Psalm 124, The Snare Broken

A song of ascents. Of David.

This thanksgiving psalm is the fifth of fifteen songs of ascents. It is likely that these songs were sung as people traveled to Jerusalem and then went up to the temple. Some portions of these psalms fit into a call-response corporate prayer or song, with the audience responding to instructions.

As this song is of David, Kidner suggests a setting such as 2 Samuel 5:17-25.

Psalm 124:1-3, Let Israel say...

If the LORD had not been on our side--

 let Israel say--

 if the LORD had not been on our side 

when men attacked us,

  when their anger flared against us,

they would have swallowed us alive;

The first verse may be a call out to a congregation, with the response beginning in verse 2. The singer recalls approaching death as being swallowed alive. The metaphor shifts in the next passage.

Psalm 124:4-5, Flood waters

the flood would have engulfed us,

 the torrent would have swept over us,

 the raging waters 

would have swept us away.

The description of the overwhelming torrent has a chiasmic ABBA structure, says Alter, a structure lost by the NIV. Alter's translation of verses 4 and 5 is 

Then the waters would have swept us up,

the torrent come up past our necks,

Then it would have come up past our necks,

the raging waters.

Psalm 124:6-7, Escaped the snare

Praise be to the LORD, 

who has not let us be torn by their teeth.

 We have escaped like a bird out of the fowler's snare; 

the snare has been broken, 

and we have escaped.

 

The metaphor returns to that of the second verse, of fear of being an animal caught in a snare, eaten alive.

Psalm 124:8, Creator of heaven and earth

Our help is in the name of the LORD, 

the Maker of heaven and earth.

The final verse repeats an underlying theme of the songs of ascent (explicit in Psalm 121:2 and 134:3)-- that it is YHWH, Creator, in whom the people trust

First published November 6, 2025; updated November 6, 2025

Psalm 123, Eyes Focused on YHWH

A song of ascents.

This is the fourth of fifteen psalms identified as "songs of ascents." It is likely that these songs were sung as people traveled to Jerusalem and then went up to the temple. The first of the songs, Psalm 120, dealt with betrayal by liars seeking to destroy the singer. The second looked to the hills and asked, "Where does my help come from?" (It was not from the hills!) The third expresses excitement at finally entering Jerusalem and being able to worship in the temple. This short psalm is a statement of submission and a request for protection.

Psalm 123:1-2, Like a maid looks to her mistress

I lift up my eyes to you,

 to you whose throne is in heaven.

 As the eyes of slaves look to the hand of their master, 

as the eyes of a maid look to the hand of her mistress, 

so our eyes look to the LORD our God,

 till he shows us his mercy.

Alter says that although the first verse is first person singular, "the psalm glides easily" into first person plural, "from individual to collective."

In the parallelism of verse 2, the slave (ebed, bond-servant) becomes maid-servant (shiphchah), possibly a personal female servant of higher standing. (It is this word that Ruth uses in Ruth 2:13 to describe her relationship to Boaz when she first meets him.)

Psalm 123:3-4, Contempt and ridicule

Have mercy on us, O LORD, 

have mercy on us, 

for we have endured much contempt.

 We have endured much ridicule from the proud,

 much contempt from the arrogant.

This short psalm turns with a plea for help. The final verse is a tricolon parallelism, three lines, not the traditional two. The pain that the people have endured is ridicule and contempt, to which the people seek the intervention of YHWH.

Some Random Thoughts

Years ago, Jan and I had a collie aussie shepherd mix, a very bright dog that was quick to learn lessons and tricks. After some training from Jan, this dog would recognize when a training session was beginning and would focus her eyes on Jan's hands, in preparation for a hand signal. 

No, we never had slaves or maidservants (!!) but we did have a devoted dog that focused on our instructions. This is the image of verse 2. 

First published November 5, 2025; updated November 5, 2025

Psalm 122, Prosperity for Jerusalem

A song of ascents. Of David.

This is the third of a sequence of 15 psalms that identify as "songs of ascents", presumably sung as people in procession went up to the temple. Four of the songs of ascents are attributed to David. They are this psalm along with psalms 124, 131 and 133. (Another, Psalm 127, is attributed to Solomon.) Although this song is attributed to David, there are some aspects of the song that fit better into a later timeline.

Psalm 122:1, Let us go!

 I rejoiced with those who said to me, 

"Let us go to the house of the LORD."

