The Text, Grammar, and Meaning of Ps. 111:10b

Psalm Overview

Exegetical Issues for Psalm 111:

The Syntax and Meaning of Ps. 111:6

The Text, Grammar, and Meaning of Ps. 111:8b

The Text, Grammar, and Meaning of Ps. 111:10b

Introduction

The traditional Hebrew text of Ps 111:10 reads as follows:

רֵ֘אשִׁ֤ית חָכְמָ֨ה ׀ יִרְאַ֬ת יְהוָ֗ה

שֵׂ֣כֶל ט֭וֹב לְכָל־עֹשֵׂיהֶ֑ם

תְּ֝הִלָּת֗וֹ עֹמֶ֥דֶת לָעַֽד׃

In the above Hebrew text, the antecedent of the suffix "them" (הֶם-) in the phrase "all who do them" (עֹשֵׂיהֶם) is not immediately clear. Some modern translations understand "them" to refer to the "commands" (כָּל־פִּקּוּדָיו) which were mentioned a few verses prior (v. 7b). The KJV, for example, says,

a good understanding have all they that do his commandments (KJV; cf. NIV, NLT, GNT, NET, HFA, RVR95, NVI, NBS, NVS78P, S21, BDS).

Other modern translations, however, choose to read a different Hebrew text: a 3fs suffix (עֹשֶׂיהָ) instead of the 3mp suffix (עֹשֵׂיהֶם). The RSV, for example, says,

a good understanding have all those who practice it (cf. NRSV, ESV, NEB, REB, ELB, GNB, BTX4, TOB).

According to this view, "it" refers either to "wisdom" or "the fear of YHWH" in the previous line.

Argument Maps

"Those who do them" (עֹשֵׂיהֶם) (preferred)

Some modern translations choose to follow the traditional Hebrew text (לְכָל־עֹשֵׂיהֶם) and read a third person plural suffix: "them" (e.g., KJV, NIV, NLT, GNT, NET, HFA, RVR95, NVI, NBS, NVS78P, S21, BDS). Most of these translations understand "them" to refer to the commands in v. 7b, though some scholars have argued for a different referent. The arguments for and against this view are as follows.

