Interpretive Study of Psalms 119-10.

ALEPH: General preparation for life: God's commandment and plan that all are to keep.

This section provides general instructions that are to be given for having a Godly life. It matches the last section of this Psalm which sums up all of the instructions of this Psalm and also gives instructions for all of life. Thus, while the first section provides the introduction for life, and the last section summarizes the commands for life, the other sections are aimed at different phases of life and provide more details for each phase. If people get the general instructions in these two outer sections, even if they miss the inner instructions, they will be far better off than those people who ignore all of these instructions. Thus, the wise person prayerfully considers the meaning of this first section and remembers the lessons from here so that they can apply them all of their life.

Our sentences tell us:

Sentence 1 says, for us to stay undefiled in order to be blessed by God.
Sentence 2 tells us what keep and seek in order to be blessed by God.
Sentence 3 says, do no iniquity in order to be blessed by God.
Sentence 4 says, to keep the broad principles from God which never change regardless of what circumstances we find ourselves in (precepts).
Sentence 5 says, to choose paths of life which will help us to obey God's statutes.
Sentence 6 tells us the result of obeying the prior sentence and warns us that disobedience will result in God making us ashamed before all of heaven and before men of this Earth.
Sentence 7 says, learn God's righteous judgments so that we can properly praise God.
Sentence 8 says, that God will not forsake (us) utterly if we keep (God's ) statutes.

These all combine to provide the instructions for all of life in this opening section. If we review these instructions every day of our life, and try to obey them every day of our life, there can be no doubt of God blessing us because of all of the other promises found within His Word.

119:1

undefiled 'Stop our sinning'
in the way 'as we follow the path of life that we are on'
we do this by walking in the law of the LORD 'trust and obey instead of demanding liberty and rights'.
walk 'small repeated steps. What we do in our everyday life'.
Law encompassing all of the other words in this Psalm for various parts of the law.
Proverbs 14:12 and Proverbs 16:25 tell us differently (There is a way which seemeth right unto a man, but the end thereof are the ways of death).

119:2

testimonies = 'statements that are used in a court of law to judge the legality of someone's actions'. These are the things which God did in response to actions by His saints. We can rely upon God doing the same for us.
seek = 'To go in search or quest of; to look for; to search for by going from place to place'
Heart = mind, will and emotions

119:3

iniquity = lifestyle sins.
ways = 'how to get from one place to another'. God's ways are how to get God's blessings while avoiding sin.

119:4

command = 'a mandate; an order or injunction given by authority; charge'. These include what comes through out God-given authorities such as pastors, parents and government officials.
precepts = 'truths and laws which never change regardless of circumstances'.
diligent = 'Steady application in business of any kind; constant effort to accomplish what is undertaken; exertion of body or mind without unnecessary delay or sloth; due attention; industry; assiduity'.

119:5

statutes = 'written laws. What is written in God's word'.
my ways = 'how I choose to try to reach my goals'.

119:6

then after doing the prior sentences of this Psalm.
ashamed = 'abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. If it doesn't happen here it will happen at the judgment seat of Christ for saved people.
respect = 'To view or consider with some degree of reverence; to esteem as possessed of real worth'.
respect unto all thy commandments = Without this attitude we will not do the prior sentences. Remember that commandments include what comes through out God-given authorities such as pastors, parents and government officials.

119:7

when = not before.
I shall have learned thy righteous judgments. Judgments = 'Comparison of actions and attitudes, which a person displays, to the statutes and commandments of a rightful authority. Judgment results in reward of the obedient and punishment of the disobedient with the amount of reward or punishment determined by the judge'. God's judgments are always righteous.
uprightness = 'Honesty; integrity in principle or practice; conformity to rectitude and justice in social dealings'.
Our praise (recognition of God's true attributes) require us to have uprightness of heart.

119:8

O forsake me not utterly is based upon our keeping the vow of I will keep thy statutes. The colon in this sentence makes these two phrases equivalent. this vow is based upon our recognizing and understanding what came before it. When God's people feel that God has forsaken them, they can be sure that they failed some pst of this Psalm that came before this last sentence.

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C119-S1 (Verse 1) First general way to get blessings from God.

Blessed are the undefiled in the way,
who walk in the law of the LORD.

This sentence is part of the section called ALEPH, which provides general instructions that are to be given for having a Godly life. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section. This is the first of three sentences which open this Psalm and tell us the general principles for how to be blessed by God. Notice that the first thing said is that we are to be undefiled ('Stop our sinning') in the way ('as we follow the path of life that we are on') and we do this by walking in the law of the LORD ('trust and obey instead of demanding liberty and rights'). With this opening God is separating those saved people who He will bless from those who He will not bless. You see, a lot of people will refuse this first requirement and insisted that there is 'another way' to get God's blessings, but Proverbs 14:12 and Proverbs 16:25 tell us differently (There is a way which seemeth right unto a man, but the end thereof are the ways of death.).

Forms of the word bless occur 527 times in 463 verses of the Bible, occur 112 times in 104 verses of the New Testament and occur 102 times in 93 verses of Psalms. Within Psalms 119 we find blessed in this sentence, the next sentence and verse 12. Please note that Psalms says almost as much as all of the New Testament. Many people claim that blessed means that we will be made happy. However, the truth is that many spiritual blessings do not make us happy in the flesh. Read the 'Beatitudes' (Matthew 5). Another example is that the Bible says that The Son of man must suffer many things (Matthew 16:21; Mark 8:31; 9:12; Luke 9:22; 17:25; Hebrews 2:10). Yet Hebrews 12:2 says, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. thus, we see that Jesus was blessed for the things that He suffered and that blessings do not always make us 'happy'. Therefore, we can say that: 'True Biblical blessings always produce spiritual good and, sometimes, produce physical good'. please see how this definition matches, somewhat, the following and how it corrects the following in some ways. Please also see The note for Romans C12S9 for links to verses within Romans which use forms of the word bless. The functional definition for this word is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Webster's 1828 dictionary defines bless as: 'v.t. pret. and ppr. blessed or blest. 1. to pronounce a wish of happiness to one; to express a wish or desire of happiness. And Isaac called Jacob and blessed him. Gen.28. 2. to make happy; to make successful; to prosper in temporal concerns; as, we are blest with peace and plenty. The Lord thy God shall bless thee in all thou doest. Deut. 15. 3. to make happy in a future life. Blessed are the dead who die in the Lord. Rev.14. 4. to set apart or consecrate to holy purposes; to make and pronounce holy. And God blessed the seventh day and sanctified it. Gen.2 5. to consecrate by prayer; to invoke a blessing upon. And Jesus tok the five loaves and the two fishes, and looking up to heaven he blessed them. Luke 9. 6. to praise; to glorify, for benefits received. Bless the Lord, of my soul, and all that is within me. Ps.103. 7. to praise; to magnify; to extol, for excellencies. Ps.104. 8. to esteem or account happy; with the reciprocal pronoun. The nations shall bless themselves in him. Jer.4. 9. to pronounce a solemn prophetical benediction upon. Gen.27. Deut. 33. 10. in this line of Spenser, it may signify to throw, for this is nearly the primary sense. His sparkling blade about his head he blest. Johnson supposes the word to signify to wave or brandish, and to have received this sense from the old rite of blessing a field, by directing the hands to all parts of it. Bless in Spenser for bliss, may be so written, not for rhyme merely, but because bless and bliss are from the same root'. Please note that the several applications (definitions?) found in this entry from Webster's do not all match a single core definition. This is the way that The wisdom of this world (see the Book Study on 1Corinthians) operates, which is the opposite of The wisdom of God. Our 'never changing' God uses a single definition with multiple applications which all match the single core definition. This definition is where most people get that blessed means 'happy', which I've already explained is not always true.

We also see that Easton's Bible Dictionary says that blessed means '(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Ge 1:22; 24:35; Job 42:12; Ps 45:2; 104:24,35): (2.) We bless God when we thank him for his mercies (Ps 103:1-2; 145:1-2). (3.) A man blesses himself when he invokes God's blessing (Isa 65:16), or rejoices in God's goodness to him (De 29:19; Ps 49:18). (4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Ge 24:60; 31:55; 1Sa 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Ge 9:26-27; 27:28-29,40; 48:15-20; 49:1-28; De 33). the priests were divinely authorized to bless the people (De 10:8; Nu 6:22-27). We have many examples of apostolic benediction (2Co 13:14; Eph 6:23-24; 2Th 3:16,18; Heb 13:20-21; 1Pe 5:10-11). (5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Ps 116:13 refers to this custom. It is also alluded to in 1Co 10:16, where the apostle speaks of the "cup of blessing."' please note that he stuck with Biblical applications and, while accurate, they do not provide a single core definition.

We also see that International Standard Bible Encyclopedia says that blessed means '(barakh): this word is found more frequently in the Old Testament than in the New Testament, and is used in different relations. (1) It is first met in Ge 1:22 at the introduction of animal life upon the earth, where it is written, "And God blessed them, saying, Be fruitful, and multiply," etc. the context furnishes the key to its meaning, which is the bestowal of good, and in this particular place the pleasure and power of increase in kind. thus, it is generally employed in both Testaments, the context always determining the character of the bestowal; for instance (where man is the recipient), whether the good is temporal or spiritual, or both. Occasionally, however, a different turn is given to it as in Ge 2:3 the King James Version, where it is written, "And God blessed the seventh day, and hallowed it." Here the good consists in the setting apart and consecrating of that day for His use. (2) In the foregoing instances the Creator is regarded as the source of blessing and the creature the recipient, but the order is sometimes reversed, and the creature (man) is the source and the Creator the recipient. In Ge 24:48, for example, Abraham's servant says, "I bowed my head, and worshipped Yahweh, and blessed Yahweh, the God of my master Abraham," where the word evidently means to worship God, to exalt and praise Him. (3) there is a third use where men only are considered. In Ge 24:60, her relatives "blessed Rebekah, and said unto her, Our sister, be thou the mother of thousands often thousands" (The King James Version "millions"), where the word expresses the wish or hope for the bestowal of the good designated. there are also instances where such a blessing of man by man may be taken in the prophetic sense, as when Isaac blessed Jacob (Ge 27:4,27), putting himself as it were in God's place, and with a sense of the Divine concurrence, pronouncing the good named. Here the word becomes in part a prayer for, and in part a prediction of, the good intended. Balaam's utterances are simply prophetic of Israel's destiny (Nu 23:9-10,11,23 margining 24). Although these illustrations are from the Old Testament the word is used scarcely differently in the New Testament; "The blessing of bread, of which we read in the Gospels, is equivalent to giving thanks for it, the thought being that good received gratefully comes as a blessing"; compare Mt 14:19 and Mt 15:36 with 1Co 11:24 (Adeney, HDB, I, 307). James M. Gray'. Once more we see applications instead of a single core definition for blessed.

Please also see the notes for Galatians C3-S10 about the word bless. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

The reader is certainly welcome to do a full Bible Word Study and send a correction to the definition above. However, as illustrated by these dictionary definitions, anything less than a full Bible Word Study will, probably, result in less than an accurate definition.

The word undefiled only occurs in:

our current sentence: tells us that we are to walk undefiled if we want to be blessed by God.
Song 5:2: says that Christ is undefiled.
Song 6:9: says that truly saved and serving people, those called God's dove in this book, are undefiled.
Hebrews 7:26: says that Christ is undefiled.
Hebrews 13:4: says Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. Thus, we defile ourselves with sex outside of marriage.
James 1:27: defines Pure religion and undefiled before God.
1Peter 1:4: tells us that saved (and serving) are promised an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.

Webster's 1828 dictionary defines undefiled as: 'Not defiled; not polluted; not vitiated'. The Treasure of Scriptural Knowledge provides additional links of: '2Ki 20:3; 2Ch 31:20-21; Job 1:1,8; Eze 11:20; Ho 14:9; Joh 1:47; Ac 24:16; Lu 1:6; 2Co 1:12; 1Th 4:1-2; Tit 2:11-12'. Webster's 1828 dictionary defines defile as: 'v.t. 1. to make unclean; to render foul or dirty; in a general sense. 2. to make impure; to render turbid; as, the water or liquor is defiled. 3. to soil or sully; to tarnish; as reputation, etc. He is among the greatest prelates of the age, however his character may be defiled by dirty hands. They shall defile thy brightness. Ezek. 28. 4. to pollute; to make ceremonially unclean. That which dieth of itself, he shall not eat, to defile himself therewith. Lev. 22. 5. to corrupt chastity; to debauch; to violate; to tarnish the purity of character by lewdness. Schechem defiled Dinah. Gen. 34. 6. to taint, in a moral sense; to corrupt; to vitiate; to render impure with sin. Defile not yourselves with the idols of Egypt. Ezek. 20. He hath defiled the sanctuary of the Lord. Numb. 19.

DEFILE, v.i. L. A thread. to march off in a line, or file by file; to file off. DEFILE, n. A narrow passage or way, in which troops may march only in a file, or with a narrow front; a long narrow pass, as between hills, etc'. Webster's 1828 dictionary defines defiled as: 'Made dirty, or foul; polluted; soiled; corrupted; violated; vitiated'. forms of the word defile occur 127 times in 119 verses of the Bible, occur 27 times 23 verses of in the New Testament and, in Psalms, occur in 74:7; 79:1; 106:39 and our current sentence. In these verses we learn that people can defile themselves and holy things belonging to God. At the start of this note it was said that to be undefiled we must 'Stop our sinning'. We do this by walking in the law of the LORD, which is only possible if we maintain our personal relationship with God that is in Christ.

Please also see the note for James 3:6 about the word defiled and links to every place in the New Testament where we find any form of this word. The functional definition is: 'To make impure'.

Forms of the word walk occur 413 times in 390 verses of the Bible, occur 113 times 106 verses of in the New Testament and occur 33 times in Psalms. Within Psalms 119 We find this word in: our current sentence, 31 and 45. Webster's 1828 has a large definition for walk, but we can simply say that the definition is 'a method of getting from one place to another by numerous repetitions on the same small movement'. Thus, a person who starts every day of his life with a time of private prayer and personal worship of God can say that his prayer is part of his daily walk with God. We also see that Thompson Chain Topics provides links of: 'Of Believers: Before God: Ge 17:1; 1Ki 2:4; 2Ki 20:3; Ps 56:13; 116:9. Characteristics of: New Life: Ro 6:4; 8:1. Faith: 2Co 5:7. Spirituality: Ga 5:16. Consistency: Eph 4:1. Love: Eph 5:2. Caution: Eph 5:15; Col 2:6. Illumination: 1Jo 1:7. Christlikeness: 1Jo 2:6. Walking in Truth: Ps 26:3; 86:11; 2Jo 1:4; 3Jo 1:3. Sinful: De 29:19; Jer 7:24; Eph 2:2; Php 3:18; 1Pe 4:3; 2Pe 2:10; 3:3; Jude 1:18'.

The word law: is used in Psalms 119 to mean 'The general category that encompasses all of the other legal words that are used within this Psalm'. Please see the Word Definitions section for all of the other words that are involved in God's law.

While there are a lot more references to The law of the LORD than the verses which use that exact phrase, looking at those verses gives us a good general understanding of what we are to walk in. This exact phrase occurs in:

2Kings 10:31 says, But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin. Jehu brought the judgment of God upon those who followed him.
1Chronicles 16:40 tells us about king David doing what he could to assure that God's people did according to all that is written in the law of the LORD.
1Chronicles 22:12 is part of king David's charge to Solomon and says Only the LORD give thee wisdom and understanding, and give thee charge concerning Israel, that thou mayest keep the law of the LORD thy God. Here we see that it takes wisdom and understanding from God in order to keep the law of the LORD thy God.
2Chronicles 12:1 says, And it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the LORD, and all Israel with him. Rehoboam brought the judgment of God upon his followers.
2Chronicles 17:9 is talking about Jehoshaphat and how he walked in the first ways of his father David, and sought not unto Baalim. Our verse says And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people. God blessed the people who followed Jehoshaphat.
2Chronicles 31:3-4 says, He appointed also the king's portion of his substance for the burnt offerings, to wit, for the mourning and evening burnt offerings, and the burnt offerings for the sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the LORD. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might be encouraged in the law of the LORD. this is talking about Hezekiah and God's people were blessed when they followed him.
2Chronicles 34:14 says, And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found a book of the law of the LORD given by Moses. this is talking about Josiah and God's people were blessed when they followed him.
2Chronicles 35:26 says, Now the rest of the acts of Josiah, and his goodness, according to that which was written in the law of the LORD, this is talking about Josiah and God's people were blessed when they followed him.
Ezra 7:10 says, For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments. God's people were blessed when they followed Ezra.
Nehemiah 9:3 says, And they stood up in their place, and read in the book of the law of the LORD their God one fourth part of the day; and another fourth part they confessed, and worshipped the LORD their God. As part of getting out of the captivity, Nehemiah got God's people to return to obeying The law of the LORD their God.
Psalms 1:2 says, But his delight is in the law of the LORD; and in his law doth he meditate day and night. this is part of the first Psalm, which provides the basic way to get God's blessings.
Psalms 19:7 says, The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. Here we see the power of The law of the LORD and we see the results promised if we obey it.
Psalms 119:1 is our current sentence.
Isaiah 5:24 says, Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel. this section tells us the result that God's people will have if they cast away the law of the LORD.
Isaiah 30:9 says, that this is a rebellious people, lying children, children that will not hear the law of the LORD: this tells us that we are rebellious people, lying children when we will not hear the law of the LORD.
Jeremiah 8:8 says, How do ye say, We are wise, and the law of the LORD is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. Obviously, this was said to people who claimed one thing while they lived another.
Amos 2:4 says, Thus, saith the LORD; forthree transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: this tells us that when God's people have not kept his commandments, and their lies caused them to err, they have despised the law of the LORD.
Luke 2:23-24 says, (As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. this lets us know that even in birth, Jesus kept The law of the Lord.
Luke 2:39 says, And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth. Here we see that Mary and Joseph kept The law of the Lord.

