Thank you, God, for your wisdom which shows us love’s way.
Psalm 119 is wisdom literature in that it shows us God’s law of love and what it’s like to attempt to live by that law. Sometimes the way is joyful. At others, we face persecution and difficulty. We might feel too young or inexperienced or we might feel tired and old and set in our ways. Transformation of heart and mind is difficult for all of us. Life has a way of creating space for self-reflection, re-prioritizing, and other conversations only God hears. Maybe if all else fails, we rely on God differently than we do when things are going our way. It is Love that will see us through each moment of our lives. God will guide with wisdom and steadfast love, transforming us with tenderness, as we become who we are meant to be.
Faith and doubt are friends, companions, that guide all of us on the way; and we learn a great deal from them, especially when we value them equally. God is always ready to renew our relationship, again. On a spiritual journey, there will be mysteries we experience that we don’t fully understand that will bring us comfort and not fear. And somehow, we will come to know that God’s love is enough.
God forgives and renews us so that our souls are aligned with God’s wisdom and love. Those who follow in God’s ways will learn of God’s love and become co-creators and healers of our world. It isn’t easy work; compassion never is. We will weep over those who do not join in following God’s ways when we see the damage they inflict on themselves, on their neighbors, and on the earth. If we could all learn the radical ways of Love, the world would be a better place. God’s justice is merciful love. Justice needs accountability, restitution, forgiveness, mercy, and ultimately Love, to transform our hearts and create a more loving world. God’s justice will heal us. Joy is found in God’s love and in knowing that we are co-creators of a more loving world.
Psalm 119 is prayer and action. In relationship with God, we will find ourselves called to be co-creators, healers, and good neighbors to those who need us. The way will not always be clear or perfect, but we will find comfort, companionship and joy in God and each another.
May God accept the prayers we have made, along with the psalmist and of all of those who have followed the way of Love.
Thank you, God, for your steadfast love.
Posting each section of Psalm 119 has given me a little time to look back at each of them. Above I have a short summary of what I have learned by studying this psalm more deeply. Below I’ve collected all of the reflections (edited a little) and added short prayers. And if you go to the very end, you will find my research and source list.
Psalm 119 is written in an acrostic patter featuring a letter of the Hebrew alphabet in each eight-verse section. Some English translations add spaces after each section, but it is difficult to catch the Hebrew alphabet pattern if you aren’t looking for it. Other English translations will mark each of the 22 stanzas with its corresponding Hebrew letter which will give you a sense of the pattern. Check out this comparison of the NRSVUE and the CEB to see how different translations show this pattern or Sefaria.org if you want to see how it looks completely in Hebrew.
Only portions of Psalm 119 are used in the lectionary. This is mostly for the sake of brevity. However, some find reading the entire Psalm is desirable for meditation and reflection. The repetitions help them achieve the concentration and focus needed for meditation.
I recorded the entire Psalm if you want to give it a listen and see what you think.
Collection of reflections with additional prayers:
Reflection 1-8:
Psalm 119 begins with “Happy” or “Blessed” (depending on the interpretation); this word signals to the reader that this is wisdom literature. Those who are wise will be open to God’s teachings, seeking an even deeper understanding of God’s will. The psalmist is expressing a desire to know God more intimately and to be a co-creator of God’s righteousness, justice, and peace.
May God’s steadfast love, show us the way.
Reflection 9-16:
How can an innocent young person, who needs instructions, and who is new to the ways of God, follow God’s ways? This question is also presented in Psalm 73:13 and Proverbs 20:9, but only in Psalm 119 is a clear answer given: by guarding their way/heart according to God’s word. The imagery of God writing on our hearts is reminiscent of Jeremiah 31:33. Psalm 119 urges us to guard that writing, to listen deeply, to meditate, to not forget, all so that we can seek God with our whole heart; living according to God’s ways.
God, show me your way. I want to live in accordance with your will.
Reflection 17 -24
While Psalm 119 is characterized as a wisdom psalm, this section sounds like a lament or complaint. The psalmist lives under threat, like an alien in the land. This may hint to being in exile or post exile, but it is also a situation that God’s people find themselves (even today). The psalmist asks for help when faced with injustice and oppression, promises to remain focused on God’s statutes, and ends with trust that God will deliver.
May we, like the psalmist, adhere to God’s teachings, trusting that God will deliver us, too.
God, deliver us. We trust that our experiences are temporary and your way is eternal.
Reflection 25-32
Lament continues but so does the trust. The psalmist is clinging to life and clinging to God’s teachings. The teaching is difficult to understand and implement but the psalmist wants to learn and be faithful to God. The teachings are transforming the psalmist’s heart. In this context, the heart is the place of understanding (not emotions as we think of today).
May we desire to expand our understanding, knowledge, and compassion.
God transform us with your wisdom and love.
Reflection 33 -40
The psalmist desires to live a life dedicated to God. The psalmist knows that she wants to follow God, and she pleads that God will: teach her, give her understanding, lead her in the path, turn her heart, etc., so that she can become more like God, full of love and compassion. These gifts of God are not earned or rewarded but are freely given to those with an open heart. The psalmist is opening her heart hoping to receive what is already hers, Love.
God, take my broken and stubborn heart and fill it with your love and compassion.
Reflection 41-48
This section begins each line with “and” because there aren’t many words other than “and” that start with “waw”. And I like to think that the psalmist might be doing something sophisticated here too. This section begins with petition (you may remember that the previous sections were mostly petition) and it is filled with hope.
And Holy One, I need your steadfast love. And I need that Love, to love others as you have taught. And with your help, I can live a life of Love. And I will be steadfast in my love. And I will have new life. And all of us will have new life in your Love. And…
Holy God, we need your steadfast love.
Reflection 49-56
Remembering God’s word gives the psalmist hope. Remembrance doesn’t negate the psalmist’s suffering, nor does it rid the world of the wicked, but somehow, it does give comfort and strength to endure.
I don’t understand how memory gives hope, only that it does. In the middle of the night when I lie awake in worry, or in a difficult situation, or when the national news once again makes me wonder if there is any love for neighbor left in the world… I pause, take a deep breath, and remember that God is Love. We are all children of Love. Love has and will sustain us all.
God is love (1 John 4:8). Love, fill us with your memory and hope.
Reflection 57- 64
“God is my portion” is a significant way to say, “God is my home”. The word “portion” recalls the way land was divided among the tribes of Israel with each Israelite receiving a piece to make their home. (That is except for the Levities, see the book of Joshua for those details). To claim God as my portion is to claim that God is my home and nothing can separate me from God’s Love. To emphasize the thoroughness of connection with God, the psalmist uses all eight synonyms for God’s “law” in these eight verses and concludes with God’s steadfast love filling all the earth. God’s Love is within all of us; our home is this Love.
Loving God, bring us home.
Reflection 65-72
I want to be careful with verse 71, “It was good for me that I was afflicted” (some translations read “humbled”) because I don’t want to insinuate in any way that suffering is good. What I will say is that suffering, disappointment, being wrong about something significant and then humbled, etc., has a way of creating space for self-reflection, re-prioritizing, and other conversations only God hears. Maybe if all else fails, we rely on God differently than we do when things are going our way. Maybe praise isn’t found only in happiness, but in a deep sense of being seen, known, and loved by God when we are feeling less than perfect. It is Love that will see us through each moment of our lives. And maybe, these less-than-ideal-situations are the experiences that imbue us with love and mercy and kindness in all situations and in all relationships.
God, fill me with your love, especially when I need it most.
Reflection 73-80
The God who created, loves, and forgives me, also transforms me with Love that I may have a generous heart and work on behalf of justice. God’s mercy and compassion is poured out on me, and I hope that others can see that they too are worthy of forgiveness and Love. May my life reflect the life God has created within me.
God, forgive me for what I have done and what I have not done that causes me to be less-than who I was created to be. Guide me with our love, and transform me with tenderness, as I become who I was meant to be.
God, in your mercy, hear our prayers.
Reflection 81 -88
I’ve heard it said that God is always present but what is lacking is our awareness. And that worked for me for a while. But sometimes I can’t shake the feeling that God isn’t present. Try as I might, using all the spiritual practices and breathing techniques I know, I can’t seem to sense God’s presence. I’m trying to be aware of God’s presence, but it feels empty. I don’t know how to explain that feeling exactly. But what I do know is that I’m not the first person to feel this way.
