Make me to understand the way of your precepts: so shall I talk of your wondrous works.
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EXPOSITORY (ENGLISH BIBLE)Make me to understand.—Only the Israelite truly loyal to the covenant was considered worthy to enquire into the marvels of the dealings of God. (See Psalm 106:2, Note.) Perhaps we might extend the thought so far as to say that a true historical insight is possible only to one whose moral sense is rightly trained and directed.Psalm 119:18.
So shall I talk of thy wondrous works - The things in thy works - thy providential dealings - that are wondrous. That is, with a heart full of the subject, he could not but speak of those things - for "out of the abundance of the heart the mouth speaketh." See the notes at Psalm 39:2-4.
25-27. Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.Make me to understand, more thoroughly and more practically, the way of thy precepts; either,
1. The full mind and meaning of thy precepts, which are exceeding broad, as he saith afterwards; or,
2. The way wherein I may walk according to thy precepts; how to demean myself in all the varieties of my condition, and in all my affairs and actions, so as is most agreeable to thy precepts.
Thy wondrous works; even the wonders of the law mentioned before, Psalm 119:18.
so shall I talk of thy wondrous works; the works of creation, providence, redemption, and grace; with more knowledge and understanding, with more spirit and cheerfulness, with more readiness and liberty, more to his own satisfaction, and for the good of others: or, "meditate on thy wondrous works" (z); being in the ways of God, and freed from the distractions of the world and business of it.Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.
EXEGETICAL (ORIGINAL LANGUAGES)27. The prayer of 26 b is further developed. This prayer for deeper insight recurs in Psalm 119:34; Psalm 119:73; Psalm 119:125; Psalm 119:144; Psalm 119:169.
so shall I talk of thy wondrous works] Rather, that I may meditate (as in Psalm 119:15; Psalm 119:23) on thy wonders, the mysteries of God’s Will revealed in His law (Psalm 119:18).Verse 27. - Make me to understand the way of thy precepts. Exegetical of the last clause of ver. 26. What the psalmist longs for is to have a perfect knowledge of God's Law in all its breadth (ver. 96) and depth (Psalm 92:5) and fullness. So shall I talk of thy wondrous works; rather, so will I muse upon thy marvels (so Kay, Cheyne, and the Revised Version). The "marvels" spoken of are "the wondrous things of God's Law" (ver. 18). Psalm 119:17 the expression is only אחיה as Psalm 118:19, not ואחיה as in Psalm 119:77, Psalm 119:116, Psalm 119:144 : the apodosis imper. only begins with ואשׁמרה, whereas אחיה is the good itself for the bestowment of which the poet prays. גּל in Psalm 119:18 is imper. apoc. Piel for גּלּה, like גס in Daniel 1:12. נפלאות is the expression for everything supernatural and mysterious which is incomprehensible to the ordinary understanding and is left to the perception of faith. The Tפra beneath the surface of its letter contains an abundance of such "wondrous things," into which only eyes from which God has removed the covering of natural short-sightedness penetrate; hence the prayer in Psalm 119:18. Upon earth we have no abiding resting-place, we sojourn here as in a strange land (Psalm 119:19, Psalm 39:13; 1 Chronicles 29:15). Hence the poet prays in Psalm 119:19 that God would keep His commandments, these rules of conduct for the journey of life, in living consciousness for him. Towards this, according to Psalm 119:20, his longing tends. גּרס (Hiph. in Lamentations 3:16) signifies to crush in pieces, Arab. jrš, and here, like the Aramaic גּרס, גּרס, to be crushed, broken in pieces. לתאבה (from תּאב, Psalm 119:40, Psalm 119:174, a secondary form of אבה) states the bias of mind in or at which the soul feels itself thus overpowered even to being crushed: it is crushing form longing after God's judgment, viz., after a more and more thorough knowledge of them. In Psalm 119:21 the lxx has probably caught the meaning of the poet better than the pointing has done, inasmuch as it draws ἐπικατάρατοι to Psalm 119:21, so that Psalm 119:21 consists of two words, just like Psalm 119:59, Psalm 119:89; and Kamphausen also follows this in his rendering. For ארוּרים as an attribute is unpoetical, and as an accusative of the predicate far-fetched; whereas it comes in naturally as a predicate before השּׁגים ממּצותיך: cursed (ארר equals Arab. harra, detestari), viz., by God. Instead of גּל, "roll" (from גּלל, Joshua 5:9), it is pointed in Psalm 119:22 (מעל) גּל, "uncover" equals גּלּה, as in Psalm 119:18, reproach being conceived of as a covering or veil (as e.g., in Psalm 69:8), cf. Isaiah 22:8 (perhaps also Lamentations 2:14; Lamentations 4:22, if גּלּה על there signifies "to remove the covering upon anything"). גּם in Psalm 119:23, as in Jeremiah 36:25, has the sense of גּם־כּי, etiamsi; and גּם in Psalm 119:24 the sense of nevertheless, ὅμως, Ew. 354, a. On נדבּר בּ (reciprocal), cf. Ezekiel 33:30. As in a criminal tribunal, princes sit and deliberate how they may be able to render him harmless.
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