Tag: Torah

Sunday Psalm Studies: Psalm 119 (Conclusion)

Psalm 119, conclusion

Summary

Having now carefully examined all 22 stanzas of this great Psalm, it will be worth making certain summary points, in conclusion.

Let us begin with a reminder of the acrostic format and structure of the composition. The 22 stanzas correspond to the letters of the Hebrew alphabet. There are precisely eight verses in each stanza, and the first line of each verse begins with the corresponding letter of the acrostic-pattern. While the verse structure of the stanzas is consistent throughout, the meter is not. While a 3+2 couplet format tends to prevail, there are other 3+3 couplets, as well as occasional 2-beat couplets (2+2) and tricola (2+2+2); in a few instances, a different irregular meter (e.g., 2+3) is used.

As we have seen, this Psalm makes thorough use of features from the lament– and prayer-Psalms, but applies them within a distinctive context, influenced by Wisdom tradition, that emphasizes faithfulness to the covenant and Torah observance. The Psalm contains many petitions, drawn from these traditional genres, in which the protagonist requests help and protection from YHWH. He makes this sustained prayer for deliverance on the basis of his loyalty to the covenant (meaning his faithfulness in observing the Torah requirements, which represent the terms of the covenant, cf. below). The setting of the traditional prayer-for-deliverance implies that the protagonist is in distress, facing danger and affliction, which includes attacks by hostile adversaries. Our Psalm preserves many such details, but blends them together into the broader theme of covenant-loyalty and Torah-observance.

A particular aspect of this thematic application is the way in which the Psalmist, repeatedly, interprets the prayer for salvation/deliverance in terms of obtaining help from YHWH for the express purpose of remaining faithful to the covenant, fulfilling the Torah requirements with greater devotion, and with a better/deeper understanding of its precepts. In particular, the verb /yB! (“understand, discern”) features prominently in the petitions (vv. 27, 34, 73, 95, 100, 104, 125, 130, 144, 169), along with the verb dm^l* (“learn”, causative “make/help learn”, i.e., “teach”, vv. 7, 12, 26, 64, 66, 68, 71, 73, 99, 108, 124, 135, 171). This is the main significance of the “help” (i.e., vb rz~u*, vv. 86, 173, 175) that YHWH is asked (and expected) to provide. Even when traditional rescue-verbs are used (e.g., lx^n`, “snatch out [of danger]”), they refer primarily to the danger of going astray from the path of God. Similarly, the “salvation” (i.e., hu*Wvy+) that is repeatedly referenced signifies, principally, faithfulness to the covenant (and the Torah). This is also the significance of the requests for life—i.e., for YHWH to give (and preserve) the protagonist’s life; cf. the repeated use of the verb hy`j* in the petitions and affirmations (vv. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149, 154, 156, 159, 175).

There are, of course, many references and allusions throughout the Psalm to adversaries that attack or threaten the protagonist. However, I regard these as reflective of the genre that the Psalmist has appropriated; they are not part of an authentic dramatic scenario that governs the Psalm. The main purpose of the adversary-references has to do with the Wisdom-orientation of the Psalm, which utilizes throughout the traditional contrast between the righteous and the wicked. On the surface, it may appear that the protagonist is requesting rescue and protection from certain hostile adversaries, but the principal danger facing him is the possibility of going astray from the path of God—that is, lapsing in his faithfulness to the covenant and Torah. The figure of the wicked adversary represents unfaithfulness (and thus disloyalty to YHWH), in marked contrast to the righteous (represented by the protagonist)—who is faithful and devoted, and longs only to become more so.

This dualistic righteous/wicked contrast is expressed in the Psalm through certain traditional juxtapositions—one of the most notable being the contrast between love (vb bh^a*) and hate (an`c*), cf. (love) vv. 47-48, 97, 113, 119, 127, 132, 140, 159, 163, 165-167, and (hate) vv. 104, 113, 128, 163, etc. Similarly, the protagonist loves the “rightness” (qd#x#) and truth (tm#a#) of YHWH and His Torah, while he hates all that is opposite—viz., the “falseness” (rq#v#) of the wicked, cf. vv. 29, 69, 78, 86, 104, 118, 128, 163. Another key contrast is between remembering the covenant and forgetting it. This is expressed primarily by the verb jk^v* (“forget”): the wicked forget (i.e., neglect and violate) the Torah of YHWH, while the righteous do not—cf. vv. 16, 61, 83, 93, 109, 139, 141, 153, 176; cf. also the verb rk^z` (“have/keep in mind, remember”) in vv. 49, 52, 55, while the idea of remembering is alluded to in many other verses (e.g., through the verb j^yc!, “ponder, meditate”, etc, vv. 15, 23, 27, 48, 78, 148).

Much of Psalm 119 is governing by the traditional ethical-religious motif of walking along the straight path—viz., that YHWH has laid out (in the covenant and Torah) for His people to follow. There are many such references, occurring in virtually every stanza, beginning with the initial beatitude in verse 1 (cp. Ps 1:1), where the key noun Er#D# (“path”, i.e., on which one treads) and the verb El^h* (“walk”) are both used. The noun Er#D# occurs 13 times in the Psalm, and is used (more or less interchangeably) with jr^a) (“pathway”, vv. 9, 15, 101, 104, 128); there are various other related terms and allusions as well.

The imagery is sustained over the length of most of the Psalm, utilizing a range of traditional metaphors, including the idea of going straight or having one’s feet set firmly (on the path)—i.e., so that one does not trip—and of being ever guided rightly, so that one stays on the path. This theme of guidance is expressed a number of ways, as, for example, with the idea of bending/turning (vb hf*n`) so as to remain on the right path (vv. 36, 112); there is also the famous reference in v. 105 to YHWH lighting up the path so that one can see it clearly (cf. also v. 130). The verb hf*n` can also be used in the negative sense of bending/turning away from the path (vv. 36, 51, 157), part of a broader motif of going astray—i.e., straying from the path, or going down other false side-paths. This key image is expressed by a number of terms and phrases, including the verb hg`v* (vv. 10, 21, 118). There are other dangers on the path, such as traps/snares set by the wicked (e.g., vv. 61, 85, 110); in addition, there are evil ‘side-paths’ (vv. 101, 104), and obstacles over which one might trip or stumble (vv. 133, 165, and cf. the context of vv. 105ff). The many references and allusions to attacks by the wicked should probably be understood within this framework of imagery—that is, of the wicked laying in wait along the path, looking for the opportunity to ambush and attack (cf. verse 95) the righteous.

It is clear from verse 1 that the “path” on which the protagonist walks is identified with the Torah. Actually, the path-image has various aspects of significance in relation to the Torah: (1) the Torah is the path, but (2) it is also the goal of the path, and, in addition (3) it also is the means for keeping one on the path. All three of these aspects are utilized, at numerous points, throughout the Psalm. Ultimately, however, remaining on the path, and thus walking straight and firmly upon it, means faithfully observing the precepts and regulations, etc., of the Torah. This ethical-religious dimension of Israelite covenant-loyalty is expressed primarily by two nearly-synonymous verbs:

This is thoroughly traditional terminology, found throughout the Scriptures, with a special emphasis in the Wisdom-tradition.

The term Torah is a simplified transliteration in English of the Hebrew hr*oT (tôrâ), which occurs in verse 1, and then 24 more times throughout the Psalm (vv. 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174). It is perhaps best translated “instruction”, denoting the direction and guidance (vb hr*y`) given by YHWH for His people, instructing them on what they must do (according to the covenant), and how they should conduct themselves. Collectively, the Torah is included under the broader reference to YHWH’s word. In the Psalm, the nouns rb*D* (“word, thing spoken”) and hr*m=a! (“saying, thing said”) are used, more or less interchangeably, with little or no difference in meaning, occurring both in the singular and the plural. The precepts and regulations, etc, of the Torah are certainly included among YHWH’s “sayings”, and are thus part of His word, but His word is not limited to the Torah. The noun rb*D* occurs 24 times in the Psalm (vv. 9, 16-17, 25, 28, 42-43, 49, 57, 65, 74, 81, 89, 101, 105, 107, 114, 130, 139, 147, 160, 161, 169), and hr*m=a! 19 times (vv. 11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 148, 154, 158, 162, 170, 172).

In addition, there seven other nouns used regularly throughout the Psalm to designate the specific words/sayings of YHWH in the Torah. They can be grouped as five distinct terms, which bring out specific attributes and characteristics, as well as distinct nuances of meaning. These have been discussed throughout the notes, and will be summarized here. For the most part, they occur in the plural, usually with a second person suffix (“your”) referring to YHWH. In virtually every stanza of the Psalm, one finds most (or all) of these terms used.

    • hd*u@ (“witness”), vv. 2, 22, 24, 46, 59, 79, 95, 119, 125, 138, 146, 152, 167-168; the related noun tWdu@ is also used, with no real difference in meaning, vv. 14, 31, 36, 88, 99, 111, 129, 144, 157. In this context, the plural denotes “things witnessed to”, i.e., by the parties to the covenant. This refers to the Torah regulations, etc, as representing the terms of the covenant, having been solemnly witnessed to by both God and the Israelite people.
    • dWQP!, vv. 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93-94, 100, 104, 110, 128, 134, 141, 159, 168, 173. The noun dWQP!, like the root dqp as a whole, can be difficult to translate, with much depending upon the context. The basic denotation is of something that a person is required/obligated to “take care of” (i.e., deal with, attend to). In the context of the covenant, the plural here refers to the duties in the Torah that the people are required to carry out. The plural would well be translated as “required duties”, but, for poetic concision, I have translated the suffixed plural regularly as “your charges” —viz., things that YHWH has charged the people to do.
    • hw`x=m! (“command”), vv. 6, 10, 19, 21, 32, 35, 47-48, 60, 66, 73, 86, 96, 98, 115, 127, 131, 143, 151, 166, 172, 176. This refers to the Torah regulations, etc, as things which YHWH as ordered or commanded (vb hw`x*) His people to do.
    • fP*v=m!, vv. 7, 13, 20, 30, 39, 43, 52, 62, 75, 84, 91, 102, 106, 108, 120-121, 132, 137, 149, 156, 160, 164, 175. The noun fP*v=m! is often translated “judgment”, but, in the context of the Torah, the plural is better rendered as “just (ruling)s”. That is, the Torah precepts and regulations, etc, represent decisions and determinations (i.e., rulings) made by YHWH in His role as Sovereign (King and Judge). The covenant is an agreement made between a subordinate (Israel) and a superior (YHWH).
    • qj), vv. 5, 8, 12, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117-118, 124, 135, 145, 155, 171; the related noun hQ*j% is also used (with no difference in meaning) in v. 16. This term signifies an authoritative decision or decree that has been inscribed (or engraved). Like the noun fP*v=m! (above) it alludes to the Kingship of YHWH and His Sovereign authority. It also suggests the binding power of His decrees, with the implication that the authority of the covenant (and its terms, the Torah) will endure far into the distant future (<l*oul=).

A Final Note:

Christian Interpretation and Application of Ps 119

For Christians, it may be difficult to appreciate the heavy emphasis on Torah-observance in Psalm 119; this specific religious dimension of the Psalm also creates certain barriers for interpretation and application. Protestant readers are likely to focus on the repeated references to the word (rb*D*/hr*m=a!) of God, and to then interpret the Psalm from a sola Scriptura standpoint. Verses 11 and 105, for example, are often read in this way, being perhaps the two most frequently memorized verses of the Psalm.

However, such a Protestant reading of the Psalm, as emphasizing the need to devote oneself to the Scriptures, essentially obscures covenantal orientation of the work. The “path” on which the protagonist is walking must be understood in terms of the covenant established between YHWH and His people (Israel). Walking firmly on this path of God means faithfulness to the covenant, with the precepts, regulations, and required duties of the Torah representing the terms of the covenant (cf. the discussion above).

A more fruitful line of interpretation for Christians is to apply this covenant-language, and its manner of expression, in relation to the new covenant. In place of the Torah regulations, the terms of the new covenant, for believers in Christ, are now realized through trust in Jesus, which leads to our union with him and the abiding presence of the Spirit. The external witness (cf. on hd*u@ above) of the old covenant (in the Torah), is now experienced as an internal witness through the Spirit (cf. John 15:26; Rom 8:16; Heb 10:15; 1 Jn 5:6-7).  As Paul frames the matter, in 2 Cor 3:6ff, the decrees of the old covenant, originally inscribed in stone (cf. on the noun qj) above), have been replaced by the writing of the Spirit in the heart of the believer. Insofar as one walks about in the Spirit, being guided and directed by the Spirit (recall the literal meaning of the word hr*oT noted above), the Law of God is fulfilled, without recourse to, or dependence upon, a written code. For this new Christian application of the path-walking idiom, see esp. Gal 5:16ff; Rom 8:4; 1 Jn 1:6-7.

All the “commands” (cf. above on the term hw`x=m!) of the Torah are now encompassed under a single command—that is, the so-called ‘love-command’, the command to love (Jn 13:34-35, etc; Rom 13:8-10; Gal 5:13-14; James 2:8; cf. Mark 12:30-31 par). Actually, this is presented as a dual-command, particularly within the Johannine tradition: (i) to trust in Jesus (as the Messiah and Son of God), and (ii) to show love to other believers, following the example of Jesus himself; cf. 1 John 3:23, and throughout the letter of 1 John. In the Johannine Gospel, the command to trust in Jesus is expressed in the traditional language of guarding and keeping watch over his word (8:51ff; 14:15, 21ff; 15:10, 20; and cf. 1 Jn 2:3-5; 3:22ff; 5:3). This is the very language used throughout Psalm 119 (cf. on the corresponding verbs rm^v* and rx^n` above). In the Johannine message (and its theology), the “word” (lo/go$, rh=ma) of Jesus refers primarily to the truth regarding his self-identity—viz., as the Son of God sent from heaven by God the Father, and all that this entails. Of course, this same word also encompasses the second aspect of the dual-command: the directive he has given, to show love to fellow believers, according to his own example.

The use of the term “command”, in this regard, is not especially accurate. The Greek word e)ntolh/, particularly as it is used in the Johannine writings, is better translated as “duty” —that is a duty placed upon believers, which they/we are obligated to fulfill. This corresponds precisely with the Hebrew term dWQP! as it is used in the Psalm (cf. above).

Thus, there is a new covenant corollary to nearly every component of the covenant-idiom utilized in Psalm 119. The Christian reader can—and should—interpret and apply the Psalm along these lines. Such an interpretation, of course, must be viewed as secondary, and is not to serve as a substitute for careful exegetical and poetic study of the composition. For, as with every piece of Scripture, the text must be understood and explained, first and foremost, in its original grammatical and historical-cultural context.

January 19: Psalm 119:169-176

Psalm 119, continued

Stanza 21 was examined in the previous note; see also the introduction to the Psalm.

Stanza 22: verses 169-176

t
Verse 169

“Let come near [br^q=T!] my ringing (cry) before your face,
O YHWH—
according to your word, give me understanding!”

Again, in this final stanza, the conventions of the prayer-for-deliverance genre are utilized. The protagonist presents a plea to YHWH, asking that his “ringing cry” (hN`r!), i.e., for help, might “come near” (vb br^q*) to God. The presentation of this prayer, right before the face of YHWH, implies that He will respond favorably and will answer the cry for help. As throughout the Psalm, the protagonist’s appeal is based on his loyalty to YHWH, his faithfulness to the covenant (and the Torah). This is typical of the prayer-Psalms; and the protagonist’s faithfulness has been expressed in a number of different ways in this particular Psalm. At the conclusion of the previous stanza (v. 168), the declaration was made by the protagonist that his loyalty is visible “in front of” YHWH, meaning that God can well see and recognize that he has been faithful and loyal, walking straight and firm upon the path.