When it happens, I try to acknowledge the feeling without letting it ruin my entire week. I notice it like thoughts/feelings/stories that my mind creates while I’m doing centering prayer. Or I watch it float past on a river, like a mindfulness retreat leader taught me to do. Either way, I know the feeling will pass and eventually I will feel God’s presence again, just maybe not in the exact moment I want to.
I also let these moments of *not* feeling it, give me permission to change up my spiritual practices, study, and rest routines. Sometimes simply taking a break from spiritual practices can be a spiritual practice.
Holy God, renew me… again.
Reflection 89 -96
Each finite thing, even if they seem perfect, comes to an end, but God’s steadfast love is infinite and expansive beyond our understanding. It is God’s Love that permeates all things, supports all things, renews and restores all things, and sets all things free with truth and Love.
This section has a solid profession of faith and affirmation of God’s steadfast faithfulness while the previous section described the feeling of being forgotten by God. It’s not surprising that relationship with God comes in a wide variety of experiences and I love the way that these two sections can feel like companions on the journey. Faith and doubt are friends, companions, that guide all of us on the way; and we learn a great deal from them, especially when we value them equally.
God, “I believe; help my unbelief!” (Mark 9:24)
Reflection 97 -104
This section expresses love and joy for the Torah and God’s companioning presence. While the opening of her heart sometimes felt like the breaking of her heart, the psalmist now delights in this renewed relationship with the Divine. She knows the way and does not want to go back to former (lawless) ways. The phrase, “The path of love is sure, unhurried and filled with mystery.” from Nan Merrill, captures in a lovely way the slow pace of spiritual growth; filled with doubt and faith, sorrow and joy, and finally knowing that there will be mysteries we experience that we don’t fully understand that will bring us comfort and not fear. And thank God for that.
Thank you, God, for being an ever-present companion on life’s journey.
Reflection 105 -112
God’s word is a lamp to light the path. The psalmist is not living in bright sunlight, there is darkness all around, and she needs just a little light for her feet, so she does not trip and fall. It’s just enough. Enough to keep going even when surrounded by doubt and fear.
This word is her heritage, her portion, her home in God; and it is just enough. Enough to survive, enough to open her heart, and enough to have just a little hope for the journey. God’s word is enough to bring hope and joy.
God of enough, help me to be satisfied.
Reflection 113 – 120
Hate is a strong word, or so we have been told. Here, and in other biblical texts, its meaning is closer to “aversion” which means that we want to keep a distance from this person or thing and not that we desire to do harm or see it destroyed. For the psalmist, hating the double-minded, the wicked, the evil doers, means that she wants to separate herself from them and focus on being in the presence of God’s law and love.
Like the psalmist, I want to be separated from whatever draws my attention away from God’s law and love. This can mean avoiding the wicked just as much as it means being separated from the wickedness within me. God forgives and renews us so that our souls are aligned with God’s wisdom and love.
Gracious God, rid me of the wickedness in my heart, on my lips, and in my life.
Reflection 121- 128
In this section, the psalmist is pleading with God to act. The psalmist believes that she has done her part in keeping her relationship with God, and yet she is an in unfortunate circumstance. She hopes that God will separate her from her oppressors. And even in distress, the psalmist asks God to act out of steadfast love. The teaching of steadfast love for God and for neighbor is the law of God that is more precious than gold.
Dear God, I know you see what’s happening here. Please help.
Reflection 129-136
The psalmist returns to praising God for God’s laws and laments that not everyone will follow in God’s ways. God’s wonderful works, deeds, miracles, and signs are listed to remind us of what God has done in the past and to reveal the character of God. These memories of God’s action in the past provide us with hope that we can count on God to be with us now and always. Those who follow in God’s ways will learn of God’s love and become co-creators and healers of our world. It isn’t easy work; compassion never is. The psalmist weeps over those who do not join her in following God’s ways because she sees the damage they inflict on themselves, on their neighbors, and on the earth. If we could all learn the radical ways of Love, the world would be a better place.
God, I long to co-create a compassion at world with you and my neighbors.
Reflection 137- 144
In this section, the psalmist repeatedly uses the words “righteous” and “righteousness” to describe God and those who follow God’s ways. But the psalmist also admits that God’s justice is not complete and the righteous are awaiting the fullness of God’s reign. And while they wait, they continue to affirm God’s Love, justice, and righteousness and their willingness to follow in God’s ways. They are seeking their own hearts’ transformation so that they can continue to be hopeful co-creators of a beautiful world infused with Love.
Loving God, I await the fulness of your reign while I work towards my own transformation.
Reflection 145 – 152
The psalmist once again repeats the saga of complaint, petition, affirmation, and praise. Following in God’s way is not always easy. The psalmist is persecuted and needs God’s help to endure it. She prays day and night that God’s steadfast love will be ever with her. And even as she prays, she knows that God’s law and Love is built into all of creation and existed before created things. God’s Love is eternal.
God help me to endure.
Reflection 153 – 160
The psalmist continues to affirm that she keeps God’s law. She asks again for God to preserve her life and keep her safe from adversaries and wicked people. In verse 156, the psalmist says God’s justice is merciful love. Justice needs accountability, restitution, forgiveness, mercy, and ultimately Love, to transform our hearts and create a more loving world. God’s justice will heal us.
“O God, please heal her.” (Numbers 10:13)
Reflection 161 – 168
This section starts with complaint but moves onto commitment to God’s law, a sense of peace despite persecution, hope, joy, and praise. The psalmist finds peace in God’s presence despite being persecuted. She has hope that God will save her. She praises God several times a day; her life centered in God’s law. Her joy is found in God’s love and in knowing that she is co-creator of a more loving world.
In life and death, O God, abide with me.
Reflection 169- 176
This final cry (joyful) of prayer and praise echoes the themes found throughout the psalm: goodness of God’s law, that God will save us, and hope for a future of justice, mercy and love. Just as the first verse of Psalm 119 echoes the first verse of Psalm 1, the last verses of these two psalms are similar; God will watch over the righteous, those who follow the way of Love.
May God accept the prayers we have made, along with the psalmist and of all of those who have followed the way of Love.
Thank you, God, for your steadfast love.
