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Psalms

About this book
Psalm 27

1 By David. The Lord is my light and my salvation. I fear no one. The Lord protects my life. I am afraid of no one. 2 When evil men attack me to devour my flesh, when my adversaries and enemies attack me, they stumble and fall. 3 Even when an army is deployed against me, I do not fear. Even when war is imminent, I remain confident. 4 I have asked the Lord for one thing—this is what I desire! I want to live in the Lord’s house all the days of my life, so I can gaze at the splendor of the Lord and contemplate in his temple.⁠ 5 He will surely give me shelter in the day of danger; he will hide me in his home. He will place me on an inaccessible rocky summit. 6 Now I will triumph over my enemies who surround me. I will offer sacrifices in his dwelling place and shout for joy. I will sing praises to the Lord.⁠ 7 Hear me, O Lord, when I cry out. Have mercy on me and answer me. 8 My heart tells me to pray to you, and I do pray to you, O Lord. 9 Do not hide your face from me26.⁠ Do not push your servant away in anger. You are my deliverer. Do not forsake or abandon me, O God who vindicates me. 10 Even if my father and mother abandoned me, the Lord would take me in. 11 Teach me how you want me to live, Lord; lead me along a level path because of those who wait to ambush me. 12 Do not turn me over to my enemies, for false witnesses who want to destroy me testify against me.⁠ 13 Where would I be if I did not believe I would experience the Lord’s favor in the land of the living? 14 Rely on the Lord! Be strong and confident! Rely on the Lord!

Texts in conversation

Compare Psalm 27:9 and Psalm 119:19

Hebrew Bible

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Summary

Psalm 119 echoes Psalm 27, which pleads for God to not hide his face. Psalm 119 repurposes this with a plea to not hide the commandments, showing a developing tradition where expressions once used for God are now used for the Torah.

Passages

Psalm 27:9

Hebrew Bible
7 Hear me, O Lord, when I cry out. Have mercy on me and answer me. 8 My heart tells me to pray to you, and I do pray to you, O Lord. 9 Do not hide your face from me26. Do not push your servant away in anger. You are my deliverer. Do not forsake or abandon me, O God who vindicates me. 10 Even if my father and mother abandoned me, the Lord would take me in. 11 Teach me how you want me to live, Lord; lead me along a level path because of those who wait to ambush me.
600–201 BCE (scholarly estimate) Read in Psalms

Psalm 119:19

Hebrew Bible
17 ג (Gimel) Be kind to your servant. Then I will live and keep your instructions. 18 Open my eyes so I can truly see the marvelous things in your law. 19 I am a resident foreigner in this land. Do not hide your commands from me. 20 I desperately long to know your regulations at all times. 21 You reprimand arrogant people. Those who stray from your commands are doomed.
600–201 BCE (scholarly estimate) Read in Psalms

References

"... The proliferation of form with respect to the Torah in the Second Temple period reflects the increasing role of Torah in mediating the divine presence to the people. In the Torah, God’s people not only find divine instruction, but also divine presence. This increasing importance affects a shift towards veneration of the Torah that can already be seen in the biblical texts themselves. In Nehemiah 8 we find a most interesting scene. Nehemiah describes a gathering of all the people before Ezra the scribe so that he may read the Torah in their presence (verses 1-2). When Ezra opens the scroll, significantly, all the people stand (verse 5). Ezra then blesses God and the people respond by saying “amen” while lifting their hands before bowing and worshipping God with the faces pressed to the ground (verse 6). Yehezkel Kaufmann describes the scene as follows; The Law is read daily during the festival (Tabernacles); it is as though the light of the Shekinah breaks forth with the reading. Herewith, a significant cultic development: the Torah as the embodiment of the word of God, of His spirit, the symbol of sanctity and the sublime, the source of all that is holy on earth, the book of the Torah as a cultic object. What is important here is not a straightforward identification of Torah with God, no such identification exists, but there is a functional overlap in the orientation/stance of the people towards Torah and towards God. The most dramatic example of this overlap can be found in Psalm 119 where the psalmist repeatedly uses expressions that are ordinarily reserved for God to express a devotion to Torah. Consider the following ... (Psalm 119:19 with Psalm 27:9; Psalm 119:30 with Psalm 16:8; Psalm 119:31 with Psalm 63:8-9 and Deuteronomy 10:20; Psalm 119:48 with Psalm 63:5 and Lamentations 2:19) ..."
Roy Allan Fisher, “Locating Matthew in Israel” (PhD diss., University of California, Berkeley, 2018), 162–163.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Psalm 27:9 and Psalm 119:19

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