Psalms 112

Key Terms

Translator Notes

1. The acrostic begins: aleph (ashrei) and bet (bemitzvotav). The word ashrei is a plural construct meaning something like 'the happinesses of' — it describes a state of flourishing rather than a momentary emotion. The verb chafetz ('to delight, to desire') is the same root used in Psalm 111:2 for those who 'delight' in God's works, creating a verbal link between the two psalms.

Translator Notes

1. The gimel and dalet lines. The word gibbor ('mighty, powerful, warrior') applied to zar'o ('his seed, his offspring') promises that covenant faithfulness produces strong descendants. The word ba'aretz ('in the land') can mean 'in the earth' generally or 'in the land' of Israel specifically — in a psalm rooted in covenant theology, the land of promise is likely in view.

Translator Notes

1. The he and vav lines. The exact phrase tzidqato omedet la'ad appears in both 111:3 and 112:3 — this is the clearest verbal bridge between the two psalms and the key to their paired meaning.

Translator Notes

1. The zayin and chet lines. The grammatical subject of channun ve-rachum ve-tzaddiq is debated — it could be God (He is the light that rises) or the righteous person (who is described as gracious, compassionate, and righteous). The deliberate echo of 111:4 suggests the poet wants readers to hear both: God is this way, and the person who fears God becomes this way.

Translator Notes

1. The tet and yod lines. The word chonen ('showing grace, being generous') echoes channun from the previous verse — the righteous person does not merely possess the quality of graciousness but acts on it through lending. The verb yekhalkel ('he sustains, he manages') means he handles his devarav ('his words, his affairs') with mishpat ('justice, right judgment').

Translator Notes

1. The kaf and lamed lines. The verb yimmot ('be shaken, be moved, totter') is the same word used for cosmic stability — mountains that do not shake, the earth that does not totter. The righteous person shares in that stability. The phrase lezekher olam ('for eternal remembrance') connects to Psalm 111:4 where God 'made a memorial' (zekher) of His wonders — now the righteous person becomes a memorial.

Translator Notes

1. The mem and nun lines. The word nakhon ('established, steady') is a Niphal participle of kun ('to establish, to make firm') — the heart has been made firm by something outside itself, namely trust in the LORD. The verb batuach ('trusting') is a stative participle: this is an ongoing condition, not a momentary decision.

Translator Notes

1. The samekh and ayin lines. The word samukh ('supported, upheld') echoes Psalm 111:8 where God's precepts are semukhim ('established'). The righteous person's heart has the same quality as God's commands — both are firm, both stand. The phrase ad asher yir'eh betzarav ('until he looks upon his adversaries') implies confident waiting: the righteous person will eventually see vindication.

Translator Notes

1. The pe, tsade, and qof lines. Paul quotes this verse in 2 Corinthians 9:9 to encourage generosity among the Corinthian believers. The 'horn' (qeren) is a widespread ancient Near Eastern metaphor for power and dignity — a raised horn is a sign of victory and honor, a lowered horn is defeat and shame.

Translator Notes

1. The resh, shin, and tav lines complete the acrostic. The verb namas ('to melt, to dissolve') is used elsewhere for hearts melting in fear (Joshua 2:11) and for wax melting before fire (Psalm 68:3). Applied to the wicked person, it suggests a total loss of substance and strength. The noun ta'avah ('desire, craving, longing') refers to what the wicked person most wants — and it will perish (toveid, from avad, 'to be lost, to perish').