Mazmur 19:7-11
Konteks19:7 The law of the Lord is perfect
and preserves one’s life. 1
The rules set down by the Lord 2 are reliable 3
and impart wisdom to the inexperienced. 4
19:8 The Lord’s precepts are fair 5
and make one joyful. 6
The Lord’s commands 7 are pure 8
and give insight for life. 9
19:9 The commands to fear the Lord are right 10
and endure forever. 11
The judgments given by the Lord are trustworthy
and absolutely just. 12
19:10 They are of greater value 13 than gold,
than even a great amount of pure gold;
they bring greater delight 14 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 15
those who obey them receive a rich reward. 16
Mazmur 119:45
Konteksfor I seek your precepts.
Mazmur 119:47-48
Konteks119:47 I will find delight in your commands,
which I love.
119:48 I will lift my hands to 18 your commands,
which I love,
and I will meditate on your statutes.
Mazmur 119:103-104
Konteks119:103 Your words are sweeter
in my mouth than honey! 19
119:104 Your precepts give me discernment.
Therefore I hate all deceitful actions. 20
Mazmur 119:127-128
Konteks119:127 For this reason 21 I love your commands
more than gold, even purest gold.
119:128 For this reason I carefully follow all your precepts. 22
I hate all deceitful actions. 23
Mazmur 119:140
Konteks119:140 Your word is absolutely pure,
and your servant loves it!
[19:7] 1 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 2 tn Traditionally, “the testimony of the
[19:7] 3 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 4 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 5 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 6 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 7 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 8 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 9 tn Heb [they] enlighten [the] eyes.
[19:9] 10 tn Heb “the fear of the
[19:9] 11 tn Heb “[it] stands permanently.”
[19:9] 12 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
[19:10] 13 tn Heb “more desirable.”
[19:10] 14 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 15 tn Heb “moreover your servant is warned by them.”
[19:11] 16 tn Heb “in the keeping of them [there is] a great reward.”
[119:45] 17 tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”
[119:48] 18 tn Lifting the hands is often associated with prayer (Pss 28:2; 63:4; Lam 2:19). (1) Because praying to God’s law borders on the extreme, some prefer to emend the text to “I lift up my hands to you,” eliminating “your commands, which I love” as dittographic. In this view these words were accidentally repeated from the previous verse. (2) However, it is possible that the psalmist closely associates the law with God himself because he views the law as the expression of the divine will. (3) Another option is that “lifting the hands” does not refer to prayer here, but to the psalmist’s desire to receive and appropriate the law. (4) Still others understand this to be an action praising God’s commands (so NCV; cf. TEV, CEV, NLT).
[119:103] 19 tn Heb “How smooth they are to my palate, your word, more than honey to my mouth.” A few medieval Hebrew
[119:104] 20 tn Heb “every false path.”
[119:127] 21 tn “For this reason” connects logically with the statement made in v. 126. Because the judgment the psalmist fears (see vv. 119-120) is imminent, he remains loyal to God’s law.
[119:128] 22 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.