Psalm 112 Verse-by-Verse

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Welcome to the Verse-by-Verse Notes for Psalm 112!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Fear (vv. 1–4)

Verses 1–4 constitute the first main section of the psalm. The second section is vv. 5–10. The division between these sections is signaled most clearly by the similar beginnings of each section. Not only are the phrases "Happy is the one" (אַשְׁרֵי־אִ֭ישׁ, v. 1a) and "Fortunate is the one" (טֽוֹב־אִ֭ישׁ, v. 5a) remarkably similar, but they are also followed by semantically related prepositional phrases (בְּ֝מִצְוֺתָ֗יו v. 1b // בְּמִשְׁפָּֽט v. 5b) and verses that talk about the future using the verb יִהְיֶה (vv. 2, 6).

Each of these major sections is further divided into two–verse units.

vv. 1–2

The first unit is bound by an inclusio: the words אַשְׁרֵי ('happy') and יְבֹרָךְ ('blessed'), which belong to the same semantic domain of "praising/blessing" and are sometimes even used as synonyms.

v. 1

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-clear
ss	הַ֥לְלוּ יָ֨הּ ׀	Praise Yah!
1a	אַשְׁרֵי־אִ֭ישׁ יָרֵ֣א אֶת־יְהוָ֑ה	Happy is the one [who] fears YHWH,
1b	בְּ֝מִצְוֺתָ֗יו חָפֵ֥ץ מְאֹֽד׃	[who] delights very much in his commands!

Expanded Paraphrase

Praise Yah who made a covenant with King David and promised to give him an eternal dynasty! If David's descendants study YHWH's law, fear YHWH, and keep his commandments, then they will be successful, and people will call them 'happy', that is, people will acknowledge that their position in life is admirable and desirable. And so, I say, both of the king who fears YHWH and of all those who follow his example, Happy is the one who studies YHWH's commands daily and thereby learns to fear YHWH, who fears YHWH, [who] keeps YHWH's commands, because he delights very much in his commands!

Grammatical Diagram

Notes

• The superscription praise Yah (הַ֥לְלוּ יָ֨הּ׀) was probably added by the final editors of the psalter. It is not clear whether הַ֥לְלוּ יָ֨הּ׀ is best understood as a complete imperatival clause, meaning "praise Yah!" or as a one-word exclamation—"Hallelujah!"
• For the meaning and function of the phrase Happy is the one, see notes on Ps. 1:1.
• The words "happy is the one" (אַשְׁרֵי אִישׁ) (v. 1a), echoed halfway through the psalm in the words "fortunate is the one" (טוֹב אִישׁ) (v. 5a), encapsulate the global speech act of the whole psalm. The purpose of the psalm, in other words, is to celebrate the man who fears YHWH. Everything outside of v. 1 and v. 5 is explaining why this person is to be celebrated.
• Psalm 112 is an acrostic poem, in which every line begins with a successive letter of the Hebrew alphabet. The word happy (אַשְׁרֵי), which begins with the first letter of the Hebrew alphabet, begins the acrostic.

• The first words of the psalm 'happy is the one' (אַשְׁרֵי אִישׁ) also set the emotional tone for the psalm. According to SDBH, the use of אַשְׁרֵי is "accompanied by an attitude of admiration." Thus, the dominant feeling throughout the psalm is a feeling of admiration.