What we see consistently is that God's people who 'trust and obey' The law of the Lord bring blessings upon themselves and their followers. God's people who do not 'trust and obey' The law of the Lord bring God's judgment upon themselves and their followers. Further, we saw that to 'trust and obey' The law of the Lord required having wisdom and understanding from God. This is because The law of the Lord encompasses other terms found in this Psalm such as precepts, statutes, commandments, judgments, and God's testimonies. Thus, The law of the Lord is more than just a bunch of rules for us to follow. Please also see The note for Romans 8:1 and The note for Ephesians 4:1 for links to verses within Romans which use forms of the word walk. Please also see The note for Romans C9-S28 for how the saved are to live / walk by faith.

Please see notes later in this first section for definitions and links to verses which use the words just mentioned, and which are included within The law of the Lord. Within this Psalm, we find law in verses: our current sentence, 18, 29, 34, 44, 51, 53, 55, 61, 70, 72, 77, 85, 92, 97, 109, 113, 126, 136, 142, 150, 153, 163, 165, 174. Please see how this definition matches, somewhat, the following and how it corrects the following in some ways. Please also see The note for Romans C3S31 for the kinds of Biblical laws which apply to the saved today.

Please see the Word Definitions section for links to where the word way is used within this Psalm and considerations from other places within the Bible. It is used in Psalms 119 to mean: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. The functional definition is: 'How to get to Heavenand receive God's blessings. Yes, we get to Heaven by being saved but we need to walk in his ways, after initial salvation, in order to receive any blessings in Heaven'.

Please use This link for all of the verses within the New Testament that use word Lord and This link for the Summary on the name / role of Lord as found within the New Testament. This role is used for: 'Anything to do with law, judgment or government'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Blessed. Ps 1:1-3; 32:1-2; 112:1; 128:1; Mt 5:3-12; Lu 11:28; Joh 13:17; Jas 1:25; Re 22:14 exp: Ps 106:3; Isa 56:2; Mt 11:6.
undefiled. or, perfect, or sincere. 2Ki 20:3; 2Ch 31:20-21; Job 1:1,8; Joh 1:47; Ac 24:16; 2Co 1:12; Tit 2:11-12
walk. Eze 11:20; Ho 14:9; Lu 1:6; 1Th 4:1-2
General references. exp: Lu 11:28'.

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C119-S2 (Verse 2) Second general way to get blessings from God.

Blessed are they that keep his testimonies,
and that seek him with the whole heart.

Please see the note above for the use of the word bless within this Psalm and considerations from other places within the Bible. In that note the word bless was defined as: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. In addition, please note that blessed is past tense while that keep...and that seek are present tense. God knows who will do the things of this Psalm, and God knows when we reach the point in our life where we will 'trust and obey'. That's when God gives us the ability to 'trust and obey', which is part of the past tense blessing that we have when we actually do 'trust and obey'. However, before we reach the point in our life where we are willing to 'trust and obey', God would be wasting his blessing by giving us an ability that we refuse to use because God never takes away our free will. If we do not willingly choose to 'trust and obey', then God does not force us to do so. However, He also does not waste His blessing by giving it to people who will refuse to use the blessing.

Within our sentence, the word that lets us know that these blessings are conditional and given to the saved people who fulfill God's conditions and not given to people who do not meet God's conditions. I already mentioned one of the conditions when I saved that 'people must be saved' in order to get these blessings. That is true because our sentence has two action words which tell us God's requirements in order to receive these blessings. However, the lost do not have the spiritual ability to fulfill these action words, in the way that is required by God. Neither do the back-slidden saved person because these action words require depending upon the direct help from God's Holy Spirit and if we're like a small child who refuses the help of their parent, we're going to mess up.

Our action words are keep and seek. 1Thessalonians 5:21 says, Prove all things; hold fast that which is good. The Study called Prove deals with this verse and explains why people who hold onto a Bible truth lose it and the results of that truth when they go through one of the worst storms of life. The simple reason is that they held unto the truth but failed to apply the qualifier of fast. Likewise, when we look at these action words of keep and seek, we need to understand that God expects us to do these actions 'with our whole heart', or we will not receive the blessings. In addition, please note the use of the word his and the use of the word him within this sentence. These words are a refer-back to The LORD of our first sentence. If someone is keeping and seeking from any source other that The LORD, then they will not fulfill the requirements of this sentence.

Please see the note for Psalms 119:145 for links to the 6 times in this Psalm where we read the phrase whole heart. That sentence is the start of a section that is summed up as 'Personal worship of the righteous Judge'. All 8 sentences in that section tell, in detail, us how to worship with my whole heart. Reformers Unanimous defines the soul as 'a combination of the mind, will and emotions'. What my study in the Bible has led me to conclude is that our heart is used for the same thing with our heart being the short time version that we control and our soul being the long time version that God puts together from the sum of all of our short time decisions within our heart. Thus, we directly control our heart but only indirectly control our soul.

Forms of the word keep occur 469 times in 454 verses of the Bible, occur 384 times in 369 verses of in the Old Testament and occur 58 times in Psalms. Within Psalms 119 We find this word in:

Our current sentence, 88, 129 and 146 say that we are to keep (The LORD's) testimonies.
4, 63, 69, 100 and 134 say that we are to keep thy precepts diligently.
5, 8 and 145 say that we are to keep thy statutes.
33 say that we are to keep the way of thy statutes.
17, 57 and 101 say that we are to keep (God's ) word.
34, 44 and 136 say that we are to keep (God's ) law.
60 and 115 say that we are to keep (God's ) commandments.
106 says, that we are to keep (God's ) righteous judgments.

With this action word occurring 22 times within this single Psalm, it obviously is an important action that we are to do with the word of God, which is the main subject of this particular Psalm. Please notice that every one of these things that we are to keep are items which we can be judged for within a court. We are in a spiritual battle. Think of the military use of the word keep. The military have to actively fight when they are attacked and they have to send out patrols to make sure that the enemy has not snuck into the territory that the keep is responsible to protect. Failure on the part of the people in the keep will result in criminal charges in court. Thus, we have the perspective of this action word within this Psalm.

The functional definition for this word is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep any thing in the memory, mind or heart'.

Please see the note for Matthew 28:3-4 about the word keeper. Webster's 1828 defines this word as: 'of anything. 1. One who retains in custody; one who has the care of a prison and the custody of prisoners. 2. One who has the care of a park or other inclosure, or the custody of beasts; as the keeper of a park, a pound, or of sheep. 3. One who has the care, custody or superintendence of anything. In Great Britain, the keeper of the great seal, is a lord by his office, and one of the privy council. All royal grants, commissions and charters pass through his hands. He is constituted lord-keeper by the delivery of the great seal. the keeper of the privy seal is also a lord by his office, and a member of the privy council'. Please also see the note for 1Timothy 5:22 about the word keep. Please see the note for 1John about the phrase keep his commandments. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Thompson Chain Topics provides links to other verses which are: 'The Commandments: Ex 20:6; De 4:40; 6:17; 10:13; 26:18; Jos 22:5; 1Ki 2:3; 6:12; 8:58; 11:38; 2Ki 17:13; 1Ch 28:8; 29:19; Ps 78:7; Eze 44:24; Mt 19:17; 1Jo 5:3; Re 14:12. The Law: De 17:19; Jos 23:6; 1Ch 22:12; Pr 28:7. Thyself: De 4:9; 23:9; Pr 4:23; Ac 15:29; 1Ti 5:22; Jas 1:27; 1Jo 5:21; Jude 1:21'.

Our current sentence tells us to keep (The LORD's) testimonies. Again, with the use of The LORD, we know that this is something that will come up when we face God in our personal judgment. Please also see The note for 1John 5:2 for links to verse which tell us that we are to keep (God's ) commandments.

Forms of the word testimony occur 112 times in 109 verses of the Bible, occur 80 times in 78 verses of in the Old Testament and occur 32 times in verses of Psalms. Within Psalms 119 We find this word in: our current sentence; 14, 22, 24, 31, 36, 46, 59, 79, 88, 95, 99, 111, 119, 125, 129, 138, 144, 146, 152, 157, 167, 168. Webster's 1828 dictionary defines testimony as: 'n. L. testimonium. A solemn declaration or affirmation made for the purpose of establishing or proving some fact. Such affirmation in judicial proceedings, may be verbal or written, but must be under oath. Testimony differs from evidence; testimony is the declaration of a witness, and evidence is the effect of that declaration on the mind, or the degree of light which it affords. 1. Affirmation; declaration. these doctrines are supported by the uniform testimony of the fathers. the belief of past facts must depend on the evidence of human testimony, or the testimony of historians. 2. Open attestation; profession. Thou for the testimony of truth hast borne Universal reproach. 3. Witness; evidence; proof of some fact. Shake off the dust under your feet, for a testimony against them. Mark 6. 4. In Scripture, the two tables of the law. Thou shalt put into the ark the testimony which I shall give thee. Ex.25. 5. the book of the law. He brought forth the king's son--and gave him the testimony. 2 Kings 11. 6. the gospel, which testifies of Christ and declares the will of God. 1 Cor. 2. 2 Tim.1. 7. the ark. Ex.16. 8. the word of God; the Scriptures. The testimony of the Lord is sure, making wise the simple Ps.19. 9. the laws or precepts of God. "I love thy testimonies." "I have kept thy testimonies." 10. that which is equivalent to a declaration; manifestation. Sacrifices were appointed by God for a testimony of his hatred of sin. 11. Evidence suggested to the mind; as the testimony of conscience. 2 Cor.1. 12. Attestation; confirmation'. The functional definition for this word is: 'Statements that are used in a court of law to judge the legality of someone's actions. these require first- hand experience because anything else would be rumor and not legal to present in court'.

We also see that Nave's Topical Bible provides links of: 'LEGAL: EVIDENCE: LAWS CONCERNING: Ex 20:16; 23:1,7; Le 5:1; 24:14; Nu 35:30; De 17:6-7; 19:15-21; Pr 24:28; Mt 18:16; 19:18; Heb 10:28. SELF-CRIMINATING: Jos 7:19-21. WITNESS: General scriptures concerning: Le 5:1; Pr 18:17. Qualified by oath: Ex 22:11; Nu 5:19,21; 1Ki 8:31-32. By laying hands on the accused: Le 24:14. Two necessary to establish a fact: Nu 35:30; De 17:6; 19:15; Mt 18:16; Joh 8:17; 2Co 13:1; 1Ti 5:19; Heb 10:28. Required to throw the first stone in executing the sentence: De 13:9; 17:5-7; Ac 7:58. ToThe transfer of land: Ge 21:25-30; 23:11,16-18; Ru 4:1-9; Jer 32:9-12,25,44. Tomarriage: Ru 4:10-11; Isa 8:2-3. Incorruptible: Ps 15:4. Corrupted by money: Mt 28:11-15; Ac 6:11,13. RELIGIOUS: 1Ch 16:8-9; Ps 9:11; 18:49; 26:6-7; 119:27,172; 145:11-12; Isa 12:4-6; 32:4; 43:10; 44:8; 45:24; Jer 51:10; Mt 5:15; 10:32; Mr 4:21; 5:16,19-20; Lu 8:16,38-39; 12:8-9; 24:48; Joh 4:28-30,39,41-42; 15:27; Ac 1:8,22; Ro 10:9-10; 1Co 1:5-6; 12:3; 13:1; Eph 5:19; Php 3:7-14; 1Ti 6:12-13; 2Ti 1:8; Heb 2:3,12; 1Pe 3:15; 5:1; Re 12:11. EXEMPLIFIED: Job 19:25-27; Ps 16:5-9; 18:2-3,35-36; 22:22; 23; 26:12; 27:1-6,13; 28:6-8; 30:1-6; 34:1-4,8-9; 35:28; 40:1-3,9; 54:7; 57:7-9; 62:1-2; 66:16-20; 71:15-18,24; 73:23-26,28; 77:12; 89:1; 91:2-13; 116:1-14; 119:13,26-27,46,67,71; 145:4-7,10-12; Da 4; Joh 9:17,30-33; Ac 2:4-11; 3:15; 4:18-20; 5:31-32; 13:31; 22; 26:12-23; 1Co 15:15; 2Co 4:13-14; 5:1; Ga 2:20; Php 3:4-14; 2Ti 1:12; 4:7-8; Tit 1:1-2; 3:3-7; 1Pe 5:12; 2Pe 1:16; 1Jo 1:1-4'.

Please notice that this definition starts out tying testimony to court proceedings and the applications that are included (within the definition), also show emphasis legal proceedings and the word of appropriate witnesses within those proceedings. The links from Nave's Topical Bible also show the application to legal proceedings and the requirement for a witness to meet proper requirements before they are allowed to testify. For example, the testimony of Satan will not be allowed to be heard at the judgment seat of Christ (Romans 14:10; 2Corinthians 5:10-11).

We also know that when someone testifies in church they are supposed to give a legally binding statement of how God worked in or through their personal life or through the life of someone that they are qualified to speak for. Since God does not (usually) do things for us that we can do for ourselves, we usually have to get into an impossible situation before God works so the there is no question of it being God who did the impossible. When I had my last motorcycle accident I had a Muslim, a Jew and a liberal Christian doctor each (independently) tell me that I had 'undeniable multiple miracles'. They had medical test results from before and after the 'undeniable miracles' and modern medicine declared that the changes, which the tests showed, were 'medically impossible'.

When we look in the Bible at the testimonies of God's saints, we see them doing what is impossible if we rely upon our flesh. Thus, we get an idea of what is meant by testimonies. within this Psalm. God lets His people get into 'impossible' situations and then He gets them out of those situations after they 'trust and obey' God.

When we put these two words together we see that we are to actively fight against the work of devils which would spiritual corrupt the testimonies of The LORD working in the lives of His saints who received miracles after they 'trusted and obeyed' God. This is because devils don't want God's people following Godly examples on how to get the blessings of God in their life. We also see that God's people need to 'patrol' the area (ministry) that God gave to them to keep so that God's enemies don't sneak into the area by corrupting The Lord's testimonies and getting God's people to believe that they can get God's blessings some way other than 'trusting and obeying' God. Please see the Word Definitions section for how this word differs from other words involved in God's law.

Forms of the word seek occur 309 times in 291 verses of the Bible, occur 255 times in 210 verses of in the Old Testament and occur 40 times in 36 verses of Psalms. Within Psalms 119 We find this word in: our current sentence, 45, 155 and 176. Webster's 1828 dictionary defines seek as: ' v.t. pret and pp. sought, pronounced sawt. L. sequor, to follow; for to seek is to go after, and the primary sense is to advance, to press, to drive forward, as in the L. peto. 1. to go in search or quest of; to look for; to search for by going from place to place. The man asked him, saying, what seekest thou? And he said, I seek my brethren. Gen. 37. 2. to inquire for; to ask for; to solicit; to endeavor to find or gain by any means. The young lions roar after their prey, and seek their meat from God. Ps. 104. He found no place for repentance, though he sought it carefully with tears. Heb. 12'. Once more we see that we are to seek him with the whole heart that we might have a closer personal relationship with The LORD. The functional definition for this word is: 'To go in search or quest of; to look for; to search for by going from place to place'. Please also see The note in 2Timothy called 'The S and P's of 2Timothy 1'.

Finally, we see forms of the word heart occur 975 times in 895 verses of the Bible, occur 805 times in 733 verses of in the Old Testament and occur 135 times in 131 verses of Psalms. Within Psalms 119 We find this word in: our current sentence, 7, 10, 11, 32, 34, 36, 58, 69, 70, 80, 111, 112, 145, 161. The dictionary definitions are useless as they concentrate on the physical organ. Please see the notes for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. As mentioned there: we can say, basically, that the heart, in the Bible, is dealing with 'how we think with our mind and how we make the decisions of our will and how we react emotionally to the circumstances of life', just like Reformers Unanimous says, that our soul does. That brings up the obvious question of 'What is the Biblical difference between our heart and our soul?'.

They are both dealing with the same thing but where our heart deals with issues over a short period of time, our soul deals with them over a long period of time. Look at any stock chart and you will see a movement (up or down) over a long period of time that is different from the movement over a short period of time. The long-term movement might be in the same direction, but at a different degree, as the short-term movement or they might be opposite. The same is true for our heart and our soul. The Bible tells us to keep both. Thus, we need to check how we are doing over the short-term and also check how we are doing over the long-term.

In addition, to those verses, please see The note for Galatians C6-S6 for 'The LORD looketh on the heart' and The note for Ephesians C4-S8 for links to verses which deal with a 'wicked heart'. Please also see the note for Psalms 119:145 for links to sentences in this Psalm which use the word heart. That sentence is the start of a section that is summed up as 'Personal worship of the righteous Judge'. We see this Psalm tells us to turn our heart towards God and the various verses which use the word heart tell us how to do that.

The functional definition for this word is: 'While this word is used for a physical part of the body, in the Bible, it is always used for the spiritual meaning. Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'.