The protagonist specifically asks that YHWH would give him understanding (vb /yB!, Hiphil). This represents the principal goal and purpose of the petitions throughout the Psalm, as we have discussed. The request is for help (from YHWH) in being ever more devoted to the covenant, so as to fulfill the required duties of the Torah faithfully, and with a better/deeper understanding of its precepts. In this context, the qualifying expression “according to your word” has several layers of meaning: (1) understanding of the Torah (as God’s word); (2) such understanding constitutes a portion of the blessing(s) promised by YHWH in the Torah; (3) understanding comes through the creative and life-giving (saving) power of God’s word. The noun rb*D* (“word, thing spoken”) has been used repeatedly—both in the singular and the plural—throughout the Psalm; a complete list of occurrences (along with the parallel term hr*m=a! [“saying, thing said”]) will be provided in the Summary. For similar occurrences of the verb /yB! (“understand, discern”) earlier in the Psalm, cf. vv. 27, 34, 73, 95, 100, 104, 125, 130, 144.

Metrically, this verse is irregular, comprised of three lines. It could be parsed as a 2-beat (2+2+2) tricolon; however, I follow Dahood (III, p. 193) in dividing the verse chiastically, by syllable count (8:2:8), with the Divine name (YHWH) at the center. Note the overall chiasm:

    • “Let my cry come near
      • before your face
        • O YHWH—
      • according to your word
    • give me understanding”

A similar structure prevails in v. 149 (cf. the discussion on Stanza 19); and see below on v. 175.

Verse 170

“Let come [aobT*] my request for favor before your face—
according to your saying, snatch me away!”

This couplet repeats the thought expressed in v. 169; indeed, if one were to leave out the Divine name at the center of that verse (cf. above), the two 3+2 couplets would be precisely parallel:

    • Let come near | my cry (for help) | before your face
      Let come | my request for favor | before your face
    • according to your word | give me understanding
      according to your saying | snatch me away

This parallelism demonstrates clearly how the prayer-Psalm format has been utilized by the author and applied to the distinctive context of Ps 119. The traditional prayer-for-deliverance petition is reflected here in the second couplet, with the use of the verb lx^n` (“snatch away”, i.e., out of danger); this verb occurs frequently in the Psalms (46 times, including earlier in v. 43). As noted above, the noun hr*m=a! (“saying, thing said”) is used interchangeably with rb*D* (“word, thing spoken”, v. 169), with virtually no difference in meaning.

The 3+2 couplet is the dominant meter of this Psalm, occurring again in vv. 171, 173-175 of this stanza.

Verse 171

“May they pour forth [hn`u=B^T*], my lips, praise (to you),
when you help me to learn your decrees!”

Anticipating YHWH’s answer to his prayer (v. 169f), the protagonist effectively promises to give praise to God. The dramatic image of his lips “pouring/gushing forth” (vb ub^n`, Hiphil) words/songs of praise, is appropriate to the creative impulse of a poet-composer like the Psalmist (cf. Ps 145:7). The particle yK! at the beginning of the second line could be translated “for” or “because”; however, I have chosen to render it from the standpoint of the anticipated answer to the protagonist’s prayer (“when…”). The verb dm^l* (“learn”) in the Piel has a certain causative force (“make [one] to learn”, i.e., “teach”); in the context of the Psalm, the emphasis is on YHWH helping the protagonist to learn, and to better understand (v. 169), His Torah. The noun qh) (along with hQ*j%), “inscribed (decree)”, has been used regularly (in the plural) as one of the key terms for the precepts and regulations, etc, of the Torah; a full list of occurrences will be given in the Summary.

The gloss “to you” in my translation of the first line is a natural addition, which also aids the rhythm of the translation; it should be noted that the corresponding Hebrew (hkl) occurs at that position in the Qumran manuscript 11QPsa, and doubtless represents a scribal addition, even as it does in my translation above.

Verse 172

“May it sing [/u^T*], my tongue, (praise of) your saying(s),
that all your commands are (made in) rightness!”

Just as v. 170 repeated v. 169, so the couplet here echoes the prior v. 171 (above). The exhortation for the protagonist’s tongue to sing praise (vb hn`u* IV) clearly is parallel to his lips “pouring out” praise. Similarly, the praise to YHWH is made because of His words (“sayings”)—particularly as they are expressed in the Torah. Like the noun qj) (v. 171), hw`x=m! (“command”) is one of the regular terms designating the Torah regulations, etc. Both of these terms allude to YHWH’s role as Sovereign—i.e., one who gives commands/orders and establishes binding decrees—in the context of the covenant. All such commands are made in “rightness” (qd#x#), reflecting the very right (and righteous) character of YHWH Himself; on the use of this noun as an essential attribute of God (and His Torah), cf. earlier in vv. 7, 62, 75, 106, 121, 123, 138, 142, 144, 160, 164.

Metrically, this verse is a 3+3 couplet, varying slightly from the 3+2 meter elsewhere in vv. 171-175.

Verse 173

“May it be [yh!T=], your hand, (there) to give help to me,
for I have chosen (to fulfill) your charges.”

This couplet returns to the petition-format of vv. 169-170 (cf. above), as the protagonist asks YHWH (i.e., His “hand”) to give help (vb rz~u*) to him. As noted above (on v. 169), in the context of Ps 119, this “help” specifically involves keeping the required duties of the Torah—viz., that the protagonist will be enabled to fulfill the duties and regulations ever more faithfully, with greater devotion and understanding. He asks for this because he has (already) been faithful to the covenant, fulfilling—and desiring to fulfill—the Torah. This heart-felt intention toward faithfulness is expressed here by the verb rj^B* (“choose”, see earlier in v. 30)—i.e., he has chosen the duties of the Torah, as is determined to keep them. The regular Torah-term dWQP! particularly captures this aspect of a required duty or obligation, with the suffixed plural form being translated “your charges”; for additional discussion, and a full list of the occurrences, cf. the upcoming Summary.

Verse 174

“I have longed [yT!b=a^T*] for your salvation,
O YHWH,
and your instruction (is ever) my delight!”

This couplet especially captures the manner in which the Psalmist adapts the prayer-for-deliverance genre to the distinctive context of Torah observance. To long for (vb ba^T* + l=) salvation from YHWH reflects the traditional prayer for deliverance (i.e., out of distress and affliction); yet here, in the context of the Psalm, it also refers to the righteous protagonist’s longing for YHWH and His Torah (as expressed quite clearly in line 2). Indeed, within this setting, “salvation” itself means, primarily, the ability to be ever more faithful to the Torah, with a better/greater understanding of its precepts. This application of the noun u^v%u=v^ (“delight”) occurred earlier in vv. 24, 77, 92, 143, along with the related verb uu^v* (II) in vv. 16, 47, 70.

This verse is a 3+2 couplet; however, it is best to present it in a chiastic 2+1+2 structure, with the Divine name YHWH at the center (cf. Dahood, III, p. 193, and above on v. 169). Note the chiastic parallelism:

    • “I have longed
      • for your salvation
        • O YHWH
      • and your instruction
    • is my delight”
Verse 175

“(So) let live [yj!T=] my soul, that it might praise you,
and your just (ruling)s, may they help me!”

Ironically, the help that YHWH gives, which enables the protagonist to observe the Torah more faithfully, comes from the Torah itself. This represents an added twist on the petition, which otherwise echoes the request made in v. 173 (cf. above); note the similar use of the verb rz~u* (“[give] help”). The protagonist effectively promises that, if/when YHWH brings salvation to him, he will give praise (to God) in response. Yet, in keeping with the traditional sentiment of the prayer- and lament-Psalms, the protagonist can only give praise to YHWH if his soul is still alive (i.e., has been saved/rescued out of danger by YHWH). Of course, as noted, in the ethical-religious context of this Psalm, ‘salvation’ principally signifies faithfulness to the covenant, and the effective observance of the Torah. For the use of the verb hy`j* (“live”), in this same context earlier in the Psalm, see vv. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149, 154, 156, 159.

The noun fP*v=m!, translated as “just (ruling)”, is another of the recurring words for the Torah precepts and regulations, etc; cf. the Summary. While the MT technically reads a singular form, it probably should be parsed as a plural, such as we find explicitly in the original reading of the Qumran manuscript 11QPsa*. I have rendered it as a plural in my translation.

Verse 176

“(If) I go astray [yt!yu!T*], like a lost sheep,
(please) seek out your servant—
for your commands I have not forgotten.”

The perfect form of the initial verb (hu*T*, “go astray”) could be rendered as an ordinary past tense (“I have gone astray”, cf. the thought expressed in v. 67 [Stanza 9]); however, given the prayer/petition formulation in every other verse of this stanza, rendering the first line as a conditional clause seems preferable (cf. Dahood, III, p. 193): “If I (should) go astray…”. This continues the important theme of requesting help from YHWH in order to remain faithful to the covenant. The protagonist wishes never to go astray from the path YHWH has laid out for His people. It is proper that the Psalm concludes with this thematic motif (viz., of walking on the path of God). Here the verb hu*T* is used for the idea of straying from the path (cf. also in v. 110); earlier in the Psalm, other verbs such as hg~v* (vv. 10, 21, 118) and hf*n` (“bend/turn [away from]”, vv. 51, 157) were used for the same purpose.

If the protagonist should ever, unintentionally, stray from the path, he asks that YHWH would seek him out (vb vq^B*), as if he were a sheep that has gotten lost (vb db^a*); cf. Ezek 34:10-11ff. The figurative image of YHWH as a shepherd, with His people as a flock of sheep, is traditional, occurring in numerous Scripture passages, and in the Psalms (most notably, the famous Ps 23 [cf. the earlier study]). Jesus, of course, made memorable use of this imagery in the Gospels (John 10:1-18; Lk 15:3-7; Matt 18:12-14; cf. also Mk 6:34 par; Matt 10:6). The implication is that YHWH (the Shepherd) will put the protagonist (the sheep) back squarely on the path.

An important point is that, even if he should temporarily go astray, still the protagonist declares that he has not forgotten the commands of YHWH (in the Torah); that is, any temporary straying from the path would not be the result of faithlessness or willful neglect. On this theme of not forgetting (vb jk^v*) the Torah (i.e., remembering to guard/keep it), cf. earlier in vv. 16, 61, 83, 93, 109, 141, 153; by contrast, the wicked, those who are unfaithful to the covenant (and thus disloyal to YHWH), do forget (i.e., are neglectful of and violate) His Torah, v. 139.

The noun fP*v=m! (“command”, plur.) is used again (see v. 172) to designate the Torah requirements, etc; however, the Qumran manuscript 11QPsa here has instead the regular term hd*u@ (“witness”, plur.), which otherwise does not occur in this stanza (cf. the final couplet of St. 21, v. 168).

Metrically, this final verse is a 2-beat (2+2+2) tricolon.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).

January 17: Psalm 119:161-168

Psalm 119, continued

Stanza 20 was examined in the previous note; see also the introduction to the Psalm.

Stanza 21: verses 161-168

?
Verse 161

“(The) ‘princes’ [<yr!c*] have pursued me gratuitously,
yet (it is) from your word (that) my heart trembles.”

Mention has been made repeatedly of the lament– and prayer-Psalm features that occur in many of the stanzas. The petitions regularly reflect a prayer for deliverance, as the protagonist asks YHWH to rescue him from the distress that he is experiencing. As is often the case in the Psalms of lament, this distress stems, in large part, from oppressive attacks made by wicked adversaries. The initial couplet here presents this basic scenario clearly enough, the protagonist mentioning that the wicked have pursued him, with evil/hostile intent, and with no just cause. This latter qualification is expressed by the adverb <N`j!, which is derived from the verbal root /nj (“show favor”), used (in its positive sense, i.e., favor shown by YHWH) earlier in the Psalm (vv. 29, 58, 132). The adverb <N`j! would then denote something done as a favor (i.e., at no cost); here, however, the adverb has a negative meaning—viz., referring to attacks that are made with no cause (i.e., for no good reason).

The wicked adversaries of the protagonist are here designated by the plural <yr!c*, usually translated “princes”, and which was used earlier in v. 23, in the same context. The noun rc^ is being used, we may assume, in a very general way, as referring to prominent people in society. It could also be that an authoritative (judicial) setting is implied, with slanderous charges being brought against the protagonist. Whether or not Dahood’s explanation of <yr!c* here (III, p. 176, on v. 23) is valid, he is surely correct in seeing these ‘princes’ as representing the wicked. These wicked ‘princes’ pursue the protagonist; that is, they pursue with hostile (and evil) intent, looking to oppress and persecute the righteous. The same verb ([d^r*) was used earlier in vv. 84, 86, 150, 157.

Throughout the Psalm, the righteous and wicked are contrasted, in a traditional manner typical of Wisdom tradition, and occurring with great frequency in many other Psalms. In keeping with the Torah-emphasis, the wicked are described as those who are unfaithful to the covenant, neglecting and violating the regulations, etc, of the Torah. By marked contrast, the protagonist (as one of the righteous) is utterly devoted to the covenant and its Torah. Often, it is in the second line of the couplet that the protagonist’s faithfulness is thus affirmed; and, in the verses reflecting lament features, this faithfulness is juxtaposed with the characteristic behavior of the wicked. So we find the formulation here, as he declares that it is YHWH’s word (rb*D*) that he fears, and not the hostile attacks by his adversaries.

As I have discussed, there is a three-fold significance to the term rb*D* (“word, thing spoken”) as it is used in the Psalm (along with the parallel hr*m=a!, “saying, thing said”); it can refer: (i) to the precepts and regulations of the Torah (which represent the terms of the covenant), (ii) to the promises made by YHWH in the Torah (i.e., of blessing and protection for those who are faithful to the covenant), and (iii) to the Sovereign creative and life-giving power of God’s word, generally. The singular and plural of rb*D* (and hr*m=a!) are used, more or less interchangeably, throughout the Psalm, and this has caused some confusion for copyists (i.e., in the manuscripts and ancient versions). We see this also here in the Masoretic text, as the Kethib has a plural form (“from your words”), but is vocalized (Qere) as a singular (“from your word”). Since I believe that there is a definite allusion here to the role of YHWH’s word in rendering judgment (that is, against the wicked, and on behalf of the righteous), the singular seems more appropriate to this context (on which, cf. verse 160 in the previous stanza).

The protagonist fears this word of judgment, even as he fears YHWH Himself; on the one hand, this is a right (and righteous) reverence toward YHWH, showing Him the honor that He is due, and yet a genuine fear—toward the supreme power and holiness of God—is also present. The verb used here is dj^P*, which I render in the visceral sense of “tremble”; the related noun dj^P^ occurred earlier in v. 120. As in that earlier reference, the root is used to express the fear/reverence shown by the righteous toward YHWH; Dahood’s alternative explanation of the line (III, p. 192f) seems as unnecessary as it is unconvincing. The principal way that the protagonist reveres God, showing Him the proper fear, is by observing the precepts and duties of the Torah, with total devotion, in faithfulness to the covenant.

Metrically, this verse is a 3+3 couplet, which is the secondary meter that most often is used, as a complement to the primary 3+2 meter. The stanza concludes (vv. 167-168) with similar 3+3 couplets.

Verse 162

“(Shak)ing with joy [cc*] (am) I over your saying(s),
like (a soldier) finding much plunder!”

The Psalmist plays on the conceptual portrait in v. 161, reversing the significance of the prior lines. If the protagonist was trembling with fear at YHWH’s word in v. 161b, now he is shaking with joy. A verbal adjective (participle) is used, from the root cWc (“rejoice, have/find joy”); cf. earlier in v. 14. In v. 161a, the wicked are running after (pursuing) the righteous, looking to do evil; here, the righteous is also running, but his movement is toward the Torah. The implicit violence of the imagery (i.e., hostile pursuers) is echoed here by the idea of a soldier (following some great conflict) finding wealth that he can plunder (llv). That the Torah represents exceptional riches was indicated earlier in the Psalm, particularly by the traditional (Wisdom) comparisons with silver and gold (vv. 72, 127). The Qumran manuscript 11QPsa has the preposition /m! (instead of K=) on the participle (ax@om, “[one] finding”), presumably being used in the comparative sense (“more than [one] finding much plunder”), which would be in keeping with the comparison in the earlier references.