If Psalms 120 and 121 describe pilgrims approaching Jerusalem, then here the pilgrims approach the temple itself. The song begins in the singular, David rejoicing that he has been invited to worship in God's presence. (What is the house of YHWH here? If David is indeed the author, the house cannot be the temple, since the temple would not be built until Solomon's time.)

Psalm 122:2-5, I am in Jerusalem!!

Our feet are standing in your gates, O Jerusalem.

 Jerusalem is built like a city that is closely compacted together.

 That is where the tribes go up, the tribes of the LORD,

 to praise the name of the LORD according to the statute given to Israel.

 There the thrones for judgment stand,

 the thrones of the house of David.

After dreaming of Jerusalem and longing to enter the city, the thankful pilgrim finally looks around and says, "Yes! I am home! I am really standing here!" Among the observations of the pilgrim is that they are indeed standing where the tribes gather and where the thrones of David sit.

The Hebrew word chabar, is translated "closely compacted" and occurs five times in Exodus 26 :3-11 , in the description of the construction of the temple. (Kidner cites Anderson for this observation.) It is possible that "closely compacted" is not just a physical description but has a deeper meaning here.

Psalm 122:6-7, The peace of Jerusalem

Pray for the peace of Jerusalem: 

"May those who love you be secure.

 May there be peace within your walls

 and security within your citadels."

A natural result of the pilgrim's awe at finally being in Jerusalem is a prayer for that great city. He prays for the piece of Jerusalem and the security of its residents. It is possible that the first line of verse 6 is a call with the remaining lines of verses 6 and 7 forming a response.

There is a poetic ripple in the second line of verse 6. In Hebrew it is shalom jerusalem yishlayu, (literally "peace (to) Jerusalem (may you) prosper") a ripple naturally aided by the fact that shalom, the Hebrew word for peace, is part of the name of the city. As if to emphasize this, the word shalom shows up once each in the last three verses of this song.

The synthetic parallelism in verse 7 climbs (notes Alter) from peace within the walls to security with the palaces.

Psalm 122:8-9, Seek the prosperity of Jerusalem

 For the sake of my brothers and friends,

 I will say, "Peace be within you."

 For the sake of the house of the LORD our God,

 I will seek your prosperity.

The pilgrim, who has prayed for the peace of Jerusalem, now wishes his brothers (and sisters) and friends peace. He promises to seek the prosperity of Jerusalem, the house/temple of YHWH.

Some Random Thoughts

I have, at times longed to see a favored location, such as the front range of Colorado or the Chisos moutains of Big Bend National Park. Those were beloved places of my childhood. As an adult I have dreamed about them, made plans to visit them, finally, months later I am there and I find it hard to believe. I have finally arrived and I am overwhelmed. "I am really here! Oh, look!"

That is the attitude of this singer, upon entering Jerusalem. 

First published November 4, 2025; updated November 4, 2025

Psalm 121, Not the Hills, but YHWH!

A song of ascents.

This is the second of a sequence of fifteen psalms that identify as "songs of ascents", presumably sung as people in procession went up to the temple.

Psalm 121:1-2, From where?

 I lift up my eyes to the hills-- 

where does my help come from?

 My help comes from the LORD, 

the Maker of heaven and earth.

The psalmist, possibly heading up to Jerusalem, looks at the hills around and asks, "From where does my help come?" Although others trusted in idols on the high places, the psalmist instead relieson YHWH, the Creator of all things, including the mere mountains.

The KJV translates verse 1 as "I will lift up mine eyes unto the hills, from whence cometh my help", tempting one to create Colorado knickknacks suggesting that one's help comes from the mountains, which is not the meaning of this passage!

Psalm 121:3-4, Neither slumbers nor sleeps

He will not let your foot slip-- 

he who watches over you will not slumber;

 indeed, he who watches over Israel 

will neither slumber nor sleep.

The watcher over Israel, who keeps one's feet from slipping on the rocky paths, is One Who never sleeps, but is always watching.

Both Kidner and Alter see this psalm as a call-response, with a new voice at the beginning of verse 3. Kidner, however, translates verse 3 as a prayer and hears a third voice, an answer, coming in at the beginning of verse 4.

The Hebrew word vmer,  from shamar, means "to guard" or "to keep", and is here translated by the NIV as "watches over." In some settings, such as Genesis 17:9, the word refers to keeping God's covenant. 

