Psalm 119
1 Blessed and happy (‘ashry – properly guided and enjoyable, straight and favorable) is the Way (derek) to becoming innocent, perfect, and entirely blameless (tamym – to becoming totally righteous, sound, perfectly healthy, whole, and complete, unimpaired and right, in absolute accord with the truth) by walking (halak – existing and following) in (ba) the Towrah (Towrah – the teaching and instruction, the guidance and direction) of Yahowah (Yahowah)."
2 Properly guided (‘ashery – blessed and happy) are those who are saved and preserved (nasar – who are those spared, protected and kept save and secure) by His testimony (‘edah – His witness). They genuinely seek to have a relationship with Him and His witness (darash – they desire to know more about it and Him, to petition, consult with, and ponder it and Him, to look to it to find Him, to really care about it and Him, and consistently rely upon the witness and its author) for all (la kol) time (dowr – in every age and generation).
3 So therefore (‘ap – moreover) they do not carry out (lo’ pa’al – they do not forge, fashion, conceive, or perform) that which is harmful or wrong (‘eowlah – an injustice, that which is evil and inappropriate) by walking in His ways (ba derek halak – by following His example and path).
4 You (‘atah) Yourself, ordained (sawah – You spoke of and provided these instructions and this guidance regarding) Your precepts (piquwdym – Your directions as to what we should attend to and care about) to be diligently observed (la ma’od shamar – to be focused upon, to be very, very carefully examined and considered, caring about them to the greatest extent possible).
5 So that (‘achalay – oh that) my path through life (derek – my ways) will be properly prepared and firmly established (kuwn – will be appropriately directed, steadfast, and upright) by (la) observing, examining, and considering (shamar – revering and choosing) Your truth (‘emeth – Your consistent, never changing, sure, honest, fair, enduring, and reliable testimony).
6 Then (‘az – therefore), I will not be ashamed (bowsh – I will not be put to shame) by (ba) looking at (nabat – observing, understanding, highly regarding, and thinking about) all of (kol) the Almighty’s (‘el) terms and conditions regarding Your binding covenant contract (mitswah – and Your authoritative, written, and legal instructions).
7 You, I will publicly acknowledge and thank (yadah – to You I will express my gratitude while professing Your acts and attributes) directly in an upright attitude (ba yashar leb – in a straightforward manner with appropriately guided feelings) when (ba) I learn (lamad – I investigate and respond properly to) Your just, fair, and honest (tsadaq – Your appropriate and righteous) means to resolve disputes (mishpat – make decisions, achieve justice, and execute good judgment).
8 According to (‘eth) Your clearly communicated prescriptions (choq – Your inscribed thoughts and engraved recommendations regarding life and the relationship), by being observant (shamar – through careful examination and evaluation) I will not be forsaken by You (‘azab – I will not be neglected, abandoned, or disassociated from You) for a hundred (me’ah) eternities (‘ad).
9 In what way (ba mah) can a young man (na’ar) keep his path pure so as to be acquitted (zakah ‘eth ‘orah – conduct his life so that he is vindicated and found innocent)? By being observant (la shamar – by being properly focused, keeping one’s eyes open, carefully considering) in accordance with (ka – according to) Your Word (dabar).
10 In all my heart (ba kol leb – with all my being) I seek to form a relationship with You (darash – I search to learn more about You). You do not want me to be misled or stray (shagah – You will not lead me astray or away) from (min) the terms and conditions of Your contract (mitswah).
11 In my heart (ba leb – within my inner nature so that it influences my attitude and ambitions) I have genuinely treasured and completely cherished (tsaphan – I really value and therefore have actually gathered and totally stored up (qal perfect)) Your instructions and promises (‘emrah – Your message and teachings, Your every utterance and word) so that (ma’an) I do not fail to reach You as a result of going astray and missing the way (lo’ chata’ la – I do not bear the loss of retreating from You, missing You, because of my wrongdoing and guilt).
12 Yahowah (Yahowah), You (‘atah) have knelt down in love to bless and provide divine favor (barak – on Your knees You greet and enrich, providing an agreement which reconciles). Teach me so that I respond properly to (lamad – instruct and train me in) Your clearly communicated prescriptions of what I should do to live (choq – Your inscribed thoughts and engraved recommendations regarding life in the covenant relationship).
