There is no psalm in the whole collection which has more the appearance of having been exclusively designed for practical and personal improvement, without any reference to national or even to ecclesiastical relations, than the one before us, which is wholly occupied with praises of God’s word or written revelation, as the only source of spiritual strength and comfort, and with prayers for grace to make a profitable use of it. The prominence of this one theme is sufficiently apparent from the fact, to which the Masora directs attention, that there is only one verse which does not contain some title or description of the word of God. But notwithstanding this peculiar character, the position of the psalm in the collection, and especially its juxtaposition with respect to Ps. cviii.-cxviii., its kindred tone of mingled gratitude and sadness, and a great variety of minor verbal correspondences, have led some of the best interpreters to look upon it as the conclusion of the whole series or system of psalms, supposed to have been written for the use of the returned Jews, at or near the time of the founding of the second temple. The opinion, held by some of the same writers, that the ideal speaker, throughout this psalm, is Israel, considered as the church or chosen people, will never commend itself as natural or likely to the mass of readers, and is scarcely consistent with such passages as ver. 68, 74, 79, and others, where the speaker expressly distinguishes himself as an individual from the body of the people. The same difficulty, in a less degree, attends the national interpretation of the psalms immediately preceding. Perhaps the best mode of reconciling the two views is by supposing that this psalm was intended as a manual of pious and instructive thoughts, designed for popular improvement, and especially for that of the younger generation after the return from exile, and that the person speaking is the individual believer, not as an isolated personality, but as a member of the general body, with which he identifies himself so far, that many expressions of the psalm are strictly applicable only to the whole as such considered, while others are appropriate only to certain persons or to certain classes in the ancient Israel. To this design of popular instruction, and especially to that of constant repetition and reflection, the psalm is admirably suited by its form and structure. The alphabetical arrangement, of which it is at once the most extended and most perfect specimen, and the aphoristic character, common to all alphabetic psalms, are both adapted to assist the memory, as well as to give point to the immediate impression. It follows, of course, that the psalm was rather meant to be a store-house of materials for pious meditation than a discourse for continuous perusal. At the same time, the fact of its existence in the Psalter is presumptive proof that it was used in public worship, either as a whole, or in one or more of the twenty-two stanzas into which it is divided, corresponding to the letters of the Hebrew alphabet, all the eight verses of each paragraph beginning with the same Hebrew letter.
1. Happy the perfect of way, i. e. blameless in their course of life, those walking in the law of Jehovah. There seems to be allusion to the precept ^ Lev. xviii. 4. The common version of the second Hebrew word (undefiled) is derived from the Vulgate (immaculati), which is itself too confined a version of the Septuagint (a/iw^ao/). The essential idea is that of completeness or perfection. The form and construction of the first word are the same as in Ps. i. 1.
2. Happy the keepers of his testimonies (who) with-a whole heart seek him. Keepers, observers, those obeying. Testimonies, the divine precepts, which bear witness against sin and in behalf of holiness. With all the heart, undivided affection. See above, Ps. cxi. 1, and compare 2 Kings xxiii. 3. Seek him, the knowledge of his will and the enjoyment of his favour.
8. (Who) also do not practise wrong, (but) in his ways walk. This verse both limits and completes the one before it, by shewing that no zeal in seeking God can be acceptable, if coupled with a wicked life. In his ways, not in those of his enemies, nor even in their own.
4. Thou hast commanded thy precepts, to be kept strictly. Commanded, given them in charge, entrusted others with them. The literal meaning of the last clause is, to keep very (much), i. e. not formally or superficially, but really and thoroughly. Compare the use of (Hi^O) as a noun in Deut. vi. 5.
6. 0 that my ways were settled, to observe thy statutes! The optative particle at the beginning occurs only here and, with a slight difference of poiutuag, 2 Kings v. 3. My ways, my customary modes of acting, my habits. Settled, fixed, confirmed, established, in opposition to capricious vacillation and unsteadiness. To observe, to watch for the purpose of obeying. The word translated statutes, according to its etymology, means definite and permanent enactments.
6. * Then shall I not be shamed, in my looking unto all thy commandments.* The then at the beginning has respect to the time mentioned in the last clause. Shamed, put to shame, defeated, frustrated, disappointed in one’s highest hopes. In my looking suggests the idea both of time and of causation, when I look and because I look. The act itself is that of looking towards a mark to be attained, or towards a model, rule, or standard, to be followed and conformed to.
7. I will thank thee with rectitude of heart, in my learning the judgments of thy righteousness. It is only my experience of thy righteous judgments that enables me to praise thee as I ought; a sentiment peculiarly appropriate to the period of some great deliverance, for instance that of the return from exile, when the righteousness of God had been so signally displayed in the destruction of his enemies, and in the fulfilment of his promise to his people. Here again, in my learning does not mean merely after I have learned, but in the very act and in consequence of learning.
8. Thy statutes I will keep; Oh forsake me not utterly. The fixed resolution to obey is intimately blended with a consciousness of incapacity to do so, unless aided by divine grace. Utterly, unto extremity, or still more literally, until very (much). The initial words of this first stanza are all difibrent, except that ver. 1, 2, both begin with (>Hi^i^) happiness or happy.
9. By what (means) can a youth cleanse his path, (so) as to keep (it) according to thy word? To cleanse is here to keep clean or pure from the stain of sin. Most interpreters regard the last clause as an answer to the question in the first. But this requires the infinitive to be construed as a gerund (by keeping), a construction too rare and doubtful to be anywhere assumed without necessity. See above, on Ps. lxxviii. 18, cxi. 6. It is much more simple and agreeable to usage to regard the whole as one interrogation, and the second clause as supplementary to the first. To keep m&j then mean to adhere to it, or rather, in accordance with the figure of the first clause, to preserve it clear or pure as God requires. The answer is suppressed, or rather left to be inferred from the whole tenor of the psalm, which is, that men, and especially the young, whose passions and temptations are strong in proportion to their inexperience, can do nothing of themselves but are dependent on the grace of God. The omission of an an answer, which is thus suggested by the whole psalm, rather strengthens than impairs the impression on the reader.
10. With my whole heart have I sought thee; let me not err from thy commandments. While the first clause alleges his sincerity in seeking God, the second and third owns his dependence on him for success and safety.
11. In my heart have I hid thy saying, that I may not sin against thee. The first phrase means within me, as opposed to a mere outward and corporeal possession of the written word. Not in my house, or in my hand, but in myself, my mind, with special reference, in this case, to the memory. Hid, not for concealment, but for preservation. The word saying, elsewhere used to signify God’s promise, here denotes his precept, as it does in ver. 67 below. Against thee, literally as to, with respect to thee. See above, on Ps. li. 6 (4).
12. Blessed (be) thou, Jehovah! Teach me thy statutes I The doxology seems designed to break the uniformity of this series of aphorisms, by an occasional expression of strong feeling. At the same time, it furnishes a kind of ground for the petition in the last clause. Since thou art the blessed and eternal God, have pity on my weakness, and instruct me in the knowledge of thy will.
13. With my lips have 1 recounted all the judgments of thy mouth. I have not confined the knowledge of thy precepts to my own mind, but imparted it to others. See above, on Ps. xl. 10, 11 (9, 10). Judgments, judicial decisions, determinations as to what is right and binding, a description perfectly appropriate to the divine precepts. 0/ thy mouth, which thou hast uttered. There seems to be allusion to the phrase with my lips in the first clause.
14. In the way of thy testimonies I rejoice as over all wealth. Not merely in the knowledge of God’s will, but in the doing of it, in treading the path which he prescribes for us. Over may be simply equivalent to in, or intended to suggest the additional idea of superiority, above, (or more than) all wealth. As over, as I do over all the wealth I have, or as I should do over all wealth if I had it.
15. In thy precepts will I meditate, and look (at) thy paths. Not only of thy precepts or concerning them, but in them, while engaged in doing them. Look has the same sense as in ver. 6.
16. In thy statutes I will delight myself; I will not forget thy word. Delight or enjoy myself, seek my pleasure, find my happiness. Here ends the second stanza, in which all the verses except one (ver. 12) begin not only with the same letter but the same word, the preposition (2) in.
17. Grant to thy servant (that) I may live, and I will keep thy word. Grant to, bestow upon, thy servant this favour. See above, on Ps. xiii. 6 (5). There may be an allusion to the way in which the law connects life and obedience. See Lev. xviii. 5, Deut. vi. 24.
18. Uncover my eyes and I will look—wonders out of thy law! The last clause is a kind of exclamation after his eyes have been uncovered. This figure is often used to denote inspiration, or a special divine communication. Out of thy law, i. e. brought out to view, as if from a place of concealment
19. A stranger (am) I in the earth; hide not from me thy commandments. A stranger, an exile, one without friends or home, a poetical description of calamity in general, not without allusion to the captivity both in Babylon and Egypt, and to the consequent mention of strangers in the Law as objects of compassion. The prayer in the last clause is, that God will not withhold from him the knowledge of his will.
20. My soul breaketh with longing for thy judgments at every time. The Hebrew verb occurs only here, but its meaning is determined by the cognate dialects. The word translated longing belongs also to the later Hebrew. Its verbal root occurs below in ver. 40, 174. Judgments includes God’s precepts mentioned in ver. 19, and his penal inflictions on the wicked mentioned in ver. 21.
21. Thou hast rebuked the proud, the accursed, those wandering from thy commandments. Compare Ps. ix. 6 (5). Rebuked, not merely by word but by deed, i. e. punished.
22. Boll from off me reproach and contempt, for thy testimonies I have kept. The first verse coincides in form with that at the beginning of ver. 18, but is from a different root. There is an obvious allusion to the rolling off of the reproach of Egypt, Joshua v. 9.
