The word on the Word - Kahler 0

THE WORD ON THE WORD

THE CONTRIBUTION OF PSALM 119 TO OUR UNDERSTANDING OF SCRIPTURE

In the way of your testimonies I delight as much as in all riches.

Psalm 119:14 [ESV]

Submitted to Dr. D. A. Carson

In partial fulfillment of the requirements
For the course ID 6000
OLD TESTAMENT CONTRIBUTIONS TO THE DOCTRINE OF SCRIPTURE
By Jesse Kahler

August 6th, 2017

The word on the Word - Kahler 1

Introduction the part played by Psalm 119

Sources are incredibly important in gaining an authoritative understanding. And there are

different levels of sources that give people a greater or lesser confidence of understanding. This

seems to be intrinsically known by people but there are various situations that keep people from

the best sources. Without knowing we have the best sources we struggle to have a confidence of

understanding and tend to lean heavily on our own or others opinions and thoughts. Sometimes

this becomes the only available option and at worse times this becomes the only option sought

for many things. When it comes to understanding the Word of God we are not to lean on our

own or others own understanding and we are not left with that as the only option.

Psalm 119 plays a significant part in understanding the Word of God. While some might

struggle with the thought of learning about the Word from the Word, everyone intuitively

embraces the necessity of knowing what the Word says about the Word. And nowhere in the

Word of God is the theology of the Word more explicitly addressed than Psalm 119.1 This is the

contribution of Psalm 119 to our understanding of Scripture. It is the authoritative,

comprehensive word on the nature, use, and effect of the Word of God. It is the greatest source

from which one can have the greatest confidence of understanding.

What is the Word its nature according to Psalm 119

Reasonable Self-Authentication It would be reasonable for us to address briefly the

reasonableness of self-authentication in the Word of God. We must ask if it is reasonable to be

informed by the very thing one is trying to be informed about. The concept of self-authentication

1 Andrew G. Shead, A Mouth Full of Fire: the Word of God in the words of Jeremiah (Downers Grove: InterVarsity
Press, 2012), 38. Sheads book makes a case for the entire book of Jeremiah as one long narrative about a
theological idea but I use the word explicitly for Psalm 119 because the added layer of interpreting a theological
idea through narrative is not needed in Psalm 119. Its theme or treatise on the Word of God is explicitly known and
reiterated through all 176 verses.
The word on the Word - Kahler 2

is present in many places like when we read a preface2 3 and when a judge interprets and

executes justice. 4 J. I. Packer says that the concept of biblical inspiration is essentially

identical with that of prophetic inspiration.5 The idea of a comment about the drama coming

from within the drama not being able to be true is completely unreasonable!6 There is a strange

assumption that he who has the power to create a work is never able to utter a word7 or atleast

that he wouldnt. But the God of the Bible again and again is portrayed as a God who speaks!

And this is a cause of celebration according to the Psalms and specifically according to Psalm

119!8 The word of 2 Peter 1:19-219 claims that the Word of God has a divine origin. Wouldnt it

be reasonable then to think that God then provided an aid to grasp all that is within it as well?

Simply put, the speaking self-disclosing God speaks to help us grasp His self-disclosure in Psalm