13 With my lips (ba saphah – in my spoken words) I consider and proclaim from the written text (caphar / cepher – I record and recount from the inscribed scroll) all of (kol) the means used to achieve justice and resolve disputes (mishpat – the basis upon which judgment will be exercised and sound decisions are made) which come from Your mouth (peh).
14 In the Way (ba derek) of Your Witness (‘eduwth – Your Testimony, Your source of irrefutable and undeniable evidence which affirms and bears witness to our restoration (from ‘uwd)), I am pleased and delighted (suws – I am particularly fond because I find great enjoyment as a result of the ensuing relationship) as if (ka) before all of the Almighty’s abundance (‘al kol hown – among all of God’s enormous wealth, His sufficiency and substance).
15 Concerning Your precepts and directions (ba piquwdym – in Your instructions; from paqad – in those things You recommend we attend to so that we respond appropriately), I will choose to meditate on them and speak of them (syach – I want to consistently ponder and always contemplate them so that I am motivated to continually sing and share them (written in the cohortative form in the DSS which conveys volition and imperfect conjugation which speaks of ongoing activity)). And (wa) I will choose to consistently observe (nabat – I will be continually encouraged to look at, examine, and benefit from appropriately regarding, interpreting, and understanding (scribed in the hiphil (which speaks of cause and effect) imperfect (telling us that the process is continuing and ongoing) cohortative (affirming that this is a choice with regard to))) Your ways (‘orah – Your path through life set into the context of a relational journey whereby the travelers enjoy one another’s company).
16 Concerning Your clearly communicated prescriptions of what I should do (ba choq [in the DSS as opposed to chuqah in the MT] – in Your inscribed thoughts and engraved conditions which cut me into the relationship), I find them fun, even enjoyable (sha’a’ – delightful, even amusing as if engaging in a game). I will never overlook or ignore (lo’ shakah – I won’t lose sight of, be unmindful of, or forget) Your Word (dabar).
17 Accomplish and fulfill (male’ – satisfy and affirm) Your purpose (ma’aseh – Your work) through (‘al) Your Associate (‘ebed – Your Coworker and Servant) and I will live (chayah – I will be restored, be nurtured, live vigorously, be kept alive, and grow) because (wa) I will closely examine and diligently observe (shamar – carefully consider, investigate, scrutinize, explore, evaluate, revere, and focus upon) Your Word (dabar).
18 Open my eyes (galah ‘ayn – reveal and make known to my visual senses so as to facilitate my understanding by opening my mind and making me receptive) so that (wa) I might choose to gaze upon and examine (nabat – I will choose to highly regard, carefully observe, properly interpret, accurately understand, and appropriately respond to (hiphil imperfect cohortative)) the wonderful, amazing, and extraordinary things (pala’ – the marvelous, miraculous, and distinguishing things) which comprise (min – which are part of) Your Towrah Instructions and Directions.
19 I (‘anky) am an alien and stranger (ger – a foreigner who is different) in the world (‘erets – material realm). So do not (‘al) conceal (cathar – hide) the terms and conditions of Your covenant agreement (mitswah – the binding instructions regarding the codicils of the contract) from me (min).
20 My soul (nepesh – my human consciousness) is overwhelmed with desire (garac – is breaking and crushed, languishing) because of its longing for (ta’abah – its desire born of an emotional attachment to) Your means to resolve disputes and achieve justice (mishpat – to make decisions and execute good judgment) for all time (ba kol ‘eth – in every situation and season).
21 You disapprove and rebuke (ga’ar – You reprimand) the arrogant and presumptuous (zed – the insolent and proud). Cursed (‘arar – harmed) are those who wander away and stray (ha shagah – those who mislead and deceive others into departing) from (min) the terms and conditions of Your covenant agreement (mitswah).
22 Roll away (galal) from upon me (min ‘al) such contempt and insults (cherpah – the reproach of such slurs and taunts) and (wa) such disrespect (buwz – mocking slander). For indeed (ky) Your Testimony (‘edah – Your trustworthy witness) I have observed and complied with and it has saved me (natsar – I have kept and it has protected and preserved me).
23 Although (gam) political and religious leaders (sar – government and military officials) have joined together to speak against me (yasab ba dabar), Your associate (‘ebed – Your servant and coworker) will ponder and promote (syach – will meditate on, think about, and openly proclaim) Your clearly communicated prescriptions of what we should do to live (choq – Your inscribed thoughts and engraved recommendations regarding life in the covenant relationship).
