Study of Hebrew Poetry and Wisdom Literature

Paper Presentation
Topic: Exegesis on Psalm 119:1-8

Submitted to
Dr. Joel Joseph

In Partial Fulfillments of the Requirement (MTh. 1 OT) 2021-2022)

Submitted by: Chawngrosiem Joute (M.TH 1OT)

Date: 31/3/2022

LUTHER W.NEW JR.THEOLOGICAL COLLEGE

Exegesis on Psalm 119:1-8

Introduction
The book of Psalms is one of the best-loved and most-used books of the Old Testament, yet
at the same time it is one of the most problematic in the canon. Questions surrounding
authorship, composition, theology, interpretation, application, and function all contribute to
the book’s complexity. The fact that many believers through the ages have found comfort
from its pages in time of need, never once considering any of those questions, stands as
testimony to the power of God to minister through the books of Scripture .1 Psalms is also one
of the most practical books of the Bible, wondrously suited to the human heart. It is
especially dear to every child of God, perhaps because there is no experience of the believer
which does not find its counterpart in the Psalms.2
Regarding date and authorship, approximately two-thirds of the psalms have known
authors, and the remaining one-third are anonymous. Of the one hundred psalms that have
identifiable authors, David is the most prolific, writing seventy-three of them (he may have
written many of the anonymous psalms also). Asaph, one of David’s court musicians, wrote
twelve; ten were written by the sons of Korah; two by Solomon; and one each by Moses,
Heman, and Ethan. In identifying the authors, it is clear that the great majority of the psalms
were written during the era of the united monarchy (the foundational books of 2 Samuel and
1 Kings). Technically, the psalms cover a thousand years of history from Moses (1500 B.C.)
to the post-exile times (500 B.C.). But the vast majority were written in the hundred-year
period from 1030–930 B.C.3

This Psalm is the greatest tour de force in the Psalter. It is not only the longest psalm,
but God is addressed or referred to in every one of its one hundred and seventy-six verses.
The poem which has twenty two strophes of eight lines each also exhibits a unique
application of the acrostic principle. In the first strophe the first word in each line commences
with Aleph, the first letter of the second letter of the Alphabet, and so on. Until all twenty-
two letters have been utilized. A similar scheme. But with a three line strophe, is found in
Lam.3. 4

The Psalm is also distinguished by its extraordinary tribute to the law of Israel. The
author has attempted to have a reference, often eulogistic, to the law in each of his verses and
in only seven cases has he not done so, In five of the later word occurs but not in the usual
sense of ordinance or solemnity. There’s repeated words. Law, vs.1, testimonies, vs.2, ways

1
Andrew E. Hill & John H. Walton, A Survey of the Old Testament (Michigan, Grand
Rapids: Zondervan, 1980), 727.
2
Irving L. Jensen, Jensen’s Survey of the Old Testament (Chicago: Moody Publishers,
1975), 633.
3
Paul N. Benware, Everyman’s Bible Commentary: Survey of the Old Testament
(Chicago: Moody Press, 1993), 210.
4
George Arthur Buttrick, The Interpreter’s Bible, 6.24
vs.3, precepts vs.4,; statutes vs 5; commandments vs.6; word vs.9 word vs. 11; rendered as
promise (RSV) in vs. 38. is used only once.5

Historical Context.
Psalm 119 is the longest psalms built around a different word which is a synonym for
the word of God. The word law occurs twenty five times, word twenty times, statutes and
commandments are sued twenty two times each. Surety, appointment and faithfulness are
used once. The basic theme of the Psalm is the law of God. The psalm rhymes in the original
Hebrew, and it is an acrostic. The poet sang the praise of the law under all kinds of
circumstances. The law is not substitute for God but a guide to doing his will.
Seeing the theme of this Psalm, it reflects the Deuteronomic law, and is based upon the laws
given in Deuteronomy. Therefore, this Psalm is also sometime called Deuteronomic Psalms.

