151 Yahowah (Yahowah), You (‘atah) are approachable and desirous of close, personal, and intimate relationships (qarowb – You are near and in close proximity for the purpose of kinship and familial association). And (wa) all of (kol) the terms and conditions of Your relationship agreement (mitswah – Your authoritative directions and written instructions regarding Your covenant contract) are trustworthy and reliable, dependable and true, enduring and everlasting (‘emeth – honest, certain, continual, sure, supportive, confirming upholding, nourishing, firm, verifiable, and eternal).

152 Long ago (qedem – speaking of an unlimited duration of time by using the reference of the eastern, and thus rising sun) I came to literally know and completely understand (yada’ – I was made totally aware and shown, I found out and acquired the information needed to discover, became familiar with, accepted and acknowledged (qal perfect)) from (min) Your enduring testimony and restoring witness (‘edah) that indeed (ky) You laid the foundation to establish me (yasad – You constructed a means to associate Yourself with me (qal perfect)) forever (la ‘owlam – eternally and for all time). (11QPS)

153 I want You to see (ra’ah – I want You to notice (qal imperative)) my response and diligence, my willingness to answer the call and actively engage (‘ony – my effort; from ‘anah – my response to the invitation, my vocal witness, and my song). So (wa) please prepare me so that I’m ready to be saved and withdrawn (chalats – please equip and empower me so that I am prepared to be drawn out of this world, removed from it, and delivered, and in the mean time, so that I’m equipped for battle (piel imperative)), because indeed (ky), I have not ignored or overlooked, I have not lost sight of, nor responded inappropriately to (lo’ shakah – I have not been unmindful of, forgotten, failed to remember, or ever ceased to care about (qal perfect from 11QPS)) Your Towrah (Towrah – Your Source of Teaching and Instruction, and the Place from which Your Direction and Guidance Flow).

154 Please present an argument to defend me, arguing the legal case on my behalf (ryb rybah – I want You to resolve any legal dispute against me by pleading my case (qal imperative paragogic)) and (wa) I genuinely seek Your redemption (ga’al – I want You to save and free me by actually paying a ransom (qal imperative)) because I have chosen to be restored and to live (chayah – I want to be revived and transformed, to be nurtured and to grow, to endure and to persevere forever (piel imperative)) according to (la) Your Word, Your Instruction, and Your Promise (‘imrah – message).

155 Those who remain liable for violating the standard (rasha’ – those who retain their guilt, who are wicked and will be condemned) are a great distance (rachowq – are alienated and thus separated, remote and far away) from (min) Yashuw’ah / salvation (yashuw’ah – a Savior who can deliver them), because (ky) they do not seek or consult (darash – they do not learn from, inquire about, look to, engage in a relationship with, petition or ponder (qal perfect)) Your engraved and clearly communicated prescriptions of what we should do if we want to live and be cut into the relationship (choq – Your written recommendations regarding Your willingness to share all that is Yours).

156 Great (rab – especially abundant and significant) is Your mercy and compassion (rachamym – Your willingness to provide unearned and undeserved favor), Yahowah (Yahowah), so I want You to be merciful to me (chesed – because I want You to treat me favorably (piel imperative from 11QPS because the MT changed chesed to chayah)) according to (ka) Your means to resolve disputes and achieve justice (mishpat – Your basis for exercising judgment and Your plan for making fair, moral, rational, and sound decisions).

157 Those who pursue and persecute me (radaph – those who extend considerable effort to oppose and harass me) are abundant, powerful (rab), and adversarial (tsar – hostile enemies), so from (min) Your enduring testimony and restoring witness (‘eduwth – message and stipulations), I do not so much as lean away or turn aside (lo’ natah – I do not thrust aside).

158 I have actually seen (ra’ah – I have literally witnessed (qal perfect)) their treachery and trickery (beged – their unreliable, deceptive, and dishonest betrayals), and I have let myself become angry because of them, coming to be disgusted by them and loathing those (quwt – allowing myself to be grieved by their actions which has caused me to despise those (hitpolel imperfect waw consecutive paragogic)) who (‘asher) do not literally and completely observe (lo’ shamar – do not totally explore, examine, investigate, or actually consider (qal perfect)) Your Word, Instruction, and Promise (‘emrah – sworn testimony and guidance).

