Psalms 19

The heavens tell how great God is, and the sky above shows the work of his hands.

1The heavens declare the glory of God; and the firmament sheweth his handywork.

NoteThe King James "firmament" translates the Hebrew *raqia*, the vast expanse or vault spread out overhead, the word suggests something hammered out thin and stretched wide, like beaten metal. "Handywork" in 1611 English simply meant work done by the hands.

2Each day pours out speech to the next day, and each night passes on knowledge to the next night.

2Day unto day uttereth speech, and night unto night sheweth knowledge.

NoteThe verb behind "uttereth" pictures liquid gushing or bubbling up, like water from a spring, the days do not merely speak, they pour speech out.

3There is no speech and no language where their voice is not heard.

3There is no speech nor language, where their voice is not heard.

NoteThis verse can be read two opposite ways in the Hebrew, and translators have long disagreed. Either "there is no speech or language in which their voice goes unheard" (the sky speaks in every tongue), or "there is no speech, no words, no voice to be heard at all" (the sky's testimony is silent). The rendering keeps the first; the second is equally possible.

4Their measuring line has gone out through all the earth, and their words reach the ends of the world. In the sky God has set up a tent for the sun,

4Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,

Note"Their line" is the Hebrew *qav*, a builder's or surveyor's measuring cord, the image is of a line stretched out to mark off territory, so the sky's message covers the whole earth the way a measured boundary covers a field. Some ancient versions read a nearly identical Hebrew word meaning "their sound" or "their voice" instead, which is the form quoted in the Greek Old Testament. A "tabernacle" in King James English is a tent, not a building.

5which comes out like a bridegroom leaving his room, and is glad like a strong runner starting his race.

5Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race.

NoteThe "chamber" is the *huppah*, the canopy or bridal tent under which a wedding took place and where the couple stayed; the bridegroom emerging from it at dawn was a familiar image of a man at his most splendid. The "strong man" is *gibbor*, a warrior or champion, an athlete of the kind who ran in public contests, not simply a person who is physically strong.

6It rises at one end of the sky and travels its circle to the other end, and nothing is hidden from its heat.

6His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.

7The law of the LORD is perfect; it brings life back to a person. The testimony of the LORD can be trusted; it makes a simple person wise.

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

Note"LORD" printed in capitals marks the personal name of God in Hebrew, four consonants usually written YHWH, which Jewish readers did not pronounce aloud. "Law" translates *torah*, which means teaching or instruction in the broadest sense, not only legislation. "Convert" in 1611 English meant to turn something back or restore it, with no sense of changing religion, and "soul" here is *nephesh*, the whole living person, so the line means something closer to "brings a person back to life." The "simple" person is the *peti*: inexperienced, untaught and easily swayed, not stupid.

8The rules the LORD gives are right, and they make the heart glad. The command of the LORD is clear and bright, and it gives light to the eyes.

8The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.

Note"Statutes" translates a word for orders or charges entrusted to someone's keeping. The word rendered "pure" or "clear and bright" literally means shining or radiant. "Enlightening the eyes" was a Hebrew idiom for restored strength and vitality: bright eyes meant a person was well and vigorous, dim or dark eyes meant exhaustion, grief or near-death.

9The fear of the LORD is clean, and it lasts forever. The decisions the LORD makes are true, and every one of them is right.

9The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.

Note"The fear of the LORD" is a standing Hebrew phrase for reverence and awe, the bearing of a subject before a king, rather than fright. "Judgments" are *mishpatim*, the rulings a judge hands down in particular cases.

10They are worth wanting more than gold, more than a great pile of pure gold. They are sweeter than honey, sweeter than honey straight from the comb.

10More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.

Note"Fine gold" is a separate Hebrew word for gold that has been refined, the highest grade. Honey still in the comb, eaten before it was drained and strained, was the choicest form and a genuine luxury; ordinary sweetening came from fruit syrup, not from bees.

11What is more, they warn me, your servant, and there is great reward in keeping them.

11Moreover by them is thy servant warned: and in keeping of them there is great reward.

NoteThe word translated "reward" literally means "heel," and so "what follows behind", the consequence or outcome of something, rather than a payment handed over in exchange.

12Who can see all his own mistakes? Wash me clean of the faults I cannot see.

12Who can understand his errors? cleanse thou me from secret faults.

NoteThe word for "errors" comes from a root meaning to stray or wander off course, used of wrongs committed by accident or in ignorance. The point of "secret faults" is that they are hidden from the speaker himself, not that he is concealing them from others.

13Hold me back, your servant, from sins I would choose on purpose. Do not let them rule over me. Then I will be blameless and clear of great wrongdoing.

13Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression.

Note"Presumptuous" sins are literally high-handed ones, done deliberately, with the arm raised in open defiance. Israelite law drew a sharp line here: wrongs done unintentionally could be covered by sacrifice, but a sin committed "with a high hand" fell outside that provision (Numbers 15:30–31). "The great transgression" carries a definite article in Hebrew, as though a specific offense were meant, but which one is not stated and has never been agreed on.

14May the words I speak and the thoughts I turn over in my heart be pleasing to you, LORD. You are my rock and the one who rescues me.

14Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.

Note"Meditation" translates a word for muttering or murmuring under the breath, thought spoken half aloud, not silent reflection. "Rock" is *tsur*, a crag or rocky stronghold of the kind fugitives sheltered in. "Redeemer" is *go'el*, a legal role in Israelite families: the nearest relative obliged to buy back land a kinsman had lost, purchase his freedom if he had been sold into slavery, or pursue justice for his killing.