SPECIAL CONSIDERATIONS ON PSALMS

Since the Psalms are poetry (and often were to be sung), they cannot be approached as
one would interpret prose. The figures of speech, the graphic imagery, the parallelisms, and
the various literary devices must be kept in view when interpreting the Psalms. Interpretation
of some psalms is greatly aided by certain titles and terms that were placed by the authors at
the beginning of those psalms. Sometimes there is an explanatory note at the beginning of the
psalm that reveals the historical setting of the psalm (e.g., Pss. 7, 34, 51, 54, 56, 57, 59, 60).
Sometimes a notation indicates the occasion on which the psalm was to be used ( Pss. 92,
100, 120) or why the psalm was written (e.g., Pss. 81, 84, 85). Other times a musical notation
is given that suggests the tune to be used or the way it was to be sung (e.g., Pss. 6, 7, 9). All
of these explanatory notes help give a better feel for the psalm. Again it must be remembered
that most of the Psalms were written before the revelations of the prophets, and all of them
were written before the New Testament. Therefore, in interpreting the Psalms care must be
taken not to incorrectly read later revelation into the statements made by the psalmists.6

Psalm 119:1-8 Text

‫ְתֹורת י ְהוָ ֽה׃‬֥ ַ ‫ֵי־ד ֶרְך ַהֽ֜ה ֹ ְל ִ֗כים ּב‬֑ ָ ‫ׁש ֵ ֥רי תְ מִ ֽימ‬ ְ ‫ ַא‬1:
‫ׁש ֵרי נֹצ ֵ ְ֥רי עֵד ֹתָ֗ יו ְּבכָל־לֵ ֥ב י ִדְ ְרׁשּֽוהּו׃‬ ְ ‫ ֭ ַא‬2:
‫ ֭ ַאף ֹלֽא־ ָפעֲל֣ ּו ַעו ְָל֑ה ּבִדְ ָרכָ ֥יו הָלָ ֽכּו׃‬3:
‫ ֭ ַאּתָ ה ִצ ִּו֥יתָ ה ִפ ֻּקדֶ֗ יָך ִלׁש ְ֥מ ֹר מ ְֽא ֹד׃‬4:
‫ ֭ ַא ֲחלַי י ִּ֥כ ֹנּו דְ ָר ָ֗כי ִלׁש ְ֥מ ֹר חֻּקֶ ֽיָך׃‬5:
‫ְֹותֽיָך׃‬
ֶ ‫ אָ ֥ז ֹלא־ ֵא ֑בֹוׁש ְּ֜ב ַהּבִי ִ֗טי אֶל־ּכָל־ ִמצ‬6:
‫ׁשּפ ֵ ְ֥טי צִדְ ֶ ֽקָך׃‬ ְ ‫ׁשר ל ָ ֵ֑בב ְּ֜ב ָל ְמדִ֗ י ִמ‬
ֶ ֹ ‫ ֭אֹודְ ָך ּב ְ֣י‬7:
‫ אֶת־חֻּקֶ ֥יָך ֶאׁש ְ֑מ ֹר אַ ֽל־ּתַ ַעזְבֵ ֥ נִי עַד־מ ְֽא ֹד׃‬8:

5
George Arthur Buttrick, The Interpreter’s Bible (Nashville, Abingdon Press, 1995),
622.
6
Paul N. Benware, Everyman’s Bible Commentary: Survey of the Old Testament, 212
Translation
.Blessed are the undefiled in the way, who walk in the law of the LORD .1
.How blessed are those who observe His testimonies ,Who seek Him with all their heart .2
.They also do no unrighteousness; They walk in His ways .3
.Thou hast ordained Thy precepts, That we should keep them diligently .4
!Oh that my ways may be established to keep your statutes .5
6. Then I shall not be ashamed When I look upon all Thy commandments.
7. I shall give thanks to Thee with uprightness of heart, When I learn Thy righteous
judgments.
8. I shall keep Thy statutes; Do not forsake me utterly!