Research:
“Psalm 119 is not only the most extensive of the torah songs, but the longest of all the psalms. Unless its structural intent is recognized, it may strike one as monotonous and boringly redundant. Bu tits creation is in facet a massive intellectual achievement. It is an astonishingly crafted acrostic psalm. (We have already observed the device in Psalm 145, where each successive letter is used to begin a line, right through the alphabet. In that psalm the structure was intended to enable full praise to be rendered. Here the structure is intended to enable full obedience to be offered.) But the remarkable feature here is that each letter of the alphabet receives eight successive entries before the poem moves to the next letter. In terms of crafting, it is as though we have here eight acrostic poems all at once. That is what makes the psalm so long and so stylized. It is s pity that such an achievement is inevitably lost in translation.” Brueggemann, The Message of the Psalms, p. 39
“In order to appreciate the psalm, we must ask why anyone would labor so intensely and rigorously on such a theme. Three possible reasons occur. First, the psalm is deliberately didactic. It reflects the work of a classroom teacher. Its intent is not casual. It wasn’t to instruct the young in the “a-b-c’s” of torah obedience. Second, the Psalm wants to make a comprehensive statement of the adequacy of a torah-oriented life. It affirms that torah will cover every facet of human existence, everything from A to Z. there is no human crisis or issue in which one need go outside the field of torah obedience to live fully. Third, the dramatic intent is to find a form commensurate with the message. The message is that lie is reliable and utterly symmetrical when the torah is honored. And so the psalm provides a literary, pedagogical experience of reliability and utter symmetry. A torah-ordered life is as safe, predictable, and complete as is the movement of the psalm.” Brueggemann, The Message of the Psalms, p. 40
“When one is aware of the form, not much more needs to be said about the substance. but we may make two observations. First, the torah is not a dead letter (cf. 2 Cor 3:2-6), but an active agent which gives life that is, torah is not just a set of rules, but it is a mode of God’s life-giving presence. Obedience to the torah is a source of light, life, joy, delight. Indeed, “delight” is a repeated response to torah (Ps. 119:16, 24, 47, 70, 77, 92, 143, 174). The torah is no burden, but a mode of joyous existence. The active life-giving power of torah is also reflected in Ps. 19:7-9, in which it is the torah that restores life.” Brueggemann, The Message of the Psalms, p. 40
“God is the teacher (vv. 33-39). Creation is the classroom (vv. 89-91, 73). The students are the servants of God (vv. 17, 23, 124f). The lesson is the “law” of God (vv. 97-100). Learning is the way of life (vv. 9-16). Such is the faith and vision of the longest of the psalms.” Interpretation p. 381
“Psalm 119 is the sequel to Psalms 1 and 19 in topic and outlook. Life the first, it knows the delight of the law of the LORD and the importance of the constant study of it. Like the nineteenth, it knows the inestimable value of the law in all its forms as a life-enhancing power. But in its design, it has taken the topic to the limits of literary expression.” Interpretation p. 381
There are 22 sections in Psalm 119, each starting with a letter of the Hebrew alphabet. The NIV shows the letter before each section. This Psalm also contains “repeated use of eight Hebrew terms that designate God’s revelation”. (NIB p. 637) The first and most frequently used is Torah. “The other seven can be considered synonyms for Torah” (NIB p.638) they are: decrees, precepts, statues, commandments, ordinances, laws, word and promise. “As a literary artist, the psalmist intended the structure of the poem to reinforce its theological content. In short, Torah—God’s revelatory instruction—is pervasive and all-encompassing. It applies to everything from A to Z, or in Hebrew, Aleph to Taw.” NIB p. 638
“The psalm is a many-coloured mosaic of thoughts which are often repeated in a wearisome fashion” (OTL p. 739) and while some find the poem boring and would “welcome brevity” (OTL p. 739) others find the repetition meaningful. “The poem is meant to be read aloud to others or to oneself so that the repetitions guide the hearing and the variations enchant the imagination. It establishes a focus of contemplation and evokes the mood of concentration and submission in which meditation occurs. In liturgical and devotional use, only a part of the psalm, often one eight-lined section, is read. Because of the way the parts are composed, each part can stand for the whole, but the whole is needed to reach the effect of fulfillment.” Interpretation p. 382
“The psalm is an artistic pattern of recurring motifs used in conjunction with eight synonymous terms for Torah. It is both a hymn of praise of the Torah and a prayer expressing man’s continuous need of his Master’s care. There is no hint of legalism in any of its twenty-two strophes. It breathes a spirit of devotion and celebrates the closest of relationships between the psalmist as “your servant” and Yahweh as “my God”. Apart from vv 1-3 and 115, the whole psalm is addressed directly to Yahweh.” WBC p. 142
“The teachers of this psalm are not worried or seduced by legalism. They do not find the commandments restrictive or burdensome. Rather, they are persons who have decided some basic life-commitments. They know to whom they belong, and they will answer. Therefore, they know who they are, and they have settled in a large part the moral posture they will assume toward life. Ther is a focus to life, an absence of frantic moral dilemma, a sense of priorities matches by an absence of anxiety. In a well-ordered world, such a decision can save one form an exhausting, endless reinventing of moral decision. Because the world holds together, the shape of obedience is reliable. And the result is not dullness or bitterness, but freedom.” Brueggemann, The Message of the Psalms, p. 40
“Our modern bias that sees commands as restricting is countered. The commandments liberate and give people space in which to be human. This psalm instructs people in the need, possibility, and delight of giving settlement to the foundational issues of identity and vocation. Torah living does not require keeping options open about who we shall be.” Brueggemann, The Message of the Psalms, pp.40-41
“Second, the teachers in this psalm are not simple-minded or reductionist. They do not imagine that life can be reduced to one-dimensional commandment-living. Rather, torah obedience is a starting point, a launching pad from which to mount an ongoing conversation with God through daily experience. Thus, the psalm is not narrowly naïve about the torah, as first glance might indicate. It explores a range of issues related to faith. Torah keeping is not the whole of biblical faith, but it is the indispensable beginning point. Out of a solid orientation in obedience, the psalm then explores other issues. It includes a complaint against God that asks, “How long?” (vv. 82-86). It asks God to act out steadfast love toward the covenant partner (vv. 76, 124, 149; cf. Ps. 33:5, 18, 22 already considered). It asks God to make his promise real and visible (vv. 58, 76, 123, 133, 154). It anticipates shalom (v. 156). To enter into the piety of this psalm we must break the stereotype of retribution regularly assigned here. It is not a psalm of bargaining, but a psalm of utter trust and submission. In some ways, it parallels the prose narrative of Job 1-2, which struggles against the same stereotype. In that narrative as well, it is to argue that “good people prosper and evil people suffer.’ Rather, it is simply a statement of trust and submission to a God who has been found to be good and generous.” Brueggemann, The Message of the Psalms, p.41
“While Psalm 119 demonstrates affinities with Deuteronomy, with wisdom materials, and with the prophets (especially Jeremiah), it is not possible to identify the psalmist easily with any particular figure, body of material or perspective. …. [after a longer discussion] …the perspective of Psalm 119 is eschatological. Life is entrusted to the sovereign God in circumstances that seem to belie God’s sovereignty”. NIB p. 639 After a longer discussion, the WBC says that this is a “wisdom psalm … [belonging] “to that branch of wisdom literature concerned with the Torah”. WBC p. 139
“The acrostic structure of Psalm 119 marks it as a wisdom composition, as do its content and message. Wisdom writers attempted to categorize the world, measure human actions, evaluate the relative status of events and movements of life, and prescribe paths of life. Their writings thereby created a mythos, a particular view of reality around which human society could organize and order itself. In the case of psalmic wisdom one way in which this concern for order expresses itself concretely, indeed visually, is in its employment of the acrostic, underlining the sense of order and symmetry the psalmist attempts to bring to the subject matter of the poem.” W p. 151
“Thus while Wisdom is a consistent presence in the biblical texts, they present a varied view of her as (1) present with God at creation (Prov 8); hidden and known only to God (Job 28); (2) an active participant in human life (Prov 2 and 8); (3) discovered by adherence to the Torah (Pss 1 and 119); (4) a sought-after intimate companion of humanity (Wis 7-8); (5) created by God to dwell in Israel (Sir 24); and (6) the embodiment of Torah (Sir 24; Bar 4). Kathleen O’Connor provides these summary words about Wisdom: “The Wisdom Woman exists in human reality as if it were a tapestry of connected threads, patterned into an intricate whole of which she is the center.”” W p. 159
“In Psalm 119, then, the law of YHWH is not presented as a strict set of rules and regulations but as a way of life or approach to being that brings one closer to God, and in the Deuterocanonical literature that way of life is identified with Woman Wisdom (see Sir 24 and Bar 4).” W p. 160
“In type, the psalm is montage of all other types. The result is not a pale imitation of what is used. The psalmist does not merely copy. His sources have been absorbed by a profound and authentic piety, a devotion to Scripture into whose creativity they have entered. That piety so occupies his mind, leads his thinking, and guides his life that he can speak of himself only in terms of it. The psalm is the voice of a suppliant, a witness, and a teacher. One may pray with it, be converted by it, and learn from it.” Interpretation p. 384