We also see that Thompson Chain Topics has links of: 'Centre of Life: Hence should be Carefully Guarded: Pr 4:23. Determines Character: Pr 23:7; Mt 6:18. The Source of Evil: Mt 15:18. Controls Speech: Lu 6:45. Source of Faith: Ro 10:10. Evil, Characteristics of: Stubbornness: Ec 8:11. Madness: Ec 9:3. Depravity: Jer 17:9. Extortion and excess: Mt 23:25. Fountain-head of all evil: Mr 7:21. Source of unbelief and covetousness: Heb 3:12; 2Pe 2:14. Read by Christ: Pr 15:11; Jer 20:12; Mt 12:25; 22:18; Mr 2:8; Lu 6:8; 11:17; 16:15; Joh 2:25; Ac 15:8. Renewed: De 5:29; 2Ch 11:16; Ne 9:8; Ps 57:7; Jer 24:7; Eze 11:19; 36:26; Lu 8:15. (Giving the Whole Heart to God): In Love: De 6:5; 30:2. In Obedience: Ps 119:2,34. In Trust: Pr 3:5. In Prayer: Jer 29:13. In Repentance: Joe 2:12; Mt 22:37; Ac 8:37. Hardness of: (Condemned): Ps 95:8; Pr 28:14; 29:1; Isa 42:25; Ro 2:5; Heb 3:13. Sinful: (Characteristics of): Stubbornness: Ec 8:11. Madness: Ec 9:3. Depravity: Jer 17:9. Extortion and excess: Mt 23:25. Fountain-head of all evil: Mr 7:21. Source of unbelief and covetousness: Heb 3:12; 2Pe 2:14'.

We also see that Nave's Topical Bible has links of: '(Seat of the affections) RENEWED: De 30:6; Ps 51:10; Eze 11:19; 18:31; 36:26; Ro 2:29; Eph 4:23; Col 3:10. Regenerated: Joh 3:3,7. Graciously affected of God: 1Sa 10:26; 1Ch 29:18; Ezr 6:22; 7:27; Pr 16:1; 21:1; Jer 20:9; Ac 16:14. Strengthened: Ps 27:14; 112:8; 1Th 3:13. Enlightened: 2Co 4:6. Tested: 1Ch 29:17; Ps 7:9; 26:2; Pr 17:3; Jer 11:20; 12:3; 20:12; 1Th 2:4; Heb 11:17; Re 2:2,10. It should render to God obedience: De 10:12; 11:13; 26:16; 1Ki 2:4; Ps 119:112; Eph 6:6. Faith: Ps 27:3; 112:7; Ac 8:37; Ro 6:17; 10:10. Trust: Pr 3:5. Love: Mt 22:37. Fear: Ps 119:161; Jer 32:40. Fidelity: Ne 9:8. Zeal: 2Ch 17:16; Jer 20:9. It should seek God: 2Ch 19:3; 30:19; Ezr 7:10; Ps 10:17; 84:2. Be joyful: 1Sa 2:1; Ps 4:7; 97:11; Isa 65:14; Zec 10:7. Upright: Ps 97:11; 125:4. Clean: Ps 51:10; 73:1. Pure: Ps 24:4; Pr 22:11; Mt 5:8; 1Ti 1:5; 2Ti 2:22; Jas 4:8; 1Pe 1:22. Sincere: Lu 8:15; Ac 2:46; Eph 6:5; Col 3:22; Heb 10:22. Repentant: De 30:2; Ps 34:18; 51:17. Devout: 1Sa 1:13; Ps 4:4; 9:1; 27:8; 77:6; 119:10,69,145. Wise: 1Ki 3:9,12; 4:29; Job 9:4; Pr 8:10; 10:8; 11:29; 14:33; 23:15. Tender: 1Sa 24:5; 2Ki 22:19; Job 23:16; Ps 22:14; Eph 4:32. Holy: Ps 66:18; 1Pe 3:15. Compassionate: Jer 4:19; La 3:51. Lowly: Mt 11:29. The UNREGENERATE. Is full of iniquity: Ge 6:5; 8:21; 1Sa 17:28; Pr 6:14,18; 11:20; Ec 8:11; 9:3; Jer 4:14,18; 17:9; Ro 1:21. Loves evil: De 29:18; Ps 95:10; Jer 17:5. Is a fountain of evil: Mt 12:34. Is wayward: 2Ch 12:14; Ps 101:4; Pr 6:14; 11:20; 12:8; 17:20; Jer 5:23; Heb 3:10. Blind: Ro 1:21; Eph 4:18. Is double (duplicity): 1Ch 12:33; Ps 12:2; Ho 10:2; Jas 1:6,8; Pr 28:14; Isa 9:9; 10:12; 46:12. Is hard: Ps 76:5; Eze 2:4; 3:7; 11:19; 36:26; Mr 6:52; 10:5; 16:14; Joh 12:40; Ro 1:21; 2:5. Is deceitful: Jer 17:9. Is proud: 2Ki 14:10; 2Ch 25:19; Ps 101:5; Pr 18:12; 28:25; Jer 48:29; 49:16. Is subtle: Pr 7:10. Is sensual: Eze 6:9; Ho 13:6; Ro 8:7. Is worldly: 2Ch 26:16; Da 5:20; Ac 8:21-22. Is judicially hardened: Ex 4:21; Jos 11:20; Isa 6:10; Ac 28:26-27. Is malicious: Ps 28:3; 140:2; Pr 24:2; Ec 7:26; Eze 25:15. Is impenitent: Ro 2:5. Is diabolical: Joh 13:2; Ac 5:3. Is covetous: Jer 22:17; 2Pe 2:14. Is foolish: Pr 12:23; 22:15; Ec 9:3. UNCLASSIFIED SCRIPTURES DESCRIPTIVE of the SEA't of the AFFECTIONS: De 5:29; 6:5-6; 1Sa 16:7; 1Ch 28:9; 2Ch 12:14; Ps 22:26; 34:18; 51:10,17; 57:7; 112:7; Pr 4:23; 14:30; 15:13-15; 16:1; 20:9; Jer 17:1,9-10; Mt 5:8; 9:4; 12:33; 15:18-20; 23:26; Mr 7:21; Ac 8:22; Ro 2:5,14-16; Heb 3:8,15. INSTANCES OF HARDENED HEARTS. Pharoah: Ex 4:21; 7:3,13,22; 8:15,32; 9:12. Sihon: De 2:30. King of Canaan: Jos 11:20. Others: 1Sa 6:6. KNOWN to GOD: De 31:21; 1Sa 16:7; 2Sa 7:20; 1Ki 8:39; 1Ch 28:9; Job 11:11; 16:19; 31:4; Ps 1:6; 44:21; 51:10; 94:11; 139:1-12; Pr 5:21; 16:2; 21:2; Isa 66:18; Jer 12:3; 17:10; Eze 11:5,19-21; 36:25-26; Lu 16:15; Ac 1:24; 15:8; Ro 8:27; 1Co 3:20; Heb 4:12; Re 2:23 CHANGE OF. INSTANCES OF: Saul: 1Sa 10:9. Solomon: 1Ki 3:11-12. Saul of Tarsus: Ac 9:1-18'.

Thus, we see the second set of requirements that God says we must meet if we want to be blessed by The LORD. Here we see two action verbs that we must do and each of these action verbs include qualifiers which limit how we do these actions if we are to be blessed by The LORD.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'keep. Ps 119:22,146; 25:10; 105:45; De 6:17; 1Ki 2:3; Pr 23:26; Eze 36:27; Joh 14:23; 1Jo 3:20
seek. Ps 119:10; De 4:29; 2Ch 31:21; Jer 29:13
General references. exp: Lu 11:28'.

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C119-S3 (Verse 3) Additional requirement to get blessings from God.

Equivalent Section: What the blessed person does not do.

They also do no iniquity:.

Equivalent Section: What the blessed person does do.

they walk in his ways.

The They is obviously referring to the people already described in the first two verses. The also means 'in addition to these other traits but not added on'. That is, if someone really does what is said in the first two verses, and doesn't just pretend to do those things, then they will do the things of this verse and if they are not doing the things of this verse then they are not really doing the things of the first two verses. Thus, the actions of this verse are the results of doing the actions of the first two verses.

The first action of this verse is: They...do no iniquity. Forms of the word iniquity occur 334 times in 314 verses of the Bible, occur 313 times in 294 verses of in the Old Testament and occur 62 times in 60 verses of Psalms. Within Psalms 119 we find this only word in our current verse and verse 133. Webster's 1828 dictionary defines iniquity as: 'n. L. iniquities; in and oequitas, equity. 1. Injustice; unrighteousness; a deviation from rectitude; as the iniquity of war; the iniquity of the slave trade. 2. Want of rectitude in principle; as a malicious prosecution originating in the iniquity of the author. 3. A particular deviation from rectitude; a sin or crime; wickedness; any act of injustice. Your iniquities have separated between you and your God. Is.59. 4. Original want of holiness or depravity. I was shapen in iniquity. Ps.51'. Please also see the note for James 6:6 about this word. The functional definition is: 'lifestyle sin', which is different from the word sin, which can be a one-time occurrence. The word sin is defined s: 'a violation of God's law'

While I'm sure lots of people find the definition from Webster's 1828 to be adequate, I prefer the definition which I have found to work every place that I find the word iniquity in the Bible. My definition is: 'ongoing lifestyle sins'. Basically, if someone is honestly doing the things of the first two verses hen God will let them know about repetitive sin before it becomes a lifestyle sin. Yes, we all sin. However, someone who is obeying the first two verses will also stop repetitive sin when God makes them aware of their doing the repetitive sin.

Thompson Chain Topics provides links for iniquities as: 'Job 14:17; Job 15:16; Ps 40:12; Ps 41:6; 53:1; 90:8; 130:3; Isa 5:18; Isa 59:2; 64:6; Jer 2:22; Jer 30:14; Eze 9:9; Ho 14:1; Mic 2:1; Mic 7:19 ;Mt 23:28; 24:12; Ro 6:19'.

The second action of this verse is: they walk in his ways. Since these two phrases are Equivalent, they provide polar-opposites of each other. That is: someone who is walking in 'lifestyle sins' can not be walking in God's ways Likewise, someone who is truly walking in God's ways will do sins but they will not let those sins become 'lifestyle sins'.

Please see the notes for Romans 8:1 and Ephesians 4:1 for links to verses and good sized noted on the use of the word walk. Please also see the notes for Romans C9-S28 for how we are to live / walk by faith. Basically, when we walk we take many repetitive small steps. The person described here is concentrating on obeying God in the little things, and making sure that they obey in all of the 'little things of life', and they are leaving the 'big things of life' for God to take care of.

Please see the Word Definitions section for links to where the word way is used within this Psalm and considerations from other places within the Bible. The functional definition is: 'How to get to Heavenand receive God's blessings. Yes, we get to Heaven by being saved but we need to walk in his ways, after initial salvation, in order to receive any blessings in Heaven'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 1Jo 3:9; 5:18 exp: Lu 11:28'.

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C119-S4 (Verse 4) Thou hast commanded us to keep thy precepts diligently.

This sentence is part of the section called ALEPH, which provides general instructions that are to be given for having a Godly life. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section. This sentence gives us the scriptural basis for people obeying the first three sentence within this Psalm. It tells to keep the broad principles from God which never change regardless of what circumstances we find ourselves in (precepts). A lot of 'good people' get led into error by obeying what someone tells them is in the Bible, but which isn't really there. We need to verify every claim that something is in the Bible and make sure that what we were told was not taken out of context and that it was interpreted correctly. The most basic way to do this is to always pray for God's guidance before searching the Bible and firmly believe that 'The Spirit of God uses the word of God to show the child of God what is the will and the wait of God'.

The Treasury of Scripture Knowledge has links related to this verse of: 'De 4:1; 5:29-33; 6:17; 11:13; 12:32; 28:1-14; 30:16; Jos 1:7; Jer 7:23; Mt 28:20; Joh 14:15,21; Php 4:8-9; 1Jo 5:3'. While there are many other verses related to this verse, these provide enough references for people to see that this verse is telling us truth.

The word Thou means 'You personally'. Since this is a personal command from God, it is something that we will have to answer for how well we obeyed it when we face God in judgment. Also, the word thy means 'Your personal'. A lot of religious people will be shocked to find out that the precepts and commandments which they kept were not those which came from God personally (are literally written in the Bible) but actually belong to some man or religion because the precept or commandment was an interpretation of what the Bible says and not what is actually written there. A simple example is the claim that women are to never wear pants.

Please also see the notes for Romans C7-S11 and for 1John 5:2 for links to verses which use of the word commandment. Many people think they only have to keep 'The 10 commandments' and even then they are ignorant of all that Jesus taught was involved in keeping 'The 10 commandments' like God expects us to keep them. However, the 'The 10 commandments' are only like the table-of-contents within a book and if the reader looks at only the links already provided in this note they will see many more commandments from God which go well beyond what most people believe that the 'The 10 commandments' require. We are to spend our lifetime learning and obeying all of God's commandments that are written it the Bible and know that even then, there will be some that we failed to obey properly. By the way, please note that this verse says Thou hast commanded us to keep thy precepts. It does not say to keep the 'The 10 commandments'.

Please see the Word Definitions for the use of the word commandment within this Psalm and considerations from other places within the Bible. However, God never gives a command which goes against His written Word. The functional definition is: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us.

Please see the Word Definitions for the use of the word keep within this Psalm and considerations from other places within the Bible. The functional definition is: 'To hold; to retain in one's power or possession; not to lose or part with; as, to keep a house or a farm; to keep anything in the memory, mind or heart. 2. to have in custody for security or preservation'.

Please see the note for Matthew 28:3-4 about the word keeper. Please see the note for 1John about the phrase keep his commandments.

Think of a castle full of armed and armored soldiers who are aware that they are in a war and are constantly patrolling the area assigned to them to be sure that the enemy isn't sneaking in. Such a castle and men is called a keep and we are in a never-ending spiritual war. In order to keep God's precepts diligently. we must be diligent. in looking for any doctrinal error creeping into our thinking.

Please see the Word Definitions about the word precept. The functional definition for this word is: 'A general concept of right and wrong that never changes for any reason or circumstance, but which also has many applications with the particular application changing depending upon circumstances'.

Forms of the word diligent occur 57 times in 51 verses of the Bible, occur 37 times in the Old Testament and occur in Psalms in 37:10; 64:6; 77:6 and our current sentence. Webster's 1828 dictionary defines diligent as: 'a. L. 1. Steady in application to business; constant in effort or exertion to accomplish what is undertaken; assiduous; attentive; industrious; not idle or negligent; applied to persons. Seest thou a man diligent in his business? He shall stand before kings: Proverbs 22. 2. Steadily applied; prosecuted with care and constant effort; careful; assiduous; as, make diligent search. The judges shall make diligent inquisition. Judges 19'.

Within our verse we see that we are to be very diligent to keep God's precepts ('general rules of right and wrong') but that the particular way that we keep them (The application of religious rules) can vary with circumstances so long as that method is within God's way ('direction for pleasing God').

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. De 4:1,9; 5:29-33; 6:17; 11:13,22; 12:32; 28:1-14; 30:16; Jos 1:7; Jer 7:23; Mt 28:20; Joh 14:15,21; Php 4:8-9; 1Jo 5:3 exp: Ex 7:6; Le 18:4; 19:37; De 8:1; Lu 11:28'.

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C119-S5 (Verse 5) O that my ways were directed to keep thy statutes!

This sentence is part of the section called ALEPH, which provides general instructions that are to be given for having a Godly life. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section. Our sentence says to choose paths of life which will help us to obey God's statutes. In order to do this God has to direct us because, as 1Corionthi and 2:14 says: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. this is part of the first three chapters of 1Corionthians, which teach us that The wisdom of man / this world is the exact opposite of The wisdom of God. Therefore, without the help of God's Holy Spirit, we will not discern what we are to do or how we are to walk in This life in order to keep (God's ) statutes.

in this sentence we see the Psalmist confess his natural sin nature which wants to go against the way of God. Galatians 5:17 ays For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. We also see similar prayers in other plases within the Bible. This prayer will not be fully fulfilled in the lives of saved people until theu get to heaven. However, by setting this goal at the beginning of our walk with God, we will get closer to it within this world, and will avoid some punishment for sin, and become more like Jesus, which results in greater blessings here and in eternity, and we will have a greater position and reward when we get to heaven. Therefore, even though this goal is not achievable in this life, the striving for it produces great rewards.

Please see the Word Definitions section for links to where the word way is used within this Psalm and considerations from other places within the Bible. The functional definition is: 'a method of getting from one place to another by numerous repetitions on the same small movement'.

Please see the note for 1Thessalonians 3:11 about the word direct. The functional definition for this word is: 'Straight; right; as, to pass in a direct line from one body or place to another. It is opposed to crooked, winding, oblique. It is also opposed to refracted; as a direct ray of light'. Thus, the psalmist is desiring that his ways would to directly to obeying God's statutes.

Please see the note for Matthew 28:3-4 about the word keeper. Please see the note for 1John about the phrase keep his commandments.

Please see the Word Definitions section about how the word statutes.The functional definition for this word is: 'An act of the legislature commanding or prohibiting something; a positive law'. .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ps 119:32,36,44-45,131,159,173; 51:10; Jer 31:33; Ro 7:22-24; 2Th 3:5; Heb 13:21 exp: De 8:1; Lu 11:28'.

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C119-S6 (Verse 6) the result of obeying the prior sentence.

Then shall I not be ashamed,
when I have respect unto all thy commandments.

