Psalm 111-112

New English Translation

Footnotes

1. Psalm 111:1 sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
2. Psalm 111:2 tn Heb “sought out.”
3. Psalm 111:3 tn For other uses of the Hebrew phrase וְהָדָרהוֹד (hod v^ehadar, “majesty and splendor”) see 1 Chr 16:27; Job 40:10; Pss 21:5; 96:6; 104:1.
4. Psalm 111:3 tn Or “stands.”
5. Psalm 111:4 tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).
6. Psalm 111:4 tn Heb “a memorial he had made for his amazing deeds.”
7. Psalm 111:5 tn Or “gave,” if the events of the exodus and conquest period (see v. 6, 9) are primarily in view.
8. Psalm 111:5 tn Heb “those who fear him.”
9. Psalm 111:5 tn Or “he remembers his covenant forever” (see Ps 105:8).
10. Psalm 111:6 tn Heb “the strength of his deeds he proclaimed to his people, to give to them an inheritance of nations.”
11. Psalm 111:7 tn Heb “the deeds of his hands [are].”
12. Psalm 111:7 tn That is, fair and for man’s good.
13. Psalm 111:8 tn Heb “done in faithfulness and uprightness.” The passive participle probably has the force of a gerund. See L. C. Allen, Psalms 101-150 (WBC), 89.
14. Psalm 111:9 tn Heb “redemption he sent for his people.”
15. Psalm 111:9 tn Heb “he commanded forever his covenant.”
16. Psalm 111:10 tn Heb “the beginning of wisdom [is] the fear of the Lord.”
17. Psalm 111:10 tn Heb “good sense [is] to all who do them.” The third masculine plural pronominal suffix must refer back to the “precepts” mentioned in v. 7. In the translation the referent has been specified for clarity. The phrase שֵׂכֶל טוֹב (sekhel tov) also occurs in Prov 3:4; 13:15 and 2 Chr 30:22.
18. Psalm 111:10 tn Heb “his praise stands forever.”
19. Psalm 112:1 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
20. Psalm 112:1 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
21. Psalm 112:1 tn Heb “fears.”
22. Psalm 112:1 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
23. Psalm 112:2 tn Or “offspring”; Heb “seed.”
24. Psalm 112:2 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
25. Psalm 112:3 tn Heb “stands forever.”
26. Psalm 112:4 tn In this context “light” symbolizes divine blessing in its various forms (see v. 2), including material prosperity and stability.
27. Psalm 112:4 tn Heb “merciful and compassionate and just.” The Hebrew text has three singular adjectives, which are probably substantival and in apposition to the “godly” (which is plural, however). By switching to the singular, the psalmist focuses on each individual member of the group known as the “godly.” Note how vv. 5-9, like vv. 1-2a, use the singular to describe the representative godly individual who typifies the whole group.
28. Psalm 112:5 tn Heb “man.”
29. Psalm 112:5 tn Heb “he sustains his matters with justice.”
30. Psalm 112:6 tn Heb “for an eternal memorial a just [one] will be.”
31. Psalm 112:7 tn Heb “his heart,” viewed here as the seat of the volition and emotions (see Ps 108:1).
32. Psalm 112:8 tn Heb “his heart,” viewed here as the seat of the volition.
33. Psalm 112:9 tn Heb “he scatters, he gives.”
34. Psalm 112:9 tn Heb “stands forever.”
35. Psalm 112:9 tn Heb “his horn will be lifted up in honor.” The horn of an ox underlies the metaphor (see Deut 33:17; 1 Kgs 22:11; Ps 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17).
36. Psalm 112:10 tn The Hebrew text uses the singular; the representative wicked individual is in view as typifying the group (note the use of the plural form in v. 10).
37. Psalm 112:10 tn Heb “his teeth he will gnash.” In Pss 35:16 and 37:12 this action is associated with a vicious attack.
38. Psalm 112:10 tn This could mean that the desires of the wicked will go unfulfilled. Another possibility is that “desire” refers by metonymy to the object desired and acquired. In this case the point is that the wicked will lose what they desired so badly and acquired by evil means (see Ps 10:3).