“The singers of Psalm 119 weaves together words of lament, petition, trust, and exuberant joy in this marvelous ode to the Torah. J. Clinton McCann writes: “As a literary artist, the psalmist intended the structure of the poem to reinforce its theological content. In short, torah—God’s revelatory instruction—is pervasive and all-encompassing.” Clause Westermann writes: “If a person succeeds in reading this psalm’s 176 verses one after another at one sitting, the effect is overwhelming. In its extent the psalm has the effect of a massive mountain range. One has the feeling that it represents the boundary between the world of the psalms and a different world, that of law piety.”” W pp. 160-161
“Psalm 119 thus is structured with delicate sophistication about the life of the spirit. One the one hand, the psalm understands that life with Yahweh is a two-way street. Torah keepers have a right to expect something from Yahweh. Obedience gives entry to seek God’s attention and God’s gift. Though close to it, this psalm does not bargain. This is the speech of one who has access not because of arrogance, but because of submission. The speech is not unduly deferential and certainly not strident. It is an articulation of legitimate expectation between partners who have learned to trust each other.” Brueggemann, The Message of the Psalms, p.41
“On the other hand, those legitimate expectations from God are given an evangelical cast. Finally having earned the right to speak, the speaker nevertheless throw himself on the mercy of Go and waits for a move from God—a free, unfettered, uncoerced more from God. there is, to be sure, some comfort in recalling the torah (v. 52). But finally the psalm does not overrate torah. It is Yahweh who is t e portion of the speaker (v. 57), not the torah nor one’s keeping of the torah. Thus the torah becomes a point of entry for exploring the whole range of interaction with Yahweh. Clearly this psalm probes beyond the simplistic formulation of Psalm 1. A life of full obedience is not a conclusion of fiat. It is a beginning pot and an access to a life filled with many-sided communion with God. It is by mercy and not by obedience that this one lives (v. 77).” Brueggemann, The Message of the Psalms, p.41
“In a sense, Psalm 119 belongs in a class by itself. Because of its length, it contains elements of all types of psalms. This in itself is appropriate, since Psalm 119 articulates so eloquently and powerfully the Torah-piety that pervades the whole psalter. The acrostic pattern of Psalm 119 is its most prominent structural feature, and some would say its only organizing principle. Indeed, some scholars suggest that Psalm 119 would make as much sense read backward as it does forward. Soll, however, detects a larger coherence. He suggests the following divisions designated by the letters of the Hebrew alphabet, featured in each eight-verse section: I. Aleph – Bet (vv1-16): Prologue; II. Gimel – Waw (vv. 17-48); III. Zayin – Yod (vv. 49-80); IV. Kaph – Samek (vv. 81-120): Central Section; V. Ayin – Sade (vv. 121-144); VI. Qoph – Taw (vv. 145-176): Concluding section.” NIB p. 639
“In Psalm 119 seven Hebrew words are used in synonymous interchange with the word “law”, which itself is used twenty-five times (see, e.g., vv. 1, 18, 53, 97, 163). The words are:
“decree” (used twenty-three times: e.g., vv. 2, 31, 46, 88, 111)
“precept” (used twenty-one times: e.g., vv. 4, 45, 87,110, 168)
“statute” (used twenty-two times: e.g., vv. 5, 26, 54, 118, 171)
“commandments” (used twenty-two times: e.g., vv. 6, 32, 80, 151, 176)
“ordinance” (used twenty-three times: e.g., vv. 7, 13, 91, 120, 164)
“word” or “promise” (used nineteen times: e.g., vv. 11, 41, 67, 82, 148)
“word” (used twenty-two times: e.g., vv. 16, 25, 65, 101, 130)
Five of the eight synonyms [law, decree, precept, commandments, and ordinance] occur also in Psalm 19:7-14, leading some scholars to suggest that Psalm 119 may be dependent on Psalm 19. While each of these seven synonyms for “law” carries a slightly different nuance of meaning, little is gained by attempting to distinguish a sperate meaning, theological or otherwise, for each.” W p. 161
“way…teaching. Both these terms –the “way” as an image of the right ordering of life (and the psalm uses three synonyms for it) and “teaching,” torah—are characteristic of Wisdom literature. It is not entirely certain whether torahrefers to an actual book or simply to God’s instruction to man, though there is some likelihood that the former sense may be sued here. Theis stress on torah suggests that the psalm was composed after the promulgation of Deuteronomy in 621 BCE, and many scholars date this text to the post-exilic period. Given both the eightfold acrostic and the didactic purpose, it is understandable that the psalm should swarm with synonyms—torah, ‘edut (“precept”), piqudim (“decrees”), ‘imrah (“utterance”), davar (“word”), hoq (“statute”), mishpat (“law”). In this poetic context, the terms appear to overlap and not to express technical distinctions.” Alter p. 419
“As prayer, testimony, and lesson, Psalm 119 is the classic text of faith for which Scripture is a form of the word of God. It establishes certain points that are crucial for Scripture piety. Among them are the following:
- God’s instruction in all its forms is important because it is God’s, and only because and insofar as God’s word is given through the forms. The instruction never has any independent reality, any existence on its own. It is never in the psalm a separate subject. The psalm speaks to God about the psalmist’s relation to God and God’s way with his servants, and the word of God is spoken about only in that context. The psalm excludes both a Scripture idolatry and a faith that does not depend on the word of God.
- The word of God calls for both obedience and faith. The right hearing is a faith that obeys and an obedience that believes, both together, as if one response. To hear is to choose the way of faithfulness (v. 30). To hear is also to have a reason for trust and hope (vv. 41, 42). The word commands (v. 4) and the word promises (vv. 81, 82). It allows no piety that takes the form of legalism, nor any that takes the form of fideism.
- The word of God is given but never possessed. Because it is God’s instruction, it is not owned apart from the teaching of God. It is there, objectively available in all the forms of God’s communication. But it must be sought and constantly studied in prayer in order to be taught, to learn with the help of God, to receive the gift of understanding (e.g., vv. 12, 18, 26, 125). Scripture piety is faith seeking understanding (v. 66). Every line of the psalm assumes the givenness of the word without ever making anything of the human security of having it written or fixed in form.
- The instruction comes from God, but it must become part of the servant of God. It must be gathered into the store of the heart, the mind and mentality with which one thinks and wills (v. 11). The heart itself must be converted from all else (v. 36). The word is reason and opportunity for the human heart to be whole (vv. 2, 10, 34, 58, 69, 145).” Interpretation pp. 384-385
“The psalmist’s concept of Torah is an expansive one. …. In short, while oral and written tradition were very significant for the psalmist, he or she remained open to God’s ongoing instruction, to God’s further revelation, to new experiences of the divine Word. This openness has profound implications for current discussions of the inspiration of and authority of Scripture as a written word.” NIB p. 638
“Rightly understood, the psalm is a precursor of the finest flowering of both Judaism and the Christian faith.” WBC p. 145
Notes for Each individual section of Psalm 119
1-8 aleph
Psalm 119:1-8 appears in Year A on the 6th Sunday after Epiphany, Year B in the season after Pentecost, proper 26 (31), and year D in combination with vv. 9-16, 17-24, 25-32 on the seventh Sunday of ordinary time.
“It is not surprising that Psalm 119 uses several items of vocabulary from Psalms 1 and 19. In fact, every word of v. 1 occurs in either Psalm 1 or Psalm 19.” NIB p. 640
“In short, happiness has to do with entrusting life to God, which means constant openness to God’s life-giving torah (see Pss 1:2; 19:7).” NIB p. 640
“While the repeated terms in Psalm 119 can and certainly do elsewhere suggest written formulations of God’s will, and while the psalmist may have such written codes in mind, the obedience he or she seeks should not be understood as a simple matter of following a set of rules. Verse 1-8 communicate the sense that the psalmist continually seeks God, which means seeking new and deeper understandings of how God intends justice and righteousness to be enacted in the world. This seems clear as well in vv. 9-16). NIB p. 640
“The first two verses of Psalm 119 begin with the wisdom word “happy”, the same word that opens the Psalter in Psalm 1:1 and appears twenty-six times in the book, often at key junctures. For a full discussion of the meaning of [happy], see the commentary on Ps 112. The source of happiness in Psalm 119 is the same as in Psalms 1 and 112: the “law of the LORD”.” W pp. 161-162
Psalm 112 Happy: “Psalm 112 opens with “happy” a word used twenty-six times in the book of Psalms. It signals that the reader or hearer is entering the sphere of Israelite wisdom teachings. The verbal root of the word is most likely ___, which means, “go straight, advance, follow a track,” suggesting that the “happy” person is one who follows a well-planned path. The second half of verse 1 describes the well-planned path that the “happy” person follows. Such a one greatly “delights” in the “commandments”. The words of Psalm 112:1 call to mind Psalm 1, which says that the “happy” person is one who “delights” in the “law” of YHWH (Ps. 1:1-2).” W pp. 115-116 “Psalms 111 and 112 are a summary statement of what faith is all about: who God is and what humans must do in response to God. In a rich intertwining of language and metaphor, the “happy” person of Psalm 112 partners with the God of Psalm 111 and together they work to achieve righteousness—right living, correct order, and truth—in the world.” W p. 119
9-16 beth
Psalm 119: 9-16 appears in Year B on the 5th Sunday in Lent and in Year D in combination with vv. 1-8, 17-24, 25-32 on the seventh Sunday of ordinary time.