119 and elsewhere.10

2 I would promote the understanding of Psalm 119 as a preface to the Word of God. A preface is expected in any
good work and is an extremely useful aid that explains the scope, intention, and method of the work itself.
http://www.dictionary.com/browse/preface?s=t Even more though, Psalm 119 exceeds the simple purpose of a
preface and this can be supported by its placement in the middle of the Bible which allows it to be of and about the
Word not separate from like many prefaces function as.
3 J. A. Grant, Editorial Criticism, in Dictionary of the Old Testament, ed. Tremper Longman III, Peter Enns
(Downers Grove: InterVarsity Press, 2008), 155. There could be the perspective that Psalm 119 is intentionally
placed in the middle of the composition as a means of opening oneself to the living Word of God.
4 Geoffrey W. Grogan, Prayer, Praise & Prophecy: a theology of the Psalms (Ross-shire: Christian Focus
Publications, 2001), 10. Geoffrey forcibly articulates this idea when he says, There is truth in written form that
needs to govern both our thinking and our consequent actions. A judge in a law court can certainly insist that I find
in the law the meaning he finds in it himself.
5 J.I. Packer, The adequacy of human language in Inerrancy Geisler, N.L. (ed.) (Grand Rapids: Zondervan, 1980),
197.
6 John Piper, A Peculiar Glory: how the Christian Scriptures Reveal their complete truthfulness (Wheaton:
Crossway, 2016), 90.
7 Abraham Joshua Heschel, A Preface to Understanding Revelation, in Moral Grandeur and Spiritual Audacity:
essays, Abraham Joshua Heschel, ed. Susannah Heschel (New York: Farrar, Straus & Giroux, 1997), 190.
8 Graham A. Cole, Some Theological Reflections on the Canon, in The Enduring Authority of the Christian
Scriptures, ed. D. A. Carson (Grand Rapids: Zondervan, 2016), 458.
9 And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp
shining in a dark place, until the day dawns and the morning star rises in your hearts, knowing this first of all, that
no prophecy of Scripture comes from someone's own interpretation. For no prophecy was ever produced by the will
of man, but men spoke from God as they were carried along by the Holy Spirit. [ESV]
10 i.e. Psalm 19, 2 Pet. 1, 2 Tim. 3, John 1, ect.
The word on the Word - Kahler 3

To consult the Bible first as a means to see what it claims about itself11 is in line with any

reasonable approach to grasp the nature of anything and especially anyone. This isnt just a 21st

century statement but as early as a 2nd century statement when Origen stated, It appears to us

that the right way of approaching the Scriptures and gathering their meaning is found in the

writings themselves.12 As Romans 8:26 alludes to, this is a paradox where words addressed to

God are words of God.13 Henry Blocher addresses this when he asks and answers, How can

words said to God be also Gods words to his people? The usual answer is that God offers us

models for our praise and our prayer.14 We are desperately in need of models and Psalm 119 is

our most excellent model. In order to understand the model of Psalm 119 one must understand

Psalm 119 itself.

Structure Psalm 119 is an alphabetical poem where each stanza is marked by a Hebrew

letter, descending through all 22 letters. Each stanza is made up of 8 lines and each line starts

with the Hebrew letter that the stanza is marked by. What are we to make of this basic, even

rudimentary form? As an alphabet acrostic song William Plumer, the puritan preacher,

articulates it best when he says, It is given for the use of believers in all ages, as an excellent

touchstone of vital godliness. It is peculiar and excellent to the young. It is a childrens sermon;

it suits all classes.15 Certainly this is meant for all from the most intelligent to the most simple,

which reinforces that the Word of God is accessible and understandable to all people!16

11 Piper, A Peculiar Glory, 89.

12 Origen, Threefold Interpretation of Scripture in Readings in Historical Theology: primary sources of the
Christian faith Lay, Robert F. (ed.) (Grand Rapids: Kregel, 2009), 280.
13 Henri A. G. Blocher God and the Scripture Writers, in The Enduring Authority of the Christian Scriptures, ed.
D. A. Carson (Grand Rapids: Zondervan, 2016), 538.
14 Henri A. G. Blocher God and the Scripture Writers, in The Enduring Authority of the Christian Scriptures, ed.
D. A. Carson (Grand Rapids: Zondervan, 2016), 537.
15 William S. Plumer, Psalms: a critical and expository commentary with doctrinal and practical remarks
(Edinburgh: The Banner of Truth Trust, 2016), 1018.
16 Piper, A Peculiar Glory, 127. Piper addresses this throughout all of chapter 8, especially when he utilizes Billy
Grahams conversion experience.
The word on the Word - Kahler 4

At times the length of Psalm 119 makes it inaccessible to a 21st century people having

been carved to only intellectually digest a twitter length, 140 character amount of content. Even

the evangelical community prides itself likewise with efficiency having adhered to research that

suggests to 20 minute sermons being the best.17 While very long, Psalm 119 certainly is not

done for pretense. It is not making long prayers which Christ censures, but making them for a

pretense.18 Maybe the length is correlative to the depth of content addressed. The accessibility

of the content of Psalm 119 doesnt make it superficial.