24 Moreover (gam) Your testimony (‘edah – Your witness and revelation) I find enjoyable (sha’shuw’a – I find pleasurable) as do the individuals I counsel (‘ysh ‘etsah – as is the experience for the people I advise).
25 My soul (nepesh – my human consciousness) clings to (dabaq – cleaves to and is bound to) the dust of the earth (‘aphar – the material realm). I am restored to life and kept alive (chayah – I am renewed, nurtured, and grow) according to (ka – with) Your Word (dabar).
26 My ways (derek) I recounted (caphar – I enumerated) and You responded (‘anah – You answered) by teaching me (lamad – by providing me with information regarding how to respond to) Your prescriptions for living (choq – Your clearly communicated and inscribed thoughts and recommendations regarding life in the covenant relationship).
27 The Way (derek) of Your guidance and direction (piquwd – of what You have instructed me to pay attention to (singular in the DSS)) has caused me to understand (byn – has made it possible for me to be perceptive and discerning, to realize the truth and consider what I need to know). And (wa) I will ponder and share (syach – I will meditate and speak) Your marvelous and miraculous acts (pala’ – wonderful, amazing, and defining deeds).
28 My soul (nepesh – my human consciousness) is tired and anxious (dalaph – is ebbing away) from being removed and separated (min tuwgah – from the sorrow and grief of separation; from yagah – being removed and distant). Fulfill your promise to restore me, to establish me, to enable me to stand upright, and then raise me up (quwm – confirm and validate me, console and support me) according to (ka) Your Word (dabar).
29 Please help me turn away from and leave (tsuwr min – I implore You to work with me to remove and drag away, cut off, and do away with (hiphil imperative)) the way (derek) of misleading deception (sheqer – of mistaken beliefs which betray and disappoint and are false, unreliable, vain, and useless), and then (wa) I will be able to genuinely experience the mercy (chanan – I will choose and actually benefit from the kind compassion and favor) of Your Towrah (Towrah – Teaching, Instruction, Guidance, and Direction).
30 I have chosen (bachar – I have decided upon and prefer) the way (derek) of trusting and relying (‘emuwnah – of that which is dependable, unchanging, steadfast, firm, established, trustworthy, reliable, and true). Your means used to achieve justice and resolve disputes (mishpat – Your basis for judgment and means to make rational decisions) I overwhelmingly prefer and have placed firmly before me (shawah – I agree with and benefit from).
31 I cling to (dabaq – I remain close to and have attached myself to) Your Testimony (‘eduwth – Your witness) Yahowah (Yahowah) so You cannot delay me or be disappointed in me (‘al bowsh – You cannot extend the time we are separated by an inappropriate degree or disapprove of me causing me to despair).
32 The way (derek) of Your authoritative direction (mitswah – of Your instruction regarding the covenant agreement) I will run (ruwts – I will move quickly carrying Your message as a courier). Indeed (ky – truly and surely) it makes my heart joyful and it opens my heart to this favorable opportunity (rachab leb).
33 Yahowah (Yahowah), please teach me and enable me to learn (yarah – I want You to become the Source of my instruction and guidance, directing me, preparing, and training me as a student engaged in) the way (derek) of Your prescriptions for living (choq – from chaqaq: Your written, engraved, and inscribed thoughts and recommendations which allocate a portion or share of what is Yours by cutting me into life in the covenant relationship) and then (wa) I will habitually observe it (speaking of the Towrah) and be genuinely saved by her (natsar – I will actually comply with it (feminine singular and thus referring to the Towrah) and be forever protected and preserved by her) as a benefit until the end of time (‘eqeb – for the reason that it serves as recompense and as a reward for the duration of time).
34 Please enable me to be perceptive and discerning so that I understand (byn – I want You to work with me so that working together I come think rationally and thereby realize, apprehend, and comprehend (hiphil imperative)) and then (wa) I will continuously observe and be genuinely saved by (natsar – I will actually comply with, properly keep, and forever be protected and preserved by) Your Towrah (Towrah – Your Torah Instruction and Teaching, Your Source of Guidance and Direction; derived from: tow – Your signed, written, and enduring, towrah – way of treating me, tuwr – giving me the means to explore, to seek, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb – provides answers to facilitate my restoration and return, even my response and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes me to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing me, thereby towr – providing me with the opportunity to change my attitude, thinking, and direction (feminine singular construct)) and so that (wa) I will actually and consistently observe and genuinely care about her (shamar – I will continually focus upon and really revere her (prefixed in the first person common singular, suffixed in the third person feminine singular, and conjugated in the qal imperfect)) with all my heart (ba kol leb – incorporating her within my inner nature to guide my emotions, attitude, ambitions, and perceptions).