Psalm 121:5-6, In the cool shade

The LORD watches over you-- 

the LORD is your shade at your right hand;

 the sun will not harm you by day, 

nor the moon by night.

The nation of Israel in verses 3 and 4 becomes the personal single "you" in verse 5. In the strong desert sun, a shade is a cool protective cover. The Hebrew word tzillecha, from tsel, can also mean shelter.  In the parallelism of verse 5, the God who guards Israel also provides shelter.

Psalm 121:7-8, Now and forevermore

 The LORD will keep you from all harm-- 

he will watch over your life;

 the LORD will watch over your coming and going 

both now and forevermore.

The One who created the heavens and earth (verse 2) is also watching throughout all time. Although the psalm promises that one is "kept from all harm", other passages (such as Psalm 126:5-6) make it clear that one is not saved from all troubles, but is watched over for future benefit.

The psalm echoes, in part, the blessing of Aaron given in Numbers 6:24-26.

Some Hebrew vocabulary

Our Hebrew word for the day is shamar, 

שָׁמַר

meaning "to keep, guard, observe." It occurs 469 times in the Old Testament, in this form, but many more times with prefixes or suffixes, as in verses 3, 4, 5, 7 and 8 in this psalm.

First published November 3, 2025; updated November 3, 2025

Psalm 120, Rescue From Slander

A song of ascents.

We begin a sequence of fifteen psalms that identify as "songs of ascents", presumably sung as people in procession went up to the temple in Jerusalem.

Psalm 120:1, A cry for help

 I call on the LORD in my distress, 

and he answers me.

The psalmist calls for help. The cry is described in the verses that follow. Most importantly, the singer seeks rescue from those who speak lies against him.

Psalm 120: 2-4, Warrior's arrows

Save me, O LORD, from lying lips

 and from deceitful tongues.

What will he do to you,

 and what more besides, O deceitful tongue?

 He will punish you with a warrior's sharp arrows,

 with burning coals of the broom tree.

The singer calls out for help and then describes the attack -- it is slander from those around him who seek his demise. By calling out to God, the singer relies on God for vengeance, leaving that to Him.

Lies are often described as arrows (Jeremiah 9:3, Proverbs 25:18, Psalm 64:3-4, etc.) Here the liar will receive the arrows, burning like hot coals.

Psalm 120:5-6, A man of peace

 Woe to me that I dwell in Meshech,

 that I live among the tents of Kedar!

 Too long have I lived among those who hate peace.

In the Table of Nations in Genesis 10, Meshech is a son of Japheth, son of Noah (see Genesis 10:2) The region of Meshech would have been to the far northwest (says Alter), between the Black Sea and Caspian Sea. The region of Kedar, home of the Qedarites, would have been southeast of Israel, in the Arabian Peninsula. The two regions probably stand for distant foreign places, in which the singer would be a lost and homesick stranger. If this psalm is written after the exile, the speaker may represent those returning to Jerusalem from faraway places. Alternately, the speaker may merely be emphasizing how lonely he has been, surrounded by liars who treat him like an alien.

Psalm 120:7, A man of peace 

I am a man of peace; 

but when I speak, they are for war.

The singer is surrounded by enemies who want war. If the speaker is someone like Ezra or Nehemiah, this desire for violence may be literal. Or this verse could stress the violence that eventually comes from those who resort to gossip and slander.

Some Random Thoughts

I am reminded, in this psalm, especially the last verse, of the social media trolls who merely want to attack and argue. In the New Testament, in his letter to the Romans, Paul asks the church to strive for peace. (See Romans 12:18 for example.) This is difficult to do when someone else wants to fight and argue and so, in the terminology of this psalm, seeks "war."

First published November 1, 2025; updated November 1, 2025

Psalm 119 (IV), I Love Your Word

 The longest chapter in the Bible is an acrostic psalm, with 22 stanzas, each stanza consisting of eight lines, each line beginning with the same letter. We will examine the 176 verses across five days. The subject in all of these verses is God's Law, that is, His Mosaic Covenant with Israel.

Caroline Cobb has an album on the psalms. Her rendition of Psalm 119 is I Love Your Word.

We continue studying this psalm, in the fourth of four parts.

Psalm 119:129-136, A bright portal

>Pe

 Your statutes are wonderful; 

therefore I obey them.

