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Wednesday 03/19/25
Thru the Bible: Psalm Book V: Chapter 119
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Turn my eyes from looking at worthless things, revive me in Your way!
Psalm 119 from ד (Dalet) to ח (Khet) [Verses 25-64]
I am reading tonight from the Holman translation.
ד (Dalet) 25-32
Pictographic:
Is said to have represented a “Door” to a tent and so it would be a hanging flap of cloth or animal skin like a curtain. This pictograph therefore embraces the concepts of moving, hanging and entering. However it is also said to signify “poor“.
Taken together it would seem to symbolize lowliness, humility, and the need for divine lifting or opening to opportunities.
“(25) My life is down in the dust; give me life through Your word.”
This is one of my favorite verses and I like the NKJV of it best which renders it as,
“My soul clings to dust, revive me according to Your word.” – NKJV
The word dust here may mean either the earth or earthly things. By extension it could therefore represent lowly, base, unworthy or worldly things – though it “could” mean the grave. While the context could lend itself to the latter, the words “my soul clings” would make that unlikely since the psalmist is looking for help.
The word cling means “to be glued to” “to stick fast to” it has the sense of adhering firmly to something which on some level indicates the will. So if the object of clinging was the grave -then the psalmist would seem to be longing for death making this interpretation highly unlikely since he is asking God for aid.
Therefore the most natural understanding I think is made somewhat clear by the NKJV of the verse.
The word “soul” is the Hebrew word Nephesh and therefore might be better rendered as “my life” but again, the notion of clinging involving the will on some level, seems to make soul a better representation of the intended idea.
So in the end, this is either the cry of a man who believes he is physically dying OR of a man who is struggling against the sinful tendency to hold and esteem earthly things and pursuits higher in his heart than he wants. As such he is asking God for help in reorienting his priorities and heart desires to what is in keeping with godliness.
I believe the latter to be closer to the flow of thought of this set of 8 verses, especially those in verses 28-29.
“(26) I told You about my life, and You listened to me; teach me Your statutes.
(27) Help me understand the meaning of Your precepts so that I can meditate on Your wonders.”
“(28) I am weary from grief; strengthen me through Your word.
(29) Keep me from the way of deceit, and graciously give me Your instruction.”
“(30) I have chosen the way of truth; I have set Your ordinances before me.”
“(31) I cling to Your decrees; LORD, do not put me to shame.
(32) I pursue the way of Your commands, for You broaden my understanding.”
All in all I believe this section to somewhat agree with the pictographic meaning in that the psalmist is opening the door of his heart and in humility asking for God to come in and intervene by teaching, instructing, causing understanding and strengthening.
This psalmist is tired of his wayward tendencies and his grief over them has sapped his inner drive and strength. This is an appeal to the God Who is great than human ability to do for and within him what he can ultimately not do for himself.
However, he does NOT sidestep responsibility for his prior choices nor does he fail to take action in placing God’s words before him and within his heart.
ה (He) 33-40
Pictographic:
The original letter is said to look like a person with their hands lifted up either in praise or in an exclamation of amazement – like “WOW!”. It is said to carry the meanings of look, reveal and breath (like a sigh). It sounds like someone is exhaling as with the letter ‘H’ in English.
Some interpret the letter Hey as representing divine breath, revelation, and light.
Others see it as representing the gift of life and the verb of being (היה Haya – being).
“(33) Teach me, LORD, the meaning of Your statutes, and I will always keep them.
(34) Help me understand Your instruction, and I will obey it and follow it WITH ALL MY HEART.”
The words obey and follow almost seem as if they are transposed from their natural order. The idea seems to be that the instructions of God go before him and he has chosen to follow them in obedience.
Yet there is an admission of concern over the duplicity of his heart in the next verse. It represents a cry out to God to overcome his tendency to wander.
“(35) Help me stay on the path of Your commands, for I take pleasure in it.”