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[3mp suffix]: The reading לְכָל־עֹשֵׂיהֶם (with a 3mp suffix) is the earlier reading: "all those who do them" (CTAT 2005 :M:).
 - <Antecedent unclear>: There is no clear antecedent for the third masculine plural suffix הֶם- in the immediately preceding clauses. #dispreferred
  <_ <"Commands" (v. 7b)>: The suffix refers back to כָּל־פִּקּוּדָֽיו (v. 7b) (Ibn Ezra :C:; Hupfeld 1871, 209 :C:;  Scoralick 1997 :A:; Allen 2002, 121; Zenger 2011, 165 :C:; Kiel 2022 :A:; cf. CTAT 2005, 727 :M:).
   - <Meaning of פקודיו>: "The suffix in עשיהם cannot refer back to פקודיו for this reason alone: because this word refers to the divine decrees (which YHWH gives as the ruler of the world) in connection to the people's history, not to the individual commands of the law" (Baethgen 1904, 341 :C: our translation). #dispreferred
   - <Distance>: The phrase כָּל־פִּקּוּדָֽיו in v. 7b is "too far away" from the 3mp suffix in v. 10b (Gunkel 1926, 489 :C:). #dispreferred
    <_ <Highlighted in the discourse>: Although כָּל־פִּקּוּדָֽיו in v. 7b is rather far from the suffix in v. 10b, כָּל־פִּקּוּדָֽיו is a highlighted feature of the discourse and is, therefore, available for pronominal reference.
     + <Sustained attention (vv. 7b–8)>: The phrase כָּל־פִּקּוּדָֽיו is elaborated on in three consecutive lines. No other phrase in the poem receives such sustained attention.
      + [Sustained attention (vv. 7b–8)]: נֶ֝אֱמָנִ֗ים כָּל־פִּקּוּדָֽיו׃ סְמוּכִ֣ים לָעַ֣ד לְעוֹלָ֑ם עֲ֝שׂוּיִ֗ם בֶּאֱמֶ֥ת וְיָשָֽׁר׃
     + <Chiasm (vv. 3b–10)>: כָּל־פִּקּוּדָֽיו is the center of a chiasm that spans vv. 3b–10. By v. 10, which is the last verse of the chiasm, כָּל־פִּקּוּדָֽיו has been highlighted.
      + [Chiasm (vv. 3b–10)]: A. עֹמֶ֥דֶת לָעַֽד B. עָ֭שָׂה C. יְהוָֽה D. לִֽירֵאָ֑יו E. לְעוֹלָ֣ם בְּרִיתֽוֹ F. לְעַמּ֑וֹ G. אֱמֶ֣ת X. כָּל־פִּקּוּדָֽיו G'. בֶּאֱמֶ֥ת F'. לְעַמּ֗וֹ E'. לְעוֹלָ֥ם בְּרִית֑וֹ D'. וְנוֹרָ֣א C.' יְהוָ֗ה B.' עֹשֵׂיהֶ֑ם A.' עֹמֶ֥דֶת לָעַֽד
  - <"Wisdom" and "fear">: The suffix refers to both חָכְמָה and יִרְאַת יְהוָה in the preceding line (Radak :C:; Baethgen 1904, 341 :C:). 
   - <Grammatical discord>: The words חָכְמָה and יִרְאַת are feminine, and so the masculine suffix הֶם- cannot refer to them. #dispreferred
    - <Masculine suffixes with feminine antecedents>: "Masculine suffixes (especially in the plural) are not infrequently used to refer to feminine substantives" (GKC §135o :G:).
     + [3mp suffix with feminine antecedents]: E.g., Gen 31:9; 41:23; Exod 1:21; 2:17; Num 27:7; Ezek 23:45; Prov 6:21; etc. (cf. GKC §135o :G:).
   - <Semantic discord>: People do not "do" (עשה) "wisdom" (חָכְמָה) or "the fear of YHWH" (יִרְאַת יְהוָה) (cf. Hupfeld 1871, 209 :C:). #dispreferred
    <_ <Suffix possibly not patient>: The 3fs suffix might not be the patient ("do wisdom/fear") but the norm ("do according to wisdom/fear").
 + <More difficult reading>: The reading לְכָל־עֹשֵׂיהֶם (with a 3mp suffix) is the more difficult reading (CTAT 2005, 727 :M:). 
  + <Antecedent unclear>
 + <Textual support>: The MT, the Targum, and Jerome (iuxta Hebr.) support reading לְכָל־עֹשֵׂיהֶם (with a 3mp suffix).
  + [MT]: לְכָל־עֹשֵׂיהֶ֑ם
  + [Targum]: לכל עובדיהון
  + [Jerome (iuxta Hebr.)]: cunctis qui faciunt ea
   <_ <Variant>: Several important manuscripts of Jerome's translation read the feminine singular suffix "eam" (CΣAKS, listed in Weber-Gryson 5th edition). #dispreferred
 + <Poetic structure>: The phrase לכל־עשׂיהם near the end of the psalm (v. 10b) echoes לכל־חפציהם near the beginning of the psalm (v. 2b) (Allen 2002, 121 :C:; cf. van der Lugt 2013 :M:)

"Those who do it" (עֹשֶׂיהָ)

Other translations choose instead to read a third person feminine singular (לְכָל עֹשֶׂיהָ, cf. NRSV, ESV, NEB, REB, ELB, GNB, BTX4, TOB). According to this view, "it" refers either to "wisdom" or to the "fear of YHWH" mentioned in the previous line.