23. Also princes sat and at me talked together, and thy servant muses of thy statutes. This is one of the expressions in the psalm not literally applicable to the individual believer, and regarded therefore as a proof of its national design and import. The princes are then the chiefs of the surrounding nations. The also (DJl) seems to be inserted merely on account of the alphabetical arrangement which requires the letter gimel.
24. Also thy testimonies (are) my delights, the men of my counsel. He calls them his counsellors, in opposition to the malignant counsels of the enemy. Delights, enjoyments, happiness, the plural form denoting fulness and completeness. Two of the verses in the stanza ending here begin with (DJ) also, and two with pj), though in different senses.
25. My soul cleaveth unto the dust; quicken thou me according to thy word. The first clause seems intended to suggest two consistent but distinct ideas, that of deep degradation, as in Ps. xliv. 26 (25), and that of death, as in Ps. xxii. 30 (29). The first would be more obvious in itself, and in connection with the parallel referred to; but the other seems to be indicated as the prominent idea by the correlative petition in the last clauf e. Quicken, i. e. save me alive, or restore me to life, the Hebrew word being a causative of the verb to live. See above, on Ps. xxx. 4 (3). Thy ‘word, the promise annexed to thy commandment, as in ver. 28 below.
26. My ways have I recounted, and thou hast answered me; teach me thy statutes. The first clause is not to be restricted to a confession of sin, though that may be included, but extended to a statement of his cares, anxieties, and affairs in general. Hence the correlative expression, thou hast answered me, the Hebrew verb being specially appropriated to the hearing or answering of prayer, i. e. granting what it asks. The last clause expresses a desire to testify his gratitude for God’s compassion by obeying his commandments, with the usual acknowledgment that these cannot be executed without divine assistance, or even known without divine instruction.
27. The way of thy precepts make me understand, and I will muse of thy wonders. The first clause expresses the same wish, arising from the same consciousness of weakness, as in ver. 26. The verb in the last clause is one of those in the usage of which the ideas of speech and meditation run continually into one another. See above, on Ps. lv. 18 (17), lxix. 13 (12), lxxiv. 4, 7 (3, 6), cv. 2.
28. My soul weeps from sorrow; raise me up according to thy word. The meaning of the first verb seems to be determined by Job xvi. 20, where the same thing is predicated of the eye. The oldest versions make it mean to slumber (LXX. svvsra^sv. Vulg. dormitavit), which would make the clause remarkably coincident with Luke xxii. 45.
29. The way of falsehood remove from me, and thy law grant unto me graciously. The way mentioned in the first clause is that of unfaithfulness to God’s covenant, or of apostasy from it. See above, ver. 21. Remove, a causative in Hebrew, meaning make to depart. The common version of the last verb, as above given, is a correct paraphrase of the Hebrew verb (iJn) to be gracious, to act graciously, and here still more specifically, to give graciously, to bestow as a free favour. To give the law is still, as in the preceding verses, to make it known by a divine illumination.
30. The way of truth have I chosen; thy judgments have I set (before me). Truth, in the sense of faithfulness, fidelity to obligations, the opposite of the falsehood mentioned in ver. 29. His own choice coincides with the divine requisitions. Judgments, as in ver. 7, 13, above. / have set, i. e. before me, as an end to be aimed at, and a rule to be followed. The Hebrew verb occurs above, Ps. xviii. 34 (33), xxi. 6 (5), lxxxix. 20 (19), and the full phrase, Ps. xvi. 8. The Septuagint renders it here, / havenot forgotten.
31. I have cleaved unto thy testimonies, 0 Jehovah, put me not to shams. The first verb is the same with that in ver. 25. XJrtto, literally in, as if implying a complete absorption in the object. See above, on Ps. i. 2. Testimonies, precepts, as in ver. 2. Shame me not, suffer not my hopes to be disappointed and confounded. The Hebrew verb is a causative of that in ver. 6.
32. 77ie way of thy commandments will I run, for thou wilt enlarge my heart. The verb to run expresses a more zealous obedience than the usual expression walk. To enlarge is sometimes to relieve from confinement. See above on Ps. cxviii. 5. But the whole phrase, to enlarge the heart, seems, especially in this connection, to denote a change in the affections leading to more prompt obedience. Of the eight verses in this stanza five begin with the noun C^TjT) way or its plural, and two with the verb Q?^”^) to cleave.
83. Guide me, Jehovah, (in) the way of thy statutes, and I will keep it (to the) end. The first verb is here used in its primary sense of shewing or pointing out the way, from which is deduced the secondary one of teaching. Keep it, observe it, adhere to it, keep in it. The last word in Hebrew, which occurs above, in different senses and connections, Ps. xix. 12 (11), xl. 16 (15), lxx. 4 (3), is used adverbially here and in ver. 112 below.
84. MaJce me understand (it) and I will keep thy law, and will observe it with a whole heart. The first verb is too vaguely rendered in the English versions (give me understanding). It has here the same sense as in ver. 27, and the object is to be supplied from the next member of the sentence. The form of the last verb is one expressing strong desire and fixed determination. With a whole heart, or with all (my) heart, as in ver. 2.
85. Make me tread in the path of thy commandments, for in it do I delight. The first verb is the causative of that used in Ps. vii. 13 (12), xi. 2, xxxvii. 14, xci. 13. 1 delight, have delighted, not at present merely but in time past.
36. Incline my heart unto thy testimonies, and not to gain. Here again the sense of absolute dependence or divine influence is strongly implied. Testimonies, as in ver 31. Gain, profit, lucre, as in Ps. xxx. 10 (9), but here put for overweening love of it, supreme devotion to it.
37. Turn away my eyes from seeing falsehood; in thy ways quicken me. The first verb strictly means to cause to pass (or turn) away. Falsehood is not the word so rendered in ver. 29, but the negative term (l^lliO meaning vanity, nonentity, and here applied to all objects of religious trust besides God. These the Psalmist desires not even to see, much less to gaze at with delight and confidence. See above, Ps. xxxi. 7 (6), xl. 5 (4), lx. 13 (11), lxii. 10 (9). Quicken me, save me or make me alive, as in ver. 25. In thy ways, by leading me in the way of thy commandments.
38. Make good to thy servant thy word which (thou hast spoken) to thy fearers. The first verb means to cause to stand, to set up, to establish, to confirm, and in this connection to fulfil or verify. To thy servant, not merely to me, but to me who am thy servant, in a special and emphatic sense, which is applicable either to the chosen people as a whole, or to its individual members. Thy word, as in ver. 25, 28. To thy fearers, literally to thy fear, the abstract being put for the concrete term: or it might be rendered/or thy fear, that thou mayest be feared. See below, on Ps. cxxx. 4.
39. Turn away my disgrace which 1 dread, for thy judgments (are) good. The first word is the same with that in ver. 37, meaning make (or cause) to pass away. In this connection it might either mean to remove or to avert; but the latter agrees better with the next phrase, which I dread. The original is not the common Hebrew word for fear, but one used by Moses in precisely the same sense as here. See Deut. ix. 19, xxviii. 60, and compare Job ix. 28. Thy judgments are good, i. e. prompted and controlled by infinite goodness, and should therefore fall upon the wicked, not the righteous.
40. Behold,, I long for thy precepts; in thy righteousness quicken me. The first word is equivalent to see (or thou seest) that it is so, and involves an appeal to the divine omniscience. The first verb is the root of the noun longing in ver. 20. To long for God’s precepts is to long for the knowledge of them and for grace to obey them. The last clause prays that since God’s judgments are good (ver. 39), instead of killing they may make alive. See above, on ver. 17, 25, 37. In the stanza closing with this verse, only one initial word is repeated, namely (l^yn) cause to pass or turn away.
41. And let thy mercies come (unto) me, 0 Jehovah, thy salvation, according to thy word. That the stanzas were not meant to be regarded as distinct and independent compositions, is clear from the copulative (and) at the beginning of this verse. Mercies, suited to my various necessities. Come to me, or upon me, or into me, which are the ideas commonly expressed by this verb when construed directly with a noun. See above, Ps. xxxv. 8, xxxvi. 12 (11), c. 4. Salvation is in apposition with mercies, being that in which all other gifts and favours are summed up and comprehended. With the last words compare ver. 38 above.
42. And (then) / will answer my reviler a word; for I trust in thy word. The best answer to the calumnies and insults of his enemies is that afforded by his manifest experience of God’s favour, and the practical vindication thereby afforded. The addition of word, which in our idiom is superfluous, may have some reference to its use in the corresponding clause. As if he had said. Only let thy word be fulfilled, and I shall have a word to say in answer to my enemies.
43. A?id take not out of my mouth (this) word of truth utterly, for in thy judgments do I hope. Deprive me not of this conclusive answer to my enemies, by withholding that providential vindication of my character and practical attestation of thy favour towards me, which I confidently look for. The first verb is used in its primary sense (Gen. xxxii. 12), from which comes the usual but secondary one of snatching out of danger, extricating, saving. For the literal meaning of the Hebrew phrase translated utterly, see above, on ver. 8. The last phrase in the verse means, for thy judgments I have waited, i. e. confidently looked for their appearance.
44. And I will observe thy laio always, tmto eternity amd perpetuity. Not merely for a time, or for the purpose of securing this triumph over his enemies, but for ever, to express which idea the three strongest terms afforded by the language are combined. As the keeping of the law, so often mentioned in this psalm, has evident reference to the present life, the strong promise of perpetual obedience, in the verse before us, is considered by some writers as a proof that the ideal speaker is not an individual believer, but the church or chosen people.
