www.byzcath.org Forums Faith & Christian Life Scripture and Patristic Writings Psalm 119 [118 LXX]

Has anyone found Psalm 119 (Psalm 118 in the LXX) a beautifully composed hymn?

It is the longest psalm and is considered an acrostic psalm, one that is divided into sections, each beginning with the letter of the Hebrew alphabet.

Not only that, but each alpha-section has eight verses.

Since the Hebrew alphabet has twenty-two letters and each alpha-section has eight verses, the total verses for Psalm 119 (118) is 176.

I found an interesting phenomenon in this particular psalm: each alpha-section contains a series of key words.

The New Ameican Bible explains it better:

"Each verse contains one word for "instruction." There are, however, nine words for "instruction," not eight, so the principle of a different word for "instruction" in each verse cannot be maintained with perfect consistency."

The NAB footnote gives the following words used for "instruction":

1. law
2. edict
3. command
4. precept
5. word
6. utterance
7. way
8. decree
9. teaching

Take a close look at Psalm 119(118) and find these words in each alpha-section. I have here the NAB translation for the first nine verses of Psalm 119(118):

1 Happy those whose way is blameless, who walk by the TEACHING of the LORD.
2 Happy those who observe God's DECREES, who seek the LORD with all their heart.
3 They do no wrong; they walk in God's WAYS.
4 You have given them the COMMAND to keep your PRECEPTS with care.
5 May my WAYS be firm in the observance of your LAWS!
6 Then I will not be ashamed to ponder all your COMMANDS.
7 I will praise you with sincere heart as I study your just EDICTS.
8 I will keep your LAWS; do not leave me all alone.
9 How can the young walk without fault? Only by keeping your WORDS.

This Psalm reminds me of the Hymn of Glorification that is sung during Vespers. Is there a connection?

For us Christians, we note a progression of internalizing God's commandments/laws. Take a look at the middle three verses of the Hymn of Glorification where we sing:

"Blessed are You, O Lord, teach me Your commandments.
Blessed are You, O Master, make me understand Your commandments.
Blesssed are You, O Holy One, enlighten me with Your laws."

Our model of being LAWful is a three-step process: (1) teaching, (2) understanding, and (3) enlightenment.

In parallel, we relate to God differently at each step: (1) God as "Lord", (2) God as "Master", and (3) God as "Holy One".

But my question is: Why do we refer to the "instruction" as COMMANDMENTS on the first two steps and then refer to the "instruction" as LAWS at the last step? Is there a difference? Comments?

Joe

Yes, Psalm 118 is a mainstay of many Byzantine offices. In its unnabreviated form it can be seen at the third kathisma taken at Matins (the 17th), and is also said in its entirety for weeknights for the Midnight Office. It is often used in its abbreviated form in the evlogitaria of regular Sunday Matins, Parastas, and other offices. It is definitely the root of the Prayer of Glorification at Vespers and Matins.

The translation in the Psalter of the 70 (HTM) is somewhat different:
Blessed are the blameless in the way, who walk in the law of the Lord;
Blessed are they that search out His testimonies; with their whole heart shall they seek after Him.
For they that work iniquity have not walked in His ways.
Thou hast enjoined Thy commandments, that we should keep them most diligently.
Would that my ways were directed to keep Thy statutes.
Then I shall not be ashamed, when I look on all Thy commandments.
I will confess Thee with uprightness of heart, when I have learned the judgements of Thy righteousness.
I will keep Thy statutes; do not utterly forsake me.
Wherewithal shall a young man correct his way? By keeping His words.
Verse 1 - Law of the Lord
2 - testimonies
3 - ways
4 - commandments
5 - statutes
6 - commandments
7 - judgements
8 - statutes
9 - words
This reckoning gives seven words.