On the use of the noun hr*m=a! (“saying, thing said”), in parallel with rb*D* (“word, thing spoken”), cf. above. Here the reference is primarily to the precepts and regulations of the Torah (more clearly so than in v. 161); the singular can be rendered as a collective plural (i.e., “sayings”).

This verse is a 3+2 couplet, which, as noted above, is the dominant meter of the Psalm; in this stanza, cf. also in vv. 163-164, 166.

Verse 163

“(All) falseness [rq#v#] I do hate and abhor,
(but) your instruction I do love.”

The contrast between the righteous and the wicked, taken externally (viz., as different groups of people), now shifts to an internal contrast—that is, within the heart (cf. v. 161b) of the protagonist. He hates what is false (i.e., wickedness, unfaithfulness), but he loves what is true (i.e., good, faithful, and trustworthy)—namely the instruction (hr*oT, Torah) of YHWH. The characteristic truthfulness of the Torah (as of YHWH Himself) is reflected by the earlier use of the nouns tm#a# and hn`Wma$ (lit. “firmness”) in the Psalm (cf., most recently, in v. 160). By contrast, “falseness” (rq#v#) is characteristic of the wicked, who are disloyal to the covenant with YHWH, and who neglect and violate the Torah; cf. the use of this term earlier in vv. 29, 69, 78, 86, 104, 118, 128. On the traditional love-hate idiom, see vv. 47-48, 97, 104, 113, 119, 127-128, 132, 140, 159.

The contrast is implicit in the MT, but in the Qumran manuscript 11QPsa it is made explicit with the initial w-conjunction in the second line (i.e., “but…”, “yet..”, or “while…”).

Verse 164

“Seven (times) [ub^v#] in the day I give you praise,
over (the) just (decree)s of your rightness!”

The protagonist’s reverence toward YHWH (cf. on v. 161, above) is directly specifically toward His word(s), as expressed primarily by the precepts and regulations, etc, of the Torah. He specifically gives praise (vb ll^h*) to YHWH (cf. the motif of rejoicing in v. 162) over His word. The noun fP*v=m!, typically in the plural, is one of the regular terms used in the Psalm to designate the Torah precepts, et al. In this context, I have rendered it as “just (ruling)s”, i.e., made by YHWH in His role as Sovereign; yet, it can also refer to the “judgment(s)” made, viz., against the wicked and on behalf of the righteous (cf. above and on v. 160 in the previous stanza). The Torah, indeed, records such judgments (e.g., the blessings and curses in Leviticus 26 and Deuteronomy 28). See the upcoming Summary for a full listing of the occurrences of fP*v=m! in the Psalm.

That the protagonist praises YHWH seven times a day is another indication of his constant and continual devotion, which lasts all through the day (and the night); cf. earlier in vv. 147-148, also vv. 55, 62. The number seven traditionally symbolizes completeness.

Verse 165

“Fullness [<olv*] most (abundant)
to (those) loving your instruction—
and (let) there not be for them (any) stumbling!”

I parse this verse as an irregular 2+2+3 tricolon. The first two lines represent a wish for blessing (to the righteous) from YHWH. This is expressed in a general way by the term <olv* (“completeness, fullness, wholeness”), which can specifically connote the ideals of health, security, peace, and so forth. The appeal may be based upon the promised blessings in the Torah (cf. above) for those who are faithful to the covenant. These faithful/righteous ones are designated as those who “love” (vb bh^a*) the Torah of YHWH. The use of the participle (as a verbal adjective) indicates the regular/characteristic behavior and mindset of the righteous. Cf. above (v. 163), on this characteristic of “love” for YHWH and His word, as also for the opposing “hate” toward all that is false and faithless.

Throughout the Psalm, in most of the earlier stanzas, the theme of walking on the path of God has been prevalent; cf. most recently, in v. 133. This theme, which was largely absent from Stanzas 18-20, makes its reappearance here, with the motif of stumbling (lvk). The protagonist prays to YHWH that, for the righteous, there might be no cause for stumbling (lovk=m!) while they walk on the path. Earlier in the Psalm, the protagonist repeatedly asked YHWH for help in remaining ever faithful to the covenant, following the duties of the Torah with greater devotion, and with better understanding of its precepts. Now, this same kind of petition is being extended to all of the righteous/faithful ones, collectively, everywhere. This is simply a reflection of the protagonist as an ideal representative of the people of God—viz., for all those who earnestly seek to be faithful to the covenant.

Verse 166

“I have waited [yT!r=B^c!] for your salvation, O YHWH
and your commands (indeed) I have done.”

The first line could also be rendered “I have watched…”, since the verb rb^c* implies an expectant examination of something, combining both semantic aspects of watching (closely) and waiting. Elsewhere in the Psalm, this theme of watching/waiting—viz., for YHWH to answer the protagonist’s prayer—is expressed by the verb lj^y` (vv. 43, 49, 74, 81, 114, 147). The answer (from YHWH) to the protagonist’s prayer means salvation for him. As we have seen, Psalm 119 utilizes important elements and thematic motifs from the prayer-for-deliverance Psalm-genre, but applies them within a distinctive context, emphasizing Torah observance, strongly influenced by Wisdom-tradition.

With regard to the idea of salvation (hu*Wvy+), we may delineate three levels (or aspects) of significance. First, there is the traditional setting from the lament- and prayer-Psalms—that is, the prayer is for deliverance from the distress and affliction that the protagonist is experiencing, which includes hostile attacks by wicked adversaries. Second, the goal of the petitions tends to focus on the protagonist’s desire to remain (ever more) faithful to the covenant and the Torah; “salvation”, in this context, means help from YHWH, allowing him to remain firmly set on the path, with nothing (and no one) able to cause him to stumble or go astray. Finally, there is the ultimate goal of salvation (blessedness in the afterlife, with YHWH), which will come to those who remain faithful to the covenant. All of the promises (of blessing) in the Torah—prosperity, health, long-life, protection from enemies and disease, etc—point in this direction.

In the second line, the protagonist, as he/she often does throughout the Psalm, declares his/her faithfulness to the Torah. Here the precepts and regulations of the Torah are designated by one of the regular terms, the suffixed plural of hw`x=m! (“command”), “your commands”, i.e., the things that YHWH has ordered/commanded for His people in the Torah. For all of the occurrences of this term, see the list in the upcoming Summary.

Verse 167

“Has guarded [hr*m=v*] my soul (all of) your witness—
indeed, I love them most (deeply)!”

As in vv. 163 and 165 (cf. above), the protagonist expresses his devotion to YHWH (and His Torah) in terms of love (vb bh^a*). Also traditional is the use of the verb rm^v* (“guard”) which occurs frequently in the Psalm (along with the synonymous rx^n`, “keep watch [over]”); cf. most recently, v. 158 in the prior stanza. The reference is to observing the Torah precepts and regulations, fulfilling its required duties, etc. On this watching motif, see v. 166 (above). The noun hd*u@ (“witness”, along with tWdu@) is one of the regular terms used for the Torah regulations, etc; in this context it signifies the terms of the covenant, which have been solemnly witnessed to by both God and the people. For a complete list of occurrences, see the upcoming Summary. As indicated by the second line (“I love them…”), the suffixed noun is in the plural; but, for poetic concision, I have been translating it as a collective singular (“your witness”).

In my translation above, I treat the initial w-conjunction of the second line as emphatic (i.e., “indeed…”), reinforced by the final adverb da)m= (“[very] much”).

Verse 168

“(Yes,) I have guarded [yT!r=m^v*] your charges and your witness—
for (you see) all my paths (there) in front of you.”

The protagonist repeats his declaration of loyalty to the covenant (and the Torah), adding to the suffixed plural of hd*u@ (“witness”), the noun dWQP!, which is yet another of the regular terms for the required duties of the Torah; I have translated the suffixed plural as “your charges”. Also the verb rm^v* (“guard”) is repeated from v. 167 (see above).

The final affirmation of faithfulness utilizes the path/walking metaphor from earlier in the Psalm (cf. verse 165 above). While the noun Er#D# in the singular designates the path of God—viz., the path that YHWH has laid out for His people to follow (according to the covenant and its Torah)—it can also refer to the characteristic behavior of the person (in this case, the protagonist). Here, the plural (“paths”) makes this regular, habitual aspect of the protagonist’s ‘walk’ particularly clear (“all my paths”). Cf. verses 5, 26; in verse 3, the plural refers to the ways of YHWH (i.e., that He has established, in the Torah).

To say that the protagonist’s paths are “in front of” (dg#n#) God suggests several aspects of meaning: (1) it alludes to his faithfulness, that he is firmly on the path of God (and which leads to God); (2) it affirms that YHWH can see all that the protagonist does, how he walks faithfully on the path; and (3) it suggests YHWH’s presence, and that He will be there to guide and assist the protagonist (His loyal/devoted servant) on the path.

The twenty-second (and final) stanza (vv. 169-176) will be discussed in the next note.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).

January 12: Psalm 119:153-160

Psalm 119, continued

Stanza 19 was examined in the previous note; see also the introduction to the Psalm.

Stanza 20: verses 153-160

r
Verse 153

“See [ha@r=] (now) my affliction, and pull me out (of it)—
for your instruction I have not forgotten.

This stanza, like many of the others, employs certain features of the lament– and prayer-Psalms. The protagonist asks YHWH to see the distress he is in, with the presumption that, if God sees it, He will surely act to help His faithful servant. Similarly, in the previous stanza, the request was for YHWH to hear his cry for help. These petition formulae are traditional, and occur frequently in the Psalms (for the seeing motif, note 9:14[13]; 31:8[7]; 35:17; 59:5[4]; 80:15[14]). They involve a prayer for deliverance—viz., the protagonist asks YHWH to protect and rescue him (from danger) in the time of his distress. The verb used is lx^j* (Piel), which, in this context, means to pull someone out of danger, i.e., to rescue them—this is just one of the regular rescue/deliverance verbs used in the Psalms (cf. 6:5[4]; 7:5[4]; 18:20[19]; 34:8[7]; 50:15; 60:7[5]; 81:8[7]; 91:15; 108:7[6]; 116:8). The protagonist’s distress, or “affliction”, is indicated by the noun yn]u( a term which, along with the related adjective (yn]u*), occurs frequently in the Psalms (cf. here, earlier in vv. 50, 92, and the verb hn`u* [II] in vv. 67, 71, 75, 107). It denotes a condition of being bent (or pressed) down, and can specifically refer to oppression—viz., at the hands of wicked adversaries, as indicated in v. 157 (and implied in v. 155, cf. below).

The protagonist makes his appeal to YHWH on the basis of the covenant—that is, his faithfulness to the Torah. This is typical of the petitions in the prayer-Psalms, and certainly here in Ps 119, with its consistent focus on the Torah. In this instance, faithfulness is expressed in terms of “not forgetting” (vb jk^v*), i.e., remembering, all the precepts and regulations of the Torah; cf. earlier in vv. 16, 61, 83, 93, 109, 139, 141. In contrast to the righteous, the wicked have forgotten the Torah (i.e., they neglect and violate it); on this contrastive theme in the current stanza, cf. the allusion in v. 155.

Metrically, this verse is a 3+2 couplet, which is the dominant meter of the Psalm. This particular stanza contains two interlocking sets of metrical couplets—with 3+2 here and in vv. 155-157, and then 3+3 in vv. 154 and 158-160.

Verse 154

“May you fight [hb*yr!] (the) fight for me, and redeem me—
(according) to your word, preserve my life!”

The deliverance requested by the protagonist involves being rescuing from life-threatening danger—implied by the use of the verb hy`j* in the Piel, “bring/give life”, in the sense of “preserve life”; on the occurrence of this verb in the earlier petitions, cf. vv. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144, 149. The association of life with the word of YHWH, in this Psalm, has a three-fold significance: (1) the Torah precepts and regulations, which ensure life for those who faithfully observe them; (2) the promises given by YHWH (in the Torah) of blessing and protection (including health and long-life, etc), for those who are faithful to the covenant; and (3) the live-giving and creative power of the word of God, in a general sense, by which He brings salvation (and life) to the faithful. Here “word” translates the noun hr*m=a! (“saying, thing said”), which is used interchangeably throughout the Psalm with rb*D* (“word, thing spoken”).

The deliverance to be provided by YHWH is expressed by the verb la^G`, which properly refers to the “redemption” that is provided for a person in need (i.e., in debt, etc) by a qualifying near-relative. It came to be used in a more general sense, for any act of rescue (out of danger, trouble, etc), particularly in this theological context, where it is YHWH who acts on behalf of His people. The terminology could suggest a certain familial bond between YHWH and the faithful ones of His people. For other occurrences in the Psalms, cf. 19:15[14]; 69:19[18]; 72:14; 74:2; 77:16[15]; 78:35; 103:4; 106:10; 107:2.

As noted above, the meter of this couplet is 3+3 (also in vv. 158-160).

Verse 155

“(But let) be far [qojr*] from (the) wicked (your) salvation,
because they do not search after your decrees!”

The traditional contrast between the righteous and the wicked, so frequent in the Psalms, and noted above, is highlighted here. While the righteous (i.e., the protagonist) are faithful to the “decrees” of YHWH (in the Torah), the wicked are not. Being neglectful of the precepts of the Torah, and violating the regulations, the wicked certainly do not “search after” (vb vr^d*) them, the way that the righteous do; cf. vv. 2, 10, 45, 94. While the protagonist asks for salvation from YHWH, he simultaneously wishes that it be kept “far away” (qjr) from the wicked. The implication is that he is asking for deliverance out of the hands of wicked adversaries, who are afflicting and oppressing him (cf. verse 157). This means that there can be no help or rescue from YHWH on behalf of the adversaries.

This near-far contrastive idiom was featured in the previous stanza, including specific use of the root qjr in v. 150, where it is stated that the wicked “are far away” from the Torah. Now, appropriately enough, the protagonist prays (in something of an imprecatory curse-wish), that salvation be kept “far away” from them. I follow Dahood (III, p. 191) in parsing qojr* as a verbal adjective (infinitive), functioning like an imperative: i.e., “(Let it) be far away…!”

The noun qj) (plur., also hQj%), denoting something inscribed (such as a decree made by a ruler), occurs regularly in the Psalm (21 times) as a term designating the precepts and regulations, etc, of the Torah.

Verse 156

“Your deep love [;ym#j&r^] (is so) much indeed, O YHWH—
according to your just (ruling)s, grant me life!”

The petition in the second line, like that of v. 154 (see above), uses a Piel imperative of the verb hy`j*, “give/bring life”. In the earlier petition, I translated this as “preserve life”; here, I feel it is appropriate to broaden the context of the request, rendering it as “grant life”. In both instances (as elsewhere in the Psalm), the context is the covenant. The protagonist makes his request on the basis of his faithfulness to the covenant-bond. He has been faithful to the precepts and regulations of the Torah (i.e., the terms of the covenant), and so can expect to receive the blessings and protection promised by YHWH in the Torah. The noun fP*v=m! (in the plural) is another of the regular terms in the Psalm for the precepts and regulations, etc, of the Torah. I have translated it as “just (ruling)s”, i.e., made and established by YHWH, as the Sovereign. An appeal for justice (cf. verse 154 above, with its use of the root byr!, viz., a “fight”, in a legal sense) is made on the basis of YHWH’s “just (ruling)s”.

I have translated the plurals in line 1—of the noun <j^r^ and adjective br^—as intensive plurals. If taken as an ordinary numerical plural, the noun would mean something like “acts/demonstrations of love”.

Verse 157

“Many [<yB!r^] (also are) my pursuers and my foes—
(yet) from your witness I do not bend away!”

The Psalmist engages in some wordplay, repeating the plural adjective <yB!r^ from v. 156a. If the demonstrations of YHWH’s love are many, so also are are the number of wicked adversaries who pursue the protagonist. This verb [d^r* (“pursue”, i.e., with hostile/evil intent) occurred earlier in vv. 84, 86, 150; most notably, in the latter instance, as here, the participle (verbal adjective) indicates regular/habitual behavior that is characteristic of the wicked.