“Verse 11 is reminiscent of Jer 31:33, a verse in which God promises to write “instructions” on the people’s hearts. In short, God will teach people directly (see Jer 31:34), a conviction also evident in Ps 119:12 and throughout the psalm. The implication is that the psalmist has more to learn and that God has more to reveal.” NIB p. 641
“Verse 9 poses a wisdom-like question: “How can young people keep their way pure?” The question echoes those found in Psalm 73:13 and Proverbs 20:9, but while neither Psalm 73 nor Proverbs 20 provides an answer to the question, Psalm 119:9 advises: “By guarding it according to your word”. While all the synonyms for [law] are used in this strophe of Psalm 119 (“word” v. 9; “commandment” v. 10; “word” v. 11; “statute” vv. 12, 16; “ordinance” v. 13; “decree” v. 14 and “precept” v. 15), it is the only strophe in which the word “law” does not occur.” W p. 162
“9. a lad. This is somewhat surprising term probably reflects the Wisdom character of the psalm. At a number of points in Proverbs a “lad” or an innocent young man needing instruction in the ways of the world is introduced.” Alter p. 420
17-24 gimel
Psalm 119: 17-24 appears in Year D in combination with vv. 1-8, 9-16, 25-32 on the seventh Sunday of ordinary time.
“While vv. 1-8 have hinted that the psalmist lives under threat (see vv. 6a, 8b), vv. 17-24 clearly have the character of a complaint. The section begins with petition (vv. 17-18) and moves to complaint (v. 19); it also introduces a regular feature of the prayers for help—the enemies (vv. 21-23; see Pss 22:6; 31:11; 44:13). The desire to see “wondrous things” (v. 18; see vv. 27, 129; Exod 3:20; 15:11) suggests the need for deliverance, as does the psalmist’s description of his or her “alien” status (see v. 54), an allusion perhaps to the plights of Abraham (see Gen 13:4) and Moses (see Exod 2:22; 18:3). Verse 23a also calls to mind the plight of Jeremiah (see Jeremiah 36-38). Princes and kings regularly employed advisers and counselors, but the psalmist professes to be advised by God’s revelation. Verse 23-24 perhaps anticipate v. 46, where the psalmist dares to speak before kings, because he or she looks to a higher authority. The plight described in vv. 17-24 is one with which the exilic and postexilic generations could have readily identified, but it is also one that regularly confronts the people of God.” NIB p. 641
“Despite its general classification as a wisdom psalm, lament elements are prominent in many portions of Psalm 119, particularly verses 17-24. In this strophe words of petition (vv. 17-18) give way to complaint (v. 19), move on to a description of the oppressors (vv. 21-23), and end with trust.” W. p. 162
“18. Unveil my eyes that I may look/upon the wonders of Your teaching. Throughout the psalm, the speaker not only affirms his adherence to God’s teaching but prays for the capacity to understand it. This desire for insight may suggest that what is at issue is a text to be read and interpreted.” Alter p. 421
“19. A sojourner am I in the land. This could also be rendered as “A sojourner am I on earth.” In any case, the idea is that the speaker’s existence is transient and vulnerable, and therefore he needs the guide of God’s commands to show him how to make his way through his fleeting life.” Alter p. 421
“20. I pine away. The verb garas occurs only here in the biblical corpus; hence the meaning is conjectural, though backed by scholarly consensus.” Alter p. 421
25- 32 daleth
Psalm 119: 25-32 appears in Year D in combination with vv. 1-8, 9-16, 17-24, on the seventh Sunday of ordinary time.
“As in vv. 9-16, God is the teacher (see vv. 26-27, 29), and God’s teaching means life. Thus, while the psalmist’s “soul clings to the dust” (v. 25), he or she is expressing the intent to cling to God’s revelation (v. 31). God’s word is life.” NIB p. 641
“The lament continues in this strophe, with the psalmist’s words moving quickly back and forth from complaint (“My soul clings to the dust,” v. 25) to trust (“you answered me,” v. 26) to petition (“Make me understand the way of your precepts,” v. 27) to complaint (“My soul melts away for sorrow,” v. 28) to petition (“strengthen me… teach me your law,” vv. 28, 29) to trust (“I set your ordinances before me. I cling to your decrees,” vv. 30, 31) and, finally, to petition (“let me not be put to shame,” v. 31).” W. p. 162
“32. You make my heart capacious. The poet clearly refers here to the biblical notion of the heart as the seat of understanding.” Alter p. 422
33 -40 he
Psalm 119:30-40 appears in Year A on the 7th Sunday after Epiphany and in the season after Pentecost, proper 18(23).
“Verses 33-40 are dominated by petition. In fact, each of the first seven lines begins with hipil imperative. …God is the teacher (v. 33; the Hebrew verb “to teach” underlies the noun torah, which occurs in v. 34). God is the primary actor, and the psalmist’s actions are in response to God’s previous activity. The psalmist prays that God’s instruction permeates his or her whole being (v. 34) and that he or she not be distracted by “selfish gain” (v. 36; see Exod 18:21; 1 Sam 8:3; Prov 1:19; 15:27; Isa 56:11; Jer 6:13; 22:17) or “worthless things” (v. 37), a word that sometimes implies idolatry (see Ps 31:6). In other words, only God is sovereign –not the self or other gods. Both “servant” and “fear” in v. 38 suggest further the psalmist’s recognition of God’s claim and rule. Those who deny God’s sovereignty may “scorn” the psalmist (see v. 22; “disgrace” in v. 39 is from the same Hebrew root), but the psalmist remains oriented to God (v. 40) and convinced that only God can “give my life” (vv. 37, 40; see also vv. 17, 24). As the imploring stance in vv. 33-40 makes clear, life is a gift to be received rather than a reward to be earned.” NIB p. 641
“Petition dominates this strophe, with a series of hiphil-causative verbs driving the plea of the psalm singer. She says, “teach me… your statues” (v.33); “give me understanding” (v. 34); “lead me in the path of your commandments” (v. 25); “turn my heart to your decrees” (v. 37); “turn my eye from looking at vanities” (v. 37); “confirm… your promise” (v. 38); “turn away the disgrace” (v. 39).” W p. 162
“33. without fail. The Hebrew word ‘eqev has puzzled interpreters. As a noun it means “heel.” As a subordinate conjunction, it means “because” or “in consequence” (probably because the heel is an image of following after something). The word appears to serve here as an adverb, so it might have the sense of acting consequentially or without fail.” Alter p. 423
41-48 waw
“The movement in Psalm 119 continues, since vv. 41-48 have a different tone from vv. 33-40. Petition recurs (vv. 41, 43a), but the dominant note is assurance (vv. 42a, 45), based on trust (v. 42b; see Pss 4:5; 9:10) and hope (v. 43b, see vv. 49, 74, 80, 114, 147; “wait” in Ps 31:24) and manifested in freedom (v. 45a; lit., “in a broad place”; see Ps 118:5), courage (v. 46), and joy (v. 47). Verses 46 and 48 recall v. 23, thus highlighting the movement from complaint to trust—or at least the juxtaposition of the two—that is characteristic of Psalm 119 and establishes its eschatological perspective. The occurrence of “steadfast love” in v. 41 is the first of seven (see vv. 64, 76, 88, 124, 149, 159). Its appearance here and throughout the psalm is eminently appropriate. To trust God’s word (v. 42) is to trust God’s very self, the essence of which God revealed to be steadfast love (see Exod 34:6; Pss 5:7; 13:5). The psalmist may still be taunted (v. 42; “taunt” is the same Hebrew word as NRSV “scorn” in v. 22 and “disagree” in v. 39) but lives joyfully by trusting the truth that sets people free.” NIB pp. 641-642
“The psalm singer begins with additional words of petition in verses 41-43—“Let your steadfast love come to me” (v. 41); “Do not take the word of truth utterly out of my mouth” (v. 43). Words of trust, though, dominate the strophe. In verse 42 the psalmist proclaims, “Then I shall have an answer for those who taunt me”; in verse 45, “I shall walk at liberty”; in verse 46, “I shall not be put to shame”; and in verse 48, “I revere your commandments, which I love, and I will meditate on your statutes.”” W p. 163
“It also should be said that some of the acrostic composition is mechanical. The most egregious instance is the letter waw, which is also the Hebrew particle that means “and.” There are very few other Hebrew words that begin with this letter (in the biblical corpus, no more than three), so the poet simply begins each of the eight lines of the waw stanza with “and.”” Alter pp. 419-420
“43. the least word of truth. The Hebrew says literally, “a word of truth very much.”” Alter p. 423
“45. in an open space. This is the antithesis of the recurrent “straits,” as in verse 143.” Alter p. 424
“48. lift up my palms. As elsewhere, this is a gesture of prayer.” Alter p. 424
49-56 zayin
