119), he is terrified by the reality of that judgment (v. 120).

119:113–115 The psalmist contrasts his hatred for the double-minded with his love for God’s directions (v. 113). He wants to distance himself from “evildoers” (v. 115) so that he might remain exclusively loyal to God’s directions and not be turned aside (compare v. 118).

119:113 the double-minded The Hebrew word used here, se'eph—which generally means “divided”—may refer to people, or it may be related to “that which is divided.” In this regard, it could be meant as a contrast with Yahweh’s directions.

119:114 my hiding place and my shield Common images of protection in the Psalms (compare Ps 91:1–4). This description connects with the psalmist’s requests in vv. 116–117 (see note on vv. 116–117).

119:115 for I will keep The psalmist seems to address his opponents, telling them to leave him alone because he wants to follow God’s directions without hindrance.

my God The term elohim is often used to convey God’s status as the supreme Deity. See 84:3 and note.

119:116–117 The psalmist asks God to help him remain loyal to His directions; his request reflects his description of God as sether (“hiding place”) and magen (“shield”) in v. 114. Though the psalmist wants life (v. 116), he also wants God to enable him to continue to keep His directions (v. 117). The psalmist uses two different Hebrew words to request support from God. The verb samakh (v. 116) means “to support,” “to sustain,” or “to help.” It has a wider range of meaning than sa'ad (v. 117) but is still a close synonym. The verb sa'ad means “to support” or “to sustain” with regard to individuals in distress.

119:116 my hope The word sever comes from the word meaning “to test” or “to wait,” and has a sense of expectation.

119:118–120 The psalmist is glad that God’s justice ultimately prevails against the wicked (v. 119). However, he does not take pleasure in the realities of God’s judgment (v. 120), even though he is loyal to God and His directions.

119:118 You reject The word salah expresses the idea of “to treat as worthless.”

their deceit The word tarmith refers to deceit or betrayal.

119:119 like dross Refers to the material left after refining a metal; a traditional symbol of impurity and worthlessness.

therefore The psalmist is anxious to avoid the ultimate fate of the wicked, and finds motivation for remaining faithful when he considers their end.

119:120 My flesh trembles for fear of you The word samar means “to tremble” or “make hair stand on end” (compare Job 4:15). The psalmist describes powerful dread.

119:121–128 Stanza 16, Ayin, develops the theme of loyalty (see note on Ps 119:113–120) and develops it into a plea for Yahweh to act to validate His directions. In vv. 121, 124, 126, the psalmist focuses on his actions and Yahweh’s actions, using the Hebrew word asah. By portraying himself as Yahweh’s servant (vv. 122, 124, 125) the psalmist attaches himself to Yahweh’s pattern of action in the history of Israel. The psalmist anticipates Yahweh’s faithful action (vv. 123, 126) and continues to express his devotion to Yahweh’s direction as he waits for Yahweh to rescue him and vindicate Yahweh directions (vv. 127–128). This stanza best divides into two four-verse sections. The psalmist begins by begging Yahweh to rescue His faithful servant (vv. 121–124). As Yahweh’s servant, he longs for Yahweh’s help in terms of His promise (v. 123) and His steadfast love (v. 124). In the second half of the stanza, the psalmist asks Yahweh to teach him more (v. 125). He then directly asks Yahweh to act to validate His directions and His authority (v. 126). The psalmist closes by expressing his love and commitment to Yahweh’s directions, seemingly in anticipation of Yahweh’s action (vv. 127–128).

119:121–124 The psalmist appeals to God for help as His loyal eved (“servant”; see v. 122 and note). His hope is grounded in God’s righteous imrah (“word” or “promise”; v. 123) and chesed (“steadfast love”; v. 124). In the first half this stanza, the psalmist seems to appeal to the idea of merit for good actions (see v. 121 and note). However, in the second half he appeals to God’s justice against evildoers rather than his own merit (see v. 126). The psalmist is motivated by a similar concern for God’s reputation in v. 121.

119:121 I have done justice and righteousness By identifying himself as God’s servant (v. 122), the psalmist may be appealing to the pattern of God’s interaction with Israel, and seeing his personal struggle through that lens.

my oppressors The word ashaq means “to oppress” or “to exploit.” Exploitation can be financial, political, or social.

119:122 Pledge good for your servant The word arav means “to stand surety for” (or metaphorically “be responsible for someone”). It holds the idea of a modern cosign on a loan.

do not let the arrogant oppress God will validate His commitment to helping the psalmist by keeping oppressors away from him. See v. 121 and note.