159 I want You to notice (ra’ah – Please look, witness, and see) how completely I love and how genuinely I desire (ky ‘ahab – how familiar with and devoted I have become to (qal perfect)) Your precepts, those instructions which You have entrusted to us for guidance so that we respond appropriately to You (piquwdym – Your directions which guide our choices, teaching us how to respond correctly and rationally to You), Yahowah (Yahowah). (That is not the end of the verse, but it marks the end of our ability to rely on the Masoretic Text. So then from the Dead Sea Scrolls, we read:) Demonstrate Your love and be merciful (chesed – treat me favorably and compassionately) in accordance with (ka) Your Word, Instruction, and Promise (‘imrah – Your message and guidance).

160 From the beginning, the source and the sum (ro’sh) of Your words (dabarym – Your message and communication (plural in the DSS)) is truthful and reliable (‘emeth – trustworthy and dependable, enduring and verifiable), and (wa) every (kol) righteous and vindicating (tsedeq – just, honest, fair, and acquitting) means to resolve disputes and achieve justice (mishpat – basis for exercising judgment) are eternal and lasts forever (‘owlam – endures throughout all time).

161 Those holding high office (sar – political rulers, religious leaders, and military officers) pursue me (radaph – hound and harass me) in vain, without cause and for nothing (chinam – undeservedly without a valid reason). For from (wa min) Your words (dabarym) their hearts tremble in fear (leb pachad – their emotional response is of impending anguish and doom).

162 I am more pleased with (‘anky ‘al suws – I am fonder of (11QPS)) Your Word (‘emrah – Your instruction and promise) than (ka) discovering (masa’ – finding and uncovering) a great (rab) treasure (shalal – profit and spoil).

163 I genuinely hate, shun, and am totally hostile (sane’ – I completely shun, detest, and oppose (qal perfect)), electing to consistently despise and continually denigrate and disparage (ta’ab – choosing to loathe and degrade, while holding in contempt the repulsive nature of (piel imperfect cohortative)) deception (sheqer – misleading statements, lies, vanity, and all that is fraudulent and unreliable), but (wa) I love (‘ahab – I have fondly embraced and formed a close relationship with (qal perfect)) 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).

164 Seven is the promise (sheba’ / shaba’) during the day (ba ha yowm – in, with, and on the day) I will come to radiate Your light (halal – I will be completely transformed shining brightly with Your Light (piel perfect)) according to (‘al) Your righteous and vindicating (tsedeq – fair, just, and acquitting) means used to achieve justice and resolve disputes (mishpat – the basis upon which judgment will be exercised and sound decisions are made).

165 Great (rab – magnificent and considerable) is the reconciliation (shalowm – is the salvation and security, the peace and prosperity, the friendship and companionship, the blessing and satisfaction, the completeness and soundness, the health and welfare, the contentment and tranquility; from shalam – the redemption and restoration, the ransom and restitution) for the lovers (la ‘ahab – for those who desire and are fond (qal participle construct)) of Your Towrah (Towrah – Your Source of Teaching and Instruction and the Place from which Your Guidance and Direction Flow). And to them, it is never a cause to stumble (wa ‘ayin la mikshowl – and it never serves as a stumbling block which trips them up).

166 I confidently and totally expect (sabar – I look forward to and anticipate the certain benefit of, waiting (piel perfect)) to be saved (la yashuw’ah – to be freed, rescued, delivered, and be kept safe through Yahowsha’), Yahowah (Yahowah), for (wa) I act upon (‘asah – I actively engage in, literally endeavor to work with, assume the responsibility of, actually celebrate, and totally profit from (qal perfect)) the terms and conditions of Your relationship agreement (mitswah – Your authoritative directions and written instructions regarding Your covenant contract).

167 Your enduring testimony and restoring witness (‘edah) cares for and watches over (shamar – she remains focused upon, guards, and protects) my soul (nepesh) because (wa) I have genuinely loved them very much (ma’od ‘ahab – I have significantly, consistently, continually, and literally shown my affection and desire for them (qal imperfect waw consecutive)).

168 I literally observe, completely explore, thoughtfully consider, actually scrutinize, closely examine (shamar – I am totally focused upon, diligently investigate and evaluate, watching over, caring for, and secure in) Your precepts, those instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we respond appropriately to You (piquwdym – Your directions which guide our choices, teaching us how to respond correctly and rationally to You) and (wa) Your enduring testimony and restoring witness (‘edah). Indeed (ky) all of my ways (kol derek – my entire path though life) correspond to You (neged – match Yours, they are straightforward and are designed to enable me to come before You).

