King James Version
Psalms 119
176 verses with commentary
The Glories of God's Law
ALEPH. Blessed are the undefiled in the way, who walk in the law of the LORD. undefiled: or, perfect, or, sincere
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KJV Study Commentary
The longest Psalm opens with Hebrew <em>ashrei</em> (blessed/happy), emphasizing the blessedness of those who are <em>temimei-darekh</em> (blameless of way). The term <em>tamim</em> means complete, whole, without blemish—the same word used for sacrificial animals. This is not sinless perfection but wholehearted integrity. The phrase "walk in the law of the LORD" uses <em>holkhei b'torat YHWH</em>,...
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ALEPH.
(1) **Undefiled.**—Better, *blameless *or *perfect.*
**Way.**—See the same use without a qualifying epithet in Psalm 2:12. There was only-one way of safety and peace for an Israelite, here by the parallelism defined as “the law of Jehovah.” But even heathen ethics bore witness to the same truth: “Declinandum de *viâ *sit modo ne summa turpitudo sequatur” (Cic, *De Amicitia, *17).
Jamieson-Fausset-Brown Bible Commentary
**4. go ... pit--**of destruction (Psa 28:1).
**as a man--**literally, "a stout man," whose strength is utterly gone.
Blessed are they that keep his testimonies, and that seek him with the whole heart.
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KJV Study Commentary
Verse 2 expands the blessing: <em>Ashrei notzrei edotav</em> (Blessed are those who keep His testimonies). <em>Natsar</em> (keep/guard/observe) indicates careful preservation and obedience. <em>Edut</em> (testimonies) refers to covenant stipulations—God's witnessed declarations. <em>B'khol lev yidreshuhu</em> (with whole heart they seek Him). <em>Darash</em> (seek) means to inquire, pursue, study ...
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**5. Free ... dead--**Cut off from God's care, as are the slain, who, falling under His wrath, are left, no longer sustained by His hand.
They also do no iniquity: they walk in his ways.
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<strong>They also do no iniquity</strong> (לֹא־פָעֲלוּ עַוְלָה)—the Hebrew עַוְלָה (<em>avlah</em>, 'iniquity') denotes perversion, moral crookedness, or deviation from the straight path. The psalmist describes the positive characteristic of those who keep God's testimonies (v. 2): they actively avoid twisted behavior. The verb פָעַל (<em>pa'al</em>, 'do') emphasizes that righteousness is not pass...
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6. Similar figures for distress in Psa 63:9; 69:3.
Thou hast commanded us to keep thy precepts diligently.
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KJV Study Commentary
<em>Atah tzivvita phikkudekha lishmor me'od</em> (You have commanded Your precepts to be kept diligently). <em>Tzavah</em> (command) indicates authoritative decree. <em>Pikkud</em> (precept) means detailed instruction, specific directive. <em>Shamar</em> (keep/observe); <em>me'od</em> (very/exceedingly/diligently) intensifies—not casual observance but careful, thorough obedience. God hasn't sugges...
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7. Compare Psa 38:2, on first, and Psa 42:7, on last clause.
O that my ways were directed to keep thy statutes!
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<em>Achalai yikkonu drakhay lishmor chuqekha</em> (Oh that my ways were directed/established to keep Your statutes!). <em>Achalai</em> (Oh that/would that) expresses earnest longing. <em>Kun</em> (be established/fixed/directed) indicates firm resolve and consistent course. <em>Derek</em> (way/path) represents conduct, lifestyle. <em>Chok</em> (statute) means engraved decree, fixed law. The psalmis...
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(5) **Directed . . .**—So LXX. and Vulg. The He brew is perhaps slightly different, *established, *or settled. (See Proverbs 4:26.)
Jamieson-Fausset-Brown Bible Commentary
8. Both cut off from sympathy and made hateful to friends (Psa 31:11).
Then shall I not be ashamed, when I have respect unto all thy commandments.
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KJV Study Commentary
<strong>Then shall I not be ashamed</strong> (אָז לֹא־אֵבוֹשׁ, <em>az lo-evosh</em>)—The psalmist connects confidence before God directly to comprehensiveness of obedience. The Hebrew <em>bosh</em> means to be put to shame, disappointed, or confounded—particularly in the sense of unfulfilled expectation or exposed failure.<br><br><strong>When I have respect unto all thy commandments</strong> (בְּה...
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(6) **Have respect unto.**—Literally, *look upon, *or *into, *as in a mirror. (Comp. James 1:23.) The Divine Law is as a mirror, which shows man his defects; the faithful, in looking in it, have no cause to blush.
**Judgments.**—Not here in common sense of visitations for sin, but only one of the change of synonyms for *law. *(See this use in Exodus 21:1; Exodus 24:3, &c.)
Jamieson-Fausset-Brown Bible Commentary
**9. Mine eye mourneth--**literally, "decays," or fails, denoting exhaustion (Psa 6:7; 31:9).
**I ... called--**(Psa 86:5, 7).
**stretched out--**for help (Psa 44:20).
I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments. thy: Heb. judgments of thy righteousness
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KJV Study Commentary
<strong>I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.</strong> This verse concludes the <em>Beth</em> (ב) stanza of the alphabetic acrostic. <strong>Uprightness of heart</strong> (<em>yosher levav</em>, יֹשֶׁר לֵבָב) signifies moral integrity and sincerity—not merely correct external worship but authentic inner devotion. The psalmist links praise ...
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**10. shall the dead--**the remains of ghosts.
**arise--**literally, "rise up," that is, as dead persons.
I will keep thy statutes: O forsake me not utterly.
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KJV Study Commentary
<strong>I will keep thy statutes: O forsake me not utterly.</strong> The final verse of the <em>Beth</em> (ב) stanza pairs resolute obedience with desperate dependence. <strong>I will keep</strong> (<em>eshmor</em>, אֶשְׁמֹר) means to guard, observe, protect—implying vigilant, active commitment to God's <strong>statutes</strong> (<em>chuqqekha</em>, חֻקֶּיךָ), the divinely prescribed ordinances. Y...
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11-12. amplify the foregoing, the whole purport (as Psa 6:5) being to contrast death and life as seasons for praising God.
BETH. Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.
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This verse asks the crucial question: "Wherewithal shall a young man cleanse his way?" The Hebrew <em>bameh</em> (how/by what means) seeks the method for moral purity. <em>Naar</em> (young man) emphasizes the vulnerability of youth to sin and folly. "Cleanse his way" uses <em>zakah orcho</em>—to purify, make clear, keep pure one's path. The answer: "by taking heed thereto according to thy word." <...
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BETH.
(9) **Wherewithal.**—There can be little question that the right rendering of this verse is *By what means can a young man purify his way, so as to keep it according to Thy word? *but from Joshua 6:18 we might render *keep himself. *The English rendering, which follows the LXX. and Vulg. is, of course, possible, but the other is more natural and more in accordance with the general drift of t...
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11-12. amplify the foregoing, the whole purport (as Psa 6:5) being to contrast death and life as seasons for praising God.
With my whole heart have I sought thee: O let me not wander from thy commandments.
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KJV Study Commentary
<strong>With my whole heart have I sought thee: O let me not wander from thy commandments.</strong> Opening the <em>Beth</em> (ב) stanza's second quatrain, this verse emphasizes wholehearted devotion. <strong>Whole heart</strong> (<em>bekhol-libbi</em>, בְּכָל־לִבִּי) denotes undivided passion and complete sincerity—no partial commitment or reserved affections. The psalmist has <strong>sought</str...
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(10) **With my whole heart . . .**—The self-mistrust of the second clause is a proof of the reality of the first. “Lord, I believe; help thou my unbelief,” is another form of this.
Jamieson-Fausset-Brown Bible Commentary
**13. prevent--**meet--that is, he will diligently come before God for help (Psa 18:41).
Thy word have I hid in mine heart, that I might not sin against thee.
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KJV Study Commentary
The Hebrew 'tsaphan' (hid) suggests treasuring or storing up, not concealment from others. Hiding God's Word 'in the heart' (leb—the inner person, including mind and will) means deep internalization through memorization and meditation. The purpose clause 'that I might not sin against thee' reveals Scripture's sanctifying function (John 17:17; Ephesians 5:26). This verse embodies the psalmist's str...
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(11) **Thy word.**—A different term to that in Psalm 119:9. The two are interchanged throughout the psalm.
**Hid . . .**—As the Oriental hid treasures. (Comp Matthew 13:44.)
**In mine heart, that I might not sin against thee.**—The best comment on this is contained in our Lord’s words (Matthew 15:19).
Jamieson-Fausset-Brown Bible Commentary
14. On the terms (Psa 27:9; 74:1; 77:7).
Blessed art thou, O LORD: teach me thy statutes.
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KJV Study Commentary
<strong>Blessed art thou, O LORD: teach me thy statutes.</strong> This brief verse combines doxology with petition. <strong>Blessed art thou</strong> (<em>barukh attah Yahweh</em>, בָּרוּךְ אַתָּה יְהוָה) is the classic Jewish benediction formula, acknowledging God's inherent worthiness of praise. The psalmist blesses God not for what he receives but for who God is in His essential character. Yet ...
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**15. from ... youth up--**all my life.
With my lips have I declared all the judgments of thy mouth.
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KJV Study Commentary
<strong>With my lips have I declared all the judgments of thy mouth.</strong> The psalmist moves from learning to proclaiming. <strong>With my lips</strong> (<em>bisfatai</em>, בִּשְׂפָתַי) emphasizes verbal testimony—faith is not kept private but expressed publicly. <strong>Declared</strong> (<em>sipparti</em>, סִפַּרְתִּי) means to recount, narrate, or announce, suggesting detailed testimony rat...
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(13) **With my lips.**—He has not kept his hidden treasure to himself, but, like the good householder of the Gospels, has brought out things new and old.
Jamieson-Fausset-Brown Bible Commentary
16-17. the extremes of anguish and despair are depicted.
I have rejoiced in the way of thy testimonies, as much as in all riches.
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KJV Study Commentary
<strong>I have rejoiced in the way of thy testimonies, as much as in all riches.</strong> Here the psalmist expresses extraordinary delight in Scripture. <strong>Rejoiced</strong> (<em>sasti</em>, שַׂשְׂתִּי) conveys exultation and joy, not mere intellectual appreciation. The object is <strong>the way of thy testimonies</strong> (<em>derek edotekha</em>, דֶּרֶךְ עֵדְוֹתֶיךָ)—not just the content o...
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16-17. the extremes of anguish and despair are depicted.
I will meditate in thy precepts, and have respect unto thy ways.
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KJV Study Commentary
<strong>I will meditate in thy precepts, and have respect unto thy ways.</strong> The psalmist commits to sustained contemplation. <strong>Meditate</strong> (<em>asicha</em>, אָשִׂיחָה) means to muse, ponder, or speak thoughtfully—the same word used in verse 23 when princes conspire against him, showing meditation can be on good or evil. <strong>Precepts</strong> (<em>piqqudeykha</em>, פִּקֻּדֶיךָ...
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**18. into darkness--**Better omit "into"--"mine acquaintances (are) darkness," the gloom of death, &c. (Job 17:13, 14).
I will delight myself in thy statutes: I will not forget thy word.
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KJV Study Commentary
<strong>I will delight myself in thy statutes: I will not forget thy word.</strong> The <em>Beth</em> (ב) stanza concludes with promised delight and remembrance. <strong>Delight myself</strong> (<em>eshta'asha</em>, אֶשְׁתַּעֲשָׁע) is an intensive reflexive form suggesting luxuriating or finding pleasure in God's <strong>statutes</strong> (<em>chuqqotekha</em>, חֻקֹּתֶיךָ). This is not grim duty b...
Read full commentary →GIMEL. Deal bountifully with thy servant, that I may live, and keep thy word.
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<strong>Deal bountifully with thy servant, that I may live, and keep thy word.</strong> Opening the <em>Gimel</em> (ג) stanza, this verse links divine blessing to obedient living. <strong>Deal bountifully</strong> (<em>gemol</em>, גְּמֹל) means to reward, repay, or show generous kindness—treating someone better than they deserve. The psalmist identifies as <strong>thy servant</strong> (<em>avdekha...
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GIMEL.
(17) **Deal bountifully . . . that I may live.**—Comp. Psalm 13:3; Psalm 13:6; Psalm 116:7-8, where we see, as here, the same connection between this Hebrew word and preservation from death. *Life *is connected with obedience to the Divine law throughout the Bible (Leviticus 18:5; Deuteronomy 6:24; Psalm 41:1-2; Luke 10:28).
Jamieson-Fausset-Brown Bible Commentary
PSALM 89 Psa 89:1-52. Of Ethan--(See on Psa 88:1, title). This Psalm was composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of 2Sa 7:12-17), with a time when God appeared to have forgotten His covenant. The picture thus drawn may typify the promises and the a...
Read full commentary →Open thou mine eyes, that I may behold wondrous things out of thy law. Open: Heb. Reveal
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KJV Study Commentary
The prayer "Open thou mine eyes, that I may behold wondrous things out of thy law" reveals spiritual epistemology. <em>Gal einai</em> (open my eyes) acknowledges natural spiritual blindness—unregenerate humanity cannot perceive divine truth (1 Corinthians 2:14). <em>Niflaot</em> (wondrous things) means marvels, extraordinary things beyond human discovery. God's law contains depths that require div...
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(18) **Open.**—Literally, *uncover *(see margin), as if without Divine grace the eyes were veiled to the wonder and beauty of the moral law. (Comp. 2Corinthians 4:18.)
Jamieson-Fausset-Brown Bible Commentary
**2. I have said--**expressed, as well as felt, my convictions (2Co 4:13).
I am a stranger in the earth: hide not thy commandments from me.
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KJV Study Commentary
<strong>I am a stranger in the earth: hide not thy commandments from me.</strong> The psalmist confesses his pilgrim status. <strong>Stranger</strong> (<em>ger</em>, גֵּר) denotes a sojourner, alien, or temporary resident—one who doesn't belong. Abraham used this term describing himself in Canaan (Genesis 23:4), and Israel's covenant identity included remembering they were strangers in Egypt (Exod...
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(19) **I am a stranger.**—A comparison of Psalm 119:54 with Genesis 47:9 (comp. Psalm 39:12) shows that the general transitory condition of life, and not any particular circumstance of the psalmist’s history is in view. Human intelligence does not suffice to fathom the will of God. The mortal is a stranger on the earth; both time and strength are wanting to attain to knowledge which only Divine wi...
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3-4. The object of this faith expressed in God's words (2Sa 7:11-16).
**with--**or literally, "to"
**my chosen--**as the covenant is in the form of a promise.
My soul breaketh for the longing that it hath unto thy judgments at all times.
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KJV Study Commentary
<strong>My soul breaketh for the longing that it hath unto thy judgments at all times.</strong> This verse expresses intense spiritual hunger. <strong>My soul breaketh</strong> (<em>garsah nafshi</em>, גָּרְסָה נַפְשִׁי) uses a verb meaning to crush, break, or shatter—depicting overwhelming, almost painful desire. The psalmist's innermost being (<em>nephesh</em>, נֶפֶשׁ) is consumed with <strong>l...
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(20) **Breaketh.**—The Hebrew is peculiar to this place and Lamentations 3:16. The LXX., Vulg., and Aquila have “greatly desired;” Symmachus, “was perfect;” Theodotion, “had confidence;” Jerome, “longed,” all which point either to a different reading or to a different sense from that which is given in the lexicons to the word.
Jamieson-Fausset-Brown Bible Commentary
3-4. The object of this faith expressed in God's words (2Sa 7:11-16).
**with--**or literally, "to"
**my chosen--**as the covenant is in the form of a promise.
Thou hast rebuked the proud that are cursed, which do err from thy commandments.
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KJV Study Commentary
<strong>Thou hast rebuked the proud that are cursed, which do err from thy commandments.</strong> The focus shifts to God's judgment on the arrogant. <strong>Rebuked</strong> (<em>ga'arta</em>, גָּעַרְתָּ) is a strong term for sharp correction or stern reproof, used of God silencing the sea (Psalm 106:9) and rebuking demons (Zechariah 3:2). The object is <strong>the proud</strong> (<em>zedim</em>,...
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(21) **LXX.** and Vulg. divide the verse: “Thou hast rebuked the proud; cursed are they,” &c. This is preferable.
Remove from me reproach and contempt; for I have kept thy testimonies.
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KJV Study Commentary
<strong>Remove from me reproach and contempt; for I have kept thy testimonies.</strong> The psalmist prays for vindication from social shame. <strong>Remove</strong> (<em>gal</em>, גַּל) means to roll away, like rolling a stone from a well. <strong>Reproach</strong> (<em>cherpah</em>, חֶרְפָּה) is disgrace or scorn, while <strong>contempt</strong> (<em>buz</em>, בּוּז) is disdain or derision. The ...
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(22) **Remove.**—Some render “roll,” with allusion to Joshua 5:9. But it is more probably the same word as that rendered “open*” *in Psalm 119:18 (see Note) which may have for object the covering taken off (Isaiah 22:8; Nahum 3:5), or of the thing from which the covering is taken, as in Psalm 119:18.
