It is rare that I have sung more than one or two parts of Psalm 119 at one sitting. Usually the choir master spares the singers such a long journey. On some special occasions like tenebrae, one might sing many psalms, but still no single run at such a long psalm.
It is a psalm that bears meditation. I have not seen a compelling commentary on it (though I may have missed one in all those books I have looked at). Here's what I am learning about it - starting at the most elementary statistical level.
The counts of the words - the noun keywords are as follows:
תורה [torah] law, teaching, instruction (23)
עדה [edah] testimony (23)
אמרה [imrah] word, promise (18)
פקּד [piqud] precept (21)
חק [chuq] statute (22)
מצוה [mitsvah] commandment (21)
משׁפּט[mishpat] judgment (23)
דבר [dabar] word, thing (22)
The counts are variable. This editor does not support tables, so the summary is a bit awkward to format:
part
---trh-`dh- imrh-pqd-chq-mtsvt-mshpt-dbr
01 - 1 --- 1 --- 0 --- 1 --- 2 --- 1 ---- 1 ---- 0 - 7 missing 2
02 - 0 --- 1 --- 1 --- 1 --- 2 --- 1 ---- 1 ---- 2 - 9 missing 1
03 - 1 --- 2 --- 0 --- 0 --- 1 --- 2 ---- 1 ---- 1 - 8 missing 2
04 - 1 --- 1 --- 0 --- 1 --- 1 --- 1 ---- 1 ---- 2 - 8 missing 1
05 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 0 - 7 missing 1
06 - 1 --- 1 --- 1 --- 1 --- 1 --- 2 ---- 1 ---- 1 - 9
07 - 3 --- 0 --- 1 --- 1 --- 1 --- 0 ---- 1 ---- 1 - 8 missing 2
08 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 1 - 8
09 - 1 --- 0 ---1 --- 1 --- 2 --- 1 ---- 0 ---- 1 - 7 missing 2
10 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 1 - 8
11 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 1 - 8
12 - 1 --- 1 --- 0 --- 2 --- 0 --- 1 ---- 1 ---- 1 - 7 missing 2
13 - 1 --- 1 --- 1 --- 2 --- 0 --- 1 ---- 1 ---- 1 - 8 missing 1
14 - 1 --- 1 --- 0 --- 1 --- 1 --- 0 ---- 2 ---- 2 - 8 missing 2
15 - 1 --- 1 --- 1 --- 0 --- 2 --- 1 ---- 1 ---- 1 - 8 missing 1
16 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 0 - 7 missing 1
It is a psalm that bears meditation. I have not seen a compelling commentary on it (though I may have missed one in all those books I have looked at). Here's what I am learning about it - starting at the most elementary statistical level.
The counts of the words - the noun keywords are as follows:
תורה [torah] law, teaching, instruction (23)
עדה [edah] testimony (23)
אמרה [imrah] word, promise (18)
פקּד [piqud] precept (21)
חק [chuq] statute (22)
מצוה [mitsvah] commandment (21)
משׁפּט[mishpat] judgment (23)
דבר [dabar] word, thing (22)
The counts are variable. This editor does not support tables, so the summary is a bit awkward to format:
part
---trh-`dh- imrh-pqd-chq-mtsvt-mshpt-dbr
01 - 1 --- 1 --- 0 --- 1 --- 2 --- 1 ---- 1 ---- 0 - 7 missing 2
02 - 0 --- 1 --- 1 --- 1 --- 2 --- 1 ---- 1 ---- 2 - 9 missing 1
03 - 1 --- 2 --- 0 --- 0 --- 1 --- 2 ---- 1 ---- 1 - 8 missing 2
04 - 1 --- 1 --- 0 --- 1 --- 1 --- 1 ---- 1 ---- 2 - 8 missing 1
05 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 0 - 7 missing 1
06 - 1 --- 1 --- 1 --- 1 --- 1 --- 2 ---- 1 ---- 1 - 9
07 - 3 --- 0 --- 1 --- 1 --- 1 --- 0 ---- 1 ---- 1 - 8 missing 2
08 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 1 - 8
09 - 1 --- 0 ---1 --- 1 --- 2 --- 1 ---- 0 ---- 1 - 7 missing 2
10 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 1 - 8
11 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 1 - 8
12 - 1 --- 1 --- 0 --- 2 --- 0 --- 1 ---- 1 ---- 1 - 7 missing 2
13 - 1 --- 1 --- 1 --- 2 --- 0 --- 1 ---- 1 ---- 1 - 8 missing 1
14 - 1 --- 1 --- 0 --- 1 --- 1 --- 0 ---- 2 ---- 2 - 8 missing 2
15 - 1 --- 1 --- 1 --- 0 --- 2 --- 1 ---- 1 ---- 1 - 8 missing 1
16 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 0 - 7 missing 1
17 - 1 --- 1 --- 1 --- 1 --- 1 --- 1 ---- 1 ---- 1 - 8
18 - 1 --- 2 --- 1 --- 1 --- 0 --- 1 ---- 1 ---- 1 - 8 missing 1
19 - 1 --- 2 --- 1 --- 0 --- 1 --- 1 ---- 1 ---- 1 - 8 missing 1
20 - 1 --- 1 --- 2 --- 1 --- 1 --- 0 ---- 2 ---- 1 - 9 missing 1
21 - 2 --- 2 --- 1 --- 1 --- 0 --- 1 ---- 1 ---- 1 - 9 missing 1
22 - 0 --- 2 ---1 --- 1 --- 1 --- 2 ---- 1 ---- 1 - 9 missing 1