119:123 your righteous word The psalmist hopes in God’s action, which he describes in terms of God honoring His pledge (see v. 122) and defending His reputation (see v. 126). He describes God’s commitment in terms of His promise (imrah; see note on vv. 1–176) and steadfast love (see v. 124).

119:125–128 In this passage, the psalmist emphasizes his loyalty to Yahweh’s directions with his anticipation of Yahweh’s action. Though the psalmist emphasized his just and right actions (v. 121), he still wants to know more of Yahweh’s directions (v. 125). He boldly calls Yahweh to act to defend His own directions (v. 126). While he waits, he proclaims his loyalty to Yahweh’s directions and his pleasure in keeping them (vv. 127–128).

119:126 It is time for Yahweh to act The psalmist boldly calls God to act, calling Him to defend His justice and reputation.

they have broken your law Yahweh’s torah (“law” or “instruction”) is connected to His reputation. The psalmist suggests that if Yahweh does not maintain justice, His claim to authority is undermined.

119:128 Therefore The psalmist believes God’s directions because God validates them; he hates false paths because they do not lead toward God.

119:129–136 Stanza 17, Pe, focuses on the theme of the transformative effect that Yahweh’s directions have on the psalmist (v. 130) and the harmful effects of sin and human opposition (vv. 133–134). The psalmist longs for Yahweh’s directions because of their wonderful quality (vv. 129–131). He weeps because others do not follow Yahweh’s directions (v. 136). This stanza divides into four pairs of verses, but they cohere as two four-verse units as well. The psalmist begins by praising Yahweh’s directions and their power to enlighten the pethi (a Hebrew term meaning a naïve or gullible person; see vv. 129–130). He then describes his desire for Yahweh’s directions, and pleads that Yahweh will impart them to him (vv. 131–132). In the second half, the psalmist describes the hazards of sin and human opposition, and asks Yahweh to help him remain faithful in following His directions (vv. 133–134). He concludes by asking Yahweh to show favor and teach him, expressing his sorrow over those who do not follow Yahweh’s directions (vv. 135–136).

119:130 The unfolding of your words The Hebrew word used here, pethach, refers to a disclosure or statement. God’s directions must be examined and understood for them to work.

gives light Here, light is a symbol of understanding. In v. 135, God’s shining face will indicate favor (v. 135). Both instances utilize the word or (“to shine light”).

119:131–132 The psalmist portrays his desire for God’s directions in physical terms (v. 131), implying that God will grant his desire (v. 132). Verse 132 begins a series of prayer commands, demonstrating that the psalmist is concerned with receiving help from God.

119:132 Turn to me The verb panah comes from the same word as “face” (v. 135).

those who love your name While the psalmist usually refers to God’s directions, here he refers to God’s reputation (compare 91:14 and note).

119:133–134 The psalmist is concerned about sin (v. 133) and human oppression (v. 134), and he wants God to help him keep free of both so that he can remain loyal to God’s directions. Throughout this unit, the psalmist continues to pray to God.

119:133 do not let any iniquity gain power over me The psalmist portrays sin—not people—as his opponent. Compare Gen 4:7.

119:134 Redeem me The term padah means “to buy out” or “ransom.”

119:135–136 The psalmist asks God to show favor and teach His directions (Ps 119:135). He weeps because many people do not follow God’s directions (v. 136).

119:136 Streams of water flow down from my eyes The psalmist may be grieving over the future judgment on the wayward people or he may be offended that God is dishonored.

119:137–144 Stanza 18, Tsadhe, focuses on the righteousness of Yahweh’s directions; the Hebrew words tsaddiq or tsedeq (both of which denote righteousness) appear five times in this stanza (vv. 137, 138, 142, 144). The psalmist emphasizes that Yahweh’s righteousness and directions are based in His character. Because He is trustworthy and righteous (v. 138), His directions are also righteous and trustworthy (vv. 137, 142). This stanza divides into four pairs of verses. The main shift in focus is between “you” (v. 137) and “I” (v. 141)—the psalmist does not discuss his situation until the second half of the stanza. He begins by connecting Yahweh’s righteousness with the reliability of His directions (vv. 137–138), and describes his indignation as others ignore Yahweh’s directions (v. 139). The psalmist then explains that his love for Yahweh’s directions comes from their trustworthiness (v. 140). In the second half of the stanza, the psalmist focuses on his personal situation. Even though he is lowly, he maintains his loyalty to Yahweh’s directions (v. 141). He explains that Yahweh’s righteousness will endure without compromise (v. 142) and will continue to validate His directions. The psalmist remains loyal to Yahweh’s directions in spite of his afflictions (v. 143), and he concludes by pleading that Yahweh give him insight into His directions (v. 144).