The translation from the L'viv Stauropeggial Slavonic Psalter (1901):
Blessed are those who are blameless along the way, who walk in the way of the Lord.
Blessed are they who search His testemonies, who seek Him with all their heart.
Those who perform no lawless deeds have walked in His ways.
You commanded that Your commandments be strictly observed.
O, that my ways would become straight, that I may keep Your precepts.
I will not be put to shame then when I pay regard to all Your commandments.
I will give You praise with upright heart when I learn the judgements of Your justice.
I will observe Your precepts; never forsake me.
How can a young man keep his way straight? By following Your words.
1 - law
2 - testimonies
3 - ways
4 - commandments
5 - precepts
6 - commandments
7 - judgements
8 - precepts
9 - words
This reckoning also gives seven different words. It seems therefore that from two translations of the Seventy, one from Greek (HTM) and one from Slavonic (L'viv) the predominant numerology is seven. Perhaps the NAB has taken some liberties in translation in this regard. The only difference between the English translations of the Slavonic and Greek is "precepts" vs. "statutes". Other than that the occurrance is the same. I think "law" is a better term for summarizing the decrees of God and does not limit these to just the Ten Commandments which could be a limitation of "commandment(s)".

Diak,

Thank you for your comments. The Septuagint always has a twist. This Psalm truly is a popular one in our liturgical life.

I was wondering about the significance of this particular Psalm being utilized in our school of prayer? What does it say to us? What do we as Byzantine Christians have to say? How does it reflect on the community's responsibility? on our personal responsibility?

Our Lord's commandments and law is the core of the Hymn of Glorification. What we chant before these three verses mirror or reflect what we chant immediately after them.

Do we as Byzantine Christians understand all glorification in the same light? What is the relationship between giving glory to God and keeping His commandments? Is it a judicial thing?

God bless!
Cantor Joe Thur

Dear Cantor Joseph,

As I understand it, this Psalm is celebrated as the great hymn of praise in honour of God's Law and is prayed from the standpoint of Christ Himself, since only He can be said to have kept the Law of God perfectly.

It was Christ Who said that if we love Him, then we would keep His commandments.

And yet it is Christ Who gives us the challenge to be as perfect "as your Heavenly Father is perfect."

To obey the Divine commandments is to be fully submitted to the Divine Will, similarly as Christ was in His obedience to the Father.

It is to partake of the Divine-Human Nature of Christ and so be incorporated into Him via Theosis.

It is to return to Paradise in spirit where the authority and majesty of God were acknowledged and glorified.

Alex

I am preparing a bit on Hebrew poetry for you. You might find it interesting - and you might not.

It covers the structure and couplet-ing of the couplets.

I will post it as a link (soon) to save others from my yaking.

-ray

Dear Alex,

You bring up a good point: "from the standpoint of Christ Himself." The 'evening light' no longer has a Jewish evening prayer meaning, but one that refers to Christ. So the same re-interpretation for commandments and law?

But can we understand "law" in Ps.119(118) as being really the legalistic Mosaic one found in the Pentateuch? Psalm 19 gives a very different understanding of the Law (or torah); one that is very positive, I think:

"19:8 The law of the LORD is perfect, refreshing the soul. The decree of the LORD is trustworthy, giving wisdom to the simple.
9 The precepts of the LORD are right, rejoicing the heart. The command of the LORD is clear, enlightening the eye.
10 The fear of the LORD is pure, enduring forever. The statutes of the LORD are true, all of them just;
11 More desirable than gold, than a hoard of purest gold, Sweeter also than honey or drippings from the comb.
12 By them your servant is instructed; obeying them brings much reward.
13 Who can detect heedless failings? Cleanse me from my unknown faults.
14 But from willful sins keep your servant; let them never control me. Then shall I be blameless, innocent of grave sin.
15 Let the words of my mouth meet with your favor, keep the thoughts of my heart before you, LORD, my rock and my redeemer."

Interesting how this particular psalm refers to the LORD as "rock." So, our LORD who is our "rock" is the end of all law-keeping. I wonder if this was the original wording of the Theotokos, "My rock [Lord] and my savior."? Just wondering. This would definitely spur furious debates ...

God bless!
Cantor Joe Thur

Ray,

Bring it on! I find Hebrew poetry simply ... divine. The fact that both the Hymnn of Glorification and O Joyful Light are chiastic in structure greatly interests me in the Jewish-ness of our early liturgical hymnography.

God bless!
Cantor Joe Thur

What is the reason for all these services using Psalm 118 LXX? What is the context? You speak of the "root of the Prayer of Glorification." Can you explain further what our school of prayer has to teach?

