Psalm 111 Semantics

Choose a PsalmNavigate Psalm 111

About the Grammar & Semantics Layer

What is Semantics?

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)

Grammatical Diagram Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

About the Lexical Semantics Layer

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

See our growing collection of Venn Diagrams, not only for Psalm 111, but for all of the psalms.
See SDBH on Psalm 111.

About the Phrase-Level Semantics Layer

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

Phrasal Diagram Legend

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

About the Verbal Semantics Layer

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

Verbal Semantics Explainer

Verbal Diagram Legend

Conjugations
qatal	yiqtol-jussive
wayyiqtol (following qatal)*	cohortative
yiqtol	participle
wayyiqtol (following yiqtol)*	wayyiqtol (following participle)*
weyiqtol	inf. construct
weqatal	inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.

Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future	Imminent future	Simultaneous/right now	Recent past	Before/anterior/past
← ←	↤	↓↓↓	↦	→ →

Aspect
	Continuous	Habitual or iterative	Stative	Perfective
Encoded in words	⟲	⟲⟲⟲	⎯	•
Inferable from context	⟲	⟲⟲⟲	⎯	•

Reference point movement
Movement	No movement
⇐	⇍

Modality
indicative	purpose/result
jussive	necessity
imperative	possible
cohortative	probable
wish	ability
(past) conditional	interrogative, etc.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Psalm 111 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 111, click the expandable button below.

Psalm 111 Verbal Semantics Chart

(Click diagram to enlarge)

Psalm 111 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

V. 1

1a	הַ֥לְלוּ יָ֨הּ ׀	Praise Yah!
1b	אוֹדֶ֣ה יְ֭הוָה בְּכָל־לֵבָ֑ב	I will praise YHWH whole-heartedly
1c	בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה׃	in the council of upright people, in the congregation.

Preferred

SimpleGrammar
DiscourseUnit [v. 1]
  Fragment 
    Clause
      Subject
      Predicate
        verb: הַלְלוּ praise
        Object
          noun: יָהּ Yah
  Fragment
    Clause
      Subject
      Predicate
        verb: אוֹדֶה I will praise <width="element">
        Object
          noun: יְהוָה YHWH
        Adverbial
          PrepositionalPhrase <gloss="whole-heartedly" x="-300" y="30">
            Preposition
              preposition: בְּ with
            Object
              noun: לֵבָב heart
              quantifier: כָל whole
        Adverbial
          PrepositionalPhrase <gloss="in the council of upright people, in the congregation" x="-500" y="-60">
            Preposition
              preposition: בְּ in
            Object
              ConstructChain
                noun: סוֹד council
                Nominal
                  adjective: יְשָׁרִים upright
              Conjunction
                conjunction: וְ and
              Object
                noun: עֵדָה congregation

Notes

Note for V. 1

Is הַלְלוּ יָהּ a clause ("praise Yah") or a single-word exclamation ("Hallelujah!")?

In the MT, הַלְלוּ יָהּ is treated as two words; sometimes הַלְלוּ and יָהּ are joined by maqqef, and, when they are not, each word receives its own accent (e.g., Ps. 111:1 - הַ֥לְלוּ יָ֨הּ ׀). The division of הַלְלוּ יָהּ into two words suggests (though it does not require) that the words are understood as a clause: "praise Yah." By contrast, the LXX does not translate הַלְלוּ יָהּ as a clause, but rather transliterates הַלְלוּ יָהּ as an exclamation: Αλληλουια (cf. Revelation 19: Αλληλουια; Jerome: Alleluia; Targum: הללויה; so HALOT). In the DSS, הללו יה is sometimes written as two words (e.g., 4QPsf Apostrophe to Judah) and sometimes as one (e.g., 4QPsd, 4QPse), though sometimes it is difficult to tell. In the Babylonian manuscript EC1 (Ps. 106:48), הללויה is written clearly as a single word.

If הללויה was added by the final editors of the psalter not too long before the LXX was translated,^[1] then it should probably be interpreted as the LXX understood it: as a single-word exclamation.

The preposition בְּ, although prefixed to סוד, governs סוד and עדה (cf. LXX: ἐν βουλῇ εὐθείων καὶ συναγωγῇ).^[2]

Note for V. 1

הלל vs אודה
- hallel – "action by which humans or divine beings express their appreciation, admiration, respect, and/or gratitude to (other) humans or deities about who they are and what they do" (SDBH).
- hodeh – "action by which humans openly express recognition of what someone else has done or achieved" (SDBH).

The two words are synonyms and, in some late texts, they sometimes function together as a hendiadys (e.g., 1 Chron. 23:30; 25:3; Ezra 3:11; Neh. 12:24).^[3] According to Alexander, "the basic difference between this verb [ידה] and its synonym הלל is that the latter term tends to stress 'acclaim of,' 'boasting of,' or 'glorying in' an object, while ידה emphasizes 'recognition' and 'declaration' of a fact, whether good or bad."^[4]

According to Allen, the verb ידה "primarily refers to an acknowledgement. ... Usually the acknowledgement is one of praising God; less often it is one of sin. The praise may be of a general type, but it tends to be specific, the giving of thanks for resolution of a recent crisis."^[5] SDBH glosses אודה here as "praise" (so KJV, cf. ELB, GNB, ZÜR [preisen]). Many translations have "thank" (NLT, CEV, GNT) or "give thanks" (ESV, NET; cf. LUT, HFA, NGÜ [danken]).