“According to Soll’s outline, vv. 49-56 initiate the next major division (49-80), which is characterized by retrospection. This direction is set by the three occurrences of the verb “remember” at the beginning of vv. 49, 52, 55. Remembrance does not suddenly eliminate suffering (see vv. 50-51) or the existence of the wicked (v. 53). As is always the case, memory is inseparable from hope; together, they are a source of comfort (vv. 50a, 52b).” NIB p. 642
“Levenson says that v. 54b, which reads literally “in the house of my sojourning” (the same Hebrew root as “alien” in v. 19 NRSV) “implies an identification of the persona of the psalmist with a homeless Israel, trusting in an unfulfilled promise.” This kind of identification reinforces the conclusion that Psalm 119 would have been particularly meaningful to the exilic and post-exilic generations, but it also makes Psalm 119 forever timely. It is always the case that the faithful live inevitably by hope. The image of home/homeless also provides a link between vv. 49-56 and v. 57, which begins the next section.” NIB p. 642
“The word “remember” occurs three times in this strophe—in verses 49, 52 (translated “think” in the NRSV), and 55. The word “remember” is powerful and pervasive in the Hebrew Bible. In Genesis 9:16 God says to Noah: “When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” When the Israelites are in slavery in Egypt “God heard their groaning, and God remembered his covenant with Abraham, Isaac, and Jacob” (Exod 2:24). In the Decalogue, God calls the Israelite to “remember the nearly two hundred times in the Hebrew Bible and generally conveys the idea of “the presence and acceptance of something in the mind.” Interestingly, the word “law” occurs three times in this strophe as well (vv. 51, 53, and 55).” W p. 163
57- 64 heth
“Perhaps the most meaningful profession that a homeless Israel could make is that the LORD is my portion” (v. 57a). The word “portion” designates elsewhere the allotment of land that each Israelite, except the priests and Levites, was supposed to have (see Num 18:20; Josh 15:13; 18:7; 19:9). To entrust one’s life and future to God—in effect, to have God as one’s “portion”—is to be never without a home (see Pss 16:5; 73:26; 142:5; Lam 3:24) and, furthermore, never without a community (see v. 63). This means praise is possible at all times (v. 62), even in distress (v. 61). To have God as one’s “portion” means that nothing—not time, not place, not circumstance—can separate one from God’s steadfast love (v. 64; see above on v 41; see also Rom 8:38-39).” NIB p. 642
“This strophe begins with the word “portion”, calling to mind God’s division of the land of promise among the Israelites in the book of Joshua (see, for instance, Josh 12:7; 15:13; 18:7; 19:9), but here the psalmist states that her “portion” is YHWH (see also Pss 16:5; 73:26; 142:6). As if to emphasize the statement, each of the strophe’s eight verses contains one of the [law] synonyms: “word” in verse 57; “promise” in verse 58; “decree” in verse 59; “commandment” in verse 60; “law” in verse 61; “ordinance” in verse 62; “precept” in verse 60; “law” in verse 63; and “statute” in verse 64. The strophe ends with verse 64’s declaration that YHWH’s “steadfast love” “fills the earth”. W p. 163
65-72 teth
“God’s goodness is celebrated amid current affliction (vv. 67, 71). In view of v. 67, it seems that the affliction could well have been interpreted formerly as divine punishment (see v. 75). If so, however, it can be no longer. The psalmist is now faithful and obedient, even though the affliction persists. The motivation, therefore, cannot be fear of retribution, but the conviction that genuine life is found in openness to God’s instruction and reliance upon God’s help. No amount of material reward can truly constitute life (v. 72; see Ps 19:10; Luke 12:15).” NIB p. 642
“The word “good” occurs six times in this strophe, even in the midst of the psalmist’s despair (vv. 67, 69, 71). In verse 72 “good” is the basis of a “better than” saying typical of biblical wisdom literature, stating that God’s “law” is better “than thousands of gold and silver pieces.”” W pp. 163-164
“71. It was good for me that I was afflicted. This is, suffering impels reflection, which in turn leads the sufferer to embrace God’s teaching as the guide to turning his life around.” Alter p. 425
73- 80 yod
Psalm 119:73-80 appears in Year D in combination with vv. 81-88, 89-96 on the second Sunday of Easter.
“This section begins with the psalmist’s profession that, in effect, he or she belongs to God; life is in God’s hands. This, plus the affirmation of God’s righteousness, becomes the basis for the petitions in vv. 76-80.” NIB p. 642
“… Israel consistently stood in need of God’s steadfast love (v. 76) and mercy/compassion (v. 77). Only God could comfort (v. 76; see vv. 50, 52; Isa 40:1-2). Fortunately, steadfast love and mercy/compassion lie at the very heart of God’s character. As the psalmist recognizes, his or her life depended on it (v. 77; see vv. 17, 25, 37, 40, 50, 88, 93, 116, 154, 156, 175), and so did Israel’s life. In the context of this understanding, to be “blameless” (v. 80) can ultimately mean nothing together than to be forgiven (see v. 1; Pss 15:2; 18:25; 19:13; 37:18). As in other psalms in which the psalmist has been forgiven or anticipates forgiveness, the psalmist also anticipates being an example, a teacher, or a witness to encourage others (vv. 74, 79; see Pss 32:8-9; 51:13).” NIB pp. 642-643
“In verse 73 the psalmist affirms that God’s hands “made” and “fashioned” her and asks that God’s “mercy” (v. 77) may allow her to live. The word translated in verse 77 as “mercy” is one of the four self-descriptive words YHWH uses in his declaration to Moses on Mount Sinai after the Golden Calf incident (see Exod 34:6). The Hebrew root of the word is literally “womb,” suggesting the kind of love a mother gives to her yet-to-be-born child as it is formed and fashioned in the womb. The psalmist thus celebrates the creator God whose hands “made” and “fashioned” her in the womb.” W p. 164
“78. distorted my name. The Hebrew merely says “distorted me,” which does not work as an English idiom.” Alter p. 426
81-88 kaph
Psalm 119: 81-88appears in Year D in combination with vv. 73-80, 89-96 on the second Sunday of Easter.
“According to Soll’s outline, vv. 81-88 begin the central division of the psalm (vv. 81-120). The petition of vv. 76-80 gives way to the most extended and bitter complaint in the psalm—its nadir. Indicative of the urgency of this section is the threefold occurrence of the verb meaning “to fail,” “to be finished,” “to be spent” in v. 81; “fail” in v. 82; “made an end” in v. 87; see also v. 123; Pss 31:10; 69:3; 73:26). The questions in vv. 82, 84 also contribute to the sense of urgency, as does the departure from the psalmist’s regular pattern in v. 84; the NRSV’s “judge” represents the singular of the word that is usually plural (“ordinances”). While the singular occurs also in vv. 121, 132, 149, it does stand out. The questions in v. 84 are essentially a plea for help. The petition is direct in vv. 86b, 88a (see “persecute” in vv. 84b, 86b, linking the questions and the direct petition), but its abbreviated statement gives the impression of an urgent shout (see the punctuation at the end of v. 86 NRSV).” NIB p. 643
“As in the case throughout the psalm, the psalmist looks to God for life (v. 88; see above on v. 77) and comfort (v. 88b; see above on v. 76). He or she continues to live in hope (v. 81), but v. 81-88 portray very clearly the psalmist’s existence as a suffering servant. Not surprisingly, v. 85 recalls Jer 18:20, 22, the prayer of another servant who suffered precisely because he was an instrument of God’s word.” NIB p. 643
“The word [languishes] occurs three times in this strophe, translated in the NRSV in three different ways. In verse 81 the psalmist’s soul “languishes”, in verse 82 her eyes “fail”, and in verses 84-87 those who persecute her and the arrogant have almost “made an end” of her. The basic meaning of [the Hebrew word] is “bring to an end, cease,” especially prematurely.” W p. 164
“The psalm singer states in verse 83 hat she has become “like a wineskin in the smoke.” This phrase occurs nowhere else in the Hebrew Bible and commentators have puzzled over its meaning. Erich Zenger suggest that we might have here the image of a worn-out wineskin hung in the chimney or of an empty wineskin hung above the fireplace until it is needed again, reflective of the psalmist’s feeling that YHWH has forgotten her. But for her part, “I have not forgotten your statutes.”” W p. 164
“84. How many are the days of Your servant? The logic is similar to that repeatedly invoked by Job: If my life is so brief, why does not God grant me justice before it is over?” Alter p. 426
89-96 lamed
Psalm 119: 88-96 appears in Year D in combination with vv. 73-80, 81-88, on the second Sunday of Easter.