Jamieson-Fausset-Brown Bible Commentary
6-7. This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare De 33:2; Da 8:13).
**sons of the mighty--**(compare Psa 29:1). So is He to be admired on earth.
Princes also did sit and speak against me: but thy servant did meditate in thy statutes.
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KJV Study Commentary
<strong>Princes also did sit and speak against me: but thy servant did meditate in thy statutes.</strong> Opposition intensifies to include powerful leaders. <strong>Princes</strong> (<em>sarim</em>, שָׂרִים) are rulers, officials, or those with political authority and social influence. They <strong>sit</strong> (<em>yashvu</em>, יָשְׁבוּ), suggesting formal gatherings or judicial sessions, and <s...
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(23) **Speak.**—Comp. Psalm 50:20 for the same implied sense in this verb. This verse reads as if Israel, and not a mere individual, were the subject of the psalms.
Jamieson-Fausset-Brown Bible Commentary
6-7. This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare De 33:2; Da 8:13).
**sons of the mighty--**(compare Psa 29:1). So is He to be admired on earth.
Thy testimonies also are my delight and my counsellors . my counsellors: Heb. men of my counsel
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KJV Study Commentary
<strong>Thy testimonies also are my delight and my counsellors.</strong> The <em>Gimel</em> (ג) stanza concludes with affirmation of Scripture's sufficiency. <strong>Testimonies</strong> (<em>edotekha</em>, עֵדֹתֶיךָ) are God's witnessing truths, His covenant stipulations that testify to His character and faithfulness. These are the psalmist's <strong>delight</strong> (<em>sha'ashu'ai</em>, שַׁעֲש...
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(24) **Counsellors.**—See margin. Instead of taking the princes of Psalm 119:23 into counsel. he takes God’s testimonies.
Jamieson-Fausset-Brown Bible Commentary
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "n...
Read full commentary →DALETH. My soul cleaveth unto the dust: quicken thou me according to thy word.
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KJV Study Commentary
<strong>My soul cleaveth unto the dust</strong> (דָּֽבְקָה־לֶֽעָפָר נַפְשִׁי)—The verb <em>davaq</em> (cling, cleave) describes desperate adhesion, the same word used of covenant marriage (Genesis 2:24). The psalmist feels death's gravitational pull toward <em>afar</em> (dust), recalling God's curse on sin (Genesis 3:19). <strong>Quicken me according to thy word</strong> (חַיֵּנִי כִדְבָרֶךָ)—Only...
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DALETH.
(25) **Cleaveth to the dust.**—The same figure is used in Psalm 22:29; Psalm 44:25, in the former of death, in the latter of deep degradation and dishonour.
The prayer, “make me live,” suggests that the dust of death is here prominently in view, as in Tennyson’s “Thou wilt not leave us in the dust.” Else we might rather think of the dryness of summer dust as a type of despondency and spiri...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "n...
Read full commentary →I have declared my ways, and thou heardest me: teach me thy statutes.
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KJV Study Commentary
<strong>I have declared my ways, and thou heardest me: teach me thy statutes.</strong> This verse from the longest chapter in Scripture demonstrates the intimate relationship between confession, divine response, and spiritual growth. The Hebrew <em>sipparti</em> (סִפַּרְתִּי, "I have declared") suggests thorough, detailed recounting—not superficial acknowledgment but honest transparency before God...
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(26) **I have declared.**—Or, *recounted.*
**My ways.**—Or, as we should say, my *courses, *my *past life, *including, as the context shows, confession of sins and prayer for pardon.
Jamieson-Fausset-Brown Bible Commentary
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "n...
Read full commentary →Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.
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KJV Study Commentary
"Remove from me the way of lying" petitions for deliverance from deceit. <em>Derek sheker</em> (way of lying/falsehood) encompasses both speaking lies and living falsely—hypocrisy, self-deception, preferring comfortable falsehood over difficult truth. The verb <em>haser</em> (remove) acknowledges that we cannot eliminate deceit by willpower alone—God must remove it. "Grant me thy law graciously" r...
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(27) **Make me to understand.**—Only the Israelite truly loyal to the covenant was considered worthy to enquire into the marvels of the dealings of God. (See Psalm 106:2, Note.) Perhaps we might extend the thought so far as to say that a true historical insight is possible only to one whose moral sense is rightly trained and directed.
Jamieson-Fausset-Brown Bible Commentary
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "n...
Read full commentary →My soul melteth for heaviness: strengthen thou me according unto thy word. melteth: Heb. droppeth
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KJV Study Commentary
<strong>My soul melteth for heaviness</strong> (דָּֽלְפָה נַפְשִׁי מִתּוּגָה)—The verb <em>dalaph</em> means to drip, weep, or waste away—the soul literally liquefying under grief's weight. <em>Tugah</em> (heaviness, sorrow) is crushing emotional burden, not mere sadness. This raw honesty reflects biblical lament psalms that refuse to minimize suffering. <strong>Strengthen thou me according unto t...
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(28) **Melteth**—The Hebrew word is used in Ecclesiastes 10:18 of a dripping roof of a house; in Job 16:20 of weeping. The LXX. and Vulg. have “slumbered,” which suits far better with the next clause, which is literally, *make me rise up. *Symmachus has “distils.”
Jamieson-Fausset-Brown Bible Commentary
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "n...
Read full commentary →Remove from me the way of lying: and grant me thy law graciously.
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KJV Study Commentary
<strong>Remove from me the way of lying</strong> (דֶּֽרֶךְ־שֶׁקֶר הָסֵר מִמֶּנִּי)—<em>Sheqer</em> (falsehood, deception) encompasses both outright lies and living a false life contrary to truth. The <em>derek</em> (way, path) of lying is a lifestyle of self-deception and dishonesty God must actively remove—we cannot remove it ourselves. <strong>And grant me thy law graciously</strong> (וְֽתֽוֹרָת...
Read full commentary →Ellicott’s Commentary for English Readers
(29) **Way of lying.**—Not of falsehood to men so much as insincerity and unfaithfulness towards God, the opposite of the truth and faithfulness of Psalm 119:30.
**Grant me.**—Rather, *be gracious to me according to thy law. *This is the persistent cry of the psalm.
Jamieson-Fausset-Brown Bible Commentary
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "n...
Read full commentary →I have chosen the way of truth: thy judgments have I laid before me.
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KJV Study Commentary
<strong>I have chosen the way of truth</strong> (דֶּֽרֶךְ־אֱמוּנָה בָחָרְתִּי)—<em>Emunah</em> (faithfulness, steadfastness, truth) is covenant reliability—the same word describing God's character. <em>Bachar</em> (to choose, select) emphasizes deliberate decision, not passive drift. This is Joshua's challenge: "Choose this day whom you will serve" (Joshua 24:15). Yet this choosing happens only af...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "n...
Read full commentary →I have stuck unto thy testimonies: O LORD, put me not to shame.
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KJV Study Commentary
<strong>I have stuck unto thy testimonies</strong> (דָּבַקְתִּי בְעֵדְוֺתֶיךָ)—Again <em>davaq</em> (cleave, cling), used in verse 25 for clinging to dust but here for clinging to God's <em>edut</em> (testimonies, witnesses). The testimonies are God's self-revelation in Scripture—His witness about Himself and His ways. The contrast is devastating: our souls naturally cling to death (v.25) but must...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
15. His government of righteousness is served by "mercy" and "truth" as ministers (Psa 85:10-13).
**know the joyful sound--**understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Le 25:9, &c.).
**walk ... countenance--**live in His favor (Psa 4:6; 44:3).
I will run the way of thy commandments, when thou shalt enlarge my heart.
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KJV Study Commentary
<strong>I will run the way of thy commandments</strong> (דֶּֽרֶךְ־מִצְוֺתֶיךָ אָרוּץ)—<em>Ruts</em> (to run) replaces the earlier clinging and choosing with athletic vigor. The <em>derek</em> (way) of God's <em>mitzvot</em> (commandments) is not a trudging obligation but a race run with joy and energy. This anticipates Paul's metaphor of running the race (1 Corinthians 9:24). <strong>When thou sha...
Read full commentary →Ellicott’s Commentary for English Readers
(32) **Run the way.**—Plainly the psalmist means that he will not only be able to walk in the Divine way, but even to run in it when certain restraints are removed which now confine and check him. Hence we may understand, by the *enlargement of the heart, *not so much the expansion of the faculties as deliverance from oppressing fears, &c, as Psalm 4:1; Psalm 18:36, and render “when thou hast set ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16-17. in--**or, "by"
**thy righteousness--**Thy faithful just rule.
**glory--**or, "beauty."
**of their strength--**They shall be adorned as well as protected.
**our horn--**exalt our power (Psa 75:10; Lu 1:69).
HE. Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end.
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KJV Study Commentary
<strong>Teach me, O LORD, the way of thy statutes</strong> (הוֹרֵנִי יְהוָה דֶּֽרֶךְ חֻקֶּיךָ)—<em>Yarah</em> (to teach, instruct) is the root of <em>Torah</em>, emphasizing that instruction is God's prerogative. The <em>derek</em> (way) of His <em>chuqqim</em> (statutes, decrees) requires divine pedagogy—these aren't self-evident truths we discover but revealed wisdom we receive. Addressing Yahwe...
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HE.
(33) **To** **the end.**—See Psalm 119:112. This word, used adverbially, is peculiar to this psalm.
Jamieson-Fausset-Brown Bible Commentary
**16-17. in--**or, "by"
**thy righteousness--**Thy faithful just rule.
**glory--**or, "beauty."
**of their strength--**They shall be adorned as well as protected.
**our horn--**exalt our power (Psa 75:10; Lu 1:69).
Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart.
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KJV Study Commentary
<strong>Give me understanding, and I shall keep thy law</strong> (הֲבִינֵנִי וְאֶצְּרָה תֽוֹרָתֶךָ)—<em>Bin</em> (to discern, understand) is penetrating insight that distinguishes truth from error. The Hiphil form (<em>havineni</em>) means 'cause me to understand'—understanding is God's gift, not human achievement. <em>Torah</em> (law, instruction) is kept only when understood, yet understanding i...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
18. (Margin). Thus is introduced the promise to "our shield," "our king," David.
Make me to go in the path of thy commandments; for therein do I delight.
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KJV Study Commentary
<strong>Make me to go in the path of thy commandments</strong> (הַדְרִיכֵנִי בִּנְתִיב מִצְוֺתֶיךָ)—<em>Darak</em> (to tread, walk, lead) in Hiphil form means 'cause me to walk'—God must actively lead the psalmist down the <em>nativ</em> (path, pathway) of His <em>mitzvot</em> (commandments). This isn't requesting information but transformation—divine compulsion to walk where flesh resists. <stron...
Read full commentary →Ellicott’s Commentary for English Readers
(35) **Path.**—From root to *tread, the trodden way, *plain with the track of all the pious pilgrims’ feet of past times.
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
Incline my heart unto thy testimonies, and not to covetousness.
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KJV Study Commentary
<strong>Incline my heart unto thy testimonies</strong> (הַט־לִבִּי אֶל־עֵדְוֺתֶיךָ)—<em>Natah</em> (to stretch out, incline, turn) pictures God bending the <em>lev</em> (heart) toward His <em>edut</em> (testimonies). The heart naturally inclines toward self; God must supernaturally tilt it toward His revealed truth. This is effectual grace—not violating will but renewing affections so we freely ch...
Read full commentary →Ellicott’s Commentary for English Readers
(36) **Covetousness.**—Literally, *rapine, prey. *In Psalm 30:9 simply, “gain.”
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
Turn away mine eyes from beholding vanity; and quicken thou me in thy way. Turn: Heb. Make to pass
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KJV Study Commentary
"Turn away mine eyes from beholding vanity" prays for guarded vision. <em>Ha'aver einai mere'ot shav</em> asks God to cause eyes to pass over, avert from seeing <em>shav</em> (vanity, emptiness, worthlessness). The prayer acknowledges that what we behold shapes desire and conduct—hence Job's covenant with his eyes (Job 31:1) and Jesus's warning that the eye is the body's lamp (Matthew 6:22-23). <e...
Read full commentary →Ellicott’s Commentary for English Readers
(37) **From beholding vanity.**—Perhaps *from looking on idols.*
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
Stablish thy word unto thy servant, who is devoted to thy fear.
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KJV Study Commentary
<strong>Stablish thy word unto thy servant</strong> (הָקֵם לְעַבְדְּךָ אִמְרָתֶךָ)—<em>Qum</em> (to arise, establish, confirm) requests God make His <em>imrah</em> (word, utterance) stand firm in the psalmist's life. The phrase 'thy servant' (<em>avdekha</em>) grounds the request in covenant relationship—God owes no obligation except His own promise to those who serve Him. <strong>Who is devoted t...
Read full commentary →Ellicott’s Commentary for English Readers
(38) **Who is devoted to thy fear.**—This is an improbable explanation of this elliptical expression. There are two renderings, each in accordance with the general drift of the psalm: (1) *Stablish to Thy servant Thy word, which leads to fear of Thee; *or, more likely, (2) *Stablish to Thy servant Thy promise which is to those who fear Thee, *as apparently the LXX.
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
Turn away my reproach which I fear: for thy judgments are good.
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KJV Study Commentary
<strong>Turn away my reproach which I fear</strong> (הַעֲבֵר חֶרְפָּתִי אֲשֶׁר יָגֹרְתִּי)—<em>Avar</em> (to pass over, remove) asks God to cause <em>cherpah</em> (reproach, disgrace, scorn) to pass away. <em>Yagor</em> (to fear, dread) reveals anxiety about mockery from enemies who scorn covenant faithfulness. The psalmist fears not the reproach itself but its implications: does God defend those ...
Read full commentary →Ellicott’s Commentary for English Readers
(39) **My reproach which I fear.**—The word for fear is an unusual one, used in Deuteronomy 9:19; Deuteronomy 28:60, for very strong dread. The reproach may be either the disgrace in God’s sight of violating His commands, or, as the context (Psalm 119:42) suggests, a reproach from men for keeping God’s law.
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
Behold, I have longed after thy precepts: quicken me in thy righteousness.
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KJV Study Commentary
<strong>Behold, I have longed after thy precepts</strong> (הִנֵּה תָּאַבְתִּי לְפִקֻּדֶיךָ)—<em>Hineh</em> (behold!) draws attention to what follows. <em>Ta'av</em> (to long for, desire intensely) describes passionate yearning, like physical hunger or thirst. The object of desire is <em>piqqudim</em> (precepts, orders)—specific divine directives. This isn't dutiful compliance but ardent longing, e...
Read full commentary →Ellicott’s Commentary for English Readers
(40) **Quicken me in thy righteousness**—*i.e.*, Let the sense of thy eternal justice give me vigour and life. Or the thought may be of the invigorating influence of a complete surrender to a righteous law, as in Wordsworth’s *Ode to Duty;*—
“I myself commend
Unto thy guidance from this hour.
Oh let my weakness have an end!
Give unto me, made lowly, wise,
The spirit of self-sacrifice.
The confiden...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
VAU. Let thy mercies come also unto me, O LORD, even thy salvation, according to thy word.
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KJV Study Commentary
<strong>Let thy mercies come also unto me, O LORD</strong> (וִֽיבֹאֻנִי חֲסָדֶךָ יְהוָה)—<em>Chesed</em> (steadfast love, covenant loyalty, mercy) in plural form emphasizes abundant, manifold mercies. <em>Bo</em> (to come, enter) pictures God's mercies actively arriving at the psalmist's location. The Vav (ו) stanza begins with desperate need for God's covenant love. <strong>Even thy salvation, ac...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
So shall I have wherewith to answer him that reproacheth me: for I trust in thy word. So: or, So shall I answer him that reproveth me in a thing
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KJV Study Commentary
<strong>So shall I have wherewith to answer him that reproacheth me</strong> (וְאֶֽעֱנֶה חֹרְפִי דָבָר)—<em>Anah</em> (to answer, respond) follows from verse 41's mercies and salvation. <em>Chorfi</em> (the one reproaching me) is the scoffer who mocks covenant faith. <em>Davar</em> (word, matter) is the substance of the answer—experiencing God's salvation provides testimony to silence skeptics. <s...
Read full commentary →Ellicott’s Commentary for English Readers
VAU.
(42) **So shall I have.**—Better literally, as the LXX. and Vulg., *and I shall answer my reviler a word, for I trust in Thy word, i.e., *when reproached it will be enough to pronounce God’s promise. The repetition of *davar *here and in Psalm 119:43 makes for this explanation in preference to that of the margin.
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments.
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KJV Study Commentary
<strong>And take not the word of truth utterly out of my mouth</strong> (וְאַל־תַּצֵּל מִפִּי דְבַר־אֱמֶת עַד־מְאֹד)—<em>Natsal</em> (to snatch away, deliver, remove) in negative form pleads that God not remove <em>davar-emet</em> (the word of truth). <em>Ad-meod</em> (utterly, exceedingly) intensifies the plea. The psalmist fears losing ability to testify, either through persecution, death, or sp...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
So shall I keep thy law continually for ever and ever.