Note for V. 1

The phrase בְּסוֹד יְשָׁרִים וְעֵדָֽה is epexegetical. The council of the upright (סוֹד יְשָׁרִים) and the עֵדָה (congregation = עדת ישרים) are probably co-referential.^[6]
The adverbial whole-heartedly translates a Hebrew prepositional phrase (בְּכָל־לֵבָב). The phrase does not indicate instrument ("with all my heart") but mode ("with all my heart">>"wholeheartedly").^[7] The phrase here might hint at the commandment to love YHWH with 'your whole heart' (בְּכָל־לְבָבְךָ֥) (Deut 6:5).
The preposition in, although prefixed to 'council' (סוד), governs 'council' and 'congregation' (עדה).^[8]
The council of upright people (סוֹד יְשָׁרִים) and the congregation (עֵדָה) are probably co-referential.^[9]

Note for V. 1

The verb I will praise is cohortative, which means that the psalmist is expressing his desire and intention to praise YHWH.^[10]

No Textual notes to display for Psalm 111:1.

V. 2

2a	גְּ֭דֹלִים מַעֲשֵׂ֣י יְהוָ֑ה	YHWH’s deeds are great,
2b	דְּ֝רוּשִׁ֗ים לְכָל־חֶפְצֵיהֶֽם׃	studied by all who delight in them.

Preferred

SimpleGrammar
DiscourseUnit [v. 2]
  Fragment 
    Clause
      Subject
        ConstructChain
          noun: מַעֲשֵׂי deeds
          noun: יְהוָה YHWH
      Predicate
        verb: are
        Complement
          adjective: גְּדֹלִים great
    Clause
      Subject
         ConstructChain
          noun: מַעֲשֵׂי <status="elided">
          noun: יְהוָה <status="elided">
      Predicate
        Complement
          verb-participle: דְּרוּשִׁים studied
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: לְ by
                Object
                  quantifier: כָל all
                  ConstructChain
                    Nominal
                      verb-participle: חֶפְצֵי those who delight in
                    suffix-pronoun: הֶם them
            Adverbial <status="alternative">
              PrepositionalPhrase
                Preposition
                  preposition: לְ for
                Object
                  quantifier: כָל all
                  ConstructChain
                    noun: חֶפְצֵי delights
                    suffix-pronoun: הֶם them

Notes

Note for V. 2

The word חֶפְצֵיהֶם may be the plural from the noun חֵפֶץ (so LXX [τὰ θελήματα αὐτοῦ] and Jerome [voluntatibus suis]) or a plural participle/adjective of חָפֵץ (so Peshitta [ܠܟܠ ܕܨܒܝܢ ܒܗܘܢ], Targum [לכל דצביין להון]; cf. Radak [וחפציהם. תואר מן חפץ חפצים]). The parallel in v. 10 (לכל־עשׂיהם) supports reading חֶפְצֵיהֶם as a participle,^[11] as does the fact that a lamed prepositional phrase sometimes indicates the agent of a passive participle (e.g., ברוך ליהוה).^[12] We might have expected the plural participle to be vocalized חֲפֵצִים > חֲפֵצֵהֶם (e.g., חֲפֵצֵי in Pss. 35:27; 40:15), but the heavy 3mp suffix might explain the vowel reduction.^[13] In any case, the form is analogous to כָּל־שִׂמְחֵי־לֵֽב in Is. 24:7 (cf. שְׂמֵחֵי רָעָתִי in Ps. 35:26).^[14]

Note for V. 2

The verb דרשׁ refers here to an "action by which humans or deities make an intensive effort to obtain in-depth information about a certain object or event."^[15] The object of study מעשי יהוה might refer to YHWH's deeds recorded in Scripture.^[16] Hence, the gloss "studied" (ESV) is appropriate here (so SDBH, HALOT, DCH).
SDBH glosses חָפֵץ as "wishing", but this does not seem to fit the context very well ("those who wish for them"?). A better gloss would be "desire" (NET) or "delight" (NIV, NLT, ESV) (so HALOT).

No Phrase-level notes to display for Psalm 111:2.

Note for V. 2

Some scholars and translators have claimed that studied here should actually be rendered 'to be studied.'^[17] Even if we admit the possibility of a qal passive participle having future/gerundive-like semantics ('to be studied'), in this particular context, it makes better sense to read the participle as 'studied.' The fact that YHWH's worked are studied by people (v. 2b) is evidence of their greatness (v. 2a).

No Textual notes to display for Psalm 111:2.

V. 3

3a	הוֹד־וְהָדָ֥ר פָּֽעֳל֑וֹ	His work is glorious and majestic,
3b	וְ֝צִדְקָת֗וֹ עֹמֶ֥דֶת לָעַֽד׃	and his righteousness stands forever.