This sentence is part of the section called ALEPH, which provides general instructions that are to be given for having a Godly life. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section. Our sentence tells us the result of obeying the prior sentence and warns us that disobedience will result in God making us ashamed before all of heaven and before men of this Earth. The word then means 'at that time'. The context of our sentence makes 'that time' to be when my ways (are) directed to keep (God's ) statutes. In addition, the when of our second phrase makes the second phrase happening at the same time. That is, when I have respect unto all thy commandments Then shall I not be ashamed and my ways (shall be) directed to keep (God's ) statutes.

What is implied by our sentence is that we do things which should, and in the future will, make us ashamed. Therefore, the best way to reduce our personal shame is to get respect unto all thy commandments. Further, we need to pay attention to the word all. Many people have respect unto (some of God's ) commandments but fall short of the word all. Often this is due to ignorance of the commandments which are in the Bible. In addition, the word thy makes these personal commandments from God and ones that we will have to answer for, even if we are ignorant of them.

Please see the notes for Romans C5S2 about the word ashamed. Within Psalms 119 We find the word ashamed in: our current sentence, 46, 78, 80, 116. The functional definition for this word is: 'Effected by shame; abashed or confused by guilt or a conviction of some criminal action or indecorous conduct, or by the exposure of some gross errors or misconduct, which the person is conscious must be wrong, and which tends to impair his honor or reputation'. Please see the note for Romans C10S12 about the phrase faith makes us not ashamed.Please also see the note for Romans 10:11 for references where the Bible tells us that our belief / faith makes us not ashamed. In addition, the note for Romans 6:21 provides the definition from Webster's 1828 . One of the simplest ways to understand how the Bible uses this word is to look at 2Timothy 2:15 where we see that our Lord Jesus Christ will have people before all of the beings in heaven when He makes them ashamed for not rightly dividing the word of truth. Thus, the results aren't as bad as being lost but the people we will spend eternity with will know how we acted and they will know for all of eternity. In other words: 'Don't do that!'.

Forms of the word respect occur 38 times in the Bible, occur 26 times in the Old Testament and in Psalms in 40:4; 74:20; our current verse, 119:6, 15, 117; 138:6. Webster's 1828 dictionary defines respect as: 'n. L. respectus. 1. Regard; attention. 2. that estimation or honor in which men hold the distinguished worth or substantial good qualities of others. It expresses less than reverence and veneration, which regard elders and superiors; whereas respect may regard juniors and inferiors. Respect regards the qualities of the mind, or the actions which characterize those qualities. Seen without awe, and serv'd without respect. 3. that deportment or course of action which proceeds from esteem; regard; due attention; as, to treat a person with respect. These same men treat the sabbath with little respect. 4. Good will; favor. The Lord had respect to Abel and his offering. Gen. 4. 5. Partial regard; undue bias to the prejudice of justice; as the phrase, respect of persons. 1Peter 1. James 2. Prov. 24. 6. Respected character; as persons of the best respect in Rome. 7. Consideration; motive in reference to something. Whatever secret respects were likely to move them 8. Relation; regard; reference; followed by of, but more properly by to. They believed but one Supreme Deity, which, with respect to the benefits men received from him, had several titles'. Thompson Chain Topics has links of: 'Due to the Aged: Le 19:32; Job 32:6; Pr 23:22; 1Ti 5:1-2. See Gray Hairs: Due to Parents: Ex 20:12; Le 19:3; De 27:16; Pr 1:8; 20:20; 30:17; Isa 45:10; Mt 15:4; Eph 6:2; 1Ti 5:4. See Filial Obedience: Due to Religious Leaders: Php 2:29; 1Th 5:13; 1Ti 5:17; Heb 13:7. Due to Rulers: Ex 22:28; 1Sa 24:6; Ec 10:20; Ac 23:5; Ro 13:1; 1Pe 2:17; Jude 1:8. See Rebellion'. In addition, Nave's Topical Bible has links of: 'To the aged: Le 19:32. Torulers: Pr 25:6. Toan army: Lu 14:10. Toone another: Ro 12:10; Php 2:3; 1Pe 2:17'. Please also see the note for Philippians 4:11 about this word. The functional definition is: 'to hold in high honor and value'.

Command is used in Psalms 119 to mean 'a mandate; an order or injunction given by authority; charge'. Please see the Word Definitions for the use of the word commandment within this Psalm and considerations from other places within the Bible. Please see the Doctrinal Study on the use Ten Commandments for links to where they are dealt with in the word of God. Please use This link to see the 'Ten (10) Commandments' and references to them in the New Testament. Please also see the note for 1John 5:2 about the phrase keep his commandments.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall I. Ps 119:31,80; Job 22:26; Da 12:2-3; 1Jo 2:28; 3:20-21
I have. Ps 119:128; Joh 15:14; Jas 2:10
General references. exp: De 6:25; 8:1; 11:32; Lu 11:28'.

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C119-S7 (Verse 7) Commitment to personal worship.

I will praise thee with uprightness of heart,
when I shall have learned thy righteous judgments.

This sentence is part of the section called ALEPH, which provides general instructions that are to be given for having a Godly life. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section. Our sentence says to learn God's righteous judgments so that we can praise God, in a personal manner (thee), with uprightness of heart. According to our sentence, we can not praise God or we can not do it with uprightness of heart until after we shall have learned thy righteous judgments. As mentioned elsewhere, the word shall means 'This absolutely, positively will happen'. Thus, until we have learned thy (God's personal) righteous judgments, it is absolutely impossible for us to praise God, in a personal manner (thee), with uprightness of heart. Further, if we don't do this praise, then we don't get the blessings that only come after we obey God in this manner. Therefore, it is important for us to learn (God's personal) righteous judgments.

A very important part of understanding this sentence is to have a proper definition of the word judgment. The word judgment: is used in Psalms 119 to mean 'Comparison of actions and attitudes, which a person displays, to the statutes and commandments of a rightful authority. Judgment results in reward of the obedient and punishment of the disobedient with the amount of reward or punishment determined by the judge'. Please see the Word Definitions section for how this word differs from other words involved in God's law.

Now, while that definition is accurate, what can be more important, in order to understand this sentence, is the application. God tells us what to do with His statutes, precepts, and other things. We then obey or disobey those commandments from God to varying degrees at times within our life. After that, God applies judgments upon our attitudes and actions. That is, God does the definition provided above and we end up with reward or punishment. When certain attitudes or actions always end up with rewards, or punishments, from God regardless of what person has those attitudes or actions, we can know that these are God's judgments. We can also look in God's word to see what judgments God applies to certain attitudes and actions. However, until we learn God's righteous judgments, and receive the resulting blessings, we can not truly raise thee (God personally) with uprightness of heart because the uprightness of heart requires us to have personal experience to back up our praise.

In our First lesson on Hermeneutics, we learn that we must have three different witnesses in our life when we face God in judgment. These witnesses are the same ones that Jesus gave in the Gospel of John to prove that He had God working in His personal life and that His message and ministry came from God. In addition, these witnesses must be acceptable in the court of God. Since Jesus, as the Son of God, had to prove that He had God working in His personal life, so must we. The basic Biblical method to get that evidence is explained in the lesson titled Application of God's Word to our Personal Life. In that lesson we see that the First Step is to 'Start each day with personal worship and reading God's Word'. That is what our first phrase of our current sentence is promising to do. The I will praise thee with uprightness of hear is 'personal worship'.

Our second phrase implies another action by the Psalmist which might not be obvious to some people. Our Psalmist says when I shall have learned. In order to learn something we must study. True study requires action and effort that is well beyond reading. If we do not add study to our mourning reading of the Bible then we heed to do it later in the day. Please notice the phrase when I shall have. This means that we did not have the knowledge of these things before we put in the effort to study and that we will not know about God's personal righteous judgments until after we study. In addition, the when makes it clear that we can not praise thee with uprightness of heart until after we study and learn the right way to do so.

Forms of the word praise occur 314 times in 269 verses of the Bible, occur 279 times in 236 verses of in the Old Testament and occur 189 times in 153 verses of Psalms. Within Psalms 119 we only find this word in: our current sentence, 164, 171, 175. Webster's 1828 dictionary defines praise as: 'n. s as z. L. pretium. 1. Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song. Praise may be expressed by an individual, and in this circumstance differs from fame, renown, and celebrity, which are the expression of the approbation of numbers, or public commendation. When praise is applied to the expression of public approbation, it may be synonymous with renown, or nearly so. A man may deserve the praise of an individual, or of a nation. There are men who always confound the praise of goodness with the practice. 2. the expression of gratitude for personal favors confered; a glorifying or extolling. He hath put a new song into my mouth, even praise to our God. Ps.40. 3. the object, ground or reason of praise. He is thy praise, and he is thy God. Deut.10. PRAISE, v.t. L. tollo, extollo; pretium. 1. to commend; to applaud; to express approbation of personal worth or actions. We praise not Hector, though his name we know Is great in arms; 'tis hard to praise a foe. 2. to extol in words or song; to magnify; to glorify on account of perfections or excellent works. Praise him, all his angels, praise ye him, all his hosts. Ps.148. 3. to express gratitude for personal favors. Ps.138. 4. to do honor to; to display the excellence of. All thy works shall praise thee,O LORD. Ps.145'. The functional definition for this word is: 'Commendation bestowed on a person for his personal virtues or worthy actions, on meritorious actions themselves, or on anything valuable; approbation expressed in words or song. True praise recognizes what a being has actually done or their personal character. False praise attributes to them what is not theirs to possess'. Please see the note for Romans C15-S9 for links to every verse in the Bible which use the phrase praise the Lord.

We also see that Thompson Chain Topics has links of: 'To God, Enjoined: In Song: Ps 9:11. With Musical Instruments: Ps 33:2. Universal: Ps 67:3; Isa 42:12. Perpetual: Heb 13:15. Four-fold Reason for: 1Pe 2:9. See Glorifying God. See Singing. Examples of: 2Ch 5:13; 20:22; 31:2; Ps 35:28; 51:15; 119:164; Isa 12:1; 61:3; Lu 2:20; 19:37; 24:53; Ac 2:47; 16:25. See Glorifying God. heavenly: See New; Song. Ps 148:2; Lu 2:13-14; Re 4:8; 5:11-12; 7:11-12; 11:17; 14:3; 19:5. Nature's: Ps 65:13; 69:34; 98:8; 148:3; Isa 44:23; 49:13; 55:12. Revelation: See Nature's; Revelation. Unceasing: Ps 35:28; 71:6,14; 104:33; 145:1; Re 4:8; 5:13. Sacrifices of: Ps 107:22; 116:17; Jer 17:26; 33:11; Jon 2:9; Heb 13:15. See Praise. See thanksgiving'.

We also see that Nave's Topical Bible has links of: 'Song of Moses, after the passage through the Red Sea: Ex 15:1-19. Of Miriam: Ex 15:21. Of Deborah, after defeating the Canaanites: Jg 5. Of Hannah: 1Sa 2:1-10. Of David: . Celebrating his deliverance from the hand of Saul: 2Sa 22: . On bringing the ark of the covenant to Zion: 1Ch 16:8-36: . At the close of his reign: 1Ch 29:10-19. The chorus when Solomon brought the ark of the covenant into the temple: 2Ch 5:13. Psalms of, for God's goodness to Israel: Ps 46; 48; 65; 66; 68; 76; 81; 85; 98; 105; 124; 126; 129; 135; 136. See the Scriptures below forGod's goodness to righteous men: Ps 23; 34; 36; 91; 100; 103; 107; 117; 121. See printed scriptures below forGod's goodness to individuals: Ps 9; 18; 22; 30; 40; 75; 103; 108; 116; 118; 138; 144. ForGod's attributes: Ps 8; 19; 22; 24; 29; 33; 47; 50; 65; 66; 76; 77; 92; 93; 95; 96; 97; 98; 99; 104; 111; 113; 114; 115; 134; 139; 147; 148; 150. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 14:20; Ex 15:1-2; De 10:21; Jg 5:3; 2Sa 22:4; 1Ch 16:31,33-34,36; 23:30; 2Ch 7:3; Ne 9:5-6; Job 36:24; Ps 7:17; 8:2; 9:11; 18:3; 21:13; 22:22-23,25; 24:7-10; 26:12; 28:6-7; 30:4; 32:11; 33:1-3; 34:1-3; 35:18,28; 41:13; 42:4; 43:3-4; 47:1,6-7; 48:1; 50:23; 51:15; 52:9; 56:10,12; 57:7-9; 61:8; 63:3-6; 65:1; 66:1-2,4,8; 67:3-4; 68:4,26,32-34; 69:30,34; 70:4; 71:8,14-15,22; 75:1; 79:13; 81:1; 84:4; 86:12; 89:5,52; 92:1-3; 95:1-2,6-7; 96:1-4,7-9; 97:12; 98:4-6; 99:3,5,9; 100; 101:1; 103:20-22; 104:33-34; 105:1-5; 106:1,48; 107:8-9,15,21,31-32; 108:1-3; 109:30; 111:1,10; 113:1-2; 115:18; 116:12-14,17-19; 117; 118:15,28-29; 119:7,62,108,164,171-172,175; 134:1-2; 135:1-3,19,21; 136; 138:1-2; 140:13; 144:1-2,9; 145; 146; 147; 148; 149; 150; Isa 12; 24:14-16; 25:1; 35:10; 38:18-19; 42:10-12; 43:21; 49:13; 51:3; 52:7-10; 61:3; Jer 31:7; 33:11; Da 2:20,23; 4:37; Jon 2:9; Mt 26:30; Mr 14:26; Lu 1:46-55,67-75; 2:20; 17:15-16; 19:37-38; 24:52-53; Ac 2:46-47; 4:24; 16:25; Ro 11:36; 16:27; 1Co 14:15; 15:57; Eph 1:3; 3:20-21; 5:19; Php 4:20; 1Ti 1:17; Heb 2:12; 13:15; Jas 5:13; 1Pe 1:3; 2:9; 4:11; 5:11; 2Pe 3:18; Jude 1:25; Re 1:6; 14:7. IN HEAVEN: Ne 9:6; Job 38:7; Ps 103:20-21; 148:2,4; Isa 6:3; Eze 3:12; Lu 2:13-14; 15:7,10; Re 1:6; 4:8-11; 5:9-14; 7:9-12; 11:16-17; 14:2-3; 15:3-4; 19:1-7'.

We also see that Torrey's Topical Textbook has links of: 'God is worthy of: 2Sa 22:4. Christ is worthy of: Re 5:12. God is glorified by: Ps 22:23; 50:23. offered to Christ: Joh 12:13. Acceptable through Christ: Heb 13:15. IS DUE to GOD ON ACCOUN't OF: His majesty: Ps 96:1,6. His glory: Ps 138:5; Eze 3:12. His excellency: Ex 15:7; Ps 148:13. His greatness: 1Ch 16:25; Ps 145:3. His holiness: Ex 15:11; Isa 6:3. His wisdom: Da 2:20; Jude 1:25. His power: Ps 21:13. His goodness: Ps 107:8; 118:1; 136:1; Jer 33:11. His mercy: 2Ch 20:21; Ps 89:1; 118:1-4; 136. His loving-kindness and truth: Ps 138:2. His faithfulness and truth: Isa 25:1. His salvation: Ps 18:46; Isa 35:10; 61:10; Lu 1:68-69. His wonderful works: Ps 89:5; 150:2; Isa 25:1. His consolation: Ps 42:5; Isa 12:1. His judgment: Ps 101:1. His counsel: Ps 16:7; Jer 32:19. Fulfilling of His promises: 1Ki 8:56. Pardon of sin: Ps 103:1-3; Ho 14:2. Spiritual health: Ps 103:3. Constant preservation: Ps 71:6-8. Deliverance: Ps 40:1-3; 124:6. Protection: Ps 28:7; 59:17. Answering prayer: Ps 28:6; 118:21. The hope of glory: 1Pe 1:3-4. All spiritual blessings: Ps 103:2; Eph 1:3. All temporal blessings: Ps 104:1; 136:25. The continuance of blessings: Ps 68:19. IS OBLIGATORY UPON: Angels: Ps 103:20; 148:2. Saints: Ps 30:4; 149:5. Gentiles: Ps 117:1; Ro 15:11. Children: Ps 8:2; Mt 21:16. High and low: Ps 148:1,11. Young and old: Ps 148:1,12. Small and great: Re 19:5. All men: Ps 107:8; 145:21. All creation: Ps 148:1-10; 150:6. Is good and comely: Ps 33:1; 147:1. SHOULD BE OFFERED: With the understanding: Ps 47:7; 1Co 14:15. With the soul: Ps 103:1; 104:1,35. With the whole heart: Ps 9:1; 111:1; 138:1. With uprightness of heart: Ps 119:7. With the lips: Ps 63:3; 119:171. With the mouth: Ps 51:15; 63:5. With joy: Ps 63:5; 98:4. With gladness: 2Ch 29:30; Jer 33:11. With thankfulness: 1Ch 16:4; Ne 12:24; Ps 147:7. Continually: Ps 35:28; 71:6. During life: Ps 104:33. More and more: Ps 71:14. Day and night: Re 4:8. Day by day: 2Ch 30:21. Forever and ever: Ps 145:1-2. Throughout the world: Ps 113:3. In Psalms and hymns, etc: Ps 105:2; Eph 5:19; Col 3:16. Accompanied with musical instruments: 1Ch 16:41-42. Is a part of public worship: Ps 9:14; 100:4; 118:19-20. SAINTS SHOULD: Show forth: Isa 43:21; 1Pe 2:9. Be endued with the spirit of: Isa 61:3. Render, under affliction: Ac 16:25. Glory in: 1Ch 16:35. Triumph in: Ps 106:47. Express their joy by: Jas 5:13. Declare: Isa 42:12. Invite others to: Ps 34:3; 95:1. Pray for ability to offer: Ps 51:15; 119:175. Posture suited to: 1Ch 23:30; Ne 9:5. CALLED the:. Fruit of the lips: Heb 13:15. Voice of praise: Ps 66:8. Voice of triumph: Ps 47:1. Voice of melody: Isa 51:3. Voice of a Psalm: Ps 98:5. Garment of praise: Isa 61:3. Sacrifice of praise: Heb 13:15. Sacrifices of joy: Ps 27:6. Calves of the lips: Ho 14:2. The heavenly host engage in: Isa 6:3; Lu 2:13; Re 4:9-11; 5:12. Exemplified: Melchizedek, Ge 14:20. Moses, etc. Ex 15:1-21. Jethro, Ex 18:10. Israelites, 1Ch 16:36. David, 1Ch 29:10-13; Ps 119:164. Priests and Levites, Ezr 3:10-11. Ezra, Ne 8:6. Hezekiah, Isa 38:19. Zacharias, Lu 1:64. Shepherds, Lu 2:20. Simeon, Lu 2:28. Anna, Lu 2:38. Multitudes, Lu 18:43. Disciples, Lu 19:37-38. The Apostles, Lu 24:53. First Converts, Ac 2:47. Lame man, Ac 3:8. Paul and Silas, Ac 16:25'.