45. And 1 will walk in a wide place, for thy precepts have I sought. Free from the pressure and confinement to which he had been previously subject. See above, on Ps. cxviii. 5. Sought thy precepts, i. e. sought to know them and to do them. Compare the combination, k^ep and seek, in 1 Chron. xxviii. 8.
46. And I will speak of thy testimonies hefore kings, and will not he ashamed. Here again some eminent interpreters have found an indication of the national design and meaning of the whole psalm, as the individual believer could not be expected to bear witness to the truth in such a presence. He might, however, do so, as one of the component parts of the whole body. But the words are really expressive only of a readiness to declare the divine testimony against sin, in any presence, even the most august, if it should be necessary. This passage seems to have been present to our Saviour’s mind when he uttered the prediction in Mat. x. 18. Ashamed has here its strict sense, as denoting a painful feeling of humiliation.
47. And I will delight myself in thy commandments which I love. I will not obey them merely from a selfish dread of punishment or painful sense of obligation, but because I love them and derive my highest happiness from doing them. See above, on Ps. xix. 12 (11). The first verb has the same sense as in ver. 16. The past tense of the last verb (I have loved) represents his love to God’s commandments as no new-born and capricious passion, but a settled habit and affection of his soul.
48. And I will raise my hands to thy commandments which I love, and I will muse of thy statutes. The raising of the hands is a symbol of the Taising of the heart or the affections to some elevated object. See above, on Ps. xxviii. 2. Which I love, or have loved, as in ver. 47, the terms of which are studiously repeated with a fine rhetorical effect, which is further heightened by the and at the beginning, throwing both verses, as it were, into one sentence. As if he had said, I will derive my happiness from thy commandments, which I love and have loved, and to these commandments, which I love and have loved, I will lift up my hands and heart together. For the meaning of the last clause, see above, on ver. 27. The connective force of the conjunction and must not be urged in this verse, as it was needed to supply the initial vau, a letter with which scarcely any Hebrew words begin.
49. Remember (thy) word to thy servant, because thou hast made me to hope. The obvious meaning of the first clause is, remember the word (spoken) to thy servant. But Hebrew usage makes it probable, that the first and last words of the clause are to be construed together, so as to mean remember for thy servant, i. e. for his benefit, as in Ps. xcviii. 8, cvi. 45. Word is then absolutely put for promise, as in Ps. lvi. 11 (10), and the meaning of the whole clause is, remember thy promise in compassion to thy servant. The common version of the last clause (upon which, dc.) is forbidden by the facts, that the Hebrew verb is never construed elsewhere with the preposition on, and that Hebrew usage would require a different combination {vb}f ‘Wi^) to convey the sense Supposed. That the one here used (“nifK by) may mean because, is clear from Deut. xxix. 24, 2 Sam. iii. 30. The same verb that means to hope in ver. 43 is used as a causative, to make hope, here and in Ezek. xiii. 6.
50. This (is) my comfort in my suffering, and thy word quickens me. The reference to continued suffering in the first clause, and to its partial cessation in the second, agrees well with the condition of the chosen people when restored from exile. The terms, however, are so chosen as to be equally appropriate to personal afflictions, restorations, and deliverances. The word for comfort occurs elsewhere only in Job vi. 10, where it has precisely the same form. Thy word includes thy decree or order and thy promise. Quickens, saves alive or restores to life, according to the prayer in ver. 25, 37, 40. The past tense (has quickened) implies that the con- Bervative or restorative effect has already been experienced, though not yet perfected.
51. Proud (ones) deride me greatly; from thy law I swerve not Both verbs are in the past tense, which would seem to indicate that the derision here complained of, although recent, had now ceased or been abated. The clause agrees well with the scOrn excited in the heathen neighbours of the restored Jews by what seemed to be their mad attempt to build the temple. The omission of a connective makes the antithesis more pointed. Swerved, declined, or turned aside. See above, on Ps. xliv. 19 (18), and compare Ps. xl. 5 (4). The first word in the verse is one commonly applied to presumptuous high-handed sinners. Sec above, on Ps. xix. 14 (13).
52. / have remembered thy judgments from eternity, Jehovah, and consoled myself. His faith and hope under present trials are sustained by recollection of the past. Thy judgments, not merely the punishments inflicted on thy enemies, but all the exhibitions of thy righteousness in outward act, including the deliverances of thy people. From eternity, or from an indefinite antiquity, which is the primary meaning of the Hebrew word. There is no reason for discarding the reflexive form of the last verb, as some versions do, especially as it suggests the idea, ijot of a mere passive reception of the comfort, but of an active effort to obtain it.
53. Rage has seized me from wicked (men) abandoning thy law. No English word is strong enough to represent the first one in the Hebrew of this verse except rage or fury. See above, on Ps. xi. 6. It here denotes the highest pitch of indignant disapproval. From, i. e. arising or proceedfrom, because of. Forsaking thy law, not only refusing in practice to obey it, but avowedly abjuring its authority.
54. Songs for me have been thy statutes in the house of my sojournings. Instead of abjuring them as presumptuous sinners do, I make them the subject of my thankful and triumphant songs (Isa. xxiv. 16), even while I sojourn as a pilgrim and a stranger in a strange land. The house of my sojournings, i. e. the house where I sojourn, is an imitation of the phrase, land of sojournings, which occurs so often in the patriarchal history. See Gen. xvii. 8, xxviii. 4, xxxvi. 7, xxxvii. 1. Pilgrimage is less exact, because it suggests the idea of locomotion rather than of rest. The statutes of God are thus rejoiced in, not as mere requisitions, but as necessarily including promises.
55. / remember in the night thy name, Jehovah, and observe thy law. The night is mentioned as the natural and customary season of reflection and self-recollection, and also as the time when pains of every kind are usually most acute. See above, on Ps. xci. 5. With this clause and the verse preceding compare Job xxxv. 10. Thy name, i. e. all that is denoted by thy names, and more especially by the one here mentioned, thy eternal self-existence and thy covenant relation to thy people.
56. This has been to me, for thy precepts I have kept. The usual interpretations, this I had because I kept thy precepts, and this I have (namely) that I keep thy precepts, are almost unmeaning. When taken in connection with the one before it, the true sense of the verse appears to be, that what he was thus wont to promise or resolve, he had performed. The substantive verb is to be taken in the sense which it so often has in history. This has happened to me, come to pass, been verified in my experience. In the stanza which here ends, three verses begin with some form of- the verb (“)!)?) to remember, and two with the pronoun (/^hit) this.
57. My portion, 0 Jehovah, I have said, (is) to keep thy words. This construction is rejected by Hengstenberg and others, as forbidden by the accents and the analogy of Ps. xvi. 5, lxxiii. 26. But as the same words may either express the sense here given or my portion (is) Jehovah, we are at liberty to choose the one best suited to the context, even in opposition to the accents, which cannot be regarded as an ultimate authority. In favour of the sense first given is its perfect agreement with the close of the preceding stanza. In reference to the resolution there recorded and described as having been fulfilled, he here adds, thus have I said (declared my purpose), 0 Lord, to obey thy words.
68. I have sought thy favour with all (my) heart; he gracious unto me according to thy word. In the first clause, we have a repetition of the singular and striking idiom used in Ps. xlv. 13 (12), and explained by some as meaning strictly to soothe or stroke the face, and by others to soften or subdue it, i. e. the hostility or opposition expressed by it. With all (my) heart, or with a whole heart, as in ver. 2, 34, above. Thy word or saying, i. e. thy promise. The original expression is not (I^T), the one so constantly employed in this psalm, but (HIDK), that used-in ver. 10,41, and derived from tiie verb (■^D^<) to say.
59. I have thought on my ways, and turned back my feet to thy testimonies. The first verb here means thought over, pondered, as in Ps. lxxvii. 6 (5). My ways, i. e. as appears from the last clause, my departures from thy testimonies or commandments. See above, on ver. 2, 14, 31, 36, 46. The common version of the last verb (turned), although correct, is not sufficient to convey the full force of the Hebrew word, which is a causative, meaning to bring back or make to return, and implying previous departure, whereas the primitive verb turn carries with it no such implication. While this verse is exactly descriptive of the process of personal conviction and conversion, it is also strikingly appropriate to the effects of the captivity on Israel, as a church and nation.
60. / hastened, and delayed not, to observe thy commandments. This continues the account of his conversion, begun in the preceding verse. The first clause exemplifies the idiomatic combination of a positive and negative expression of the same idea. The second verb is peculiarly expressive, and seems to be applied, in the most ancient Hebrew books, to a trifling and unreasonable tarrying in great emergencies. See Gen. xix. 16, xliii. 10, Exod. xii. 39. In this respect, as well as in relation to its singular reduplicated form, the Hebrew verb bears some analogy to certain familiar terms in English, which are colloquially used in the same manner.
61. The hands of wicked men environed me, (but) thy law I did not forget. As descriptive of personal experience, this may be translated in the present (environ me, forget not); but in order to include a reference to the Babylonish exile, and the preservation of the people from apostasy at that eventful crisis, the preterite forms of the original must be preserved. The figure of the first clause is borrowed from Ps. xviii. 5, 6 (4, 5), but with the substitution of a verbal form used only here, and represented by the word environed. The relation of the clauses, to denote which in English hut has been supplied, is the same as in ver. 51 above.