169 Let’s actually choose to approach and come near (qarab – let’s move into close proximity, drawing near, consistently presenting ourselves (qal imperfect jussive)), singing and rejoicing with me (rinah – expressing our joy musically, proclaiming our enthusiasm and gladness), before Your presence (la paneh – unto the face of), Yahowah (Yahowah), in the manner (ka – consistent with and according to the way) Your Word (dabar) provides understanding when we choose to thoughtfully evaluate it (byn – makes it possible to apprehend when we elect to engage our minds, are discerning, discriminating, and perceptive, exercising good judgment after paying very close attention (hiphil imperative)).

170 Let her consistently come (bow’ – I want her (speaking of his understanding of Yahowah’s Word) to arrive and genuinely pursue my inclusion (qal imperfect jussive)) with a petition for mercy on my behalf (tachinah – bearing a request and plea for clemency and favor for me) before Your presence (la paneh) in accordance with (ka) Your Promise (‘emrah – Your Word) because I want You to save me (natsal – I seek to be transformed by Your favor and deliverance (hiphil imperative))." (Mizmowr / Song / Psalm 119:170)

171 My lips (saphah) will pour out (naba’ – will profusely bubble forth) songs of adoration and thanksgiving (tahilah – singing uplifting lyrics and providing accurate testimony conveying an enlightening message) to You (‘al – unto You (from 11QPS)) because (ky) You consistently teach me (lamad – You have continually instructed, guided, and directed me, training me to understand (piel imperfect)) Your clearly communicated prescriptions of what we should do in life to live (choq – Your inscribed thoughts and engraved recommendations regarding life in the covenant relationship).

172 My tongue (lasown – used as a metaphor for language and speech) elects to continually sing (‘anah – it chooses to answer the invitation, actually respond to the summons, consistently testify as a witness, speaking truthfully while genuinely conveying accurate information regarding (qal imperfect jussive)) Your Word (‘imrah – Your message and promise, Your instruction and teaching) because (ky) all of (kol – every one of) the terms and conditions of Your relationship agreement (mitswah – Your authoritative directions and written instructions regarding Your covenant contract) are righteous and vindicating (tsedeq – truthful, just, fair, right, justifying, and acquitting, rendering the guilty innocent).

173 Let it actually and always be (hayah – I want it to genuinely and eternally be (qal imperfect jussive)) Your hand (yad – used as a metaphor for Yah’s power and ability) which helps me (la ‘azar – which literally provides this assistance and support (qal infinitive construct)) because (ky) I have chosen (bachar – I have selected and I prefer, I have considered and tested all of the options and have selected, deciding upon (qal perfect)) Your precepts, those instructions which You have entrusted to us, encouraging us to carefully examine for guidance so that we respond appropriately to You (piquwdym – Your directions which guide our choices, teaching us how to respond correctly and rationally to You).

174 I desire (ta’ab – I want (qal perfect)) Your salvation (yashuw’ah – Your deliverance, rescue, and offer of freedom), Yahowah (Yahowah). Your Towrah (Towrah – Your teaching, instruction, guidance, and direction) makes me happy and brings me pleasure (sha’sha’y – is my delight because it is the thing I enjoy most).

175 My soul (nepesh) is literally and continually restored and kept alive by choice (chayah – choosing to actually and always be renewed and nourished, protected and consistently sustained (qal imperfect jussive)), and it elects to incessantly reflect Your light (halal – wanting to be transformed so as to unremittingly experience Your brilliant light (piel imperfect jussive)) because (wa) Your means to resolve disputes and achieve justice (mishpat – Your basis for exercising judgment and Your plan for making fair decisions) genuinely and continually assist me (‘azar – actually and always choose to help me and support me (qal imperfect jussive)).

176 I had wandered about (ta’ah – I had been misled and had gone astray (qal perfect)) like a lost sheep (ka ‘abad seh – in the manner of a lamb awaiting slaughter, its life wasted and nearly squandered, soon to be destroyed and ceasing to exist). So I want You to seek, to be responsible for, and to do what is required on behalf of (baqash – please look out for, be accountable to, desire the company of, and seek to secure the fate of (piel imperative)) Your servant (‘ebed – associate and coworker), for indeed (ky – because) I have not overlooked, lost sight of the significance of, or failed to respond properly to (lo’ shakach – I have not ignored, been unmindful of, ceased to care about, nor have I forgotten) Your enduring testimony and restoring witness (‘eduwth – Your everlasting and renewing message).