Preferred

SimpleGrammar
DiscourseUnit [V. 3]
  Fragment 
    Clause
      Subject
        ConstructChain <gloss="his work" x="0" y="-50">
          noun: פָּעֳל work
          suffix-pronoun: וֹ him
      Predicate
        verb: is
        Complement
          noun: הוֹד glory >> glorious
          conjunction: וְ  and
          noun: הָדָר majesty >> majestic
    conjunction: וְ and
    Clause
      Subject
        ConstructChain <gloss="his righteousness">
          noun: צִדְקָת righteousness
          suffix-pronoun: וֹ him
      Predicate
        verb-participle: עֹמֶדֶת stands
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לָ for
            Object
              noun: עַד forever

Notes

Note for V. 3

On the form לָעַד and the qametz under ל, see GKC 102i. Compare לָנֶצַח.

Note for V. 3

פעל seems to be a collective noun: "his work" (ESV, NET) >> "everything he does" (NLT; cf. GNT, CEV, CSB, LUT, HFA, NGÜ). Cf. Deut. 32:4—הַצּוּר תָּמִים פָּעֳלֹו
The nouns glory (הוׂד) and majesty (הָדָר) might be translated "glorious and majestic."^[18] For the pair הֹוד וְהָדָר, see also Pss. 21:6; 45:4; 96:6 // 1 Chron 16:27; 104:1; Job 40:10. These are the qualities of a king.

No Phrase-level notes to display for Psalm 111:3.

Note for V. 3

The participle עֹמֶדֶת functions as the main predication of the clause with present/timeless semantics: endures.^[19]

No Textual notes to display for Psalm 111:3.

V. 4

4a	זֵ֣כֶר עָ֭שָׂה לְנִפְלְאֹתָ֑יו	He has caused his wonderful acts to be remembered.
4b	חַנּ֖וּן וְרַח֣וּם יְהוָֽה׃	YHWH is merciful and compassionate.

Preferred

SimpleGrammar
DiscourseUnit [v. 4]
  Fragment 
    Clause
      Subject
      Predicate <gloss="he has caused his wonderful acts to be remembered">
        verb: עָשָׂה he made
        Object
          noun: זֵכֶר remembrance
          Adjectival
            PrepositionalPhrase <gloss="of his wonderful acts" x="-200" y="-20">
              Preposition
                preposition: לְ of
              Object
                ConstructChain
                  Nominal
                    verb-participle: נִפְלְאֹתָי wonderful (acts)
                  suffix-pronoun: ו him
  Fragment
    Clause
      Subject
        noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          adjective: חַנּוּן merciful
          conjunction: וְ and
          adjective: רַחוּם compassionate

Notes

Note for V. 4

The prepositional phrase לְנִפְלְאֹתָיו modifies זֵכֶר. So LXX: μνείαν ἐποιήσατο τῶν θαυμασίων αὐτοῦ; Jerome: memoriam fecit mirabilium suorum. The thing "remembered" (stimulus) is sometimes indicated by a lamed PP: Jer 31:34 (וּלְחַטָּאתָם לֹא אֶזְכָּר־עֹוד); 2 Chron. 6:42 (זָכְרָה לְחַֽסְדֵי דָּוִיד).^[20]

Note for V. 4

"He has caused his wonders to be remembered" (NIV, cf. ESV, NLT; so HALOT) >> "the Lord God is famous for his wonderful deeds" (CEV).
The phrase merciful and compassionate (חַנּוּן וְרַחוּם; cf. Joel 2:13; Jonah 4:2; Pss. 111:4; 112:4; 145:8; Neh. 9:17, 31; 2 Chron. 30:9) or, in the opposite order, רַחוּם וְחַנּוּן (Ex. 34:6; Pss. 86:15; 103:8) occurs frequently in the OT, and the two words occur far more often together than they do apart.

No Phrase-level notes to display for Psalm 111:4.

Note for V. 4

The past tense verb has caused (עָשָׂה) is probably best rendered in English with a present perfect ('he has caused', e.g., NIV, ESV), since the remembrance of YHWH's wonderful acts continues up to the time of speech.

No Textual notes to display for Psalm 111:4.

V. 5

5a	טֶ֭רֶף נָתַ֣ן לִֽירֵאָ֑יו	He gave food to those who feared him.
5b	יִזְכֹּ֖ר לְעוֹלָ֣ם בְּרִיתֽוֹ׃	He will remember his covenant forever.

Preferred

SimpleGrammar
DiscourseUnit [v. 5]
  Fragment 
    Clause
      Subject
      Predicate
        verb: נָתַן he gave <width="element">
        Object
          noun: טֶרֶף food
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לִ to 
            Object
              ConstructChain
                verb-participle: ירֵאָי those who feared
                suffix-pronoun: ו him
  Fragment
    Clause
      Subject
      Predicate
        verb: יִזְכֹּר he will remember
        Object
          ConstructChain <gloss="his covenant" x="20" y="-10">
            noun: בְּרִית covenant
            suffix-pronoun: וֹ him
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ for
            Object
              noun: עוֹלָם forever

Notes

No Grammar notes to display for Psalm 111:5.

