Psalm-110-111

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Tanakh versions:

Throughout this site I may use any of the following three versions of the Tanakh: 1. “Jewish Publication Society” (JPS-1917), 2. Mechon-Mamre.org” (MEC), and 3. “Sefaria.org” (SEF).

Colour coded details of our beloved TaNaKh:

1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.

*The Ketuvim - Includes, Poetical books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and Chronicles I & II.

Please Note: Some alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim, having been corrected like it once was pre the “Masoretic Text”.

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Remember the following truth from our beloved Torah!

“Ye shall NOT ADD TO THE WORD which I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).

However, sadly both the later priests as well as our rabbis of long ago and of today have, and are shamefully disobeying this command of אֱלֹהִים יְהוָה - the LORD Elohim, בָּרוּךְ שֵׁם קָדוֹשׁוֹ - ‘Baruch Shem Kadosho’ - ‘Blessed be His Holy Name!’

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“Tehillim-Psalms 110 & 111”

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

Please Note, this study contains Two Tehillim, 110 and 111. Each is obviously shown separately.

Introduction - Psalm 110:

This Psalm is a powerful royal Psalm traditionally attributed to King David. In the Hebrew tradition, it is often understood as a song composed by the ‘Levites’ or a ‘prophet’ concerning David himself ("my lord"), reflecting his Divine protection and his role as a righteous ruler over Jerusalem.

Let us now read Tehillim - Psalm Chapter 110: (JPS-1917 version of the Tanakh).

1. A Psalm of David. יְהוָה - the LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool’.
2. The rod of Thy strength יְהוָה - the LORD will send out of Zion: ‘Rule thou in the midst of thine enemies’.
3. Thy people offer themselves willingly in the day of thy warfare; in adornments of holiness, from the womb of the dawn, thine is the dew of thy youth.
4. יְהוָה - the LORD hath sworn, and will not repent: ‘Thou art a priest for ever after the manner of Melchizedek’.
5. יְהוָה - the LORD at thy right hand doth crush kings in the day of His wrath.
6. He will judge among the nations; He filleth it with dead bodies, He crusheth the head over a wide land.
7. He will drink of the brook in the way; therefore will he lift up the head.

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Let us now look at the ‘verse by verse’ of Psalm 110 with explanations:

Verse 1. “A Psalm of David. יְהוָה - the LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool’”.

Explanation: יְהוָה - the LORD addresses David as "my lord" (adoni), inviting him to a position of supreme honour and safety. Placing enemies under one’s feet as a “footstool” is a vivid metaphor for total victory and subjugation.

You can look up all 7 verses above, where the Psalm is provided in full.

Verse 2. This verse suggests that the ruler’s Divine authority stems from Zion, allowing him to govern amidst foes.

Verse 3. The ruler’s people willingly join him in battle with youthful vigor, likened to morning dew.

Verse 4. אֱלֹהִים promises the ruler an eternal priesthood like Melchizedek, combining royal and spiritual authority.

Verse 5. This verse depicts אֱלֹהִים assisting the ruler, foretelling divine judgment and the defeat of opposing rulers.

Verse 6. It describes a scene of divine judgment against opposing nations, resulting in widespread defeat.

Verse 7. The final verse shows the victorious ruler pausing for refreshment during pursuit, a sign of ultimate victory.

My Closing Message:
Psalm 110 highlights the Divine call for justice and the certainty of victory for those aligned with אֱלֹהִים - Elohim’s will. Whether seen as a tribute to King David, it encourages faith in אֱלֹהִים - Elohim’s protection and the eventual triumph of righteousness.

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Now comes ... Tehillim - Psalm 111:

Introduction:

Psalm 111 is a compact yet profound hymn of praise, structured as an acrostic in Hebrew. It celebrates אֱלֹהִים - Elohim’s wondrous deeds, covenantal faithfulness, and the enduring value of divine wisdom. The psalm functions almost like a liturgical meditation—inviting the reader to contemplate אֱלֹהִים - Elohim’s actions in history and the ethical response they demand.

Its themes resonate deeply with classical Hebrew thought: ‘gratitude’, ‘memory’, ‘covenant’, and the pursuit of wisdom as a sacred discipline!

Let us now read Tehillim - Psalm Chapter 111: (JPS-1917 version of the Tanakh).

1. “Hallelujah. I will give thanks unto יְהוָה - the LORD with my whole heart, in the council of the upright, and in the congregation.
2. The works of יְהוָה - the LORD are great, sought out of all them that have delight therein.
3. His work is glory and majesty; and His righteousness endureth for ever.
4. He hath made a memorial for His wonderful works; יְהוָה - the LORD is gracious and full of compassion.
5. He hath given food unto them that fear Him; He will ever be mindful of His covenant.
6. He hath declared to His people the power of His works, in giving them the heritage of the nations.
7. The works of His hands are truth and justice; all His precepts are sure.
8. They are established for ever and ever, they are done in truth and uprightness.
9. He hath sent redemption unto His people; He hath commanded His covenant for ever; Holy and awful is His name.
10. The fear of יְהוָה - the LORD is the beginning of wisdom; a good understanding have all they that do thereafter; His praise endureth forever”.

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Next is the ‘verse by verse’ with explanations for Psalm 111: (JPS-1917 version of the Tanakh).

Verse 1. “Hallelujah. I will give thanks unto יְהוָה - the LORD with my whole heart, in the council of the upright, and in the congregation”.