35 Cause me to set out along the path (darak ba nathyb – please help me walk within the pathway (hiphil imperative)) of the terms and conditions of Your binding relationship agreement (mitswah – Your authoritative instruction and written directions regarding the codicils of Your covenant contract). Indeed (ky) in them (ba) I genuinely and totally delight (chaphets – I actually find great enjoyment and pleasure so I willingly and completely accept them and want to experience everything they represent (qal perfect))." (Mizmowr / Song / Psalm 119:35)
36 Incline my heart (natah leb – stretch out and open my core) to (‘el) Your Testimony (‘eduwth – Your Witness regarding my restoration; from ‘uwd), and not toward (wa ‘al ‘el) ill-gotten gain or dishonesty which severs and separates (betsa’ – deception, injustice, theft, immoral behavior, violence, plunder, or greed, separating others from either God or their possessions).
37 Turn my eyes away from viewing (‘abar ‘ayn min ra’ah – take away and remove from my sight, my perceptions, and my perspective) that which is deceitful, futile, worthless, idolatrous, and vain (shawa’ / showa’ – that which is false and negative, that which pertains to liars and false gods; from showa’ – that which is wasteful and devastating, corruptive and ruinous). Be merciful to me (chanan – be kind and generous to me, treating me favorably) according to Your Word (la dabar).
38 Please stand up, confirm, and establish (quwm – affirm, restore, and raise up (hiphil imperative)) for Your associate (la ‘ebed – on behalf of Your servant and coworker) Your Word (‘imrah – Your promised instruction which fulfills Your teaching; from ‘emer and ‘amar – the promised word which speaks and relates, providing answers and resolution, who is called to avow and avouch (singular construct)) which as a result of the relationship (‘asher – and by way of making a connection) is on behalf of and according to (la) Your awesome nature (yir’ah – Your reverence and respect).
39 Please pass over and take away while removing (‘abar – forgive and repeal (hiphil imperative)) my reproach and insults (cherpah – my taunts and shame, my defiance and blasphemies) which (‘asher) I anxiously dread (yagor – I am concerned about) because indeed (ky) Your judgment (mishpat – Your means to resolve disputes) is good (towb – sound and appropriate).
40 Behold (hineh – please take note), I long for and desire (ta’ab) Your precepts and directions (piquwdym – Your instructions which You say we should pay attention to and observe so that we respond appropriately). In Your righteous and just means to vindicate (ba tsadaqah – in Your just means to achieve righteousness), be merciful to me (chanan – be kind and generous to me).
41 And (wa) Yahowah (Yahowah), may you arrive and bring me (Yahowah bow’ – choose to return, to come to me, and actually include me in Your harvest, bearing (qal imperfect jussive)) Your love and mercy (chesed – Your loving kindness and favor), Your salvation (yashuw’ah – deliverance) according to (ka) Your Word and the fulfillment of Your promise (‘imrah – Your instruction and teaching which provides resolution).
42 And then (wa) He will respond by being afflicted, thereby providing the witness which answers (‘anah – He will reply by humbling Himself in response to) those who ridicule me (charaph – who are insulting me, mocking me, taunting me, treating me with contempt, and trying to defy me, even to confuse me) because (ky) I observe, scrutinize, evaluate, revere, and focus upon (shamar – I carefully consider, care deeply about, investigate, and explore, which causes me to pay attention to) Your prescriptions for living (choq – Your written, engraved, and inscribed thoughts and recommendations on what we should do to be cut into life within the covenant relationship).
43 So (wa) please, do not ever take away (natsal – do not prevent my salvation and deliverance by snatching away (hiphil stem, imperfect conjugation, jussive form)) from my mouth (min peh – from my speech) the Word (dabar) of Your truthful, Your unchanging and unwavering, Your dependable, trustworthy, reliable (‘emeth – Your firmly established, instructive, affirming, verifiable, supportive, upholding, steadfast) utterly capable, empowering, and great (me’od) everlasting Testimony (‘ad / ‘ed – eternal Witness). Because indeed (ky), I am completely resolved to placing my hope, completely trusting (yahal – I await, confidently expecting without reservation, total resolution (piel perfect)) in (ba) Your words (dabarym).
