The eight "word" words in Psalm 119

[Martin Marprelate]

In Psalm 119 there are eight words of which one appears in almost every verse. When I was preaching on the psalm a few years ago, I found this summary of the various meanings in a book called Bible Delight: Heartbeat of the Word of God )Christian Focus Books, 2008; ISBN 978-1-84550-360-4). I strongly recommend the book to anyone studying or teaching the psalm.

Torah: 'translated as ‘Law ‘ (NIV, ESV, NKJV) or ‘Instruction.’ The most commonly used of the eight words, occurring in verse 1 and 25 times in all. It comes from the word for ‘teaching,’ and seems to have a broader meaning than simply ‘law’ in a legal sense.
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Edosh: 'Statutes’ (NIV) or ‘testimonies’ (ESV, NKJV) first appears in verse 2. This word speaks of the faithfulness of the LORD and witnesses against those who break faith with Him.

Piqqudim: 'Precepts’ (NIV, ESV, NKJV) first appears in v.4 and means words appointed or charged by someone in authority.

Chuqqim: 'Decrees’ (NIV) or ‘statutes ‘ (ESV, NKJV) first occurs in v.5. It describes the permanence and binding nature of what is spoken.

Miswoth: 'Commands’ (NIV) or ‘commandments’ (ESV, NKJV) is first found in v.6 and speaks of the authority of God to give orders and expect them to be obeyed.

Mishpatim: 'Laws’ (NIV), ‘rules’ (ESV) or ‘judgments’ (NKJV) first appears in v.7 and refers to the decision or verdict of the Judge, primarily God. It can also refer to the judgments that we should make – to ‘do’ His laws. ‘Rules’ is not a good translation and plainly doesn’t work in v.84b. The NIV paraphrases that verse as ‘When will you punish my enemies?’ which is also not good. The psalmist is not looking for punishment but for vindication from the righteous Judge against those who persecute him (compare 1 Peter 2:23).

Dabar: ‘Word’ (NIV, ESV, NKJV) is found in v.9. It is found throughout the O.T. in the expression “The word of the LORD.” The Ten Commandments are called in Hebrew ‘The Ten Words.’

Imrah: Variously ‘word’ or ‘promise’ (NIV, ESV. NKJV), this is first found in V.11. It means something spoken, often something promised.

 

[Deacon]

From one of my many notes on Ps 119:

Terminology
The term Torah [ תּוֹרָה ] is universally acknowledged to refer to instruction. In fact, there is no Hebrew word for “law” (= legislation), and now it can be seen that the reason for this is that the ancient societies were not legislative societies. There is nothing like codified, prescriptive legislation in their experience. Other words that are most frequently used to describe certain types of legal sayings (along with the most common English translation used in the NIV) include:

• mišpāṭîm [ מִשְׁפָּט ] —“laws/judgments”—verdicts given in legal contexts

• ḥuqqîm [ חֻקָּה ] —“decrees”—dictates delivered by a formal authority (e.g., king)

• dǝbārîm [ דָּבָר ] —“words”—insights, advice, exhortations, or admonitions that should guide one’s thinking

• miṣwôt [ מִשְׁפָּט ]—“commandments”—charges or mandates coming from those with recognized status (e.g., parents or elders)

• ʿēdût [ עֵדוּת ]—“statutes”—used of legal sayings primarily in Psalms, not in the Pentateuch

• piqqûdîm [ פִּקּוּדִים ]—“precepts”—sayings that establish order; used only in Psalms

These terms and a few others are used interchangeably in poetic literature such as the Psalms. All of them, as well as a few others, are used throughout Psalm 119. None of them refer to codified legislation. Torah is most frequently used as a term that encompasses all of them. In this book we will not make an attempt to differentiate them from one another (though that can be done profitably). The term Torah itself is used for the Pentateuch as a whole, for the legal corpus as a whole, and as a catchall term for the various types of legal sayings. By etymology, it is constructed from the root that refers to instruction (yrh). Throughout the Pentateuch, the Prophets, the narrative literature, and even the Psalms, it is almost always used to refer to the legal/cultic revelation delivered by Yahweh through Moses in association with the covenant at Sinai. It is never used to refer to decrees made by kings, priests, or judges.