 The unfolding of your words gives light; 

it gives understanding to the simple.

 I open my mouth and pant, 

longing for your commands.

 Turn to me and have mercy on me, 

as you always do to those who love your name.

 Direct my footsteps according to your word; 

let no sin rule over me.

 Redeem me from the oppression of men, 

that I may obey your precepts.

 Make your face shine upon your servant 

and teach me your decrees.

 Streams of tears flow from my eyes, 

for your law is not obeyed. 

God's words and statutes are light shining through a window, pethach (פֵתַח).(The NIV translates this word as "unfolding" in verse 130 while Alter writes "portal"; Strong's concordance elaborates that this word represents a figurative opening. The image of opening up to light is echoed with an open mouth in verse 131. And the daylight of understanding, streaming through this portal, is echoed in the "shine" of God's face in verse 135. In the New Testament, after his resurrection, Jesus opens the disciples eyes to the longrunning themes of Scripture (Luke 24:32.)

Psalm 119:137-144, Throughly tested

>Tsadhe

 Righteous are you, O LORD, 

and your laws are right.

 The statutes you have laid down are righteous;

 they are fully trustworthy.

 My zeal wears me out, 

for my enemies ignore your words.

 Your promises have been thoroughly tested,

 and your servant loves them.

 Though I am lowly and despised,

 I do not forget your precepts.

 Your righteousness is everlasting

 and your law is true.

 Trouble and distress have come upon me, 

but your commands are my delight.

 Your statutes are forever right;

 give me understanding that I may live. 

In the next to last verse in this stanza, the psalmist sees God's commands as delightful, even as he deals with trouble (tsar, צַר) and distress. God's promises (verse 140) have been "thoroughly tested"; David also has been tested. 

Psalm 119:145-152, Cry out

>Qoph

 I call with all my heart; answer me, O LORD, 

and I will obey your decrees.

 I call out to you; save me 

and I will keep your statutes.

 I rise before dawn and cry for help;

 I have put my hope in your word.

 My eyes stay open through the watches of the night,

 that I may meditate on your promises.

 Hear my voice in accordance with your love; 

preserve my life, O LORD, according to your laws.

 Those who devise wicked schemes are near,

 but they are far from your law.

 Yet you are near, O LORD, 

and all your commands are true.

 Long ago I learned from your statutes

 that you established them to last forever. 

David calls out and cries out to God for help, rising before dawn, awake through the night. His enemies are near (verse 150) but so also is YHWH (verse 151.)

In the last verse, God's precepts are identified as eternal (see verse 89, also 142 above.)

Psalm 119:153-160, Traitors

>Resh

 Look upon my suffering and deliver me,

 for I have not forgotten your law.

 Defend my cause and redeem me; 

preserve my life according to your promise.

 Salvation is far from the wicked, 

for they do not seek out your decrees.

 Your compassion is great, O LORD; 

preserve my life according to your laws.

 Many are the foes who persecute me, 

but I have not turned from your statutes.

 I look on the faithless with loathing, 

for they do not obey your word.

 See how I love your precepts; 

preserve my life, O LORD,

 according to your love.

 All your words are true; 

all your righteous laws are eternal. 

The suffering psalmist begs for deliverance for traitors and the faithless. He asks to have his life preserved because he is committed to him. The final verse reminds the reader that there is an eternal aspect to the covenant Laws. (See the comment on verse 152 above.)

Psalm 119:161-168, Seven times a day

>Sin and Shin

 Rulers persecute me without cause, 

but my heart trembles at your word.

 I rejoice in your promise

 like one who finds great spoil.

 I hate and abhor falsehood 

but I love your law.

 Seven times a day I praise you

 for your righteous laws.

 Great peace have they who love your law,

 and nothing can make them stumble.

 I wait for your salvation, O LORD, 

and I follow your commands.

 I obey your statutes, 

for I love them greatly.

 I obey your precepts and your statutes, 

for all my ways are known to you. 

At the time of David, the consonants sin (שׂ) and shin (שׁ) were viewed as the same consonant; thus David's Hebrew had 22 consonants while the later Hebrew of the Masoretic times had 23. (Shin is the lead consonant in five of the eight verses in this stanza; sin in the other three.)

The Hebrew word for "seven" is sheba (שֶׁבַע ; it is similar to  sabbath, the seventh day of the week) and since it begins with shin, it is a natural choice to start verse 164.