Even in the face of hostile attacks and threats, and outright oppression coming from the wicked, the protagonist does not “turn away” (lit., bend away, vb hf*n`) from the Torah of YHWH; for earlier occurrences of this verb, cf. vv. 36, 51, 112. This language alludes back to the path/walking theme that has featured so prominently in much of the Psalm. The protagonist remains firmly on the path of God, being loyal to the covenant and devoted to its Torah; he does not go astray or veer from the path, and prays to YHWH (cf. many of the earlier petitions) for help and the ability to continue walking firmly in it.

The Torah precepts and regulations, etc, represent the terms of the covenant, and thus are referred to by the noun hd*u@ (“witness”), in the plural, as things that have been “witnessed to” by both YHWH and the people. For poetic concision, I have been translating the suffixed plural as a (collective) singular, i.e., “your witness”; here the related noun tWdu@ is used (with no difference in meaning), cf. earlier in vv. 14, 31, 36, 88, 99, 111, 129, 144.

Verse 158

“I saw [yt!ya!r*] (the) treacherous (one)s, and felt disgust,
because they do not guard your word(s)!”

The wicked are fundamentally treacherous, as indicated by the verb dg~B*, meaning, primarily, that they are disloyal to YHWH, betraying the covenant-bond He established with Israel (cf. verse 118). With regard to the adversaries of the protagonist, specifically, they can be seen as regularly and characteristically (again a verbal adjective [participle] is used) acting in a treacherous and deceptive/disloyal manner toward him (i.e., toward the righteous). The protagonist himself, personally, felt revulsion and disgust (vb fWQ, in the Hitpael reflexive stem) toward these people. Yet it is not a personal revulsion toward the individuals, per se; rather, he is reacting to their disloyalty and lack of faithfulness to the covenant. These people do not guard (vb rm^v*) the words of YHWH, meaning they neglect (and violate) the precepts and regulations, etc, of the Torah. For a similar reaction by the protagonist, see v. 139.

Throughout the Psalm, this verb rm^v* (“guard”), along with the similar rx^n` (“keep watch [over]”), has repeatedly been used in this ethical-religious context of observing (i.e., keeping, fulfilling) the Torah. Note the conceptual wordplay utilizing the sight/seeing idiom: the protagonist observes (“sees”, vb ha*r*) the wicked not observing (i.e., watching over) the Torah. As in v. 154 (see above), the noun hr*m=a! (“saying, thing said”) is used for the “word(s)” of YHWH (that is, in the Torah).

Verse 159

“See [ha@r=] how your charges (to us) I do love!
YHWH, according to your devotion, give me life!”

The protagonist expresses his love for the Torah (cf. earlier in vv. 47-48, 97, 113, 119, 127, 132, 140). This is another instead of an appeal based on his faithfulness to the covenant; such faithfulness means that YHWH should answer his prayer, providing blessings and protection, etc. (“give me life!”), according to the covenant promises. An appeal is further made to YHWH’s own loyalty and devotion (ds#j#) to the covenant (cf. earlier in vv. 41, 64, 76, 88, 124, 149), as a way of urging God to fulfill His covenant-obligations. On the request for YHWH to “give/grant life” (vb hy`j*, Piel), see vv. 154, 156 (above).
Both here and in v. 156, the Qumran manuscript 11QPsa has the verb /n~j* (“show favor to”) rather than hy~j* (Piel, “give life”). Also, here the same manuscript reads “according to your word” (noun hr*m=a!, cf. above), rather than “according to your devotion” (noun ds#j#).

The noun dWQP! (in the plural) is used regularly throughout the Psalm, as a designation for the required duties and regulations, etc, of the Torah. It properly denotes something that a person is obligated to “take care of” (i.e., attend to, deal with); I have translated the suffixed plural as “your charges”, viz., duties one has been charged (by God) to fulfill. Cf. earlier in vv. 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93-94, 100, 104, 110, 128, 134, 141.

Verse 160

“(The very) head of [var)] your word (is) firmness,
and (endures) forever, every judgment of your rightness.”

The characteristic of YHWH (and His Torah) as “firmness” (tm#a#) was emphasized in the prior two stanzas (see vv. 142, 151); cf. also earlier in v. 43. The related noun hn`Wma$, with comparable meaning, is also associated with the covenant and Torah of YHWH—vv. 30, 75, 86, 90, 138. Here tm#a# is paired with the noun qd#x# (“rightness”) in line 2 as a comparable Divine attribute (“your rightness”); cf. earlier in vv. 7, 62, 75, 106, 121, 123, 138, 142, 144.

The Psalmist (and protagonist) declares that YHWH’s word (rb*D*, cf. hr*m=a! earlier in vv. 154, 158) is firm, with the characteristic of firmness (i.e., sure, faithful, trustworthy, true), and that it is fully so, having been established from the very beginning. These last two aspects are indicated, together, by the use of the noun var) (“head”). The expression “head of…” can serve as an idiom for the ‘sum total’ (i.e., essence), or the leading characteristic, etc, of something. At the same time, “head” can connote the “top” or “beginning”; qualitatively, one might refer to the English idiom “from head to toe”, i.e., from beginning to end. It can also refer to the “beginning” in a temporal sense, which here fits well with the second line and the temporal-durative expression <l*oul= (“into/unto [the] distant [future]”); cf. vv. 151-152. If the word of YHWH is “firm” from the beginning, and completely, this means it also lasts/endures into the far distant future (i.e., forever).

Here, the “word” (plur. “words” in 11QPsa, MT mss, LXX) of YHWH refers, principally, to the covenant and the Torah, but it can also be understood more generally. The same is true of the noun fP*v=m! (“judgment”), which, in the plural, is used as a regular term in the Psalm for the precepts and regulations of the Torah. In such instances, I have translated it as “just (ruling)s”; however, here, in the singular, the rendering “judgment” seems more appropriate, particularly at this climactic point (the last word) of the stanza. YHWH’s judgment (of the wicked, and on behalf of the righteous) has been alluded to throughout the stanza (see esp. verse 154, with the use of byr!), and is suggested again by the context of v. 160. Of course, such judgment is expressed and foreshadowed in the Torah itself (see esp. the blessings and curses in Leviticus 26 and Deuteronomy 28).

The twenty-first stanza (vv. 161-168) will be discussed in the next note.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).

January 11: Psalm 119:145-152

Psalm 119, continued

Stanza 18 was examined in the previous note; see also the introduction to the Psalm.

Stanza 19: verses 145-152

q
Verse 145

“I called [yt!ar*q*] with all my heart—
answer me (now), O YHWH,
(that) your decrees I might watch!”

As in many of the prior stanzas, here certain features of the lament– and prayer-Psalms have been employed, within the unique Wisdom context of the Psalm (focused on observance of the Torah). The petition formula suggests a prayer for deliverance—viz., the protagonist asks YHWH to protect and rescue him (from danger) in the time of his distress. The implication of the first line is that the protagonist has called out to YHWH, repeatedly, but God has not (yet) answered him. Cf. Ps 4:1; 18:4[3]; 22:3[2]; 28:1, etc.

The ambiguity of emphasis in the third line reflects the genre-context of the prayer for deliverance. In such Psalms, the protagonist appeals to YHWH on the basis of his faithfulness and devotion to the covenant; and the line here could be read from the same standpoint, i.e.: “…answer me, O YHWH, (for) I keep watch over your decrees”. However, throughout our Psalm, the goal of the protagonist’s petitions has consistently been that YHWH would help him to continue being faithful to the covenant, with ever greater devotion to the Torah regulations and understanding of its precepts. I have rendered the line with this orientation in mind.

The noun qj) (“inscribed [decree]”), in the plural, is one of the regular terms used in the Psalm to designate the precepts and regulations, etc, of the Torah (see vv. 5, 8, 12, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117-118, 124, 135). Similarly, the verb rx^n` (“keep watch [over]”) has been used repeatedly (along with rm^v*, “guard”), in this traditional ethical-religious context of Torah observance; cf. earlier in vv. 2, 22, 33-34, 56, 69, 100, 115, 129.

This verse is a 2-beat (2+2+2) tricolon; see also, e.g., vv. 75, 84, 104, 112.

Verse 146

“I have called to you [;yt!ar*q*], (so) save me,
that I might (ever) guard your witness!”

This terse 2-beat (2+2) couplet essentially repeats the petition from v. 145. Again, the petitionary format from the prayer-for-deliverance genre is applied to the special context of this Psalm, with its continual focus on the Torah. As noted above, the verb rm^v* (“guard”) is used interchangeably with rx^n` (“watch [over]”); cf. earlier in vv. 4-5, 8-9, 17, 34, 44, 55, 57, 60, 63, 67, 88, 101, 106, 134, 136. The noun hd*u@ (“witness”, along with tWdu@) is another regular term for designating the Torah regulations, etc., specifically in the sense that they represent the terms of the covenant, which have been solemnly witnessed to by both God and the people. In this context, the plural of the noun means something like “(thing)s witnessed to”; but, for poetic concision, I have rendered the suffixed plural form, in most instances, as “your witness”. Cf. the earlier usage in vv. 2, 22, 24, 46, 59, 79, 95, 119, 125, 138.

Verse 147

“I come before [yT!m=D^q!] (you) with the breeze and call for help,
(and) for your word(s) I wait (all day long).”

The protagonist’s loyal devotion is further expressed here, along with his intense longing that YHWH might finally answer his prayer. The second line has a double-meaning in this regard. On the one hand, he waits (vb lj^y`, cf. vv. 43, 49, 74, 81, 114), with hopeful expectation, all day long, from the first breeze ([v#n#) of morning; he waits for YHWH’s response (“your word[s]”), the answer to his prayer. At the same time, the line means that the protagonist is constantly waiting for opportunity to meditate upon the Torah, and to fulfill its required duties. His “call” to YHWH (vv. 145-146) is here referred to as a call for help (vb uw`v*), again reflecting the prayer-for-deliverance genre.

The noun rb*D* (“word, thing spoken”), used interchangeably with hr*m=a! (“saying, thing said”), has a three-fold meaning in the Psalm. It refers: (1) to the Torah precepts and regulations, etc.; (2) to the promises made by God (in the Torah), i.e., of blessing and protection, for those who are faithful to the covenant; and (3) to the creative and life-giving word of God generally (by which He brings salvation and deliverance). The Kethib of the MT has a plural form, “your words”, but the Qere understands a singular (“your word”); in point of fact, the singular and plural of this noun (and hr*m=a!) are used more or less interchangeably (cf. v. 148 below), and there is some confusion in the (Qumran) manuscripts and versions in this regard. In terms of the traditional motif of YHWH’s answer to the righteous person’s prayer, the singular “word” is more appropriate, while the plural “words” more precisely reflects a reference to the Torah (precepts and regulations).

This verse is a 3+2 couplet, which is the dominant meter of the Psalm (cf. also verses 148, 150, 152).

Verse 148

“They stand before [WmD=q!] (the) watches, (do) my eyes,
(in order) to meditate on (all) your saying(s).”

Just as the protagonist “stands before” (vb <d^q*, Piel) YHWH at the very dawning of the day (“with the breeze”), v. 147, so he also “stands before” (same verb) Him all through the night (i.e., during the night “watches”). Specifically, it is his eyes that are involved (and the subject of the verb <d^q*), as is appropriate for the motif of watching (root rmv, “guard”, cf. verses 145-146 above). He keeps awake all night, watching (i.e., keeping guard), for the purpose of staying constantly occupied with the Torah of YHWH (“your saying[s]”), meditating and musing upon them (vb j^yc!, cf. earlier in vv. 15, 23, 27, 48, 78).

Verse 149

“My voice [yl!oq] hear, according to your loyal devotion,
O YHWH—
according to your just (ruling)s, give life to me!”

The protagonist’s plea intensifies here, in v. 149, at the heart of the stanza. Metrically, the verse can be read as a 3+3 couplet; however, the division employed by Dahood (III, p. 190f) more accurately represents the rhythm (8:2:8, based on syllable count) and poetic structure of the verse. Note the chiasm that results:

    • “Hear my voice
      • according to your loyal devotion
        • O YHWH
      • according to your just (ruling)s
    • give life to me.”

The outermost elements present a two-fold petition by the protagonist, asking YHWH to answer his prayer (“hear my voice”), and to respond favorably, responding with His saving and life-giving word (“give life to me”). The appeal is made on the basis of the covenant, as is generally the case in the lament- and prayer-Psalms. Earlier in the stanza (vv. 145-146) it was the protagonist’s loyalty to the covenant that was alluded to; here, it is YHWH’s loyalty (“according to your loving devotion [ds#j#]”) that is in view, and to the justness (i.e., justice) of the decisions that He makes. The noun fP*v=m!, in the plural (rendered “just [ruling]s”), is another of the recurring terms used to designate the Torah regulations, etc.; cf. earlier in vv. 7, 13, 20, 30, 39, 43, 52, 62, 75, 84, 91, 102, 106, 108, 120-121, 132, 137. The verb hy`j* (Piel, “give/bring/preserve life”) also occurs, in similar petition-contexts, earlier in the Psalm (vv. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116, 144).

Verse 150

“They have come near [Wbr=q*], pursuing with evil intent,
(those who) from your instruction are far away.”

Only here in this verse do we find the kind of detail that we would normally expect from a prayer for deliverance, in a lament-Psalm—namely, a reference to the wicked adversaries who “pursue” (vb [d^r*) the protagonist with hostile (i.e., evil) intent (hM*z!). It is possible to read the entire stanza (its petitions) according to this point of reference, and, indeed, the requests for YHWH to save the protagonist (v. 146) and to keep him alive (v. 149) would well fit such a context. However, since the stanza as a whole is oriented more toward Torah devotion, than it is to the detail of these lament-motifs, the attacks by the wicked mentioned here should be taken as a traditional element which is included so as to further enhance the idea of the protagonist’s faithfulness to the covenant. His loyal devotion is in marked contrast to that of his wicked adversaries, who stand far off (lit., wide apart, vb qj^r*) from YHWH’s Torah. Note the dark irony expressed here: while the wicked come near (vb br^q*) for evil purposes, they are, at the same time, far away from God. There is also an implicit contrast between the wicked standing far away from God, and the righteous protagonist who stands before YHWH (vb <d^q*, vv. 147-148), close to Him and in His very presence. It is through his devotion to the Torah that the protagonist remains close/near to God.

Verse 151

“(Standing) near [borq*] (to me) you (are), YHWH,
and all your commands (reflect your) firmness.”

This couplet is most difficult to translate with precision, though the basic sense is clear enough. While the wicked adversaries (pursuers/persecutors) of the protagonist have “come near” (vb br^q*), he trusts that he is under YHWH’s protection, since YHWH is, surely, standing near (borq*) to him. It is possible to treat the adjective (borq*) as a Divine attribute or title (see Dahood, III, p. 191)—i.e., YHWH as the “Near (One)”, the “(One who is) near”. In any case, the Psalmist certainly understands this “nearness” in terms of the covenant-bond. This is made particularly clear with the use of the noun tm#a# (“firmness”) in the second line (cf. earlier in v. 43, also hn`Wma$ in vv. 30, 75, 86, 90, 138). This “firmness” can connote, specifically, one’s faithfulness and loyalty (i.e., to the covenant), and also, more generally, the person’s trustworthiness (and truthfulness). The nouns tm#a# and hn`Wma$ tend to carry these nuances of meaning throughout the Psalms, and certainly here in Ps 119.