Forms of the word uprightness occur 87 times in 83 verses of the Bible, occur 86 times in 82 verses of in the Old Testament (all but 1 verse) and occur 31 times in 30 verses of Psalms. Within Psalms 119, we find this word only in our current sentence and 137. That sentence starts the section labeled as 'Look to heaven and prepare for judgment'. That section tells us how to be sure that our heart is upright. Webster's 1828 dictionary defines uprightness as: 'n. 1. Perpendicular erection. 2. Honesty; integrity in principle or practice; conformity to rectitude and justice in social dealings. The truly upright man is inflexible in his uprightness'. We see that Thompson Chain Topics has links of: 'Ps 7:10; 32:11; 37:37; 49:14; 64:10; 97:11; 112:4; Pr 2:7,21; 10:9; 14:11; 28:6'. And, we also see that Torrey's Topical Textbook has links of: 'God is perfect in: Isa 26:7. God has pleasure in: 1Ch 29:17. God created man in: Ec 7:29. Man has deviated from: Ec 7:29. SHOULD BE IN: Heart: 2Ch 29:34; Ps 125:4. Speech: Isa 33:15. Walk: Pr 14:2. Judging: Ps 58:1; 75:2. Ruling: Ps 78:72. The being kept from presumptuous sins is necessary to: Ps 19:13. With poverty, is better than sin with riches: Pr 28:6. With poverty, is better than folly: Pr 19:1. TheY WHO WALK IN, Fear God: Pr 14:2. Love Christ: Song 1:4. Countenanced by God: Ps 11:7. Delighted in by God: Pr 11:20. Their prayer delighted in by God: Pr 15:8. Prospered by God: Job 8:6; Pr 14:11. Defended by God: Pr 2:7. Upheld in it by God: Ps 41:12. Recompensed by God: Ps 18:23-24. Find strength in God's way: Pr 10:29. Obtain good from God's work: Mic 2:7. Obtain light in darkness: Ps 112:4. Guided by integrity: Pr 11:3. Walk surely: Pr 10:9. Direct their way: Pr 21:29. Kept by righteousness: Pr 13:6. Scorned by the wicked: Job 12:4. Hated by the wicked: Pr 29:10; Am 5:10. Abominated by the wicked: Pr 29:21. Persecuted by the wicked: Ps 37:14. Praise is comely for: Ps 33:1. A blessing to others: Pr 11:11. The truly wise walk in: Pr 15:21. The way of, is to depart from evil: Pr 16:17. TheY WHO WALK IN, SHALL: Possess good things: Pr 28:10. Have nothing good withheld: Ps 84:11. Dwell in the land: Pr 2:21. Dwell on high and be provided for: Isa 33:16. Dwell with God: Ps 15:2; 140:13. Be blessed: Ps 112:2. Be delivered by righteousness: Pr 11:6. Be delivered by their wisdom: Pr 12:6. Be saved: Pr 28:18. Enter into peace: Ps 37:37; Isa 57:2. Have dominion over the wicked: Ps 49:14. Have an inheritance for ever: Ps 37:18. A characteristic of saints: Ps 111:1; Isa 26:7. Saints should resolve to walk in: Ps 26:11. The WICKED: Have not, in heart: Hab 2:4. Leave not the path of: Pr 2:13. Do not act with: Mic 7:2,4. Pray for those who walk in: Ps 125:4. Reprove those who deviate from: Ga 2:14'.

Please see the note for 119:2 about the word heart. The functional definition is: 'how we think with our mind and how we make the decisions of our will and how we react emotionally to the circumstances of life'. Please also see the note for Psalms 119:145 for links to sentences in this Psalm which use the word heart. That sentence is the start of a section that is summed up as 'Personal worship of the righteous Judge'. We see this Psalm tells us to turn our heart towards God and the various verses which use the word heart tell us how to do that.

Forms of the word learn occur 63 times in 60 verses of the Bible, occur 35 times in 33 verses of in the Old Testament and nobly occur in Psalms 106:35; our current sentence, 119:71, and 73 within Psalms. Please notice that 3 of these are in Psalms 119. Webster's 1828 dictionary defines learn as: 'v.t. lern. 1. to gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong. Now learn a parable of the fig tree. Matt. 24. 2. to acquire skill in anything; to gain by practice a faculty of performing; as, to learn to play on a flute or an organ. The chief art of learning is to attempt but little at a time. 3. to teach; to communicate the knowledge of something before unknown. Hast thou not learned me how to make perfumes? this use of learn, is found in respectable writers, but is now deemed inelegant as well as improper.
LEARN, v.i. lern. 1. to gain or receive knowledge; to receive instruction; to take pattern; with of. Take my yoke upon you, and learn of me; for I am meek and lowly - Matt. 11. 2. to receive information or intelligence'. Please also see the note for 1Corinthians 14:31 about the word learn. Please also see the note for 1Corinthians C14S25 about the word unlearned.

Forms of the word righteous occur 555 times in 510 verses of the Bible, occur 411 times in 383 verses of in the Old Testament and occur 133 times in 130 verses of Psalms. Within Psalms 119 We find this word in: our current sentence, 40, 62, 106, 123, 137, 138, 142, 144, 160, 164, 172. Webster's 1828 dictionary defines righteous as: 'a. ri'chus. 1. Just; accordant to the divine law. Applied to persons, it denotes one who is holy in heart, and observant of the divine commands in practice; as a righteous man. Applied to things, it denotes consonant to the divine will or to justice; as a righteous act. It is used chiefly in theology, and applied to God, to his testimonies and to his saints. The righteous, in Scripture, denote the servants of God, the saints. 2. Just; equitable; merited. And I thy righteous doom will bless'. Reformers Unanimous provides a simple, but effective, definition of righteous as: 'doing the right thing the right (God's ) way'. We also see that Nave's Topical Bible has links of: 'MISCELLANY OF MINOR SUB-TOPICS: Compared with: the sun: Jg 5:31; Mt 13:43. Stars: Da 12:3. Lights: Mt 5:14; Php 2:15. Mount Zion: Ps 125:1-2. Lebanon: Ho 14:5-7. Treasure: Ex 19:5; Ps 135:4. Jewels: Mal 3:17. Gold: Job 23:10; La 4:2. Vessels of gold and silver: 2Ti 2:20. Stones of a crown: Zec 9:16. Living stones: 1Pe 2:5. Babies: Mt 11:25; 1Pe 2:2. Little children: Mt 18:3; 1Co 14:20. Obedient children: 1Pe 1:14. Members of the body: 1Co 12:20,27. Soldiers: 2Ti 2:3-4. Runners in a race: 1Co 9:24; Heb 12:1. Wrestlers: 2Ti 2:5. Good servants: Mt 25:21. Strangers and pilgrims: 1Pe 2:11. Sheep: Ps 78:52; Mt 25:33; Joh 10. Lambs: Isa 40:11; Joh 21:15. Calves of the stall: Mal 4:2. Lions: Pr 28:1; Mic 5:8. Eagles: Ps 103:5; Isa 40:31. Doves: Ps 68:13; Isa 60:8. Thirsting deer: Ps 42:1. Good fish: Mt 13:48. Dew and showers: Mic 5:7. Watered gardens: Isa 58:11. Unfailing springs: Isa 58:11. Vines: Song 6:11; Ho 14:7. Branches of a vine: Joh 15:2,4-5. Pomegranates: Song 4:13. Good figs: Jer 24:2-7. Lilies: Song 2:2; Ho 14:5. Willows by the water courses: Isa 44:4. Trees planted beside rivers: Ps 1:3. Cedars in Lebanon: Ps 92:12. Palm trees: Ps 92:12. Green olive trees: Ps 52:8; Ho 14:6. Fruitful trees: Ps 1:3; Jer 17:8. Corn (grain): Ho 14:7. Wheat: Mt 3:12; 13:29-30. Salt: Mt 5:13. Access of, to God: Ps 31:19-20; Isa 12:6. Few: Mt 7:14; 22:14. Relation of, to God: Le 20:24-26. Righteous and wicked, circumstances of, contrasted: Job 8; Ps 17:14-15. At the judgment. See JUDGMENT, the: [JUDGMENT]. Fellowship of. See FELLOWSHIP: [FELLOWSHIP]. Hatred toward. See PERSECUTIONS: [PERSECUTION]. Joy of. See JOY: [JOY]. Perseverance of. See PERSEVERANCE: [PERSEVERANCE] CONTRASTED WITH the WICKED. See WICKED, DESCRIBED: [WICKED (PEOPLE)]. See WICKED, CONTRASTED WITH the RIGHTEOUS: [WICKED (PEOPLE)]: DESCRIBED: Ex 33:16; 1Sa 13:14; Ezr 10:3; Ps 1:1-2; 4:3; 15; 24:3-5; 37:26,30-31; 64:10; 84:7; 87:5-6; 112; 119:1-3; Pr 2:9-12; 4:18; 13:5; 25:26; Isa 33:15-16; 51:1; 54:13; 60:21; 62:12; 63:8; Jer 31:12-14,33-34; Eze 18:5-9; 44:9; Zec 3:2,7-8; Mt 5:3-10,13-16; 7:16-20,24-27; 12:50; 13:23,38; 19:14; Mr 10:14-15; Lu 6:45; 18:16-17; Joh 3:21; 8:31-32,39,42,47; 10:4-5,27; 13:35; 15:14; Ac 2:38,47; 8:36-37; 10:47; 11:23-24; 18:7-8; Ro 1:6-7; 6; 8:5-6,9,14-16,29,35-39; 9:8; 15:14; 16:19; 1Co 1:2,26-27,30; 2:12-13; 6:9-11; 15:48-49; 2Co 1:12; 4:1-2; 5:17,21; Ga 5:22-26; Eph 1:1,4-7; 2:1,4-6,10,13-14,19-22; 3:17-19; 4:13-16,22-32; 5:8; Php 2:15; 3:3,7-11; 4:8; Col 1:9-13; 2:7; 3:3; 1Th 1:3; 5:4-5,27; 2Ti 2:19,21-25; Phm 1:5-6; Heb 3:1,6; 1Pe 2:5,9-10; 4:1-2; 2Pe 1:1; 1Jo 2:3,5-6,12-15; 3:2-3,6-7,9,14,18-19; 4:7; 5:1; 2Jo 1:9; Re 1:6; 14:4-5; 17:14: See WICKED, DESCRIBED: [WICKED (PEOPLE)]: PROMISES TO, EXPRESSED OR IMPLIED: Ge 15:1; 22:17; Ex 23:22; Le 26:5-6,10; De 28:1-13; 33:27; 1Sa 2:9; 2Ch 16:9; Ezr 8:22; Job 5:11-27; 8:4-7,20-21; 11:15-20; 22:21-30; 36:7-12; Ps 4:3; 5:12; 15:2-5; 23:6; 25:10-14; 28:8; 29:11; 32:6-8,10; 33:18-19; 34:9-10,15,17; 37:3-5,9,18,23-29,34; 41:1-2; 50:15; 55:22; 58:11; 62:8; 65:4; 73:24; 81:10; 84:11; 85:9; 91:1,3-7,9-12; 94:17-18; 97:10-11; 111:5; 112:6; 121:3-8; 125:1-3; 128; 145:18-21; Pr 1:33; 2:21; 3:1-10,25-26; 10:3; 12:2; 14:26; 15:29; 16:7; 21:21; 28:25; 29:25; Ec 7:18; 8:5; Isa 4:5-6; 11:6-9; 25:8; 26:3; 33:16,21-22,24; 35:10; 40:10-11,29,31; 41:10-11,13; 43:2; 44:2-3; 49:9-12; 50:7-9; 51:11; 54; 56:2-8; 57:1-2; 58:8-14; 59:20-21; 64:4; 65:13-14,17-25; 66:13-14; Jer 17:7-8; Eze 18:5-9,19-20; 34:11-17,22-31; Da 12:1-3; Ho 6:3; Na 1:7; Hag 1:13; 2:4-5; Zec 3:7; Mal 3:12,16-18; 4:2-3; Mt 5:3-12; 7:7-8; 8:11; 10:28-32; 13:43; 18:10,19-20; 19:29; 24:21-22; 25:21,33-34,46; 28:20; Mr 3:35; 8:35; 9:41; 10:21,29-30; 11:23-24; 13:13,27; Lu 3:17; 6:20-23; 10:20; 11:9-10; 12:7,32; 16:22-25; 18:29-30; 20:35-36; 21:18,27-28; 22:29-30; 23:43; Joh 3:15-18,36; 4:14; 5:24,29; 6:39-40; 8:12,51; 9:31; 10:27-29; 12:25-26; 13:36; 14:1-3,12-21,23; 16:33; 17:2,22,24; Ac 10:4,31; 20:32; 26:18; Ro 2:7,10; 5:9-11,17; 6:22-23; 8:14-18,28,32-39; 9:33; 10:9,11-13; 13:11; 1Co 1:8-9; 2:9; 3:21-23; 6:2-3; 8:3; 13:10-12; 15:48-57; 2Co 1:20-22; 4:14-15,17; 7:1; Ga 3:29; 6:8-9; Eph 1:18; 2:7; 6:8; Php 4:7,19; Col 1:5,12; 3:4,24; 1Th 2:12; 3:12-13; 4:15-18; 5:9-11; 2Th 1:5-7; 2:13-14; 1Ti 1:16; 4:8; 2Ti 1:12; 2:10-12,19; 4:8; Tit 2:11-14; 3:7; Heb 1:14; 2:10,15; 4:9,15-16; 6:10,16-20; 9:15,28; 10:34-36; 11:16; 12:22-23,28; 13:5-6; Jas 1:5,12,25; 2:5; 4:8; 1Pe 1:2-5; 2:5-6,9-10; 3:9-12; 4:13; 5:4,6-7,10; 2Pe 1:4,10-11; 2:9; 1Jo 1:7,9; 2:17,25,28; 3:2,22; 5:13; Re 1:6; 2:7,10-11,17,26-28; 3:4-5,10,12,21; 7:3-4,9-17; 11:12,18; 14:1-5,13; 16:15; 20:4-6; 21:3-7,24; 22:4-5,7,12,14: See ADOPTION: [ADOPTION]. See AFFLICTION, COMFOR't IN: [AFFLICTIONS AND ADVERSITIES]. See GOD, PRESERVER: [GOD]. See GOD, PROVIDENCE OF: [GOD]. See BACKSLIDER: [BACKSLIDERS]. See OBEDIENCE: [OBEDIENCE]. See PENITENT, PROMISES TO: [PENITENT] UNITY OF, WITH CHRIST: Joh 6:51-57; 14:20; 15:1-11,19; 17:21-23,26; Ro 8:1,10; 12:5; 1Co 6:13-20; 10:16-17; 12:12-13,27; 2Co 5:17,21; 11:2; 13:5; Ga 2:20; Eph 5:30,32; Col 1:27; 2:6-7; 1Pe 4:13; 1Jo 2:6,24,28; 3:6,24; 4:13; 5:12,20; 2Jo 1:9; Re 19:7-9; 21:9: See ADOPTION: [ADOPTION]. See COMMUNION: [COMMUNION]. See FELLOWSHIP: [FELLOWSHIP]'.

In addition, to the above, the note for Romans 3:5 provides links to every verse which uses the word unrighteousness along with a small note on each verse. The verses which use forms of the word righteous are in addition to those which use unrighteous. The note for Romans 1:29 is part of the summary of Romans 1. That note provides the definition from Webster's 1828 and shows the relationship between unrighteousness and several other sins. The note for Romans 1:18-19 provides links to the 50 times in 41 verses of Romans that forms of the word righteous are used. The note for Romans C2-S5 tells us about obeying unrighteousness. The note for Romans 4:6-7 tells us about imputed righteousness. The note for Ephesians 4:7-LJC tells us about righteousness of the Law.

It should be obvious that there is a lot on this subject within the Bible and also on this web site.

Please see the Word Definitions section about the word judgment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Ps 119:171; 9:1; 86:12-13; 1Ch 29:13-17
when. Ps 119:12,18-19,27,33-34,64,73,124; 25:4-5,8-10; 143:10; Isa 48:17; Joh 6:45
thy righteous judgments. Heb. judgments of thy righteousness. Ps 119:138'.

