Psalm 119, the longest in the psalter (176 verses), contains many allusions with regard to the Torah or Law. Because this Torah is central to Jewish life and worship, the psalmist celebrates its observance by constant references to it; more specifically, he asks God that he remain faithful in guarding the precepts contained in the psalm. The following list of verses from Psalm 119 demonstrate this ardent concern for all the directives contained in the Torah. In this list I insert the Hebrew words which center around such "guarding" in order to grasp the deeper significance of this psalm. I also present a brief explanation or note with regard to the word in question, especially when the word in question has a broader application. As one reads further into this list, the notes decrease simply because an explanation of the words had occurred earlier. Note that I have excluded those instances when the same word repeated itself; the Hebrew transliterations are left in their respective forms:

1: blessed are those...who walk (haholekym: implies a going and a coming) in the law of the Lord.

2: blessed are those who keep (notsry: implies a guarding and a besieging; also in the sense of hiding as in Is 48.6, "hidden things which you have not known") his testimonies.

who seek (yidreshuhu: verbal root implies a rubbing, beating or treading with the connotation of frequenting a place) him with their whole heart.

3: who also do (pahalu: also in the sense of fabricating an object) no wrong

-but walk (halaku) in his ways.

4: you ordered (tsiwytah: also, to constitute, appoint) your precepts to be kept diligently (lishmor me'od: the adverb me'od implies something excessive; cf. Gen 1.31: "and behold, it was very good").

5: my ways may be steadfast (yiknu; also in the sense of to hide and to wrap oneself as in Is 28.20: "the covering is too narrow for one to wrap himself in it") in keeping (lishmor: implies the duty of a watchman; cf. Gen 2.15: "The Lord God took the man and put him in the garden of Eden to till it and keep it") your statutes

6: having my eyes fixed (behabyty: also means having respect for something) on all your commandments.

7: when I learn (belamedy: fundamental sense of lamad is to chastise; it is the verbal root for Talmud; its Syriac equivalent applies to the disciples of Christ. Note the frequent use of lamad in this list, as if the psalmist were asking God to be a disciple of the Torah) your righteous ordinances.

8: I will observe ('eshmor) your statutes.

9: by guarding (lishmor) it according to your word.

10: with my whole heart I seek (derashtyha) you.

-let me not wander (lo-tashgeny: in the sense of committing a fault; also cf. Prov 20.1 in conjunction with to reel: "why do you reel, my son, with a strange woman") from your commandments.

11: I have laid up (tsaphanty: with the connotation of hiding, of concealing, of laying up) your word in my heart.

12: teach (lamdeny) me your statutes.

13: I declare (sapharty: in the sense of to inscribe, write letters; also, to narrate) all the ordinances of your mouth.

14: in the way of our testimonies I delight (sasty: related to another verb, sus, to leap, spring).

15: I will mediate ('asychah: fundamentally implies producing, bringing forth; it also suggests singing or celebration) on your precepts.

-and fix ('abytah) my eyes on your ways.

16: I will delight ('eshtahashah: from the verbal root to overspread, stroke, smear) in your statues.

-I will not forget (lo 'eshkach; implies wandering) your word.

17: that I may live and observe ('eshmerah) your word.

18: that I may behold ('abytah) wondrous things out of your law

19: hide not ('al-tasrer; can mean a guarding as in Ps 27.5: "he will conceal me under the cover of his tent") your commandments from me.

20: my soul is consumed (karsah: verbal root means to break in pieces by scraping, rubbing) with longing for your ordinances at all times.

21: insolent...who wander (hashoym) from your commandments.

22: for I have kept (natsarty) your testimonies.

23: your servant will meditate (yasyach) on your statutes.

24: your testimonies are my delight (shahashuhay), they are my counselors ('anshy hatsty: literally, men of counsel).

25: revive (chayeny: original notion is breathing; cf. nephesh or soul with the same connotation) me according to your word.

26: teach (lamdeny) me your statutes.

27: make me understand (havyneny: from the verbal root to separate which implies the act of discernment) the way of your precepts.

-I will meditate ('asychah) on your wondrous works.

28: strengthen (qaymeny: verbal root implies a rising, standing) me according to your word.

29: graciously teach (chaneny: to be favorably inclined, accommodating as well as to impart mercy) me your law.