While this language alludes to the Divine protection that YHWH will provide for His faithful/righteous ones, it also refers more directly (in the context of the Psalm) to the Torah itself. The noun hw`x=m! (“command”), in the plural (“your commands”), is another of the primary terms used to designate the regulations, etc, of the Torah (viz., as things which YHWH has ordered and commanded [vb hw`x*]). See its use earlier in vv. 6, 10, 19, 21, 32, 35, 47-48, 60, 66, 73, 86, 96, 98, 115, 127, 131, 143. As the protagonist remains loyal to the covenant (and the Torah), he can trust that YHWH will answer his prayer, protecting/rescuing him from evil and helping him to live with even greater devotion to the Torah.

Verse 152

“(From) before [<d#q#] I have known (this) of your witness—
that unto (the) distant (future) you founded them!”

The Psalmist here is playing on the meaning(s) of the root <dq (used earlier in vv. 147-148), the basic denotation of which is “be/go in front”. The verb in vv. 147-148 is used to express certain aspects of the protagonist’s faithfulness and devotion to YHWH (and to the covenant)—viz., he comes/stands before God, praying to Him, and also positioning himself ‘in front’ of the Torah, so that he might constantly (all day long and into the night) watch over its precepts and duties, guarding them faithfully. Much the same is true here, with the use of the noun <d#q# (indicating a place/position “in front” or “before”); however, the term can also function adverbially, and in a general (temporal) sense—i.e., at a time before, earlier, at the beginning. There is thus a certain duality of meaning: on the one hand, the protagonist simply means that he has known something “from before, earlier”; yet, at the same time, there is an allusion to the protagonist’s faithfulness (i.e., to the Torah), which has given him insight and a confident understanding.

What he has come to know (“[from] before”) is that the covenant (and Torah) established by YHWH is indeed firm (v. 151), having been founded (vb ds^y`, i.e., fixed firmly in place) so that it will last “into the distant future” (i.e., forever). The traditional expression  <l*oul=, as a temporal-durative idiom, can refer either to the distant past or the distant future; both orientations are presumably implied here—i.e., the covenant (with its Torah) was founded by YHWH in most ancient times (distant past), and will endure far into the (distant) future. As in verse 146 (see above), the noun hd*u@ (“witness”, in the plural) is used to designate the Torah (precepts and regulations) as the terms of the covenant, things “witnessed to” by both God and the people.

Instead of “from your witness [plur.]” (;ytdum), the Qumran manuscript 11QPsa reads “from knowledge of you” (hktudm), which would seem to reflect a scribal error. More curious is the final word of the verse, which has a first person singular suffix (“you founded me”, yntdsy), rather than the third person plural of the MT (“you founded them”, <tdsy).

The twentieth stanza (vv. 153-160) will be discussed in the next note.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).

January 7: Psalm 119:137-144

Psalm 119, continued

Stanza 17 was examined in the previous note; see also the introduction to the Psalm.

Stanza 18: verses 137-144

x
Verse 137

“Right(eous) [qyd!x*] (are) you, O YHWH,
and straight (in) your judgments!”

This stanza functions as a Psalm of praise to YHWH (and His Torah), much as in the opening three verses of the previous stanza. The protagonist (and the Psalmist) extols two fundamental attributes of YHWH: His rightness (qd#x#, adj. qyd!x*) and His straightness (adj. rv*y`). These are traditional terms, frequently attributed to YHWH, and they carry three levels (or aspects) of significance: (i) righteousness (ethical-religious), (ii) justice (social-judicial), and (iii) faithfulness/loyalty (covenantal). All three of these aspects apply here in the context of the Psalm. And, if they characterize YHWH Himself, they also characterize His judgments (made in His role as Sovereign). The noun fP*v=m!, in the plural, has been used regularly in the Psalm as one of the terms designating the precepts and regulations, etc, of the Torah; it also has this significance here, though it need not be limited to the context of the covenant. Indeed, it can refer to all the judgments and just rulings made by YHWH, at all times, as King and Judge over all the world.

Some commentators would translate the second line with “your judgments” as the subject (i.e., “and straight [are] your judgments”). While the thought expressed is certainly valid, and the rendering produces an apt parallelism between the lines, it also creates a disagreement between the singular predicate adjective (rv*y`) and the plural noun. The problem is solved by treating YHWH as the subject of both lines, with the adjective rv^y` as an accusative (i.e., of specification or limitation, cf. Dahood, III, p. 189). For a different way of handling and explaining the grammatical disagreement, see Allen, p. 180 (citing GKC §145r).
The disagreement is resolved in the Qumran manuscript 11QPsa, which reads a plural form of the adjective rv*y` (<yrvyw), so that it agrees with the plural noun.

Metrically, every verse in this stanza is a 3+2 couplet, with the lone exception of v. 139 (see below).

Verse 138

“You have commanded [t*yW]x!] (with) rightness your witness,
and (with) firmness to the utmost!”

Again, as in v. 137, the Divine attribute of “rightness” (qd#x#) is extolled, this time paired with another traditional characteristic—that of firmness (hn`Wma$). The root /ma, like /WK (cf. verse 133 in the prior stanza), means “be firm”, often in the sense of “sure, certain, secure”. In an ethical-religious context—and, in particular, in relation to the covenant—it carries the meaning of “faithfulness, trustworthiness”. Indeed, the noun hn`Wma$ tends to have this covenantal connotation in the Psalms (where it is often paired with hq*d*x= or qd#x#). The plural of hd*u@ (“witness”, also tWdu@) is another of the terms regularly used for the Torah, signifying the precepts and regulations of the Torah as the terms of the covenant (between YHWH and Israel), and thus having been witnessed to by both God and the people. For poetic concision, I have been translating the suffixed plural as a (collective) singular (i.e., “your witness”); properly it means something like, “(the thing)s witnessed to, which you (established)”. These are things which YHWH, as the Sovereign, has commanded (vb hw`x*); the Torah regulations, etc, are thus required duties which the people are obligated to fulfill.

The adverb da)m= (“[very] much”) is used as an intensive modifier, which I translate here as “to the utmost”. For a very different explanation of da)m= (as a Divine title), cf. Dahood, III, p. 189.

Verse 139

“It (nearly) destroyed me [yn]t=t^M=x!], my zeal (for you),
because my adversaries have (entirely) forgotten your words.”

The syntax (and meaning) of this third couplet is difficult, but the idea seems to be that the protagonist’s faithfulness—i.e., his “zeal” (ha`n+q!) for YHWH and the Torah—has led to his being attacked and oppressed by wicked adversaries. This is a traditional theme in the Psalms (esp. the prayer- and lament-Psalms), and has featured here in many of the prior stanzas as well. It is part of a larger Wisdom-theme—viz., the contrast between the righteous and the wickedness. Here, the wickedness of the protagonist’s adversaries is indicated by the fact that they have forgotten the words of YHWH (i.e., the precepts and regulations of the Torah); this is in direct contrast to the righteous protagonist, who continually watches over YHWH’s words and always has them in mind. For this motif of forgetting (vb jk^v*), cf. earlier in vv. 16, 61, 83, 93, 109, and below in v. 141. The Torah precepts, etc, are designated as the “word(s)” of YHWH throughout the Psalm (rb*D*, sing. & plur., occurring 24 times, along with the parallel term hr*m=a! [cf. v. 140 below]).

I have translated the perfect form of the verb tm^x* (“destroy, make disappear”) with the gloss “it nearly destroyed me”, with the assumption, based on the context of the stanza, that YHWH has rescued (or is about to rescue) the protagonist from his adversaries. The praise-orientation of the stanza would suggest that the deliverance has taken place.

For the thought and wording in line 1, compare Ps 69:10[9]. The use of the verb lk^a* (“eat, devour”) in that verse, has led many commentators and translators to render tm^x* here similarly (but somewhat inaccurately) as “consume” (i.e., “my zeal has consumed me”).

As mentioned above, this is the only verse of the stanza that departs from the 3+2 meter. It is an irregular 2+3 couplet, and this rhythmic departure may be a way of expressing poetically the travail and suffering that the protagonist has experienced.

Verse 140

“Refined is [hp*Wx=] your saying (like pure)est (gold),
and (so does) your servant love it!”

The protagonist’s praise for the Torah of YHWH picks up again here from v. 138. This time, the attribute of purity is emphasized, using the metaphoric image of the refining (vb [r^x*) of metal. The intensive qualifying adverb da)m= (“[very] much”), which I translated in v. 138 as “to the utmost” (cf. above), is here rendered in relation to the metal-refining imagery of the verse (i.e., “like purest gold”). For a similar idea, cf. earlier in v. 127. The purity of the refined metal, according to the idiom, also connotes reliability and truthfulness (i.e., trustworthiness, faithfulness), thus connecting the metaphor back with the attributes emphasized in vv. 137-138. On the protagonist’s devotion and loyalty to the covenant expressed as love (vb bh^a*), see also vv. 47-48, 97, 113, 119, 127, 132.

The noun hr*m=a! (“saying, thing said”) has been used interchangeably with rb*D* (“word, thing spoken”) throughout the Psalm. It occurs here in the singular, but, particularly in relation to the Torah, it should be understood as a collective noun, and could just as well be translated here (along verbal and suffix agreement) as a plural: “Refined are your saying(s) (like pur)est (gold), and (so does) your servant love them!”

Verse 141

“Little [ryu!x*] (am) I, and despised (by many people),
(yet) your charges I have not forgotten.”

The traditional contrast between the righteous and the wicked, brought out in v. 139 (cf. above), is alluded to again here. The protagonist describes himself as “little” (ryu!x*), an adjective that can carry the pejorative connotation of being “of little account”, i.e., thought little of, lightly regarded, held in low esteem, etc. It certainly has such a meaning here, especially when paired with the verbal adjective (passive participle) from the vb hz`B*, i.e., “despised, treated with contempt”. Many of the people—probably the majority of them (cf. v. 136)—would consider the protagonist, with his devotion to YHWH and the Torah, to be insignificant and of no account. The wickedness of these people, who have forgotten the covenant, might even lead them to despise him and to treat him with contempt (i.e., mistreating and oppressing him, etc). By contrast, the protagonist has not forgotten the covenant (on the verb jk^v*, cf. verse 139 above), and remains faithful to the Torah of God. Here, once again, the regulations and required duties of the Torah are represented by the term dWQP! (plur., translated “charges”); cf. earlier in vv. 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93-94, 100, 104, 110, 128, 134.

Verse 142

“Your right (word) [;t=q*d=x!] (is) rightness into (the) distant (future),
and your instruction (is) firmness (forever).”

The characteristics of “rightness” (qd#x#/hq*d*x=) and “firmness” (tm#a#/hn`Wma$), praised as attributes of YHWH (and His Torah) in vv. 137-138 (see above), are again extolled. In particular, they are said (effectively) to last forever, utilizing the traditional temporal-durative expression “into (the) distant (future)” (<l*oul=). In terms of the covenant, the binding agreement between YHWH and His people, this characteristic confirms the reliability of the agreement—and that YHWH, in His loyal devotion, will be entirely faithful in fulfilling His covenant obligations.

Both nouns hq*d*x= and qd#x#, with largely identical meanings, are used together in line 1, which creates some difficulty for translation: how should the terms be distinguished, or what nuances are intended to be brought out by the Psalmist? Throughout the Psalm, the second person suffix (“your”) tends to be used in relation to the Torah, and so I have glossed the suffixed form ;t=q*d=x! as “your right word” —this word which will be maintained, in its rightness (qd#x#), “into the distant future” (i.e., forever). Similarly, the suffixed noun hr*oT, which more properly (and customarily) designates the Torah of YHWH as a whole (“your instruction”) will remain firmly in place (“[in] firmness”, tm#a#), trustworthy and ever reliable, until the end of time.

The Qumran manuscript 11QPsa apparently read plural forms of both nouns hq*d*x= and qd#x#, which would tend to confirm that a reference to the right(eous) words of YHWH (i.e., in the Torah) is primarily in view.

Verse 143

“Tightness [rx^] and a narrow place may have found me,
(yet) your commands (remain) my delight.”

Here the protagonist expresses his faithfulness and devotion to the covenant (i.e., to YHWH and His Torah). Even when he finds himself in distress (rx^) and in a “narrow place” (qoxm*, we might say “a tight spot”), he will remain faithful, continuing to take delight (uuv) in the Torah of YHWH. This motif of delight has recurred throughout the Psalm; in particular, the verb uu^v*, was used earlier in vv. 16, 47, 70, with the noun u^v%u=v^ (as here) in vv. 24, 77, 92. The plural of hw`x=m! (“command”) is one of the regular terms in the Psalm for the regulations, etc, of the Torah, occurring 23 times (most recently in v. 131); cf. also the verb hw`x* (“order, command”) in v. 138 (above) and earlier in the Psalm (v. 4).

The alliteration in this verse is noteworthy, especially the three central words in sequence:

;yt#ox=m! yn]Wax*m= qoxm*W
ûm¹ƒôq m®ƒ¹°ûnî miƒwœtêk¹

Verse 144

“(The) rightness of [qd#x#] your witness (is) unto (the) distant (future)—
give understanding to me, that I may live!”

The first line of this concluding couplet summarizes the thought expressed in v. 142 (see above), emphasizing again the attribute of the “rightness” (qd#x#) of YHWH and His Torah (see above on vv. 137-138). The petition in the second line echoes the request made in many of the earlier prayer-stanzas—with the specific goal of the petition being that the protagonist should gain greater understanding of the Torah, and the ability to follow it with greater faithfulness and devotion. In particular, the verb /yB! (“understand, discern”) occurs a number of times throughout the Psalm, including (as here) in the Hiphil causative stem (i.e., “make understand, bring/give understanding”), cf. verses 27, 34, 73, 125, 130. Other petitions from the protagonist also include the hope (and expectation) that this blessing from YHWH will give life, and thus allow him to live; cf. this use of the verb hy`j* earlier in vv. 17, 25, 37, 40, 50, 77, 88, 93, 107, 116. The use of the temporal-durative expression <l*oul= (“into/unto the distant [future]”), having been repeated from v. 142, suggests that this “life” here refers (or at least alludes to) the promise of the blessed afterlife (with YHWH in heaven) that awaits for the righteous, as the ultimate reward for faithfulness to the covenant.

The nineteenth stanza (vv. 145-152) will be discussed in the next note.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).
References marked “Allen” are to Leslie C. Allen, Psalms 101-150 (Revised edition), Word Biblical Commentary, vol. 21 (Zondervan: 2002/2014).

January 5: Psalm 119:129-136

Psalm 119, continued

Stanza 16 was examined in the previous note; see also the introduction to the Psalm.

Stanza 17: verses 129-136

p
Verse 129

“Wonderful [toal*P=] (is) your witness—
upon this, my soul does watch over them!”

This next stanza opens with a declaration of praise for the covenant (and Torah), utilizing the plural of the noun tWdu@ (“witness”), as earlier in vv. 14, 31, 36, 88, 99, 111; the equivalent form hdu@ was used in vv. 2, 22, 24, 46, 59, 79, 95, 119. In the Psalm, this is one of the regular terms designating the precepts and regulations, etc, of the Torah. These represent the terms of the covenant, having been witnessed to by both YHWH and the people. I have regularly translated the suffixed plural as a (collective) singular (i.e., “your witness”), which helps maintain the necessary poetic concision (especially here in the short 2-beat first line). However, it is a plural form (“witnesses”, or properly “[thing]s witnessed to”), reflected by the object suffix on the verb in the second line which I do render as a plural (“them”).

The verb rx^n` (cf. earlier in vv. 2, 22, 33-34, 56, 69, 100, 115), meaning “keep watch (over)”, is used interchangeably with rm^v* (“guard”), in this context of observing the regulations, etc, of the Torah. In the second line, the protagonist affirms (once again) his loyalty to the covenant and his devotion to the Torah. This is a regular theme running throughout the Psalm, and it is often emphasized in the second line of the couplet.

Instead of the initial word of the MT (twalp, “wonderful [thing]s”), the Qumran manuscript 11QPsa reads tpn yglp (“streams of honey”). While this reading provides an interesting parallel with v. 136 (see below), it is likely a scribal error; cp. Job 20:17.

The meter of this initial verse is an irregular 2+3.