62. At midnight 1 will rise to give thanks unto thee on (account of) the judgments of thy righteousness. The first phrase, which literally means the half (or halving) of the night, is borrowed from the history of the midnight massacre in Egypt, Exod. xi. 4, xii. 29, to which there is also a historical allusion, as a signal instance of divine interposition and miraculous deliverance. A similar allusion may be traced in Job xxxiv. 20. The judgments of thy righteousness, thy judgments of righteousness, thy righteous judgments, cannot be altogether different in meaning from the very same words in ver. 7, as supposed by some interpreters, who there explain the phrase to mean God’s precepts or his requisitions, here his penal inflictions. The solution of the difficulty lies in this, that the words mean neither of these things specifically, but something which comprehends them both, viz., the actual manifestations of God’s righteousness, in word or deed, by precept or by punishment.
63. A fellow (rtw) I to all who fear thee, and to the keepers of thy precepts. Not merely a companion or frequenter of their company, but an associate, a congenial spirit, one of the same character. Compare the use of the same Hebrew word in Ps. xlv. 8 (7), where the plural is translated fellows in the English Bible. The verse before us is one of those which it seems most difficult to understand of Israel as a whole; for in what sense was the church or chosen people a companion of those fearing God and keeping his commandments, when all the people in the world of that description were embraced within her own communion? The force of this objection is so great that Hengstenberg applies the description to the pious ancestors of the returned Jews, and refers to Mai. iii. 24 (iv. 6). The necessity of such a forced construction goes far to confirm the exegetical hypothesis, already stated as most probably the true one, that the psalm was intended to express the feelings of an individual believer, but that some of its terms are, from parity of circumstances, equally descriptive of what had been experienced by the house of Israel as a church and nation.
64. Of thy mercy, 0 Jehovah, full is the earth; thy statutes teach me. Since thy mercy fills the whole earth, let it reach to me, enabling me to understand thy will and to obey it. The relation of the clauses is not unlike that in ver. 12. The stanza closing with this verse is the first in which the initial words of all the verses are entirely different. See above, on ver. 8, 16, 24, 32, 40, 48, 56.
65. Good hast thou done to thy servant, 0 Jehovah, according to thy word The common version of the first clause (thou hast dealt well with thy servant) is equally correct, and has the advantage of retaining the preposition with, which may be used in English after deal, but not after do. The sense expressed by both translations is the same, to wit, thou hast treated him graciously or kindly. According to thy word, i. e. the promise annexed to thy commandments, as in ver. 25, 28 (compare ver. 41, 58). This verse is equally appropriate as a personal thanksgiving, and an acknowledgment of national deliverances, such as that from Babylon.
66. Goodness of judgment and knowledge teach me, for in thy commandments I believe. The first word in Hebrew is not (3*110) the adjective good, as in ver. 65, but (mO) the corresponding abstract noun meaning goodness, as in Ps. xxv. 7, xxvii. 13, xxxi. 20 (19). That it here denotes not moral but intellectual excellence, is determined by the addition of (DJ^Q) a word originally meaning taste, and then transferred to reason, judgment, understanding. See above, on Ps. xxxiv. 1. Teach me good judgment, i.e. impart it by divine instruction. Judgment and knowledge may be here distinguished as in common parlance, the one denoting the faculty employed, the other the result of its exertion. The knowledge meant is that continually prayed for in this psalm, to wit, the knowledge of God’s will The connection of the clauses seems to be, that he has faith and would fain have knowledge; he takes God’s precepts upon trust, but then prays that he may understand them. To believe in God’s commandments is to believe that they are his, and therefore right and binding.
67. Before I suffered I (was) going astray, and now thy saying I observe. Going astray, wandering, erring, i.e. habitually, ever straying. And now (on the contrary), where our idiom would require a but. The saying of God is what he says, including both commands and promises, which indeed are represented in the Old Testament, and especially in this psalm, as inseparable. Observe, attend to, keep in view, according to the nature of the object, trusting the promise, obeying the command. The last verb strictly means / have observed, implying that the salutary fruit of the affliction was already realised and still continued. The sentiment of this verse has been echoed, and its very words repeated, by the godly sufferers of every age, a strong proof that it was meant to be so used. At the same time it furnishes an exquisite description of the effect produced upon the Jews, as a body, by the Babylonish exile, and especially the end which it for ever put to their continual lapses into idolatry, by which their early history was characterised, and with respect to which the whole race might well have said, Before I suffered I was (ever) straying.
68. Good (art) thou and doing good—teach me thy statutes! Good, both essentially and actively or practically; good in thyself and good to others. The participle, as in ver. 67, denotes habitual, constant action, (ever) doing good. It is characteristic of this psalm, that the petition founded on the goodness of God’s nature, on his beneficence, and even on his infinite perfection, is still, teach me thy statutes! Make me acquainted with thy will, and shew me how to do it! See above, on ver. 12, 64.
69. Proud (men) have forged a he against me; I, with all (my) hearty mil keep thy precepts. Proud, presumptuous, overbearing sinners, as in ver. 51. Forged expresses the essential meaning of the Hebrew word, but not its figurative foi-m, which seems to be that of sewing, analogous to that of weaving, as applied to the same thing, both in Hebrew and in other languages. We may also compare our figurative phrase, to patch up, which, however, is not so much suggestive of artifice or skill as of the want of it. The connection of the clauses is, that all the craft and malice of his enemies should only lead him to obey God with a more undivided heart than ever. See above, on ver. 58. With the same surprising skill and wisdom as in many other cases which have been already mentioned, this verse is so framed as to be equally well suited to such national and public evils as those described in the fourth chapter of Ezra, and to the sufferings of the pious individual, arising from the pride and spite of wicked enemies.
70. Fat as grease (is) their heart. J (in) thy law delight. The connection of the clauses lies in the figurative use of fat to denote insensibility. See above, on Ps. xvii. 10, lxxiii, 7. While they are utterly insensible to spiritual pleasures, and especially to those springing from the knowledge of thy law, I find therein my highest happiness. The verb in the last clause is a cognate form to that in ver. 16, 47, and identical with that in Isa. xi. 8, where it means to play, sport, or enjoy one’s self.
71. (It is) good for me that I icas made to suffer, io the end that I might learn thy statutes. The prayer so frequently repeated, teach me thy statutes, is now proved to be sincere by a hearty acquiescence in the painful discipline by which it had been partially fulfilled already. Good for me, and therefore good on God’s part. The idea of compulsory subjection to this salutary process is suggested by the passive causative form of the verb used in ver. 67. To the end or intent, a phrase corresponding, both in form and meaning, to the Hebrew.
72. Good for me is the law of thy mouth, (more) than thousands of gold and silver. For me, for my use as well as in my estimation. The law of thy mouth, that which thou hast uttered. See above, on ver. 13. Than, literally from, away from, as distinguished from, as compared with, which is just the meaning of the English than. The combination good than, or good from, is the nearest approach of which the Hebrew idiom admits, to letter than. The indefinite term thousands may refer to weight or number, to coin or bullion; to coins in general, or to shekels or talents in particular. While this verse primarily expresses the changed estimate which Israel learned in exile to put upon the law, it is equally expressive of the feeling cherished by all true believers, in their best estate, as to the value of the word of God. Here ends the ninth stanza, of which five verses begin with the word (yjiiH) good.
73. Thy hands made me and fashioned me; make me understand and let me learn thy commandments. As I owe my existence to thy power, so too I rely upon thy grace for spiritual illumination. Compare Deut. xxxii. 6. Fashioned, literally fixed, established, i. e. framed my constitution as it is.
74. Thy fearers shall see me and rejoice; for in thy word have I hoped. Compare Ps. v. 12 (11), xxxiv. 3 (2). They shall rejoice in my case, as a new proof that they who trust in God cannot be disappointed. The literal meaning of the last clause is, because for thy word I have waited, i. e. patiently and trustfully awaited its fulfilment.
76. I know, Jehovah, that righteousness are thy judgments, and (m) faithfulness thou hast afflicted me (or made me suffer). Thy judgments, thy sovereign decisions and their execution, are righteousness itself, i. e. perfectly righteous. So in the next clause, for in faithfulness we may read as faithfulness itself, as one absolutely faithful to his promise and engagements. This confession would be untrue, if those who made it were not conscious of their guilt and ill-desert. Compare Deut. xxxii. 4.
76. Oh that thy mercy might be for my comfort, according to thy saying to thy sei-vanl. The optative expression, oh that, is here used to represent the Hebrew particle of entreaty (KJ)> correctly paraphrased in the English Bible, I pray thee. For my comfort, literally <o comfort (or console) me. Thy saying, that which thou hast said or promised. To thy servant, to me as thy servant, and as such in covenant with thee. This description is equally appropriate to the body and its members.
77. Let thy compassions come unto me (or upon me), and I shall live, for thy law (is) my delights. The construction in the first clause is like that in ver. 41. And I shall live, or as we might express it, that I may live. See above, on ver. 17. He pleads what he has received already as a ground for asking more. The plural (delights) expresses fulness and completeness, or perhaps implies that this joy is equal or superior to all others, or includes them all. The Hebrew noun is derived from the verb in ver. 16, 47, 70.
78. Shamed be the proud, for falsely have they wronged me; I will muse of thy precepts. Falsely, literally falsehood, i. e. in or by it. Wronged, literally bent, perverted. With the last clause compare ver. 27, 48.
79. Let them return to me that fear thee and know thy testimonies. Let thy servants who have looked upon me as abandoned by thee now restore to me their confidence. The various reading in the last clause (‘‘J/’V aitd Ijjl^) does not affect the meaning of the sentence, except that the reading in the text may be included in the wish, let them know thy testimonies, i. e. let them learn from my experience to understand thy precepts better.