• The one who fears YHWH (v. 1), also referred to as the 'righteous one' (v. 6b) and depicted as 'a (source of) light' (v. 4a), is probably a king. For a detailed discussion of the issue, see The Identity of the Person in Psalm 112. In short, the man in Psalm 112 is probably a king, because every point in the description is especially fitting for a king. For example, he fears and trusts YHWH (vv. 1, 7; cf. Deut 17; Ps 21:8), he is righteous (vv. 3, 4, 5, 6, 9; cf. Ps 72), he is wealthy (v. 3), his offspring will be mighty men (v. 2), he looks in triumph on his enemies (v. 8) and lifts his horn (v. 9; cf. 1 Sam 2:10), and he is like a light that dawns on the upright (v. 4; cf. 2 Sam 23:3-7). Although some points of this description can apply to anyone who fears YHWH, others are more restrictive (e.g., wealth, offspring as great warriors, comparison to the dawning sun). However, even if the man in Psalm 112 is first and foremost a king, this does not mean that the description cannot apply to other people as well. Indeed, the lack of explicitly royal language allows for and perhaps even encourages a more universal application. The king was the representative of the people, and he was meant to be an example for the people. As Sherwood writes, "Ultimately, divine attributes (e.g., זרח, חנון ורחום) are predicated of anyone who does what the psalm proposes. But I suggest that in this psalm such attribution is, as it were, funneled through the figure of the king. As in other wisdom psalms, there is implicit here an invitation to the reader to emulate the proposed model and thereby enjoy the promised rewards—to join the דור ישׁרים among whom the king is preeminent and for whom he is a light."
• The man is described in v. 1 as someone who fears YHWH. According to Deuteronomy 17, the ideal king was supposed to read the Law daily so that he learned to fear YHWH and keep his commandments.
• The verbs fears (יָרֵא) and delights (חָפֵץ) could either be participles that modify 'the one' (אִישׁ) adjectivally (as in Prov 28:14— אַשְׁרֵ֣י אָ֭דָם מְפַחֵ֣ד תָּמִ֑יד) or qatal verbs that modify 'the one' (אִישׁ) as asyndetic relative clauses (as in Prov 3:13—אַשְׁרֵ֣י אָ֭דָם מָצָ֣א חָכְמָ֑ה). The morphology is ambiguous, though the parallel in v. 5 (טֽוֹב־אִ֭ישׁ חוֹנֵ֣ן וּמַלְוֶ֑ה) might support reading a participle here. In either case, there is no real difference in meaning.
• The second half of v. 1 might be an independent clause ('He delights in his commands'), but the correspondence of delights (חָפֵץ) to 'fears' (יָרֵא) suggests that 'delights', like 'fears', syntactically modifies 'the one' (אִישׁ).

v. 2

Watch the Overview video on v. 2.

v.	Hebrew	Close-but-clear
2a	גִּבּ֣וֹר בָּ֭אָרֶץ יִהְיֶ֣ה זַרְע֑וֹ	His offspring will be great on the earth,
2b	דּ֭וֹר יְשָׁרִ֣ים יְבֹרָֽךְ׃	a generation of upright people [who] will be blessed.

Expanded Paraphrase

This person is to be considered 'happy' because he will have many sons, and His offspring will be great on the earth, mighty warriors fighting for the cause of truth and justice, a generation of upright people [who] will be blessed and made great by YHWH.

Grammatical Diagram

Notes

• The king who fears YHWH will have a long-lasting dynasty (cf. Deut 17:20b; Pss 18:51; 45:17; 72:17). Verse 2 thus speaks about the king's offspring.
• It is not clear whether the word translated great (גִּבּוֹר) is a noun ('great ones') or an adjective ('great'). In either case, the word describes "a human being... who is renowned for his characteristics, such as physical strength, power, bravery, skill, wealth, good character, or a combination thereof." The word is associated with kingship and is often applied to kings. The full phrase great on the earth (גִּבּוֹר בָּאָרֶץ) occurs only elsewhere in Gen 10:8//1 Chr 1:10, where it describes Nimrod, who, though he is not called a 'king' (מֶלֶךְ) is said to have had a 'kingdom' (מַמְלָכָה). Thus, the use of גִּבּוֹר in Ps 112 is one indication that the 'man' in this psalm, along with his children, are associated with royalty.
• Most translations read the word translated the earth (הָאֶרֶץ) as referring narrowly to 'the land (of Israel).' If, however, the man is a king with international significance, then the word might refer more broadly to 'the earth', as it does in Gen 10:8.
• The syntactic relationship between the b-line and the a-line of this verse is not immediately clear. For a detailed discussion, see The Syntax of Psalm 112:2b. In short, the phrase a generation of upright people (דּוֹר יְשָׁרִים) in v. 2b is probably an additional predicate complement to זַרְעוֹ ("his offspring") in v. 2a, and the verb יְבֹרָךְ is an asyndetic relative clause: "His offspring will be great in the land; [his offspring will be] a generation of upright ones [who] will be blessed." This interpretation is the most consistent with the understanding that Biblical Hebrew poetic couplets tend to communicate one thought, or sentence, through two lines (cf. Tsumura 2023). It also accounts for the fact that דּוֹר and זַרְעוֹ, a poetic word-pair, are probably co-referential (cf. Ps 22:31). Although 'offspring' (זַרְעוֹ) is singular and 'generation of upright people' (דּוֹר יְשָׁרִים) is plural in meaning, 'offspring' (זַרְעוֹ) is probably a collective.
• The word translated will be blessed (יְבֹרָךְ) refers to a "causative action by which deities grant a special favor to humans."