Verse 130

“(The) opening of [jt^P@] your words brings light,
giving understanding (to the) open (one)s.”

The praise expressed in the initial couplet continues here, phrased in Wisdom-language. The MT vocalization of the first word (jtp), as a verbal noun (jt^P@, “opening”), is preferable to the reading of 11QPsa (and the Syriac version) which treats it as an imperative form (jt^P=, “Open…!”); cf. Dahood, III, p. 187f, who favors the imperative. The influence of Wisdom traditions can be seen throughout the Psalm, effectively identifying the Torah with the Wisdom of God. On the characterization of Wisdom (and the Torah) as light, which shines (vb roa, Hiphil) for the righteous (and illumines them), cf. Prov 4:18; 6:23; 13:9; Eccl 2:13; 8:1; and note the thematic emphasis elsewhere in the Psalms, 18:29[28]; 19:9[8]; 36:10[9]; 43:3; 97:11. This light-motif featured earlier at the beginning of Stanza 14 (v. 105), tied to the broader idiomatic theme of walking on the path of God (cf. also Prov 4:18).

There is wordplay involved here, between the first and last words of the couplet, utilizing the similar (and seemingly related) roots jtp and htp (I/II). The basic meaning for both is “open”; the commonly attested root htp I is perhaps best explained as denominative from the noun yt!P#, denoting a young and naive (i.e., simple, innocent) person. This latter is the word used here (in the plural) at the end of the second line. However, the noun yt!P# would seem to be derived, in turn, from a root (htp) meaning “be open, wide, spacious”; in English idiom, we might compare the expression “a wide-eyed youth”. My translation “open (one)s” preserves the wordplay.

In the Wisdom-context of the couplet (cf. the use of yt!P# in Ps 19:9[8] and 15 times in Proverbs [1:4, etc]), the idea is that the precepts and regulations of the Torah give wisdom and understanding to the young, and to those who otherwise lack experience and discernment. The verb /yB! (“understand, discern”), in the Hiphil (causative) stem, i.e., “give/bring understanding”, occurs a number of times in the Psalm (cf. earlier in vv. 27, 34, 73); and cf. also the verb in vv. 95, 100, 104. The participle form indicates a regular and continual activity, and demonstrates the characteristic nature of the Torah (reflecting YHWH’s own character). The Torah has been identified as the words (rb*D*, plur.) of YHWH throughout the Psalm (cf. most recently, vv. 101, 105, 107).

Metrically, this verse is a 3+2 couplet, the dominant meter of the Psalm (cf. also vv. 131, 134-135 in this Stanza).

Verse 131

“My mouth [yP!] I have opened wide and panted,
because I do long for your commands.”

The motif of being open, from v. 130, continues here with the image of the protagonist opening wide (vb ru^P*) his mouth. He opens it this way because he is gasping/panting (vb [a^v*) with longing (vb ba^y`) for the Torah of YHWH. Usually this idiom of gasping/panting has a negative connotation, indicating the suffering and travail of the righteous, and/or hostile attacks by the wicked. However, it occurs in a similar (Wisdom) context in Ps 42:1, but with a different verb (gr^u* [twice]) being used. The verb ba^y` is actually extremely rare, occurring only here in the Scriptures. The Qumran manuscript 11QPsa has the verb ba^T* (with comparable meaning), as also here in vv. 40, 174. It would seem that both roots bay and bat represent secondary intensifying developments from the base verbal root hba (“wish, want, desire”).

The plural of hy`x=m! (“command”) is one of the recurring terms in the Psalm used to designate the regulations, etc, of the Torah; cf. earlier in vv. 6, 10, 19, 21, 32, 35, 47-48, 60, 66, 73, 86, 96, 98, 115, 127.

Note the alliteration in the first line: hp*a*v=a#w` yT!r=v^p* yP!, pî ¸¹šartî w¹°eš°¹¸â.

Verse 132

“May you turn [hn@P=] (your face) to me and show me favor,
according to (the) just (ruling) for (those) loving your name.”

The praise in vv. 129-131 gives way to a series of petitions (marked by imperatives), as the stanza takes on the character of a prayer-Psalm. The protagonist asks YHWH to turn (vb hn`P*, i.e. His face) to him, in such a way as to bestow a favor (vb /n~j*) upon him. This traditional language has the covenant in view. As the Sovereign, YHWH is expected to bestow blessings and favor upon those who are faithful/loyal to Him. Indeed, the second line here makes clear that the covenant is the basis for the favor that he requests, as expressed by the prefixed preposition K=, in the sense of “according to, in accordance with”.

Throughout the Psalm, the noun fP*v=m! (“judgment”), in both the singular and plural, has been used as a recurring term that designates the precepts and regulations of the Torah; in this context, I have translated it as “just (ruling)”, i.e., a determination/ruling made by YHWH (in His role as Sovereign). In this instance, it refers specifically to the promises made by YHWH in the Torah, regarding the blessings that will come for those who are faithful/loyal to the covenant (see, for example, Deut 28:1-14). The verbal expression “(those) loving your name” designates the righteous—i.e., they have loving devotion toward YHWH, and thus are faithful servants to Him under the terms of the covenant (the Torah). For this characteristic of love (vb bh^a*), see earlier in vv. 47-48, 97, 113, 119, 127; on the protagonist’s devotion to the name of YHWH (“your name”), see v. 55.

Metrically, this verse is a 3+3 couplet, as also vv. 133 and 136.

Verse 133

“My steps [ym^u*P=] may you set firm by your saying(s),
and do not let any trouble have control on me.”

This couplet essentially repeats the petition in v. 132 (see above), explaining the nature of the “favor” that the protagonist requests from YHWH. In keeping with the character of most of the earlier petitions in the Psalm, he specifically asks for help in remaining faithful to the covenant, following, with ever greater devotion and understanding, the path YHWH has laid out. This path/walking idiom has been used as a central theme throughout the Psalm, and it recurs here, with the idea of keeping the protagonist’s “steps” (<u^P^, plur.) set firmly on the path; for this use of the verb /WK (“be firm/fixed”), see earlier in vv. 5, 73, 90. This firmness (which also connotes faithfulness) means that he will neither slip/trip nor go astray from the path.

Interestingly, the Torah represents both the path and the means by which one is guided so as to stay on the path. This dual-nature of the Torah, in reference to the path-motif, occurs throughout the Psalm, and is emphasized here as well. The noun hr*m=a! (“saying, thing said”), in both the singular (collective) and plural, is used interchangeably with rb*D* (“word, thing spoken”, cf. above v. 130), as a way of referring to the precepts and regulations, etc., of the Torah, but also to the promises in the Torah (see v. 132, above). It is understandable that a number of manuscripts (along with the LXX) would read “according to [K=] your word(s)”, as in v. 132, rather than “by [B=] your word(s)”; but the MT reading with the preposition B= is almost certainly correct.
Interestingly, the Qumran manuscript 11QPsa has the preposition l=, which presumably means “to(ward) your word(s)”, indicating that YHWH’s words are the goal of the path—an idea which is also expressed in the Psalm.

The noun /w#a* in the second line is used for any kind of “trouble” that might come up on the path—i.e., obstacle, cause for stumbling/tripping, danger, false pathway, etc. In particular, it suggests occasion for sin, and for going astray—viz., neglecting or violating the Torah precepts and regulations. Often the “trouble” denoted by the noun implies an impending disaster. The protagonist requests that such “trouble”, if it must be faced, not be allowed to control (vb fl^v*) his steps on the path. This can be ensured if he is able (by YHWH’s help) to maintain control over his own feet, keeping them firmly to the path (line 1).

Verse 134

“May you ransom me [yn]d@P=] from (the) oppression of man,
that I might (ever) guard your charges.”

The “trouble” (v. 133) that the protagonist might face on the path can come specifically in the form of human oppression (i.e., hostile pressure, qv#u), cf. the vb qv^u* earlier in vv. 121-22). The verb hd*P* (lit., “ransom”) is often used in the more general sense of “save, rescue, deliver”, as it is here. This petition echoes the lament and prayer-for-deliverance features in a number of the earlier stanzas; as part of his prayer that YHWH would help keep his ‘feet’ firmly set on the path, the protagonist asks for rescue from any “pressure” that might come from the wicked, and which could potentially push him off the path.

Again, the main goal of his petition is to remain faithful (and ever more devoted) to YHWH and His Torah. This is expressed by the idea of guarding the regulations, etc, of the Torah, verb rm^v* (“guard”) being used used parallel with rx^n` (“keep watch [over]”) earlier in v. 129 (see above); rm^v* occurred previously in vv. 4-5, 8-9, 17, 34, 44, 55, 57, 60, 63, 67, 88, 101, 106. The noun dWQP! (in the plural, rendered as “charges”) is one of the recurring terms in the Psalm for the required duties and regulations of the Torah, denoting something that a person is obligated to “take care of” (i.e., deal with, attend to); cf. its use earlier in vv. 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93-94, 100, 104, 110, 128.

Verse 135

“(Make) your face [;yn#P*] (to) shine light on your servant,
and make me to learn (better all) your decrees.”

Here, the requested blessing is wording in a manner similar to the traditional priestly blessing (Num 6:25)—a request that we also find in a number of other prayer-settings in the Psalms (31:17[16]; 67:2[1]; 80:4[3], 8[7], 20[19]); cf. also Dan 9:17. The verb roa (Hiphil, “give/shine light”) echoes the earlier use in v. 130 (see above). The verb hn`P* (“turn [i.e., and face]”) in v. 132 also alludes to the shining of YHWH’s face (<yn]P*), made more explicit here—viz., the idea of shining light being related to that of showing favor.

Once again, the goal of the petition is for the protagonist to better understand all the precepts of the Torah, and to fulfill them with greater devotion. Here, he asks YHWH to make him learn (vb dm^l*, Piel) the Torah better; cf. vv. 7, 12, 26, 64, 66, 68, 71, 73, 99, 108, 124. The precepts and regulations, etc, of the Torah are designated by the plural of qj) (“inscribed [decree]”), one of the recurring terms in the Psalm; cf. earlier in vv. 5, 8, 12, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117-118, 124.

Verse 136

“Streams of [yg@l=P^] waters run down (from) my eyes,
over (how the people) do not guard your instruction!”

The stanza ends with an exclamation of lament, over (lu^) the fact that many people do not guard (vb rm^v*) the Torah in the way that the protagonist does (and wishes to do all the more); cf. verse 134 above (also v. 129). His devotion to the covenant is such that this lack of faithfulness by others is a source of great sadness to him; it causes him to weep profusely, according to the colorful image of streams of water (i.e., tears) flowing down his face. The noun gl#P# indicates a separate stream (tributary) of water, flowing out from a common source (cf. Psalm 1:3; Isa 32:2, etc). Line 1 resembles Lamentations 3:48, and, though the similarity may simply be traditional, a certain intentional wordplay seems to be present. In Lamentations, the poet weeps over (lu^) the destruction (rbv) of the people, while here the weeping is over (lu^) the people’s failure to guard (rmv) the Torah. There is no explicit subject for the verb rm^v* in the second line; we may assume that it is an implicit reference to the Israelite/Judean people as a whole, in contrast to the righteous/faithful ones. Assuming an exilic (or post-exilic) date for the Psalm (cf the Introduction), it may well be that an allusion to Lamentations and the conquest/exile is in view—i.e., that it is because of the failure to guard (rmv) the Torah that destruction (rbv) came upon the people and their land.

The eighteenth stanza (vv. 137-144) will be discussed in the next note.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).

January 1: Psalm 119:121-128

Psalm 119, continued

Stanza 15 was examined in the previous note; see also the introduction to the Psalm.

Stanza 16: verses 121-128

u
Verse 121

“I have acted [yt!yc!u*] (with) justice and rightness—
you cannot leave me to (those) pressing me!”

This stanza is framed as a another prayer-Psalm, with lament features, in which the protagonist prays to YHWH for deliverance, making his appeal on the basis of his faithfulness to the covenant. His faithfulness here is expressed in terms of his conduct—i.e., what he has done (vb hc*u*). In the overall context of this Psalm, this surely refers to his observance of the required duties and regulations, etc, of the Torah, though the association is not made explicit here in the initial verse (see vv. 124ff). The noun fP*v=m! (in the singular) means something done justly, with/in justice; elsewhere in the Psalm, the plural of fP*v=m! designates the regulations, etc, of the Torah, which I translate as “just (ruling)s” (viz., made by YHWH as Sovereign). The parallel noun qd#x# is close in meaning; the basic denotation is “rightness”, but in a social-judicial context it carries the meaning “justice”, while in an ethical-religious context it can mean “righteousness”. Both nouns are attributes of the righteous/faithful ones, those who are loyal to YHWH and the covenant (with its Torah); the noun qd#x# (like the related hq*d*x=) can specifically connote faithfulness and loyalty (to the covenant). For earlier occurrences of qd#x# in the Psalm, see vv. 7, 62, 75, 106.

If the basis for the protagonist’s appeal is given in the first line (for a very different interpretation of the line, cf. Dahood, III, p. 186), the appeal itself is made in the second. The imperfect verb form has jussive force, with the petition framed in negative terms by the prefixing of the particle lB^ (which functions as a particle of negation): “do not leave me to…!” or “you must not leave me to…!” Possibly, the tone and thrust of the appeal is one of expectation—i.e., “surely, you will not leave me…” or, “you can hardly leave me…!” That is, because of the protagonist’s stated faithfulness to the covenant, YHWH could scarcely fail to act on his behalf (lB^ is derived from the root hl*B*, indicating that something wears out [i.e., fails]). I have tried to capture something of this nuance in my translation, while still maintaining poetic concision, by rendering it “you cannot leave me…!”.

The source of the protagonist’s lament (and his distress) are the wicked adversaries who are pressing him (i.e., pressing him down and oppressing him). The verb is qv^u*, somewhat similar in meaning to hn`u* II (used earlier in the Psalm, cf. vv. 67, 71, 75, 107); the participle form indicates regular or characteristic behavior by the wicked.

Metrically, this verse is a 3+2 couplet, which is the dominant meter of the Psalm. All of the verses in this stanza are 3+2 couplets, except for the last (v. 128).

Verse 122

“May you enter [br)u&] (on behalf of) your servant for good—
do not let (the) heated (one)s (op)press me!”

The petition in the second line essentially restates that of v. 121b, but with the more forceful negative (imperatival) particle la^ (“do not…!”). The verb (qv^u*) is jussive (“do not let [them]…!”, “you must not let [them]…!”), and repeats the use in v. 121b—viz., of the wicked “pressing” (or “oppressing”) the righteous protagonist.

The language used in the first line, like that in v. 121a, alludes to the covenant, and, in particular, to the formal aspect of “entering into” a transactional (and binding) agreement with another. The lexicons attest to several distinct br^u* roots, with some degree of overlapping meaning. The basic, fundamental meaning of these would seem to be “enter” (i.e., “come into”, or, relatedly, “come/put down”); cf. Ugaritic ±rb, and also Akkadian er¢bu. A secondary development in meaning is the more technical act of entering and ‘putting down’ a pledge on behalf of someone. In the case of someone in need (in debt, etc), this would involve offering some form of security (or surety) on the person’s behalf. This is the transactional meaning attested by the root br^u* I (cf. in HALOT, p. 876f; cp. Arabic ±rb). The protagonist’s request is that YHWH would “enter in” on his behalf, and ‘put down’ the necessary guarantee of security and protection; it is an idiomatic way of asking God to act on his behalf (“for good”), and to rescue/deliver him from his enemies.

The adjective dz@ (“hot”) has been used throughout the Psalm (cf. vv. 21, 51, 69, 78, 85) as a pejorative way of designating the wicked (i.e., “heated [one]s”). It can connote arrogance, boastfulness, and an inflated (i.e., overheated) sense of one’s importance; particularly, with regard to the idea of prideful boasting, we might compare the English idiom of person being “full of hot air”.

Verse 123

“My eyes [yn~yu@] fail (from watching) for your salvation,
and for the word of your rightness (to come).”