Repeated Terms/Synonyms Psalm 119 is the longest chapter in Scripture and has but

one theme, the Word of God. But as Spurgeon says masterfully, Many superficial readers have

imagined that it harps upon one string[but] those who have studied this divine hymn, and

carefully noted each line of it, are amazed at the variety and profundity of the thoughtHe never

repeats himself.19 Part of the profundity is that in almost every line a synonym or term for the

Word of God is used. Barring one or two verses this is a Psalm in which every verse speaks of

Gods revelation of himself to man.20 The main terms employed and synonymous for the Word

of God in Psalm 119 are law, testimony, precepts, statues, commandments, rules, word, and

promise.21 While each term has its own distinct meaning in the Hebrew, the distinctness within

each of them only helps to fill out the description of Gods Word. Contemporaries in various

17 Rick Bundschuh, Moving Message: ideas that will revolutionize the Sunday experience (Grand Rapids:
Zondervan, 2015), all of part 2.
18 William S. Plumer, Psalms: a critical and expository commentary with doctrinal and practical remarks
(Edinburgh: The Banner of Truth Trust, 2016), 1022
19 C. H. Spurgeon, The Treasury of David, vol. V, Psalm CXI to CXIX (Grand Rapids: Zondervan, 1950), 130
20 Spurgeon, Treasury, 133.
21 I have supplied Appendix A to look a more at the terms employed throughout Psalm 119. In it there is a table that
shows how various people and works, including myself, over time have translated particular Hebrew words
differently and variously. In it I have also designated 8 main terms along with 8 secondary terms employed in Psalm
119 for the Word of God.
The word on the Word - Kahler 5

time periods have differed on specifics22 23but it is clear that what the Word is can only be

captured with at least 10 synonyms24 of any human language.

This cements the awe due to the mind of God and generally, this is what Psalm 119 says

Scripture is: the very mind of God.25 Psalm 119 by employing multiple words to convey one

singular theme clearly conveys the adequate deficiency of human words capturing the Divine

Word. It is adequate enough to display the bottomless depths of what Scripture is: the very mind

of God! The human languages limited ability to describe and capture what Scripture is is more

about God being incomprehensible than human being limited! 26 One needs to go no place else

than Psalm 119 to grow in awe27 over the mind of God disclosed to us in the Word. 28 Psalm 119

furthers the reality that the Bible isnt something to hold a view of but something that holds us by

