Psalm 112 Story Behind
The one who fears YHWH
Psalm 112
About the Story Behind Layer
The Story Behind the Psalm shows how each part of the psalm fits together into a single coherent whole. Whereas most semantic analysis focuses on discrete parts of a text such as the meaning of a word or phrase, Story Behind the Psalm considers the meaning of larger units of discourse, including the entire psalm.
The goal of this layer is to reconstruct and visualise a mental representation of the text as the earliest hearers/readers might have conceptualised it. We start by identifying the propositional content of each clause in the psalm, and then we identify relevant assumptions implied by each of the propositions. During this process, we also identify and analyse metaphorical language (“imagery”). Finally, we try to see how all of the propositions and assumptions fit together to form a coherent mental representation. The main tool we use for structuring the propositions and assumptions is a story triangle, which visualises the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyse stories in the literary sense of the word, we use them at this layer to analyse “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.
Summary Triangle
The story triangle below summarises the story of the whole psalm. We use the same colour scheme as in Participant Analysis. The star icon along the edge of the story-triangle indicates the point of the story in which the psalm itself (as a speech event) takes place. We also include a theme at the bottom of the story. The theme is the main message conveyed by the story-behind.
| Story Triangles legend | |
|---|---|
| Propositional content (verse number) | Propositional content, the base meaning of the clause, is indicated by bold black text. The verse number immediately follows the correlating proposition in black text inside parentheses. |
| Common-ground assumption | Common-ground assumptions[1] are indicated by gray text. |
| Local-ground assumption | Local-ground assumptions[2] are indicated by dark blue text. |
| Playground assumption | Playground assumptions[3] are indicated by light blue text. |
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The point of the story at which the psalm takes place (as a speech event) is indicated by a gray star. |
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If applicable, the point of the story at which the psalm BEGINS to take place (as a speech event) is indicated with a light gray star. A gray arrow will travel from this star to the point at which the psalm ends, indicated by the darker gray star. |
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A story that repeats is indicated by a circular arrow. This indicates a sequence of either habitual or iterative events. |
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A story or event that does not happen or the psalmist does not wish to happen is indicated with a red X over the story triangle. |
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Connections between propositions and/or assumptions are indicated by black arrows with small text indicating how the ideas are connected. |
| Note: In the Summary triangle, highlight color scheme follows the colors of participant analysis. | |
Background ideas
Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.
- YHWH made a covenant with David, promising to give him an eternal dynasty and requiring that his descendants keep his commands (cf. 2 Sam. 7; 1 Kgs. 2:1–4; Ps. 89).
- The ideal king is supposed to read the Law daily so that he learns to fear YHWH and keep his commandments (cf. Deut. 17:18-19; 1 Kgs. 2:1–4).
- The king is responsible for establishing and maintaining justice in the kingdom.
- "When one rules justly over men, ruling in the fear of God, he dawns on them like the morning light" (2 Sam. 23:3–4, ESV).
Background situation
The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.
Expanded Paraphrase
The expanded paraphrase seeks to capture the implicit information within the text and make it explicit for readers today. It is based on the CBC translation and uses italic text to provide the most salient background information, presuppositions, entailments, and inferences.
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
Story Triangles
(Click diagram to enlarge)
Assumptions Table
(Click diagram to enlarge)
There are currently no Imagery Tables available for this psalm.
Bibliography
- Allen, Leslie. 1983. Psalms 101-150. WBC 21. Waco, TX: Word Books.
- Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.
- Delitzsch, Franz. 1894. Biblischer Kommentar über die Psalmen. Biblischer Kommentar über das Alte Testament. Leipzig: Dörffling und Franke.
- De Wette, Wilhelm Martin Leberecht. 1829. Die Psalmen. Heidelberg: J.C.B. Mohr.
- Fokkelman, J.P. 2003. Major Poems of the Hebrew Bible: At the Interface of Prosody and Structural Analysis (Vol 3: The Remaining 65 Psalms). Studia Semitica Neerlandica. Assen: Van Gorcum.
- Gesenius, W. Donner, H. Rüterswörden, U. Renz, J. Meyer, R. (eds.). 2013. Hebräisches und aramäisches Handwörterbuch über das Alte Testament. Berlin: Springer.
- Goldingay, John. 2008. Psalms: Psalms 90-150. Baker Commentary on the Old Testament. Grand Rapids: Baker Academic.
- Grant, Jamie A. 2004. The King as Exemplar: The Function of Deuteronomy’s Kingship Law in the Shaping of the Book of Psalms. Atlanta, GA: Society of Biblical Literature.
- Hossfeld, Frank-Lothar, and Erich Zenger. 2011. Psalms 3: A Commentary on Psalms 101-150. Hermeneia. Minneapolis, MN: Fortress.
- Hupfeld, Hermann. 1871. Die Psalmen. Vol. 4. Gotha: F.A. Perthes.
- Locatell, Christian. 2019. “Causal Categories in Biblical Hebrew Discourse: A Cognitive Approach to Causal כי.” Journal of Northwest Semitic Languages 45 (2): 79–102.
- Lugt, Pieter van der. 2013. Cantos and Strophes in Biblical Hebrew Poetry III: Psalms 90–150 and Psalm 1. Vol. 3 of 3 vols. Oudtestamentische Studiën 63. Leiden: Brill.
- Radak. Radak on Psalms.
- Rashi. Rashi on Psalms.
- Robertson, O. Palmer. 2015. “The Strategic Placement of the ‘Hallelu-Yah’ Psalms within the Psalter.” Journal of the Evangelical Theological Society 58 (2): 165–68.
- Sherwood, Stephen K. 1989. “Psalm 112—A Royal Wisdom Psalm?” Catholic Biblical Quarterly 51 (1): 50–64.
- Süring, Margit L. 1980. The Horn-Motif in the Hebrew Bible and Related Ancient Near Eastern Literature and Iconography. Berrien Springs: Andrews University Press.
- Westbrook, R. 2003. “Introduction: The Character of Ancient Near Eastern Law.” Pages 1–92 in A History of Ancient Near Eastern Law. Vol. 1. Edited by R. Westbrook. Leiden: Brill.
Footnotes
- ↑ Common-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/ANE background - beliefs and practices that were widespread at this time and place. This is the background information necessary for understanding propositions that do not readily make sense to those who are so far removed from the culture in which the proposition was originally expressed.
- ↑ Local-ground assumptions are those propositions which are necessarily true if the text is true. They include both presuppositions and entailments. Presuppositions are those implicit propositions which are assumed to be true by an explicit proposition. Entailments are those propositions which are necessarily true if a proposition is true.
- ↑ Whereas local-ground assumptions are inferences which are necessarily true if the text is true, play-ground assumptions are those inferences which might be true if the text is true.