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KJV Study Commentary
<strong>So shall I keep thy law continually for ever and ever</strong> (וְאֶשְׁמְרָה תֽוֹרָתְךָ תָמִיד לְעוֹלָם וָעֶד)—<em>Shamar</em> (to keep, guard, observe) is paired with extraordinary temporal qualifiers: <em>tamid</em> (continually, perpetually), <em>le-olam</em> (forever), and <em>va-ed</em> (and ever). This triple emphasis on eternal perseverance reveals confident hope: if God preserves t...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
And I will walk at liberty: for I seek thy precepts. at liberty: Heb. at large
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KJV Study Commentary
<strong>And I will walk at liberty</strong> (וְאֶתְהַלְּכָה בָרְחָבָה, <em>ve'ethallekha barchavah</em>)—The Hebrew <em>rechavah</em> means 'wide space, broad place' or 'freedom,' picturing liberation from confinement. The psalmist discovers that God's precepts do not enslave but emancipate. <strong>For I seek thy precepts</strong> (כִּי פִקֻּדֶיךָ דָרָשְׁתִּי, <em>ki pikudekha darashti</em>)—<em>...
Read full commentary →Ellicott’s Commentary for English Readers
(45) **At liberty.**—See margin. Literally, in *a large place. *(See Psalm 119:32; comp. Proverbs 4:12.)
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
I will speak of thy testimonies also before kings, and will not be ashamed.
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KJV Study Commentary
<strong>I will speak of thy testimonies also before kings</strong> (וַאֲדַבְּרָה בְעֵדֹתֶיךָ נֶגֶד מְלָכִים)—<em>Dabar</em> (to speak, declare) describes bold public testimony. <em>Edut</em> (testimonies) are God's witnessed truths about Himself. <em>Neged melachim</em> (before kings) pictures testimony in the most intimidating setting—sovereign rulers with power to execute. This recalls Moses bef...
Read full commentary →Ellicott’s Commentary for English Readers
(46) The Vulgate (which in the tenses follows the LXX.) of this verse was the motto of the Augsburg Confession, *Et loquebar in testimoniis tuis in conspectu regum, et non confundebar.”*
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
And I will delight myself in thy commandments, which I have loved.
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KJV Study Commentary
<strong>And I will delight myself in thy commandments</strong> (וְאֶשְׁתַּֽעֲשַׁע בְּמִצְוֺתֶיךָ)—<em>Sha'a</em> (to delight oneself, take exquisite pleasure) describes luxuriating enjoyment. The Hitpael form emphasizes intensive, reflexive action—the psalmist will thoroughly delight himself in God's <em>mitzvot</em> (commandments). This isn't grim duty but joyful pleasure, echoing Psalm 1:2's med...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes.
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KJV Study Commentary
<strong>My hands also will I lift up unto thy commandments, which I have loved</strong> (וְאֶשָּֽׂא־כַפַּי אֶל־מִצְוֺתֶיךָ אֲשֶׁר אָהָבְתִּי)—<em>Nasa</em> (to lift, carry, bear) with <em>kaph</em> (palms, hands) pictures the ancient gesture of worship, oath-taking, or receiving gift. Lifting hands to God's <em>mitzvot</em> demonstrates reverent reception and wholehearted embrace. This physical ge...
Read full commentary →Ellicott’s Commentary for English Readers
(48) **My** **hands.**—See Psalm 28:2. The expression here is elliptical: “I will lift my hands in prayer for power to observe Thy commands.”
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
ZAIN. Remember the word unto thy servant, upon which thou hast caused me to hope.
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KJV Study Commentary
<strong>Remember the word unto thy servant, upon which thou hast caused me to hope.</strong> This verse (ז <em>Zayin</em> section) is a covenant appeal—the psalmist calls on God to fulfill His promise. <strong>Remember</strong> (זָכַר, <em>zakar</em>) doesn't imply God forgot, but rather 'act upon' His word. The phrase <strong>thy servant</strong> (עַבְדֶּךָ, <em>avdekha</em>) invokes covenant rel...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
This is my comfort in my affliction: for thy word hath quickened me.
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KJV Study Commentary
"This is my comfort in my affliction: for thy word hath quickened me." The Hebrew <em>zot nechamati b'onyi</em> declares "this is my comfort in my affliction." <em>Nechamah</em> (comfort/consolation) implies not just sympathy but strengthening, encouragement that enables endurance. <em>Oni</em> (affliction/humiliation) describes suffering, poverty, oppression. The source of comfort: "thy word hath...
Read full commentary →Ellicott’s Commentary for English Readers
ZAIN.
(50) **Comfort.**—As in Job 6:10, where the same noun occurs, its only other use. We might render, “This is my comfort, that thy word quickeneth me.”
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
The proud have had me greatly in derision: yet have I not declined from thy law.
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KJV Study Commentary
<strong>The proud have had me greatly in derision: yet have I not declined from thy law.</strong> Here <strong>the proud</strong> (זֵדִים, <em>zedim</em>) are arrogant mockers who scorn God's servants—the same word used for those who defied God at Babel. <strong>Derision</strong> (לָעַג, <em>la'ag</em>) means contemptuous mockery, the kind Nehemiah faced rebuilding Jerusalem's walls (Nehemiah 2:19...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
I remembered thy judgments of old, O LORD; and have comforted myself.
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KJV Study Commentary
<strong>I remembered thy judgments of old, O LORD; and have comforted myself.</strong> The verb <strong>remembered</strong> (זָכַר, <em>zakar</em>) means active recollection with practical application. <strong>Thy judgments of old</strong> (מִשְׁפָּטֶיךָ מֵעוֹלָם, <em>mishpatekha me'olam</em>) refers to God's historic acts of righteous judgment—delivering Israel from Egypt, judging Pharaoh, vindic...
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**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
Horror hath taken hold upon me because of the wicked that forsake thy law.
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KJV Study Commentary
<strong>Horror hath taken hold upon me because of the wicked that forsake thy law.</strong> The word <strong>horror</strong> (זַלְעָפָה, <em>zal'afah</em>) conveys burning indignation mixed with dread—not casual disapproval but visceral grief. This isn't self-righteous anger but holy sorrow, echoing Jeremiah weeping over Jerusalem (Jeremiah 9:1) and Jesus weeping over the city (Luke 19:41).<br><br...
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(53) **Horror.**—Rather, *violent indignation, *a storm of rage, hot and fierce as the simoon. For the word, see Psalm 11:6, Note.
Jamieson-Fausset-Brown Bible Commentary
**19-37. Then--**when the covenant was established, of whose execution the exalted views of God now given furnish assurance.
**thou ... to thy holy one--**or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15).
**laid help--**literally, "given help." David was chosen and then exalted.
Thy statutes have been my songs in the house of my pilgrimage.
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KJV Study Commentary
<strong>Thy statutes have been my songs in the house of my pilgrimage.</strong> The phrase <strong>my songs</strong> (זְמִרוֹת, <em>zemirot</em>) doesn't mean merely singing about statutes, but that God's <strong>statutes</strong> (חֻקֶּיךָ, <em>huqqekha</em>)—His permanent decrees—themselves become the content and source of joyful song. This transforms duty into delight.<br><br><strong>The house ...
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(54) **Songs.**—Or, *Thy statutes were my music in the house of my sojournings. *Possibly with reference to the exile (comp. Psalm 137:4), but with comparison with Psalm 119:9 (see Note), more probably the reference is to the transitoriness of human life. In connection with the next verse comp. Job 35:10.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
I have remembered thy name, O LORD, in the night, and have kept thy law.
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KJV Study Commentary
<strong>I have remembered thy name, O LORD, in the night, and have kept thy law.</strong> The phrase <strong>in the night</strong> (בַּלַּיְלָה, <em>balaylah</em>) suggests both literal nighttime meditation and metaphorical darkness of affliction. <strong>Thy name</strong> (שִׁמְךָ, <em>shimkha</em>) represents God's revealed character and covenant identity—particularly <strong>LORD</strong> (יְהו...
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38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
This I had, because I kept thy precepts.
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KJV Study Commentary
<strong>This I had, because I kept thy precepts.</strong> The Hebrew construction is emphatic: <strong>This</strong> (זֹאת, <em>zot</em>)—likely referring to all the blessings just described (hope, comfort, songs, nighttime communion). The phrase <strong>I had</strong> (הָיְתָה־לִּי, <em>haytah-li</em>) means 'became mine' or 'came to me as possession.' The psalmist doesn't claim merit but acknowl...
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(56) **This I had, because . . .**—Literally, *This was to me,* &c, *i.e., *this consoling recollection of the mercies of God, of His covenant grace, was to him, happened, or came to him, in consequence of his habitual obedience. Virtue is indeed then most its own reward, in times of quiet reflection, like the night, when to the guilty come remorse and apprehension, but to the good man “calm thoug...
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38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
CHETH. Thou art my portion, O LORD: I have said that I would keep thy words.
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KJV Study Commentary
<strong>Thou art my portion, O LORD: I have said that I would keep thy words.</strong> This begins the ח (<em>Cheth</em>) section. The word <strong>portion</strong> (חֵלֶק, <em>cheleq</em>) originally meant the land allotment each Israelite tribe received—except Levites, whose portion was Yahweh Himself (Numbers 18:20). The psalmist claims this priestly inheritance: God is his supreme treasure and...
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CHETH.
(57) **Thou art my portion, O Lord.**—This rendering is in accordance with Psalm 16:5; Psalm 73:26. But, even with these passages in view, a better rendering would be—
“This is my portion, O Lord, I said (it),
To keep Thy words.”
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
I intreated thy favour with my whole heart: be merciful unto me according to thy word. favour: Heb. face
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KJV Study Commentary
<strong>I intreated thy favour with my whole heart: be merciful unto me according to thy word.</strong> The verb <strong>intreated</strong> (חִלִּיתִי, <em>chilliti</em>) means 'sought earnestly' or 'implored,' carrying intensity and urgency. <strong>Thy favour</strong> (פָּנֶיךָ, <em>panekha</em>)—literally 'thy face'—suggests seeking God's presence, not merely His gifts. Moses prayed similarly: ...
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(58) **I intreated.**—See Psalm 45:12.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
I thought on my ways, and turned my feet unto thy testimonies.
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KJV Study Commentary
<strong>I thought on my ways, and turned my feet unto thy testimonies.</strong> The verb <strong>thought</strong> (חִשַּׁבְתִּי, <em>chishavti</em>) implies careful calculation and honest self-examination, not casual reflection. <strong>My ways</strong> (דְּרָכָי, <em>derakhai</em>) represents the actual trajectory of life, not merely intentions. This is the first step of genuine repentance: hones...
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(59) **I thought on.**—The Hebrew implies repeated and frequent meditation.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
I made haste, and delayed not to keep thy commandments.
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KJV Study Commentary
<strong>I made haste, and delayed not to keep thy commandments.</strong> The pairing <strong>made haste</strong> (חַשְׁתִּי, <em>chashti</em>) and <strong>delayed not</strong> (וְלֹא הִתְמַהְמָהְתִּי, <em>velo hitmahmahti</em>) creates emphatic urgency—no procrastination, no hesitation. Following verse 59's repentance, this verse demonstrates that genuine conviction produces immediate obedience. T...
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38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
The bands of the wicked have robbed me: but I have not forgotten thy law. bands: or, companies
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KJV Study Commentary
<strong>The bands of the wicked have robbed me: but I have not forgotten thy law.</strong> The phrase <strong>bands of the wicked</strong> (חֶבְלֵי רְשָׁעִים, <em>chevlei resha'im</em>) literally means 'cords' or 'snares'—enemies conspiring together to entrap and plunder the righteous. The verb <strong>robbed</strong> (עִוְּדֻנִי, <em>ivveduni</em>) implies violent theft and oppression, possibly r...
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(61) **The bands . . .**—Rather, *cords of the wicked surrounded me. *(See Psalm 18:5-6.) So all ancient versions except the Targum.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
At midnight I will rise to give thanks unto thee because of thy righteous judgments.
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KJV Study Commentary
<strong>At midnight I will rise to give thanks unto thee because of thy righteous judgments.</strong> The phrase <strong>at midnight</strong> (חֲצוֹת־לַיְלָה, <em>chatzot-laylah</em>)—literally 'the dividing of the night'—represents the darkest, deepest part of night when sleep is sweetest. Rising then demonstrates extraordinary devotion and deliberate sacrifice of comfort. Paul and Silas prayed a...
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(62) **Midnight.**—See Psalm 119:55.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
I am a companion of all them that fear thee, and of them that keep thy precepts.
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KJV Study Commentary
<strong>I am a companion of all them that fear thee, and of them that keep thy precepts.</strong> The word <strong>companion</strong> (חָבֵר, <em>chaver</em>) implies intimate fellowship and deliberate association, not casual acquaintance. This partnership is defined by shared spiritual commitment: those <strong>that fear thee</strong> (יְרֵאֶיךָ, <em>yere'ekha</em>)—reverent awe of God—and <stron...
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38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
The earth, O LORD, is full of thy mercy: teach me thy statutes.
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KJV Study Commentary
<strong>The earth, O LORD, is full of thy mercy: teach me thy statutes.</strong> This verse (ט <em>Teth</em> section) shifts from human community to cosmic scope. The phrase <strong>full of thy mercy</strong> (מָלְאָה, <em>mal'ah</em>)—the verb conveys saturation and abundance. <strong>Mercy</strong> (חֶסֶד, <em>chesed</em>) is covenant faithfulness, loyal love, steadfast kindness—God's character ...
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38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
TETH. Thou hast dealt well with thy servant, O LORD, according unto thy word.
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KJV Study Commentary
<strong>Thou hast dealt well with thy servant, O LORD, according unto thy word.</strong> The phrase <strong>dealt well</strong> (טוֹב עָשִׂיתָ, <em>tov asita</em>)—literally 'you have done good'—acknowledges God's faithful goodness demonstrated in the psalmist's experience. The address <strong>thy servant</strong> (עַבְדְּךָ, <em>avdekha</em>) expresses covenant relationship and humble submission,...
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38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
Teach me good judgment and knowledge: for I have believed thy commandments.
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KJV Study Commentary
<strong>Teach me good judgment and knowledge</strong> (טוּב טַעַם וָדַעַת לַמְּדֵנִי)—The psalmist requests <em>taam</em> (literally "taste," meaning discernment or good sense) and <em>daat</em> (intimate, experiential knowledge). This isn't mere intellectual information but the ability to rightly apply God's truth. The Hebrew <em>taam</em> suggests savoring wisdom like fine food, distinguishing g...
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TETH.
(66) **Good judgment.**—More exactly, *good taste. *Here, however, in a moral, not æsthetic sense. Perhaps *tact *or *delicate moral perception *represents it. We may compare St. Paul’s use of the Greek words, ἐπιγνώσις and αἰσθήσις in Philippians 1:9.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
Before I was afflicted I went astray: but now have I kept thy word.
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KJV Study Commentary
"Before I was afflicted I went astray: but now have I kept thy word." This verse traces spiritual biography—pre-affliction wandering, post-affliction faithfulness. <em>Terem e'eneh ani shogeig</em> (before I was afflicted I was erring/straying). <em>Shagah</em> means to go astray, err, sin through ignorance or inadvertence—not deliberate rebellion but careless wandering. Affliction (<em>anah</em>—...
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(67) That there is allusion here to the Babylonian exile, and its moral and religious effect on the nation, there can be little doubt.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
Thou art good, and doest good; teach me thy statutes.
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KJV Study Commentary
<strong>Thou art good, and doest good; teach me thy statutes.</strong> This verse makes a profound distinction: God's essence (<strong>Thou art good</strong>—טוֹב־אַתָּה, <em>tov-attah</em>) and God's activity (<strong>doest good</strong>—וּמֵטִיב, <em>u-metiv</em>). God doesn't merely perform good actions—goodness is His very nature, and all His actions flow from that essence. Jesus affirmed 'No ...
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(68) It is characteristic of this psalm that the higher the conception of the Divine nature, the more earnest becomes the prayer for knowledge of His will in relation to conduct.
Jamieson-Fausset-Brown Bible Commentary
38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.
**cast off--**and rejected (compare Psa 15:4; 43:2; 44:9).
The proud have forged a lie against me: but I will keep thy precepts with my whole heart.
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KJV Study Commentary
<strong>The proud have forged a lie against me: but I will keep thy precepts with my whole heart.</strong> The verb <strong>forged</strong> (טָפְלוּ, <em>tafelu</em>) means 'smeared' or 'plastered'—implying deliberate fabrication and persistent slander. <strong>The proud</strong> (זֵדִים, <em>zedim</em>) are arrogant rebels against God (see v. 51) who attack His servants through <strong>a lie</str...
