112:1 Praise the Lord!
who takes great delight in keeping his commands. 4
the godly 6 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 7
for each one who is merciful, compassionate, and just. 9
and conducts his business honestly. 11
112:6 For he will never be upended;
others will always remember one who is just. 12
112:7 He does not fear bad news.
before he looks in triumph on his enemies.
his integrity endures. 17
He will be vindicated and honored. 18
they will grind their teeth in frustration 20 and melt away;
the desire of the wicked will perish. 21
113:1 Praise the Lord!
Praise, you servants of the Lord,
praise the name of the Lord!
113:2 May the Lord’s name be praised
now and forevermore!
the Lord’s name is deserving of praise.
113:4 The Lord is exalted over all the nations;
his splendor reaches beyond the sky. 24
113:5 Who can compare to the Lord our God,
who sits on a high throne? 25
at the sky and the earth.
113:7 He raises the poor from the dirt,
and lifts up the needy from the garbage pile, 27
113:8 that he might seat him with princes,
with the princes of his people.
a happy mother of children. 29
Praise the Lord!
114:1 When Israel left Egypt,
when the family of Jacob left a foreign nation behind, 31
114:2 Judah became his sanctuary,
Israel his kingdom.
114:4 The mountains skipped like rams,
the hills like lambs. 35
114:5 Why do you flee, O sea?
Why do you turn back, O Jordan River?
114:6 Why do you skip like rams, O mountains,
like lambs, O hills?
114:7 Tremble, O earth, before the Lord –
before the God of Jacob,
114:8 who turned a rock into a pool of water,
a hard rock into springs of water! 36
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.
2 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.
3 tn Heb “fears.”
4 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.
5 tn Or “offspring”; Heb “seed.”
6 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.
7 tn Heb “stands forever.”
9 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.
10 tn Heb “man.”
11 tn Heb “he sustains his matters with justice.”
12 tn Heb “for an eternal memorial a just [one] will be.”
15 tn Heb “his heart,” viewed here as the seat of the volition.
16 tn Heb “he scatters, he gives.”
17 tn Heb “stands forever.”
18 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).
21 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).
23 tn Heb “from the rising of the sun to its setting.” The extent is not temporal (“from sunrise to sunset”) but spatial (“from the place where the sun rises [the east] to the place where it sets [the west].” In the phenomenological language of OT cosmology, the sun was described as rising in the east and setting in the west.
24 tn Heb “above the sky [is] his splendor.”
25 tn Heb “the one who makes high to sit.”
26 tn Heb “the one who makes low to see.”
28 tn Heb “of the house.”
29 tn Heb “sons.”
31 tn Heb “the house of Jacob from a nation speaking a foreign language.” The Hebrew verb לָעַז (la’at, “to speak a foreign language”) occurs only here in the OT.