22 For instance, William Plumer recognizes that there are two words in Hebrew rendered word but distinct in
meaning. However, he doesnt think it possible to preserve the distinction between them (Plumer, Psalms, 1021).
Charles Spurgeon however, a contemporary to Plumer, is comfortable parceling out these two to be translated word
and saying (Spurgeon, Treasury, 138). Another example across time periods is that of Calvins translation of the
Hebrew word mishpatim. Calvin translates this one word as judgments or commandments depending on the context
(John Calvin, Commentary on the Psalms abridged by David C. Searle (Edinburgh: The Banner of Truth Trust,
2009), 542-543.). Modern translations such as the ESV and the NIV translate mishpatim mainly as rules. Calvins
explanation of mishpatim however agrees with the modern understanding of rules.
23 J. Day, Psalms (New York: T&T International, 2003), 56. Relevant to this discussion is Days observation, It is
striking that the concrete specifics of the law are never spelled out.
24 W. D. Tucker Jr., Psalms 1: Book Of, in Dictionary of the Old Testament, ed. Tremper Longman III, Peter Enns
(Downers Grove: InterVarsity Press, 2008), 585. Tucker says that there are ten different terms employed in
reference to the tora of Yahweh. These ten words being synonymous is consistent with Calvin, Plumer, Spurgeon,
ect.
25 Mark D. Thompson, The Generous Gift of a Gracious Father, in The Enduring Authority of the Christian
Scriptures, ed. D. A. Carson (Grand Rapids: Zondervan, 2016), 634. God gives his written wordnot as an
alternative to his personal presence but as a true and clear expression of the mind and purpose of one who promises
to be present with his people.
26 A. W. Tozer, The Knowledge of the Holy (New York: HarperCollins Publishers, 1992), 14. The yearning to know
What cannot be known, to comprehend the Incomprehensible, to touch and taste the Unapproachable, arises from
the image of God in the nature of man. Deep calleth unto deep, and though polluted and landlocked by the mighty
disaster theologians call the Fall, the soul senses its origin and longs to return to its Source. With the loss of the
sense of majesty has come the further loss of religious awe and consciousness of the divine Presence. We have lost
our spirit of worship and our ability to withdraw inwardly to meet God in adoring silence.
27 http://www.traditionalmusic.co.uk/faber-hymns/fabers-hymns%20-%200253.htm A hymn of Frederick Faber
from the 1800s expresses what I mean by awe of the mind of God in Psalm 119 well: How thou canst think so well
of us, yet be the God thou art, is darkness to my intellect, but sunshine to my heart.
28 Plumer, Psalms, 1022. Plumer makes the strong statement that to us God is better known by his word than in all
other ways.
The word on the Word - Kahler 6

the view of God through it!29 John Piper articulates this by saying, God was holding onto me by

clarifying and brightening and deepening my view of him in the Bible.30

Inseparable from Author Throughout Psalm 119 there is a purposeful confusion in the

lack of difference between God and His revealed written Word to us. Psalm 119:10, With my

whole heart I seek you; let me not wander from your commandments. Elsewhere in Psalm 119

the Word is directly connected to the mouth of God, vs. 13 all the rules of your mouth, vs.

73 The law of y our mouth, and vs. 88 that I may keep the testimonies of your mouth.

Mark Thompson records Jesus expressing the inseparable nature of the Author and His Word in

how he places the biblical text in the closest possible connection with God himself when he

quotes the OT. Psalm 119 proposes forcibly the rhetorical inquiry, how else are we to know God

himself if not through His Word.

How to use the Word its use according to Psalm 119

In sum, whole heart The broad scope of Psalm 119 conveys an impressive sum of ways in

which one is to use the Word of God. The usefulness of the Word is outlined in 2 Timothy

3:16-17 as profitable for teaching, reproof, correction, and training to be equipped completely.

But Psalm 119 outlines how to use the Word in order for it to be useful. No less than 27

examples and models are given in Psalm 119 for the various31 ways in which the Word is to be

used.32 The most repeated uses are to keep it (>27x), delight in it (>25x), meditate on it (>11x),

not forget it (>10x), not wander from it (>9x), hope in it (>8x), and long for it (>5x). The

29 Piper, A Peculiar Glory, 26.

30 Piper, A Peculiar Glory, 25.
31 Te-Li Lau, Knowing the Bible is the Word of God Despite Competing Claims, in The Enduring Authority of
the Christian Scriptures, ed. D. A. Carson (Grand Rapids: Zondervan, 2016), 990. Psalm 119 demand obedience to
and praise of the divine written word.
32 I have supplied Appendix B to assist in grasping the numerous ways given to highlight the sum of it, ones whole
heart.
The word on the Word - Kahler 7

numerous examples as well as the most repeated of those examples help one sense the extent to

which one should use the Word of God. There is astounding correlation to the vast usage and

the vast nature of the Word. The best way to sum up how to use the Word is expressed

throughout Psalm 119 with the phrase, with their whole heart.33 This whole heart engagement