Though there are no doubt parallels any human being could identify with such as in their finances or diet – where there is a genuine desire to improve, but an old tendency and habit of life which draws one away from their desire to improve. This is best understood by God’s covenant people of any time period.
Even under the new birth, with our recreated spirits made alive and sensitive to God we understand and identify with the words of Paul when he said, “For I do not understand what I am doing, because I do not practice what I want to do, but I do what I hate.” – Romans 7:15
Thus this next appeal for God to take the reigns of his heart and steer him towards His decrees and away from material gain.
“(36) Turn my heart to Your decrees and not to material gain.
(37) Turn my eyes from looking at what is worthless; give me life in Your ways.”
Notice the comparison is precisely the same as that made by Jesus in Luke 16 when He said, “No servant can serve two masters, for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and mammon.” – Luke 16:13, which we touched on at the end of our time together this past Sunday.
“(38) Confirm what You said to Your servant, for it produces reverence for You.”
This is by far the best request any of us can make of God. The fear of the Lord is the beginning of wisdom, knowledge and understanding and it IS the way of life which is what this section of 8 verses ends with.
“(39) Turn away the disgrace I dread; indeed, Your judgments are good.”
“(40) How I long for Your precepts! Give me life through Your righteousness.”
Verse 40 actually has the word hinnay the first letter of which of course in hey the pictograph of which is of a person with his hands up in the air in exclamation or praise.
In this case it is often translated with a word like “Look” or “Behold” or “see” which in keeping with the fact that this is a prayer or dialogue with God, it is as if the psalmist is standing with his hands in the air exclaiming – look and see how I long for your precepts! In your righteousness and justice renew or preserve my life. All of which nicely agrees with the pictographic symbol associated with this section dedicated to the Hebrew letter hey.
ו (Vav) 41-48
Pictographic:
This letter is pronounced Vav. Its pictographic symbol was a tent peg, hook or nail as representing an item which is used for attaching, securing or adding things together.
Vav is often used in the Hebrew language as a prefix such as “and” which shows some agreement with its pictographic meaning of adding things together.
Understood as a connecting force, it is said to symbolize unity and the binding together of distinct elements, representing the connection between heaven and earth, God and man as well as human connections.
“(41) Let Your faithful love come to me, LORD, Your salvation, as You promised.
(42) Then I can answer the one who taunts me, for I trust in Your word.”
This is an intensely intimate appeal. It is a call for God to show His faithful love in the salvation He has promised. It is also the basis for the psalmist’s confidence before his enemies. He is strengthened and emboldened to answer those who taunt him out of his confidence in God’s word!
This confidence extends to being able to stand before kings with God’s words on his lips without fear or shame.
“(43) Never take the word of truth from my mouth, for I hope in Your judgments.
(44) I will always keep Your law, forever and ever.”
“(45) I will walk freely in an open place because I seek Your precepts.
(46) I will speak of Your decrees before kings and not be ashamed.”
As we pointed out last week, this Psalmist loves God’s commands, which seems to stand in quite a different corner of the heart than Paul’s view of God’s commands before he came to Christ. Paul saw God’s commands are restricting and the source of condemnation due to our human ability to live them without misstep. This psalmist, also experiences missteps in regard to God’s law as we have seen several times so far in this Psalm. Yet his heart response is that of longing and love.
“(47) I delight in Your commands, which I love.
(48) I will lift up my hands to Your commands, which I love, and will meditate on Your statutes.”
The ideas expressed in the pictographic meaning of the letter Vav I think is pretty well represented here in these verses, however not necessarily more so than in any of the verses.
The idea of God and His word coming in like a tent peg, a hook or nail bridging the gap between this man’s confidence, his freedom to live unashamed and his being enabled to live righteously and stand before authorities and enemies with unashamed responses from God’s words is well represented.
