Heb. pethi, “the young, inexperienced; and easy to seduce.” The childlike spirit is the first essential to gaining wisdom (see Matt. 11:25).

 In the modern synagogue service, the reader speaks Ps. 19:7, 8 as he unrolls the Torah during the Sabbath morning service.

Heb. ’amen, from which word we get our “amen.” ’Amen means “to be faithful,” “to be lasting,” “to be firmly established.”

 Heb. ‘eduth, frequently used of the Decalogue (see Ex. 25:16, 21, 22).

‘Eduth comes from ‘ud, “to bear witness.” The revelation of God is God’s witness or testimony, because it is His own affirmation concerning His nature, attributes, and consequent commands.

 From the Heb. shub, which also means “to restore” (translated “relieve,” Lam. 1:11, 16, 19). The law refreshes and invigorates.

At this point David turns from his contemplation of nature, revealing in its grandeur, permanence, and purpose the glory of God, to the contemplation of the even clearer revelation of God in the law. Beautiful as the manifestations of God’s glory in the heavens may be; magnificent as the splendor of the sun, moon, and stars may appear; still more beautiful, more magnificent, is the picture of a character directed by God’s law. “The glory of God is most fully seen in a perfectly harmonious character” (Cheyne).

 A change in the meter of the Hebrew lines is here introduced. The lines are longer than those of vs. 1-6, and, like the meter of Lamentations, each exhibits two parts, the first longer than the second, in the nature of a long crescendo in music followed by a shorter and more rapid decrescendo; for example, “The law of the LORD is perfect” (long), “converting the soul” (short). “The testimony of the LORD is sure” (long), “making wise the simple” (short). The impression is one of almost breathless haste, slowing down to a pause as the poem proclaims the joy and sweetness of the law and announces the fact that obedience brings a “great reward” (v. 11).

 It would be difficult to find more nearly perfect examples of Hebrew parallelism than those of vs. 7-10. In both grammatical and logical structure the component parts of the parallel clauses of the several couplets are remarkably arranged. The KJV translation almost perfectly conveys to the English reader the beauty and order of the original Hebrew structure.

 The following table shows the inclusiveness of thought in vs. 7-10:

Name for the law	Its nature	Its effects
law	perfect	converting
testimony	sure	making wise
statutes	right	rejoicing
commandment	pure	enlightening
fear	clean	[enduring]
judgments	true	[righteous]

 Note the different terms used to describe the varied aspects of divine revelation and compare Ps. 119. Verses 7-10 appear in essence throughout Ps. 119.

 “Law” is from the Heb. torah, meaning “teaching,” “instruction,” “direction” (see on Deut. 31:9; see also on Prov. 3:1). As the sun illuminates and gives life to the material earth, so the law lights and energizes the spiritual world. See also on Ps. 1:2.

 “The Lord” is a translation of the Heb. Yahweh (see Vol. I, pp. 171, 172). In contrast with the title ’El used of the Deity in v. 1, the divine name Yahweh is used exclusively throughout the rest of the psalm (seven times).

 Compare Rom. 7:12.