80. Let my heart he perfect in thy statutes, to the end that I may not he ashamed. In thy statutes, in the knowledge and the practice of them, or as it is expressed in Ps. xix. 12 (11), in keeping them. Shamed, put to shame by the frustration of my highest hopes. See above, on ver. 6. Two of the verses in this stanza begin with the same Hebrew word OH^)-
81. For thy salvation faints my soul; for thy word do I wait. Both verbs are in the preterite, implying that it is so and has been so. Faints, is spent or wasted. This strong expression for intense desire is borrowed from Ps. lxxxiv. 3 (2). With the last clause compare ver. 74.
82. My eyes fail for thy saying, so that I say, when wilt thou comfort me? The first verb in Hebrew is the same with the first in the preceding verse. Thy saying, the fulfilment of thy promise. The Hebrew noun is derived from the following verb, to say, so as to say, so that I say. It might also be translated, but with less exactness, while I say.
83. For 1 have been like a bottle in the smoke; thy statutes I have not forgotten. The bottle meant is one of skin, still common in the east. The comparison is not entirely clear. Some suppose that the blackening and shrivelling effect of the smoke upon the skin is simply used as a figure for distress. Others understand the words as conveying the additional idea, that as wine-skins are not meant to be involved in smoke, so distress is not the normal or natural condition of God’s people. Others, assuming that the skins were intentionally smoked by way of seasoning, suppose the principal idea to be that of painful but salutary discipline. There can be no doubt that the clause relates, in some way, to the afflictions, either of the chosen people, or of individual believers, or of both. The meaning of the last clause is that, notwithstanding these afflictions, the sufferer has not forgotten God’s commandments.
84. Sow many are the days of thy servant? When wilt thou execute upon my persecutors judgment? The shortness of life is indirectly urged as an argument for speedy action. See above, on Ps. xxxix. 5, 14 (4, 13), lxxviii. 39, lxxxix. 48, 49 (47, 48). Execute judgment^ or do justice, as in Ps. ix. 5 (4).
85. Proud (men) dig for me pits, which (are) not according to thy law. The presumptuous sinners (ver. 51, 69, 78) who are his enemies use the most treacherous means for his destruction, without regard to the divine conunand or prohibition. See above, on Ps. vii. 16 (15), lvii. 7 (6).
86. All thy commandments (are) faithfulness; falsely do they persecute me; help thou me. The promises annexed to God’s commandments are infallible. Falsely, as in ver. 78, falsehood, i. e. in falsehood, without right or reason, or with (by means of) falsehood, as their instrument. The verb agrees with the remoter antecedent (persecutors) in ver. 84.’
87. They almost consumed me in the land, and I did not forsake thy precepts. The verb consumed or destroyed (!)73) and the phrase in the land both occur in reference to the Canaanites, 2 Chron. viii. 8. The translation in the earth (ver. 19) is admissible, but less significant and less in keeping with the national import of the psalm. The second clause, as usual in such cases, declares that notwithstanding his afflictions, he still sought to know and do the will of God.
88. According to thy mercy quicken me, and I will keep the testimony of thy mouth. Restore me to life, or save me alive, as in ver. 25, 37, 40. Of thy mouth, as in ver. 11, 72. This closes the eleventh stanza and the first half of the psalm. Two of these eight verses begin with difi”erent forms of the verb (n^D) to fail or faint, and three (including ver. 84) with the particle (^) as or like.
89. To eternity, Jehovah, thy word is settled in heaven. The translation, eternal (art thou), Lord, is contrary to usage, which requires the pronoun, in that case, to be expressed. Settled, literally made to stand, i. e. unalterably fixed. In heaven, beyond the reach of all disturbing causes. See above, Ps. lxxxix. 3 (2).
90. To generation and generation (is) thy faithfulness; thou hast fixed the earth and it stands. Resolved into our idiom, the meaning of this verse is, that the truth of God’s promises, or his fidelity to his engagements, is secured by the same divine perfection, which brought the world at first into existence, and has ever since preserved it. The verb translated y?xecZ is not the one employed in ver. 89, but that used in Ps. vii. 10 (9), ix. 8 (7), xl. 3 (2), xlviii. 9 (8), lxviii. 10 (9), xc. 17, xcix. 4, cvii. 36. The sense prepared is rare and doubtful, and too feeble for this context.
91. For thy judgments they stand to-day, for all are thy servants. The subject of the first verb, though obscure, is probably the heavens and the earth, mentioned in the two preceding verses. These stand, continue to exist, for the execution of God’s judgments, with reference, perhaps, to the destruction wrought by fire from heaven, by the opening of the earth, &c. All, literally the whole, to i:av, the universe; but the construction of this with the plural servants would be harsh in English. The same expression is applied in Ps. xiv. 3 to all mankind, but here to the material universe. Thy servants, the instruments employed to execute thy will.
92. Unless thy law were my delights, then should I perish in my affliction. The verse admits also of the construction in the English Bible, which refers it to a remoter past, and represents the danger as escaped, whereas the first construction implies a continued state of suffering. The law of God, as usual in this psalm, is here viewed, not as a body of mere requisitions, but as a covenant, a law accompanied by promises.
93. To eternity I will not forget thy precepts, for in them hast thou quickened me. In them, or by them, which is really included in the other, meaning in the practice of them and by means of them. Quickened, as in ver. 17, 25, 37, 40, 50.
94. Thine am I—save me—-for thy j)recepts I have sought. The original form of the first clause is, to thee (am) I. Sought, as in ver. 2, 10, 45.
95. For me have wicked (men) waited, to destroy me; thy testimonies vdll I understand. With the first clause compare Ps. lvi. 7 (6). Consider, though correct, is an inadequate translation of the last verb, which denotes a fixed and intelligent attention. The only effect of his enemies’ malignant plots is a still more serious contemplation of God’s precepts.
96. To all perfection I have seen an end, (but) wide is thy command exceedingly. By end we are not to understand the end of its existence, but the limit or boundary of its extent. To all other perfection (so called) I can see an end, but that required and embodied in thy law is boundless. All the verses of this stanza except one (ver. 92) begin with the preposition (7) to or for, as all those of the second do with (2) in.
97. How I Inve thy Imv! All the day it is my meditation, i. e. the subject of my solitary musing. This continual representation of God’s law, not as a mere rule, but as an object of affection and a subject of perpetual reflection, is characteristic of the Psalms, and appears at the very threshold of the whole collection. See above, on Ps. i. 2.
98. (More) than wy enrvties do thy commandments make me wise; for to eternity it is mine (or to me). This is the construction of the first clause preferred by the latest interpreters, although it requires a singular verb to be construed with a plural noun. But as the same irregularity exists in the construction of the pronoun in the second clause, however the first may be explained, it is best to explain both anomalies alike, i. e. partly by the relative position of the words, and partly by the aggregate sense in which commandments is here used as equivalent to law, and which, agreeably to general usage, may sufficiently account for its construction with a verb and pronoun in the singular. As analogous cases have been cited, 2 Sam. xxii. 23—”(as for) his statutes, I depart not from it”—and 2 Kings xvii. 22 —” the sins of Jeroboam which he did, they departed not from it.” As the sins of Jeroboam were concentrated in one, so the statutes of Jehovah might be viewed as one great comprehensive precept. The meaning of the last clause is not merely, it is ever with me, but it is for ever to me, i. e. mine, my inalienable, indefeasible possession. See above, ver. 94.
99. (More) than all my teachers I act wisely, for thy testimonies (are) a meditation to me. My teachers, my superiors in natural and worldly wisdom. As the Hebrew verb has always elsewhere an active meaning, it is better to retain it here, the rather as it indicates more clearly that the wisdom which he boasts was practical, experimental. See above, on Ps. ii. 10, xiv. 2, xxxii. 8 (7), xli. 2 (1) lxiv. 10 (9), ci. 2. The essential meaning of the last clause is the same with that of ver. 97, but the use of the expression (*^) suggests the same idea of possession that is expressed in ver. 98. Thy testimonies are mine, belong to me, as an object of incessant contemplation.
100. (More) than old men I understand, because thy precepts I have kept. The first verb is the same, and has the same sense as in ver. 95. The ambiguous Hebrew word (D’‘2pt) cannot be expressed by any one in modern English, as it may mean either old men in the proper sense, whose greater experience entitled them to be considered wiser than their juniors; or the ancients, those of former generations, who are popularly looked upon as wiser than their children and successors. One of these senses suits the personal, the other the national design and application of the psalm. In either case, there is really no boast of superior intelligence, as a distinguishing endowment, but merely an assertion, in a striking form, that the highest wisdom is to do the will of God. See above, on Ps. cxi. 10.
101. From every evil path I refrain my feet, to the intent that I may keep thy word. Of the two ideas conveyed by word, that of command is here predominant, but not exclusive of the other. To keep God’s word is primarily to obey his precept, but secondarily to verify his promise. This verse teaches clearly that the keeping of God’s word is something incompatible with treading any evil path.
102. From thy judgments I do not depart, because thou guidest me. We have here another word of comprehensive meaning, in which Sometimes one phrase of the essential idea is presented prominently, sometimes another. The divme judgments, in this psalm, are always the external exhibitions of the divine righteousness, in word or deed, by precept or by punishment. Here, of course, the former are especially intended. The figure of a way, though not expressed, is still indicated by the verbs depart and guide. As to the latter, see above, on ver. 83. From this verse it is doubly clear that he claims nothing as belonging to himself, or as accomplished in his own strength, but ascribes all to the power and grace of God. The preterite forms, in this and the preceding verse, merely make the past more prominent than the future, as an accessory idea to the present.