is far more than any legalistic obedience that a code of conduct promotes. Whole heart

engagement promotes and describes the Word as inviting us to savor the sweetness of the word,

to treasure it, and to let its light search deep internally and guide us externally.34 David Lamb,

in a review of Brent Strawns book The Old Testament is Dying, mentions how Psalm 119 can

assist in the dying patient being revived. Psalm 119 could motivate us to delight in Gods law

like riches (vs. 14), to enjoy them like honey (vs. 103), and to treasure them more than silver or

gold (vs. 72, 127.).35

No mere reading This kind of whole heart engagement in regards to usage of the Word

leads to far more than simply reading of it. To have ones whole live saturated by, stepped in,

and sharpened with Scripture is what is held out and must be why various authors,

commentators, pastors speak affectionately to meditation. Psalm 119:97 reads, Oh how I love

your law! It is my meditation all the day. This is a practical, ironical application of Psalm 119 -

to meditate on the Psalm that invites the meditation on the Word.36 One way to grasp meditation

is when William Plumer muses that The scope and design of it [Psalm 119] is manifest, to

comment the serious and diligent study, and the steadfast belief and the constant practice of

Gods word. 37

33 See Appendix B for the variations used throughout Psalm 119 to using ones whole heart to engage the Word.
34 Daniel M. Doriani, Take, Read, in The Enduring Authority of the Christian Scriptures, ed. D. A. Carson (Grand
Rapids: Zondervan, 2016), 1129.
35 David T. Lamb. Man Shall Not Live on the New Testament Alone. Christianity Today, July 31, 2017.
http://www.christianitytoday.com/ct/2017/july-web-only/man-shall-not-live-on-new-testament-alone.html
36 In Appendix B there are at least 12 verses in Psalm 119 that uses the word meditate as the way to use the Word:
vs. 15, 23, 27, 48, 52, 78, 95, 97, 99, 128, 148.
37 Plumer, Psalms, 1018.
The word on the Word - Kahler 8

Pleading in order to obey Another way to grasp the totality of the engagement in using

the Word from Psalm 119 is pleading. Littered throughout Psalm 119 we find pleadings for help

by the Psalmist in order to obey or because one has obeyed. Psalm 119:88 says, Redeem me

from mans oppression, that I may keep your precepts, and Psalm 119:134 says, I call to you;

save me, that I may observe your testimonies. What does this say about the place of the Word,

according to Psalm 119, in the Psalmist life? It alludes to an all encompassing engagement

where the Word is the place in which a personal relationship with God is cultivated and

maintained. Yet it is among the psalms that this delight in the words God has given, and the

relationship they generate, is given fullest expression.38

Meditate, Ruminate, Fixate To simply read over or through Psalm 119 is like a cow

trampling on fresh, green grass. To meditate upon this Psalm is to be like a cow ruminating on

fresh, green grass gleaning all the soul nourishment possible. To meditate is to ruminate on the

text, regurgitating it to get every ounce of nourishment. And this can only occur if one fixates

ones mind on the Word of God. And this simple correlation of meditate, ruminate, fixate is what

it looks like for one to use the Word in order for the Word to be useful as it is designed to be.

And Jesus Christ is the greatest of all examples of how to use Scripture so its usefulness can be

unleashed in ones life. Jesus use of the Old Testament as the Word of God in the desert during

his temptation is the greatest example of how to use the Word of God. There in the face of Christ

do we encounter the supreme example and fulfillment of the use of the Word of God in the

incarnate Word of God. One can see in the singular theme of Psalm 119, the Word of God,

fulfilling its supreme usefulness in making us wise for salvation as 2 Timothy 3:15 in that the

singular theme for the Word of God is Jesus Christ. A quote of J. A. Bengel can serve here as a