Note for V. 5

The noun טֶרֶף sometimes refers to "prey" (cf. Symmachus: θήρα), but here it refers generally to "food" (so English translations "food"; cf. LXX τροφή; Targum מזונא; Peshitta ܡܐܟܘܠܬܐ; so SDBH, HALOT, DCH, BDB (who claims that this meaning is late).

No Phrase-level notes to display for Psalm 111:5.

Note for V. 5

Several modern translations render נתן with a present/timeless verb: "he gives/provides food".^[21] The qatal form, however, is more likely past perfective: he gave.^[22]
The past-perfective qatal clause in v. 6a ('he gave') is followed by a future yiqtol clause in v. 6b: he will remember his covenant forever.^[23] The provision of food in the wilderness (v. 6a) was one historical expression of YHWH's covenant remembrance. The 'covenant' referred to here is probably the covenant with Abraham, Isaac, and Jacob.^[24]

No Textual notes to display for Psalm 111:5.

V. 6

6a	כֹּ֣חַ מַ֭עֲשָׂיו הִגִּ֣יד לְעַמּ֑וֹ	He showed his people the power of his deeds
6b	לָתֵ֥ת לָ֝הֶ֗ם נַחֲלַ֥ת גּוֹיִֽם׃	by giving them nations as an inheritance.

Preferred

SimpleGrammar
DiscourseUnit [v. 6]
  Fragment 
    Clause
      Subject
      Predicate
        verb: הִגִּיד he showed <width="element">
        Object
          ConstructChain <gloss="the power of his deeds" x="-50" y="-40">
            noun: כֹּחַ power
            noun: מַעֲשָׂי deeds
            suffix-pronoun: ו him
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ to
            Object
              ConstructChain <gloss="his people">
                noun: עַמּ people
                suffix-pronoun: וֹ him
        Adverbial
          PrepositionalPhrase <gloss="by giving them nations as an inheritance" x="-500" y="0">
            Preposition
              preposition: לָ <height="270">
            Object
              Clause
                Predicate
                  verb-infinitive: תֵת give
                  Object
                    ConstructChain
                      noun: נַחֲלַת inheritance
                      noun: גּוֹיִם nations
                  Adverbial
                    PrepositionalPhrase
                      Preposition
                        preposition: לָ to
                      Object  
                        pronoun: הֶם them

Notes

No Grammar notes to display for Psalm 111:6.

Note for V. 6

The verb הַגִיד ("show" [NIV, NLT, ESV, GNT, CEV]; "announce" [NET; cf. LXX: ἀνήγγειλεν; Jerome: adnuntiabit]) usually refers to a "causative action by which humans pass on information to others, usually by word of mouth."^[25] In Late Biblical Hebrew, however, the word came to refer also to non-verbal communication ("show" or "demonstrate").^[26]

Note for V. 6

For a detailed discussion of the main exegetical issues in this verse, see The Syntax and Meaning of Ps. 111:6. In short, the word הִגִּיד, although it usually refers to an act of verbal communication,^[27] probably refers here to a non-verbal demonstration: he showed.^[28] The following lamed prepositional phrase in v. 6b probably specifies the way in which YHWH demonstrated the strength of his works: by giving them nations as an inheritance.
The construct chain (נַחֲלַת גּוֹיִם, 'inheritance of nations') probably refers to an inheritance consisting of nations, rather than an inheritance which belongs to the nations.^[29].

No Verbal notes to display for Psalm 111:6.

No Textual notes to display for Psalm 111:6.

Vv. 7-8

7a	מַעֲשֵׂ֣י יָ֭דָיו אֱמֶ֣ת וּמִשְׁפָּ֑ט	The deeds of his hands are faithful and just.
7b	נֶ֝אֱמָנִ֗ים כָּל־פִּקּוּדָֽיו׃	All his commandments are enduring,
8a	סְמוּכִ֣ים לָעַ֣ד לְעוֹלָ֑ם	established forever and ever,
8b	עֲ֝שׂוּיִ֗ם בֶּאֱמֶ֥ת וְיָשָֽׁר׃	practiced in faithfulness and uprightness.