vv. 3–4

The second unit is bound by the repetition of the root צדק. The beginning and the ending of this unit are echoed in the beginning and ending of other units as well (v. 3 // v. 9; v. 4b // v. 6b) (see the poetic structure visual above).

v. 3

Watch the Overview video on v. 3.

v.	Hebrew	Close-but-clear
3a	הוֹן־וָעֹ֥שֶׁר בְּבֵית֑וֹ	Immense wealth is in his house,
3b	וְ֝צִדְקָת֗וֹ עֹמֶ֥דֶת לָעַֽד׃	and his righteousness endures forever.

Expanded Paraphrase

Wise and successful kings gain immense wealth. This man is a wise and successful king, and so Immense wealth is in his house, and not only is he wealthy, but he has something far more valuable than wealth: righteousness. Even if his wealth deteriorates his righteousness the preeminent quality of a good king endures forever.

Grammatical Diagram

Notes

• The phrase translated immense wealth (הוֹן־וָעֹשֶׁר) is a combination of two nouns ('wealth and riches'). The use of two co-referential nouns (instead of one noun) stresses the immensity of the man's wealth. The ideal king in Ps 112 is thus depicted, like Solomon, as having immense wealth.
• The next line describes the king's righteousness (צִדְקָתוֹ). The king was responsible for establishing and/or maintaining justice and righteousness in society.
• Verse 3b in Psalm 112 is identical to v. 3b in Psalm 111. There are, in addition to this connection, a number of striking connections between the two psalms. In terms of structure, the two psalms are nearly identical. Each psalm is an acrostic in which each line begins with a successive letter of the Hebrew alphabet. Thus, each psalm has 22 lines (8 bicola and 2 tricola). Furthermore, in each psalm these lines are arranged into 5 strophes. Fokkelman has argued that the two psalms even have the same number of syllables: 168. Both psalms also have the identical superscriptions. In addition to these similarities, there are a number of linguistic (mostly lexical) connections between the two psalms. In several of these connections, what is said of YHWH in Ps 111 is said of the man in Ps 112. See the following visual for details.

v. 4

Watch the Overview video on v. 4.

v.	Hebrew	Close-but-clear
4a	זָ֘רַ֤ח בַּחֹ֣שֶׁךְ א֭וֹר לַיְשָׁרִ֑ים	A light for the upright has risen in the darkness,
4b	חַנּ֖וּן וְרַח֣וּם וְצַדִּֽיק׃	merciful and compassionate and righteous.

Expanded Paraphrase

This righteous king is like the sun, which is a common image for righteousness and justice. Just as the sun has dominion over the day and the responsibility to provide light and heat during the day, so the king has dominion over his kingdom and the responsibility to maintain justice in the kingdom. Justice is the precondition for peace and well-being, just as light and heat are the preconditions for flourishing on the earth. The wise and just king is, therefore, like A light for the upright which has risen in the darkness dispelling injustice and bringing peace, and he is, like YHWH, his father, merciful and compassionate and righteous.

Grammatical Diagram

Notes

• This verse is probably the most debated verse in the psalm. It is not clear who is shining in the darkness: the one who fears YHWH or YHWH himself. For a detailed discussion, see The Syntax and Subject(s) in Ps. 112:4. In short, the parallel in Isa 58:10 and the testimony of the ancient versions (LXX and Peshitta) suggest that the grammatical subject of v. 4a is probably a light. Although it might seem odd to describe 'light' as 'merciful and compassionate and righteous' (v. 4b), 'light' in this context probably refers to 'a (source of) light' which is coreferential with 'the one who fears YHWH.' By contrast, some have claimed that the light imagery and the language of 'gracious and merciful' suggest that YHWH is the subject. The psalm as a whole, however, is not about YHWH, but about the person who fears YHWH, and this person is described similarly elsewhere in the psalm. In sum, this verse describes the one who fears YHWH in terms that are usually applied to YHWH. The one who fears YHWH becomes like YHWH; he is merciful and compassionate, and his blessings radiate to the upright.