Home Start of Chapter

C119-S8 (Verse 8) God will not forsake (us) utterly if we keep (God's ) statutes.

Equivalent Section: Vow that is the basis of hope.

I will keep thy statutes:.

Equivalent Section: Hoped for result of vow.

O forsake me not utterly.

Please see the note for Matthew 28:3-4 about the word keeper. Please see the note for 1John about the phrase keep his commandments.

Please see the Word Definitions section for links to where this word is used within this Psalm. God's statutes are the written part of His law. God's statutes do not encompass everything else that is in God's law but represent the minimum requirement to avoid major punishment. In addition, when we keep God's statutes, we can't mess up even once. According to our sentence, this is the minimum to avoid having God forsake me...utterly.

One of the principles that Reformers Unanimous teaches is that if we stay on the edge we will fall. The only safety is getting as far from the edge as is possible. If we really want to avoid having God forsake me...utterly, we will find this minimum line and then do our best to move as far from it, and closer to our Lord's testimonies as we possibly can get. This sentence is the last in our first section which tells us, in general, how to prepare for life and tells us the things that we need to do regularly (daily) if we want to have a successful life. Our last sentence gives us a 'Do Not Pass!!' point with a very clear warning of the possible consequence if we do go beyond that line.

We also need to deal with a doctrinal error that causes many of God's people to feel as if God forsook them. You see, God's people have heard I will never leave thee, nor forsake thee (Hebrews 13:5) preached and ignored the context which requires the child of God to be righteous. The belief also ignores the fact that God gave each of us a free will and will literally let someone go to the lake of fire before He takes away their free will. Therefore, the child of God can forsake God. However, any child of God who does that will be believing lies and telling them (or they would not forsake God). Therefore, even though they forsook God, they believe the lie that God forsook them.

What we actually see in this sentence is a prayer that means 'God will you please do whatever is necessary to correct or kill me before I get to the point that I believe that You utterly forsook me'.

Forms of the word forsake occur 66 times in 65 verses of the Bible, occur 62 times in 61 verses of in the Old Testament and occur in Psalms 27:9-10; 37:8, 28; 38:21; 71:9, 18; 89:30; 94:14; 119:8, 53; 138:8 within Psalms. Please notice that this word is used only one other time within Psalms 119. Webster's 1828 dictionary defines forsake as: 'v.t. pret. forsook; pp. forsaken. See Seek. 1. to quit or leave entirely; to desert; to abandon; to depart from. Friends and flatterers forsake us in adversity. Forsake the foolish, and live. Prov. 9. 2. to abandon; to renounce; to reject. If his children forsake my law, and walk not in my judgments - Ps. 89. Cease from anger, and forsake wrath. Ps. 37. 3. to leave; to withdraw from; to fail. In anger, the color forsakes the cheeks. In severe trials, let not fortitude forsake you. 4. In scripture, God forsakes his people, when he withdraws his aid, or the light of his countenance'.

Forms of the word utterly occur 101 times in 96 verses of the Bible, occur 96 times in 93 verses of in the Old Testament and occur in Psalms 37:24; 73:19; 89:33; our current sentence and 119:43 within Psalms. Please notice that this word is used only one other time within Psalms 119. Webster's 1828 dictionary defines utterly as: 'adv. to the full extent; fully; perfectly; totally; as utterly tired; utterly debased; utterly lost to all sense of shame; It is utterly vain; utterly out of my power'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I will. Ps 119:16,106,115; Jos 24:15
O forsake. Ps 119:116-117,176; 38:21-22; 51:11; Php 4:13'.

Home Start of Chapter

BETH: Personal preparation for life.

Anyone who is going to take a journey makes some preparations. Some people make better preparations than others make but all make some preparations. Those people who claim to make no preparations actually decide to accept whatever happens, which are the preparations of a Biblical fool. All of us had some physical maturity at the time of our personal salvation. At some point, people who have some spiritual awareness realize that salvation is a journey through life with God. Once saved people realize that fact, the wisest make the best preparations for that journey with God. Our section, which is the first section on how to deal with the various phases of life, tells us what preparations to make if we wish to be wise about this life. That is: this section tell us how to prepare for a wise walk with God through life. Subsequent sections within this Psalm are sequenced to match the general sequences of life that most people can experience. This is true until the very last section which summarizes the experiences of a Godly life. Therefore, this section not only gives us preparations for life, but it also provides the basics for what we will need in later sequences of this Psalm as it matches our journey through life that is to be made with the help of God.

Our sentences tell us:

Sentence 9 asks the main question of life. We have to clean out the sin before God add in blessings.
Sentence 10 answers the prior question.
Sentence 11 says, how to do that answer.
Sentence 12 says, preparation made to enable obedience.
Sentence 13 recognizes that God is greater and seeks God's guidance.
Sentence 14 tells us the first reason why God should teach people His statutes.
Sentence 15 tells us the second reason why God should teach people His statutes.
Sentence 16 tells us the future actions to be done after God teaches me thy statutes.
Sentence 17 tells us further actions to be done after God teaches me thy statutes.

If we do not make wise preparations then we will not have all that we need later in life. In addition, without wisdom we will bind ourselves to things that will drag us down and interfere with our successful completion of our personal course of life.

119:9

This sentence is titled 'Asks the main question of life'. Our entire life will be judged by God after we die. Our eternal punishment or reward is based upon the choices we make in this life. The most important choice is to accept God's salvation. However, the Biblical definition of salvation includes sanctification and other things that God does in our life after our initial profession. If we do not clean up how we live our life, after receiving initial salvation, then we will lose the blessings from God and receive punishment instead.
One of the most important choices that we make on a regular basis (several times a day) is how we are going to choose among the options available to us. We can:
- choose based upon our feelings.
- Do a short mental analysis so that we can lie to ourselves about how we choose and then choose according to out feelings.
- Pray and then choose according the feelings that 'come from the spirit'.
- Do an analysis and trust our intellect which has been trained by the wisdom of this world (1Corinthians).
- Ask a friend and submit to them.
- Refuse to make a decision and accept whatever happens.
- Pray for God's wisdom and search the Bible and then, if needed, seek Godly counsel.
- Do something else.
The Biblical definition of the word way is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. There are many ways that will lead us to error. Therefore, we need to know how to choose the right way.
When we cleanse something we get rid of anything that makes it dirty or defiled. Thus, we need to get rid of any way which will end up making us dirty or defiled. By choosing the right way, we can avoid a lot of temptations. One of the most important things to recognize in this sentence is the need to cleanse. If we fail to recognize our basic sin nature, and the resulting need to cleanse everything, then our basic nature will lead us into sin and defilement.

119:9

This is the second sentence within this verse. By emphasizing the . '8 verses per section of this Psalm', people emphasize the structure and distract people from the message of this Psalm . In addition, this encourages people to use a non-Godly way to interpret the Bible since God's word instructs us to use the sentence format. Please pay attention to the message and not get distracted by the format.
Basically, our sentence is telling us 'Use God's Word to decide the way that you will cleanse your life and make spiritually clean decisions'.
We are all sinners but we do not all do the same sin. One person might have a problem with covetousness while another has a problem with pride. Since different sins make us 'dirty' in different ways, we need different ways to cleanse ourselves. As a result, the answer that one person receives, when they take heed thereto according to (God's ) word, will often be different from the answer that another person receives.
When most people have a decision to make they start trying to figure out the answer instead of first deciding the way to determine the correct answer. That's how cons make fools of people. They put some attractive result in front of people to keep their attention occupied while they do something sneaky where the person is not looking. However, someone who first decides how to choose will not be distracted by a attractive, but wrong, result. Think of Jacob rejecting Leah in order to get Rachel.
If we look at God's Word and follow God's instructions about how to look at various situations in life before we look at the situation itself, then we can avoid getting distracted by the temptation. Once we avoid the temptation, we can then see the consequences and avoid them. However, it is not enough to know how to look at situations but we must obey God's instructions (taking heed) or we will be judged a 'greater fool' because we knew what to do but failed to do it.

119:10

Here we see that God wants us to start with getting our attitude right. Within that, God wants us to seek Him personally (thee). That is, get our mind, will and emotions meditating on the person of God and His character and His holiness. By doing that, we will realize how 'dirty' our life is and that will lead us to cleanse our way.
The word Command is defined as: 'a mandate; an order or injunction given by authority; charge'. Please note that a commandment is not always written down and often comes through the human person that God has placed in authority over us.
Please notice that in our sentence the Psalmist is requesting that God restrict his actions when he says let me not wander. Therefore, God is not violating his free will when God grants this prayer request and restricts his attitudes and actions.
The phrase with my whole heart is summed up as 'Personal worship of the righteous Judge'. This phrase means 'with all of the control that I have over my mind, my will and my emotions I am going to seek God personally'. We need to get our attitude right before we can expect help from God.

119:11

This sentence is titled 'Preparation made to enable obedience' in the section outline. Once more we see a past-tense action (have I hid in mine heart). We also see a past-tense motivation, which came before the past-tense action, and that motivation was to control future actions (that I might not sin against thee). Thus, we see that true Biblical wisdom requires us to consider future consequences of our actions when we are deciding what to do. If our actions of today cause us to be more tempted to sin in the future, then we should not do those actions. However, if we can do something today that will help us to do right in the future then a Biblically wise person will do that action.
The word hid speaks of something that is always there even when not seen. In addition, the phrase hid in mine heart lets us know that God's word is to always help control the way that we think, the way that we make decisions and the way that we react emotionally to the circumstances of life (in my heart). Further, we control these things short-term and God combines all of our short-term decisions to create our long-term soul. Thus, the truly Biblically wise person has God's word as the primary influence on the creation of their soul.
We must carefully, and prayerfully, consider all of the sentences within this section as a minimum to truly obeying this sentence.

119:12

The first Section of our sentence is personal (thou) worship of JEHOVA God. We need to recognize the difference between God and us before our heart is prepared to receive what God will teach us because God's ways are different from out ways. If we do not start with personal worship, then we will reject what God teaches us even if we claim to accept God's truth.
After the Psalmist has recognized the attributes of God and worshipped God, he requests that God teach me thy statutes. Knowledge of God's statutes, and obedience of them, is required to avoid God's power being used to punish us. These things are also required in order to receive God's wisdom and have it applied to our life. Remember, our section is telling us how to prepare for a life walking with God. The first three chapters of 1Corinthians explain how The wisdom of man and the wisdom of this world go in the opposite direction from The wisdom of God. Therefore, unless we receive the wisdom of God through God teaching us His personal (thy) statutes, we will go the opposite direction from receiving the blessings of God. Therefore, both of these Equivalent Sections are required parts of a preparation for a life of walking with God.

119:13

This sentence is titled 'God is greater than we are'. That is why we are commanded to seek God's guidance. Our sentence tells us to do this by learning God's personal statutes.

119:14

This sentence is titled 'The first reason why God should teach people His statutes'. Please notice that our sentence is in the past-tense (have I declared). We not only have to recognize God's judgments of thy mouth, but we must declare them before we can expect to learn God's statutes the way that God wants us to learn them. The difference being that when we learn God's statutes God's way we also get understanding. When we learn them any other way we memorize the words but do not understand the significance. This is because some things are only learned through experience. When we experience declaring all the judgments of God's mouth, people question and challenge us about them. As we seek answers from God, God also gives us understanding.
Judgments are the end result of God comparing our attitudes and actions to His statutes and causing us to 'reap what we sow'. Satan always makes sin look good by hiding the ultimate results of that sin. Therefore, we must recognize the ultimate results, and the relationship between those results and our initial sin, in order to see God's judgment upon that sin. Further, it is only after we see this relationship that we can understand why God says what he does in His statutes. Finally, it is only after we understand all of these things that we can see the relationship between the way of thy (God's ) testimonies, as our next sentence says, and the source statutes and our obedience or disobedience.
Next we must consider the phrase with my lips. This goes against the doctrine called 'lifestyle Evangelism' which claims that if we keep our mouth shut then our 'lifestyle ' will be a sufficient witness. While I can say much against this lie from Satan, the thing we see in this sentence is that we will not get the blessings promised within this section unless we use our lips to declare all the judgments of thy mouth.
The other thing to note here is the use of the words lips and mouth. The word of God has all the judgments of (God's ) mouth, even though we do not hear them with our ears. However, if someone does not physical hear what we say then we have not truly used our lips within the range of their hearing. That is: the one word emphasizes our producing physically heard words while the other word allows for words which are written down.
Next we must consider the phrase all the judgments of thy mouth. The word thy makes this 'God's personal mouth', which is found in what the Bible literally says. The religious person declares what their religious leader says, which may or may not be exactly what God says. However, even when it is what God says, God wants us to search His word and verify what we are told along with getting it directly from God's Holy Spirit instead of an indirect message that comes through someone else. Yes, God uses men to direct us to the truth but God always wants us to verify our beliefs with Him by using the Word of God as interpreted by God's Holy Spirit.
One last thing to note here is the word all. Many people have their favorite parts of the Bible and, if not careful, we can skip parts of the Bible. Part of a proper Bible Study is to go sequentially through books of the Bible, and be sure that we hit them all before starting over. This is the only way that we can be sure to cover all.of the phrase I have rejoiced in the way of thy testimonies.
Our attitude that we have when we are taught something has a major impact upon how well we learn. God's testimonies are how someone else was blessed by God and what they did in order to get those blessings. Since God does not change, we can expect to receive similar blessings if we do the same things as the other person did. in this sentence, to Psalmist recognizes that having God's blessings gives as good of a life as the richest person in the world can expect to have. This is someone who rejoices in the way of (God's ) testimonies even while alone or even when speaking to others outside of church.
Please notice that he rejoiced in the way, which is: 'a method of getting from one place to another by numerous repetitions on the same small movement'. He did not rejoice in the results nor in anything else which we normally think is a reason to rejoice. He rejoiced in The way because he knew that God would show him how to continue to receive God's blessings and avoid God's punishments. Thus, he was not looking at a one-time result but at The way to get many desirable results.
Next we see that he rejoiced in was God's testimonies. The word testimonies is plural and not singular. Thus, he saw The way that is common to all of God's testimonies and not just the circumstances of a singular testimony. In addition, the word testimonies are 'statements which are used in a court of law to judge the legality of someone's actions'. Thus, he understood the way that God was going to determine his reward or punishment when he was judged as a child of God. Therefore, the focus of his rejoicing was on how he could affect his eternal results and not how to get something in this world.

119:15

This sentence and the next tell us what he will do after God teaches him God's statutes. It is important to know what we want to achieve before we start an effort or there is a good chance that we will become discouraged and quit before we reach the goal.
Please notice that the two phrases of our sentence have two different action verbs. The first phrase uses the words will meditate to express an ongoing action while the second phrase uses the word have to express that he will 'obtain and retain' ongoing respect.
Please note that our sentence is the third usage of the word way within this section. This is the main subject of this entire section and, since God does not change (Malachi 3:6; Hebrews 13:8), God's ways and God's precepts do not change. Therefore, our sentence is telling us two ways that the Psalmist will apply his mind to the things which God has given to man which do not change. By doing these actions, he can learn how these never-changing things from God were applied to other people and be confident that they will be applied to his life the same way.
Everybody wants to know the future. However, most people are too lazy to apply the effort which our sentence tells us to apply to our own life. Instead, most people want someone to give them the answer, with no effort on their part, and that is one of the main reasons why so many people believe foolishness and will reap the consequence for being a Biblical fool.

119:16

Notice that the verb of the First Equivalent Section is delight. Notice that the verb of the Second Equivalent Section is not forget. Both of these are actions which we do with our brain. That is why this sentence tells us how we are to keep our thinking right. Also, these actions come after God teaches me thy statutes. When God teaches we know more, and have greater understanding, than when others teach us. It is this greater understanding which allows us to delight because we can understand the results of obedience in a way that we could not understand before God taught us. It is getting the resulting blessings which cause is to delight.
In our Second Equivalent Section we see the Psalmist promise I will not forget thy word. God's statutes are in His word. We cannot continue to delight in what we forget. By the same token, we will not put in the work to remember unless we delight in what we are trying to remember. Thus, the equivalency should be obvious.

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C119-S9 (Verse 9) Wherewithal shall a young man cleanse his way?

This sentence is titled 'Asks the main question of life'. Our entire life will be judged by God after we die. Our eternal punishment or reward is based upon the choices we make in this life. The most important choice is to accept God's salvation. However, the Biblical definition of salvation includes sanctification and other things that God does in our life after our initial profession. Each saved person decides for themselves what type of sanctification they are willing to receive and how much of each type. For example, one person might be great at avoiding sins that others see but neglect their personal private prayer life. Thus, each of us makes our own choices and our personal judgment will reveal the result of those life choices.

One of the most important choices that we make on a regular basis (several times a day) is how we are going to choose among the options available to us. We can:

choose based upon our feelings.
Do a short mental analysis so that we can lie to ourselves about how we choose and then choose according to out feelings.
Pray and then choose according the feelings that 'come from the spirit'.
Do an analysis and trust our intellect which has been trained by the wisdom of this world (1Corinthians).
Ask a friend and submit to them.
Refuse to make a decision and accept whatever happens.
Pray for God's wisdom and search the Bible and then, if needed, seek Godly counsel.
Do something else.

In our first verse (119:1) we saw links to all of the places where way is used in this Psalm. We also saw this word used three times already within this Psalm and those sentences told us why we need to cleanse (our) way. Basically, we can say that the Biblical definition of way, especially as used in Psalms 119, is: 'How we get from our present condition/place in life to the time that we face the judgment of God upon our life'. As shown in the choices that are listed above, there are many ways that will lead us to error. In addition, with each of us having a sinful nature, we will choose the wrong way if we do not cleanse it.