Preferred

SimpleGrammar
DiscourseUnit [vv. 7-8]
  Fragment 
    Clause
      Subject
        ConstructChain <gloss="the deeds of his hands" x="-100" y="75">
          noun: מַעֲשֵׂי deeds
          noun: יָדָי hands
          suffix-pronoun: ו him
      Predicate
        verb: are
        Complement
          noun: אֱמֶת faithfulness >> faithful
          conjunction: וּ and
          noun: מִשְׁפָּט justice >> just
  Fragment 
    Clause
      Subject
        ConstructChain <gloss="all his commandments">
          Nominal
            quantifier: כָּל all
            noun: פִּקּוּדָי commandments
          suffix-pronoun: ו him
      Predicate 
        verb: are
        Complement
          verb-participle: נֶאֱמָנִים enduring
    Clause
      Subject
        ConstructChain
          Nominal
            quantifier: כָּל all <status="elided">
            noun: פִּקּוּדָי commandments <status="elided">
          suffix-pronoun: ו him <status="elided">
      Predicate 
        Complement
          verb-participle: סְמוּכִים established
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: לָ for
                Object
                  noun: עַד forever
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: לְ for
                Object
                  noun: עוֹלָם forever
    Clause
      Subject
        ConstructChain
          Nominal
            quantifier: כָּל all <status="elided">
            noun: פִּקּוּדָי commandments <status="elided">
          suffix-pronoun: ו him <status="elided">
      Predicate 
        Complement
          verb-participle: עֲשׂוּיִם practiced
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בֶּ in
                Object
                  noun: אֱמֶת faithfulness
                  conjunction: וְ and
                  Nominal
                    adjective: יָשָׁר upright >> uprightness
            Adverbial <status="alternative">
              PrepositionalPhrase
                Preposition
                  preposition: בֶּ in
                Object
                  noun: אֱמֶת faithfulness
                  conjunction: וָ and
                  noun: ישֶׁר uprightness <status="revocalisation">

Notes

Note for Vv. 7-8

The word יָשָׁר in v. 8 is, in every other instance, an adjective. But it is difficult to read it as an adjective in this context. There are at least two possible interpretations of יָשָׁר as an adjective in this context.
- Some read יָשָׁר as predicate adjective: "[they are] done in faithfulness and [they are] upright (ZÜR [in Treue geschaffen und gerecht]).<ref<Hupfeld 1871, 208.</ref> The description thus corresponds to Ps. 19:9, where YHWH's פקודים are also described as ישרים. The problem with this interpretation is that the subject (פִּקּוּדָיו) would be plural and the predicate adjective (יָשָׁר) singular, though there may be support for this in Ps. 119:137 (וְיָשָׁר מִשְׁפָּטֶֽיךָ).
- Others read יָשָׁר as an adverbial accusative modifying עשוים: "done in faithfulness and (by) one who is upright."^[30]

Most commentators, however, choose to revocalize the adjective יָשָׁר to the noun יֹשֶר.^[31] All of the ancient versions translate ישר with a noun: LXX (ἐν ἀληθείᾳ καὶ εὐθύτητι), Peshitta (ܒܙܕܝܩܘܬܐ ܘܒܩܘܫܬܐ), Jerome (in veritate et aequitate), Targum (בקושטא ותירוצא).

Some commentators argue for the same interpretation of ישר as an abstract noun but without any need to revocalize the text. They argue that יָשָׁר, which is normally an adjective, here acts as an abstract noun (this possibility is listed in BDB), just as תמים, which is usually an adjective, acts as an abstract noun in Judges 9:16, 19 (בֶּאֱמֶת וּבְתָמִים) and Joshua 24:14 (בְּתָמִים וּבֶאֱמֶת).^[32] It is not unusual for adjectives to function like abstract nouns in biblical Hebrew (e.g., טוֹב and רַע). Cf. Radak: עשויים באמת ובדרך ישר. Cf. טוֹב in Ps. 21:4—בִּרְכ֣וֹת ט֑וֹב.

For more information see the exegetical issue The Text, Grammar, and Meaning of Ps. 111:8b.

Note for Vv. 7-8

SDBH understands מִשְׁפָּט here in the sense of "law; rules," but, as it is collocated with the abstract noun אמת, it more likely refers to "justice." "Characterized by faithfulness and justice" (NET) >> "faithful and just" (NIV, ESV, GNT). Cf. GKC 141 and the note on v. 3a.
SDBH defines פִּקּוּדִים as "rules regulating behavior." Baethgen argues that these refer here, not to the commands of the law, but to YHWH's providential decrees.^[33]
On the meaning of עֲשׂוּיִם in this context, see The Text, Grammar, and Meaning of Ps. 111:8b.

No Phrase-level notes to display for Psalm 111:7.

No Verbal notes to display for Psalm 111:7.

No Textual notes to display for Psalm 111:7.

V. 9

9a	פְּד֤וּת ׀ שָׁ֘לַ֤ח לְעַמּ֗וֹ	He sent redemption to his people.
9b	צִוָּֽה־לְעוֹלָ֥ם בְּרִית֑וֹ	He commanded his covenant forever.
9c	קָד֖וֹשׁ וְנוֹרָ֣א שְׁמֽוֹ׃	His name is holy and awesome.

Preferred

SimpleGrammar
DiscourseUnit [v. 9]
  Fragment 
    Clause
      Subject
      Predicate
        verb: שָׁלַח he sent
        Object
          noun: פְּדוּת redemption
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ to
            Object
              ConstructChain <gloss="his people" x="30" y="-15">
                noun: עַמּ people
                suffix-pronoun: וֹ him
  Fragment
    Clause
      Subject
      Predicate
        verb: צִוָּה he commanded
        Object
          ConstructChain <gloss="his covenant" x="7" y="-7">
            noun: בְּרִית covenant
            suffix-pronoun: וֹ him
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ for
            Object
              noun: עוֹלָם forever
  Fragment
    Clause
      Subject
        ConstructChain <gloss="his name" x="-20" y="15">
          noun: שְׁמ name
          suffix-pronoun: וֹ him
      Predicate
        verb: is
        Complement
          adjective: קָדוֹשׁ holy
          conjunction: וְ and
          verb-participle: נוֹרָא awesome

Notes

No Grammar notes to display for Psalm 111:9.