19 - 1 --- 2 --- 1 --- 0 --- 1 --- 1 ---- 1 ---- 1 - 8 missing 1
20 - 1 --- 1 --- 2 --- 1 --- 1 --- 0 ---- 2 ---- 1 - 9 missing 1
21 - 2 --- 2 --- 1 --- 1 --- 0 --- 1 ---- 1 ---- 1 - 9 missing 1
22 - 0 --- 2 ---1 --- 1 --- 1 --- 2 ---- 1 ---- 1 - 9 missing 1
tot -23--23 --18 --21 --23 --21 ---23 ---23 --
The poet didn't care to be exact in the use of the 8 words. Only parts 8, 10, 11, and 17 use all 8 words exactly once. [not 5] but 4/22 for perfection! There is a thought of perfection in the poetry which we will eventually get to (expecto patronem). [part 16 is missing in the image - too many late nights]
I find it curious that the word which I have rendered 'promise' is used significantly fewer times than the others. (KJV renders DBR and IMRH both as 'word' - I think this obscures something.)The word salvation is used 5 or maybe 6 times. The two together would balance the form slightly better. Because I am not presupposing that I understand what these words mean, I want to look now at the verbs that are used with them to see what separation and what overlap there is.
Here is the summary - my understanding of the verbs may also be questionable - so how will I surround the chariots (of fire) to see the centre of the meaning? Every one of these 8 things belongs to God but the poet has use of them (except maybe the promise) - the verbs are somewhat easy to see in Hebrew in this summary diagram:
תורה [torah] - something you walk in with others (הַהֹלְכִים), something you see wonders in, it graces you, you can observe it and watch over it (guard), it is not to be fallen away from, some forsake it, the psalmist does not ignore it, it is delight (4x), it has its opposite - the pits, it is loved (3x), the psalmist has not forgotten it (2x), some do not keep (=watch over, guard) it, it is truth, some are far from it.
The positives outweigh the negatives. Even the allusions to the psalmist's enemies and troubles (which the psalmist does not avoid aligning with himself) - are in themselves possibly hopeful. 8 of the 23 verbs are more than positive, invoking the most cherished, delight, love, and wonder.
עדה [edah] - These 'testimonies' are also observed (2x). The poet rejoices, has delight, sticks to them, is heartened by them, speaks about them, turns his steps to them, knows them, keeps them, pays attention to them, are meditation (2x) for him, they are taken, loved, are wonderful, righteous, known from of old, not wavered from, savoured, and kept. I see I have been unable to completely distinguish NSTR (נֹצְרֵי) and SHMR (אֶשְׁמְרָה) in my translations - what do they mean? Are they similar?
It is hard to assess the difference from Torah. Because the poet speaks about the testimonies and does not say he speaks about Torah, then he is silent about his greater delight. So it might be that testimony is more public. Let's see if there are other clues.
אמרה [imrah] This is something hidden in the heart, held up by God to his servant inspiring awe, something that puts salvation in parallel with steadfast love, gives life (2x), stands on its own as holding God to mercy, guards and strengthens the individual, the psalmist faints for it, it is as honey to his mouth, supports him, he wants God to place his steps in it, smeltered it is צְרוּפָה (I needed an 's'), bears meditation, inspires singing, and will be spoken about - like the testimony.
The poet didn't care to be exact in the use of the 8 words. Only parts 8, 10, 11, and 17 use all 8 words exactly once. [not 5] but 4/22 for perfection! There is a thought of perfection in the poetry which we will eventually get to (expecto patronem). [part 16 is missing in the image - too many late nights]
I find it curious that the word which I have rendered 'promise' is used significantly fewer times than the others. (KJV renders DBR and IMRH both as 'word' - I think this obscures something.)The word salvation is used 5 or maybe 6 times. The two together would balance the form slightly better. Because I am not presupposing that I understand what these words mean, I want to look now at the verbs that are used with them to see what separation and what overlap there is.
