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Psalm 112 | King James Audio Bible
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Psalm 112 centralizes the concept of the righteous life. The psalm praises those who fear the Lord and delight in his commandments. This fear is not about being afraid, but about respecting and revering God, and finding joy in following his teachings. This respect for divine commandments sets the stage for a life guided by ethical and moral values.
The rewards of righteousness are another significant aspect of the psalm. The psalm outlines the blessings that come to those who live righteously, including material prosperity, respect from society, and a lasting legacy. Beyond material gains, the psalm suggests that righteousness brings inner peace and spiritual fulfillment.
In contrast, Psalm 112 subtly points out the downfall of the wicked. While focusing on the blessings of righteousness, it also hints at the eventual failure and despair that accompany wickedness. This serves as a cautionary note about the fleeting nature of gains obtained through wrongdoings.
Stability in adversity is a key theme. The psalm assures that those who trust in the Lord will remain stable and unshaken in times of trouble. This theme emphasizes unwavering faith and reliance on God’s provision, even in challenging circumstances.
Generosity and compassion are also highlighted. The righteous are depicted as generous and just, reflecting God’s character in their deeds. This generosity is portrayed as an inherent quality of the godly, extending beyond mere duty.
The psalm emphasizes the enduring legacy of the righteous. They are seen as leaving a positive mark on the world, influencing future generations not only materially but also in terms of moral and spiritual values.
The psalm implies that the righteous are guided by divine wisdom. Their ability to navigate life’s challenges with grace suggests a deep understanding and application of God’s wisdom.
The foundation of a righteous life, as depicted in Psalm 112, is the fear of the Lord. This fear represents a deep reverence and commitment to God’s will, shaping the character and actions of the righteous.
Lastly, Psalm 112 suggests that the righteous positively impact society. Their way of life serves as a model of integrity and godliness, having a beneficial influence on their community and society.
Psalm 112 | King James Audio Bible
Praise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments.
His seed shall be mighty upon earth: the generation of the upright shall be blessed.
Wealth and riches shall be in his house: and his righteousness endureth for ever.
Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous.
A good man sheweth favour, and lendeth: he will guide his affairs with discretion.
Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance.
He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD.
His heart is established, he shall not be afraid, until he see his desire upon his enemies.
He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.
The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish.
Psalm 112 | King James Audio Bible
- Literal Translation Approach: The KJV’s translation of Psalm 112 closely follows the literal sense of the Hebrew text. This approach is evident in the direct and straightforward rendering of the verses, which strive to maintain the original meaning without adding interpretative layers.
- Language And Style: In Psalm 112, the KJV uses a language style that is both formal and majestic, typical of the translation as a whole. The choice of words and phrasing, such as “cometh” and “endureth”, are characteristic of the early 17th-century English used in the KJV. This style adds a solemn and reverential tone to the psalm.
- Poetic Elements: While English does not accommodate the acrostic nature of the Hebrew text, the KJV translators managed to retain the poetic elements of Psalm 112. The translation captures the parallelism and rhythmic patterns inherent in the Hebrew poetry, contributing to the psalm’s memorability and impact.
- Cultural And Theological Context: The KJV translation of Psalm 112 was influenced by the cultural and theological context of early 17th-century England. The emphasis on righteousness and the rewards for the faithful reflect the religious and moral ethos of the time.
- Consistency With Other Psalms: The KJV ensures consistency in tone and style not only within Psalm 112 but across the Psalter. This consistency helps in understanding the psalm within the larger context of the Book of Psalms and the Bible as a whole.
- Enduring Impact: The KJV’s rendering of Psalm 112, like the rest of this translation, has had a lasting impact on how this psalm is perceived and understood in the English-speaking Christian world. Its language has influenced how these themes are discussed and understood in religious and literary contexts.
- Interpretation Of Key Phrases: Certain phrases in Psalm 112 in the KJV may carry a slightly different nuance compared to modern translations. For instance, the use of “cometh” instead of “comes” or “endureth” instead of “endures” might reflect a subtle difference in how these concepts were understood in the 17th century.
- Influence On Liturgy And Worship: The KJV version of Psalm 112 has been used in various liturgical and worship settings within the Anglican Church and other Protestant denominations. Its language and style have shaped how these religious traditions engage with the psalm in communal and individual worship settings.