Note for V. 9

"Sent redemption" (ESV) >> "provided redemption" (NIV) >> "set his people free"

"The noun פְּדוּת, which is used much more frequently at Qumran than in the OT, means '(action or power of) redemption' and always refers to divine activity... Its main connotations, in addition to liberation, are powerful action and the context of an exclusive relationship."^[34]

On the meaning of צִוָּה בְּרִיתוֹ, cf. Josh. 7:11; 23:16. In these passages, the people's disobedience is highlighted. "Commanding a covenant" then, probably refers to "commanding that a covenant be kept" (cf. צוה תורה [Lev. 7:37f] and צוה דרך [Ex. 32:8; Deut. 9:12]). Thus, "ordained his covenant" (NIV) >> "ordained that his covenant be observed" (NET). Other translations: "commanded his covenant" (ESV); "guaranteed his covenant" (NLT); "made an eternal covenant with them" (GNT, cf. HFA, NGÜ, GNB); "he will never break his agreement with them" (CEV); "commanded that his covenant should remain forever" (LUT).

No Phrase-level notes to display for Psalm 111:9.

No Verbal notes to display for Psalm 111:9.

No Textual notes to display for Psalm 111:9.

V. 10

10a	רֵ֘אשִׁ֤ית חָכְמָ֨ה ׀ יִרְאַ֬ת יְהוָ֗ה	Fearing YHWH is the beginning of wisdom;
10b	שֵׂ֣כֶל ט֭וֹב לְכָל־עֹשֵׂיהֶ֑ם	all who practice them have good insight.
10c	תְּ֝הִלָּת֗וֹ עֹמֶ֥דֶת לָעַֽד׃	His praiseworthiness stands forever.

Preferred

SimpleGrammar
DiscourseUnit [v. 10]
  Fragment
    Clause
      Subject
        ConstructChain <gloss="fearing YHWH" x="-80" y="10">
          noun: יִרְאַת fear
          noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          ConstructChain
            noun: רֵאשִׁית beginning
            noun: חָכְמָה wisdom
  Fragment
    Clause
      Subject
        Nominal
          noun: שֵׂכֶל insight
          adjective: טוֹב good
      Predicate
        Complement
          PrepositionalPhrase
            Preposition
              preposition: לְ for
            Object
              ConstructChain
                Nominal  
                  quantifier: כָל all
                    verb-participle: עֹשֵׂי those who practice
                  suffix-pronoun: הֶם them
  Fragment
    Clause
      Subject
        ConstructChain <gloss="his praiseworthiness" x="-50" y="20">
          noun: תְּהִלָּת praiseworthiness
          suffix-pronoun: וֹ him
      Predicate
        verb-participle: עֹמֶדֶת stands
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לָ for
            Object
              noun: עַד forever

Notes

No Grammar notes to display for Psalm 111:10.

No Lexical notes to display for Psalm 111:10.

No Phrase-level notes to display for Psalm 111:10.

No Verbal notes to display for Psalm 111:10.

No Textual notes to display for Psalm 111:10.

Alternative

SimpleGrammar
DiscourseUnit [v. 10 alternative]
  Fragment 
    Clause <status="alternative">
      Subject
        ConstructChain
          noun: יִרְאַת <status="elided">
          noun: יְהוָה YHWH <status="elided">
      Predicate
        Complement
          Nominal
            noun: שֵׂכֶל insight
            adjective: טוֹב good
            Adjectival
              PrepositionalPhrase
                Preposition
                  preposition: לְ for
                Object
                  ConstructChain
                    Nominal
                      quantifier: כָל all
                        verb-participle: עֹשֵׂי those who practice
                      suffix-pronoun: הֶם them

Notes

No Grammar notes to display for Psalm 111:10.

No Lexical notes to display for Psalm 111:10.

No Phrase-level notes to display for Psalm 111:10.

No Verbal notes to display for Psalm 111:10.

No Textual notes to display for Psalm 111:10.