103. How sweet to my palate are thy sayings, sweeter than honey to my mouth I As the Hebrew verb occurs only here, it is better to follow the rabbinical tradition and the ancient versions, which make the idea to be that of sweetness, than the uncertain etymological deductions of the lexicons, which make it to be that of smoothness. The passive form may possibly denote that the Psalmist’s relish for God’s word was not a native but acquired taste. Some interpreters unreasonably give to word the sense of law, excluding that of promise altogether, whereas both must unavoidably have been suggested to a Hebrew reader. The original word means neither more nor less than that which God has said. The figures of this verse are borrowed from Ps. xix. 11 (10).
104. From thy precepts I get understanding; therefore I hate every path of falsehood. The common version of the first verb comes as near to the exact sense of the original as any other English word or phrase. The Hebrew verb is the same that occurs above, ver. 95, 100. As he knows no wisdom independent of the truth, he hates falsehood as the height of folly, and regulates his life accordingly. All the verses of this stanza begin either with the exclamation (HD) how, or with the preposition (]D) from, than.
105. A lantern for my foot is thy word, and a light for my path. To the figure of a path, so frequently presented in this psalm already, is now added that of a light, to make it plain amidst surrounding darkness. The parallelism is completed by adding the generic term, light, to the specific one, lamp or lantern. Far my foot, i. e. to guide it. For my path, i. e. to Bhew it.
106. I have sworn, and will perform (my oath), to observe the Judgments of thy righteousness. The second verb occurs above, ver. 28, in its primary sense of raising up, or causing to stand upright. In the later books, particularly that of Esther, it occurs very often in the sense of ratifying or confirming, and might here be rendered, 1 confirm (my oath already made). In either case, it merely strengthens the expression which precedes it. Observe, keep, or obey, as in ver. 4, 5, 8, &c. Thy righteous judgments, as m ver. 7, 62. Considered as the language of the whole church or nation, this verse may have reference to the covenant entered into at mount Sinai and renewed in the plains of Moab, while as a personal profession, it has its counterpart in the experience of every true believer.
107. I am afflicted even to extremity; Jehovah, quicken me according to thy word. That the first clause does not relate merely to past sufferings (/ was afflicted), seems to follow from the prayer in the last clause, which may, however, be understood as a petition for deliverance from the deadening effects of a calamity already past, such as the Babylonish exile, the enfeebling influence of which, notwithstanding incidental benefits, continued to be felt for ages. The first verb in Hebrew, with the idea of suffering, always suggests that of humiliation. Even to extremity, the same words that occur above, in ver. 8, 43, 51. The meaning of the last clause is, bestow upon me that life which is promised in the Law to those who keep it. See Lev. xviii. 5, Deut. vi. 24.
108. The free-will offerings of my mouth accept, I fray thee, 0 Jehovah, and thy judgments teach me, For the meaning of the first Hebrew word see above, on Ps. ex. 8. It is here a figure for prayers and praises, as appears from the addition of my mouth. The verb accept is one continually used in the Law, with respect to sacrificial offerings. See above, on Ps. li. 18 (16), and compare Ps. 1. 14. The recurrence of the prayer, thy judgments teach me, shews that the writer’s object was to make everything tend to this conclusion, and that however a sentence may begin, it cannot be complete without a repetition of this favourite idea.
109. My soul is in my hand always, and (yet) thy law I have not forgotten. The sense of the strong figure in the first clause is clear from Judges xii. 13, 1 Sam. xix. 5, xxviii. 21, where he who risks or jeopards his own life, in war or otherwise, is said to put his soul into his hand, as if to have it ready to give up or throw away at any moment. The same expression reappears in Job xiii. 14. The meaning of the whole verse is, that even amidst the deadly perils which environed him, he still remembered the divine law, as an object of supreme affection.
110. Wicked (men) have laid a snare for me, and [yei] from thy precepts I have not strayed. Laid for me, literally given to me, as we might speak of a snare as presented to a person, i. e. set before him. The devices and temptations of the wicked were as powerless as all the other causes previously mentioned, in leading him away from the path of truth and safety.
111. / inherit thy testimonies to eternity, for the joy of my heart are they. The first verb means to take as a possession or inheritance, and is here used in allusion to those places of the Pentateuch where it is applied to the possession of the promised land. See for example Exod. xxiii. 30.
112. / incline my heart to do thy statutes to eternity, (even to) the end. The preterite form of the first verb represents the effort as already made, but still continued. For the meaning of the last word, see above, on ver. 33. This stanza, like the eighth, has a different initial word in every verse.
113. Waverers I hate, and thy law 1 love. The first word in Hebrew occurs only here. According to the most probable etymology, it means men of divided and unstable minds. See above, on Ps. xii. 3 (2), and compare James i. 8.
114. My hiding-place and my shield (art) thou—-for thy word I wait, i.e. for the fulfilment of thy promise. See above, on ver. 81. The first word in the verse means properly a secret or a secret place. See above, on Ps. xxvii. 6, xxxii. 7, lxi. 5 (4), xci. 1. The shield is a favourite figure for protection. See above, on Ps. iii. 4 (3), vii. 11 (10), xviii. 3, 31, (2, 30).
115. Depart from me, evil doers, and I will keep the commandments of God. The first clause is borrowed from Ps. vi. 9 (8). The meaning in both cases seems to be, that he has no fear of their enmity. The reason given in this case is, because he is resolved to do the will of God, and is therefore sure of his protection.
116. Uphold me according to thy promise, and let me live, and let me not he ashamed of my hope. Promise, literally saying, that which thou hast said, as in ver. 82. Let me live might also be translated and I shall live, or paraphrased that 1 may live. See above, on ver. 17. Of my hope, literally from my hope, which some understand in a privative sense away from, deprived of, without my hope, i. e. without having it fulfilled. Ashamed of my hope ‘does not convey the sense so fully as shamed in my hope, frustrated, disappointed, in my expectations.
117. Sustain me and I shall he saved, and I will look to thy statutes always. The first verb is nearly synonymous with that at the beginning of ver. 116, and the same that occurs above, Ps. xx. 3 (2), xli. 4 (3), xciv. 18, civ. 15. I shall be saved, or let me be saved, or that I may be saved, precisely as in the preceding verse. The strict future sense is here to be preferred, as the verb is not both preceded and followed by a prayer, as in the other case. Look to, have respect to, regard, as the rule of my conduct. The construction of the verb and proposition is the same as in Exod. v. 9.
118. Thou despisest all (those) straying from thy statutes, for a lie (is) their deceit. They are objects not only of disapprobation but of scorn, because in attempting to deceive others they deceive themselves. Their deception of others is a lie to themselves.
119. (As) dross hast thou made to cease all the wicked of the earth; therefore I love thy testimonies. The purifying tendency of God’s judgments is itself a reason for delighting in them. The verb in the first clause, which occurs in its primary sense in Ps. viii. 3 (2), is applied to the purging out of leaven at the passover (Exod. xii. 15), and to the extirpation of wild beasts (Lev. xxvi. 6).
120. My flesh shudders from dread of thee, and of thy judgments I am afraid. The first verb in Hebrew occurs only here, but is universally admitted to denote some bodily effect of fear, such as trembling, shuddering, or the instinctive creeping of the flesh. Afraid of, in the last clause, does not fully represent the Hebrew phrase, which denotes not mere apprehension of something still future or absent, but terror in view of something actually present. Judgments has its usual wide sense, but with special reference, in this case, to God’s penal visitations. Here ends the fifteenth stanza, in which, as in the one before it, every verse has a distinct initial word.
121. I do justice and righteousness; leave me not to my oppressors. The first verb is in the past tense, I have done and I still do. Do justice, not in the restricted or forensic sense of redressing wrong judicially, but in the wide sense of executing justice or reducing it to practice.
122. Be surety for thy servant for good; let not the proud oppress me. The sense and construction of the first verb are precisely the same as in Gen. xliii. 9, xliv. 32. Compare Job xvii. 3, and see my note on Isa. xxxviii. 14. It means not merely take me under thy protection, but become answerable for me, stand between me and those who, under any pretext, even that of legal right, may seek to oppress me. For good, i. e. for my good, for my safety or deliverance. Compare Deut. vi. 24, x. 18, XXX. 9. This is noted in the masora as the only verse in which the word of God, or some equivalent expression, is not found.
123. My eyes fail for thy salvation, and for the word of thy righteousness. With the first clause compare ver. 82. The word of thy righteousness, thy word of righteousness, thy righteous word, the promise of a righteous God who cannot lie.
124. Deal with thy servant according to thy mercy, and thy statutes teach me. The first words strictly mean do with thy servant, which may be an ellipsis for do good to him, or deal kindly witii him, as in ver. 65. See above, on Ps. cix. 21.
125. Thy servant (am) I; make me understand and let me know thy testimonies. That thy servant is not a mere periphrasis for 7 or rwe in ver. 122 and elsewhere, appears from the first clause of the verse before us, where it constitutes the predicate of the proposition. In the second clause, we have the same choice of constructions as in ver. 116, 117. Let me know, or (then) I shall know, or that I may know, all implying one another, and amounting to the same thing.
126. (It is) time for Jehovah to do—they break thy law. The absolute use of do, without an object, or leaving it to be suggested by the context, is a peculiar Hebrew idiom. See above, on Ps. 22 (21). We may here supply justice from ver. 121 (compare ver. 84); or more indefinitely, whatever should be done; or more indefinitely still, it is time to do (something), i. e. to act, which is substantially the meaning of the common version (time to work). Retaining the order of the Hebrew words, the sense would seem to be, it is time to do (something) for Jehovah, i. e. for his people to do it. But the direct address to God in the last clause, and the whole tenor of the context, make it more probable that God himself is here entreated to do something for the vindication of his broken law. The verb in the last clause is to be construed indefinitely; they, i. e. men in general, or the wicked in particular. With this clause compare Isa. xxiv. 6.