ז (Zayin) 49-56
Pictographic:
The Hebrew letter ז (Zayin) [Zy-een] is associated with a tool or weapon used for obtaining food. Some think the pictograph resembled a plow which would be used agriculturally or a weapon used to kill prey. Suppositions go so far as to believe it may have represented a weapon of war by which means provision could be made.
The meanings associated with this symbol are all provisionary such as cut, food or nourish.
So while it would seem that the natural connection between tool or weapon and sustenance would be that of “provision” this provision could conceivably come from either conquering or hunting.
Other thoughts include the need and ability to defend one’s way of life. It is also seen as a symbol of the power of the word of God.
“(49) Remember Your word to Your servant; You have given me hope through it.
(50) This is my comfort in my affliction: Your promise has given me life.”
“(51) The arrogant constantly ridicule me, but I do not turn away from Your instruction.”
“(52) LORD, I remember Your judgments from long ago and find comfort.”
“(53) Rage seizes me because of the wicked who reject Your instruction.
(54) Your statutes are the theme of my song during my earthly life.”
“(55) I remember Your name in the night, LORD, and I keep Your law.
(56) This is my practice: I obey Your precepts.”
While I could make a case for a comparison between the pictographic symbol and meaning of the Hebrew letter (Zayin) [Zy-een] and these verses, I don’t think it is a very strong case.
Yes God and His could be seen as the tool or means of provision in terms of hope, life and comfort, I think these are also pretty standard fare for all of these divisions. So I think special pleading would be required to make a case for its unique usage here.
ח (Khet) 57-65
Pictographic:
This letter is pronounced Hhets with a bit of a guttural sound at its onset. Its shape is supposed to resemble a wall.
Its meaning is divide, half or outside. This division or separation is between what is inside from what is outside.
The development of many of these segments are in sets of verses. Often sets of two throughout, though sometimes, depending on how the verse is read and understood, there are two verses in the middle which stand alone.
These divisions are not so much discovered by rhythm, rhyme or meter but by the content, topic and directional flow of the words.
This segment is loosely bookended by a promise of God. The opening sequence establishes the seeking of the psalmist to meet these requirements. I said loosely bookended because the statement which identifies God as having kept His promise appears not at the end of this section but at the beginning of the next. He opens verse 66 with praise to God for treating him well as His servant and keeping His good promise.
“(57) The LORD is my portion; I have promised to keep Your words.
(58) I have sought Your favor with all my heart; be gracious to me according to Your promise.”
So verses 57-58 are the stating of a promise God makes to His covenant people and the psalmist’s pursuit of God’s favor in that regard.
As we continue to verses 59-60 we see that the psalmist has taken personal stock and identified areas which needed repentance. He is said to be quick in his response of changing his mind and ways to be in conformity to God’s commands.
“(59) I thought about my ways and turned my steps back to Your decrees.
(60) I hurried, not hesitating to keep Your commands.”
Verse 61 is one of those inward divisions I mentioned which breaks away from the two verse patterns we often see. It is a stand alone statement which reveals a connection of sorts with the pictographic meaning of the Hebrew letter Hhet.
He says,
“(61) Though the ropes of the wicked were wrapped around me, I did not forget Your law.”
Though not technically a barrier or wall, these ropes were intended to bind him and keep him back from obedience and in that way separate him from righteousness. Though even in the midst of these separation he never forsook the awareness or the preference of God’s law to his sin.
Verses 62-63 can be seen as both corrective and maintenance in the soul.
“(62) I rise at midnight to thank You for Your righteous judgments.
(63) I am a friend to all who fear You, to those who keep Your precepts.”
This psalmist either used this exercise of arising at night to meditate on God and thank Him as a means of securing the continuance of his recent repentance or as a way of maintaining the proper gratitude of God’s mercy which so often accompanies a heart of humble repentance.
This section closes with a praise to God’s faithfulness which can be seen and experienced by anyone, anywhere on the earth coupled with an appeal to be taught God’s precepts
“(64) LORD, the earth is filled with Your faithful love; teach me Your statutes.”
Blessings!
Tri
