Psalm 31:6
Hebrew Bible
4 You will free me from the net they hid for me, for you are my place of refuge. 5 Into your hand I entrust my life; you will rescue me, O Lord, the faithful God. 6 I hate those who serve worthless idols, but I trust in the Lord. 7 I will be happy and rejoice in your faithfulness, because you notice my pain and you are aware of how distressed I am. 8 You do not deliver me over to the power of the enemy; you enable me to stand in a wide open place.
Date: 6th-3rd Centuries B.C.E. (based on scholarly estimates)
Source
Psalm 119:42
Hebrew Bible
40 Look, I long for your precepts. Revive me with your deliverance. 41 ו (Vav) May I experience your loyal love, O Lord, and your deliverance, as you promised. 42 Then I will have a reply for the one who insults me, for I trust in your word. 43 Do not completely deprive me of a truthful testimony, for I have put my hope in your rules. 44 Then I will keep your law continually now and for all time.
Date: 6th-3rd Centuries B.C.E. (based on scholarly estimates)
Source
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Notes and 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:l19) ..."
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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