44 I will observe (shamar – I will keep my eyes focused upon, I will revere, cling to, and respect, carefully examining and thoughtfully considering, exploring, investigating, scrutinizing, and evaluating, so as to pay attention to and be protected by) Your Towrah (Towrah – Your Torah Instruction and Teaching, Your Source of Guidance and Direction; derived from: tow – Your signed, written, and enduring, towrah – way of treating me, tuwr – giving me the means to explore, to seek, to find, and to choose, yarah – the source of instruction, teaching, guidance, and direction that flows from You, which tuwb – provides answers to facilitate my restoration and return, even my response and reply to that which is towb – good, pleasing, beneficial, favorable, healing, and right, and that which causes me to be loved, to become acceptable, and to endure, tahowr and tohorah – purifying and cleansing me, thereby towr – providing me with the opportunity to change my attitude, thinking, and direction) continually and consistently (tamyd – continuously without interruption), always and forever (la ‘owlam – eternally) as an eternal witness (wa ‘ad / ‘ed – as an everlasting testimony).
45 And (wa) I choose to walk (halak – I want to and will continue to travel through life (scribed in the hithpael stem, whereby this walk influences the walker, in the imperfect conjugation, thus continually over time with ongoing benefits, and in the cohortative form, telling us that this is the walker’s choice)) in its (speaking of the Towrah’s) freedom (ba ha chuphshah – in its liberty exercising my freewill as is encouraged in the Towrah (from 4QPS)), because indeed (ky) I have sought after, inquired about, found, and have looked to (darash – I have searched to find, carefully examined, petitioned and pondered, even formed a relationship as a result of consulting with (qal perfect)) Your precepts and directions (piquwdym – instructions and guidance delineating the things we should search for, pay attention to, and care about).
46 And I will choose to continually speak the Word (dabar – I have and will totally represent and completely communicate of my own volition the message (piel imperfect cohortative)) within (ba) Your Witness (‘edah – Testimony), reporting it before and against (neged – conspicuously, openly, and publicly in front of and in opposition to) the leaders of mankind’s political, religious, economic, and military institutions (melek – the kings who control all aspect of people’s lives). And I will not (wa lo’) hesitate nor be emotionally distressed (bowsh – be ashamed, frustrated, or delayed).
47 And I have elected to constantly delight in, and have found great pleasure (sha’a’ – I have chosen to find the fun and enjoyment (scribed in the hithpael stem, whereby this source of joy makes the individual joyful, in the imperfect conjugation, thus continually over time with ongoing benefits, and in the cohortative form, telling us that this positive attitude is the individual’s choice)) in (ba) the terms and conditions of Your binding agreement (mitswah – the authoritative directives and written instructions which serve as codicils of Your covenant contract) which relationally (‘asher) I really love and actually desire (‘ahab – I am genuinely, literally, and completely passionate about (qal perfect)).
48 So (wa) I literally lift up, raising (nasa’ – elevating (qal imperfect cohortative)) the palms of my hands (kaph) to God’s (‘el – unto the Almighty’s) authorized directions which represent the terms and conditions of the binding contract (mitswah – the codicils of Your covenant), which as a result of the relationship (‘asher), I genuinely desire and actually adore (‘ahab – I totally love and am really passionate about (qal perfect)). I continually rejoice, wanting to find the joy (gyl – I will choose to habitually celebrate and be delighted (qal imperfect, cohortative)) in Your clearly communicated and engraved prescriptions of what we should do to be cut into this relationship with You (choq – of how we are afforded a portion of what is Yours throughout time).
49 Recall (zakar – remember to assert the truths contained in) Your Word (dabar) on behalf of (la) your servant and coworker (‘ebed – associate), upon (‘al) which (‘asher – as a result of the relationship) You have caused me to confidently expect a favorable response (yachal – You have provided for my benefit).
50 This (ze’th) is comforting to me (nechamah – this eases all of my concerns, it is compassionate, transforming me, and it is consoling) in my persecution and harassment (ba ‘ony – affliction; from ‘anah – being put down and demeaned), for indeed (ky) Your Word (‘imrah – Your instruction and Your promise) completely renews me, causes me to grow, and sustains my life (chayah – nurtures me, restores me, and keeps me alive (piel perfect)).