30: I set (shiwythy: fundamental meaning of being even, level, making like) your ordinances before me.

31: I cleave (davaqty: in the sense of being glued as well as being attached as Gen 2.24, "Therefore a man leaves his father and his mother and cleaves to his wife") to your testimonies.

32: I will run ('aruts) in the way of your commandments.

33: teach (hureny: verbal root with the sense of casting as an archer shoots arrows; yarah is the root for Torah) me the way of your statutes.

I will keep ('eshmerenah) it to the end.

34: that I may keep ('etsrah: in the sense to store up a treasure) your law.

-observe ('eshmerenah) it with my whole heart.

35: lead me (harrykeny: from the verbal root to tread, trample) in the path of your commandments.

for I delight (chaphatsty: the fundamental notion is to incline; also applies to an act of the will or as a noun, something precious) in it.

36: incline (hat: in the sense of stretching out towards something) my heart to your testimonies.

37: give me life (chayeny) in your ways.

38: confirm (haqem) to your servant your promise.

40: I long (ta'avty: to breathe after as well as to will something) for your precepts.

-in your righteousness give me life (chayeny).

42: I trust (vatachty) in your word.

43: for my hope (yichalty: the verbal root implies twisting, turning around with the connotation of strength) is in your ordinances.

44: I will keep ('eshemrah) your law continually.

45: I have sought (darashty) your precepts.

46: I will also speak ('adabrah: a verbal root akin in meaning to the Greek logos which connotes the expression of something) of your testimonies before kings.

47: I find my delight ('eshtahashah) in your commandments.

48: I revere ('esa'-kaphy: literally here, lift up hands) your commandments, which I love ('ahahvty).

-I will meditate ('asychah) on your statutes.

49: remember (zekor: the word for a male comes from this root; a male is a remembrance of a family) your word to your servant.

50: your promise gives me life (chyateny).

51: I do not turn (l'o natyty: in the sense of not stretching out in the opposite direction from the Torah) from your law.

52: I think (zakarty: again, the verbal root for a male; i.e., I disseminate your ordiances...) of your ordinances from of old.

53: the wicked who forsake (hozvy: implied is the sense of loosening bands; i.e., leaving a permanent relationship) your law.

54: your statutes have been my songs (zemiroth: from the verbal root to prune or cut off; also means to dance).

55: I remember (zakarty: zakar, a male with the intent of begetting God's remembrance at night, symbolic of forgetfulness) your name in the night.

-and keep ('eshemrah) your law.

56: I have kept (natsarty) your precepts.

57: I promise to keep (leshmor) your words.

58: be gracious (chaneny) to me according to your promise (ke'imrateha: from the verbal root to say which implies a bringing forth: graciousness is allied with such begetting in the form of speech).

59: I turn ('ashyvah) my feet to your testimonies.

60: I hasten (chashty)...to keep (lishmor) your commandments.

61: I do not forget (l'o shakachty: perhaps related to shakah, to wander) your law.

62: At midnight I rise to praise (lehodoth: from the verbal root whose basic meaning is to throw, cast; also implied is the sense of confessing) you because of your righteous ordinances.

63: I am a companion (chaver)...of those who keep (leshmry: verbal root of being fixed, made firm; an easy association to make with companion whose basic sense is one of being bound) your precepts.

64: teach (lamdeny) me your statutes.

66: teach (lamdeny) me good judgment and knowledge.

67: but now I keep (shamarty) your word.

68: teach (lamdeny) me your statutes.

69: with my whole heart I keep ('etsor: root implying to keep watch which is related to 'tsar, to lay up treasures) your precepts.

70: I delight (shihashahty) in your law.

71: that I might learn ('elmad) your statutes.

73: give me understanding that I may learn ('elemdah) your commandments.

74: I have hoped (yichalty: verbal root suggests a remaining or delay with expectation) in your word.

77: for your law is my delight (shahashuhy).

78: I will meditate ('asyach) on your precepts.

79: that they may know (yodheu: implies intimate familiarity (intercourse) as in Gen 4.1: "Now Adam knew Eve his wife") your testimonies.

80: may my heart be blameless (tamym: root meaning is to complete, finish) in your statutes.

81: I hope (yichalty) in your word.