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(69) **Have forged.**—Rather, *patched. *The verb occurs twice besides (Job 13:4; Job 14:17). Gesenius compares the Greek, δόλον ἐάπτειν*,* and the Latin, *suere dolos. *Comp. also
“You praise yourself by laying defects of judgment to me;
but you patched up your excuses.”
*Antony and Cleopatra: *Acts 2, Scene 2.
Their heart is as fat as grease; but I delight in thy law.
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KJV Study Commentary
<strong>Their heart is as fat as grease; but I delight in thy law.</strong> The metaphor <strong>fat as grease</strong> (טָפַשׁ כַּחֵלֶב, <em>tafish kachelev</em>) describes spiritual insensitivity and moral dullness. In Hebrew thought, the heart was the center of understanding and will. A 'fat' heart is unresponsive, callous, impervious to truth—like adipose tissue that cannot feel or respond to ...
Read full commentary →Ellicott’s Commentary for English Readers
(70) **As** **fat as grease.**—For this emblem of pride and insensibility, see Psalm 17:10; Psalm 73:7; Isaiah 6:10.
Jamieson-Fausset-Brown Bible Commentary
PSALM 90 Psa 90:1-17. Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God--(De 33:1; Jos 14:6); as such he wrote this (see on Psa 18:1, title, and Psa 36:1, title).
**1. dwelling-place--**home (compare Eze 11:16), as a refuge (De 33:27).
It is good for me that I have been afflicted; that I might learn thy statutes.
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KJV Study Commentary
"It is good for me that I have been afflicted; that I might learn thy statutes." The frank statement <em>tov li ki uniteti</em> (good for me that I was afflicted) contradicts natural thinking that suffering is pure evil. <em>Tov</em> (good) indicates benefit, value, welfare—affliction produced spiritual profit. The purpose clause <em>lema'an elmad chuqekha</em> (in order that I might learn your st...
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(71) **It is good . . .**—See Psalm 119:67. Probably the result of discipline on the nation is intended, though the “sweet uses of adversity” were long ago a truism of moralists. See Æsch., *Agam., *172:
“Who guideth mortals to wisdom, maketh them grasp lore
Firmly through their pain.”
Jamieson-Fausset-Brown Bible Commentary
**2. brought forth [and] formed--**both express the idea of production by birth.
The law of thy mouth is better unto me than thousands of gold and silver.
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KJV Study Commentary
<strong>The law of thy mouth is better unto me than thousands of gold and silver</strong> (טוֹב לִי תוֹרַת־פִּיךָ מֵאַלְפֵי זָהָב וָכָסֶף). This <em>Yodh</em> (י) stanza climaxes with radical economic theology: God's <em>torah</em> (instruction) exceeds infinite material wealth. The Hebrew <em>me'alfei</em> (thousands upon thousands) emphasizes not mere preference but infinite disproportion—no qua...
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(72) **Better unto me**—*i.e.*, better for me.
**Thousands of.**—We must supply *shekels *or *pieces.*
Jamieson-Fausset-Brown Bible Commentary
**3. to destruction--**literally, "even to dust" (Ge 3:19), which is partly quoted in the last clause.
JOD. Thy hands have made me and fashioned me: give me understanding, that I may learn thy commandments.
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KJV Study Commentary
<strong>Thy hands have made me and fashioned me</strong> (יָדֶיךָ עָשׂוּנִי וַיְכוֹנְנוּנִי)—the doubling of verbs intensifies divine craftsmanship. <em>Asuni</em> (made) speaks of initial creation, while <em>yechonununi</em> (fashioned/established) suggests deliberate shaping with purpose. This echoes Job 10:8 and anticipates Paul's theology that we are God's <em>poiema</em> (workmanship/poetry) ...
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JOD.
(73) **Fashioned.**—Literally, *fixed, established.*
Jamieson-Fausset-Brown Bible Commentary
4. Even were our days now a thousand years, as Adam's, our life would be but a moment in God's sight (2Pe 3:8).
**a watch--**or, third part of a night (compare Ex 14:24).
They that fear thee will be glad when they see me; because I have hoped in thy word.
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KJV Study Commentary
<strong>They that fear thee will be glad when they see me</strong> (יְרֵאֶיךָ יִרְאוּנִי וְיִשְׂמָחוּ)—the Hebrew wordplay on <em>yir'u</em> (fear/see) creates theological depth: those who fear God will see evidence of His faithfulness and rejoice. The psalmist has become a living testimony, a billboard of divine covenant-keeping. <strong>Because I have hoped in thy word</strong> (כִּי לִדְבָרְךָ ...
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(74) **They . . . will be glad.**—The great truth of spiritual communion, and the mutual help and consolation derived from it, is latent here. In its primary sense, that the preservation and deliverance of the righteous, who are victims of persecution, afford comfort and joy to all truly good, the verse has been amply confirmed by history. Matthew 5:16, “Let your light so shine,” &c
Jamieson-Fausset-Brown Bible Commentary
5-6. Life is like grass, which, though changing under the influence of the night's dew, and flourishing in the morning, is soon cut down and withereth (Psa 103:15; 1Pe 1:24).
I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me. right: Heb. righteousness
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KJV Study Commentary
<strong>I know, O LORD, that thy judgments are right</strong> (יָדַעְתִּי יְהוָה כִּי־צֶדֶק מִשְׁפָּטֶיךָ)—<em>yada'ti</em> (I know) signals certain knowledge, not speculation. God's <em>mishpatim</em> (judgments/ordinances) possess <em>tzedek</em> (righteousness), even when they bring suffering. <strong>And that thou in faithfulness hast afflicted me</strong> (וֶאֱמוּנָה עִנִּיתָנִי) reveals stun...
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(75) See Psalm 119:67-71.
Jamieson-Fausset-Brown Bible Commentary
5-6. Life is like grass, which, though changing under the influence of the night's dew, and flourishing in the morning, is soon cut down and withereth (Psa 103:15; 1Pe 1:24).
Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant. for: Heb. to comfort me
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KJV Study Commentary
<strong>Let, I pray thee, thy merciful kindness be for my comfort</strong> (יְהִי־נָא חַסְדְּךָ לְנַחֲמֵנִי)—the petition opens with <em>na</em> (please), showing reverent boldness. <em>Chesed</em> (merciful kindness/covenant love) is the theological anchor—God's loyal love that never fails. <em>Nachameni</em> (comfort me) from <em>nacham</em> (to comfort, console) anticipates Isaiah's gospel proc...
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**7-8. For--**A reason, this is the infliction of God's wrath.
**troubled--**literally, "confounded by terror" (Psa 2:5). Death is by sin (Ro 5:12). Though "secret," the light of God's countenance, as a candle, will bring sin to view (Pr 20:27; 1Co 4:5).
Let thy tender mercies come unto me, that I may live: for thy law is my delight.
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KJV Study Commentary
<strong>Let thy tender mercies come unto me, that I may live</strong> (יְבֹאוּנִי רַחֲמֶיךָ וְאֶחְיֶה)—<em>rachamekha</em> (thy tender mercies) from <em>rechem</em> (womb) conveys motherly compassion. The plural intensifies: mercies upon mercies. <em>Ve'echyeh</em> (that I may live) reveals desperation—without God's compassion, death looms. This echoes Lamentations 3:22-23: 'It is of the LORD's me...
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**7-8. For--**A reason, this is the infliction of God's wrath.
**troubled--**literally, "confounded by terror" (Psa 2:5). Death is by sin (Ro 5:12). Though "secret," the light of God's countenance, as a candle, will bring sin to view (Pr 20:27; 1Co 4:5).
Let the proud be ashamed; for they dealt perversely with me without a cause: but I will meditate in thy precepts.
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KJV Study Commentary
<strong>Let the proud be ashamed; for they dealt perversely with me without a cause</strong> (יֵבֹשׁוּ זֵדִים כִּי־שֶׁקֶר עִוְּתוּנִי)—the petition for enemies' shame (<em>yevoshu</em>) isn't personal vindictiveness but appeal for divine justice. <em>Zedim</em> (proud/arrogant ones) denotes those who presumptuously oppose God's purposes. <em>Sheker</em> (falsehood) and <em>ivvetuni</em> (they twis...
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(78) **Dealt.**—Better, *wronged me; *literally, *bent me.*
Jamieson-Fausset-Brown Bible Commentary
**9. are passed--**literally, "turn," as to depart (Jr 6:4).
**spend--**literally, "consume."
**as a tale--**literally, "a thought," or, "a sigh" (Eze 2:10).
Let those that fear thee turn unto me, and those that have known thy testimonies.
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KJV Study Commentary
<strong>Let those that fear thee turn unto me</strong> (יָשׁוּבוּ לִי יְרֵאֶיךָ)—<em>yashuvu</em> (turn/return) could mean 'turn to me for fellowship' or 'return to me after distancing.' The <em>yir'ekha</em> (those who fear thee) are the covenant community. <strong>And those that have known thy testimonies</strong> (וְיֹדְעֵי עֵדֹתֶיךָ) defines them further: those who <em>yod'ei</em> (know) God's...
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10. Moses' life was an exception (De 34:7).
**it is ... cut off--**or, "driven," as is said of the quails in using the same word (Nu 11:31). In view of this certain and speedy end, life is full of sorrow.
Let my heart be sound in thy statutes; that I be not ashamed.
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<strong>Let my heart be sound in thy statutes</strong> (יְהִי־לִבִּי תָמִים בְּחֻקֶּיךָ)—<em>tamim</em> (sound/blameless/whole) describes integrity, undividedness. The <em>lev</em> (heart) must be wholly devoted to God's <em>chukim</em> (statutes/decrees). This echoes the Shema: 'Love the LORD thy God with all thine heart' (Deuteronomy 6:5). James warns against double-mindedness (James 1:8); Jesus...
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11. The whole verse may be read as a question implying the negative, "No one knows what Thy anger can do, and what Thy wrath is, estimated by a true piety."
CAPH. My soul fainteth for thy salvation: but I hope in thy word.
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<strong>My soul fainteth for thy salvation</strong> (כָּלְתָה נַפְשִׁי לִתְשׁוּעָתֶךָ)—<em>kaletah</em> (fainteth/fails/pines away) conveys extreme longing, even physical weakness. <em>Naphshi</em> (my soul/being) yearns for <em>teshu'atekha</em> (thy salvation/deliverance). This Kaph (כ) stanza (vv. 81-88) depicts a believer at the breaking point yet clinging to hope. <strong>But I hope in thy wo...
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CAPH.
(81) **Fainteth.**—The same Hebrew word as *fail* in the next verse.
Jamieson-Fausset-Brown Bible Commentary
12. This he prays we may know or understand, so as properly to number or appreciate the shortness of our days, that we may be wise.
Mine eyes fail for thy word, saying, When wilt thou comfort me?
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<strong>Mine eyes fail for thy word, saying, When wilt thou comfort me?</strong> (כָּלוּ עֵינַי לְאִמְרָתֶךָ לֵאמֹר מָתַי תְּנַחֲמֵנִי)—<em>kalu</em> (fail/grow dim) intensifies the previous verse's fainting: physical eyes weaken from weeping and watching for God's <em>imrah</em> (word/promise). The cry <em>matai</em> (when?) echoes the 'How long?' laments throughout Psalms (13:1, 35:17, 94:3). <e...
Read full commentary →Ellicott’s Commentary for English Readers
(82) **Mine eyes fail.**—The *failing *of the eyes is here evidently to be understood of the effort of straining to catch or keep sight of a distant object, not, as so frequently in the Psalms (see Psalm 6:7, &c), from sickness or even grief. Comp.
“I would have broke my eye-strings, cracked them, but
To look upon him.”—SHAKESPEARE: *Cymbeline.*
Jamieson-Fausset-Brown Bible Commentary
13. (Compare Psa 13:2).
**let it repent--**a strong figure, as in Ex 32:12, imploring a change in His dealings.
For I am become like a bottle in the smoke; yet do I not forget thy statutes.
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<strong>For I am become like a bottle in the smoke</strong> (כִּי־הָיִיתִי כְּנֹאד בְּקִיטוֹר)—<em>nod</em> (wineskin/bottle) made from animal hide would shrivel, blacken, and become brittle when hung in smoke. This vivid metaphor depicts suffering's shriveling effect: the psalmist feels dried up, darkened, useless. <strong>Yet do I not forget thy statutes</strong> (מִשְׁפָּטֶיךָ לֹא שָׁכָחְתִּי) ...
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(83) **A bottle in the smoke.**—The insertion of *yet *by our translators shows that they understood this as a figure of abject misery. The wine-skin would, of course, shrivel, if hung above a fire, and would afford an apt image of the effect of trouble on an individual or community. “As wine-skin in the smoke my heart is sere and dried.” Some think that as a bottle hung up anywhere in an ancient ...
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**14. early--**promptly.
How many are the days of thy servant? when wilt thou execute judgment on them that persecute me?
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<strong>How many are the days of thy servant?</strong> (כַּמָּה יְמֵי־עַבְדֶּךָ)—this isn't casual curiosity but urgent appeal: how much longer must I endure? <em>Kamah</em> (how many) pleads for numbered days, finite suffering. By claiming covenant status (<em>avdekha</em>, thy servant), he appeals to God's obligations toward His own. <strong>When wilt thou execute judgment on them that persecute...
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(84) As in Psalm 89:47-48, the psalmist here utters what was the dread of each generation of Israel, a dread lest it should have passed away before the day of deliverance should arrive.
Jamieson-Fausset-Brown Bible Commentary
15. As have been our sorrows, so let our joys be great and long.
The proud have digged pits for me, which are not after thy law.
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<strong>Enemies of the Righteous:</strong> The Hebrew word <em>זֵדִים</em> (zedim, "proud") appears frequently in Psalm 119 (verses 21, 51, 69, 78, 85, 122), referring to those who arrogantly reject God's law. These are not merely self-confident people but those who presumptuously oppose God and His faithful followers. <strong>Hunting Metaphor:</strong> The phrase "have digged pits for me" (Hebrew...
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(85) **Which.**—Better, *who. *Its antecedent, of course, the *proud, *not the *pits.*
Jamieson-Fausset-Brown Bible Commentary
**16. thy work--**or, providential acts.
**thy glory--**(Psa 8:5; 45:3), the honor accruing from Thy work of mercy to us.
All thy commandments are faithful: they persecute me wrongfully; help thou me. faithful: Heb. faithfulness
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<strong>All thy commandments are faithful</strong> (כָּל־מִצְוֺתֶיךָ אֱמוּנָה)—every single <em>mitzvah</em> (commandment) possesses <em>emunah</em> (faithfulness/reliability). God's commands aren't arbitrary impositions but reliable guides proven trustworthy through testing. <strong>They persecute me wrongfully; help thou me</strong> (שֶׁקֶר רְדָפוּנִי עָזְרֵנִי)—<em>sheker</em> (falsehood/wrongf...
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**17. let the beauty--**or sum of His gracious acts, in their harmony, be illustrated in us, and favor our enterprise.
They had almost consumed me upon earth; but I forsook not thy precepts.
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<strong>They had almost consumed me upon earth</strong> (כִּמְעַט כִּלּוּנִי בָאָרֶץ)—<em>kim'at</em> (almost) reveals how close destruction came; <em>killuni</em> (they consumed/finished me) from <em>kalah</em> (to complete, destroy) shows total threat. <em>Ba'aretz</em> (on earth) emphasizes mortality's vulnerability. <strong>But I forsook not thy precepts</strong> (וַאֲנִי לֹא־עָזַבְתִּי פִקּוּ...
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(87) **Upon earth.**—Rather, *on the land. *(Comp. Psalm 58:2.)
Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth.
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<strong>Quicken me after thy lovingkindness</strong> (כְּחַסְדְּךָ חַיֵּנִי)—<em>chayeni</em> (quicken/give life to me) from <em>chayah</em> (to live, revive) appears throughout Psalm 119 as the great need. <em>Ke'chasdekha</em> (according to thy lovingkindness) grounds the appeal in <em>chesed</em> (covenant love/loyal kindness)—not on merit but on God's faithful character. <strong>So shall I kee...
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PSALM 91 Psa 91:1-16. David is the most probable author; and the pestilence, mentioned in 2Sa 24:13-15, the most probable of any special occasion to which the Psalm may refer. The changes of person allowable in poetry are here frequently made.
**1. dwelleth in the secret place--**(Psa 27:5; 31:20) denotes nearness to God. Such as do so abide or lodge secure from assaults, and can well use the ter...
Read full commentary →LAMED. For ever, O LORD, thy word is settled in heaven.
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"For ever, O LORD, thy word is settled in heaven." The Hebrew <em>le'olam YHWH devarekha nitsav bashamayim</em> declares God's Word eternally established in heaven. <em>Le'olam</em> means forever, perpetually, to eternity—God's Word transcends time. <em>Nitsav</em> (settled/established/standing firm) pictures something fixed, immovable, permanent—contrasting with earth's transience. "In heaven" in...
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LAMED.
(89, 90) See Psalm 89:2.