‘Death,’ says His Grace, ‘throws it all apart. For we are not as we should be. Faith requires our adjustment to God’s truth. God’s triumph in a very real sense requires in us the loss of our everything. Which, as with Mary at the other end of Jesus’s life, is God’s truth.’ The Gospel reading is of John 11: 1-45, which is a long passage, and His Grace’s homiletic theme commences in textual wilderness. Our brokenness – in this place – a family home. Our faith, our doubt, our death… The irruption – death, doubt, fear – within our precious scenes and our most intimate places. Our domesticity. His Grace speaks from the chair, as is a bishop’s prerogative, and says: ‘So much is obscure in the Gospels. We’re always reaching through them. We’re never there. Really, we never are. Our knowledge, our understanding, of the Gospels is never complete, and with each reading comes a new revelation. There are always new riches there. Just as there are between all of us, between myself and you. The Gospels are living texts. This is a part of the conversation we have with our own Christianity. It is a part of who we are in our relationship with Jesus. We are in this sense always on the brink. ‘So yes, there is plenty that doesn’t seem to make sense. As one of the order of bishops, we would be lying if we said that weren’t the case. They are not easy texts to encounter, if by that word we may signify something more than a superficial glancing off against, but rather a profound search for the word of God. The Gospels are written by people who had their own ideas, and often didn’t know what had really happened. Luke is quite explicit on this point. His is an investigation, from the explicitly claimed point of view of an historian, rather than that of a first-hand witness, who attempts, so he says, to set out an orderly account, out of the chaos, the sheer muddle, that has been handed down to him. It is possible to imagine Luke researching and composing his account after many years, when there has arisen a desire to know what exactly happened, and this implies a certain call to faith and certain demands of historicity, to historical exactitude. So in these different ways, the people of the first years of Christian faith are in the dark. There is also a decisive need to define the life of Jesus. And people didn’t get Jesus. The whole meaning of Christianity is only now beginning to take root throughout the composition. So much needs to be evangelized. The light shines almost in tentative fashion like that first star, which drew the wise men from the east to our Lord’s cradle. ‘John’s is widely held to be a very late Gospel. There are others who say that John’s Gospel might have been the first to acquire its true shape, because it most fully expresses Jesus, as we know him to be, as members of the Catholic Church. We don’t really know when any of this is being written, but we get a feel in John of a Gospel refined over many years, through a community. So there’s a lot going on there that I’d like you to think about. ‘What I would like to suggest to you is that, while within the Gospels we are often confronted with clues, guesswork, stories that have been handed down through so many people, and so in this sense we might find ourselves to be in the wilderness, this is the very desolate space itself to which we must give ourselves in order to experience Christ’s full redemption in our lives. I suggest it is for God’s glory that we do so. ‘As we become aware of ourselves, in this seminary, we find ourselves in a very secure, comfortable setting, and there are signs of Easter everywhere. Within the very fabric of these buildings, our Lord is risen; our Lord lives. But now this is our Lenten journey, where death enters, where death breaks us. We are to ride into Jerusalem in triumph, and then we are to be utterly broken, all hope gone, our hope extinguished. And really, I suggest to you, it is only by inhabiting this thought, as if we don’t know Easter is there, that our new life can follow, just when we have given up all hope, when every promise that Jesus made to us seems to have been cancelled. ‘And here now we have the story of Lazarus. I should like to suggest to you that we have a very powerful call now. In our very comfortable space, our domesticity, with all this comfort, where so very little might seem to happen each day, so it might seem to you, there is a disturbance within all of this comfort, and that is a disturbance within ourselves, and that is our call to Jesus. I think it is correct to say that our most comfortable places break in the light of Jesus from the inside, in order that we may take the necessary steps to be with Jesus. ‘Faith is not comfortable. I think that we can all receive the message of the rolling away of the rock from the tomb of Lazarus to say something of vital importance to ourselves concerning our openness to God’s love. The rock we roll away can come in all sorts of guises, but we know when we are blocked, and I firmly believe if we are truthful then we know where those blocks might be. ‘Next Sunday, which will be Palm Sunday, we process as it were to Jerusalem, to begin our Holy Week. Now as I speak to you we are on the brink. Even now, I suggest it might be very good for all of us to lay aside what we think we know, to fall apart a little, and so […]
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