This couplet echoes the initial lament couplets of Stanza 11 (vv. 81-82), both with the use of the verb (hl*K*, “be finished, come to an end”, in the sense of “fail, languish”) and the image of the protagonist watching (and waiting) for YHWH to answer his prayer (and to protect/save him); he has been looking for so long, with his eyes straining, that they grow weak and are failing him. The “salvation” which he hopes (and expects) to see is rooted in the idea of covenant-loyalty; he has been loyal to the covenant (v. 121a), and so now he expects (and asks) YHWH to fulfill His covenant obligation, and give protection and blessing to those who have been faithful. The use of qd#x# (“rightness”), here and in v. 121, reflects both sides of this covenant loyalty: in v. 121 it refers to the rightness of the protagonist, while here it is YHWH’s rightness that is in view.

The “word” of YHWH’s rightness, means (primarily) the promises which He has made (spec. in the Torah), regarding the blessings which will come to those who are faithful/loyal to the covenant (see esp. Deut 28:1-14); these include various forms of Divine protection (from disease, plague, enemies, etc). The specific noun is hr*m=a! (“saying, thing said”), rather than rb*D* (“word, thing spoken); however, in the Psalm, these nouns are used interchangeably, with little or no difference in meaning, and I have translated hr*m=a! here as “word” (rather than “saying”) simply for the sake of poetic smoothness and concision.

Verse 124

“Act [hc@u&] with your servant according to your loyal devotion,
and your decrees let me (further) learn.”

As I have mentioned on a number of occasions, the traditional features of the lament-Psalms (such as we see here in this stanza, cf. above), have been adapted and tailored to the unique literary and didactic-wisdom context of this Psalm. In particular, the ultimate (stated) goal for many of the prayer-petitions in the Psalm involves greater faithfulness (by the protagonist) to the regulations, etc, of the Torah, as well as a better understanding of its precepts. While the protagonist does, legitimately, pray for deliverance from wicked enemies, and so forth (according to the traditional genre-contours of the prayer- and lament-Psalms), the main blessing that he requests is for YHWH to help him to continue walking on the path, with greater faithfulness and devotion.

As in the prior verses (see above), the protagonist frames his appeal in terms of the covenant, basing it both on his loyalty to the covenant, and on YHWH’s own loyal devotion (ds#j#, cf. earlier in vv. 41, 64, 76, 88). The two sides of this covenant-loyalty are reflected by the use of the verb hc*u* (“do, act”), here and in v. 121 (see the similar dual usage of the noun qd#x#, noted in v. 123 above). In v. 121, the protagonist states that he has acted in a right and just way, in according with the terms of the covenant, and now he asks (and expects) that YHWH will do the same.

Throughout the Psalm, the noun qj) (“inscribed [decree]”), in the plural (rendered “decrees”), is one of the regular designations for the regulations, etc, of the Torah, as laid down by YHWH (in His role as Sovereign). Cf. the earlier usage in vv. 5, 8, 12, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112, 117-118).

Verse 125

“Your servant [;D=b=u^] (am) I—give to me understanding,
that I might know (the fullness of) your witness.”

Here the protagonist simply declares his loyalty to YHWH (and to the covenant): “I am your servant”. Again, as in v. 124 (see the comments above), the thrust of his appeal has shifted, away from a request for help and protection from his enemies (vv. 121-123), and toward a wish to gain greater understanding of the precepts, etc, of YHWH’s Torah. For a similar use of the verb /yB! (“understand, discern”) earlier in the Psalm, cf. verses 27, 34, 73, 95, 100, 104.

The wish in the second line elucidates and expounds upon the request in the first line, emphasizing that it is the Torah precepts and regulations, etc, that are in view. The noun hd*u@ (“witness”, also the related tWdu@), in the plural, is another of the regular and recurring designations for the Torah. It alludes to the fact that the Torah regulations, etc, represent the terms of the covenant, and thus have been solemnly witnessed to by both God and the people. For poetic concision, I have translated the plural (“witnesses”, properly, “[thing]s witnessed to”) throughout as a collective singular (i.e., “your witness”). Cf. the earlier usage in vv. 2, 14, 22, 24, 31, 36, 46, 59, 79, 88, 95, 99, 111, 119.

Verse 126

“(It is now) time [tu@] to act, O YHWH—
they have broken your instruction!”

Here in v. 126, the Psalmist returns to the traditional context of the lament- and prayer-Psalms (utilized in vv. 121-123, cf. above), directing his plea to YHWH to act against the wicked (i.e., those who have been oppressing him). Their wickedness is described here in terms of violating the Torah (and thus breaking [vb rr^P* I, Hiphil] the covenant-bond). By contrast, the protagonist has been faithful/loyal to the Torah, and requests help from YHWH to continue in this (and even more so, vv. 124-125). As people who have disregarded (or violated) the Torah, and broken the covenant, the wicked are deserving of punishment from YHWH (cf. the curses of Deut 28:15ff, and elsewhere, throughout the Torah). The action to be taken by YHWH (again the verb hc*u* is used) thus has a two-fold purpose: it will rescue and protect the protagonist from the attacks by his wicked adversaries, and, at the same time, it will bring judgment down upon those adversaries.

As other commentators have noted (e.g., Dahood, III, p. 187), the l prefixed to the Divine name, should be treated as a vocative–l—i.e., “O YHWH…!”

The apparent terseness of my translation above belies the fact that the meter is the same (3+2) as in the earlier verses of the stanza.

Verse 127

“Upon this [/K@-lu^], I love your commands (all the more)—
(more) than gold, even than purest gold!”

According to the logical sequence of the verses, the initial compound particle /K@-lu^ (“upon thus/this”, i.e., for this reason, thusly) would relate to the request in v. 126 (see above)—specifically, that YHWH would act to bring judgment/punishment upon the wicked (i.e., those who have violated the Torah). But, as mentioned, this punishment comes as part of the protection and deliverance that YHWH brings to the righteous. In any case, the protagonist effectively declares that YHWH’s action will cause him to love the commands of God (i.e., in the Torah) all the more. The comparison with gold (utilizing the comparative /m!, “[more] than”) is traditional, as is the parallelism between the terms bh*z` (“gold”) and zP^ (“refined or ‘pure’ gold”), already having been used earlier in v. 72. For other occurrences in the Psalms and Wisdom literature, cf. Ps 19:11[10]; Prov 8:19; 20:15; 22:1; 25:11-12; Job 28:17; 31:24.

For a very different interpretation of the /K@-lu^ construction (as a Divine title), both here and in v. 128, see Dahood, III, p. 187.

Verse 128

“Upon this [/K@-lu^], all your charges I will truly follow straightly,
(while) every path of falsehood I (will) hate!”

The initial particle (/K@-lu^) from v. 127 (see above) is repeated here, whereby the protagonist offers another effect that YHWH saving action will have on him. The idea that he will follow, ever more straightly, the path YHWH has laid out (i.e., in the Torah) is a natural consequence and outgrowth of the devoted love he has for it (v. 127). The “straight” (rvy) path (of YHWH’s Torah) contrasts fundamentally with the many crooked and deviating pathways of falsehood (rq#v#, cf. earlier in vv. 29, 69, 78, 86, 104, 118) that are taken (and created) by the wicked. This path-walking theme of the Psalm, a traditional topos of religious-ethical instruction and Wisdom-literature, recurs here with the use of the verb rv^y` (“be straight”, Piel, “make/go straight”, cf. below) and the noun jr^a) (“pathway”, used [in vv. 9, 15, 101, 104] alongside the more common Er#D#, “path”). If the protagonist loves the straight path of YHWH (v. 127), he naturally hates (vb an@c*) the false pathways of the wicked (that go astray from the Torah and violate it).

The Masoretic text of the first line would seem to be corrupt, at least in its word division and vocalization (though it would seem to be supported generally by 11QPsa). I here follow the solution advocated by Dahood (III, p. 187), that lk ydwqp should be parsed and vocalized as ;yd#WQP! followed by the particle l (prefixed to the next word). This is fully in keeping with the suffixed plural form of dWQP! (“your charges”) that is used throughout the Psalm (vv. 4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93-94, 100, 104, 110), designating the required duties and regulations, etc, of the Torah. The prefixed l= on the verb (yT!r=V*y]) could then plausibly be explained as emphatic—i.e., “I will truly/surely follow straight(ly)”.

As noted above, this concluding verse is the only one which differs (3+3) from the 3+2 metrical pattern of the stanza.

The seventeenth stanza (vv. 129-136) will be discussed in the next note.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).

December 29: Psalm 119:113-120

Psalm 119, continued

Stanza 14 was examined in the previous note; see also the introduction to the Psalm.

Stanza 15: verses 113-120

s
Verse 113

“(Those) ‘split-twigs’ [<yp!u&s@] I hate,
but your instruction I do love.”

The initial verse of this stanza is an usual 2-beat (2+2) couplet. One might suspect that a word has dropped out of the first line, but there is no indication of this in either the manuscript tradition or the versions. The exact meaning of the plural noun <yp!u&s@ ([u@s@), which occurs only here in the Scriptures, is uncertain. It is presumably derived from the root [us, denoting something that is “split” (cf. Arabic sa±aba, sa±ifa), sometimes in the specific sense of being “cut off”; as such, it can be used in the context of cutting off branches, etc, from a tree (cf. Isa 10:33, and the noun [yu!s* II; cp. the Arabic words sa±af and šu±bat, HALOT, p. 762). Possibly the intended image is that of a two-pronged branch, which would suggest idea of going two different directions on the path—i.e., of ‘branching off’ from the main pathway. The LXX, seems to understand the word in the specific sense of going over the bounds of the law (i.e., violating the law), using the adjective para/nomo$ (“alongside [i.e., across] the law [no/mo$]”), as characteristic of a person who violates (breaks) the law; however, the LXX translator may not have understood the word [u@s@, and may be offering an interpretive guess based on the context.

In any case, the protagonist declares that he hates such two-pronged branches (or ‘split twigs’), while, by contrast, he loves the instruction (hr*oT) of YHWH, with its rightness (v. 106, etc) and straightness. This is another indication of his faithfulness to the covenant (and its Torah), and of his intention to keep going straight on the path (v. 112). Probably the ‘split-twigs’ also allude to those people (i.e., the wicked and faithless ones) who stray from the path, and who would cause others to veer off from it (see v. 115).

Verse 114

“My shelter [yr!t=s!] and my protection (are) you—
(and so) for your word I do wait.”

The theme of protection introduced here tends to confirm that the ‘split twigs’ in v. 113 refer to people (i.e., the wicked), those who might threaten and attack the righteous; cf. the following v. 115. This is a regular theme in the Psalms—with the protagonist asking YHWH for protection (from his enemies, etc), emphasizing his trust in God as the source (and ‘place’) of protection. The locative noun /g@m* (“place of protection, protected place”) is used frequently in this context (19 times in the Psalms, cf. most recently in 115:9-11). The noun rt#s@ is somewhat less common (10 times in Ps.), but has a similar meaning (cf. Ps 91:1). The root rts denotes an act of hiding, i.e., the cover or shelter behind/under which a person can find protection.

Throughout the Psalm, the noun rb*D* (“word”, something spoken) has a dual-significance. On the one hand, it refers to the (collective) precepts, etc, of the Torah; yet, it also carries a broader reference, to promises made by YHWH, and to the life-giving (and saving) power of His word. Both aspects are in view here. Divine protection is one of things that is promised (in the Torah) to those who remain faithful to the covenant. YHWH, in his role as Sovereign, is obligated to protect and rescue His faithful servants from danger, etc, in their time of need. Trusting in this protection that YHWH provides, the protagonist waits (vb lj^y`, cf. also vv. 43, 49, 74, 81) for the “word” to be realized, and for YHWH to act, with saving power, on his behalf.

The Qumran manuscript 11QPsa, followed by certain manuscripts of both the MT and LXX, has the plural of rb*D*: “for your words [hkyrbdl] I do wait”. This variation is reversed in 11QPsa for v. 115 (see below), reading the singular “command of…”, instead of plural “commands of…”.

This verse is a 3+2 couplet, which is the dominant meter of the Psalm (though not in this stanza).

Verse 115

“Turn away [WrWs] from me, (you who are) doing evil!
For I will watch (over the) commands of my Mighty (One).”

Throughout the Psalm, the motif of bending or turning away from the path of God is referenced; it is a characteristic of the wicked that they would bend/turn from the path, and seek to make others go astray as well (see on v. 113 above). Here, the protagonist turns this language around, directing the wicked (“[those] doing evil”) to “turn away” (vb rWs) from him. The boldness of this command presumably reflects the protagonist’s firm trust in YHWH and the protection that He provides (v. 114); see the earlier occurrence of the verb rWs in v. 29. In verse 102, the verb is used to express the protagonist’s faithfulness to the covenant (i.e., he does not “turn aside” from the path).

The participle of the verb uu^r* (Hiphil, “do/cause evil”) reflects the regular/habitual behavior of the wicked, and is traditional terminology (Ps 26:5; 27:2; 37:1; 64:3[2], etc), part of the fundamental contrast between the righteous and the wicked. Protected as he is by YHWH, the protagonist is able to command the wicked to “turn away” from him. In any case, their attacks, and any attempts to make him ‘turn aside’ from the path are sure to fail, so they might as well go away.

In the second line, he flatly states his avowed intention to “keep watch over” (vb rx^n`) the commands of YHWH (“my Mighty [One],” i.e., my God). That is, he intends to remain faithful to the covenant (and its Torah), and will not stray from the path. The verb rx^n` is used regularly (see vv. 2, 22, 33-34, 56, 69, 100), along with the parallel rm^v* (“guard”), in this context of observing the regulations, etc, of the Torah—things which YHWH Himself has ordered or commanded; on the noun hw`x=m! (plur.) as one of the key terms for the Torah, see earlier in vv. 6, 10, 19, 21, 32, 35, 47-48, 60, 66, 73, 86, 96, 98.

The meter of this verse is 3+3 (so also v. 116).

Verse 116

“Lay hold of me [yn]k@m=s*], according to your word, that I may live—
indeed, do not let me be ashamed of my expectation!”

This couplet looks back to v. 114 and the idea that the protagonist is trusting in YHWH to provide (life-saving) protection for him—that is, from his enemies (i.e., the wicked, v. 115). This prayer-for-deliverance formula (cf. the earlier use of hy`j*, “live”, in vv. 17, 25, 37, 40, 50, 77, 88, 93, 107) can also be used in the context of life-threatening illness, etc. Because he has been faithful to the covenant (see the second line in each of the prior verses), the protagonist can expect to receive protection and blessing (including healing, etc) from YHWH. If he were not to receive this, it would bring shame upon him, and he would feel ashamed of his expectation; on the use of this shame-motif (vb voB) earlier in the Psalm, see vv. 6, 31, 46, 78, 80.

In his prayer, the protagonist calls upon YHWH to act on his behalf, using the the verb Em^s*, which indicates giving support (and protection) to a person by taking hold of them.

Verse 117

“Give support to me [yn]d@u*s=], that I may be saved,
(so) that (then) I might look on your decrees continually!”

The first line echoes that of v. 116 (above); indeed, there is a strong formal parallelism:

    • “Lay hold on me…that I may live”
    • “Give support to me, that I may be saved”

The purpose of his salvation is so that the protagonist will be able to continue being faithful to the covenant and observing the precepts and regulations of the Torah (referred to as the “inscribed decrees” [qj), plur.] of YHWH, cf. earlier in vv. 5, 8, 12, 23, 26, 33, 48, 54, 64, 68, 71, 80, 83, 112). This is typical of the protagonist’s petitions throughout the Psalm—the blessing he repeatedly requests involves the opportunity to gain greater understanding of the Torah precepts, and to fulfill the required duties, etc, with even greater devotion. On the temporal-durative adverb dym!T* (“continual[ly]”), see earlier in vv. 15, 19, 44, 109; for a very different explanation of dym!T* here, cf. Dahood, III, p. 186.