Thy faithfulness is unto all generations: thou hast established the earth, and it abideth. unto: Heb. to generation and generation abideth: Heb. standeth
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<strong>Thy faithfulness is unto all generations</strong> (אֱמוּנָתְךָ לְדֹר וָדֹר <em>emunatekha ledor vador</em>)—God's <em>emunah</em> (faithfulness, steadfastness) transcends time, binding every generation to His covenant promises. The parallelism connects divine faithfulness to creation's stability: <strong>thou hast established the earth, and it abideth</strong> (כּוֹנַנְתָּ אֶרֶץ וַתַּעֲמֹד...
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**3. snares ... [and] ... noisome pestilence--**literally, "plagues of mischiefs" (Psa 5:9; 52:7), are expressive figures for various evils.
They continue this day according to thine ordinances: for all are thy servants.
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<strong>They continue this day according to thine ordinances</strong> (כְּמִשְׁפָּטֶיךָ עָמְדוּ הַיּוֹם <em>kemishpatekha amdu hayom</em>)—The heavens and earth persist by divine decree, obeying God's <em>mishpatim</em> (judgments, ordinances). The verb <em>amad</em> (stand, continue) echoes v. 90's "it abideth," emphasizing constancy. <strong>For all are thy servants</strong> (כִּי־הַכֹּל עֲבָדֶי...
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(91) **They **(the heavens and the earth) **continue to this day according to Thine ordinances: for all **(*i.e., *all creation) **are Thy servants.**—In Hebrew *the all, i.e., *the universe. The parallelism is in this way preserved, while in the alternative, “as for Thy judgments, Thy,” &c., it is lost.
Jamieson-Fausset-Brown Bible Commentary
4. For the first figure compare De 32:11; Mt 23:37.
**buckler--**literally, "surrounding"--that is, a kind of shield covering all over.
Unless thy law had been my delights, I should then have perished in mine affliction.
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<strong>Unless thy law had been my delights, I should then have perished in mine affliction</strong> (לוּלֵי תוֹרָתְךָ שַׁעֲשֻׁעָי אָז אָבַדְתִּי בְעָנְיִי <em>lulei toratekha sha'ashu'ai az avadeti ve'onyi</em>)—The psalmist testifies to Scripture as life-sustaining medicine. <em>Sha'ashu'a</em> (delight, pleasure) is stronger than mere intellectual assent—it's the joy one takes in a beloved comp...
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**5. terror--**or, what causes it (Pr 20:2).
**by night--**then aggravated.
**arrow--**that is, of enemies.
I will never forget thy precepts: for with them thou hast quickened me.
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<strong>I will never forget thy precepts</strong> (לְעוֹלָם לֹא־אֶשְׁכַּח פִּקּוּדֶיךָ <em>le'olam lo-eshkach pikkudekha</em>)—An oath of perpetual remembrance. <em>Le'olam</em> (forever, eternally) paired with the emphatic negative <em>lo</em> creates the strongest possible vow. <em>Pikkud</em> (precept, statute) refers to God's appointed ordinances. <strong>For with them thou hast quickened me</...
Read full commentary →I am thine, save me; for I have sought thy precepts.
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<strong>I am thine, save me</strong> (לְךָ־אָנִי הוֹשִׁיעֵנִי <em>lekha-ani hoshi'eni</em>)—Covenant language: <em>lekha</em> (to you, yours) establishes ownership. The psalmist's plea for salvation (<em>yasha</em>, save, deliver) rests not on personal merit but on belonging to God. <strong>For I have sought thy precepts</strong> (כִּי פִקּוּדֶיךָ דָרָשְׁתִּי <em>ki pikkudekha darashti</em>)—Not a...
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7-8. The security is more valuable, as being special, and, therefore, evidently of God; and while ten thousands of the wicked fall, the righteous are in such safety that they only see the calamity.
The wicked have waited for me to destroy me: but I will consider thy testimonies.
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<strong>The wicked have waited for me to destroy me</strong> (לִי קִוּוּ רְשָׁעִים לְאַבְּדֵנִי <em>li kivvu resha'im le'abbedeni</em>)—<em>Kavah</em> (wait, lie in wait) suggests patient, predatory malice. The <em>resha'im</em> (wicked, guilty) plot the psalmist's <em>abad</em> (destruction, ruin). <strong>But I will consider thy testimonies</strong> (עֵדֹתֶיךָ אֶתְבּוֹנָן <em>edotekha etbonen</e...
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7-8. The security is more valuable, as being special, and, therefore, evidently of God; and while ten thousands of the wicked fall, the righteous are in such safety that they only see the calamity.
I have seen an end of all perfection: but thy commandment is exceeding broad.
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<strong>I have seen an end of all perfection</strong> (לְכָל־תִּכְלָה רָאִיתִי קֵץ <em>lekhol-tikhlah ra'iti ketz</em>)—<em>Tikhlah</em> (perfection, completeness) has limits (<em>ketz</em>, end, boundary). The psalmist observes finitude in all created excellence. <strong>But thy commandment is exceeding broad</strong> (רְחָבָה מִצְוָתְךָ מְאֹד <em>rechavah mitzvatkha me'od</em>)—In contrast, God'...
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(96) **I have seen.**—The exact thought of the psalmist here is doubtful, and it offers such a wide application, embracing so many truths of experience, that possibly he had more than one meaning in his mind. Keeping as close to the context as possible, the meaning will be: “To all perfection (or apparent perfection) a limit is visible, but the Divine Law is boundless alike in its scope and its re...
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9-12. This exemption from evil is the result of trust in God, who employs angels as ministering spirits (He 1:14).
MEM. O how love I thy law! it is my meditation all the day.
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"O how love I thy law! it is my meditation all the day." The exclamatory <em>mah ahavti toratekha</em> (Oh how I love your law!) expresses intense affection for God's instruction. <em>Ahav</em> (love) indicates deep attachment, delight, desire—not mere dutiful respect. This love prompts constant meditation: <em>kol hayom hi sichati</em> (all the day it is my meditation). <em>Siach</em> (meditation...
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9-12. This exemption from evil is the result of trust in God, who employs angels as ministering spirits (He 1:14).
Thou through thy commandments hast made me wiser than mine enemies: for they are ever with me. they: Heb. it is ever with me
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<strong>Thou through thy commandments hast made me wiser than mine enemies</strong> (מֵאֹיְבַי תְּחַכְּמֵנִי מִצְוֹתֶיךָ <em>me'oyevai techakkemeni mitzvotekha</em>)—Divine pedagogy: God's <em>mitzvot</em> (commandments) produce <em>chakam</em> (wisdom, skill). Not merely information but formation—Scripture creates sagacity enemies lack. <strong>For they are ever with me</strong> (כִּי לְעוֹלָם הִ...
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MEM.
(98) Better, *Thy commandments make me wiser than my enemies. *The same correspondence of wisdom with loyal obedience to the Law is found in the Book of Proverbs.
Jamieson-Fausset-Brown Bible Commentary
9-12. This exemption from evil is the result of trust in God, who employs angels as ministering spirits (He 1:14).
I have more understanding than all my teachers: for thy testimonies are my meditation.
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<strong>I have more understanding than all my teachers</strong> (מִכָּל־מְלַמְּדַי הִשְׂכַּלְתִּי <em>mikkal-melamdai hiskalti</em>)—Staggering claim: the student (<em>sakal</em>, understand, have insight) surpasses <em>melamdim</em> (teachers, instructors). <strong>For thy testimonies are my meditation</strong> (כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי <em>ki edvotekha sichah li</em>)—<em>Sichah</em> (medita...
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(99) **More understanding . . .**—The Rabbinical writers disliked the idea of a scholar professing wisdom above his teachers, and rendered, “from all my teachers I got wisdom,” which was certainly far more in keeping with the process by which the Talmud grew into existence.
Jamieson-Fausset-Brown Bible Commentary
9-12. This exemption from evil is the result of trust in God, who employs angels as ministering spirits (He 1:14).
I understand more than the ancients, because I keep thy precepts.
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KJV Study Commentary
<strong>I understand more than the ancients, because I keep thy precepts.</strong><br><br>This bold claim in history's longest psalm on God's Word asserts that covenant faithfulness produces understanding surpassing even the accumulated wisdom of the aged. The Hebrew <em>zaqen</em> (ancients/elders) typically commanded respect for their experience and judgment, making this statement remarkably cou...
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(100) **Ancients.**—Or, more probably, as the LXX. and Vulg., and the old versions generally took it, *old men.*
Jamieson-Fausset-Brown Bible Commentary
13. Even the fiercest, strongest, and most insidious animals may be trampled on with impunity.
I have refrained my feet from every evil way, that I might keep thy word.
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<strong>I have refrained my feet from every evil way</strong> (מִכָּל־אֹרַח רָע כָּלִאתִי רַגְלָי <em>mikkal-orach ra kaliti raglai</em>)—<em>Kala</em> (refrain, restrain, shut up) implies forceful self-control. <em>Orach</em> (path, way) represents behavioral patterns; <em>ra</em> (evil, bad) encompasses all sinful trajectories. <strong>That I might keep thy word</strong> (לְמַעַן אֶשְׁמֹר דְּבָר...
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14-16. God Himself speaks (compare Psa 46:10; 75:2, 3). All the terms to express safety and peace indicate the most undoubting confidence (compare Psa 18:2; 20:1; 22:5).
**set his love--**that of the most ardent kind.
I have not departed from thy judgments: for thou hast taught me.
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KJV Study Commentary
<strong>I have not departed from thy judgments</strong> (מִמִּשְׁפָּטֶיךָ לֹא־סָרְתִּי <em>mimishpatekha lo-sarti</em>)—<em>Sur</em> (turn aside, depart) with the negative <em>lo</em> emphasizes steadfastness. <em>Mishpatim</em> (judgments, ordinances, decisions) are God's legal pronouncements. <strong>For thou hast taught me</strong> (כִּי־אַתָּה הוֹרֵתָנִי <em>ki-attah horetani</em>)—<em>Yarah</...
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14-16. God Himself speaks (compare Psa 46:10; 75:2, 3). All the terms to express safety and peace indicate the most undoubting confidence (compare Psa 18:2; 20:1; 22:5).
**set his love--**that of the most ardent kind.
How sweet are thy words unto my taste! yea, sweeter than honey to my mouth! taste: Heb. palate
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KJV Study Commentary
<strong>How sweet are thy words unto my taste!</strong> (מַה־נִּמְלְצוּ לְחִכִּי אִמְרָתֶךָ <em>mah-nimletzu lekhikki imratekha</em>)—<em>Malats</em> (be sweet, pleasant) describes sensory pleasure. <em>Chek</em> (palate, taste) makes theology visceral. <strong>Yea, sweeter than honey to my mouth!</strong> (מִדְּבַשׁ לְפִי <em>midevash lefi</em>)—Honey, the ancient world's premier sweetener, serve...
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14-16. God Himself speaks (compare Psa 46:10; 75:2, 3). All the terms to express safety and peace indicate the most undoubting confidence (compare Psa 18:2; 20:1; 22:5).
**set his love--**that of the most ardent kind.
Through thy precepts I get understanding: therefore I hate every false way.
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KJV Study Commentary
<strong>Through thy precepts I get understanding</strong> (מִפִּקּוּדֶיךָ אֶתְבּוֹנָן <em>mippikkudekha etbonen</em>)—<em>Bin</em> (understand, discern, consider) comes from <em>pikkudim</em> (precepts, statutes). This is epistemology: Scripture is the source of true knowledge. <strong>Therefore I hate every false way</strong> (עַל־כֵּן שָׂנֵאתִי כָּל־אֹרַח שָׁקֶר <em>al-ken saneti kol-orach shake...
Read full commentary →NUN. Thy word is a lamp unto my feet, and a light unto my path. lamp: or, candle
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<strong>Thy word is a lamp unto my feet, and a light unto my path.</strong> This beloved verse from the longest chapter in Scripture captures the essential role of God's Word in guiding the believer's life. The psalmist employs two parallel images—lamp and light—to convey both the immediate and extended guidance Scripture provides.<br><br>The phrase "Thy word" (דְּבָרְךָ/<em>dəḇārəḵā</em>) encompa...
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NUN.
(105) See Proverbs 6:23.
So Wordsworth calls Duty:
“A light to guide.”
Jamieson-Fausset-Brown Bible Commentary
PSALM 92 Psa 92:1-15. A Psalm-song--(see on Psa 30:1, title). The theme: God should be praised for His righteous judgments on the wicked and His care and defense of His people. Such a topic, at all times proper, is specially so for the reflections of the Sabbath day.
**1. sing ... name--**celebrate Thy perfections.
I have sworn, and I will perform it, that I will keep thy righteous judgments.
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KJV Study Commentary
The Nun (נ) section begins with <strong>I have sworn, and I will perform it</strong> (נִשְׁבַּעְתִּי וָאֲקַיֵּמָה, <em>nishba'ti va'aqayemah</em>)—a solemn vow using the verb <em>shaba</em> (to swear an oath). This echoes Nehemiah's covenant renewal (Neh 10:29) and prefigures the New Covenant sealed in Christ's blood. The psalmist's resolve <strong>to keep thy righteous judgments</strong> (מִשְׁפָ...
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(106) **Perform.**—The same verb as in Psalm 119:28—*strengthen*; often used in Esther for *confirm.*
Jamieson-Fausset-Brown Bible Commentary
**2. in the morning, ... every night--**diligently and constantly (Psa 42:8).
**loving kindness--**literally, "mercy."
**faithfulness--**in fulfilling promises (Psa 89:14).
I am afflicted very much: quicken me, O LORD, according unto thy word.
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KJV Study Commentary
<strong>I am afflicted very much</strong> (נַעֲנֵיתִי עַד־מְאֹד, <em>na'aneiti ad-me'od</em>)—the verb <em>anah</em> means to be bowed down, humbled, or oppressed. Despite this crushing affliction, the psalmist's plea is not for relief but for spiritual vitality: <strong>quicken me, O LORD, according unto thy word</strong> (חַיֵּנִי יְהוָה כִּדְבָרֶךָ, <em>chayyeni YHWH kidvarekha</em>). The verb ...
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3. In such a work all proper aid must be used.
**with a ... sound--**or, on Higgaion (see on Psa 9:16), perhaps an instrument of that name, from its sound resembling the muttered sound of meditation, as expressed also by the word. This is joined with the harp.
Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.
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KJV Study Commentary
<strong>Accept, I beseech thee, the freewill offerings of my mouth</strong> (נִדְבוֹת פִּי רְצֵה־נָא יְהוָה, <em>nidvot pi retzeh-na YHWH</em>)—the <em>nedavot</em> were voluntary offerings beyond required sacrifices (Lev 7:16, 22:18-23). Here the psalmist offers not animals but words: praise, confession, vows. This anticipates Hebrews 13:15, <strong>the sacrifice of praise to God, that is, the fr...
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(108) **Freewill offerings of my mouth**—*i.e., *thanks and praise.
Jamieson-Fausset-Brown Bible Commentary
**4. thy work--**that is, of providence (Psa 90:16, 17).
My soul is continually in my hand: yet do I not forget thy law.
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KJV Study Commentary
<strong>My soul is continually in my hand</strong> (נַפְשִׁי בְכַפִּי תָמִיד, <em>nafshi vekhapi tamid</em>)—an idiom meaning constant danger of death. Job uses identical language: <strong>I have put my life in my hand</strong> (Job 13:14). The phrase evokes a soldier carrying his life in his palm, ready to be snatched away. The psalmist's danger is unceasing (<em>tamid</em>, continual, perpetual)...
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(109) **My soul.**—For this figure of peril see Judges 12:3; 1Samuel 19:5, &c.
Jamieson-Fausset-Brown Bible Commentary
**5. great ... works--**correspond to deep or vast thoughts (Psa 40:5; Ro 11:23).
The wicked have laid a snare for me: yet I erred not from thy precepts.
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KJV Study Commentary
<strong>The wicked have laid a snare for me</strong> (פַּח טָמְנוּ לִי רְשָׁעִים, <em>pach tamnu li resha'im</em>)—the verb <em>taman</em> means to hide or conceal, used of hunters setting traps (Ps 9:15, 35:7, 140:5). The <em>pach</em> is a fowler's trap, depicting calculated malice. This is not random persecution but deliberate, concealed plotting against the righteous.<br><br>The psalmist's res...
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**6. A brutish man knoweth not--**that is, God's works, so the Psalmist describes himself (Psa 73:22) when amazed by the prosperity of the wicked, now understood and explained.
Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart.
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KJV Study Commentary
"Thy testimonies have I taken as an heritage for ever: for they are the rejoicing of my heart." The Hebrew <em>nachalti edvotekha le'olam</em> (I have inherited/taken as heritage your testimonies forever) uses inheritance language. <em>Nachal</em> means to inherit, possess as property. God's <em>edot</em> (testimonies/statutes) become permanent possession, valued treasure passed to succeeding gene...