↑ Cf. Zenger 2011, 39-41; Robertson 2015, 265-268.
↑ Cf. JM 132g. See e.g., Ps. 105:37 - וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב. So also Radak: כמו ובעדה.
↑ Cf. NIDOTTE.
↑ Alexander 1999, #847.
↑ Allen 2002; cf. NIDOTTE 1997, 406.
↑ Cf. Prov. 5:14 — בְּתוֹךְ קָהָל וְעֵדָֽה.
↑ Cf. Jenni 1992, Rubric 419. "...sondern in der Vollbedeuting 'Ganzheit / Vollständigkeit' als Qualitätsabstraktum dient... Die Modalisation mit כל לבב und ähnlichen Ausdrücken für das Person- und Willenszentrum kommt sachlich ganz in die Nähe der Ausdrücke wie בְּלֵב שָׁלֵם 'mit ungeteiltem Herzen' (cf. 2 Kgs 20:3)."
↑ So LXX: ἐν βουλῇ εὐθείων καὶ συναγωγῇ. Cf. JM 132g. See e.g., Ps 105:37 - וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב. So Radak: כמו ובעדה.
↑ Cf. Prov 5:14 — בְּת֖וֹךְ קָהָ֣ל וְעֵדָֽה
↑ Although אוֹדֶה, in terms of its morphology, could be either a yiqtol or a cohortative, its use in similar contexts alongside morphologically cohortative verbs suggests that it is a cohortative here as well (cf. Pss 7:18; 9:2–3; 54:8).
↑ Cf. Zenger 2011, 162.
↑ Cf. JM 132e; Hupfeld 1871, IV:206.
↑ Hupfeld 1871 IV:205–206.
↑ Cf. Baethgen 1904, 340.
↑ SDBH.
↑ Cf. Ezra 7:10 (לִדְר֛וֹשׁ אֶת־תּוֹרַ֥ת יְהוָ֖ה).
↑ Cf. Jerome: exquirenda (fut. pas. ptc.); JM 121e; ELB, NLT. GKC, on the other hand, claims that qal passive participles "always correspond to a Latin or Greek perfect participle passive" (GKC 116e; so LXX here: ἐξεζητημένα; cf. NIV, ESV, NET).
↑ Cf. Peshitta ܡܫܒܚܝܢ ܘܪ̈ܘܪܒܝܢ ܥܒ̈ܕܘܗܝ; cf. GKC 141c—"the employment of a substantive as predicate of a noun-clause is especially frequent, either when no corresponding adjective exists... or when the attribute is intended to receive a certain emphasis."
↑ So LXX: μένει; Jerome: perseverans; cf. Ps 1:6. This might be one indication that Ps 111 is a late text (cf. Gordon 1982:5, 11). But there are examples of timeless / generic aspect participles in earlier texts as well (e.g., 1 Sam 2:6–10; cf. Notarius 2010).
↑ So Jenni 2000, 129-30.
↑ NLT, NET, NIV, ESV, CEV, GNT; cf. LUT, ZÜR.
↑ So LXX: ἔδωκεν; cf. EÜ, NGÜ.
↑ Alternatively, it might be that the second clause/line (v. 6b) is in some sense subordinate to the first (v. 6a): "he gave food... remembering his covenant" (cf. Symmachus: μνημονεύων αἰωνίου συνθήκης αὐτοῦ). Niccacci has argued that in past-tense contexts, "the line of information with x-yiqtol/weqatal does not stand on the same level with the line of information with qatal/wayyiqtol, but the former is subservient to the latter—it specifies it in different ways according to various context situations" (Niccacci 2006; cf. Ps 78).
↑ Cf. Ps 105:8–11. "It is 'remembering his covenant with Abraham, Isaac, and Jacob' (cf. Exod 2:24) that moves YHWH to free oppressed Israel from Egypt and give it the land promised to the ancestors (cf. Exod 6:2-8)" (Hossfeld and Zenger 2011:164).
↑ SDBH.
↑ E.g., Ezra 2:95//Neh. 1:61; cf. Snh. IV, 5; see Jastrow 1926.
↑ Cf. SDBH: "causative action by which humans pass on information to others, usually by word of mouth." Thus, the NET has 'announce.'
↑ In Late Biblical Hebrew the word came to refer also to non-verbal communication ("show" or "demonstrate") (e.g., Ezra 2:95//Neh 1:61; cf. m. Sanh. 4:5; see Jastrow 1926).
↑ Cf. Ps 2:8; cf. נַחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם in Num 16:14; so Baethgen 1904 and Kiel 2022.
↑ Suggested by Baethgen 1904, 341.
↑ BHS, BDB, HALOT, Baethgen 1904, 341; Allen 2002; et al.
↑ So Ehrlich 1905, 283; Dahood 1970, 124.
↑ Baethgen 1904, 341.
↑ Gray 2007, פְּדוּת pedūt.

[1] Cf. Zenger 2011, 39-41; Robertson 2015, 265-268.

[2] Cf. JM 132g. See e.g., Ps. 105:37 - וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב. So also Radak: כמו ובעדה.

[3] Cf. NIDOTTE.

[4] Alexander 1999, #847.

[5] Allen 2002; cf. NIDOTTE 1997, 406.

[6] Cf. Prov. 5:14 — בְּתוֹךְ קָהָל וְעֵדָֽה.

[7] Cf. Jenni 1992, Rubric 419. "...sondern in der Vollbedeuting 'Ganzheit / Vollständigkeit' als Qualitätsabstraktum dient... Die Modalisation mit כל לבב und ähnlichen Ausdrücken für das Person- und Willenszentrum kommt sachlich ganz in die Nähe der Ausdrücke wie בְּלֵב שָׁלֵם 'mit ungeteiltem Herzen' (cf. 2 Kgs 20:3)."