38 Mark D. Thompson, The Generous Gift of a Gracious Father, in The Enduring Authority of the Christian
Scriptures, ed. D. A. Carson (Grand Rapids: Zondervan, 2016), 634.
The word on the Word - Kahler 9

hinge between the use and effect of the Word as Psalm 119 describes, Apply yourself totally to

the text, apply the matter of the text totally to yourself.39

Why use the Word its effect according to Psalm 119

Scripture and Situations The profitable effects of using the Word because of what the

Word is can hardly be summarized let alone listed. Psalm 119 contains an exhaustible list of

effects that come about when one engages their whole heart. But one of the effects that stands

above the rest is how Scripture is sought to or is credited for altering situations. Again and again

the Psalmist seeks the Word to alter his situation and thus serves as a model to us as to the effect

of Scripture when used. We hear that the Psalmist is a sojourner in need of direction (vs. 19),

melting from sorrow in need of strength (vs. 28), afflicted with heavy burdens and in need of

comfort (vs. 50, 92), ensnared by schemes of wicked people in need of assistance (vs. 61, 95,

110, 157), going astray because of ease of life in need of motivation for godliness (vs. 67, 176),

severely afflicted to where he feels as though he may die and in need of rescue (vs. 25, 107, 153),

full of zeal for how people forsake God and in need to be merciful (vs. 136,), and desperately

striving to obey desiring to not be put to shame for doing so (vs. 6, 31, 46, 80, 116). The

Psalmist goes so far to see how his situations helped him engage Scripture as he should when he

says in vs. 71, It is good for me that I was afflicted, that I might learn you statues. Truly, the

Word is praised for doing so and sought to alter life situations explicitly or implicitly and

comparatively it is the best counsellor and comforter in the world.40

Progression: Comfortably Dependent Many great thinkers and theologians have

concluded that the alphabetical acrostic structure of Psalm 119 is all there is in regards to

39 E. J. Schnabel, Scripture, in New Dictionary of Biblical Theology, ed. T. Desmond Alexander, Brian S. Rosner,
D. A. Carson, Graeme Goldsworthy (Downers Grove: InterVarsity Press, 2000), 42.
40 Plumer, Psalms, 1018.
The word on the Word - Kahler 10

progression of thought or development of content. The concept that appears in many places is

that rather than a long chain of interconnect gold rings Psalm 119 is a chest full of disconnect

gold rings one can pick up separately. However, I found myself deeply moved by a subtle but

noticeable progression throughout Psalm 119 where I was convinced that it is pervaded by a

deep current of feeling.41 Charles Spurgeon touched on this but didnt capture it enough when

he said, In the earlier verses are of such a character as to lend themselves to the hypothesis that

he author was a young man, while many of the later passages could only have suggested

themselves to age and wisdom.42 Certainly there is a lack of thematic progression but this deep

current of feeling can begin to be unpacked with the idea of the age of the Psalmist progressing

with the stanzas of the Psalm.

The current of feeling in Psalm 119 has to do with what the Word of God describes

spiritual maturity looking like. And spiritual maturity comes when one engages with the totality

of ones being with the Divine Word of God! While the theme of the Word of God, even the

conviction about it stays the same (static) throughout, the of experience of engaging the Word of

God in greater regularity is evident as the Psalm moves along. At the beginning there are

references to establishing the priority of the Word of God in the Psalmist life (vs. 9, 44, 55, 62).

Then there is a subtle shift where the Psalmist recognizes because of how he has engaged the

Word of God others who fear God see him as one to be imitated because of his love and devotion

to God (vs. 74, 79). In this mid-section the Word of God is on his mind all the time (vs. 97) and

he notices that it isnt on the mind of others (vs. 113, 118, 119, 120). It is there that the Psalmist

records the just judgments of God upon those who scorn the Word of God (vs. 120). And the

Psalmist begins to expect a kind of justice that will come to those who obey the Word like he has

41 Plumer, Psalms, 1018.

42 Spurgeon, Treasury, 131.
The word on the Word - Kahler 11

(vs. 121-128, 139, 140). At the end the Psalmist thanks God for His Word which he has come to

love and live by. What a beautiful progression, a deep current of feeling.

