PSALM 119:73-80  


PSALM 119:73-80

The yodh file: The letter yodh is a HAND.
It speaks of God administrating His plan for me. He puts me in and keeps me in His plan.
The focus is on RELATIONSHIP.

Verse 73, The Study Entry

Humility orientation to Divine ownership
Your hands made me: The verb is `AsAh as a qal perfect to indicate the completed and past focus. It refers to making the physical body from the point of conception to birth.
And fashioned me: The verb is kun as a polel imperfect/consecutive.
(the ďconsecutiveĒ device turns the imperfect tense into a past tense)
It means to establish, organize, put together. Thus, fashion. But it refers to establishing physical life in the womb and maintaining it at and after birth.
Compare with Job 31:15 where both verbs are used the same way.

Humility recognizes that God controls the formation of the fetus in the womb, and controls the laws of physical birth and life.
See Summary:
Godís Part in Procreation

2. Logical result from this humility orientation is to focus on learning Godís word.
Give me understanding: The verb is biyn as a hiphil imperative. Again, we see the ďcommandĒ from humility dependence on God for perception ability.
That I may learn: the verb is lAmadh as a qal imperfect, and indicates the result  successful perception and proper response to Godís word.
The word, commandments  is mitswAh again.

Verse 74, The Testimony Entry

May those who fear you: As seen before, this refers to the attitude, that recognizes God as the absolute authority over the believerís life. These are believers who trust God and live in devotion and service to Him.

See me and be glad: The verb is rAíAh as a qal imperfect/jussive.

The jussive expresses a desire. Thus, the translation, ďmay . . . see and be glad.Ē

The writer desires that other believers will observe, bear witness and rejoice in his own faithfulness to God in the face of persecution.

Because I wait for your word (dAbhAr): The verb is yAchal as a piel perfect. It should be translated as ďI have waited,Ē but it communicates the PRESENT attitude of trust as well, so the translation, ďI wait,Ē is not inaccurate.

The verb means to wait with patience and trust in the resources provided through Godís word.


Verse 75, The Divine Discipline Entry

I know O Yahweh: The verb, yAd`a refers to experiential knowledge from both study and from experience.
That your judgments are righteous: mishpAt refers to the expressions of Godís justice.

The word righteous is the noun, tsedeq, and refers to the absolute GOODNESS or RIGHTNESS of God. Godís righteousness and justice are perfectly compatible and inter-dependent.

And: From trust in the ESSENSE of God comes trust in the ACTIONS of God. In this case, the believerís confidence in Godís character enables him to trust in the divine purpose for divine discipline administered upon the erring believer.

that in faithfulness: The noun is íemunAh, and refers to the consistent expression of Godís integrity for the promotion of His own plan, and the benefit of the believer within the context of that plan.

You have afflicted me: The verb is `AnAh as a piel perfect, and refers to the administration of divine discipline on the believer for that believerís benefit. We saw the details previously at verse 71.


Verse 76, The Comfort Entry

1. May your grace provision: the noun, chesed, refers to Godís resources for living the Christian way of life (CWL).
2. BE: The verb is hAyAh as a qal jussive, used to express a desire in the sphere of dependence on God.
3. for my comfort: this is the verb, nAcham as a piel infinitive. The infinitive is used to indicate the purpose of Godís grace provisions; it is to provide soul relaxation and stability in the face of pressure.
4. According to your word: The preposition, ke, plus íimrAh = according to the standard of
the specific instruction; principles and promises given by God for the sustenance of the believer in the CWL.
5. to your servant (`ebhed): God provides his trusting servant with everything he needs for growth, testimony and service.


Verse 77, The Survival Entry

1. May Your compassion come to me: rachamiym refers to the attitude from God which reflects His love and understanding, which is demonstrated through chesed.
The verb, come, is bo as a qal jussive, which expresses the desire of humility dependence on God for His divine resources.
2. So that I may live: The verb is chAyAh as a qal imperfect with a waw to indicate a result clause. This indicates humility dependence on God for perpetuation of his physical life. Usually the use of this verb in this Psalm refers to the perpetuation of oneís quality of spiritual life, however, in this immediate context of persecution, the focus is on his physical life.
3. for your law (torAh) is my delight: the noun is sha`ashu`iym, and indicates true pleasure in life centered around the truth.
Also in this Psalm, delight is used at verses 24, 77, 92, 143, and 174.