82: my eyes fail with watching (le'imrateka: literally, "to your word." The verb to watch is lacking; it literally reads, "my eyes fail," from the root to complete, finish as well as to be consumed) for your promise.

83: I have not forgotten (shakachty) your statutes.

85: men who do not conform ('asher lo ketoratka: to conform is lacking; literally, "according or ky to your law") to your law.

86: all your commandments are sure ('emunah: same root from which is derived faith or to be firm, established).

87: I have not forsaken (lo-hazavty) your precepts.

88: that I may keep ('eshmerah) the testimonies of your mouth.

92: if your law had not been my delight: shahashuha)

93: I will never forget (l'o-'eshkach) your precepts (literally, "precepts of your mouth;" the precepts and their source, mouth, are one and the same).

94: I have sought (darashty) your precepts.

95: I consider ('etbonan) your testimonies.

96: your commandment is exceedingly broad (rechabah me'od: an implication of expansive...in the temporal sense).

97: how I love ('ahavty) your law.

it is my meditation (sychaty) all the day ("all the day:" when things are visible, not necessarily "all night").

98: your commandment makes me wiser (techkmeny: wise in the sense of being skilled in something) than my enemies (literally, "from my enemies").

99: your testimonies are my meditation (sychah).

100: I keep (natsarty) your precepts.

101: in order to keep ('eshmor) your word.

102: I do not turn aside (l'o-sarty) from your ordinances.

104: through your precepts I get understanding ('etebonon).

105: your word is a lamp (ner) to my feet and a light ('or) to my path (the word or devar, something spoken, begets this two-fold illumination: one to the feet and the other to the way on which these feet walk).

106: to observe (lishmor) your righteous ordinances.

107: give me live (chayeny) according to your word.

108: teach (lamdeny) me your ordinances.

109: I do not forget (l'o shakachty) your law.

110: I do not stray (l'o tahyty: straying in the sense of being deceived) from your precepts.

111: your testimonies are my heritage (nachalty: from the root to receive) forever...the joy (sesun) of my heart.

112: I incline my heart to perform (lahasoth) your statutes: first the heart must be inclined, natah or extended before performing the statutes).

113: I love ('ahavty) your law.

114: I hope (yichalty) in your word.

115: that I may keep ('etsrah) the commandments of my God.

116: uphold (samkeny: in the sense of sustaining or helping) me according to your promise.

117: and have regard ('eshhah: the verbal root implies a looking around as well as a looking away from; shahah also implies a smearing as in Is 32.3: then the eyes of those who see will not be closed") for your statutes continually (tamyd: the sense of being perfect or whole).

118: you spurn all who go astray (shogym) from your statutes.

119: I love ('ahavty) your testimonies.

120: I am afraid of (yar'ety: the root yar'e implies reverence; interesting to compare with ra'h, to see: in many uses these two words sound similar, and it is interesting to interchange them...see for fear and visa versa) your judgments.

124: and teach (lamdeny) me your statutes.

125: that I may know ('edhah) your testimonies.

127: I love ('ahavty) your commandments above gold, above fine gold (min, in the sense of from or in making a sharp distinction, here not only with respect to simple gold but with fine gold).

128: I direct (yisharty: in the sense of making straight) my steps by all your precepts.

129: my soul keeps (netsaratam) them [your testimonies].

130: the unfolding (patach: also means a loosening which then bestows light) of your words gives light (ya'yr).

it imparts (mevyn) understanding to the simple (petayaym: verbal root means to spreak out, to open, hence, being open to persuasion).

131: I long ('esha'phah: to breathe hard, pant) for your commandments.

133: keep steady (haken) my steps according to your promise.

134: that I may keep ('eshemrah) your precepts.

135: teach (lamdeny) me your statutes.

136: men do not keep (l'o-shamru) your law.

139: my foes forget (shakchu) your words.

140: your servant loves ('ahevah) it [your promise].

141: I do not forget (l'o thakchty) your precepts.

142: your law is true ('emeth).

143: your commandments are my delight (shahshuhay).

144: your testimonies are righteous (tsedeq: in the sense of being straight) forever.

-give me understanding (havyneny) that I may live.

145: I will keep ('etsorah) your statutes.

146: that I may observe ('eshemrah) your testimonies.

147: I hope (yichalty) in your words.

148: that I may meditate (lasyach) upon your promise.