Parsing
1. ‫ ַה‬- ‫ ַהֽ֜ה ֹ ְל ִ֗כים‬particle article ‫ הלך‬verb qal participle masculine plural absolute - go (men)
snake—crowl, water--flow , fire – come down
2. ‫ נצר‬- ‫ נֹצ ֵ ְ֥רי‬verb qal participle masculine plural construct— keep, watch, guard, protect
‫ דרׁש‬- ‫ י ִדְ ְרׁשּֽוהּו‬verb qal imperfect 3rd person masculine plural suffix 3rd person masculine
singular – inquire about, care about.
3. ‫ ֹלא‬-- ‫ ֹלֽא־ ָפעֲל֣ ּו‬particle negative ‫ פעל‬verb qal perfect 3rd person common plural -- make,
commit, practice, work or accomplish.
‫ הלך‬- ‫ הָלָ ֽכּו‬verb qal perfect 3rd person common plural -- go,
4. ‫ צוה‬- ‫ ִצ ִּו֥יתָ ה‬verb piel perfect 2nd person masculine singular – order, direct, appoint.
‫ ְל‬- ‫ִׁשְמ ֹר‬
֥ ‫ ל‬particle preposition ‫ ׁשמר‬verb qal infinitive construct -- watch, guard, be
careful.
5. ‫ כון‬-- ‫ י ִּ֥כ ֹנּו‬verb niphal imperfect 3rd person masculine plural- stand firm, fast, secure, be
stable,
‫ ְל‬- ‫ִׁשְמ ֹר‬
֥ ‫ ל‬particle preposition ‫ ׁשמר‬verb qal infinitive construct--- watch, keep,
6. ‫ ֹלא‬- ‫ ֹלא־אֵ ֑בֹוׁש‬particle negative ‫ בוׁש‬verb qal imperfect 1st person common singular- be
ashamed of, be thoroughly
‫ ְּב‬- ‫ ְּ֜ב ַהּבִי ִ֗טי‬particle preposition ‫ נבט‬verb hiphil infinitive construct suffix 1st person common
singular—look in a specific direction, a word of direction, look out gaze
7. ‫ ידה‬- ‫ ֭אֹודְ ָך‬verb hiphil imperfect 1st person common singular suffix 2nd person masculine
singular cohortative in meaning, but no unique form for cohortative -- I praise God, confess,
give voice, praise and thanks giving.
‫ ְּב‬- ‫ ְּ֜בלָמְדִ֗ י‬particle preposition ‫ למד‬verb qal infinitive construct suffix 1st person common
singular --- learn, train,
8. ‫ ׁשמר‬- ‫ ֶאׁש ְ֑מ ֹר‬verb qal imperfect 1st person common singular -- watch, keep (I will keep)
‫ ַאל‬- ‫ אַ ֽל־ּתַ ַעז ְבֵ ֥ נִי‬particle adverb ‫ עזב‬verb qal imperfect 2nd person masculine singular suffix
1st person common singular jussive in meaning, but no unique form for jus- leave, abandon,
fore shake.

Form and Structure 119:1–8

This Psalm 119 :1-8 is acrostic poem and is a celebration of God’s Law. Each paragraph of
the psalm begins with a successive letter of the Hebrew alphabet. This poem is the longest
Psalm in the Book of Psalms, as well as the longest chapter in the Bible. This hymn of praise
magnifies and extols the Word of God. Various terms used for the Law of the Lord include
“word” (v. 9), “testimonies” (v. 46), “precepts” (v. 28), “statutes” (v. 33), “commandments”
(v. 60), and “judgments” (v. 102). Those who obey God’s Law experience His blessing and
are protected from sin (v. 11; Matt. 4:1–11). God’s Word stands forever (Ps.119:89; 40:8;
IPet.1:24, 25) providing light and guidance through life (see John 8:12).7