119:137–138 In these verses the psalmist asserts that God’s directions are righteous because He is righteous. The pairing of eduth and tsedeq forms a bookend for the stanza (vv. 137, 144).

119:137 You are righteous, O Yahweh The psalmist focuses on God rather than His directions. Compare v. 132. The word tsaddiq (“righteous”) is a bookend for Stanza 18 (vv. 137, 144).

119:138 your testimonies in righteousness Compare v. 144. Throughout this stanza, the psalmist connects the reliability of God’s directions with His conduct and personal honor.

119:139–140 The psalmist describes his enthusiasm for God’s directions by portraying his anger when others ignore them.

119:139 My zeal The word qin'ah can mean “anger,” “enmity,” “zeal,” or “jealousy.”

have forgotten While his enemies forget God’s directions, the psalmist remembers them (see v. 141).

119:140 is very pure The word tsaraph refers to the process of smelting or refining precious metals.

119:141–142 The psalmist focuses on his difficult personal situation, but explains that he remains loyal to God’s directions. He is motivated to trust in God and His directions because God’s righteousness will never end (vv. 142, 144).

119:141 am small and despised The word bazah means “to despise” or “regard with contempt.” The psalmist may imply that there is a connection between his social exclusion and his observance of God’s directions.

119:142 Your righteousness is an everlasting righteousness The psalmist asserts that God’s righteousness—His character and conduct—will maintain integrity and purity forever because of His nature. Compare v. 144 and note.

truth The word emeth refers to “trustworthiness,” “constancy,” or “truth.”

119:143–144 Though the psalmist experiences trials, he still finds pleasure in God’s directions. Since God’s righteous directions will remain forever, the psalmist pleads for more insight into them so that he might continue to live.

119:144 The righteousness of your testimonies is forever The psalmist connects to two elements of Stanza 18, connecting God’s reliability with the reliability of His directions. God’s righteousness and testimonies are both righteous le'olam (“forever”; compare v. 142). God’s testimonies are also dependent on His righteousness (compare v. 138).

119:145–152 Stanza 19, Qoph, focuses on the psalmist’s cries to Yahweh and his anticipation of Yahweh’s faithfulness to His promise (v. 148) and testimonies (v. 152). The psalmist can hope (vv. 147, 151) in Yahweh and His directions (v. 151) because of Yahweh’s nearness. This stanza divides into two halves; vv. 145–148 divides further into two pairs of verses. The psalmist begins by crying to Yahweh and expressing his commitment to keep Yahweh’s directions (vv. 145–146). He then portrays his sleeplessness, stating that he arises day and night to consider Yahweh’s directions (vv. 147–148). In the second half of the stanza, the psalmist pleads for Yahweh’s rescue (v. 149) and portrays the nearness of both Yahweh and his enemies (vv. 150–151). He concludes by expressing trust in the reliability of Yahweh’s directions (v. 152).

119:145–146 Both verses in this pair begin with a form of the word qara (“to call” or “to summon”). The psalmist’s plea for God to answer is echoed in v. 149, where he asks God to hear.

119:145 answer me The psalmist asks God to respond and act.

119:146 and I will heed your testimonies The psalmist asks God to rescue him so that he can continue to observe God’s directions. The word eduth (“testimonies”) appears in vv. 146, 152 as a focus for the psalmist’s hope and God’s faithfulness.

119:147–148 Both verses in this pair begin with the Hebrew word qadam (which implies sleeplessness). The psalmist expresses hope in God’s words, implying that they are not just directions, but a promise (v. 148).

119:147 I rise early The word qadam has the sense of “arise” or “awaken” (vv. 147, 148).

119:149–152 The shift in focus could allow this unit to be divided into two pairs of verses. However, the use of the word qarav (“to draw near”) in vv. 150, 151 emphasizes God’s nearness and the reliability of His directions, which is the focus of this passage (v. 152).

119:149 Hear my voice The psalmist calls for God to act (compare v. 45).

according to your justice The word mishpat can refer to the general concept of justice or a specific legal decision. See note on v. 7.

119:150–151 In these verses, the psalmist contrasts nearness and distance, focusing on proximity to God’s directions. Nearness to God and nearness to His directions are virtually identical.

119:150 draw near The word qarav (“to approach” or “draw near”) appears in vv. 150, 151. The psalmist contrasts the nearness of his enemies with the nearness of God (v. 151).