Read full commentary →I have inclined mine heart to perform thy statutes alway, even unto the end. to perform: Heb. to do
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The Samekh (ס) section begins: <strong>I have inclined mine heart to perform thy statutes</strong> (נָטִיתִי לִבִּי לַעֲשׂוֹת חֻקֶּיךָ, <em>natiti libbi la'asot chuqqekha</em>). The verb <em>natah</em> means to bend, stretch out, incline—a deliberate act of will. The heart (<em>lev</em>) in Hebrew encompasses mind, will, and emotions—the control center of the person. This is not passive emotion bu...
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8. This he does in part, by contrasting their ruin with God's exaltation and eternity.
**most high--**as occupying the highest place in heaven (Psa 7:7; 18:16).
SAMECH. I hate vain thoughts: but thy law do I love.
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KJV Study Commentary
<strong>I hate vain thoughts</strong> (סֵעֲפִים שָׂנֵאתִי, <em>se'afim saneti</em>)—the word <em>se'afim</em> appears only here, meaning divided opinions, doubts, half-hearted loyalties. The LXX translates it <em>paranomous</em> (lawless ones). The psalmist hates (<em>sane</em>, strong aversion) mental double-mindedness. James warns: <strong>A double-minded man is unstable in all his ways</strong>...
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SAMECH.
(113) **I hate vain thoughts.**—Rather, *I hate men who halt between two opinions, *following 1Kings 18:21, where the cognate noun from the same root, *to divide, *appears. Probably we are to think of those among the Jews who were for political reasons favourably inclined towards foreign customs and ideas, and who would not throw in their lot frankly and courageously with the national part...
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9-10. A further contrast with the wicked, in the lot of the righteous, safety and triumph.
Thou art my hiding place and my shield: I hope in thy word.
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KJV Study Commentary
<strong>Thou art my hiding place and my shield</strong> (סִתְרִי וּמָגִנִּי אָתָּה, <em>sitri umaginni attah</em>)—two military metaphors for divine protection. <em>Seter</em> (hiding place, shelter, secret place) suggests refuge from danger; <em>magen</em> (shield) suggests active defense in battle. David used identical language: <strong>The LORD is my rock, and my fortress</strong> (2 Sam 22:2-3...
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(114) **My shield.**—For this expression see Psalm 3:3; Psalm 7:10.
Jamieson-Fausset-Brown Bible Commentary
9-10. A further contrast with the wicked, in the lot of the righteous, safety and triumph.
Depart from me, ye evildoers: for I will keep the commandments of my God.
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KJV Study Commentary
<strong>Depart from me, ye evildoers</strong> (סוּרוּ־מִמֶּנִּי מְרֵעִים, <em>suru-mimmenni mere'im</em>)—a command for immediate separation. The verb <em>sur</em> means turn aside, depart, remove. This echoes Jesus's eschatological judgment: <strong>Depart from me, ye that work iniquity</strong> (Matt 7:23, 25:41). The psalmist exercises spiritual authority to expel corrupting influences from his...
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(115) **For.**—Better, *and. *The presence of the wicked was a hindrance to religion. It is Israel trying to purify itself from the leaven of evil influence that speaks. The first clause is from Psalm 6:8.
Jamieson-Fausset-Brown Bible Commentary
**11. see ... [and] ... hear my desire--**or, literally, "look on" my enemies and hear of the wicked (compare Psa 27:11; 54:7)--that is, I shall be gratified by their fall.
Uphold me according unto thy word, that I may live: and let me not be ashamed of my hope.
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KJV Study Commentary
<strong>Uphold me according unto thy word, that I may live</strong> (סָמְכֵנִי כְאִמְרָתְךָ וְאֶחְיֶה, <em>sомkheni khe'imratкha ve'echyeh</em>)—the verb <em>samakh</em> means support, sustain, uphold, like a pillar supporting a building. Without divine support, the psalmist will collapse. The plea is grounded <strong>according unto thy word</strong>—not arbitrary favor but covenant faithfulness t...
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12-14. The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious;
Hold thou me up, and I shall be safe: and I will have respect unto thy statutes continually.
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KJV Study Commentary
<strong>Hold thou me up, and I shall be safe</strong> (סְעָדֵנִי וְאִוָּשֵׁעָה, <em>se'adeni ve'ivvashe'ah</em>)—the verb <em>sa'ad</em> means support, sustain, strengthen. The result clause uses <em>yasha</em> (be saved, delivered, victorious)—the root of Yeshua/Jesus. Divine support produces salvation. This parallels verse 116's upholding, intensifying the plea. The psalmist knows he cannot stan...
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12-14. The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious;
Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood.
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KJV Study Commentary
<strong>Thou hast trodden down all them that err from thy statutes</strong> (סָלִיתָ כָּל־שׁוֹגִים מֵחֻקֶּיךָ, <em>salita khol-shogim mechuqqekha</em>)—the verb <em>salah</em> means to trample, tread down, reject with contempt. This is divine judicial action against apostates. Those who wander (<em>shagah</em>, go astray, err) from God's statutes face certain judgment. History confirms this: Israe...
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(118) **Trodden down.**—Better, *thou despisest. *So LXX. and Vulg. Aquila, “Thou hast impaled.” Symmachus, “Thou hast convicted.” Literally the word seems to mean to *weigh *or *value, *but, from the habit of the buyer beating down the price by depreciating, comes to have a sense of this kind. Mr. Burgess aptly quotes Proverbs 20:14. We may compare the English word *cheapen, *which originally onl...
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12-14. The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious;
Thou puttest away all the wicked of the earth like dross: therefore I love thy testimonies. puttest: Heb. causest to cease
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KJV Study Commentary
<strong>Thou puttest away all the wicked of the earth like dross</strong> (סִגִים הִשְׁבַּתָּ כָל־רִשְׁעֵי־אָרֶץ, <em>sigim hishbatta khol-rishe'ei-aretz</em>)—<em>sig</em> is the impurity removed when refining metal, worthless slag. The verb <em>shavat</em> means to remove, put away, cause to cease. This metallurgical metaphor appears in Isaiah 1:22-25, Ezekiel 22:18-22, and Malachi 3:2-3. The wi...
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(119) **Thou puttest away.**—For this common Scriptural figure comp. Jeremiah 6:28-30; Ezekiel 22:18-20. This is indeed a process which is continually going on, and it is one test of the true religious character that it can discern it at work under the seeming contradictions of the world. Where apparently vice succeeds and prospers it is really marked out for expulsion,
“To those who
All treasures...
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15. and they thus declare God's glory as their strong and righteous ruler.
My flesh trembleth for fear of thee; and I am afraid of thy judgments.
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KJV Study Commentary
<strong>My flesh trembleth for fear of thee</strong> (סָמַר מִפַּחְדְּךָ בְשָׂרִי, <em>samar mipachdкha vesari</em>)—the verb <em>samar</em> means to bristle, stand on end, shudder. It describes hair standing up in horror. This is not reverential awe but terrified trembling before God's holiness. <em>Basar</em> (flesh) emphasizes the physical, involuntary response. Isaiah experienced this: <strong...
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(120) **Trembleth.**—The original is far stronger. Better, as in Job 4:15, *the hair of my flesh stands up. *So Symmachus.
AIN. I have done judgment and justice: leave me not to mine oppressors.
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<strong>I have done judgment and justice</strong> (עָשִׂיתִי מִשְׁפָּט וָצֶדֶק, <em>asiti mishpat va-tsedeq</em>)—The psalmist appeals to his own covenant faithfulness, not for merit-based justification but as ground to petition God for protection. <em>Mishpat</em> (judgment) and <em>tsedeq</em> (righteousness/justice) form a hendiadys expressing comprehensive obedience to God's revealed will.<br>...
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PSALM 93 Psa 93:1-5. This and the six following Psalms were applied by the Jews to the times of the Messiah. The theme is God's supremacy in creation and providence.
1. God is described as a King entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. The result of His thus reigning is the durability of the world.
Be surety for thy servant for good: let not the proud oppress me.
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<strong>Be surety for thy servant for good</strong> (עֲרֹב עַבְדְּךָ לְטוֹב, <em>arov avdekha l'tov</em>)—The verb <em>arav</em> means to stand as guarantor or pledge security, used of Judah's surety for Benjamin (Gen 43:9). The psalmist asks God Himself to become his bondsman against oppressors—a bold request fulfilled in Christ, who became surety of the better covenant (Heb 7:22).<br><br><strong...
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AIN.
(122) **Be surety.**—Just as Judah became surety for the safety of Benjamin (Genesis 43:9), so the psalmist asks God to be answerable for the servant who had been faithful to the covenant, and stand between him and the attacks of the proud. So Hezekiah (Isaiah 38:14) asks God to “undertake” for him against the threat of death. There is also, no doubt, the further thought that the Divine prote...
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2-4. His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Psa 89:9).
Mine eyes fail for thy salvation, and for the word of thy righteousness.
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<strong>Mine eyes fail for thy salvation</strong> (כָּלוּ עֵינַי לִישׁוּעָתֶךָ, <em>kalu einai lishuatekha</em>)—The verb <em>kalah</em> means to be consumed, spent, exhausted. The psalmist's eyes waste away watching for God's deliverance (<em>yeshuah</em>), the same root as 'Jesus' (Yeshua = salvation). This longing parallels Simeon who waited for 'the consolation of Israel' (Luke 2:25-30).<br><b...
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(123) See Psalm 119:82.
Jamieson-Fausset-Brown Bible Commentary
2-4. His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Psa 89:9).
Deal with thy servant according unto thy mercy, and teach me thy statutes.
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KJV Study Commentary
<strong>Deal with thy servant according unto thy mercy</strong> (עֲשֵׂה עִם־עַבְדְּךָ כְחַסְדֶּךָ, <em>aseh im-avdekha kechasdekha</em>)—The plea shifts from the psalmist's own righteousness (v. 121) to God's <em>chesed</em> (covenant love, steadfast mercy). This demonstrates biblical balance: believers pursue righteousness while appealing ultimately to grace. The same pattern governs the new cove...
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2-4. His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Psa 89:9).
I am thy servant; give me understanding, that I may know thy testimonies.
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KJV Study Commentary
<strong>I am thy servant; give me understanding</strong> (עַבְדְּךָ־אָנִי הֲבִינֵנִי, <em>avdekha-ani havineni</em>)—Servanthood establishes the relationship; understanding (<em>binah</em>) is the request. Biblical service requires illuminated minds, not blind obedience. The verb <em>bin</em> means to discern, perceive deeply—the same word used in Daniel's request for wisdom (Dan 9:2).<br><br><str...
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5. While His power inspires dread, His revealed will should secure our confidence (compare Psa 19:7; 25:10), and thus fear and love combined, producing all holy emotions, should distinguish the worship we offer in His house, both earthly and heavenly.
It is time for thee, LORD, to work: for they have made void thy law.
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KJV Study Commentary
<strong>It is time for thee, LORD, to work</strong> (עֵת לַעֲשׂוֹת לַיהוָה, <em>et la'asot l'YHWH</em>)—A bold declaration that divine intervention is overdue. The construction can mean 'time for YHWH to act' or 'time to act for YHWH's sake.' Either reading calls for God to vindicate His own name and covenant.<br><br><strong>They have made void thy law</strong> (הֵפֵרוּ תוֹרָתֶךָ, <em>heferu torat...
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(126) **They have** **made void thy law.**—Some treat the verse as parenthetical, but is it not that the irreligion of the wicked makes the Law even more dear to the psalmist? What they reject is to him priceless,
“Faithful found;
Among the faithless, faithful only he.”
Therefore I love thy commandments above gold; yea, above fine gold.
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KJV Study Commentary
<strong>Therefore I love thy commandments above gold</strong> (עַל־כֵּן אָהַבְתִּי מִצְוֹתֶיךָ מִזָּהָב, <em>al-ken ahavti mitzvoteiḵa mi-zahav</em>)—The <em>therefore</em> connects to v. 126: precisely because God's law is violated, the faithful treasure it more. <em>Mitzvot</em> (commandments) become precious when rare. The comparative 'above gold' (<em>mi-zahav</em>) echoes Ps 19:10—God's words...
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PSALM 94 Psa 94:1-23. The writer, appealing to God in view of the oppression of enemies, rebukes them for their wickedness and folly, and encourages himself, in the confidence that God will punish evildoers, and favor His people.
1-2. God's revenge is His judicial infliction of righteous punishment.
**show thyself--**(Compare Margin).
Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.
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KJV Study Commentary
<strong>Therefore I esteem all thy precepts concerning all things to be right</strong> (עַל־כֵּן כָּל־פִּקּוּדֵי כֹל יִשָּׁרְתִּי, <em>al-ken kol-piqudei khol yishartי</em>)—The double 'all' (כֹל כָּל, <em>kol kol</em>) is emphatic: every single precept (<em>piquddim</em>, ordinances) about every single matter is right (<em>yashar</em>, straight, upright). No picking and choosing; comprehensive su...
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(128) **Therefore I esteem.**—As the text stands, this verse literally runs, *Therefore all precepts of all I make straight. Every path of falsehood I hate. *The LXX. and Vulg. have, “Therefore to all Thy commandments I was being directed. Every unjust path I hated,” which only necessitates a slight change in the reading of one word. It is true that the expression, *all precepts of all, *may be ex...
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PSALM 94 Psa 94:1-23. The writer, appealing to God in view of the oppression of enemies, rebukes them for their wickedness and folly, and encourages himself, in the confidence that God will punish evildoers, and favor His people.
1-2. God's revenge is His judicial infliction of righteous punishment.
**show thyself--**(Compare Margin).
PE. Thy testimonies are wonderful: therefore doth my soul keep them.
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KJV Study Commentary
<strong>Thy testimonies are wonderful</strong> (פְּלָאוֹת עֵדְוֹתֶיךָ, <em>pla'ot edvoteiḵa</em>)—<em>Pele</em> means wonder, marvel, miracle—used of God's miraculous acts (Exod 15:11) and mysterious works (Isa 9:6, 'Wonderful Counselor'). God's <em>edot</em> (testimonies, covenant witnesses) are not mundane rules but supernatural revelations that inspire awe.<br><br><strong>Therefore doth my soul...
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3-4. In an earnest expostulation he expresses his desire that the insolent triumph of the wicked may be ended.
The entrance of thy words giveth light; it giveth understanding unto the simple.
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KJV Study Commentary
"Rivers of waters run down mine eyes, because they keep not thy law." The vivid imagery <em>palgei mayim yardu einai</em> (rivers of water descend from my eyes) describes torrential weeping. <em>Peleg</em> means stream, channel, watercourse—not mere tears but flowing streams. The cause: <em>al lo shamru toratekha</em> (because they have not kept your law). The psalmist weeps not over personal suff...
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PE.
(130) **Entrance.**—Literally, *opening, *which the LXX. and Vulg. better represent by “manifestation,” “declaration.” (Comp. “opening and alleging,” Acts 17:3.)
Jamieson-Fausset-Brown Bible Commentary
3-4. In an earnest expostulation he expresses his desire that the insolent triumph of the wicked may be ended.
I opened my mouth, and panted: for I longed for thy commandments.
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KJV Study Commentary
<strong>I opened my mouth, and panted</strong> (פִּי־פָעַרְתִּי וָאֶשְׁאָפָה, <em>pi-fa'arti va'esh'afah</em>)—Vivid imagery of desperate gasping. <em>Pa'ar</em> means to open wide (like a bird's gaping mouth waiting for food, Isa 5:14), and <em>sha'af</em> means to pant, gasp for air. The physical desperation illustrates spiritual hunger.<br><br><strong>For I longed for thy commandments</strong> ...
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(131) Comp. Job 29:23.
Jamieson-Fausset-Brown Bible Commentary
**5-6. thy people [and] thine heritage--**are synonymous, the people being often called God's heritage. As justice to the weak is a sign of the best government, their oppression is a sign of the worst (De 10:18; Is 10:2).
Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name. as thou: Heb. according to the custom toward those, etc
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KJV Study Commentary
<strong>Look thou upon me, and be merciful unto me</strong> (פְּנֵה־אֵלַי וְחָנֵּנִי, <em>pneh-elai vechoneni</em>)—<em>Panah</em> (turn, look) implies God's deliberate attention; <em>chanan</em> (be gracious, show favor) appears 13 times in Psalm 119. The request is for God's face to turn toward the petitioner with merciful regard, reversing divine hiddenness.<br><br><strong>As thou usest to do u...
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(132) **As . . .** **name.**—See margin. But the absence of the suffix is against this correction, as it is against the Authorised Version itself. Rather, *according to the right of. *It was not only theirs by custom, but by right of the covenant.
Jamieson-Fausset-Brown Bible Commentary
**5-6. thy people [and] thine heritage--**are synonymous, the people being often called God's heritage. As justice to the weak is a sign of the best government, their oppression is a sign of the worst (De 10:18; Is 10:2).
Order my steps in thy word: and let not any iniquity have dominion over me.
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KJV Study Commentary
<strong>Order my steps in thy word</strong> (הָכֵן פְּעָמַי בְּאִמְרָתֶךָ, <em>hakhen pe'amai b'imratekha</em>)—<em>Kun</em> means to establish, make firm, direct. <em>Pe'am</em> refers to feet/steps, the walk of life. <em>Imrah</em> (word/saying) is God's specific utterance. The prayer requests that God's Word govern every step, establishing a secure path (Prov 3:5-6, 16:9).<br><br><strong>Let no...