The Qumran manuscript 11QPsa reads “…that I may lift up [acaw] your decrees”, instead of “…that I may look [huvaw] on [-b] your decrees”. Some commentators, following the LXX and other ancient versions, would emend the MT to read a form of the verb uu^v* (“take delight [in]”), as in vv. 16, 47, 70. However, as Deissler (p. 215) and Allen (p. 179) note, the fine alliterative wordplay present in the MT stands in its favor: hu*v=a#w+ hu*v@W`a!w+ (w®°ew¹š¢±â w®°iš±â).

Metrically, this verse is an irregular 2+3 couplet.

Verse 118

“May you hurl away [t*yl!s*] all (those) straying from your decrees—
what falsehood (is present in) their deceit!”

Given the imperatives in vv. 116-117, and the protagonist’s directive against the wicked in v. 115, Dahood (III, p. 186) is doubtless correct in viewing the perfect verb forms in vv. 118 and 119 as precative perfects. For imprecatory petitions (against the wicked) earlier in the Psalm, see vv. 21, 78, 84, cf. also v. 53. The wicked, contrary to the righteous, are those who go astray (vb hg`v*, see vv. 10, 21) from the path of God, violating or failing to fulfill the regulations, etc, of the Torah (on the designation of these as “decrees” [qj), plur.] of YHWH, see v. 117 above). The participle indicates that this is regular/habitual behavior (always “going astray”) that characterizes the wicked. By contrast, the protagonist does not go astray from the path.

The initial yK! particle of the second line I regard as emphatic. The protagonist exclaims how false these people are. Their cunning/crafty conduct and (intentionally) misleading ways reflect a fundamental falseness (rq#v#) in them; on this characteristic of the wicked, cf. earlier in vv. 29, 69, 78, 86, 104. The noun tym!r=T^ is derived from the root hmr II (“deceive, mislead”); however, interestingly, there is a separate root hmr I, meaning “throw, hurl”, which would be in accord with the use of the verb hl*s* (“throw/hurl [away]”) in line 1. Was the Psalmist aware of this, and was the author thus employing a bit of conceptual wordplay?

Verse 119

“(As thing)s cast aside [<yg]s!] you shall remove all (the) wicked of (the) earth—
(and) for this (reason) I do love your witness!”

The initial plural noun <yg]s! (lit, “(thing)s cast aside”, i.e., as refuse) echoes the precative verb in v. 118a (hl*s*, “throw/hurl away”). I treat the verb here in line 1 also as a precative perfect, but I translate it as “you shall…”, rather than “may you…”, as this fits better with the wording in line 2.

I am somewhat inclined follow Dahood (III, p. 186) in pointing tbvh as a form of the verb bWv (“turn [back/away]”, Hiphil), t*b)v!h=, i.e., “may you turn (them) away…”. However, it is certainly possible to retain the MT vocalization, as a form of the verb tb^v* (Hiphil), “make cease” (i.e., put an end to). Allowing for both possibilities, I have translated the verb as “remove” (“may you remove…!”).
The Qumran manuscript 11QPsa has reads an entirely different verbal form, ytbvj, “I regard/consider”, which is supported by the LXX. In favor of this reading is the fact that it provides a smoother logical and grammatical joining of the two lines. However, the MT is definitely the more difficult reading, and perhaps should be preferred on that basis.

Because YHWH, in His righteousness (and justice), will surely act to bring judgment upon the wicked—and thus, at the same time, protect and bring salvation to the righteous—it causes the protagonist to love the (covenant) loyalty of YHWH all the more. The covenant itself is referenced here by the noun hd*u@ (plur.), “witness”; specifically, it is the terms of the covenant, i.e., the regulations, etc, of the Torah, designated by this noun, which has recurred throughout the Psalm (see vv. 2, 22, 24, 46, 59, 79, 95, also [tWdu@] vv. 14, 31, 36, 88, 99, 111). As the terms of the covenant, the precepts and regulations of the Torah have been solemnly witnessed to by both God and people. I have regularly translated the plural here as a (collective) singular, “witness”.

Verse 120

“(Yet) bristles [rm^s*] my flesh from (the) dread of you,
and from your judgments I am (rightly) afraid.”

Even if the protagonist loves the covenant-loyalty of YHWH (v. 119b), he also rightly fears YHWH as the Sovereign over all who renders judgment (fP*v=m!) against humankind. Through most of the Psalm, I have rendered the plural of fP*v=m! as “just (ruling)s”, in reference to the regulations, etc, of the Torah (cf. earlier in vv. 7, 13, 20, 30, 39, 43, 52, 62, 75, 84, 91, 102, 106, 108). Here, however, the idea of punitive judgment (i.e., against the wicked) seems to be in view (cf. the imprecatory character of vv. 118-119, above); thus I have translated the plural, in this instance, as “judgments”. Even so, the “judgments” made by YHWH (as King and Judge) still reflect His “just (ruling)s” given throughout the Torah—esp. with regard to the punishments and curses (cf. Deut 28:15ff) that will fall upon those who violate the covenant.

The sixteenth stanza (vv. 121-128) will be discussed in the next note.

References marked “Dahood, I”, “Dahood, II” and “Dahood, III” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), Psalms II: 51-100, vol. 17 (1968), and Psalms III: 101-150, vol. 17A (1970).
References marked “Allen” are to Leslie C. Allen, Psalms 101-150 (Revised edition), Word Biblical Commentary, vol. 21 (Zondervan: 2002/2014).
Those marked “Deissler” are to A. Deissler, Psalm 119 (118) und seine Theologie: Eine Beitrag zur Erforschung der anthologischen Stilgattung im Alten Testament (Zink [Munich]: 1955).

The Incarnation and the Birth of Jesus in Paul: Gal 3:13; 4:4ff

Galatians

As noted in the introduction, many scholars would date Galatians as earlier than either 1 or 2 Corinthians, having been written perhaps in 53 or 54 A.D. (some would date it even earlier, 49-50). I am more inclined to place it a bit later (perhaps 57), and closer in proximity of time to both 2 Corinthians and Romans. Its subject matter is very close to that of Romans (in chaps. 3-8), utilizing some of the same (or similar) arguments and illustrations. As for the polemical tone and emphasis of Galatians, it resembles that of 2 Corinthians (esp. in chapters 10-13). I am thus discussing the references in Galatians after those in 2 Corinthians (cf. the previous article). However, it is worth keeping in mind the possibility that Galatians was written a year or two (or more) before 2 Corinthians.

Galatians 3:13

The first reference I wish to discuss is Paul’s statement in 3:13, for two reasons: first, its use of the verb gi/nomai, and, second, its conceptual similarity to the statement in 2 Cor 5:21 (discussed in the previous article).

“(The) Anointed (One has) purchased us out of the curse of the law, (hav)ing become over us [i.e., for our sake] a curse (himself), (in) that it has been written: ‘A curse upon every (one) hanging upon (a piece of) wood [i.e., a tree]'”

Verses 7-14 represent the second in a series of six arguments made by Paul, constituting the probatio (chaps. 3-4) of the letter, in which he seeks to persuade the Galatians regarding the proposition he has made (propositio, 2:15-21), viz.: that a person is ‘made right’ (vb dikaio/w) in God’s eyes through trust in Jesus Christ, and not by performing the required duties, etc, of the Torah (v. 16). As a consequence, Paul also establishes the highly controversial principle that believers in Christ are no longer bound by the Torah regulations, but instead are set free from them (vv. 19-21; cf. 5:1ff, and the arguments throughout chaps. 3-4). I have discussed Paul’s view of the Law (Torah) extensively in an earlier series (part of “The Law and the New Testament”), along with a set of articles on all the sections of Galatians; cf. here the article on 3:7-14.

Paul contrasts the old and new covenants (cf. on 2 Cor 3:7ff in the previous article) by juxtaposing Abraham’s trust in God (and the blessing that results from the covenant God established with him), vv. 7-9, against the “works” required by the Mosaic covenant (and the curse that results from failing to perform them), vv. 10-14. This curse (kata/ra) is part of the ancient binding-agreement (covenant) format (cf. Deut 28:15-68, alongside the blessings of vv. 1-14). Paul specifically cites the declaration in Deut 27:26, but interprets it in such a way as to maintain that everyone who is bound by the Law (including Gentiles, cf. 4:8ff) is effectively under a curse (u(po\ kata/ran, v. 10). Christ, through his death, freed humankind from this curse, and, at the same time, freed them from the binding power of the Torah. It is only through trust in Jesus that this freedom is realized.

By juxtaposing Deut 27:26 with 21:23, Paul is able to tie this curse-motif to the idea of Jesus’ death—i.e., by crucifixion (“hanging on [the] wood”). Indeed, Paul specifically states (here in v. 13) that, with his death, Jesus actually became the curse (“having become [geno/meno$] [the] curse for us”). This is altogether similar in thought to the statement in 2 Cor 5:21, in which Jesus is said to have ‘become’ sin (spec., [God] made [him to become] sin); cp. Rom 8:3. In Romans (chaps. 3-7, esp. ch. 7), Paul expounds on the close association between the Torah and sin; for this same association here in Galatians, see vv. 19-23. Thus, in terms of Paul’s line of argument, the “curse” is a concept that joins together the bondage humanity experiences under both the Law and the power of sin:

Through Christ’s death (and resurrection), those who trust in him are freed (v. 13, “purchased out of [bondage]”) from all three of these. In Paul’s thought, there is a strong incarnational aspect to this proposition, even if it is only expressed in a seminal form. The freedom wrought by God came as a result of Christ coming to be (born) “under the Law” (see below on 4:4ff), and thus also “under the curse” (and “under sin”, cf. 2 Cor 5:21; Rom 8:3). The use of the verb gi/nomai (“come to be, become”) also reinforces this incarnational aspect: just as he came to be born a human being, he also “became the curse” (under the Law), and even “became sin”.

Galatians 4:4ff

“…but, when the fullness of the time came, God sent out from (Himself) His Son, (hav)ing come to be [geno/meno$] out of a woman, (hav)ing come to be [geno/meno$] under (the) Law” (4:4)

This statement by Paul in 4:4 is his clearest reference to the birth of Jesus, and one of his strongest incarnational references as well. It is made in the same overall context as that of 3:13 (see above): namely, his arguments in support of the proposition that people are made right with God through trust in Jesus, not through performance of the required duties of the Torah, and that believers are freed from any binding obligation to the Torah. Verse 4 is part of the fourth argument (3:26-4:11) made toward demonstrating the proof (probatio, chaps. 3-4) of this proposition. As this argument has been discussed extensively in an earlier article (in the series on Paul’s View of the Law, cf. above), I will be focusing here on the points most relevant to the current study.

After the initial orienting temporal clause (“when the fullness of the time came…”), which establishes the time of Jesus’ birth, in terms of what we might call the ‘salvation history’, God chose to act:

“God sent out from (Himself) His Son”
e)cape/steilen o( qeo\$ to\n ui(o\n au)tou=

Even the casual reader of the New Testament will likely notice the similarity to the famous statement in John 3:16, but, even more precisely, in v. 17—

“God sent (forth) from (Him) the Son into the world…”
a)pe/steilen o( qeo\$ to\n ui(o\n ei)$ to\n ko/smon

In the Gospel of John, the coming of the Son “in to the world” unquestionably entails the idea of incarnation, as is clear from 1:14, in relation to vv. 9-10 (cf. also vv. 15, 30). This is often expressed in terms of God sending (vbs. a)poste/llw and pe/mpw) His Son.

I would argue that the incarnational aspect of Gal 4:4 is nearly as strong, if not as explicit, as it is in the Johannine Gospel. This is indicated, for example, by the way that the statement “God sent out from (Him) His Son” is sequentially prior to the human birth of Jesus. Moreover, we might ask: from where would God be sending His Son, if not from heaven? A heavenly origin for Christ would certainly seem to be implied, just as in the Gospel of John, though the comparable wording in Jn 1:6, in reference to John the Baptist, might give one caution about pressing the use of the verb [e)c]aposte/llw too far.

Grammatically, the short clauses that follow in v. 4, are also subordinate to the main statement “God sent out from (Him) His Son”. They qualify this statement by describing what took place when God “sent” His Son. Two parallel participial phrases are used, each involving the important verb of becoming (gi/nomai):

    • “(hav)ing come to be | out of | a woman”
      geno/menon | e)k | gunaiko/$
    • “(hav)ing come to be | under | (the) Law”
      geno/menon | u(po\ | no/mo$

The accusative form of the participle indicates that it modifies “the Son”, which is in the accusative (to\n ui(o/n) as the object of the verb e)caposte/llw. Let us consider the significance of each of these subordinate clauses.

1. “(hav)ing come to be out of a woman” —This clearly refers to the human birth of Jesus, the closest Paul ever comes to a direct reference to Jesus’ birth. He says nothing whatsoever about either the circumstances or nature of his birth. Jesus simply was born, like all human children, “out of” the womb of his mother. Typically, the verb genna/w (related to gi/nomai) is used when specifying a birth (i.e., coming to be born); however, the more general gi/nomai can also be used for this purpose. John 1:14 likely alludes to a human birth (especially given the immediate context of vv. 12-13), even though this is far from being made explicit (cp. 18:37, where genna/w is used).

2. “(hav)ing come to be under (the) Law” —There are perhaps three different levels (or aspects) of meaning for this phrase. First, it can simply refer to the Israelite/Jewish religious and cultural setting into which Jesus was born (cf. Rom 15:8). Second, it may allude to Jesus’ human life (and death) as a fulfillment of the promises and types, etc, in the Scriptures (“[the] Law”), and its related purpose of introducing salvation (and the new covenant) to the Israelite/Jewish people (Rom 15:8 may indicate this as well). Thirdly, it strongly indicates that Jesus, in becoming a human being, came under the bondage of the Law—with its consequent bondage under the power of sin. In the context of Galatians, it is this last (third) aspect of meaning that is primarily in view. Cf. above on 3:13, noting the parallel phrases “under sin”, “under [the] curse”, and “under [the] Law”.

Thus, as Paul expresses it, the Son of God became a human being, born as a human child; but he also came to share in the fullness of the human condition, which includes being held under bondage to the power of sin, and to the binding regulations/requirements of the Torah (on the close association between the Torah and sin in Paul’s thought, cf. above). All of this took place so that God, through His Son, could free humankind (that is, believers) from this bondage, as the concluding statement in v. 5 indicates (using some of the same language from 3:13):

“…(so) that he might purchase th(em) out (from) under (the) Law, (so) that we might receive from (Him) the placement as sons.”

As in the Gospel of John, the Sonship of Jesus is tied the subsequent (Divine) sonship of believers. Through trust in Jesus (the Son), we, as believers, are united with him and share that same Sonship, becoming ourselves the sons (i.e., children/offspring) of God. Paul, unlike the Johannine author(s), is willing to use the term ui(o/$ (“son”) for believers, but typically in connection with the specific thematic motif of ‘adoption’ (lit., “placement as a son”, ui(oqesi/a, cf. Rom 8:15, 23; 9:4, also Eph 1:5). That this Divine sonship is realized through the abiding presence and power of the Spirit, is clear from v. 6 (cf. also Rom 8:14ff).

The spiritual birth of believers is also alluded to in 4:21-31, the final argument of the probatio, utilizing the illustrative Scriptural tradition of the two sons of Abraham (Ishmael and Isaac), building upon the theme established in 3:7ff (see above). In this section (vv. 23-24, 29), the verb genna/w is used for a human birth; but, in the symbolism of the illustration, the expression “according to the flesh” (cp. 2 Cor 5:16) is being used in the negative Pauline sense, related to humankind’s bondage to the power of sin (and, here, the curse of the Law). Even so, the occurrences of gi/nomai and genna/w are juxtaposed in a way that implicitly brings together the related ideas of the human birth of Jesus and the divine birth of humans (believers), reinforcing the connection made in vv. 4-6 (cp. John 1:12-14).