“From its nadir, Psalm 119 moves to its zenith. Complaint has given way to a profession of faith in God’s sovereignty for all time (vv. 89a, 90a), in all places (vv. 89b, 90a), and over “all things” (v. 91). The profession is highlighted by the uniqueness of v. 90, which does not contain one of the eight synonyms. Rather, the word “faithfulness” occurs instead. Often paired with the word “steadfast love”, it communicates the way in which God exercises sovereignty—with faithful love the issues in forgiveness. Thus, the psalmist, who would have perished (v. 92; “misery” is the same root as “humbled” in vv. 67, 71, 75), remains alive. Verse 94a articulates again the psalmist’s conviction that his or her life belongs to God. The petition and renewal of complaint (v. 95), following the marvelous affirmation of vv. 89-93, indicate that there will ever be a time when the psalmist will be self-sufficient. He or she will always depend on God. Verse 96 returns to the expansive perspective of vv. 89-91. The meaning of the word translated “perfection” is not entirely clear, but v. 96 could be paraphrased as follows: “I am weak, but you are strong.” In short, it seems to be another profession of dependence upon God.” NIB p. 643
“Perhaps I answer to the cries of the psalm singer in the previous strophe, verses 89-91 are an exuberant proclamation that God’s work is “firmly fixed” in heave and that God established the earth and it “stands firm.” Thus, despite those who persecute (vv. 84, 86) and who are arrogant 9v. 85), the psalmist declares in verses 92-96 that she “delights” in God’s “law” and finds “life” in God’s “precepts”.” W p. 164
“91. By Your laws they stand. The switch to the plural is slightly disorienting, but the implied antecedent is probably “all created things” or “heaven and earth.”” Alter p. 427
97-104 mem
Psalm 119:97-104 appears in Year C in the season after Pentecost, proper 24 (29)
“Following the zenith of the psalm, it is appropriate that vv. 97-104 are effusive in their expression of love for and joy in torah (see esp. vv. 97, 103), as well as I their description of the effects of God’s instruction (see esp. vv. 98-100, 104). Verses 97-104 stand in the middle of what Soll identifies as the central division of the psalm (vv. 81-120), so perhaps they should be considered the real focal point of the psalm. The exclamations in vv. 97, 103 are downright sensual. …. The psalmist has an emotional attachment to God’s word that is indicative of his or her love for and commitment to God.” NIB p. 643
“The psalmist’s wisdom is a personal witness and example of what it means to hear and to heed God’s instruction.” NIB p. 644
“In these verses the psalm singer employs a number of “wisdom” terms in her expression of love for God’s “law”. She states that it makes her “wise” (v. 98) and that she has more “understanding” (v. 99, 100, and 104). Verses 101 and 104 speak of the “way”, a wisdom metaphor found throughout the book of Proverbs.” W pp. 164-165
105- 112 nun
Psalm 119:105-112 appears in Year A in the season after Pentecost, proper 10 (15)
“As if to indicate again that human life never stands beyond threat, or beyond need for God’s help, vv. 105-112 return to complaint and petition (see esp. vv. 107, 110). But this section starts with the memorable profession of v. 105. God’s revelation is the truly reliable guide to life.” NIB p. 644
“Just as in verse 57’s use of the word “portion” calls to mind the division of land among the Israelites in the book of Joshua (15:13; 18:7; 19:9), so does verse 111’s use of “heritage”. But as in verse 57, in verse 111 the psalmist’s “portion” is not the land, the “decrees” of YHWH are her “heritage”.” W p. 165
“108. my mouth’s free offerings. The reference is not to the voluntary pledge of a sacrifice but to the words of prayer, which serve instead of sacrifice.” Alter p. 428
“109. My life is at risk. The literal sense of the Hebrew idiom is “my life is in my palm.”” Alter p. 428
“112. without fail. See the comment on this expression in verse 33.” Alter p. 429 “33. without fail. The Hebrew word ‘eqev has puzzled interpreters. As a noun it means “heel.” As a subordinate conjunction, it means “because” or “in consequence” (probably because the heel is an image of following after something). The word appears to serve here as an adverb, so it might have the sense of acting consequentially or without fail.” Alter p. 423
“119. Like dross You destroy. The Hebrew says simply “dross You destroy.” Some scholars emend hishbata, “You destroyed,” to hashavta, “You considered.”” Alter p. 429
113-120 Samek strophe
Psalm 119: 113-120 appears in Year D in combination with 113-120, 121-128, 129-136 on Pentecost Sunday
“The samek strophe begins and (almost) ends with love, that love which is devoid of duplicity and expresses rather the wholehearted commitment of vv. 2, 10.” p. 143 WBC
“The final section of the central division of the psalm, these verses articulate primarily loyalty and trust.” NIB p. 644
“Here the psalm singer declares her “hate” for the “double-minded” (v. 113), “evildoers” (v. 115), and the “wicked” (v. 119) and her “love” for the “law” (v. 113) and the “decrees” (v. 119). The word “hate” in Hebrew refers to an emotional reaction of aversion to someone or something; the aversion does not necessarily invoke a desire for harm to come to the other but rather a desire to distance oneself from the other. In Proverbs 19:7 we read: “If the poor are hated even by their kin, how much more are they shunned by their friends!” In the Hebrew Bible, God “hates” particular Israelites in Deuteronomy 16:21-22, “You shall not plant any tree as an Asherah beside the altar that you make for the LORD your God; nor shall you set up a stone pillar—things that the LORD your God hates.” And in the Psalter the psalm singers affirm that God hates “evildoers” (Ps 5:5), “lovers of violence” (Ps 11:5), and “wickedness” (Ps 45:7).” W p. 165
121-128 Ayin strophe
Psalm 119: appears in Year D in combination with 113-120, 129-136 on Pentecost Sunday
Key term “your servant” is used to claim God’s patronage “in a strophe which is strongly marked by descriptions of a complaint situation. Divine action is implored, vv. 124, 126, and the poet ventures to plead that he has done his part in the divine-human relationship, v 121. But help our of distress is not the only need: a petition for Yahweh to teach his Torah is sounded twice.” WBC p. 144
“Verse 122 is the most irregular in the psalm. It contains none of the eight major synonyms, nor a variant form of one of them (as in v. 121), nor even a substitute as in vv. 3, 37, 90. This irregularity perhaps replicates the disorientation caused by the reality of oppression.” NIB p. 644
“In this strophe the psalmist implores God to guarantee her well-being (v. 122), to deal with her according to God’s steadfast love (v. 124), to teach her the statutes (v. 124), and to give her understanding (v. 125) because she loves the commandments more than gold, more than fine gold, and hates every false way (vv. 127-128).” W p. 165
“126. It is time to act for the LORD—/they have violated Your teaching. The first clause might also be construed as, “It is time for the LORD to act.” This entire verse became proverbial in Hebrew, though understandings of what it meant varied. One common if quite unlikely construction: In a time of emergency when one must act of the LORD, it is permissible to abrogate the Torah.” Alter p. 430
“128. I walk a straight line. The Hebrew text, which may be doubtful at this point, says literally, “Therefore Your ordinances of all I made straight.”” Alter p. 430
129-136 Pe strophe
Psalm 119:129-136 appears in Year C in the season after Pentecost, proper 12 (17) and in Year D in combination with 113-120, 121-128, on Pentecost Sunday
“The pe strophe returns to the theme of appreciation of the Torah, vv. 129-131, and its non-appreciation by others, v 136. It is the framework for the prayers of vv. 312-135, lest the poet succumb to a double enemy, mortal wrong and human oppression.” WBC p. 144
“More literally, the psalmist asserts that it is God’s “justice” to be gracious. This assertion reinforces the psalmist’s conviction that his or her life depends ultimately on God’s mercy and love. The subsequent petitions indicate that the psalmist entrusts life to God, depending on God for guidance, (v. 133), liberation from oppression (v. 134; see vv. 121-122), and illumination (v. 135).” NIB p. 645
“The strophe begins with the psalmist praising God for God’s “wonderful decrees.” The word [miracle] occurs in is various forms some thirty-three times in the book of Psalms, often in reference to the deliverance of the Israelites from Egypt. It is used most often in biblical Hebrew to describe “extraordinary phenomena, transcending the power of human knowledge and imagination” and finds perhaps its best parallel in the word “miracle.” For a full discussion of the concept of “miracle” in the Hebrew Bible, see the commentary for Psalm 105. Thus the singer of Psalm 119 equates the decrees of YHWH with YHWH’s wondrous acts of deliverance on behalf of the people of Israel.” W pp. 165-166
Psalm 105 “… the recounting of the “wonderful works” (vv. 2, 5), the “deeds” (v. 1), the “miracles” (vv. 5, 27), and the “signs” (v. 27) does not mean that they are mere historical memory. Rather, the stories testify to the basic character of God, who has provided in the past and continues to provide.” W p. 71
“In verse 130 the psalmist, using wisdom language once again, states that the opening of YHWH’s words give slight and understanding to the simple. The word translated “simple” occurs only eighteen times in the Hebrew Bible, with fifteen occurrences in the book of Proverbs.” W p. 165
“130. The portal of Your words sends forth light. Could Kafka have been remembering this verse when, in “Before the Law,” he imagined the closed gate in the parable opening to reveal a brilliant light shining from within?”” Alter p. 430
“136. men did not observe. The Hebrew says only “they,” but “men” is introduced here to avoid the possibility that the plural pronoun might refer to “eyes” or even to “streams of water.”” Alter p. 431
137-144 sade
Psalm 119:137-144 appears in Year C in the season after Pentecost, proper 26 (31)
“Occurring five times (vv. 137, 138, 142, 144), the key word in this section is “righteousness”. …. God and God’s will are righteous, but not everything in the world is yet right. God and God’s servants are opposed (vv. 139, 141). Thus the psalmist is inevitable a suffering servant, delighting already in God and in God’s will, but constantly awaiting the consummation of God’s reign. Appropriately, this section ends with a petition that indicates again the psalmist’s dependence upon God for life and future.” NIB p. 645
“Words derived from the root ___ occur five times in this strophe in reference to YHWH (“righteous” in vv. 137 and 144; “righteousness” in vv. 138 and 142 [2x]). Paralleling verse 92, the psalm singer says in verse 143 that YHWH’s commandments are her delight and then offers familiar words of petition in verse 144: “give me understanding that I may live” (see vv. 17, 25, 27, 34, 37, 40, 73, 77, 88, 93, 107, 125, 149).” W p. 166
145-152 qoph
Psalm 119: 145-152 appears in Year D in combination with vv. 153-160, 161-168, 169-176 on Holy Saturday (Vigil) and Ascension (Thursday).