• The description of the ideal king in Ps 112 is remarkably similar to the description of the ideal king in 2 Sam 23:3–4—"When one rules justly over men, ruling in the fear of God, he dawns on them like the morning light (וּכְאוֹר בֹּקֶר יִזְרַח שָׁמֶשׁ), like the sun shining forth on a cloudless morning" (ESV).
• The verb translated has risen refers not to the general act of 'rising' but to the specific "process by which the sun appears in the morning to provide light and warmth to the world; ≈ associated with a new period of well-being." Elsewhere, the subject of the verb is almost always the sun.
• Most modern translations have a present tense verb here (e.g., 'shines'), which communicates the sense well. In Hebrew, however, the verb is past tense (has risen). The one who fears YHWH is like the sun who has risen and is (by implication) presently shining.
• The upright (plural) (v. 4a) are those who live their lives in accordance with YHWH's law.
• Some translations (e.g., NFC, EÜ) read a slightly different Hebrew text in v. 4b: 'the just one is gracious and merciful' (חַנּוּן וְרַחוּם צַדִּיק). The manuscript evidence, however, strongly supports reading וְצַדִּיק ('and righteous') instead of only צַדִּיק ('righteous'). The reading צַדִּיק might be a harmonization to the syntax of Ps 111:4. See The Syntax and Subject(s) in Ps. 112:4 for details.

Fearless (vv. 5–10)

The second part of the psalm begins in v. 5 (טוֹב־אִישׁ), which echoes the beginning of the psalm (אַשְׁרֵי־אִישׁ, v. 1). See the poetic structure visual above.

vv. 5–6

The boundaries of the first sub-unit within vv. 5–10 (vv. 5–6) are clearly defined syntactically; the כִּי clause in v. 6 grounds the statement in v. 5.

v. 5

Watch the Overview video on v. 5.

v.	Hebrew	Close-but-clear
5a	טֽוֹב־אִ֭ישׁ חוֹנֵ֣ן וּמַלְוֶ֑ה	Fortunate is the one who lends generously,
5b	יְכַלְכֵּ֖ל דְּבָרָ֣יו בְּמִשְׁפָּֽט׃	[who] manages his affairs with justice!

Expanded Paraphrase

Fortunate is the one who, in his delight for YHWH's commands, keeps the commands and lends generously, [who] manages his financial affairs with justice, that is, in accordance with YHWH's law!

Grammatical Diagram

Notes

• The adjective translated Fortunate (טוֹב) generally refers to a "state in which humans and deities have character, integrity, and good fortune." In this particular context, the word refers to the man's state of 'good fortune', rather than his character or integrity.
• The phrase translated who lends generously is a combination of two Hebrew verbs (חוֹנֵ֣ן וּמַלְוֶ֑ה, 'being generous and lending') which communicate a single idea ('lending generously').
• In ancient Israelite culture, lending without interest was an act of generosity required by the Law (cf. Exod 22:25; Deut 15:8; Ps 37:26). Thus, "willingness to lend was a sign of righteous graciousness (Ps 112:5)."
• Some translations treat v. 5b as an independent clause. It seems more likely, however, especially in light of the parallel with v. 1, that v. 5b is a relative clause that continues to describe the 'one' in v. 5a: the one...[who] manages his affairs with justice.
• The verb translated manages (יְכַלְכֵּל) most often refers to a "causative action by which humans... ensure that (other) humans received the food and care that they need." In this way, the verb 'manages' corresponds lexically and poetically to the phrase 'lends generously' in the previous line. In this context, however, the meaning seems to be different. Most understand the phrase here to mean "to conduct one's affairs." Understood in this sense, the whole verse is about the man's finances. The first half of the verse says that he is generous with his finances; the second half says that he is just in the administration of his finances.
• The phrase translated with justice (בְּמִשְׁפָּט) could mean either 'place/process of judgment' or 'justice.' The absence of the definite article and the parallel with Psalm 111 favour interpreting the word as an abstract noun 'justice.'

v. 6

Watch the Overview video on v. 6.

v.	Hebrew	Close-but-clear
6a	כִּֽי־לְעוֹלָ֥ם לֹא־יִמּ֑וֹט	For he will never waver.
6b	לְזֵ֥כֶר ע֝וֹלָ֗ם יִהְיֶ֥ה צַדִּֽיק׃	The righteous one will be remembered forever.