What is remarkable is that the progression could have led one to think that stemming

from a distain for those who spurn the Word a self-righteousness would have developed in the

Psalmist. Especially since the Psalmist apparently has seen the progression in his own

disciplined consistency of obeying the Word resulting in an experience of blessings. However,

the Psalm ends in utter humility with the Psalmist crying out in desperation for God to rescue

Him as the Word has exposed His waywardness even as he become more faithful in engaging it.

Psalm 119:176 reads, I have gone astray like a lost sheep; seek your servant, for I do not forget

your commandments. And here it is, a portrait of complete dependency. And one senses that

here at the end of Psalm 119 the Psalmist is far more comfortable with being dependent than at

the beginning of Psalm 119. And that is a way to describe spiritual maturity. Not self-assurance

or self-sufficiency but becoming more comfortably dependent on God.

Conclusion clarity from contribution

There are ways to frame questions that assist in the discovery of the answer. For

example, notice the shift of the authoritative source in which one might expect the answer to

come from in the following questions. What role would you say that the Word of God should

have in the life of a believer? What role would you say the Word of God describes that it should

have in the life of a believer? What role does the Word of God say the Word of God should have

in the life of a believer? While many people may have great answers to what the role of the

Word of God should be in the life of a believer, there is a difference authority when seeking that

answer from the Word itself. And nowhere is the nature, use, and effect of the Word of God
The word on the Word - Kahler 12

more authoritatively, comprehensively explained than Psalm 119. May we go get the word on

the Word.

Appendix A
A Look at the Terms Employed in Psalm 119 for the Word of God

This is a simple summary of a brief glance at various people who have quantitatively listed the various
terms employed in Psalm 119 for the Word of God. While there are various ways to become more
The word on the Word - Kahler 13

specific and exact, and certainly other works and efforts have been taken to this end, the table below can
be useful on the surface to show how purposeful the terms are used synonymously.

Calvin Plumer Spurgeon Day Fantuzzo ESV NIV Kahler

Law Law 25 Law Law 25 Law 23 Law Law Law 23
Testimonies 23 Testimonies Testimonies 23 Testimonies Testimony 23
Statues Statues 20 Statues Statues 22 Statues 21 Statues Statues Statues 22
Precepts Precepts 21 Precepts Precepts 19 Precepts Precepts Precepts 20
Commandments Comm. 22 Comm. Comm. 22 Comm. 22 Comm. Comm. Comm. 23
Judg/Rule/Right Judgments 23 Judgments Judgments 23 Judgments
Rulings 23 Rule Rules 17
Righteousness 14
Way Way13 Way Way 3 Way Way 3
Word /Saying 24/19 Word 22 Words 22 Word 24 Word Word Word 29
Saying 14 Sayings 19
Truth/Faithfulness 5 Faithfulnes (Way of) faithfulness
s
Name 2 Name 2
Torah 25
Charges 21
Laws
Promise Promise 12
Decrees
Steadfast love 2
Justice Justice
Salvation 2
Wondrous works
6/8 11/14 9 8 8 7 10 8/16

Kahler designation by verse using ESV translation:

8 Main Terms (by way of frequency):

Law 1, 18, 29, 34, 44, 51, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 174
Testimony 2, 14, 22, 24, 31, 36, 46, 59. 79, 88, 95, 99, 111, 119, 125, 129, 138, 144, 152, 157, 167, 168
Statutes 5, 8, 12, 16, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117, 118, 124, 135, 145, 155, 171
Precepts 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168
Commandments 6, 10, 19, 21, 32, 35, 47, 48, 60, 66, 73, 86, 96, 98, 115, 127, 131, 143, 151, 158, 166,
172, 176
Rules 7, 13, 20, 30, 39, 43, 52, 62, 75, 102, 106, 108, 137, 156, 160, 164, 175 (places where adjective
righteous is used alone with rules 7, 62, 75, 106, 142, 164)
Word 9, 11, 16, 17, 25, 28, 42, 49, 57, 65, 67, 74, 81, 89, 101, 103, 105, 107, 114, 130, 139, 147, 160,
161, 162, 169, 170, 172
Promise 38, 41, 50, 58, 76, 82, 116, 123, 133, 140, 148, 154