When we cleanse something we get rid of anything that makes it dirty or defiled. Thus, in order to cleanse our way, we need to get rid of any way for making a decision which will end up making us dirty or defiled. Our next sentence tells us how to do this and this entire section (BETH) is about choosing the right way to make a decision before we even come to the decision. If we wait until we have a decision to make, the temptations will distract us and keep us from considering how to make a decision before we make the decision. If we determine our way to make the decision, and choose God's way then options which include sin are excluded and we avoid a lot of temptations.

One of the most important things to recognize in this sentence is the need to cleanse. If we fail to recognize our basic sin nature, and the resulting need to cleanse everything, then our basic nature will lead us into sin and defilement.

The word wherewithal is only found here and in Matthew 6:31. Webster's 1828 dictionary defines wherewithal as: 'adv. See Withal. where, with, and all. the same as wherewith'. A more useful definition would be 'What are you going to do the job with that will work wherever you look (in all circumstances) and for all decisions of life'. Only God's Word satisfies that criteria and we see that said in the answer to this question which is presented in the next sentence.

Treasury of Scripture Knowledge provides links related to this sentence as: 'shall. Ps 25:7; 34:11; Job 1:5; 13:26; Pr 1:4,10; 4:1,10-17; 5:7-23; 6:20-35; 7:7; Ec 11:9-10; 12:1; Lu 15:13; 2Ti 2:22; Tit 2:4-6. by taking. Ps 119:11,97-105; 1:1-3; 19:7-11; 78:4-8; De 6:6-9; 17:18; Jos 1:7; Joh 15:3; 2Ti 3:15-17; Jas 1:21-25. General references. exp: Pr 2:11; 6:22. See also on exp: De 4:15 Take ye. 2Ki 10:31 took no heed. 2Ch 34:3 while he. Ne 13:3 when they. Ps 17:4 word. Ps 19:7 converting. Ps 39:1 I said. Ps 71:17 thou hast. Ps 103:18 remember. Pr 1:4 to the. Pr 2:1 hide. Pr 23:26; 2Co 7:1 let. Jer 3:4 the guide. Joh 17:17 Sanctify. 2Ti 2:21 purge. 2Ti 2:22 youthful. 2Ti 3:16 for instruction. Heb 2:1 the more'.

Forms of the word clean occur 458 times in 358 verses of the Bible, occur 378 times in 283 verses of in the Old Testament and, in Psalms, only in 18:20, 24; 19:9, 12; 24:4; 51:2, 7, 10;; 73:1, 13; 77:8; and our current sentence. Webster's 1828 dictionary defines cleanse as: ', v.t. 1. to purify; to make clean; to remove filth, or foul matter of any kind, or by any process whatever, as by washing, rubbing, scouring, scraping, purging, ventilation, etc.; as, to cleanse the hands or face to cleanse a garment; to cleanse the bowels; to cleanse a ship; to cleanse an infected house. 2. to free from a foul or infectious disease; to heal. Lev. 14:4, 8; Mark 1:42. 3. to free from ceremonial pollution, and consecrate to a holy use. Numb. 8:15; Exek. 43:20. 4. to purify from guilt. 1 John 1:7. 5. to remove; as, to cleanse a crime'.

Please see the Word Definitions section for links to where the word way is used within this Psalm and considerations from other places within the Bible. the functional definition is: 'a method of getting from one place to another by numerous repetitions on the same small movement'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'shall. Ps 25:7; 34:11; Job 1:5; 13:26; Pr 1:4,10; 4:1,10-17; 5:7-23; 6:20-35; 7:7; Ec 11:9-10; 12:1; Lu 15:13; 2Ti 2:22; Tit 2:4-6
by taking. Ps 119:11,97-105; 1:1-3; 19:7-11; 78:4-8; De 6:6-9; 17:18; Jos 1:7; Joh 15:3; 2Ti 3:15-17; Jas 1:21-25
General references. exp: Pr 2:11; 6:22'.

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C119-S10 (Verse 9) by taking heed thereto according to thy word.

This sentence is part of the section called BETH, which provides instructions for the preparation to have a Godly life. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section, which basically says that we need to get our attitude correct as the first thing. This sentence is titled 'Answer to the prior question'. Obviously, the prior sentence and note must be understood before this answer can be applied to the prior question. Basically, our sentence is telling us 'Use God's Word to decide the way that you will cleanse your life and make spiritually clean decisions'. Please note: we are all sinners but we do not all do the same sin. One person might have a problem with covetousness while another has a problem with pride. Since different sins make us 'dirty' in different ways, we need different ways to cleanse ourselves. As a result, the answer that one person receives, when they take heed thereto according to (God's ) word, will often be different from the answer that another person receives.

As mentioned in the prior note, when most people have a decision to make they start trying to figure out the answer instead of first deciding the way to determine the correct answer. That's how cons make fools of people. They put some attractive thing in front of people to keep their attention occupied while they do something sneaky where the person is not looking. If a person is aware of the distraction, and chooses to ignore it, then they can catch the con doing the sneaky trick.

That is what our sentence is telling us to do. If we look at God's Word and follow God's instructions about how to look at various situations in life before we look at the situation itself, then we can avoid getting distracted by the temptation. Once we avoid the temptation, we can then see the consequences and avoid them. However, it is not enough to know how to look at situations but we must obey God's instructions (taking heed) or we will be judged a 'greater fool' because we knew what to do but failed to do it. That makes us a 'greater fool' than the person who did not know what to do. (Please see Romans 2.)

Please notice that taking heed is an action which is based upon an attitude. God judges our heart. That is where our attitudes come from and we need to get our attitude in line with God's attitude as the first step of cleansing our way. Once we get out attitude in line with God, we need to pay close attention to what God's Holy Ghost tells us through God's word (either preached to us of through personal study). This is not what people would naturally expect to be the way to cleanse our way. (See 1Corinthians 2:14).

The note above has verses from Treasury of Scripture Knowledge which are related to this taking heed. Forms of the word heed occur 80 times in the Bible, occur 45 times in the Old Testament and occur only in this sentence and in 39:1 within Psalms. Within Psalms 39 we find out how to do this action verb. Webster's 1828 dictionary defines heed as: 'v.t. to mind; to regard with care; to take notice of; to attend to; to observe. With pleasure Argus the musician heeds
HEED, n. Care; attention. With wanton heed and giddy cunning. 1. Caution; care; watch for danger; notice; circumspection; usually preceded by take. Take heed of evil company. Take heed to your ways. Amasa took no heed to the sword that was in Joab's hand. 2 Sam.20. 2. Notice; observation; regard; attention; often preceded by give. The preacher gave good heed. Eccles.12. Neither give heed to fables. 1 Tim.1. Therefore we ought to give the more earnest heed. Heb.2. 3. Seriousness; a steady look'. We also see that Thompson Chain Topics has links of: 'Mt 6:1; 18:10; 24:4; Mr 4:24; 13:9,33; Lu 8:18; 11:35; 12:15; 21:8; 1Co 3:10; 10:12; Col 4:17; 1Ti 4:16; 2Pe 1:19. See Watchfulness. See Keep; thyself'.

The word to is defined as: 'Noting motion towards a place, state or condition' (Webster's 1828 ). Combining this with the word there we get: here are the motions towards the place of Godly cleansing'. Thus, our sentence is not telling us how to get clean but is telling us what to do in order to find out how to get clean. This distinction is important especially when we consider that we are to walk by faith. There are certain things, especially within the Bible, that we can not understand until after we do them. So the Bible tells us to do certain things and people think 'that will not make me spiritually clean'. Their thought is correct. However, in the process of obeying the Biblical command to do 'that will not make us spiritually clean', we learn what to do to become 'spiritually clean'. In addition, we learn the lesson in a way that will stick with us and help us more than any other way of learning the lesson. The fact is that when we are obedient, God often does not give us what we ask for but gives us what we need. Further, God refuses to give us what we need until we are obedient. Therefore, even though this is an indirect way of getting what we need, we must obey this command or we will end up in error.

Please see the note for Philippians 2:1 about the word accord. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

Please see the note for Colossians 2:4 for extensive links and other information about the word word. The functional definition is: 'a single component part of human speech or language'. However, The word of God is the holy scriptures and in the English language, it is only the KJV-1611. The Word (capitalized): is Jesus according to John 1:1. Please see the note for 1Thessalonians 1:8 about the word of the Lord. Please see the notes for Romans C10S22 and Word in 1John about the phrase word of God. The phrase every word is explained in Romans C13S12, stated in Deuteronomy 8:3; Proverbs 30:5; Matthew 4:4; Matthew 18:16; Luke 4:4. We find forms of the word word, in this chapter, in verses: 9; 11; 16; 17; 25; 28; 38; 41; 42; 43; 49; 50; 57; 58; 65; 67; 74; 76; 81; 82; 89; 101; 103; 105; 107; 114; 116; 123; 130; 133; 139; 140; 147; 148; 154; 158; 160; 161; 162; 169; 170; 172.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my whole. Ps 119:2,34,58,69; 78:37; 1Sa 7:3; 2Ch 15:15; Jer 3:10; Ho 10:2; Zep 1:5-6; Mt 6:24; Col 3:22; 1Jo 2:15
O let me. Ps 119:21,118,133,176; 23:3; 125:5; 143:8-10; Pr 2:13; 21:16; Isa 35:8; Eze 34:6; 2Pe 2:15-22
General references. exp: Pr 2:11; Joh 7:17'.

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C119-S11 (Verse 10) How to get directions from God.

Equivalent Section: How I seek God.

With my whole heart have I sought thee:.

Equivalent Section: the request based upon how I seek God.

O let me not wander from thy commandments.

This sentence is titled 'How to do the prior answer' or 'How to take heed thereto according to thy word'. Here we see that God wants us to start with getting our attitude right. Within that, God wants us to seek Him personally (thee). That is, get our mind, will and emotions meditating on the person of God and His character and His holiness. By doing that, we will realize how 'dirty' our life is and that will lead us to cleanse our way.

Once we understand the attitude then we need to look at the actions which result from that attitude. Notice first that he sought thee (God personally). This is not being active in a religion but is a personal walk with God on a consistent (With my whole heart) basis. Please see the Study called Personal Application for more on this concept.

Please see the note for 119:2 for where this Psalm uses the word seek along with the Webster's 1828 definition and other links. Sought is the past-tense form of seek. Forms of the word sought occur 170 times in 165 verses of the Bible, occur 98 times in 93 verses of in the Old Testament and occur in Psalms in 34:4; 37:36; 77:2; 78:34; 86:14; 111:2; our current sentence and 94. The functional definition is: to go after, and the primary sense is to advance, to press, to drive forward'. Thus, we are to have, in our past, pressed hard after' personal knowledge of God (thee) and a relationship with Him so that we could know and obey God's commandment. (Obviously, we must could know and obey God's commandment before we can wander from it or avoid wandering from it.)

The word let was the action verb used in Creation. Thus, our sentence is a prayer for God to use that power to keep us from wandering from God's commandment. Thus, we have a prayer for God to use His power to keep us living a hol6y and righteous life.

Please see the note for 1Timothy 5:13 about the word wander. The functional definition for this word is: 'To travel about without a certain course'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Thy word. Ps 119:97; 1:2; 37:31; 40:8; Job 22:22; Pr 2:1,10-11; Isa 51:7; Jer 15:16; Lu 2:19,51; Col 3:16
that I. Ps 19:13 exp: Ps 119:125.
General references. exp: Pr 2:11; 6:22'.

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C119-S12 (Verse 11) Preparation required before doing the prior sentences.

Thy word have I hid in mine heart,
that I might not sin against thee.

This sentence is part of the section called BETH, which provides instructions for the preparation to have a Godly life. The note for this section of the Psalm tells how all of these sentences fit together to do this and provides the context for the section, which basically says that we need to get our attitude correct as the first thing. This sentence is titled 'Preparation made to enable obedience' in the section outline. Once more we see a past-tense action (have I hid in mine heart). We also see a past-tense motivation, which came before the past-tense action, and that motivation was to control future actions (that I might not sin against thee). Thus, we see that true Biblical wisdom requires us to consider future consequences of our actions when we are deciding what to do. If our actions of today cause us to be more tempted to sin in the future, then we should not do those actions. However, if we can do something today that will help us to do right in the future then a Biblically wise person will do that action.

There has been much preached on this sentence and I will not try to match all of that preaching. However, I will mentioned that the word hid speaks of something that is always there even when not seen. In addition, the phrase hid in mine heart lets us know that God's word is to always help control the way that we think, the way that we make decisions and the way that we react emotionally to the circumstances of life (in my heart). Further, we control these things short-term and God combines all of our short-term decisions to create our long-term soul. Thus, the truly Biblically wise person has God's word as the primary influence on the creation of their soul.

One thing which is often neglected when this sentence is preached is the context of this Psalm and of the BETH section. The first sentence tells us the end result we are to be seeking if we truly obey this sentence. The second sentence, within this section, tells us the preparation we must do before we can obey this sentence. The remaining sentences, within our section, tell us the resulting change we should see within our life if we truly do this sentence. People who do not get these results probably are not truly obeying this sentence. Therefore, the true Bible student will carefully, and prayerfully, consider all of the sentences within this section as a minimum to truly obeying this sentence. With that said, it is also recommended that the reader also consider the associated notes in order to have a better understanding of the sentences within this section.

One last thing to note is that our sins are against God personally (thee). Therefore, it should be obvious that it is foolish to offend the God who we are asking to bless us.

Please see the note for Romans C7S26 about the word sin. The functional definition is: 'The voluntary departure of a moral agent from a known rule of rectitude or duty, prescribed by God; any voluntary transgression of the divine law, or violation of a divine command; a wicked act; iniquity. Sin is either a positive act in which a known divine law is violated, or it is the voluntary neglect to obey a positive divine command, or a rule of duty clearly implied in such command'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Blessed. 1Ti 1:11; 6:15
teach. Ps 119:26-27,33,64,66,68,71-72,108,124; 25:4-5; 86:11; 143:10; Lu 24:45; Joh 14:26; 1Jo 2:27'.

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C119-S13 (Verse 12) God is greater than we are. Seek God's guidance.

Equivalent Section: Acknowledge God's greatness.

Blessed art thou,
O LORD:.

Equivalent Section: Ask for guidance.

teach me thy statutes.

Please see the word definitions below about the word bless and the word LORD. reportedly, the all-capitalized word of LORD is used for 'Jehovah' in the original language. The reader can do their own research on this name as it is associated with lots of controversy such as one group claiming that it only applies to God the Father and other people references verses which deal with the suffering of Jesus Christ while using the name of 'Jehovah'. However, all of those arguments tend to distract from the true doctrine found here. The Psalmist is worshipping the LORD and recognizing that His power and authority are far above that of the Psalmist. Most of the people arguing about the significance of this name fail to do the same. However, a wise person will prepare for life like the Psalmist does in this sentence and section.

Next please notice the use of the word thou. This makes the worship directed at the LORD personally and not at any other being who claims to represent the LORD. Too many religions claim that people are to worship the LORD only by going through them. Others claim that people, during the time from Moses to the 'Church Age' could only approach God through the priests. Our sentence and section teach otherwise. Yes, for formal and united worship and sacrifice, God required them to go through the priests, but, as seen here, God always was available for a personal relationship.

Now that we have dealt with the First Equivalent Section, we can proceed to the Second Equivalent Section. These two are equivalent because they both require our recognizing that God is much higher, much more powerful and much wiser that we are. God's statutes go against what we believe from the world and our flesh. Therefore, unless we recognize these attributes of God, we will not accept His correcting our own cherished beliefs. Likewise, unless we acknowledge these truths about God, we will not truly worship. Therefore, acknowledging these truths about God is a required prerequisite of the actions found within each of our Equivalent Sections.

After the Psalmist has recognized the attributes of God and worshipped God, he requests that God teach me thy statutes. Knowledge of God's statutes, and obedience of them, is required to avoid God's power being used to punish us. These things are also required in order to receive God's wisdom and have it applied to our life. Remember, our section is telling us how to prepare for a life walking with God. The first three chapters of 1Corinthians explain how the wisdom of man and the wisdom of this world go in the opposite direction from the wisdom of God. Therefore, unless we receive the wisdom of God through God teaching us His personal (thy) statutes we will go the opposite direction from receiving the blessings of God. Therefore, both of these Equivalent Sections are required parts of a preparation for a life of walking with God.

Please see the note for Psalms 119:1 for the use of the word bless within this Psalm and considerations from other places within the Bible. In that note the word bless was defined as: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'.

Please see the note for 1Corinthians C12S27 about the word teach. The functional definition is: ' to instruct; to inform; to communicate to another the knowledge of that of which he was before ignorant'.

Please see the Word Definitions section for links to where the word statutes is used within this Psalm. The functional definition is: 'an act of the legislature commanding or prohibiting something; a positive law'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I declared. Ps 119:46,172; 34:11; 37:30; 40:9-10; 71:15-18; 118:17; Mt 10:27; 12:34; Ac 4:20'.

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C119-S14 (Verse 13) With my lips have I declared all the judgments of thy mouth.

Please notice that our sentence is in the past-tense (have I declared). We not only have to recognize God's judgments of thy mouth, but we must declare them before we can expect to learn God's statutes the way that God wants us to learn them. The difference being that when we learn God's statutes God's way we also get understanding. When we learn them any other way we memorize the words but do not understand the significance. This is because some things are only learned through experience. When we experience declaring all the judgments of thy mouth, people question and challenge us about them. As we seek answers from God, God also gives us understanding.

