Psalm 119 (Greek numbering: Psalm 118) is the longest psalm as well as the longest chapter in the Bible. It is referred to in Hebrew by its opening words, "Ashrei temimei derech" ("happy are those whose way is perfect"). It is the prayer of one who delights in and lives by the Torah, the sacred law.
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Literary features
This psalm is one of about a dozen alphabetic acrostic poems in the Bible. Its 176 verses are divided into twenty-two stanzas of eight lines each, and in Hebrew forms an acrostic, with each stanza starting with successive letters of the Hebrew alphabet (alef (or aleph), bet, etc.). Further, within each stanza, each line begins with that same letter.[1] The name of God (LORD) appears twenty-two times.
Employed in almost (but not quite) every verse of the psalm is a synonym for the Torah, such as dabar ("word, promise") mishpatim ("rulings"), etc.[1]
The acrostic form and the use of the Torah words constitute the framework for an elaborate prayer. The grounds for the prayer are established in the first two stanzas (alef and beth): the Torah is held up as a source of blessing and right conduct, and the psalmist pledges to dedicate himself to the law. The prayer proper begins in the third stanza (gimel, v. 17). Like many other psalms, this prayer includes both dramatic lament (e.g. verses 81-88) joyous praise (e.g., verses 45-48) and prayers for life, deliverance and vindication (e.g., verses 132-134). What makes Psalm 119 unique is the way that these requests are continually and explicitly grounded in the gift of the Torah and the psalmist's loyalty to it.
Eastern Orthodox
This Psalm (118 in the Septuagint) figures prominently in the worship of the Orthodox Church. There is a tradition that King David used this psalm to teach his young son Solomon the alphabet—but not just the alphabet for writing letters: the alphabet of the spiritual life.
The psalm comprises an entire Kathisma (division of the Psalter) in Orthodox liturgical practice. In Orthodox monasteries it is read daily at the Midnight Office: "At midnight I arose to give thanks unto Thee for the judgments of Thy righteousness" (v.62). It is read at Matins on Saturdays and is also chanted on many Sundays throughout the year. A major portion of Matins on Holy Saturday comprises chanting the entire psalm as a threnody, divided into three parts (stases) with Praises (Greek: Enkomia) interspersed between each verse. This chanting is done as all stand holding candles around a catafalque over which has been placed the Epitaphion (a shroud embroidered with the figure of Christ laid out for burial).
The psalm is also chanted with special solemnity at Orthodox funeral services and on the various All-Souls Days which occur throughout the year, with "Alleluia" chanted between each verse. Its use here is a reflection of the chanting done on Holy Saturday. "Alleluia" is chanted between the verses to signify the victory over death accomplished by Christ's death and Resurrection, and the eternal reward promised to the faithful.
Musical settings
- Psalm 119:1 was set to music by Charles Villiers Stanford.
References
- ^ a b Murphy, Roland E. (2000). The Gift of the Psalms. Hendrickson. ISBN 1-56563-474-8.
Quotes
- Rev. H. Venn - This is the Psalm (Psalm 119) I have often had recourse to, when I could find no spirit of prayer in my own heart, and at length the fire was kindled and I could pray, (from Charles Bridges on Psalm 119)
External links
- Tehillim - Psalm 119 (Judaica Press) translation with Rashi's commentary at Chabad.org
- Psalm 119 (New Skete translation)
- Psalm 118 (LXX numbering) Holy Transfiguration Monastery translation
- Exposition of Psalm 119 by Charles Bridges, 1827 (Full Text - Public Domain)
- The Golden Alphabet: Exposition of Psalm 119 by Charles Spurgeon, 1887 (Full Text - Public Domain)
Further Reading
- An Exposition of Psalm 119 by Charles Bridges (1794-1869), The Banner of Truth Trust, Edinburgh, 1974 (first published 1827) ISBN: 0-85151-1767
- In its original preface, Bridges stated that his purpose in writing on Psalm 119 was to 'furnish a correct standard of Evangelical sincerity for the habitual scrutiny of his own heart', corresponding to 'the several graces of the Christian system'
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