Psalm 111 Semantics

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About the Semantics Layer

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. (Click 'Expand' to the right for more information.)

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About Lexical Semantics

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.

About Phrase-level Semantics

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.

About Verbal Semantics

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.

Semantics Visuals for Psalm 111

Lexical and Phrase-level Semantics Diagram

(For more information, click "Phrase-level Legend" below.)

Phrase-level 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.

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

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). 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."

The phrase בְּסוֹד יְשָׁרִים וְעֵדָֽה is epexegetical. The council of the upright (סוֹד יְשָׁרִים) and the עֵדָה (congregation = עדת ישרים) are probably co-referential.

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." 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]).

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." The object of study מעשי יהוה might refer to YHWH's deeds recorded in Scripture. 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).

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."

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.

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.

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).

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." In Late Biblical Hebrew, however, the word came to refer also to non-verbal communication ("show" or "demonstrate").
• The לְ of לָתֵת indicates specification. For further information, see The Syntax and Meaning of Ps. 111:6.

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.
• On the meaning of עֲשׂוּיִם in this context, see The Text, Grammar, and Meaning of Ps. 111:8b.

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."

• 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).

v. 10

• HALOT notes that the phrase שֵׂכֶל טוֹב can mean either "insight" (e.g., Prov. 13:15) or "success" (e.g., Prov. 3:4). The lexicon then has a lengthy discussion about the use of the phrase in Psalm 111: "שֵׂכֶל טוֹב לְ Ps 111:10 could belong to either meaning; if it belongs to the first it means good understanding for those who practice it, so KBL, NRSV, REB, and also the versions; Sept. σὺνεσις ἀγαθὴ; similarly Vulg. and Pesh., on which see also e.g. Gunkel Psalmen 488; ZürBib.; TOB; somewhat different is Dahood Psalms 3:121, 125: the understanding of the good, namely of Yahweh (in the sense of a general object, human insight is meant); if the second meaning is accepted the expression means a beautiful reward (reward as the fruit or result of success), thus Kraus BK 155:939."
• Most translations render תְּהִלָּה here as "praise" (KJV, ESV, NLT, NIV, NET), but SDBH defines it as a "state in which humans or deities are considered worthy of praise" (i.e., "praiseworthiness") (cf. Pss. 35:28; 79:3; 102:22; 106:2), and this makes good sense in the context: YHWH will be forever worthy of praise. Cf. Ges–18 ("Ruhm").

The word can sometimes mean "song of praise" (cf. Pss. 145:1; 149:1), and, as HALOT and DCH, note, it is often difficult to distinguish this meaning from the meaning "praise."

Verbal Semantics Chart

(For more information, click "Verbal Legend" below.)

Verbal 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.

Bibliography

Alexander, Ralph H. 1999. “847 יָדָה.” In Theological Wordbook of the Old Testament, edited by R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, electronic ed. Chicago: Moody Press.

Allen, Leslie. 2002. Psalms 101-150. Vol. 3. Word Biblical Commentary 21. Revised edition. Waco: Word Books.

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

Gray, Allison. 2007. "פְּדוּת pedūt – redemption (action or power of –). In Semantics of Ancient Hebrew Database (sahd-online.com).

Jastrow, Marcus. 1926. "נגד." In Dictionary of Targumim, Talmud, and Midrashic Literature. New York: G. P. Putnam's Sons.

Jenni, Ernst. 2000. Die Hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Verlag W. Kohlhammer.