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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 “consecutive” 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: God’s Part in Procreation
2. Logical result from this humility orientation is to
focus on learning God’s word.
Give me understanding: The verb is biyn as a hiphil imperative. Again, we see
the “command” 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 God’s 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 believer’s
life. These are believers who trust God and live in devotion and service to
Him.
See me and be glad: The verb is rA’Ah as a qal
imperfect/jussive.
The jussive expresses a desire. Thus, the translation, “may
. . . see and be glad.”
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 “I have waited,” but it
communicates the PRESENT attitude of trust as well, so the translation, “I
wait,” is not inaccurate.
The verb means to wait with patience and trust in the
resources provided through God’s 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 God’s
justice.
The word righteous is the noun, tsedeq, and refers to the
absolute GOODNESS or RIGHTNESS of God. God’s 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 believer’s confidence in God’s character
enables him to trust in the divine purpose for divine discipline administered
upon the erring believer.
that in faithfulness: The noun is ’emunAh, and refers to the
consistent expression of God’s 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
believer’s benefit. We saw the details previously at verse 71.
Verse 76, The Comfort Entry
1. May your grace provision: the noun, chesed, refers to
God’s 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 God’s grace provisions; it is to
provide soul relaxation and stability in the face of pressure.
4. According to your word: The preposition, ke, plus ’imrAh = 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 one’s 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 God’s 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 –
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 God’s word, which is the basis for inner stability.
Orientation and occupation with God’s 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 “turn to me,” refers to mutual fellowship around the character and
plan of God.
2. Even those who know your testimonies: This amplifies the attitude of
“fearing” Yahweh.
The fear of the Lord is based on knowledge of God’s word. Without that
knowledge, it is impossible to have a consistent attitude of reverence toward
God’s 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 God’s
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 – 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 God’s 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 God’s 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.
SUMMARY OF THE PLAN OF GOD FILE
Verse 73, The Study Entry
A humility orientation to God’s creator status encourages
the believer to pursue a knowledge and application of God’s 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 God’s discipline.
Verse 76, The Comfort Entry
The oriented believer finds great comfort and assurance in
the promise of God’s resources for living the Christian life.
Verse 77, The Survival Entry
The trusting believer depends on God’s character and plan
to provide physical protection within the antagonistic environment of this
earth.
Verse 78, The Persecution Entry
Orientation and occupation with God’s 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.
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