Expanded Paraphrase

This is why I declare him to be 'fortunate': For he will never be drastically affected by negative circumstances that cause him to waver with worry. The righteous one will be remembered forever.

Grammatical Diagram

Notes

• The word For (כִּי) in v. 6 grounds the description of the man as 'fortunate.' In other words, the reason why the poet uses the word 'fortunate' to describe the man (v. 5a) is 'because [such a man] will never waver...'
• A just king is remembered forever.

vv. 7–8

The unit consisting of vv. 7–8 is bound together by a chiasm.

v. 7

Watch the Overview video on v. 7.

v.	Hebrew	Close-but-clear
7a	מִשְּׁמוּעָ֣ה רָ֭עָה לֹ֣א יִירָ֑א	He will not be afraid of bad news.
7b	נָכ֥וֹן לִ֝בּ֗וֹ בָּטֻ֥חַ בַּיהוָֽה׃	His heart is confident, trusting in YHWH.

Expanded Paraphrase

And even when he does face negative circumstances, He will not be afraid of bad news, for example, when a foreign adversary poses a serious threat to the well-being of the kingdom. Instead, His heart is confident, trusting in YHWH who will protect him and fight for him.

Grammatical Diagram

Notes

• Bad news (שְׁמֻעָה רָעָה) usually causes dismay and anxiety (Jer 49:23). In this context, as in Jer 49:23, the 'bad news' seems to be related to warfare (cf. 'adversaries' in v. 8b).
• At the centre of the chiasm is the phrase trusting in YHWH. The king who trusts in YHWH can expect YHWH's help in battle (cf. Pss 18:29–51; 110; 118:8ff), and so he will not waver (cf. Ps 21:8).

v. 8

Watch the Overview video on v. 8.

v.	Hebrew	Close-but-clear
8a	סָמ֣וּךְ לִ֭בּוֹ לֹ֣א יִירָ֑א	His heart is encouraged. He will not be afraid,
8b	עַ֖ד אֲשֶׁר־יִרְאֶ֣ה בְצָרָֽיו׃	until he looks [in triumph] on his adversaries.

Expanded Paraphrase

His heart is encouraged by YHWH and by the certainty of receiving YHWH's help. He will not be afraid and, in his fear, seek an alliance with another foreign nation. Instead, he will remain unafraid all through the battle, until he finally looks [in triumph] on his defeated adversaries.

Grammatical Diagram

Notes

• The English conjunction until is somewhat misleading, since it implies that the man will become afraid when he looks on his adversaries. In Hebrew, however, the conjunction עַד אֲשֶׁר (or sometimes simply עַד) is used to "express a limit which is not absolute (terminating in the preceding action), but only relative, beyond which the action or state described in the principal clause still continues." In other words, when the man encounters bad news, he will not be afraid, and his fearlessness will last throughout the entire conflict—all the way up to the point when he triumphs over his enemies—and beyond.
• When a king defeats his enemies militarily, he can be said to look [in triumph] on them (ראה ב).

vv. 9–10

The two verses in this unit are the only two tricola in the psalm. They also have similar sounding endings: כבוד and תאבד.

v. 9

Watch the Overview video on v. 9.

v.	Hebrew	Close-but-clear
9a	פִּזַּ֤ר ׀ נָ֘תַ֤ן לָאֶבְיוֹנִ֗ים	He has given freely to the poor.
9b	צִ֭דְקָתוֹ עֹמֶ֣דֶת לָעַ֑ד	His righteousness endures forever.
9c	קַ֝רְנ֗וֹ תָּר֥וּם בְּכָבֽוֹד׃	His horn will rise in honor.

Expanded Paraphrase

And his enemies are not the only ones to be 'scattered'; he has 'scattered' his wealth as well! He has not kept his wealth for himself, but has given it freely and bountifully to the poor. Meanwhile, His righteousness which is his greatest asset endures forever. When he defeats his enemies, His horn a symbol for his strength will rise in honor.