8 Secondary Terms
Judgments 120
Way 3, 15, 37
Faithfulness 30
Name 55, 132
Steadfast love 149, 159
Justice 149
Salvation 166, 173
The word on the Word - Kahler 14

C. J. Fantuzzo, Acrostic, in Dictionary of the Old Testament, ed. Tremper Longman III, Peter Enns
(Downers Grove: InterVarsity Press, 2008), 2.

J. Day, Psalms (New York: T&T International, 2003), 56.

John Calvin, Commentary on the Psalms abridged by David C. Searle (Edinburgh: The Banner of Truth
Trust, 2009), 542-543.

William S. Plumer, Psalms: a critical and expository commentary with doctrinal and practical remarks
(Edinburgh: The Banner of Truth Trust, 2016), 1018.

C. H. Spurgeon, The Treasury of David, vol. V, Psalm CXI to CXIX (Grand Rapids: Zondervan, 1950),
131.

ESV Study Bible: English Standard Version (Wheaton: Crossway, 2011), 1093.

NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message. (Grand
Rapids: Zondervan, 2015), 1148.

Appendix B

List of how people are to use the Word according to Psalm 119
The word on the Word - Kahler 15

1) Walk 1, 3,
2) Keep/Kept 2, 4, 5, 8, 9, 17, 22, 33, 34, 44, 56, 57, 60, 63, 67, 69, 88, 100, 101, 106, 115,
129, 134, 145, 158, 167, 168,
3) Seek 2, 45, 94,
4) Eyes Fixed/Behold 6, 15, 18,
5) Learn/know 7, 71, 73, 125,
6) Not Wander/turn away 10, 21, 51, 102, 110, 126, 136, 150, 155,
7) Store Up 11,
8) Declare/Speak 13, 46,
9) Delight/Love 14, 16, 24, 35, 47, 47, 48, 70, 77, 92, 97, 103, 111, 112, 113, 119, 127, 132,
136, 140, 143, 159, 165, 167, 174,
10) Meditate/think on/consider 15, 23, 27, 48, 52, 78, 95, 97, 99, 128, 148,
11) Not Forget 16, 61, 83, 87, 93, 109, 139, 141, 153, 176
12) Long for 20, 40, 82, 131, 174,
13) Chosen 30, 173,
14) Set before 30,
15) Cling to 31,
16) Run in/turn to 32, 59,
17) Observe 34, 146,
18) Trust/believe 42, 66,
19) Hope in 43, 49, 74, 82, 114, 116, 147, 166,
20) Lift hands to 48,
21) Sing 54, 172,
22) Remember 55,
23) Fear 120,
24) Try it 140,
25) No swerve from 157,
26) Stand in awe 161,
27) Rejoice 162,

Variations of Whole Heart references:

Psalm 119:2 Blessed are those who keep his testimonies, who seek him with their whole heart,
Palm 119:10 With my whole heart I seek you; let me not wander from your commandments!
Psalm 119:34 Give me understanding, that I may keep your law and observe it with my whole
heart.
Psalm 119:58 I entreat your favor with all my heart; be gracious to me according to your
promise.
Psalm 119:69 The insolent smear me with lies, but with my whole heart I keep your precepts;
Psalm 119:112 I incline my heart to perform your statutes forever, to the end.
Psalm 119:129 Your testimonies are wonderful; therefore my soul keeps them.
Psalm 119:145 With my whole heart I cry, answer me, O Lord! I will keep your statutes.
Psalm 119:161 Princes persecute me without cause, but my heart stands in awe of your words.