The purpose of this paper is to examine Psalm 119,
especially in terms of the theology it presents about the efficacy of GodÆs word for human salvation. The commentators consulted seem to be agreed that the Psalmist was thinking of the Torah as the preeminent manifestation of GodÆs word. However, since Jesus is proclaimed as himself being GodÆs Word in John 1:1, a Christian reading of this psalm is not forced. Rather, it becomes possible to see that the Torah and Jesus are parallel concepts in Jewish and Christian theology, respectively. Indeed, it may even be possible to find some connections between these theologies that are not confrontational, but instead respectful toward both traditions, and that could allow some insight into GodÆs compassion in his relentless pursuit of human salvation.
In Psalm 119 there are actually eight or more terms used for GodÆs communications with humankind, and each of these will be considered later. Of these, however, the word that is usually rendered in English as ôwordö is the most emphasized and theologically the richest, because, naturally, of its connection with Jesus in Christian tradition. But one can ask why it was this particular word that was singled out for such theological exaltation. Why not ôlaw?ö or ôcommandment?ö To answer this, consider the historical and theological denotations and connotations of the words for ôwordö in both Greek and Hebrew.
According to Rogerson and McKay (90), the Hebrew word ôdavanö that is used in Psalm 119 can mean not only a ôthing saidö but also a ôthing doneö or even a physical thing. This makes it clearer why in Genesis 1, when God says ôlight,ö light comes into existence: grammatically and thus ontologically, the saying of a name and the physical existence of the thing named are identical. But GodÆs word is inherently efficacious in this way only because of GodÆs omnipotence: for human beings there is a vast...