152: long have I known (yadahty) from your testimonies.

153: for I do not forget (l'o shakachty) your law.

154: give me life (chayeny) according to your promise.

155: for they [wicked] do not seek (l'o darashu) your statutes.

156: give me life (chayeny) according to your justice.

157: I do not swerve (l'o natyty) from your testimonies.

158 they [faithless] do not keep (l'o shamaru) your commands.

159: consider how I love ('ahavty) your precepts.

161: my heart stands in awe (pachad: verbal root means to tremble, fear) of your words.

162 I rejoice (sas) at your word.

163: but I love ('ahavty) your law.

164: seven times a day I praise (hilaltyka: the verbal root for alleluia; fundamental meaning is to be clear, brilliant. Another meaning: to be foolish because the more one boasts, the more one is foolish) you for your righteous ordinances.

165: great peace have those who love (le'ohavy) your law.

166: and I do (hasyty) your commandments.

167: my soul keeps (shamrah) your testimonies.

and I love ('ohavem) them exceedingly.

168: I keep (shamarty) your precepts and testimonies.

169: give me understanding (havyneny) according to your word.

170: deliver (hatsylny: verbal root means to pull away) me according to your word.

171: you teach (telamdyny) me your statutes.

173: for I have chosen (vacharty) your precepts.

174: your law is my delight (shahashuhy).

175: let your ordinances help (yahazruny) me.

176: for I do not forget (l'o shakachty) your commandments.

* * * *

Advent is a season which emphasizes the act of watching. Such expectation can apply to virtually all phases of the spiritual life as the following references reveal. Most have the Greek verb gregoreo which implies wakefulness; the other word, phulasso, implies a keeping guard. I take them from the Gospels and include several passages which apply to the negative aspect of watching:

Mt 14.25: And in the fourth watch of the night (tetarte phulake tes nuktos) he came to them, walking on the sea.

Mt 24.42: Watch (gregoreite) therefore, for you do not know on what day your Lord is coming.

Mt 24.43: But know this, that if the householder had known in what part of the night (literally, "in what watch," phulake) the thief was coming, he would have watched (egregoresen) and would not have let his house be broken into.

Mt 25.13: Watch (gregoreite) therefore, for you know neither the day nor the hour.

Mt 26.38: My soul is very sorrowful, even to death; remain here, and watch (gregoreite) with me.

Mt 26.40: And he said to Peter, "So, could you not watch (gregoresai) with me one hour?"

Mt 26.41: Watch (gregoreite) and pray that you may not enter into temptation.

Mk 3.2: They watched (kaegoresosin) him to see whether he would heal him.

Mk 6.48: And about the fourth watch of the night (peri tetarten phulaken tes nuktos) he came to them, walking on the sea.

Mk 12.41: And he sat down opposite the treasury and watched (etheorei) the multitude putting money into the treasury.

Mk 13.33: Take heed, watch (agrutneite); for you do not know when the time will come.

Mk 13.34: It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to be on the watch (gregore).

Mk 13.35: Watch (gregoreite) therefore--for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or in the morning.

Mk 13.36-7: lest he come suddenly and find you asleep. And what I say to you I say to all: Watch (gregoreite).

Mk 14.34: My soul is very sorrowful, even to death; remain here and watch (gregoreite).

Mk 14.37: And he said to Peter, "Simon, are you asleep? Could you not watch (gregoresai) one hour?"

Mk 14.38: Watch (gregoreite) and pray that you may not enter into temptation.

Lk 2.8: And in that region there were shepherds out in the field, keeping watch (phulassontes phukakas) over their flock by night.

Lk 6.7: And the scribes and the Pharisees watched (pareterounto) him, to see whether he would heal on the sabbath.

Lk 12.38: If he comes in the second watch (en te trite phulake), or in the third, and finds them so, blessed are those servants!

Lk 14.1: One sabbath when he went to dine at the house of a ruler who belonged to the Pharisees, they were watching (parateroumenoi) him.

Lk 21.36: But watch at all times (agrutneite en panti kairo; note use of kairos which conveys the sense of "occasion"), praying that you may have strength to escape all these things that will take place, and to stand before the Son of man.

Lk 23.35: And the people stood by, watching (theoron; reference to Ps 22.7: "All who see me mock at me," in reference to the Crucifixion).