Psalm 119:169-176, Let me!

>Taw

 May my cry come before you, O LORD; 

give me understanding according to your word.

 May my supplication come before you; 

deliver me according to your promise.

 May my lips overflow with praise, 

for you teach me your decrees.

 May my tongue sing of your word,

 for all your commands are righteous.

 May your hand be ready to help me,

 for I have chosen your precepts.

 I long for your salvation, O LORD, 

and your law is my delight.

 Let me live that I may praise you,

 and may your laws sustain me.

 I have strayed like a lost sheep. 

Seek your servant, for I have not forgotten your commands.

The final stanza of the psalm begins with a series of requests, with verses beginning with the word "May" (Alter: "Let".) There is no single Hebrew word for "may" but the taw () as a prefix makes a Hebrew verb second person, future, and so we have "let come", "let utter", etc., as David asks to worship YHWH in truth and have his pleas be answered. At the end he admits to straying and begs God to turn His face to David and take care of him.

The last verse is echoed in Israiah 53:6. In both verses, taah (תָּעָה) means to wander off the correct path.

Some Hebrew vocabulary

Our Hebrew word for the day is taah 

תָּעָה

a verb meaning "to err" or "to wander."

First published October 16, 2025; updated October 16, 2025

Psalm 119 (III), I Love Your Word

The longest chapter in the Bible is an acrostic psalm, with 22 stanzas, each stanza consisting of eight lines, each line beginning with the same letter. We will examine the 176 verses across five days. The subject in all of these verses is God's Law, that is, His Mosaic Covenant with Israel.

Caroline Cobb has an album on the psalms. Her rendition of Psalm 119 is I Love Your Word.

We continue studying this psalm, in the third of four parts.

Psalm 119:81-88, Longing

>Kaph

 My soul faints with longing for your salvation, 

but I have put my hope in your word.

 My eyes fail, looking for your promise; 

I say, "When will you comfort me?"

 Though I am like a wineskin in the smoke,

 I do not forget your decrees.

 How long must your servant wait? 

When will you punish my persecutors?

 The arrogant dig pitfalls for me,

 contrary to your law.

 All your commands are trustworthy; help me, 

for men persecute me without cause.

 They almost wiped me from the earth, 

but I have not forsaken your precepts.

 Preserve my life according to your love, 

and I will obey the statutes of your mouth. 

The psalmist, in these verses, longs to see God's work, even though he is weary and in need of help and salvation. Verse 84 includes a classical lament: "How long?" (or "How many?") As Alter points out, it resonates with Job's cries to God. "My life is so brief? Why does God not grant me justice...?"

Psalm 119:89-96, Eternal

>Lamedh

 Your word, O LORD, is eternal; 

it stands firm in the heavens.

 Your faithfulness continues through all generations; 

you established the earth, and it endures.

 Your laws endure to this day, 

for all things serve you.

 If your law had not been my delight, 

I would have perished in my affliction.

 I will never forget your precepts, 

for by them you have preserved my life.

 Save me, for I am yours; 

I have sought out your precepts.

 The wicked are waiting to destroy me,

 but I will ponder your statutes.

 To all perfection I see a limit; 

but your commands are boundless. 

Here we focus on eternity. God's word is eternal, it continues and endures throughout all generations. The first verse in this passage begins with Hebrew word olam ( עוֹלָם) which means "forever." In verses 90 and 91, even creation obeys God's laws; they acts as His servants. (A modern reader might read into this even the physical laws of the universe come from YHWH.) Kidner sees, in the last verse, verse 96, a summary of the book of Ecclesiastes.

Psalm 119:97-104, From You, insight and understanding

>Mem

 Oh, how I love your law! 

I meditate on it all day long.

 Your commands make me wiser than my enemies,

 for they are ever with me.

 I have more insight than all my teachers,

 for I meditate on your statutes.

 I have more understanding than the elders,

 for I obey your precepts.

 I have kept my feet from every evil path 

so that I might obey your word.

 I have not departed from your laws, 

for you yourself have taught me.

 How sweet are your words to my taste, 

sweeter than honey to my mouth!

  I gain understanding from your precepts;

 therefore I hate every wrong path. 