Explanation: The Psalm opens with a call of praise, ‘Hallelujah’, setting a tone of wholehearted devotion. The speaker’s gratitude is not private alone; it is expressed within the community of the righteous. This reflects the Hebrew emphasis on communal worship and shared spiritual life. Praise becomes both personal and public testimony.

Verse 2. “The works of יְהוָה - the LORD are great, sought out of all them that have delight therein”.

Explanation: אֱלֹהִים - Elohim’s works are described as “great,” but more importantly, they are investigated “sought out” by those who love them. This verse affirms the intellectual and spiritual pursuit of understanding אֱלֹהִים - Elohim’s actions. Study becomes an act of devotion, aligning beautifully with the Jewish tradition of inquiry and interpretation.

Verse 3. “His work is glory and majesty; and His righteousness endureth forever”.

Explanation: אֱלֹהִים - Elohim’s deeds radiate splendour, yet the Psalmist emphasizes righteousness as the enduring quality. Divine justice is not episodic; it is eternal. This verse subtly contrasts human impermanence with אֱלֹהִים - Elohim’s unwavering moral consistency.

Verse 4. “He hath made a memorial for His wonderful works; יְהוָה - the LORD is gracious and full of compassion”.

Explanation: אֱלֹהִים - Elohim’s wonders are not meant to fade from memory. They are given a “memorial”, a lasting imprint on the collective consciousness of Israel. The verse pairs אֱלֹהִים - Elohim’s power with compassion, reminding us that Divine might is always tempered by mercy.

Verse 5. “He hath given food unto them that fear Him; He will ever be mindful of His covenant”.

Explanation: Provision, both physical and spiritual is tied to covenantal fidelity. אֱלֹהִים - Elohim’s care for those who revere Him is not transactional but relational. The verse underscores the enduring nature of the covenant, a central pillar of Hebrew theology.

Verse 6. “He hath declared to His people the power of His works, in giving them the heritage of the nations”.

Explanation: אֱלֹהִים - Elohim’s revelation of power is not abstract; it is demonstrated through history, particularly in granting Israel its inheritance. This verse reflects the view that land, identity, and divine purpose are intertwined.

Verse 7. “The works of His hands are truth and justice; all His precepts are sure”.

Explanation: Here, Divine action and divine instruction are linked. אֱלֹהִים - Elohim’s deeds embody truth and justice, and His commandments share the same reliability. The psalmist affirms that Torah is not arbitrary but rooted in the very character of אֱלֹהִים.

Verse 8. “They are established for ever and ever, they are done in truth and uprightness”.

Explanation: The precepts are not only trustworthy, they are eternal. Their execution is grounded in integrity. This verse reinforces the idea that divine law is timeless, transcending historical shifts and human reinterpretations.

Verse 9. “He hath sent redemption unto His people; He hath commanded His covenant for ever; holy and awful is His Name”.

Explanation: Redemption is presented as an ongoing Divine act, not a single historical event. אֱלֹהִים - Elohim’s covenant is “commanded”, established with authority and permanence. The verse concludes with reverence for the Divine Name, emphasizing holiness and awe as the proper human response.

Verse 10. “The fear of יְהוָה - the LORD is the beginning of wisdom; a good understanding have all they that do thereafter; His praise endureth for ever”.

Explanation: The Psalm culminates in a foundational Hebrew principle: wisdom begins with reverence. Understanding is not merely intellectual but behavioural, “they that do thereafter.” Knowledge and action are inseparable. The Psalm ends as it began, with praise that endures beyond time!

My Closing Reflection:

Psalm 111 offers a concise theology of ‘gratitude’, ‘covenant’, and ‘wisdom’. It invites us to remember, to study, and to act, linking the ‘heart’, ‘mind’, and ‘community’ in a unified expression of ‘devotion’. Its acrostic structure mirrors its message: ‘order’, ‘intention’, and ‘completeness’ in the service of אֱלֹהִים ... בָּרוּךְ אֱלֹהִים - Bless Elohim.

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This site was originally created, for those who desired to return to our blessed and wonderful faith. Thus be wise and work on your faith and pray at least two or three times a day (if possible) and always seek our beloved אֱלֹהִים - Elohim’s guidance, for His love is always with us, especially when we seek Him, blessed be He! However this site has become very much a teaching site with hundreds of studies!

Remember what אֱלֹהִים - Elohim, blessed be He, said the following via several of our prophets...

“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts”. Mal’a’chi - Malachi 3:7. (JPS).

And Remember ...

Enjoy your Sabbath Rest, Shabbat Shalom!

אֲנִי יְהוָה אֱלֹהֵיכֶם, בְּחֻקּוֹתַי לֵכוּ; וְאֶת-מִשְׁפָּטַי שִׁמְרוּ, וַעֲשׂוּ אוֹתָם

וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ לְאוֹת, בֵּינִי וּבֵינֵיכֶם-לָדַעַת, כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם

“I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem; walk in My statutes, and keep Mine ordinances, and do them; and hallow My Sabbaths, and they shall be a sign between Me and you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem”. Yechezkel - Ezekiel 20:19-20. (JPS).

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“Hebraic Studies” motto is as follows;

“The More Torah, the More Life”

For אֱלֹהִים יְהוָה - the LORD Elohim, Blessed be His Sanctified Name,

He is the one who gave us our Life!”

May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts. be with you, and please always uphold our blessed שַׁבָּת - Shabbat, as well as the מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your daily תְּפִלָּה - Tefeelah’s (Prayers) and regular בְּרָכָה - Be’ra’chah’s (blessings) before food and drinks, etc!

שָׁלוֹם עֲלֵיכֶם - Shalom Aleichem - Peace be with you!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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