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(133) **Have dominion.**—Or, *get the mastery. *The Arabic root cognate with the Hebrew of the word appears in the title *sultan.*
Jamieson-Fausset-Brown Bible Commentary
7. Their cruelty is only exceeded by their wicked and absurd presumption (Psa 10:11; 59:7).
Deliver me from the oppression of man: so will I keep thy precepts.
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KJV Study Commentary
<strong>Deliver me from the oppression of man</strong> (פְּדֵנִי מֵעֹשֶׁק אָדָם, <em>pedeni me'osheq adam</em>)—<em>Padah</em> means to redeem, ransom, rescue. <em>Osheq</em> is oppression, extortion, exploitation. Human tyranny obstructs obedience; redemption from it enables faithfulness. Christ's redemption frees believers from enslaving powers (Gal 5:1).<br><br><strong>So will I keep thy precep...
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**8. ye brutish--**(Compare Psa 73:22; 92:6).
Make thy face to shine upon thy servant; and teach me thy statutes.
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<strong>Make thy face to shine upon thy servant</strong> (פָּנֶיךָ הָאֵר בְּעַבְדֶּךָ, <em>paneiḵa ha'er b'avdekha</em>)—<em>Or</em> means to give light, illuminate, shine. This echoes the Aaronic blessing (Num 6:25) and recurs in Psalm 80:3, 7, 19. The shining face represents God's favor, pleasure, and manifest presence—the opposite of a hidden or angry face (Ps 27:9).<br><br><strong>Teach me thy...
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9-11. The evidence of God's providential government is found in His creative power and omniscience, which also assure us that He can punish the wicked in regard to all their vain purposes.
Rivers of waters run down mine eyes, because they keep not thy law.
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<strong>Rivers of waters run down mine eyes</strong> (פַּלְגֵי־מַיִם יָרְדוּ עֵינָי, <em>palgei-mayim yardu einai</em>)—<em>Peleg</em> means stream, canal, channel—not drops but torrents. <em>Yarad</em> (run down, descend) suggests continuous flow. The hyperbolic imagery communicates overwhelming grief. Jeremiah wept similarly over Jerusalem's rebellion (Lam 3:48-49).<br><br><strong>Because they k...
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9-11. The evidence of God's providential government is found in His creative power and omniscience, which also assure us that He can punish the wicked in regard to all their vain purposes.
TZADDI. Righteous art thou, O LORD, and upright are thy judgments.
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<strong>Righteous art thou, O LORD</strong> (צַדִּיק אַתָּה יְהוָה, <em>tsaddiq attah YHWH</em>)—The Tsadhe (צ) stanza begins by declaring God's essential character. <em>Tsaddiq</em> is not mere legal correctness but covenant faithfulness, the same righteousness God requires of His people. <strong>Upright are thy judgments</strong> (<em>mishpatim</em>)—God's legal verdicts and moral governance flo...
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TZADDI.
(137) **And upright.**—For an interesting historical association with this verse see Gibbon’s account of the death of the Emperor Maurice (chap 46).
Jamieson-Fausset-Brown Bible Commentary
9-11. The evidence of God's providential government is found in His creative power and omniscience, which also assure us that He can punish the wicked in regard to all their vain purposes.
Thy testimonies that thou hast commanded are righteous and very faithful. righteous: Heb. righteousness faithful: Heb. faithfulness
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<strong>Thy testimonies that thou hast commanded</strong> (<em>edot</em>, עֵדוֹת)—God's <em>testimonies</em> are His covenant stipulations, the authoritative witness to His will. <strong>Are righteous and very faithful</strong> (צֶדֶק וֶאֱמוּנָה מְאֹד, <em>tsedeq ve-emunah meod</em>)—The pairing of righteousness (<em>tsedeq</em>) and faithfulness (<em>emunah</em>) describes God's Word as both mora...
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(138) **Thy testimonies.**—Better, *Thou hast commanded Thy testimonies in righteousness and very faithfulness. *But unquestionably another arrangement of the text of these two verses is correct. It takes the verb *commandest *with Psalm 119:137, and gets the simple and obvious “righteous art Thou, O Lord, and upright in the judgments which Thou hast commanded. Thy testimonies are righteous, and f...
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12-13. On the other hand He favors though He chastens, the pious, and will teach and preserve them till the prosperous wicked are overthrown.
My zeal hath consumed me, because mine enemies have forgotten thy words. consumed: Heb. cut me off
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<strong>My zeal hath consumed me</strong> (צִמְּתַתְנִי קִנְאָתִי, <em>tsimmetatni qinati</em>)—Holy jealousy for God's honor has devoured the psalmist like fire. <em>Qinah</em> is the burning passion that cannot tolerate dishonor to the beloved. <strong>Because mine enemies have forgotten thy words</strong>—The cause of this consuming zeal is not personal injury but the neglect and contempt of Go...
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12-13. On the other hand He favors though He chastens, the pious, and will teach and preserve them till the prosperous wicked are overthrown.
Thy word is very pure: therefore thy servant loveth it. pure: Heb. tried, or, refined
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"I am thy servant; give me understanding, that I may know thy testimonies." The declaration <em>avdekha ani</em> (your servant I am) expresses covenant relationship and submitted will. <em>Eved</em> (servant/slave) indicates one who belongs to and obeys a master. This identity grounds the request: <em>havineni ve'ed'ah edotekha</em> (give me understanding that I may know your testimonies). <em>Bin...
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(140) **Pure.**—More literally, *purged by trial. *LXX. and Vulg., “fired.” It is not only the excellence, but the *proved *excellence, of the Divine Word, which is the object of love and adoration here.
Jamieson-Fausset-Brown Bible Commentary
14-15. This results from His abiding love (De 32:15), which is further evinced by His restoring order in His government, whose right administration will be approved by the good.
I am small and despised: yet do not I forget thy precepts.
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<strong>I am small and despised</strong> (צָעִיר אָנֹכִי וְנִבְזֶה, <em>tsair anoki ve-nivzeh</em>)—The psalmist confesses social insignificance (<em>tsair</em>, young/small) and contempt (<em>nivzeh</em>, despised/worthless in others' eyes). <strong>Yet do not I forget thy precepts</strong>—Despite marginalization, covenant faithfulness remains. This conjunction is crucial: worldly status does no...
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(141) These words are hardly applicable to an individual, while to the struggling Israel, in relation to the great Eastern Powers, they are peculiarly suitable.
Jamieson-Fausset-Brown Bible Commentary
14-15. This results from His abiding love (De 32:15), which is further evinced by His restoring order in His government, whose right administration will be approved by the good.
Thy righteousness is an everlasting righteousness, and thy law is the truth.
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<strong>Thy righteousness is an everlasting righteousness</strong> (צִדְקָתְךָ צֶדֶק לְעוֹלָם, <em>tsidqatka tsedeq le-olam</em>)—God's righteousness is not circumstantial or era-dependent but eternal, unchanging across all ages. <strong>And thy law is the truth</strong> (וְתוֹרָתְךָ אֱמֶת, <em>ve-toratka emet</em>)—Torah is not merely <em>true</em> but is <em>truth</em> itself, the absolute stand...
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(142) **Thy . . .**—Better, *Thy righteousness is right for ever, and Thy law is truth.*
Jamieson-Fausset-Brown Bible Commentary
16. These questions imply that none other than God will help (Psa 60:9),
Trouble and anguish have taken hold on me: yet thy commandments are my delights. taken: Heb. found me
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<strong>Trouble and anguish have taken hold on me</strong> (צָרָה וּמְצוּקָה מְצָאוּנִי, <em>tsarah u-metsuqah metsauni</em>)—The Hebrew piles up terms for distress: <em>tsarah</em> (adversity, straits) and <em>metsuqah</em> (anguish, tight places) have seized him like creditors. <strong>Yet thy commandments are my delights</strong> (<em>sha'ashuim</em>, pleasures)—The adversative is stunning: in ...
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17-19. a fact fully confirmed by his past experience.
**dwelt in silence--**as in the grave (Psa 31:17).
The righteousness of thy testimonies is everlasting: give me understanding, and I shall live.
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<strong>The righteousness of thy testimonies is everlasting</strong>—This repeats the theme of v. 142, emphasizing the eternal validity of God's covenant stipulations. <strong>Give me understanding, and I shall live</strong> (הֲבִינֵנִי וְאֶחְיֶה, <em>havineni ve-echyeh</em>)—True life depends on <em>understanding</em> (<em>binah</em>, discernment, insight) God's testimonies. The petition recogniz...
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17-19. a fact fully confirmed by his past experience.
**dwelt in silence--**as in the grave (Psa 31:17).
KOPH. I cried with my whole heart; hear me, O LORD: I will keep thy statutes.
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<strong>I cried with my whole heart</strong> (קָרָאתִי בְכָל־לֵב, <em>qarati be-khol-lev</em>)—The Qoph (ק) stanza begins with wholehearted prayer. <em>Qara</em> means to call out, summon, proclaim—here a desperate cry for divine response. <strong>Hear me, O LORD: I will keep thy statutes</strong>—The petition is paired with a vow of obedience. Prayer and promise are inseparable; the psalmist seek...
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17-19. a fact fully confirmed by his past experience.
**dwelt in silence--**as in the grave (Psa 31:17).
I cried unto thee; save me, and I shall keep thy testimonies. and I: or, that I may keep
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<strong>I cried unto thee; save me</strong> (קְרָאתִיךָ הוֹשִׁיעֵנִי, <em>qeratikha hoshieni</em>)—The cry becomes more direct: <em>save me</em> (<em>hoshieni</em>, from <em>yasha</em>, to deliver, rescue). This is the root of <em>Yeshua</em> (Jesus)—"YHWH saves." <strong>And I shall keep thy testimonies</strong>—Again, salvation is sought not for comfort alone but for faithful obedience. Delivera...
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**20. throne--**power, rulers.
**iniquity [and] mischief--**both denote evils done to others, as Psa 94:21 explains.
I prevented the dawning of the morning, and cried: I hoped in thy word.
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<strong>I prevented the dawning of the morning</strong> (קִדַּמְתִּי בַנֶּשֶׁף, <em>qiddamti va-neshef</em>)—<em>Qadam</em> means to anticipate, come before, precede. The psalmist rose before dawn (<em>neshef</em>, twilight) to pray. <strong>And cried: I hoped in thy word</strong>—Pre-dawn prayer was not mere discipline but hope-driven petition, anchored in God's promises.<br><br>Jesus Himself pra...
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KOPH.
(147) **Prevented.**—See Psalm 18:5; Psalm 79:8. The Authorised Version gives the sense, *I was up before the morning.*
**Dawning of the morning.**—The Hebrew word means literally “breath,” and is used of the fresh breeze that blows both at sunset (Job 24:15; Proverbs 7:9) and sunrise (Job 7:4). Generally in our version rendered “twilight.”
Mine eyes prevent the night watches, that I might meditate in thy word.
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<strong>Mine eyes prevent the night watches</strong> (קִדְּמוּ עֵינַי אַשְׁמֻרוֹת, <em>qiddemu einai ashmurot</em>)—Not only morning but night: the psalmist's eyes anticipated the <em>watches</em> (three-hour shifts of temple guards). <strong>That I might meditate in thy word</strong> (<em>la-siach</em>, to muse, rehearse, contemplate)—The purpose clause reveals motivation: sleepless hours were de...
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22-23. Yet he is safe in God's care.
**defence--**(Psa 59:9).
**rock of ... refuge--**(Psa 9:9; 18:2).
Hear my voice according unto thy lovingkindness: O LORD, quicken me according to thy judgment.
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<strong>Hear my voice according unto thy lovingkindness</strong> (שִׁמְעָה קוֹלִי כְחַסְדֶּךָ, <em>shim'ah qoli ke-chasdekha</em>)—The appeal is based not on merit but on <em>hesed</em>, God's covenant love, steadfast loyalty, unfailing kindness. <strong>O LORD, quicken me according to thy judgment</strong> (<em>mishpatekha</em>, Thy just ruling)—The parallel phrase invokes God's justice alongside...
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(149) **According to Thy judgment.**—See Note, Psalm 119:132. We must certainly here give the Hebrew noun the meaning of a “custom,” which it bears there. (Comp. Prayer Book version, “according as Thou art wont.”)
Jamieson-Fausset-Brown Bible Commentary
22-23. Yet he is safe in God's care.
**defence--**(Psa 59:9).
**rock of ... refuge--**(Psa 9:9; 18:2).
They draw nigh that follow after mischief: they are far from thy law.
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<strong>They draw nigh that follow after mischief</strong> (קָרְבוּ רֹדְפֵי זִמָּה, <em>qarevu rodefe zimmah</em>)—Pursuers of wickedness (<em>zimmah</em>, lewdness, evil schemes) are approaching. <strong>They are far from thy law</strong> (מִתּוֹרָתְךָ רָחָקוּ, <em>mi-toratka rachaqu</em>)—The contrast is spatial and moral: proximity to evil corresponds with distance from Torah. Those near wicked...
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(150, 151) **Near.**—Notice the antithesis. *They, the wicked, *are *near *with their temptation to sin and their hindrances to virtue. *Thou *art near with the aid and support of Thy law.
Thou art near, O LORD; and all thy commandments are truth.
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<strong>Thou art near, O LORD</strong> (קָרוֹב אַתָּה יְהוָה, <em>qarov attah YHWH</em>)—In contrast to the wicked who are far (v. 150), YHWH is near. This is relational proximity, covenant presence. <strong>And all thy commandments are truth</strong> (וְכָל־מִצְוֹתֶיךָ אֱמֶת, <em>ve-khol mitzvotekha emet</em>)—The totality (<em>all</em>) and certainty (<em>truth</em>) of God's commandments is emp...
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PSALM 95 Psa 95:1-11. David (He 4:7) exhorts men to praise God for His greatness, and warns them, in God's words, against neglecting His service.
1. The terms used to express the highest kind of joy.
**rock--**a firm basis, giving certainty of salvation (Psa 62:7).
Concerning thy testimonies, I have known of old that thou hast founded them for ever.
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<strong>Concerning thy testimonies, I have known of old</strong> (מֵעֵדֹתֶיךָ יָדַעְתִּי מִקֶּדֶם, <em>me-edotekha yadati mi-qedem</em>)—<em>Yadati</em> (I have known) implies intimate, experiential knowledge, not mere acquaintance. <em>Mi-qedem</em> means "from ancient time," suggesting both the antiquity of God's revelation and the psalmist's long familiarity. <strong>That thou hast founded them...
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(152) The more obvious rendering of this verse is, *Of old I was instructed out of Thy testimonies, for*—*not for a brief time, but for ever*—*Thou didst found them, *where *for ever *expresses indefinite past as well as indefinite future.
Jamieson-Fausset-Brown Bible Commentary
**2. come ... presence--**literally, "approach," or, meet Him (Psa 17:13).
RESH. Consider mine affliction, and deliver me: for I do not forget thy law.
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<strong>Consider mine affliction, and deliver me</strong> (רְאֵה־עָנְיִי וְחַלְּצֵנִי, <em>re'eh-onyi vechaltzeni</em>)—The Resh (ר) stanza opens with a legal appeal: <em>re'eh</em> means 'look upon with judicial attention.' The psalmist grounds his petition in covenant loyalty: <strong>I do not forget thy law</strong> (תוֹרָתֶךָ לֹא שָׁכָחְתִּי, <em>toratekha lo shakhachti</em>). <em>Chalatz</em>...
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**3. above ... gods--**esteemed such by men, though really nothing (Jr 5:7; 10:10-15).
Plead my cause, and deliver me: quicken me according to thy word.
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<strong>Plead my cause, and deliver me</strong> (רִיבָה רִיבִי וּגְאָלֵנִי, <em>rivah rivi uge'aleni</em>)—<em>Riv</em> means 'contend at law, advocate, defend in court.' The psalmist summons God as covenant attorney. <em>Ga'al</em> ('deliver/redeem') is the kinsman-redeemer term—Boaz to Ruth, God to Israel. <strong>Quicken me according to thy word</strong> (<em>chayeni</em>, 'make me alive') conn...
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4-5. The terms used describe the world in its whole extent, subject to God.
Salvation is far from the wicked: for they seek not thy statutes.
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<strong>Salvation is far from the wicked</strong> (רָחוֹק מֵרְשָׁעִים יְשׁוּעָה, <em>rachok meresh'im yeshu'ah</em>)—Not 'difficult' but positionally <em>rachok</em> ('far, remote, inaccessible'). The reason? <strong>They seek not thy statutes</strong> (כִּי חֻקֶּיךָ לֹא דָרָשׁוּ, <em>ki chuqekha lo darashu</em>). <em>Darash</em> means 'seek diligently, inquire, investigate.' The wicked's problem ...
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4-5. The terms used describe the world in its whole extent, subject to God.