Each of these eight verses begins with the letter mem (מ.) Two important Hebrew words begin with this letter. The Hebrew word mah (מָה) is the interrogative "what?" and leads off verses 97 and 103, where it carries the meaning "How?" The psalmist uses that word to ask "How do I love your law?" and "How sweet are your words?" The Hebrew min (מִן) means "from" and can be added as a prefix to a variety of words. It is the first part of the words that begin the other six verses. A common theme in verses 98, 99, 100 and 104 emphasize the knowledge and wisdom that follows from meditation on God's precepts.

Psalm 119:105-112, A well lit path

>Nun

 Your word is a lamp to my feet

 and a light for my path.

 I have taken an oath and confirmed it, 

that I will follow your righteous laws.

 I have suffered much; 

preserve my life, O LORD, according to your word.

 Accept, O LORD, the willing praise of my mouth,

 and teach me your laws.

 Though I constantly take my life in my hands, 

I will not forget your law.

 The wicked have set a snare for me, 

but I have not strayedfrom your precepts.

 Your statutes are my heritage forever; 

they are the joy ofmy heart.

 My heart is set on keeping your decrees

 to the very end.

Verb 105 is a summary of many of the claims of this song, that the Law gives guidance to the direction of one's life. In verses 109 and 110, the law protects one from traps and risks set by the wicked.

Psalm 119:113-120, Double-minded deceit

>Samekh

 I hate double-minded men, 

but I love your law.

 You are my refuge and my shield; 

I have put my hope in your word.

 Away from me, you evildoers,

 that I may keep the commands of my God!

 Sustain me according to your promise, and I will live; 

do not let my hopes be dashed.

 Uphold me, and I will be delivered;

 I will always have regard for your decrees.

 You reject all who stray from your decrees,

 for their deceitfulness is in vain.

 All the wicked of the earth you discard like dross; 

therefore I love your statutes.

 My flesh trembles in fear of you; 

I stand in awe of your laws. 

The first verse in this passage seeks to move away from the seeph (סֵעֵף),that is, the "divided in mind," the "half-hearted", a term used for the skeptic or the uncommitted. 

The last three verses describe God's Word as protection from deceitfulness, evil and the dangers that accompany evil.

Psalm 119:121-128, Straight paths for the servant

>Ayin

 I have done what is righteous and just;

 do not leave me to my oppressors.

 Ensure your servant's well-being;

 let not the arrogant oppress me.

 My eyes fail, looking for your salvation,

 looking for your righteous promise.

 Deal with your servant according to your love 

and teach me your decrees.

 I am your servant; 

give me discernment that I may understand your statutes.

 It is time for you to act, O LORD; 

your law is being broken.

 Because I love your commands more than gold, 

more than pure gold,

 and because I consider all your precepts right, 

I hate every wrong path. 

In verse 123, David's eyes "pine" (Alter) for God's rescue. As often in the psalms, David is distressed at God's delay.

The last verse, like many of the Proverbs, gives a geometric image of the righteous life -- it is straight while the unrighteous one weaves and falls off the path.

We will continue with this long psalm in the next post.

Some Hebrew vocabulary

Our Hebrew word for the day is olam 

עוֹלָם

which means "forever."

First published October 16, 2025; updated October 16, 2025

Psalm 119 (II), I Love Your Word

We continue reading in Psalm 119. The longest chapter in the Bible is long acrostic, 22 stanzas, each stanza consisting of eight lines, each line in a stanza beginning with the same letter. The subject in all of these verses is God's Law, that is, His Mosaic Covenant with Israel.

Caroline Cobb has an album on the psalms. Her rendition of Psalm 119 is I Love Your Word.

Psalm 119:41-48, Freedom and confidence

>Waw

 May your unfailing love come to me, O LORD,

 your salvation according to your promise;

 then I will answer the one who taunts me,

 for I trust in your word.

 Do not snatch the word of truth from my mouth, 

for I have put my hope in your laws.

 I will always obey your law, 

for ever and ever.

 I will walk about in freedom, 

for I have sought out your precepts.

 I will speak of your statutes before kings

 and will not be put to shame,

 for I delight in your commands 

because I love them.

 I lift up my hands to your commands, which I love,

 and I meditate on your decrees. 

God's precepts give freedom (verse 45) and salvation (verse 41) and confidence (verse 46.) Meditation (Hebrew siach) is mentioned again in the last verse of these eight. It appeared earlier in verse 27. 