127. Therefore I love thy commandments (more) than gold and (more) than fine gold. The first word refers not to the immediately preceding verse but to the whole previous description of the excellence of God’s commandments. The comparison in the last clause, like that in ver. 103, is borrowed from Ps. xix. 11 (10).
128. Therefore all (thy) precepts (as to) all (things) I think right; every way of falsehood do I hate. The therefore is co-ordinate with that in the preceding verse, and to be explained in the same manner. Both were probably occasioned by the alphabetical arrangement here requiring an initial ayin. Precepts of course mean those of God, as word means his word in ver. 49. The construction here is very foreign from our idiom, and by no means easily translated into it. The literal meaning of the words is, all precepts of all, which some understand to mean of all kinds, as in ver. 14 and Ps. cxviii. 10. But others deny that all has this sense, even in the places cited, and explain it here to mean concerning all, on all subjects. The clause is then condemnatory of all partial distinctions between God’s commandments, which may be the way of falsehood specially intended in the last clause. Compare Mat. v. 17-19. The verb in the first clause always elsewhere means to make straight, to go straight, or to direct aright; but the best interpreters agree in making it here mean, to think right or approve. It is worthy of remark, that as to all these points, the true sense of this difficult clause seems to be given in the English Bible. With the last clause compare ver. 104. In the sixteenth stanza, which here closes, two of the verses begin with (]3”7y) therefore, and two with different forms of the verb (Hll^y) to do. T T
129. Wonderful (are) thy testimonies; therefore my soul keepeth them. The first word in Hebrew is a plural form of that in Ps. lxxvii. 12, 15 (11, 14), lxxviii. 12, lxxxviii. 11 (10), and properly means wonders, i.e. miracles or prodigies of moral excellence. My soul, not merely I, but I with all my heart or soul.
180. The opening of thy words enlightens, making the simple understand. The common version of the first word (entrance) is inaccurate, and the one here given, though exact, is ambiguous. The clause does not refer to the mechanical opening of the book by the reader, but to the spiritual opening of its true sense, by divine illumination, to the mind which naturally cannot discern it. For the Scriptural usage of the word translated simple, see above, on Ps. xix, 8 (7), cxvi. 6.
131. My mouth I stretch and pant, because for thy commandments I long. The first verb usually means to gape or yawn, but these verbs are intransitive in English, and cannot be construed with the noun directly. For the meaning of the next verb, see above, on Ps. lvi. 2, 3 (1, 2), lvii. 4 (3). Both are figurative expressions of the idea conveyed directly by the third verb, which occurs nowhere else, but differs only in a single letter from the verb of the sam.e meaning used in ver. 40, 174, which also is peculiar to this psalm.
132. Turn to me, and he gracious to me, as (is) drie to the lovers of thy name. The first verb does not mean to return or come back, but to turn round to or towards an object from which the looks have been averted. See above, on Ps. cii. 18 (17). Be gracious or merciful, shew favour to or favour me. As is due to, or according to the right of, the lovers, &c. The Hebrew word (lOS^O) has here the meaning of the Latin jus, as in Ps.
■»■ t • lxxxi. 6 (4). For the meaning of the lovers of thy name, see above, on Pa. V. 12 (11).
133. My steps establish hy thy word, and let not any iniquity rule over me. Establish, i. e. make firm, cause me to walk safely. See above, on Ps. xl. 3 (2). By thy word or saying, what thou hast said, i. e. by the fulfilment of thy promise. The last clause might seem to be a prayer against the power of his own corruption; but the frequent use of the Hebrew noun to denote the mutual injustice of men, together with the language of the next verse, seems to shew that this too is a prayer against oppression. The verb in this clause is applied by Nehemiah (v. 15), to the oppression Buffered by the restored Jews. The Arabic verb of the same form is the root of the royal title Sultan.
134. Redeem me from the oppression of man, and I will keep thy precepts. These two verses are peculiarly appropriate to the trials and temptations of the Jews at the time of the Restoration. The form of the last verb denotes strong desire and determination.
135. Let thy face shine upon thy servant, and teach me thy statutes. The prayer of the first clause is the same as that which forms the burden of Ps. lxxx. (4, 8, 20). Thy servant, i. e. me who am thy servant; hence the first person is immediately resumed.
136. Streams of water run down my eyes, for (that) they do not keep thy lata. In the Hebrew of the first clause, eye is the subject, not the object, of the verb. See the same or similar idiomatic constructions, Jer. ix. 17, xiii. 17, Lam, i. 16, iii. 48, Ezek. vii. 17. The preposition in the last clause is to be construed with the relative understood, in the sense of for that, forasmuch as, because. The complete phrase occurs above, ver. 49. They do not, i. e. men indefinitely, others. Here ends the seventeenth stanza, all the verses of which begin with different Hebrew words.
137. Righteous (art) thou, 0 Jehovah, and just thy judgments. The English and the ancient versions make the second adjective agree with judgments, although different in number. This might be justified by making (1\l)^) just a neuter adjective or substantive, as in Ps. cxi. 8. It is much more simple and agreeable to usage to apply the epithet to God himself, as in Deut. xxxii. 4, and explain thy judgments as a kind of adverbial or qualifying phrase, very common in Hebrew, but in our idiom requiring the insertion of a preposition, upright (in or as to) thy judgments.
138. Thou hast commanded righteousness thy testimonies, and faithfulness —exceedingly. This is another elliptical construction, wholly foreign from our idiom. Some resolve it by supplying to or to he: thou hast commanded thy testimonies to (or to be) righteousness, i.e. hast made them righteous. It is simpler, however, and more like the syntax of the verse preceding, to supply in or with: thou hast commanded (in) righteousness thy testimonies, &c. The very or exceedingly may belong to faithfulness alone, or to the whole proposition. The mention of faithfulness shews that the idea of God’s promise is included in his testimony. With this verse compare ver. 86, and Ps. xciii. 5.
189. My zeal consumes me, because my adversaries forget thy word. The verbs strictly mean, has consumed, have forgotten, but without excluding the present, as they might seem to do, if rendered literally into English. Zeal, jealous regard for God’s authority and honour. See above, on Ps. lxix. 10 (9). The first Hebrew verb occurs above, Ps. lxxxviii. 17 (16). The last clause gives the reason or occasion of his jealousy. Adversaries, persecutors or oppressors. Thy word, includes thy promise to me and thy command to them.
140. Pure (is) thy word—exceedingly, and thy servant loves it. Pure, literally purged, tried, assayed, refined, like precious metal. See above, on Ps. xviii. 81 (80). Saying, as elsewhere in this psalm, alternates with word, and has the same comprehensive meaning. Thy servant, I as thy servant, and because I am so. Loves and has long loved.
141. Little (am) I and despised, (but) thy precepts do I not forget. However proudly or however justly I may be despised, I can still lay claim to one distinction, that I have not, like my despisers, forgotten God’s commandments. These words are peculiarly appropriate to Israel, as a body, at the Restoration.
142. Thy righteousness (is) right for ever, and thy law (is) truth. Right is here used as a noun, in order to vary the expression in English as in Hebrew, where two cognate forms (Hp’ljf and p”T2i) are employed. With the first clause compare Ps. ciii. 17, cxi. 3. The idea here is, that God’s rectitude is not capricious or mutable, as might be inferred from the afflictions of his people, but unchangeable and to eternity. Thy law, both in its precepts and its promises, is true, is truth itself.
143. Distress and anguish seize (or seized) me; thy commandments (are) my delight. Even in the midst of suffering, thy commandments not only solace me but make me happy. Seize, literally _;?nc?, as in Ps. cxvi. 8. Delight, literally delights, a succedaneum for all other pleasures. See above, on ver. 24.
144. Bight (are) thy testimonies to eternity; make me understand, and I shall live. Bight, righteousness, the second of the nouns used in ver. 142. Make me understand (them), i. e. these thy testimonies. And (then) I shall live, which includes let ma live and that 1 may live. See above, on ver. 17, 116. Three of the verses in this stanza begin with derivatives of the root pll.
145. I invoke (thee) with a whole heart—answer me, Jehovah—thy statutes will I keep. I have invoked thy favour with a heartfelt sense of its necessity; grant it to me, according to my prayer, and I am fully resolved to keep thy statutes.
146. I invoke thee—save me—and I will observe thy testimonies. The pronoun implied in the preceding verse is here expressed. The augmented form of the last verb is emphatic or intensive. I will observe thy testimonies, I. e. obey thy precepts and believe thy promises.
147. / come before (thee) in the (morning) twilight, and I cry to (thee); for thy words do I wait. The first verb has the same sense as in Ps. xcv. 2. Compare Ps. lxxxviii. 14 (13). Early prayer implies importunate desire. The twilight meant is that of morning, as in 1 Sam. xxx. 17, Job idi. 4, The second verb means to cry for help. Its augmented form is common in verbs of speaking, and supposed by some grammarians to denote motion or direction towards the object of address, like the local or directive n in nouns. See Judges vi. 10, 1 Sam. xx-iii. 15, Neh. v. 7, xiii. 11, 17, 21, Dan. ix. 4.
148. My eyes anticipate the watches, to muse of thy promise. Before the stated hours of vigil he is awake and ready for devout meditation. To muse, that I may muse or meditate. See above, on ver. 62, and compare Ps. lxiii. 7 (6), lxxvii. 5 (4), Lam. ii. 19.
149. 3My voice hear according to thy mercy, 0 Jehovah, according to thy judgments quicken me. According to the promises annexed to thy commandments.