“Like the other major divisions of the psalm, vv. 145-176 recapitulate the movement from compliant (vv. 145-152) and petition (vv. 153-160) to affirmation (vv. 161-169) and praise (vv. 169-176).” NIB p. 645
“… God’s nearness is all that the psalmist needs and all that really matters (see Ps 73:28).” NIB p. 645
“In this strophe the psalmist cries out to YHWH for an answer and for rescue from those who persecute her with evil (vv. 145-146; 150). Her persecutors are nearby, but she knows that YHWH is as well (vv. 150-151) because she has learned from the decrees that YHWH established them forever (v. 152).” W p. 166
“147. greeted. The Hebrew verb here, qidem, and also in verse 148, can equally mean “to anticipate,” “to go before.” Hence the King James Version renders it as “prevent,” using that English verb with precisely this meaning, which is now obsolete.” Alter p. 431
“148. night-watches. This verse and the preceding one present us, in reverse chronological order, the picture of a supplicant who spends the whole night in a prayer vigil that lasts till daybreak.” Alter p. 432
“150. The pursuers of the loathsome. This phrase, given the different uses of the construct state in Hebrew, could mean either “those who pursue loathsome things” or “loathsome pursuers.”” Alter p. 432
“152. Of old I have known of Your precepts. The implicit idea is that God’s precepts are built into the very order of creation (“because You have fixed them forever”). Rabbinic Judaism would develop out of such hints the concept of an eternal Torah that pre-existed creation.” Alter p. 432
153-160 resh
Psalm 119: 153-160 appears in Year D in combination with vv. 161-168, 169-176 on Holy Saturday (Vigil) and Ascension (Thursday).
“God’s justice ultimately takes the form of merciful love.” NIB p. 656
“The righteousness God intends will be effected ultimately by God’s faithful love.” NIB p. 656
“The familiar petition “give me life/preserve my life” that pervades Psalm 119 (see also vv. 15, 37, 50, 93, 107, 117, 144, 149) occurs repeatedly in this strophe, in verses 154, 156, and 159. Continuing the theme of the previous strophe, the psalmist maintains that while she “does not forget” (v. 153) and “has not swerved” (v. 157) from God’s law and decrees, the wicked (v. 155), her persecutors and adversaries (v. 157), and the faithless (v. 158) “do not seek” (v. 155) and “do not keep” (v. 158) YHWH’s statutes and commands.” W p. 166
“160. The chief of Your words is truth. Some understand this to mean “the first of Your words is truth.” Alter p. 433
161-168 s(h)in
Psalm 119: 161-168 appears in Year D in combination with vv. 153-160, 169-176 on Holy Saturday (Vigil) and Ascension (Thursday).
“Although this section starts with complaint (see vv. 23, 150, 157), it moves quickly to expressions of joy (v. 162) and commitment (v. 163; see vv. 104, 128). The word “praise” is relatively rare in psalm 119, but its occurrences in the final section (vv. 171, 175). It is not clear whether the “seven times” is meant literally or whether it is figurative for something like “all day long”. The eschatological perspective of the psalm is again evident; the one persecuted without cause (v. 161) knows simultaneously “great peace” (v. 165a) and security (v. 165b). The faithful life inevitably involves both hope (v. 166; see v. 116; Psalm 146:5) and the present experience of God (v. 168b; see v. 151a). NIB p. 646
“As if in answer to the two previous strophes, verses 161-168 voice the sense of peace the psalm singer finds in the law of God, despite being persecuted (see vv. 150 and 157). Verse 164 states that the psalmist praises God seven times a day. While the verbal root ___ is found frequently in book 5 (more than sixty times), its first occurrence in Psalm 119 is in verse 164. We may perhaps read it as a concluding word of response to the sureness of YHWH’s law.” W p. 166
169-176 taw
Psalm 119: 169-176 appears in Year D in combination with vv. 153-160, 161-168, on Holy Saturday (Vigil) and Ascension (Thursday).
“The final section contains several pleas that by this point are familiar: pleas for understanding, for grace, as well as the all-embracing plea for life. The psalmist anticipates and promises praise, but it is striking, especially in view of all the expressions of loyalty and obedience throughout the psalm, that the psalmist includes in the final verse another plea for help that follows that sounds like a confession of sin. The word “lost” is more literally “perishing.” Thus, just as Ps 119:1 was reminiscent of the verst verse of Psalm 1, so also Ps 119:176 recalls the final verse of Psalm 1. But—and this is the remarkable thing—in Ps 1:6, it is the wicked who are to perish! The final verse of Psalm 119 is, therefore, a final reminder of what the psalmist has affirmed all along: The faithful are saved by grace. Their lives and their futures belong to God.” NIB p. 646
“In verse 169, the opening verse of the final strophe of Psalm 119, the NRSV reads that the psalm singer “cries” to YHWH to give her understanding. The verbal root ___ is almost always used in a positive sense in the Hebrew Bible and is connected with joyous outbursts: never with cries of oppression, persecution, etc. Further, in verse 171 the psalm singer says that she will pour fourth “praise” and in verse 172 that she will “sing”, because (v. 147) YHWH’s law is her “delight”. The final strophe of Psalm 119 may be read as the words of praise the psalm singer offers to YHWH seven times a day (v. 164).” W p. 167
“Just as the first verse of Psalm 119 echoes the first verse of Psalm 1 with the introductory wisdom work, so the final verse of Psalm 119 echoes Psalm 1’s final verse. In Psalm 119:168 the psalmist confesses to having gone astray like a “lost” sheep and implores God to “seek out your servant, for I do not forget your commandments.” Psalm 1:6 reads, “for YHWH watches over the way of the righteous, but the way of the wicked will perish.” W p. 167
“169. Let my song of prayer come before You. These words, which initiate the last group of eight lines, each beginning with the letter taw, mark the concluding segment as a formal coda in which the speaker asks, in each of the eight lines, that God accept the prayer he has uttered in this psalm.” Alter p. 433
Psalm Sources:
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WBC Tate, Marvin E. 1990. Word Biblical Commentary: Psalms 51-100. Edited by David Allan. Hubbard and Glenn W. Barker. Vol. 20. Waco, TX: Word.
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OTL Weiser, Artur. 1998. Old Testament Library: Psalms. Translated by Herbert Hartwell. 3rd ed. New York, NY: Manchester University Press.
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