The Jewish position for prayer often included hands lifted up, whether standing or kneeling. (In 1 Kings 8:22, Solomon stands with outstretched arms.) Here, in verse 48, hands are lifted up.

The Hebrew letter  ו (waw), by itself, corresponded to the English word "and", much like y in Spanish or e in Italian. It was often used as a pronominal suffix, placed at the beginning of a word. This means that the psalmist had lots of choices for the beginning of these eight verses that beings with waw. For example, verse 41 begins wî·ḇō·’u·nî, (וִֽיבֹאֻ֣נִי) a word built on the verb bo, "to be", or "to abide", with the waw prefix ("and" or "also") and a suffix meaning "to me", so the first word of the sentence becomes "also come to me." 

Psalm 119:49-56, Comfort and hope

>Zayin

 Remember your word to your servant, 

for you have given me hope.

 My comfort in my suffering is this: 

Your promise preserves my life.

 The arrogant mock me without restraint, 

but I do not turn from your law.

 I remember your ancient laws, O LORD, 

and I find comfort in them.

 Indignation grips me because of the wicked, 

who have forsaken your law.

 Your decrees are the theme of my song 

wherever I lodge.

 In the night I remember your name, O LORD,

 and I will keep your law.

 This has been my practice:

 I obey your precepts. 

The psalmist is a stranger in this life and God's Law gives him comfort (verses 50 and 52) and hope (verse 49.) The meditation of the psalmist includes thinking on YHWH during the night.

Psalm 119:57-64, I seek your face

>Heth

 You are my portion, O LORD; 

I have promised to obey your words.

 I have sought your face with all my heart;

 be gracious to me according to your promise.

 I have considered my ways 

and have turned my steps to your statutes.

 I will hasten and not delay 

to obey your commands.

 Though the wicked bind me with ropes,

 I will not forget your law.

 At midnight I rise to give you thanks

 for your righteous laws.

 I am a friend to all who fear you,

 to all who follow your precepts.

 The earth is filled with your love, O LORD; 

teach me your decrees. 

These verses include a strong declaration of commitment, love and adoration. All who likewise follow YHWH are included as friends. Indeed, the psalmist will remember God's words even when tortured (verse 61)!

As in the previous stanza, worship during the nighttime hours is mentioned. 

Psalm 119:65-72, You are Good

>Teth

 Do good to your servant

 according to your word, O LORD.

 Teach me knowledge and good judgment,

 for I believe in your commands.

 Before I was afflicted I went astray, 

but now I obey your word.

 You are good, and what you do is good; 

teach me your decrees.

 Though the arrogant have smeared me with lies,

 I keep your precepts with all my heart.

 Their hearts are callous and unfeeling, 

but I delight in your law.

 It was good for me to be afflicted

 so that I might learn your decrees.

 The law from your mouth is more precious to me

 than thousands of pieces of silver and gold. 

One of my favorite Hebrew words is tov (or towb) meaning "good" or "pleasant." (It appears seven times in Genesis 1.) As it begins with ט (teth, tet) it (or slight variants) is, naturally enough, the first word in verses 65, 66, 68, 71 and 72.

In verse 71, the psalmist is thankful for affliction, affliction that taught him principles from the Law.

Psalm 119:73-80, May it be

>Yodh

 Your hands made me and formed me; 

give me understanding to learn your commands.

 May those who fear you rejoice when they see me, 

for I have put my hope in your word.

 I know, O LORD, that your laws are righteous, 

and in faithfulness you have afflicted me.

 May your unfailing love be my comfort, 

according to your promise to your servant.

 Let your compassion come to me that I may live, 

for your law is my delight.

 May the arrogant be put to shame for wronging me without cause; 

but I will meditate on your precepts.

 May those who fear you turn to me, 

those who understand your statutes.

 May my heart be blameless toward your decrees,

 that I may not be put to shame. 

The Hebrew letter yod can be placed at the front of a verb as a prefix, indicating a future tense. For exsample, the verb hayah (הָיָה) means "to be" and so in verse 80, yehi, (יְהִ֣י) means "let be" or "may if be". Thus English translations of this passage often have the word "may" or "let" in verses 75-80, where the letter yod is used as a prefix.

We will continue with this long psalm in the next post.

Some Hebrew vocabulary

Our Hebrew word for the day is the verb bo, "to be", or "to abide",  

בּוֹא

First published October 16, 2025; updated October 16, 2025