119:152 your testimonies God’s testimonies provide a focus for the psalmist’s hope. He broadens his focus beyond himself by keeping God’s testimonies, which are perpetually stable. Compare v. 146 and note.

you have established them forever The Hebrew word used here, yasad, conveys the idea of laying the foundation of a building. The psalmist implies that God has founded His testimonies upon Himself.

119:153–160 Stanza 20, Resh, focuses on the psalmist’s plea that Yahweh will save him. Three times he repeats his request for his life to be preserved (vv. 154, 156, 159), and also asks Yahweh to deliver (v. 153) and redeem him (v. 154). The psalmist also contrasts the greatness of Yahweh’s mercy (v. 156) with his numerous enemies (v. 157), using the word rav (“many” or “much”) in both verses. The contrast between Yahweh’s great mercy and the numerous enemies gives some unity to the motif of sight in Stanza 20. This stanza divides clearly in the center, with two pairs of verses beginning the unit. The second half of the stanza does not divide into pairs, but presents a final verse as a summary statement (v. 160). The psalmist begins by repeating his request for Yahweh to look on him and rescue him (vv. 153–154). He then points to the wicked who have separated themselves from Yahweh’s mercy by ignoring His directions (vv. 155–156). In the second half of the stanza, the psalmist focuses on the wicked people’s hostility toward Yahweh and himself (v. 157). Rather than expressing fear, he expresses disgust for the wicked (v. 158) and asks Yahweh to enliven him according to His chesed (Yahweh’s unfailing, covenantal love; v. 159). In v. 160, the psalmist emphasizes his trust in Yahweh and His directions (v. 160).

119:153 See The word ra'ah appears three times in this stanza (vv. 153, 158, 159). In v. 153 and 159, the psalmist asks God to notice him because of his faithfulness. In v. 158, the psalmist must decide how he views the faithless.

my misery The psalmist does not specify the source of his suffering until v. 157.

rescue me While the psalmist doesn’t repeat his request for life (v. 154), he expresses a similar idea.

119:154 Plead my cause The word riv often appears in legal contexts to refer to a legal dispute, but can also mean something as basic as “quarrel.”

redeem me Emphasizes deliverance from bondage through outside help. See 103:4 and note.

preserve my life The psalmist repeats this request three times in Stanza 20 (vv. 154, 156, 159). It is the dominant expression that defines God’s help.

119:155–156 The psalmist contrasts the distance of the unrepentant wicked from any rescue (v. 155) to the greatness of God’s mercy for those who follow His directions (v. 156).

119:155 for they do not seek your statutes The psalmist implies that salvation lies in seeking God’s statutes because seeking them means seeking God (compare v. 156).

119:156 are great The term rav occurs both here and in v. 157, which contrast God’s mercy with the psalmist’s enemies.

according to your ordinances The word mishpat occurs twice in Stanza 20 (see note on vv. 1–176). Here, the term is plural. Compare v. 160 and note.

119:157–159 In the second half of the stanza, the psalmist contrasts the great numbers of the wicked with the greatness of God’s mercy. He emphasizes God’s chesed as he pleads that God enliven him (v. 159).

119:160 The final verse of Stanza 20 portrays the essence of God’s directions, grounding them in His faithfulness.

The whole of your word The word rosh (“head”) often has the sense of “chief,” “top,” or “peak.” It can also mean “beginning,” or “value,” which seem fitting in this verse.

your every righteous judgment The word mishpat occurs twice in Stanza 20 (vv. 156, 160). Here, it is singular (see note on vv. 1–176).

119:161–168 Stanza 21, Sin/Shin, demonstrates a sense of hope in Yahweh’s yeshu'ah (a Hebrew word implying salvation or deliverance; see v. 166). In this stanza, the psalmist emphasizes his love for Yahweh’s directions (vv. 163, 165, 167). He also mentions the joy (v. 162) and peace (v. 165) that he finds from Yahweh’s directions. This stanza divides into four couplets by theme. The psalmist opens by describing the opposition that he faces (v. 161), and how he is in awe of Yahweh’s directions rather than his powerful opponents. He asserts that Yahweh’s direction is like treasure to him (v. 162). He then contrasts his hatred of falsehood with his love for Yahweh’s directions (v. 163), and describes that he regularly praises Yahweh for His direction (v. 164). In the second half of the stanza, the psalmist implicitly contrasts the peace of those who love Yahweh’s directions with the persecution from human princes (v. 165). He expresses his hope in Yahweh’s salvation, and notes that he follows Yahweh’s directions (v. 166). In the final pair of verses, the psalmist asserts that he keeps Yahweh’s directions because he loves them and his life is completely open to Yahweh (vv. 167–168).