Great are thy tender mercies, O LORD: quicken me according to thy judgments. Great: or, Many
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KJV Study Commentary
<strong>Great are thy tender mercies, O LORD</strong> (רַבִּים רַחֲמֶיךָ יְהוָה, <em>rabbim rachamekha YHWH</em>)—<em>Rachamim</em> (plural of <em>rechem</em>, 'womb') denotes visceral, maternal compassion. The plural intensifies: 'manifold compassions.' <strong>Quicken me according to thy judgments</strong> (כְּמִשְׁפָּטֶיךָ חַיֵּנִי, <em>kemishpatekha chayeni</em>)—<em>mishpatim</em> are judicia...
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**6. come--**or, "enter," with solemn forms, as well as hearts.
Many are my persecutors and mine enemies; yet do I not decline from thy testimonies.
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<strong>Many are my persecutors and mine enemies</strong> (רַבִּים רֹדְפַי וְצָרָי, <em>rabbim rodfai vetzarai</em>)—<em>Rodef</em> means 'pursue, chase down, hunt'; <em>tzar</em> means 'narrow place, distress, adversary.' The psalmist is hunted prey in confined space. Yet: <strong>do I not decline from thy testimonies</strong> (מֵעֵדוֹתֶיךָ לֹא נָטִיתִי, <em>me'edotekha lo natiti</em>). <em>Natah...
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7. This relation illustrates our entire dependence (compare Psa 23:3; 74:1). The last clause is united by Paul (He 3:7) to the following (compare Psa 81:8),
I beheld the transgressors, and was grieved; because they kept not thy word.
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<strong>I beheld the transgressors, and was grieved</strong> (רָאִיתִי בֹגְדִים וָאֶתְקוֹטָטָה, <em>ra'iti bogdim va'etqotatah</em>)—<em>Bogdim</em> are 'traitors, treacherous ones,' from <em>bagad</em> (betray covenant). <em>Qut</em> means 'feel disgust, loathe, be grieved.' The psalmist's response isn't self-righteousness but holy grief at covenant-breaking: <strong>because they kept not thy wor...
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RESH.
(158) **Transgressors.**—Better, *the faithless *(or, *traitors*)*.*
**Was grieved.**—The Hebrew is a far stronger word, and the sense is intensified by the rare conjugation: *was filled with loathing at; sickened with disgust.*
“The recreants I survey,
And loathing turn away.”—KEBLE.
Jamieson-Fausset-Brown Bible Commentary
8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint (Nu 14:11) of their conduct at Meribah and Massah, names given (Ex 17:7) to commemorate their strife and contention with Him (Psa 78:18, 41).
Consider how I love thy precepts: quicken me, O LORD, according to thy lovingkindness.
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KJV Study Commentary
<strong>Consider how I love thy precepts</strong> (רְאֵה כִּי־פִקּוּדֶיךָ אָהָבְתִּי, <em>re'eh ki-fiqudekha ahavti</em>)—The psalmist bids God 'see' (<em>re'eh</em>) his love (<em>ahavah</em>) for <em>piqudim</em> (precepts, orders, mandates). The word order emphasizes object: 'your precepts—I love.' <strong>Quicken me, O LORD, according to thy lovingkindness</strong> (יְהוָה כְּחַסְדְּךָ חַיֵּנִ...
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8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint (Nu 14:11) of their conduct at Meribah and Massah, names given (Ex 17:7) to commemorate their strife and contention with Him (Psa 78:18, 41).
Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever. Thy word: Heb. The beginning of thy word is true
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KJV Study Commentary
"Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever." The Hebrew <em>rosh devarekha emet</em> (the sum/beginning of your word is truth) affirms Scripture's total truthfulness. <em>Rosh</em> means head, beginning, sum, chief—encompassing both initial principle and comprehensive totality. <em>Emet</em> (truth/faithfulness/reliability) indicates absolute c...
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(160) **Beginning.**—Heb., *head; *but here, as in Psalm 139:17, it might be rendered *sum. *(Comp. Proverbs 1:7.) The translation *“from *the beginning,” of the Authorised Version must at all events be abandoned.
Jamieson-Fausset-Brown Bible Commentary
8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint (Nu 14:11) of their conduct at Meribah and Massah, names given (Ex 17:7) to commemorate their strife and contention with Him (Psa 78:18, 41).
SCHIN. Princes have persecuted me without a cause: but my heart standeth in awe of thy word.
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KJV Study Commentary
<strong>Princes have persecuted me without a cause</strong> (שָׂרִים רְדָפוּנִי חִנָּם, <em>sarim redafuni chinnam</em>)—The Shin (ש) section begins with governmental persecution. <em>Sarim</em> are rulers, officials, magistrates; <em>chinnam</em> means 'gratuitously, undeservedly, gratis.' Yet: <strong>my heart standeth in awe of thy word</strong> (וּמִדְּבָרְךָ פָּחַד לִבִּי, <em>umid'varekha pa...
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SCHIN.
(161) **Princes.**—Here again we have an indication of the national character of the psalm. It was the whole community which suffered from the intrigues and violence of princes.
Jamieson-Fausset-Brown Bible Commentary
8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint (Nu 14:11) of their conduct at Meribah and Massah, names given (Ex 17:7) to commemorate their strife and contention with Him (Psa 78:18, 41).
I rejoice at thy word, as one that findeth great spoil.
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KJV Study Commentary
<strong>I rejoice at thy word, as one that findeth great spoil</strong> (שָׂשׂ אָנֹכִי עַל־אִמְרָתֶךָ כְּמוֹצֵא שָׁלָל רָב, <em>sas anokhi al-imratekha kemotzeh shalal rav</em>)—<em>Sus</em> means 'exult, rejoice, be glad.' <em>Shalal</em> is battle plunder, war spoil, the victor's bounty. <em>Rav</em> intensifies: 'abundant, great, much.' The psalmist's joy over <em>imrah</em> (word, utterance, p...
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(162) Comp. Isaiah 9:3.
I hate and abhor lying: but thy law do I love.
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<strong>I hate and abhor lying</strong> (שֶׁקֶר שָׂנֵאתִי וַאֲתַעֵבָה, <em>sheqer saneti va'ata'evah</em>)—Two intensifying verbs: <em>sane</em> (hate) and <em>ta'av</em> (abhor, detest, loathe). <em>Sheqer</em> means 'lie, falsehood, deception, emptiness.' The double-verb construction emphasizes vehement rejection. Contrast: <strong>but thy law do I love</strong> (תּוֹרָתְךָ אָהָבְתִּי, <em>torat...
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PSALM 96 Psa 96:1-13. The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual...
Read full commentary →Seven times a day do I praise thee because of thy righteous judgments.
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<strong>Seven times a day do I praise thee</strong> (שֶׁבַע בַּיּוֹם הִלַּלְתִּיךָ, <em>sheva bayom hillalticha</em>)—<em>Sheva</em> (seven) symbolizes completeness, perfection. <em>Halal</em> means 'praise, boast, celebrate, shine.' Not literal counting but comprehensive devotion. The reason? <strong>Because of thy righteous judgments</strong> (עַל מִשְׁפְּטֵי צִדְקֶךָ, <em>al mishpetei tzidqekha...
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(164) **Seven times.**—Some commentators think the number is used here only in a general way for “often,” “repeatedly;” but the number seven evidently had some sacred association for the Hebrews. (Comp. Leviticus 26:18; Proverbs 24:16; Matthew 18:21, &c) No doubt the seven canonical hours were partly derived from this verse. Elsewhere we find three times as the stated occasions of prayer (Psalm 55...
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PSALM 96 Psa 96:1-13. The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual...
Read full commentary →Great peace have they which love thy law: and nothing shall offend them. nothing: Heb. they shall have no stumblingblock
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KJV Study Commentary
This verse from the Torah psalm declares a counterintuitive promise: peace through loving God's law. "Great peace" (שָׁלוֹם רָב/shalom rav) isn't merely absence of conflict but comprehensive wellbeing—prosperity, wholeness, harmony. "They which love thy law" (אֹהֲבֵי תוֹרָתֶךָ/'ohavei toratekha) describes affectionate devotion to Torah, not mere duty but delight. The law isn't burden but treasure ...
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(165) **Nothing shall offend them.**—See margin. Perhaps the verse should take the form of a wish: *great peace to the lovers of Thy law; no stumbling-block to them. *Or, it may be, *great peace have they who love Thy word and who find no hindrance. *It was not the fact that the faithful did *not *stumble.
Jamieson-Fausset-Brown Bible Commentary
PSALM 96 Psa 96:1-13. The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual...
Read full commentary →LORD, I have hoped for thy salvation, and done thy commandments.
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<strong>LORD, I have hoped for thy salvation</strong> (לִישׁוּעָתְךָ שִׂבַּרְתִּי יְהוָה, <em>lishu'atekha sivarti YHWH</em>)—<em>Savar</em> means 'hope, wait, expect with confidence.' <em>Yeshu'ah</em> ('salvation, deliverance') appears—the root of Yeshua/Jesus. The conjunction: <strong>and done thy commandments</strong> (וּמִצְוֹתֶיךָ עָשִׂיתִי, <em>umitzvotekha asiti</em>). Hope and obedience f...
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4-5. For He is not a local God, but of universal agency, while idols are nothing.
My soul hath kept thy testimonies; and I love them exceedingly.
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KJV Study Commentary
<strong>My soul hath kept thy testimonies</strong> (שָׁמְרָה נַפְשִׁי עֵדֹתֶיךָ, <em>shamrah nafshi edotekha</em>)—<em>Shamar</em> ('keep, guard, observe, preserve') with <em>nefesh</em> ('soul, life, self') as subject. The inner person guards <em>edot</em> (testimonies, covenant witnesses). The intensity? <strong>And I love them exceedingly</strong> (וָאֹהֲבֵם מְאֹד, <em>va'ohavem me'od</em>). <e...
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4-5. For He is not a local God, but of universal agency, while idols are nothing.
I have kept thy precepts and thy testimonies: for all my ways are before thee.
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KJV Study Commentary
<strong>I have kept thy precepts and thy testimonies</strong> (שָׁמַרְתִּי פִקּוּדֶיךָ וְעֵדֹתֶיךָ, <em>shamarti fiqudekha ve'edotekha</em>)—<em>Shamar</em> again, now with two objects: <em>piqudim</em> (precepts, mandates) and <em>edot</em> (testimonies, witnesses). Comprehensive obedience. The accountability clause: <strong>for all my ways are before thee</strong> (כִּי כָל־דְּרָכַי נֶגְדֶּךָ, <...
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**6. Honour and majesty--**are His attendants, declared in His mighty works, while power and grace are specially seen in His spiritual relations to His people.
TAU. Let my cry come near before thee, O LORD: give me understanding according to thy word.
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KJV Study Commentary
<strong>Let my cry come near before thee, O LORD</strong> (תִּקְרַב רִנָּתִי לְפָנֶיךָ יְהוָה, <em>tiqrav rinnati lefanekha YHWH</em>)—The Taw (ת) section, final stanza, opens with urgent petition. <em>Qarav</em> means 'come near, approach, draw close'—often used of priestly access to God (Leviticus 21:21). <em>Rinnah</em> can mean 'cry, shout, song'—desperate appeal or joyful worship. The request...
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**7-9. Give--**or, "ascribe" (Psa 29:1) due honor to Him, by acts of appointed and solemn worship in His house.
Let my supplication come before thee: deliver me according to thy word.
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KJV Study Commentary
<strong>Let my supplication come before thee</strong> (תָּבוֹא תְּחִנָּתִי לְפָנֶיךָ, <em>tavo techinati lefanekha</em>)—<em>Techinah</em> ('supplication, plea for grace') parallels v. 169's <em>rinnah</em> (cry). <em>Bo</em> ('come, enter, arrive') suggests entrance into the divine presence. The plea: <strong>deliver me according to thy word</strong> (כְּאִמְרָתְךָ הַצִּילֵנִי, <em>ke'imratekha h...
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**7-9. Give--**or, "ascribe" (Psa 29:1) due honor to Him, by acts of appointed and solemn worship in His house.
My lips shall utter praise, when thou hast taught me thy statutes.
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KJV Study Commentary
<strong>My lips shall utter praise</strong> (תַּבַּעְנָה שְׂפָתַי תְּהִלָּה, <em>tava'nah sefatai tehillah</em>)—<em>Nava</em> means 'pour forth, gush, stream, bubble up.' <em>Tehillah</em> is 'praise, laudation'—the root of Tehillim (Psalms). Lips overflow with praise. The condition: <strong>when thou hast taught me thy statutes</strong> (כִּי תְלַמְּדֵנִי חֻקֶּיךָ, <em>ki telamedeni chuqqekha</e...
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TAU.
(171) **Shall utter.**—Better, preserving the metaphor of the Hebrew, *pour forth a stream of praise.*
Jamieson-Fausset-Brown Bible Commentary
**7-9. Give--**or, "ascribe" (Psa 29:1) due honor to Him, by acts of appointed and solemn worship in His house.
My tongue shall speak of thy word: for all thy commandments are righteousness.
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KJV Study Commentary
<strong>My tongue shall speak of thy word</strong> (תַּעַן לְשׁוֹנִי אִמְרָתֶךָ, <em>ta'an leshoni imratekha</em>)—<em>Anah</em> means 'answer, respond, testify, sing, proclaim.' The tongue <em>answers</em> God's <em>imrah</em> (word, utterance, promise). The motivation: <strong>for all thy commandments are righteousness</strong> (כִּי כָל־מִצְוֹתֶיךָ צֶדֶק, <em>ki kol-mitzvotekha tzedeq</em>). <e...
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(172) **My tongue shall speak of Thy word.**—Rather, *My tongue shall make response to Thy word, that all Thy commandments are true.*
Jamieson-Fausset-Brown Bible Commentary
10. Let all know that the government of the world is ordered in justice, and they shall enjoy firm and lasting peace (compare Psa 72:3, 7; Is 9:6, 7).
Let thine hand help me; for I have chosen thy precepts.
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KJV Study Commentary
<strong>Let thine hand help me</strong> (תְּהִי־יָדְךָ לְעָזְרֵנִי, <em>tehi-yadekha le'ozreni</em>)—<em>Yad</em> ('hand') symbolizes divine power and action. <em>Azar</em> ('help, assist, support') acknowledges human inability and divine sufficiency. The basis: <strong>for I have chosen thy precepts</strong> (כִּי פִקּוּדֶיךָ בָחָרְתִּי, <em>ki fiqudekha vacharti</em>). <em>Bachar</em> means 'cho...
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11-13. For which reason the universe is invoked to unite in joy, and even inanimate nature (Ro 8:14-22) is poetically represented as capable of joining in the anthem of praise.
I have longed for thy salvation, O LORD; and thy law is my delight.
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KJV Study Commentary
<strong>I have longed for thy salvation, O LORD</strong> (תָּאַבְתִּי לִישׁוּעָתְךָ יְהוָה, <em>ta'avti lishu'atekha YHWH</em>)—<em>Ta'av</em> means 'long for, desire deeply, crave.' <em>Yeshu'ah</em> (salvation, deliverance, the root of Yeshua/Jesus) is the object of intense longing. The conjunction: <strong>and thy law is my delight</strong> (וְתוֹרָתְךָ שַׁעֲשֻׁעָי, <em>vetoratekha sha'ashu'ai<...
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11-13. For which reason the universe is invoked to unite in joy, and even inanimate nature (Ro 8:14-22) is poetically represented as capable of joining in the anthem of praise.
Let my soul live, and it shall praise thee; and let thy judgments help me.
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KJV Study Commentary
<strong>Let my soul live, and it shall praise thee</strong> (תְּחִי־נַפְשִׁי וּתְהַלְלֶךָּ, <em>techi-nafshi utehallekha</em>)—<em>Chayah</em> ('live, have life, be quickened') with <em>nefesh</em> (soul, life, self) as subject. Life's purpose: <em>halal</em> ('praise, celebrate, boast in') God. The means: <strong>and let thy judgments help me</strong> (וּמִשְׁפָּטֶךָ יַעְזְרֻנִי, <em>umishpatekha...
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11-13. For which reason the universe is invoked to unite in joy, and even inanimate nature (Ro 8:14-22) is poetically represented as capable of joining in the anthem of praise.
I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments.
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KJV Study Commentary
"I have gone astray like a lost sheep; seek thy servant; for I do not forget thy commandments." The closing verse confesses <em>ta'iti k'seh oved</em> (I have gone astray like a lost/perishing sheep). <em>Ta'ah</em> means to err, wander, go astray—not deliberate rebellion but dangerous wandering. <em>Seh oved</em> (lost sheep) evokes Isaiah 53:6 ("All we like sheep have gone astray") and Jesus's p...
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(176) **I have gone astray like a lost sheep.**—It would be in accordance with a true religious character that even at the end of a long protestation of obedience to the Divine law the psalmist should confess his weakness and sin. But while this may be a legitimate application of the close of this remarkable composition, and while the LXX. suggest a comparison with our Lord’s parable by their rend...
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