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["It"]: The reading לְכָל עֹשֶׂיהָ (with a 3fs suffix) is the earlier reading: "all those who do it" (Gunkel 1926 :C:; Brockington 1973 :M:). #dispreferred
 + <Textual support>: The parent text of both the LXX and the Peshitta read לכל עשיה. #dispreferred
  <_ <Facilitating reading>: Even if the parent text of the LXX and the Peshitta read לכל עשיה, this reading is likely the result of a scribe's attempt to smooth out a difficult text.
  + <3fs suffixes in LXX and Peshitta>: The LXX and the Peshitta have 3fs suffixes, which, in the case of the LXX refers back to ἀρχὴ σοφίας and, in the case of the Peshitta, refers back either to ܚܟܡܬܐ or to ܕܚܠܬܗ ܕܡܪܝܐ. #dispreferred
   + [LXX]: ἀρχὴ σοφίας φόβος κυρίου, σύνεσις ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν #dispreferred
   + [Peshitta]: ܪܝܫ ܚܟܡܬܐ ܕܚܠܬܗ ܕܡܪܝܐ܂ ܘܣܘܟܠܐ ܛܒܐ ܠܥܒ̈ܘܕܝܗܿ܂ #dispreferred
    <_ <Dependence on LXX>: The Peshitta might have been influenced by the LXX at this point and thus does not stand as an independent witness. "The dependence of S on G... is often indisputable and it is almost constant" (Barthélemy 2012, 539 :M:). "In Isaiah and Psalms, the two versions often reflect a common exegetical tradition" (Tov 2022, 270 :M:).
   <_ <Translational facilitation>: The use of a 3fs suffix in the LXX and the Peshitta is probably just the translators' attempt to produce a text that is clear and understandable. It does not mean that they read a 3fs suffix in their parent text (CTAT 2005, 752 :M:).
 - <Semantic discord>: People do not "do" (עשה) "wisdom" (חָכְמָה) or "the fear of YHWH" (יִרְאַת יְהוָה) (cf. Hupfeld 1871, 209 :C:).

Conclusion (A)

The earlier text is probably עֹשֵׂיהֶם ("those who do them"). This reading is both more clearly attested (MT, Jerome, Targum) and, at least on the surface, more difficult than the reading עֹשֶׂיהָ ("those who do it"). By contrast, the reading עֹשֶׂיהָ does not have clear support; the two ancient versions which are often invoked as support for this reading (LXX and Peshitta) may simply be trying to produce a text that is clear and understandable. And even if their parent texts really did read עֹשֶׂיהָ, this reading is likely an attempt to smooth out a difficult text by identifying and clarifying the antecedent of the suffix. Ironically, however, in attempting to smooth out the text, the translators (or earlier Hebrew scribes) made the text even more difficult. The reading עֹשֶׂיהָ does not work semantically, because "wisdom" and "fear" are not things which people can "do" (עשׂה). The evidence, therefore, points towards the secondary nature of עֹשֶׂיהָ.

The 3mp suffix probably refers to YHWH's "commands" (כָּל־פִּקּוּדָיו) in v. 7b (so Jerome), which, unlike "wisdom" and "fear," can be "done" (עשׂה). Although "commands" in v. 7b is rather far from the suffix in v. 10b, "commands," which is the centerpiece of the chiasm in vv. 3b–10—which also receives sustained attention in vv. 7b–8—is a highlighted feature of the discourse and is, therefore, available for pronominal reference in v. 10. Those who do YHWH's commands (which is what it means, practically, to fear YHWH) find wisdom and good insight.

Research

Translations

Ancient

• LXX: σύνεσις ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν
  • "a good understanding belongs to all who practice it"
• Peshitta: ܘܣܘܟܠܐ ܛܒܐ ܠܥܒ̈ܘܕܝܗܿ܂
  • "Those who practice it have good understanding."
• Jerome (iuxta Hebr.): doctrina bona cunctis qui faciunt ea
• Targum: סכלא טבא לכל עובדיהון
  • "all those who practice them have a good understanding."