Grammatical Diagram

Notes

• The phrase translated given freely is a combination of two Hebrew verbs (פִּזַּר נָתַן) which together form a serial verb construction. Together, the two verbs communicate a single idea ("give freely/plentifully").
• The first verb in the serial verb construction (פִּזַּר) sometimes belongs to the contextual domain of war (cf. Ps 89:11) and sometimes to the contextual domain of finances (cf. Prov 11:24). That is, it can refer to 'scattering' enemies or 'distributing' wealth. In this context, it functions as a kind of janus, pointing back to the war imagery of v. 8 and forward to the financial imagery in v. 9.
• The poor (v. 9a) are those who lack life's basic necessities and are therefore financially dependent upon others, including especially YHWH. Because poverty leads to dependence on YHWH, poverty and uprightness are, in the Biblical world, closely related realities.
• A horn is "a symbol of strength and power." "The metaphorical value of the horn comes primarily from the fact that the size and condition of an animal's horns are indicative of its power, status, and health." In the poetry of the Bible, the image of the horn is associated especially with the Davidic dynasty.

• The solar imagery of v. 4 appears again in vv. 9–10. Horns in the OT are sometimes "a symbol for radiance." The word 'glory' (v. 9c) is also associated with the sun. 'Seeing' (v. 10a) is, obviously, associated with the sun. The word translated 'waste away' in v. 10 (lit.: "melt", Heb.: מסס) is something which the sun causes to happen.

• The solar imagery appears in other parts of the psalm as well. Solar imagery is also related to the most-repeated root in this psalm: the root צדק (vv. 3b, 4b, 6b, 9b; cf. the related noun משפט in v. 5b). The attribute of righteousness (צדקה) is often associated with the sun. Solar imagery might also be related to the 'forever' language in the psalm (vv. 3b, 6ab, 9b). In Ps 89, for example, the king's dynasty is compared to the sun in the sense that it lasts "forever." It is also possible that solar imagery is implicit in the description of the man's offspring as 'great' (גִּבּוֹר) in v. 2, since the sun is described as a 'great one' (גִּבּוֹר) in Ps 19:6.

v. 10

Watch the Overview video on v. 10.

v.	Hebrew	Close-but-clear
10a	רָ֘שָׁ֤ע יִרְאֶ֨ה ׀ וְכָעָ֗ס	The wicked person will see and become vexed.
10b	שִׁנָּ֣יו יַחֲרֹ֣ק וְנָמָ֑ס	He will grind his teeth and waste away.
10c	תַּאֲוַ֖ת רְשָׁעִ֣ים תֹּאבֵֽד׃	The desire of the wicked will come to an end.

Expanded Paraphrase

The wicked person will see the rising horn and the growing success of the man and become vexed, because he knows that his wicked desires cannot be satisfied for much longer, because the king is purging all wickedness from his kingdom. In order to express his hostility towards the king, He will grind his teeth and eventually, when the king's justice reaches him, he will melt and waste away like something melting from the heat of the sun. And so, under the rule of the man who fears YHWH, The desire of the wicked will come to an end.

Grammatical Diagram

Notes

• Verse 10 introduces and highlights a new participant: the wicked (v. 10). The wicked are those (probably people within Israel) who do not live according to YHWH's law. Instead of serving YHWH, they serve their 'desires' (v. 10c), which, under the reign of the man who fears YHWH, will come to an end. The following tables identify the participants in the psalm and chart their activity.

• Grinding teeth is an expression of "hostility" and "derision." "Gnashing teeth is an expression of strong and often violent anger, rage, or future that can boil over into an all-out attack, usually physical, at any moment."
• The word desire at the end of the psalm (v. 10c) echoes the similar word 'delight' at the beginning of the psalm (v. 1b), thus forming an inclusio. Whereas the righteous person's desire leads to life and flourishing, the wicked's desire leads to a miserable end.

Legends

Grammatical diagram

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)

Grammar Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

(For more information, click "Phrase-level Legend" below.)

Phrase-level Legend

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

(For more information, click "Expanded Paraphrase Legend" below.)

Expanded Paraphrase Legend

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.

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

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