Exegetical Comment
Psalm 119:1-8
In the opening strophe (letter alef, verses 1–8) the psalmist praises the law of Yahweh as
the way to happiness, and pledges himself to obey it faithfully.
V.1 The psalm opens, as does Psalm 1, praising Blessed is those whose way
( ‫ֵי־ד ֶרְך ַהֽ֜ה ֹ ְל ִ֗כים‬
֑ ָ ‫ ) ַאׁש ֵ ְ֥רי תְ מִ ֽימ‬is blameless. To be blessed means “a person who is in a good
situation and deserves to be congratulated”. 8 “Way” is synonymous with “walk” that is
obedient in the line of God’s covenant stipulation/ law the Torah. Both mean conduct,
behavior, manner of life.9 The word blameless (or “faultless”) indicates total conformity with
the requirements of the Torah, which is the complete and perfect expression of the will of
God.. Happy are the people against whom no bad words are spoken,” or sometimes
idiomatically, “How fortunate are people when no one puts their tongues against them.” Law
of the Lord must often be expressed who live the way the Lord has commanded them. 10

V.2 keep (‫ ) נֹצ ֵ ְ֥רי‬means to protect, to guard but “to keep God’s law” means to obey it,
observe , follow and to practice it.
To seek (ִ‫ ) דְ ְרׁשּֽוהּו‬Yahweh means to ask for his guidance, his instructions, and so to obey him.
For those who seek God's guidance are said to be “Happy are the people who obey with all
their heart what God commands them to do.”
V.3b. walk in Lord’s ways (‫ ) ּבִדְ ָרכָ ֥יו הָלָ ֽכּו‬signifies Yahweh’s will for his people; those who
walk in them are living as Yahweh wants them to live. Who also do no wrong are the one in
obedient to God’s law.“. ‫דרכים‬, “ways,” relate to Yahweh’s moral demands, which are
congruent with God’s own character. 11
V.4. The Word ‫פקודים‬, rendered “charges,” are detailed rules for life associated with the
covenant. The term occurs only in the Psalter, at 19:9; 103:18; 111:7, and may be related to
the sense of ‫ פקד‬as “command” found in Aramaic. Again, the Hebrew word translated
precepts (‫ ) ִצ ִּו֥יתָ ה‬appears only in the Psalms. The Hebrew verb “to keep”( ‫ ) ִלׁש ְ֥מ ֹר‬is used in
verses 4b and 5b again, it means to follow, to “obey.”
V.5 ‫חקים‬, “statutes, laws” are primarily covenant conditions (cf. Pss 50:16; 105:10) written
down and preserved for permanent observance. Therefore, the psalmist here expressed his
wish O that (‫ )י ִּ֥כ ֹנּו‬that his way be secured in order that he could obey God’s will.

In v 6 ‫מצות‬, “commands,” is characteristic of Deuteronomy and expresses the insistent will

of a personal God who is Israel’s figure of authority.
7
Thomas Nelson, Woman's Study Bible ( Nashville : Thomas Nelson, 1995), Ps 119
8
Robert G. Bratcher & David William Reyburn, A Translator's Handbook on the Book of
Psalms (New York : United Bible Societies, 1991), 16
9
H. L Willmington, Willmington's Bible Handbook (Wheaton, Ill. : Tyndale House Publishers,
1997). 322.
10
William MacDonald & Arthur Farstad, Believer's Bible Commentary : Old and New
Testaments. Nashville : Thomas Nelson, 1997), 199.
11
Leslie C Allen, Word Biblical Commentary : Psalms 101-150 (Dallas : Word, Incorporated,
2000), 185.
 be put to shame (‫ )ֹלא־אֵ ֑בֹוׁש‬is the public shame to which a pious Israelite would be subjected
who did not fully obey the law of Yahweh; failure to obey the Law would be obvious from
the disgrace or the suffering which would overtake such a person. RSVRSV having my eyes fixed
on means “because I have my eyes fixed on.” The Hebrew phrase “fix one’s eyes on”
( ‫ ) ְּ֜ב ַהּבִי ִט‬means to “pay attention to,” to observe, to obey. Not to be ashamed of God’s word
or obeying his commandments. 12
V.7-8 –
In these two verses the psalmist makes two promises. The first one is I will praise thee with
an upright heart ( ‫ ) ֭אֹודְ ָך ּבְיֹׁ֣שֶ ר ל ָ ֵ֑בב‬the phrase an upright heart means “a pure heart” “a
sincere heart uses an expressive idiom, “without second thoughts,” that is, totally,
completely, without hesitation or reservations. 13 When I learn in verse 7b (‫ ) ְּ֜ב ָל ְמדִ֗ י‬train is
better translated “As I learn” Yahweh’s righteous ordinances are his “just rules “just decrees”
or “fair decisions.” In many languages learn often suggests a process of rote memorization, a
product of formal schooling. In order to avoid this kind of misunderstanding, it may be better
to say something like “as you teach me your righteous judgments.” Righteous ordinances
may have to be shifted to a verb form; for example, “the way in which you judge matters
fairly.” The two lines may then be translated “As you teach me the way in which you judge
matters fairly, I will praise you.14
Verse 8a contains the psalmist’s second promise: I will observe your statutes, (‫אֶת־חֻּקֶ ֥יָך אֶ ׁש ְ֑מ ֹר‬
) that is, “I will obey your laws” same as observe .
The first strophe ends with a fervent prayer: O forsake me not utterly!( ‫ אַ ֽל־ּתַ ַעז ְבֵ ֥ נִי עַד־ ְמאֹֽד‬In
English it is more natural to say “do not abandon me wholly”, or “never abandon me!”.