I see in our Matins service there are instructions for the chanting of Psalm 118 LXX:

"On all Sundays including those during the Paschal cycle, when the Polyeleos is not taken, the following verses from Psalm 118 are taken."

Was this originally taken in its full 176 verses or has it always been an "excerpt?"

I can understand it being in the Parastas since our burial service is basically a Matins service.

Joe

Joe, the prescription is to take all of Psalm 118, subdivided into three stasis, (The 17th Kathisma) as the third Kathisma at Matins in its entirety on Sundays without Polyeleos. It is also read in its entirety at the Midnight Office (Mesonycticon) during the week.

Psalm 118 does appear many times in Byzantine worship, especially at Matins. "God is the Lord...Blessed is he who comes in the Name of the Lord" is even excerpted from Psalm 118, the Evlogitaria of the Resurrection has verses of Psalm 118, etc.

With regards to length St. John Maximovitch had a very sensible schema of rotating psalms or stases from the kathismata according to the Oktoechos so at Matins throughout the year all of the psalms would eventually be read.

J Thur...

If you want some reading to fall asleep by - here it is. Some info on the structure of Hebrew poetry used in Jewish prophetic literature.

http://www.thegenesisletters.com/119.htm

Cheers.
-ray

Dear Esteemed Cantor Joseph,

(Thank you, once again, for not being mad at me . . . ).

If I have your permission, I would just like to comment that this Psalm is used in the Parastas service to signify that the reposed for whom it is being served is redeemed by his or her partaking of the righteousness of Christ that is perfectly contained in that Psalm which celebrates it directly.

It is celebrated daily at some point in the Horologion for the same reason.

Again, thank you for . . .

Alex

I think the "meaning" of Psalm 118 for Parastas or any office for that matter is actually much simpler than partaking of righteousness, etc. although that is certainly part of it. As Byzantines we have accreted the theology of theosis to exigetical meanings of this psalm.

But I think the text has at its core a much more simpler and direct meaning. For those who keep the ways of the Lord in this life, keep his precepts, etc., they will receive blessings i.e. rewards beyond compare from the Lord in the next life when speaking of the dead. The text goes to the heart of this right from the start, "Blessed are those who are blameless along the way..."

RayK,

I read your article. Very good. Hebrew poetry excites me because it is so linked to plainchanting!

In his book, �The Poems and Psalms of the Hebrew Bible,� S. E. Gillingham writes:

�The music falls into an eight-tonal pattern which has many correspondences with the melodic modes in Hebrew.� (p.49) He gives Psalm 119(118) as an example.

Technically speaking, Psalm 119 follows a 3:2 meter. My JPS Hebrew-English Tanakh (pp.1562-1572) clearly shows that each line of each eight-line stanza follows the same alpha pattern. The first eight verses (119:1-8) each begin with the first letter of the Hebrew alphabet; the second set of eight verses (119:9-16) each begin with the second letter of the Hebrew alphabet; and so on.

Psalm 37 is also an alphabet psalm. Check it out.

Gillingham makes an interesting point. Both Psalm 1 and Psalm 119 are wisdom/Torah psalms. It is conjectured that the original collection of psalmody ENDED at Psalm 119(118). Only later were the psalms of ascent were added and other Davidic and Hallel psalms to complete the psalter we know today.

The reflection of the law in Psalm 119 is also shared with Psalm 1 and Psalm 19. Read Psalm 19, especially verses 8-12. The law, decree, precepts, commands, fear and statutes of the LORD are �sweeter than honey,� a popular phrase used in Akathist Hymns.

God bless!
Joe Thur

Did anyone mention that this Psalm is traditionally prayed over our loved ones after they fall asleep in the Lord? Brother Alexander taught me this and it was a great source of comfort for me when I did this for my beloved grandfather who was a real father to me. The fulfillment of the Law represented and meditated upon in this Psalm is prayed in a way that symbolically represents a prayer for healing for the loved one in anyway he might not have fulfilled the Law. So, it becomes a prayer for forgiveness. Its quite a beautiful practice. The part of Psalm 118 which most inspired me for forgiveness for my grandfather was the text 118:153-160, although praying the entire Psalm straight thru was a real blessing in itself.

In Christ's Light,
Ghazar