Verse 78, The Persecution Entry
1. May the arrogant be dismayed: arrogant is zādh again, and refers to those spiritual rebels who reject divine viewpoint.
May be ashamed is bosh as a qal jussive. This desire is expressed in conformity with Godís character and plan. The verb means to be brought to the point of shame, as in abasement; that is, exposed for who they really are Ė insignificant peons in the spiritual conflict between light and darkness.
2. Because (kiy) they subvert me with a lie: The verb, subvert, is Awath as a piel perfect. It means to bend and distort. Thus, the idea of subvert and undermine.
The word, lie, is sheqer, and refers to falsehood and deception. In this case it is false accusations against the believer that undermines his service to God.
3. I shall meditate on Your precepts (piqqudh): The verb is siyach and refers to mental occupation with Godís word, which is the basis for inner stability.
Orientation and occupation with Godís word protects the believer from being intimidated by the persecution of falsehood and deception.

Verse 79, The Companionship Entry
1. May those who fear you turn to me: Again, the jussive of the verb indicates the desire of the believer concerning fellow believers who share His humility reverence and dependence on God. The verb is shubh as a qal imperfect/jussive. The idea of ďturn to me,Ē refers to mutual fellowship around the character and plan of God.

2. Even those who know your testimonies: This amplifies the attitude of ďfearingĒ Yahweh.
The fear of the Lord is based on knowledge of Godís word. Without that knowledge, it is impossible to have a consistent attitude of reverence toward Godís character and plan.
The verb for know is yAd`a again and indicates BOTH knowledge and acceptance of the truths of divine viewpoint. Precepts are the expressions of Godís character and reputation which are to be taught to others. The principle of Psalm 78:5-8.

Verse 80, The Confidence Entry

May my heart be blameless in your statues (choq): The jussive of hAyAh indicates the desire for sinless consistency. The perpetuation of integrity in the life of the believer preserves testimonial impact in a world of antagonism toward divine authority and policy.

The heart refers to the mentality of the soul; where knowledge is stored and character is formed, and decisions are made.

Blameless is the word tAmiym and refers to being complete or consistent.
It is a word to indicate spiritual maturity Ė or more specifically, sinless consistency, which is usually the characteristic of maturity.

The desire to be blameless expresses the FOREVER ATTITUDE, which is basically the desire and intent of the believer to avoid sinning against Godís standards.

See Topic: The Forever Attitude

So that I may not be ashamed: The verb is bosh, which was used at verse 78 for the spiritual rebels.

If the believer maintains a consistent testimony of following Godís standards throughout his life, there is nothing that can intimidate him or cause him to be ashamed or feel inadequate. When the believer fails to follow truth, the result is SHAME within his soul, as well as the potential for PUBLIC shame if his overt testimony is shattered.

This idea is taught in the New Testament as well at 2 Tim. 2:15 and 1 Peter 3:15-16.


Verse 73, The Study Entry
A humility orientation to Godís creator status encourages the believer to pursue a knowledge and application of Godís word.

Verse 74, The Testimony Entry
The trusting believer can have a positive testimonial impact on other believers.

Verse 75, The Discipline Entry
The oriented believer understands and values the administration of Godís discipline.

Verse 76, The Comfort Entry
The oriented believer finds great comfort and assurance in the promise of Godís resources for living the Christian life.

Verse 77, The Survival Entry
The trusting believer depends on Godís character and plan to provide physical protection within the antagonistic environment of this earth.

Verse 78, The Persecution Entry
Orientation and occupation with Godís word protects the believer from being intimidated by the persecution of falsehood and deception.

Verse 79, The Companionship Entry
The believe can find great comfort in the companionship of other believers.

Verse 80, The Confidence Entry
The trusting believer desires to maintain sinless consistency so that he might live a confident life in the face of temptation and persecution.


Questions and comments are always welcome

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