Application

This psalm 119:1-8 may be considered as the statement of a believer’s experience. The
law is given for the believers in order that it can be a guide in everyday life. As far as our
views, desires, and affections what is here expressed, they come from the influences of the
Holy Spirit. The pardoning mercy of God in Christ is the only source of a sinner’s happiness.
And those are most committed to the law in fear of God, are the most who are blessed and
happy, who are preserved most free from the defilement of sin, who simply believe God’s
testimonies, and depend on his promises. If the heart be divided between him and the world,
it is evil. But if believers carefully avoid all sin; and the desire and prayer of a good man
agree with the will and command of God. if he is not ashamed in this world, everlasting
shame will be his portion. The psalmist coveted to learn the laws of God, to give God the
glory. And believers see that if God forsakes them, the temper will be too hard for them. 15
We must also be glad for the law of God, because it is given for good of our lives here on
earth and beyond. The source of happiness is to know and obey the command of God. We
must always strive to be in obedient of God.

rsv

12
William MacDonald & Arthur Farstad, Believer's Bible Commentary: Old and New Testaments
(Nashville: Thomas Nelson, 1997), 199.
13
Luder G, Whitlock & R. C Sproul, Reformation Study Bible : Bringing the Light of the
Reformation to Scripture (Nashville: T. Nelson Publishers, 1995),
14
Leslie C Allen, Word Biblical Commentary : Psalms 101-150, 187
15
Matthew Henry, Matthew Henry's Concise Commentary (Oak Harbor, WA : Logos Research
Systems, 1997). Ps 119:1
Bibliography

Walton, John H. & Hill, Andrew E. A Survey of the Old Testament. Michigan, Grand
Rapids: Zondervan, 1980.

Jensen, Irving L Jensen’s Survey of the Old Testament. Chicago: Moody Publishers, 1975.

Benware, Paul N. Everyman’s Bible Commentary: Survey of the Old Testament. Chicago:
Moody Press, 1993.

Buttrick, Arthur George. The Interpreter’s Bible. Nashville. Abingdon Press, 1995.

Nelson, Thomas, Woman's Study Bible. Nashville: Thomas Nelson, 1995.

Reyburn, William David & Bratcher, Robert G. A Translator's Handbook on the Book of Psalms
New York : United Bible Societies, 1991.

Willmington H. L. Willmington's Bible Handbook .Wheaton, Ill. : Tyndale House Publishers, 1997.

MacDonald, William & Farstad, Arthur H. L. Believer's Bible Commentary: Old and New Testaments.
Nashville : Thomas Nelson, 1997.

Allen, Leslie C. Word Biblical Commentary: Psalms 101-150. (Dallas: Word, Incorporated, 2000

Sproul R.C & Whitlock, Luder G. Reformation Study Bible : Bringing the Light of the Reformation to
Scripture (Nashville: T. Nelson Publishers, 1995.

Henry, Matthew. Matthew Henry's Concise Commentary. Oak Harbor, WA : Logos

Research Systems, 1997.