Here is the summary - my understanding of the verbs may also be questionable - so how will I surround the chariots (of fire) to see the centre of the meaning? Every one of these 8 things belongs to God but the poet has use of them (except maybe the promise) - the verbs are somewhat easy to see in Hebrew in this summary diagram:
תורה [torah] - something you walk in with others (הַהֹלְכִים), something you see wonders in, it graces you, you can observe it and watch over it (guard), it is not to be fallen away from, some forsake it, the psalmist does not ignore it, it is delight (4x), it has its opposite - the pits, it is loved (3x), the psalmist has not forgotten it (2x), some do not keep (=watch over, guard) it, it is truth, some are far from it.
The positives outweigh the negatives. Even the allusions to the psalmist's enemies and troubles (which the psalmist does not avoid aligning with himself) - are in themselves possibly hopeful. 8 of the 23 verbs are more than positive, invoking the most cherished, delight, love, and wonder.
עדה [edah] - These 'testimonies' are also observed (2x). The poet rejoices, has delight, sticks to them, is heartened by them, speaks about them, turns his steps to them, knows them, keeps them, pays attention to them, are meditation (2x) for him, they are taken, loved, are wonderful, righteous, known from of old, not wavered from, savoured, and kept. I see I have been unable to completely distinguish NSTR (נֹצְרֵי) and SHMR (אֶשְׁמְרָה) in my translations - what do they mean? Are they similar?
It is hard to assess the difference from Torah. Because the poet speaks about the testimonies and does not say he speaks about Torah, then he is silent about his greater delight. So it might be that testimony is more public. Let's see if there are other clues.
אמרה [imrah] This is something hidden in the heart, held up by God to his servant inspiring awe, something that puts salvation in parallel with steadfast love, gives life (2x), stands on its own as holding God to mercy, guards and strengthens the individual, the psalmist faints for it, it is as honey to his mouth, supports him, he wants God to place his steps in it, smeltered it is צְרוּפָה (I needed an 's'), bears meditation, inspires singing, and will be spoken about - like the testimony.
This is worth real consideration to say the least. The verbs applied to it are different from the first two words we have considered. I feel overfilled by this piling on of uniqueness.
פקּד [piqud] These are kept (SHMR 3x), mused on (2x), they direct discernment, are longed for and sought, kept (NTSR 2x), and others keep (SHMR) them, the poet does not leave them, wishes never to forget them (2x), has sought them, has diligence to them, did not depart from them, loves and chooses them.
These seem useful though I don't find quite the same degree of fire as directed to the 18 instances of promise.
חק [chuq] These too are kept (SHMR 2x), taught (4x + 3x teach), meditated on (=mused 2x), needing help, sung about, make the heart complete (there's that word), not forgotten (2x), to be done, to be looked to, not to stray from, kept (NTSR), and some do not seek them.
חק [chuq] These too are kept (SHMR 2x), taught (4x + 3x teach), meditated on (=mused 2x), needing help, sung about, make the heart complete (there's that word), not forgotten (2x), to be done, to be looked to, not to stray from, kept (NTSR), and some do not seek them.
Sounds like something may be missed here - it's about the ongoing teaching (7/21 uses). Perhaps the reality of the covenant dialogue is here including the wonder of testimony and torah and the exaltation of the promise of salvation.
Can you believe there are still three more keywords to take in! 8 is beyond my comfortable complexity limit.
מצוה [mitsvah] These are something to look to, to avoid straying from (2x), a plea that they not be hidden (a wrestler here), to be run, to go in a path, to lift up hands to, to keep (SHMR), to believe (a haphax), that the human will teach! They are faithful, wide and great, make one wiser than ones enemies, to be observed (NTSR), are desired, a delight, truth, to be done, are righteous, and not to be forgotten.
משׁפּט[mishpat] These are to be learned (2x), declared by the human, are longed for, agreed with, are good, are hoped for, brought to presence (ZKR), are a product of God's righteousness (5x), desired for persecutors (love your enemies), they stand, the human must not turn aside, they are feared, presented to others who love the name, they are straightforward, they give life (2x), are a source of aid!
There is much to unpack here.
דבר [dabar] Finally, the word, is kept (SHMR 3x), not forgotten, strengthens, gives life (2x), is trusted, gives hope (4x), is how God deals with his servant, is set in heaven, lamp to the feet, must penetrate (I needed a P), some forget it, is waited for, is truth, inspires awe, gives understanding.
דבר [dabar] Finally, the word, is kept (SHMR 3x), not forgotten, strengthens, gives life (2x), is trusted, gives hope (4x), is how God deals with his servant, is set in heaven, lamp to the feet, must penetrate (I needed a P), some forget it, is waited for, is truth, inspires awe, gives understanding.
The variety and overlap betray a grasp of personal and dialogic language in the poet. There is almost too much to grasp at once.
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