Walton, John H., and J. Harvey Walton. 2019. The Lost World of the Torah: Law as Covenant and Wisdom in Ancient Context. Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press.

Deuteronomy 4:1-14 !
Deuteronomy 33:9-10

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… how does the psalmist’s claim that “God grants life through his laws and precepts” fit with Paul’s declaration that “the law kills”? The best solution recognizes an important distinction between the psalmist and Paul. When Paul says that the law kills and puts to death, he thinks of those in the flesh (Rom. 7:5)—those who are unregenerate (Rom. 8:7). The psalmist is not saying that the law grants life to those who are dead in their sins. The notion that the law actually can grant life to sinners is taught nowhere in the Old Testament or the New Testament. Hence, it seems most likely that the psalmist reflects on the role of the commands in those who already know God. The law can “revive” their affection for God and promote a desire to do his will when the Spirit uses the written word to convict and illumine those who already have new life. The commands of the law remind believers of their moral poverty—of their utter inability to do what God demands—and thus believers are revived through the gospel of Christ, which is the only source of life.

SUMMARY
Paul’s negative statements on the law do not contradict Psalm 19 and Psalm 119. Paul emphasizes that the law puts human beings to death and never grants life to those who are unregenerate. Psalms 19 and 119 consider the situation of those who are regenerate. In that case God’s commands by the work of his Spirit cast believers onto the grace of God, and God uses the commands in conjunction with his Spirit to strengthen believers so that they rely upon God’s grace to please him.

QUESTIONS
Does the psalmist believe that the law can grant life to the unregenerate?
What evidence is there in Psalm 119 that the psalmist still struggled with sin?
How should we preach and teach Psalm 19 and 119 now that the new covenant has been inaugurated?

Schreiner, Thomas R. 2010. 40 Questions about Christians and Biblical Law. Edited by Benjamin L. Merkle. 40 Questions Series. Grand Rapids, MI: Kregel Academic & Professional.

 

[Van]

How should we, those under the New Covenant, teach Psalm 19?

By first doing an in-depth study, verse by verse.

We should seek to bring clarity if the translation is vague or seemingly contradictory.

For example Psalm 19:2, the KJV says the day "utters speech" as if in the form of verbal sound. However the message is conveyed by what what God has made (Romans 1:20), thus by observation, not verbalization. The solution is that the word translated utter probably means "to pour forth" from the majesty of His creation.

 

[kyredneck]

• mišpāṭîm [ מִשְׁפָּט ] —“laws/judgments”—verdicts given in legal contexts

• ḥuqqîm [ חֻקָּה ] —“decrees”—dictates delivered by a formal authority (e.g., king)

• dǝbārîm [ דָּבָר ] —“words”—insights, advice, exhortations, or admonitions that should guide one’s thinking

• miṣwôt [ מִשְׁפָּט ]—“commandments”—charges or mandates coming from those with recognized status (e.g., parents or elders)

• ʿēdût [ עֵדוּת ]—“statutes”—used of legal sayings primarily in Psalms, not in the Pentateuch

• piqqûdîm [ פִּקּוּדִים ]—“precepts”—sayings that establish order; used only in Psalms

Psalms Chapter 19

7​	The law of Jehovah is perfect, restoring the soul: The testimony of Jehovah is sure, making wise the simple.
8​	The precepts of Jehovah are right, rejoicing the heart: The commandment of Jehovah is pure, enlightening the eyes.
9​	The fear of Jehovah is clean, enduring for ever: The ordinances of Jehovah are true, and righteous altogether.
10​	More to be desired are they than gold, yea, than much fine gold; Sweeter also than honey and the droppings of the honeycomb.
11​	Moreover by them is thy servant warned: In keeping them there is great reward.

...same bennies as obedience to the gospel of Christ...

 

[Van]

Psalm 19:7 NASB
The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

Here is an interpretive translation
The law of the LORD (Yahweh) is flawless, benefiting the soul; the LORD's testimony is valid, edifying the open minded.

Cliff note: The Law leads the lost to Christ, 2 Timothy 3:15.