[8] So LXX: ἐν βουλῇ εὐθείων καὶ συναγωγῇ. Cf. JM 132g. See e.g., Ps 105:37 - וַֽ֭יּוֹצִיאֵם בְּכֶ֣סֶף וְזָהָ֑ב. So Radak: כמו ובעדה.

[9] Cf. Prov 5:14 — בְּת֖וֹךְ קָהָ֣ל וְעֵדָֽה

[10] Although אוֹדֶה, in terms of its morphology, could be either a yiqtol or a cohortative, its use in similar contexts alongside morphologically cohortative verbs suggests that it is a cohortative here as well (cf. Pss 7:18; 9:2–3; 54:8).

[11] Cf. Zenger 2011, 162.

[12] Cf. JM 132e; Hupfeld 1871, IV:206.

[13] Hupfeld 1871 IV:205–206.

[14] Cf. Baethgen 1904, 340.

[15] SDBH.

[16] Cf. Ezra 7:10 (לִדְר֛וֹשׁ אֶת־תּוֹרַ֥ת יְהוָ֖ה).

[17] Cf. Jerome: exquirenda (fut. pas. ptc.); JM 121e; ELB, NLT. GKC, on the other hand, claims that qal passive participles "always correspond to a Latin or Greek perfect participle passive" (GKC 116e; so LXX here: ἐξεζητημένα; cf. NIV, ESV, NET).

[18] Cf. Peshitta ܡܫܒܚܝܢ ܘܪ̈ܘܪܒܝܢ ܥܒ̈ܕܘܗܝ; cf. GKC 141c—"the employment of a substantive as predicate of a noun-clause is especially frequent, either when no corresponding adjective exists... or when the attribute is intended to receive a certain emphasis."

[19] So LXX: μένει; Jerome: perseverans; cf. Ps 1:6. This might be one indication that Ps 111 is a late text (cf. Gordon 1982:5, 11). But there are examples of timeless / generic aspect participles in earlier texts as well (e.g., 1 Sam 2:6–10; cf. Notarius 2010).

[20] So Jenni 2000, 129-30.

[21] NLT, NET, NIV, ESV, CEV, GNT; cf. LUT, ZÜR.

[22] So LXX: ἔδωκεν; cf. EÜ, NGÜ.

[23] Alternatively, it might be that the second clause/line (v. 6b) is in some sense subordinate to the first (v. 6a): "he gave food... remembering his covenant" (cf. Symmachus: μνημονεύων αἰωνίου συνθήκης αὐτοῦ). Niccacci has argued that in past-tense contexts, "the line of information with x-yiqtol/weqatal does not stand on the same level with the line of information with qatal/wayyiqtol, but the former is subservient to the latter—it specifies it in different ways according to various context situations" (Niccacci 2006; cf. Ps 78).

[24] Cf. Ps 105:8–11. "It is 'remembering his covenant with Abraham, Isaac, and Jacob' (cf. Exod 2:24) that moves YHWH to free oppressed Israel from Egypt and give it the land promised to the ancestors (cf. Exod 6:2-8)" (Hossfeld and Zenger 2011:164).

[25] SDBH.

[26] E.g., Ezra 2:95//Neh. 1:61; cf. Snh. IV, 5; see Jastrow 1926.

[27] Cf. SDBH: "causative action by which humans pass on information to others, usually by word of mouth." Thus, the NET has 'announce.'

[28] In Late Biblical Hebrew the word came to refer also to non-verbal communication ("show" or "demonstrate") (e.g., Ezra 2:95//Neh 1:61; cf. m. Sanh. 4:5; see Jastrow 1926).

[29] Cf. Ps 2:8; cf. נַחֲלַ֖ת שָׂדֶ֣ה וָכָ֑רֶם in Num 16:14; so Baethgen 1904 and Kiel 2022.

[30] Suggested by Baethgen 1904, 341.

[31] BHS, BDB, HALOT, Baethgen 1904, 341; Allen 2002; et al.

[32] So Ehrlich 1905, 283; Dahood 1970, 124.

[33] Baethgen 1904, 341.

[34] Gray 2007, פְּדוּת pedūt.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]

[19]

[20]

[21]

[22]

[23]

[24]

[25]

[26]

[27]

[28]

[29]

[30]

[31]

[32]

[33]

[34]

Psalm 111 Semantics

Book 1

Book 2

Book 3

Book 4

Book 5

YHWH's deeds

Psalm 111

About the Grammar & Semantics Layer

About the Grammar Layer

About the Lexical Semantics Layer

About the Phrase-Level Semantics Layer

About the Verbal Semantics Layer

Psalm 111 Verbal Semantics

Psalm 111 Semantic Analysis & Diagrams

V. 1

Preferred

Notes

V. 2

Preferred

Notes

V. 3

Preferred

Notes

V. 4

Preferred

Notes

V. 5

Preferred

Notes

V. 6

Preferred

Notes

Vv. 7-8

Preferred

Notes

V. 9

Preferred

Notes

V. 10

Preferred

Notes

Alternative

Notes