150. Near are those pursuing crime; from thy law they are far off. Pursuing, eagerly devising and attempting. Crime, malicious mischief, as in Ps. xxvi. 10. In the last clause there is a kind of play upon the words far and near, as if he had said, the nearer they are to harming me, the further are they from obeying thee.
151. Near (art) thou, Jehovah, and all thy commandments are truth. The lusus verborum may be said to be continued. As they are near to injure, thou art near to save, and all thy promises to those who do thy will are true, are truth itself.
152. Long have I known from thy testimonies (themselves) that thou unto eternity hast founded them. The first word in Hebrew is a noun used adverbially, as in Ps. lv. 20 (19). The precepts of the law describe themselves as everlasting. See Exod. xxvii. 21, xxviii. 43, xxxvi. 21, Lev. iii. 17, vi. 11, vii. 36, Num. x. 8. This concludes the nineteenth stanza, two of the initial words in which are derivatives of hilp, two of ^Ip, three of Dip.
153. See my suffering and deliver me; for thy law I forget not. The first petition, in the same words, occurs above, Ps. ix. 14 (13). The first verb originally signifies to extricate or disembarrass. I forget not, and have not forgotten, both of which ideas would be necessarily suggested to a Hebrew reader.
154. Strive my strife and redeem me; as to thy word, quicken me. With the first clause compare Ps. xliii. 1, lxix. 19 (18). As to, according to, in fulfilment of, thy saying, that which thou hast said, thy promise. See above, ver. 41.
155. Far from the wicked (is) salvation: because thy statutes they seek not. The first word in Hebrew is a masculine adjective, and does not agree regularly with salvation, which is feminine, but is construed as a neuter, something far, as the first word in ver. 72 means a good thing. Seek not, and have not sought, i.e. desired either to know or do thy will. See above, on ver. 45.
156. Many (or manifold are) thy compassions, 0 Jehovah, according to thy judgments quicken me. That the first word means many, not great, in this connection, seems clear from the next verse. According to thy judgments, as in ver. 149.
157. Many (are) my persecutors and oppressors; from thy testimonies I decline not. The second noun is often rendered adversaries, as in ver. 139, but it may here be taken in its primary sense, which is near akin to that of the preceding word. 1 decline not, and have not declined, deviated, swerved.
158. / see traitors and am sickened—(those) who thy saying keep not. The wicked are called traitors against God, their rightful sovereign, as in Ps. XXV. 8. The first verb is the reflexive form of that in Ps. xcv. 10, / sicken (or disgust) myself. The common version of the relative (because) conveys an idea not expressed but understood. There is no need of departing from the strict sense of the pronoun. See and have seen, keep and have kept.
159. See how 1 love thy precepts, Jehovah; according to thy mercy, quicken me. See how, literally see that, which is tantamount to saying, thou seest that,
160. The head of thy word (is) truth, and to eternity (is) every judgment of thy righteousness. Head is by some explained as meaning the sum total, by others as synonymous with the cognate form (j^^li^MI) in Ps. cxi. 10. Every judgment of thy righteousness, every one of thy righteous judgments. Three verses of the twentieth stanza begin with some form of the verb (nm) to see.
161. Princes persecute me without cause—and at thy words my heart is awed. Both Hebrew verbs are in the past tense. The first verb, like its representative, originally means to follow after, to pursue, but is commonly employed in a hostile sense. Without cause answers to a single Hebrew word (DijrT) an adverb related to the noun (]n) favour, as gratis is to gratia in Latin. So in modern English, the idea here might be expressed by the one word gratuitously. At thy words, literally from them, i. e. because or on account of them. The last verb is not a passive in Hebrew, but a less usual synonym of (iyy) to fear, correctly paraphrased in the English versions (standeth in awe). The masoretic reading is thy word in the singular, but, as in most other cases, the best critics now prefer the reading in the text.
162. Rejoicing (am) I over thy saying, like (one) finding much spoil. The participle indicates continued and habitual rejoicing. Thy saying, that which thou hast said, thy law with its attendant promises.
163. Falsehood I hate and abhor; thy law I love. Hate and have hated, love and have loved. Falsehood or lying, as in ver. 29. The second verb has the same augmented and intensive form that occurs above, ver. 147, 158.
164. Seven times in the day I praise thee, for the judgments of thy righteousness. Seven times is a proverbial idiom for often or repeatedly. The use of this form of expression here is not the effect but the occasion of the observance of canonical hours. See above, on Ps. lv. 18 (17). Praise thee, and have been accustomed so to do. With the last clause compare ver. 160.
165. (There is) much peace to the lovers of thy law, and there is to them no stumbling-block. Peace, in opposition to the disquietude inseparable from a course of sin. A stumbling-block is a common scriptural figure for an occasion of unbelief or sin. The idea here is, that the best preservative against temptation is a love to God’s commandments. The Prayer-Book version (they are not offended at it) and that in the text of the English Bible (nothing shall offend them) convey a very different meaning from the true one to a modern reader. The latter indeed seems directly contradictory to ver. 53, 168. The correct sense is intelligibly given in the margin of the common version.
166. I hope for thy salvation, 0 Jehovah, and thy commandments I do. I hope and have hoped, do and have done. In the mean time, while expecting thy salvation, I am careful to perform thy will.
167. My soul observes thy testimonies, and I love them greatly (or exceedingly). I observe them, pay particular regard to them, in regulating my behaviour, not with a mere external conformity, but from or with my soul, because I love them greatly.
168. / observe thy precepts and thy testimonies, because all my ways are before thee. He does not affect to be prompted by a love exclusive of all fear, but only of a slavish dread. He stands in awe of God’s omniscience, and is influenced by dread of his disapprobation to obey his precepts, as well as by attachment to the law itself. My ways, my courses of conduct, mode of life, behaviour. Before thee, open to God’s infallible inspection, and subjected to his judgment. Two of the verses in this stanza begin with forms of the verb (*)DV}) to observe or keep. It is also worthy of remark - T that iif and ]i} are treated as one letter, three of the verses beginning with the former, namely, the two first and the sixth.
169. Let my cry come near before thee, 0 Jehovah; according to thy word, make me understand. The first noun denotes an audible expression of strong feeling, whether sorrowful or joyful. See above, on Ps. xvii. 1, XXX. 6 (5). Come near before thee, not only near enough to be heard, but into thy presence, so that he who utters it may be seen. A ccording to thy word, thy commandment which requires, and thy promise which secures, the understanding of thy will. See above, ver. 25, 65, 107, and compare Deut. XXX. 6.
170. Let my supplication come before thee; according to thy promise, free me (or deliver me). The first noun, according to its etymology, denotes a prayer for grace or favour. See above, Ps. vi. 10 (9), lv. 2 (1). In this and the preceding verse, the prayer for deliverance from outward troubles is subjoined, and as it were subordinated, to that for grace to do the will of God. The same connection may be traced in Ps. xc. 11-17.
171. My lips shall pour forth praise; for thou unit teach me thy statutes. The first verb means to cause to gush or flow, and is the same with that in Ps. xix. 3 (2), lxxviii. 2. It here denotes eager, abundant, and unceasing praise. The last clause expresses the confident expectation of the blessing so often and importunately asked throughout the psalm. As if he had said. Now shall my lips praise, for I am about to receive what I had prayed for; thou wilt, indeed, teach me thy statutes. The translation when thou hast taught me (or shalt teach me) is less exact, less forcible, and really included in the other.
172. Let my tongue answer thy saying—that all thy commandments are right. The verb which usually means to answer prayer (see above, ver. 26, 145) is here used in the sense of responding to a precept or a promise by the language of praise and acquiescence. Compare ver. 42. There is no need of treating the optative form of the verb as a poetic licence. The strict sense agrees well with the prayer in the next verse. What is here asked is occasion thus to praise God. As the last clause seems to assign no pertinent reason for the prayer in the first, it may be regarded as the response itself. Let my tongue say in answer to all thy requisitions, that all thy commandments are right, or righteousness itself, as in ver. 142,144. 178. Let thy hand he (near) to help me; for thy precepts do I choose. The word supplied in this translation is not necessary to the sense, but is introduced for the purpose of retaining the original construction, he to help me, i. e. be my help, or simply help me. The reason given in the last clause is, that as he voluntarily makes choice of God’s will as his rule of conduct, he thereby renounces all other protection. The Hebrew verb is a preterite; / choose, and have already chosen.
174. I long for thy salvation, 0 Jehovah, and thy law (is) my delights. I long and have longed. With the first clause compare ver. 40, 81, iSl; with the second, ver, 24, 77, 92,
175. Let my soul live and praise thee; and let thy judgments help me. This verse sums up in conclusion the petitions of the whole psalm. Save me, and thereby give me cause to praise thee, for the blessings which I have derived from the promises and precepts of the law. Let my soul live, because it is that which is in danger. Judgments, as in ver. 149, 156,
176. I wander like a lost sheep—seek thy servant—for thy commandments I do not forget. The English versions of the first clause (Z have gone astray), although they adhere strictly to the form of the original, seem to make the primary idea that of sin, which is really included, but only as the cause of that which is directly intended, namely, misery, represented by the wandering of a lost and helpless sheep. Compare Jer. 1, 6. Seek thy servant, deliver from this wretched state one who is still thy servant, and as such remembers thy commandments, even in the midst of his worst sufi”erings. As the preceding verse sums up the petitions of the psalm, so this sums up its complaints in the first clause and its professions in the last, connected by the short prayer (seek thy servant) as by a single link. The predominant use of the past tense, even to the end, shews how deeply the entire psalm is founded upon actual and previous experience. In this last stanza, the only initial word repeated is i^T\F) the verb of existence.