Modern

"them"

• "a good understanding have all they that do his commandments" (KJV)
• "all who follow his precepts have good understanding" (NIV)
• "All who obey his commandments will grow in wisdom" (NLT)
• "he gives sound judgment to all who obey his commands" (GNT)
• "all who carry out his precepts acquire good moral insight" (NET)
• "Ja, klug ist, wer sein Leben nach Gottes Geboten ausrichtet" (HFA)
• "buen entendimiento tienen todos los que practican sus mandamientos" (RVR95)
• "buen juicio demuestran quienes cumplen sus preceptos" (NVI)
• "ils ont du bon sens, tous ceux qui s'en inspirent" (NBS)
• "Ils ont du bon sens, tous ceux qui s'en inspirent" (NVS78P)
• "Tous ceux qui respectent ses décrets ont une raison saine" (S21)
• "Qui observe ses lois ╵a une saine intelligence" (BDS)

"it"

• "a good understanding have all those who practice it" (RSV)
• "all those who practice it have a good understanding" (NRSV)
• "all those who practice it have a good understanding" (ESV)
• "all who practice it gain sound understanding" (JPS85)
• "and they who live by it grow in understanding" (NEB)
• "and they who live by it grow in understanding" (REB)
• "Wahrhaft klug sind alle, die danach tun" (LUT)
• "Alle, die in dieser Haltung leben, gewinnen gute Einsicht" (NGÜ)
• "eine gute Einsicht für alle, die sie ausüben" (ELB)
• "Gute Einsicht ist sie allen, die danach handeln" (EÜ)
• "Wer es tut, beweist Verstand" (GNB)
• "heilsame Einsicht für alle, die so handeln" (ZÜR)
• "los que lo honran, tienen buen juicio" (DHH94I)
• "Sano juicio tienen los que lo practican" (BTX4)
• "tous ceux qui font cela sont bien avisés" (TOB)
• "Tous ceux qui s'en inspirent montrent leur bon sens" (NFC)

Secondary Literature

Allen, Leslie. 1983. Psalms 101-150. WBC 21. Waco: Word Books.

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

Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament, Tome 4: Psaumes. Edited by Norbert Lohfink. Orbis biblicus et orientalis 50.4. Fribourg/Suisse: Academic Press.

Barthélemy, Dominique, United Bible Societies, Committee of the Hebrew Old Testament Text Project. 2012. Studies in the Text of the Old Testament an Introduction to the Hebrew Old Testament Text Project. Winona Lake, IN: Eisenbrauns.

Gunkel, Hermann. 1926. Die Psalmen. 4th ed. Göttinger Handkommentar zum Alten Testament 2. Göttingen: Vandenhoeck & Ruprecht.

Hossfeld, Frank-Lothar, and Erich Zenger. 2011. Psalms 3: A Commentary on Psalms 101-150. Edited by Klaus Baltzer. Translated by Linda M. Maloney. Hermeneia. Minneapolis, MN: Fortress.

Hupfeld, Hermann. 1871. Die Psalmen. Vol. 4. Gotha: F.A. Perthes.

Kiel, Jonathan M. 2022. “A New Thematic Structure for Psalm 111.” Pages 107–128 in Like Nails Firmly Fixed (Qoh 12:11): Essays on the Text and Language of the Hebrew and Greek Scriptures, Presented to Peter J. Gentry on the Occasion of His Retirement. Contributions to Biblical Exegesis and Theology. Leuven: Peeters.

Lugt, Pieter van der. 2013. Cantos and Strophes in Biblical Hebrew Poetry III: Psalms 90–150 and Psalm 1. Vol. 3. 3 vols. Oudtestamentische Studiën 63. Leiden: Brill.

Radak. Radak on Psalms.

Scoralick, Ruth. 1997. “Psalm 111 : Bauplan und Gedankengang.” Biblica 78 (2): 190–205.

References

111:10 Approved