Judgments are the end result of God comparing our attitudes and actions to His statutes and causing us to 'reap what we sow'. Satan always makes sin look good by hiding the ultimate results of that sin. Therefore, we must recognize the ultimate results, and the relationship between those results and our initial sin, in order to see God's judgment upon that sin. Further, it is only after we see this relationship that we can understand why God says what he does in His statutes. Finally, it is only after we understand all of these things that we can see the relationship between The way of thy (God's ) testimonies, as our next sentence says, and the source statutes and our obedience or disobedience.

Next we must consider the phrase With my lips. This goes against the doctrine called 'lifestyle Evangelism' which claims that if we keep our mouth shut then our 'lifestyle ' will be a sufficient witness. While I can say much against this lie from Satan, the thing we see in this sentence is that we will not get the blessings promised within this section unless we use our lips to declare all the judgments of thy mouth.

The other thing to note here is the use of the words lips and mouth. The word of God has all the judgments of (God's ) mouth, even though we do not hear them with our ears. However, if someone does not physical hear what we say then we have not truly used our lips within the range of their hearing. That is: the one word emphasizes our producing physically heard words while the other word allows for words which are written down.

Next we must consider the phrase all the judgments of thy mouth. The word thy makes this 'God's personal mouth', which is found in what the Bible literally says. The religious person declares what their religious leader says, which may or may not be exactly what God says. However, even when it is what God says, God wants us to search His word and verify what we are told along with getting it directly from God's Holy Spirit instead of an indirect message that comes through someone else. Yes, God uses men to direct us to the truth but God always wants us to verify our beliefs with Him by using the Word of God as interpreted by God's Holy Spirit.

One last thing to note here is the word all. Many people have their favorite parts of the Bible and, if not careful, we can skip parts of the Bible. Part of a proper Bible Study is to go sequentially through books of the Bible, and be sure that we hit them all before starting over. This is the only way that we can be sure to cover all.

Please see the note for Mark 7:7 about the word lips. The functional definition for this word is: 'The border of the mouth. Also used metaphorically for an edge or border, as of a cup (1Ki 7:26), a garment (Ex 28:32), a curtain (Ex 26:4), the sea (Ge 22:17), the Jordan (2Ki 2:13). To "open the lips" is to begin to speak (Job 11:5); to "refrain the lips" is to keep silence (Ps 40:9; 1Pe 3:10). the "fruit of the lips" (Heb 13:15) is praise, and the "calves of the lips" thank- offerings (Ho 14:2). To "shoot out the lip" is to manifest scorn and defiance (Ps 22:7)'. We find this word, within this chapter, in: 171.

Please see the note for 1Corinthians 1:11 about the word declare. The functional definition is: 'Made known; told explicitly; avowed; exhibited; manifested; published; proclaimed; recited'.

Please see the Word Definitions section about the word judgment. The functional definition for this word is: 'a mandate; an order or injunction given by authority; charge'.

Please see the note for Luke 1:64 about the word mouth. The functional definition for this word is: 'The aperture in the head of an animal, between the lips, by which he utters his voice and receives food. In a more general sense, the mouth consists of the lips, the gums, the insides of the cheeks, the palate, the saliva glands, the uvula and tonsils. It is sometimes used in Scripture for speaker, Ex 4:16; Jer 15:19'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'rejoiced. Ps 119:47,72,77,111,127,162; 19:9-10; 112:1; Job 23:12; Jer 15:16; Mt 13:44; Ac 2:41-47'.

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C119-S15 (Verse 14) Second reason why God should teach people His statutes.

I have rejoiced in the way of thy testimonies,
as much as in all riches.

The notes for the prior sentences within this section show how important it is to consider the context in order to properly understand the sentences within this section. This is also true for this sentence and the note for the prior sentence is especially important as it provides the first reason, with this sentence being the second reason. That note explains the context for this sentence. That is: the Psalmist got his attitudes and actions correct before asking God to teach me thy statutes. Anyone who has done any teaching knows that different people in a class receive the lesson at different levels and that the attitudes of the student s often more important than their ability to learn. Further, as someone who always did well in school, I can state for a fact that doing things, like refreshing our memory about related subjects, help us to pick up more in class. Thus, what the Psalmist did in preparation helped him to get the most out of the lesson when God agreed to teach me thy statutes. In addition, the last two sentences tell us what the Psalmist pl and upon doing as a result of God teaching him God's statutes. Our reasons for learning also have a big impact upon how well we learn. When we are learning something so that we can accomplish a task or reach a goal we are going to pick up far more than when we are taking a lesson just out of curiosity. Thus, we see that every sentence in this section is related to our effectively learning God's statutes and that the Psalmist wants God to teach him those because they are how a young man cleanse his way.

Having considered the context, we can now look at the details of our sentence. Here we see to phrases with the first phrase telling us what the Psalmist has done in preparation (have rejoiced) and the second phrase saying how much he did this. From the word definitions, below, we see that he 'experienced joy and gladness in a high degree; he exhilarated with lively and pleasurable sensations; he exulted'. This is not someone who has trouble staying awake in church. It is also not someone who sings the songs but can't tell what words he sang. Nor is it someone who can't say what the message was about an hour after the service. Further, this is not a 'Sunday mourning believer' but is someone who rejoices in the way of (God's ) testimonies even while alone or even when speaking to others outside of church.

Next, please notice that he rejoiced in The way, which is: 'a method of getting from one place to another by numerous repetitions on the same small movement'. He did not rejoice in the results nor in anything else which we normally think is a reason to rejoice. He rejoiced in the way because he knew that God would show him how to continue to receive God's blessings and avoid God's punishments. Thus, he was not looking at a one-time result but at the way to get many desirable results.

Next we see that The way that he rejoiced in was God's testimonies. The word testimonies is plural and not singular. Thus, he saw The way that is common to all of God's testimonies and not just the circumstances of a singular testimony. In addition, we must note that what he rejoiced in was 'statements that are used in a court of law to judge the legality of someone's actions'. Thus, he understood The way that God was going to determine his reward or punishment when he was judged as a child of God. Therefore, the focus of his rejoicing was how he could affect his eternal results and not how to get something in this world.

This brings us to our second phrase of: as much as in all riches. The phrase as much as tells us that he put the same value on knowing how to affect his eternal results as he, and most people, would give to receiving all of the riches that they could ever desire in this world. He was not ignoring the desires of this world, but he also was not emphasizing them to the point of, effectively, ignoring eternal results.

Please see the notes for Romans C12S8; Galatians C4-S24 and Philippians 4:4-LJC about the word rejoice. Please also see the note for 1Corinthians 13:4-7 for links from Treasury of Scripture Knowledge about when we should rejoice and when we should rejoice not. We find forms of the word rejoice occurring 286 times in 266 verses of the Bible, 77 times in 70 verses of the New Testament, and in Philippians, in: 1:18; our current sentence; 2:16; 2:17; 2:18; 2:28; 3:1; 3:3; 4:4 and 4:10. Webster's 1828 dictionary defines rejoice as: 'To experience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult'.

Please also see the note for Psalms 119:2 for the use of the word testimony within this Psalm and considerations from other places within the Bible. The functional definition is: 'statements that are used in a court of law to judge the legality of someone's actions'.

Please see the notes for Romans C11S35 and Colossians C1S6 about the word riches. The functional definition is: 'Wealth; opulence; affluence; possessions of land, good or money in abundance. Riches do not consist in having more gold and silver, but in having more in proportion than our neighbors'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'meditate. Ps 119:23,48,78,97,131,148; 1:2; Jas 1:25 exp: 1Ti 4:15.
have respect. Ps 119:6,117'.

Home Start of Chapter

C119-S16 (Verse 15) Future actions to be done after God teaches me thy statutes.

I will meditate in thy precepts,
and have respect unto thy ways.

The prior sentences told us how the Psalmist prepared so that God could teach me thy statutes. This sentence and the next tell us what he will do once God does teach me thy statutes. It is important to know what we want to achieve before we start an effort or there is a good chance that we will become discouraged and quit before we reach the goal. In our sentence we see that the Psalmist wants God to teach me thy statutes so that he can meditate and have respect. (Please see the word definitions below for these words.) In order for someone to do either of these mental actions, he must first know what these actions are applied to. Therefore, they follow God teaching him (God's ) statutes and are also the purpose for the Psalmist seeking this teaching.

Please notice that the two phrases of our sentence have two different action verbs. The first phrase uses the words will meditate to express an ongoing action while the second phrase uses the word have to express that he will 'obtain and retain' ongoing respect. (Please see the word definitions below for the words meditate and respect and then consider how these action verbs apply to these words.)

Please note that our sentence is the third usage of the word way within this section. This is the main subject of this entire section and, since God does not change (Malachi 3:6; Hebrews 13:8), God's ways and God's precepts do not change. Therefore, our sentence is telling us two ways that the Psalmist will apply his mind to the things which God has given to man which do not change. By doing these actions, he can learn how these never-changing things from God were applied to other people and be confident that they will be applied to his life the same way. Everybody wants to know the future. However, most people are too lazy to apply the effort which our sentence tells us to apply to our own life. Instead, most people want someone to give them the answer, with no effort on their part, and that is one of the main reasons why so many people believe foolishness and will reap the consequence for being a Biblical fool.

Please see the note for 1Timothy 4:15 about the word meditate. The functional definition is: 'Close or continued thought; the turning or revolving of a subject in the mind; serious contemplation'.

Please see the general note in the Definitions at the start of this Study about the word precept. The functional definition is: 'A general concept of right and wrong that never changes for any reason or circumstance, but which also has many applications with the particular application changing depending upon circumstances'.

Please see the note for Philippians 4:11 about the word respect. The functional definition is: 'To regard; to have regard to in design or purpose'. Please see the notes for Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25 and James 2:1, Romans 14:10-LJC; Romans C7S3 and Romans C10S13 about the phrase respecter of persons.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'delight. Ps 119:14,24,35,47,70,77,92; 40:8; Ro 7:22; Heb 10:16-17 exp: Jer 6:10.
not forget. Ps 119:11,83,93,109,141,176; Pr 3:1; Jas 1:23-24'.

Home Start of Chapter

C119-S17 (Verse 16) Further actions to be done after God teaches me thy statutes.

Equivalent Section: Seek the right pleasures.

I will delight myself in thy statutes:.

Equivalent Section: Keep the right guide for life.

I will not forget thy word.

Notice that the verb of the First Equivalent Section is delight. Notice that the verb of the Second Equivalent Section is not forget. Both of these are actions which we do with our brain. That is why this sentence tells us how we are to keep our thinking right. Also, these actions come after God teaches me thy statutes. When God teaches we know more, and have greater understanding, than when others teach us. It is this greater understanding which allows us to delight because we can understand the results of obedience in a way that we could not understand before God taught us. It is getting the resulting blessings which cause is to delight.

In our Second Equivalent Section we see the Psalmist promise I will not forget thy word. God's statutes are in His word. We can not continue to delight in what we forget. By the same token, we will not put in the work to remember unless we delight in what we are trying to remember. Thus, the equivalency should be obvious.

Forms of the word delight occur 85 times in 82 verses of the Bible and occur 24 times in the book of Psalms. Within Psalms 119 We find this word in: 119:16, 119:24, 119:35, 119:47, 119:70, 119:77, 119:92, 119:143 and 119:174. Webster's 1828 dictionary defines delight as: 'A high degree of pleasure, or satisfaction of mind; joy. His delight is in the law of the Lord. Ps. 1. 2. that which gives great pleasure; that which affords delight. Titus was the delight of human kind. I was daily his delight. Prov. 8. Delight is a more permanent pleasure than joy, and not dependent on sudden excitement.
DELIGHT, v.t. 1. to affect with great pleasure; to please highly; to give or afford high satisfaction or joy; as, a beautiful landscape delights the eye; harmony delights the ear; the good conduct of children, and especially their piety, delights their parents. I will delight myself in thy statutes. Ps. 119. 2. to receive great pleasure in. I delight to do thy will. Ps. 40:8.
DELIGHT, v.i. to have or take great pleasure; to be greatly pleased or rejoiced; followed by in. I delight in the law of God after the inward man. Rom. 7'. The functional definition for this word is: 'A high degree of pleasure, or satisfaction of mind; joy. His delight is in the law of the Lord. Ps. 1. 2. That which gives great pleasure'. Please also see the following note about this word: Romans 7:22.

Forms of the word forget occur 64 times in 61 verses of the Bible and occur 23 times in 22 verses of the book of Psalms. Within Psalms 119 We find this word in: 119:16, 119:83, 119:61, 119:93, 119:109, 119:139, 119:141, 119:153 and 119:176. Webster's 1828 dictionary defines forget as: ', v.t. pret. forgot. forgat, obs. 1. to lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. to slight; to neglect. Can a woman forget her sucking child? Yea, they may forget, yet will I not forget thee. Is. 49'. The functional definition for this word is: 'To lose the remembrance of; to let go from the memory. Bless the Lord, O my soul, and forget not all his benefits. Ps. 103. 2. To slight; to neglect'. Please also see the following notes about this word: Philippians 3:13; Hebrews 6:10; Hebrews 13:2; Hebrews 13:16; James 1:24; James 1:25. The word forgot is 'The past-tense of the word forget'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Deal. Gemol, "reward" thy servant: let him have the return of his faith and prayers. from this word is derived the name of Gymel, gimmel, the third letter of the alphabet, which is prefixed to every verse in this part: this is a stroke of the Psalmist's art and ingenuity. Ps 119:65,124,132; 13:6; 116:7; Joh 1:16; 2Co 9:7-11; Php 4:19
I may live. Ro 8:2-4; Eph 2:4-5,10; Tit 2:11-12; 1Jo 2:29; 5:3-4'.

Home Start of Chapter

GIMEL: Recognize that our choices in life make us responsibile for the results which we receive.

Part of our preparation for this journey through life is the realization that we will have to make decisions and that those decisions have consequences. God gives us each a free will and refuses to take away our choice no matter how foolish we act nor what the consequences of our choices are. Therefore, the wise person seeks God's advice before making decisions because all decisions affect the rest of our life. Yes, some decisions have more obvious effects, but often the decisions without obvious effects actually have the most profound results.

Our sentences tell us:

Sentence 18 requests the aid of God based upon the recognition that we are God's personal (thy) servant.
Sentence 19 Why we should desire God's aid.
Sentence 20 recognizes that we can not look to other people for guidance because I am a stranger in the earth.
Sentence 21 says, how strongly we feel the need for God's guidance.
Sentence 22 recognizes the consequence of following the wrong motivation when making decisions.
Sentence 23 requests aid in avoiding wrong decisions and aid in avoiding their consequences.
Sentence 24 recognizes that people who affect our life will fight our decisions to follow God.
Sentence 25 says, how to endure the reproaches of people who affect our life.

These all combine to provide the instructions for how to prepare to make wise decisions in this life. We do not know what decisions we will have to make. We can't know what information we will need to have but we can know that we will have to make decisions based upon incomplete and inadequate knowledge. We can get upset about the reality of life or we can recognize that this is God's deliberate plan that will, repeatedly, put us into situations where we have to seek God's guidance or suffer the consequence of making foolish decisions.

Pay attention to how often this section uses the personal pronouns of thy and thou. Erroneous religious doctrine that these words have the same meaning as you And try to replace our personal relationship with a religious non-personal one. First they deny the words which are personal. Then they deny to doctrines which are personal. Then they claim that religious doctrine replaces the authority of God and His word. Then they claim the authority to replace God's doctrines with doctrines from devils. The road to disaster starts with people believing: 'It doesn't really matter if someone changes the definition of a word which God has preserved' (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

119:17

This sentence is titled 'Request God's aid based upon the recognition that we are God's personal servant.'. People who are not personally serving God with their life can not 'claim' this promise.
Deal bountifully: 'request for many blessings'.
with thy servant: 'only those who personally serve God qualify'.
that I may live, and keep thy word: 'Why God should fulfill this request'.
119:18

This sentence is titled 'Why we should desire God's aid'.
Open thou mine eyes: 'Let me see things from a spiritual perspective'.
that I may behold wondrous things out of thy law: 'Why God should give this perspective'.

119:19

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119:20

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119:21

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119:22

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119:23

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119:24

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Interpretive Study of Psalms 119-10.

ALEPH: General preparation for life: God's commandment and plan that all are to keep.

BETH: Personal preparation for life.

GIMEL: Recognize that our choices in life make us responsibile for the results which we receive.

DALETH: Recognition of personal powerlessness and of God's power.

HE: Personal directions in the path of life to follow.

VAU: Personal equipping for spiritual battle.

ZAIN: Daily prayer at the end of the day after starting spiritual battles.

CHETH: Daily mourning preparation for spiritual battle.

TETH: Learning from errors.

JOD: Daily preparation of the battle veteran.

CAPH: Learning to endure so that you have a personal testimony of God saving when your own strength fails.

LAMED: Learning to keep our eye on the spiritual when defeated in the physical.

MEM: Rewards of staying faithful through the worst.

NUN: Turning eyes to spiritual things and ignoring the physical.

SAMECH: Turning our heart to spiritual things.

AIN: Evening prayer of saint after he has personally faced death.

PE: mourning prayer of saint after he has personally faced death.

TZADDE: Look to heaven and prepare for judgment.

KOPH: Personal worship of the righteous Judge.

RESH: Prayer for mercy when judged.

Teaching Outline

SCHIN: Reflect upon a Godly life when at the end of it.

TAU: Prayer of life: this is to be to prayed all of life and especially at the end.

Teaching Outline

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