119:161–162 The persecution from worldly authorities (sharim, in Hebrew) does not intimidate the psalmist, who remains in awe of God’s directions and values it seemingly above everything else.

119:161 trembles The psalmist’s behavior contrasts that of the princes or rulers.

119:162 great spoil The word shalal means “plundered goods” or “treasure.” The psalmist has found a great treasure without earning it.

119:163–164 The psalmist contrasts his hatred for falsehood with his love for God’s directions, noting how he reinforces his love for God’s directions by praising God often throughout the day.

119:164 seven times in the day Compare v. 62. In the ot, seven is often the number of perfection or completion. This verse influenced the practice of daily prayer in Jewish and Christian traditions.

119:165–166 The psalmist describes how those who follow God’s directions experience stability in the present (v. 165) and have hope for the future (v. 166). He observes God’s directions even while he anticipates God’s salvation, demonstrating that his trust is genuine.

119:165 Great peace is The word shalom conveys the notion of wholeness or well-being.

a cause for stumbling A biblical expression for disaster.

119:166 I hope The verb savar, a less common word for “to hope” in Psa 119 (compare yichal; see v. 43 and note), is used here because it fits the pattern of the acrostic for Stanza 21—it starts with the right letter. Compare v. 116.

your salvation Describes deliverance from real hazards and problems.

119:167–168 The repetition of the Hebrew word shamar (often rendered as “to keep”) at the beginning of v. 167 and 168 separates this pair of verses from the previous unit. The psalmist loves God’s directions (v. 167) and has a deep sense of being known by God (v. 168). God’s total insight seems to prompt a sense of trust and accountability, which likely explains why he is not intimidated by the princes in v. 161.

119:168 all my ways are before you Although the metaphor of a path occurs in v. 176, this is the last occurrence of the term derekh (“way”) in Psa 119. The idea of total transparency before God has a sense of accountability, but also a sense of God’s guidance (compare v. 1).

119:169–176 Stanza 22, Taw, closes the psalm by emphasizing the psalmist’s love for Yahweh’s directions and his need of Yahweh’s help and the transforming power of Yahweh directions. The final verse (v. 176) expresses a tension, but ultimately establishes that even the most devoted people need Yahweh to help them remain devoted to Him. This stanza divides into four couplets that shift in perspective as they proceed. The stanza opens with the psalmist’s plea that Yahweh will hear him, give him insight, and rescue him (vv. 169–170). He then shifts to praising Yahweh and His directions (vv. 171–172). In vv. 173–174, the psalmist returns to pleading for Yahweh’s help, and expresses his commitment to Yahweh and His directions (vv. 173–174). In the final couplet, the psalmist pleads that Yahweh’s directions will help him survive (v. 175). The psalmist concludes by confessing that he has gone astray like a lost sheep and asks for Yahweh to seek him so that he may continue to follow Yahweh’s directions (v. 176).

119:169–170 The psalmist pleads for understanding and deliverance (in that order), and combines his devotion to God’s directions with his well-being.

119:170 Deliver me The psalmist implies that God’s word includes a commitment to rescue him.

119:171–172 The psalmist praises God and His directions. In v. 171, he portrays that his request for understanding (v. 169) has already been fulfilled.

119:173–174 The psalmist resumes his request for God to rescue him, and expresses his loyalty to God’s directions (v. 173) and his pleasure in them (v. 174).

119:173 I have chosen The psalmist depicts a reciprocal loyalty between himself and God. He implies that his loyalty to God and His directions should influence God’s loyalty to him.

119:174 your law Likely a summary term for all of God’s instruction in Deuteronomy. See note on v. 1.

is my delight The psalmist longs for rescue, but finds deep pleasure in God’s directions as well.

119:175–176 The psalmist combines several elements in unexpected ways as he closes the psalm. For example, he asks for God’s directions to help him (Ps 119:175) rather than God Himself. He also expresses that he has observed God’s directions even as he confesses his wandering (v. 176).

119:175 let your ordinances help me The psalmist portrays his assistance as coming from God’s directions rather than God Himself.

119:176 A comparison of this final verse with the first stanza of Psa 119 reveals the motifs of path and seeking, as well as a focus on diligent observance of God’s directions.

I have wandered The word ta'ah means “to wander” or “to err”; see v. 121 and note.

like a lost sheep Although sheep were valuable, they were also notoriously wayward and would wander off without a shepherd to guide them.

seek Compare v. 2.

commands The word mitswah has a collective sense of all of God’s individual commandments.