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Acrostics in the (Book of ) Psalms

Benaiah468

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The term acrostic, which means the beginning of a verse, comes from the Greek άκρος (akros), which means point, and from στίχος (stichos), which can be translated as line or verse .


An acrostic is an ancient writing game or poem in which the letters of a word are written vertically one below the other

T
H
A
N
K

S

Each of these letters then forms the beginning of a new word or sentence. The given word contains the theme of the poem, for which words or sentences must be written

That's all for today
Have a great week
And we'll see each other
Next week.
Keep writing poems,
Sing, draw, play and have fun!


Acrostics are widespread in Jewish literature, starting with the Hebrew Bible



Some doubt that the Book of Esther is inspired by G-d. Nowhere is the name of G-d mentioned. In doing so, they overlook one of the most fascinating mysteries, for the name of G-d can be found in it several times, forwards and backwards. It is there, but it is hidden. The writer has deliberately chosen this method to reveal that G-d is indeed present in the story of Esther. G-d Himself is present, for it is He who controls and guides the events that take place in it, and who inspires the G-d-pleasing dispositions of the main characters, Esther and Mordechai


And when the king's decree which he shall make shall be published throughout all his empire, (for it is great,) all the wives shall give to their husbands honour, both to great and small. Est 1:20
ונשמע פתגם המלך אשר־יעשה בכל־מלכותו כי רבה
היא וכל־הנשים יתנו יקר לבעליהן למגדול ועד־קטן





And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. Est 5:4
ותאמר אסתר אם־על־המלך טוב
יבוא המלך והמן היום אל־המשתה אשר־ עשיתי לו





Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. Est 5:13
וכל־ז
ה איננו שוה לי בכל־עת אשר אני ראה את־מרדכי היהודי יושב בשער המלך





And the king arising from the banquet of wine in his wrath went into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. Est 7:7
והמלך קם בחמתו ממשתה היין אל־גנת הביתן והמן עמד לבקש על־נפשו מאסתר המלכה כי ראה כי־כלתה אליו הרעה מאת המלך





YHVH (יהיה) , who met Moses, says His name Himself:

hayah,




Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so? Est 7:5
ויאמר המלך אחשורוש ויאמר לאסתר המלכה מי הו
א זה ואי־ז
ה הוא אשר־ מלאו לבו לעשות כן




Although G-d's name is only present in a mysterious and hidden way, He is the main actor in the drama of Esther.
 
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Likewise the first four words of Psalm 96:11 contain an acrostic of the name of G-d, JHVH (יִהַ֭וְהָ)

Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof. Ps 96:11

יִשְׂמְח֣וּ הַ֭שָּׁמַיִם וְתָגֵ֣ל הָאָ֑רֶץ יִֽרְעַ֥ם הַ֝יָּ֗ם וּמְלֹאֹֽו


 
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The Lamentations of Jeremiah have an acrostic structure except for chapter 5.
S.: wicki

The first, second and fourth chapters of Lamentations are each 22 verses long. Lined up one after the other, the first letters of each verse form the Alefbet. That is, v.1 one begins with the letter Alef, v.2 two begins with the Bet/Vet and so on through the 22 letters of the Alefbet


1 איכה ישבה בדד העיר רבתי עם היתה כאלמנה רבתי בגוים שרתי במדינות היתה למס׃

2 בכו תבכה בלילה ודמעתה על לחיה אין־לה מנחם מכל־אהביה כל־רעיה בגדו בה היו לה לאיבים׃
3
גלתה יהודה מעני ומרב עבדה היא ישבה בגוים לא מצאה מנוח כל־ רדפיה השיגוה בין המצרים׃
4
דרכי ציון אבלות מבלי באי מועד כל־שעריה שוממין כהניה נאנחים בתולתיה נוגות והיא מר־לה׃
5
היו צריה לראש איביה שלו כי־יהוה הוגה על רב־פשעיה עולליה הלכו שבי לפני־צר׃
6
ויצא מן בת־ציון כל־הדרה היו שריה כאילים לא־מצאו מרעה וילכו בלא־כח לפני רודף׃
7
זכרה ירושלם ימי עניה ומרודיה כל מחמדיה אשר היו מימי קדם בנפל עמה ביד־צר ואין עוזר לה ראוה צרים שחקו על משבתה׃
8
חטא חטאה ירושלם על־כן לנידה היתה כל־מכבדיה הזילוה כי־ראו ערותה גם־היא נאנחה ותשב אחור׃
9
טמאתה בשוליה לא זכרה אחריתה ותרד פלאים אין מנחם לה ראה יהוה את־עניי כי הגדיל אויב׃
10
ידו פרש צר על כל־מחמדיה כי־ראתה גוים באו מקדשה אשר צויתה לא־ יבאו בקהל לך׃
11
כל־עמה נאנחים מבקשים לחם נתנו מחמודיהם באכל להשיב נפש ראה יהוה והביטה כי הייתי זוללה׃
12
לוא אליכם כל־עברי דרך הביטו וראו אם־יש מכאוב כמכאבי אשר עולל לי אשר הוגה יהוה ביום חרון אפו׃
13
ממרום שלח־אש בעצמתי וירדנה פרש רשת לרגלי השיבני אחור נתנני שממה כל־היום דוה׃
14
נשקד על פשעי בידו ישתרגו עלו על־צוארי הכשיל כחי נתנני אדני בידי לא־אוכל קום׃
15
סלה כל־אבירי אדני בקרבי קרא עלי מועד לשבר בחורי גת דרך אדני לבתולת בת־יהודה׃
16
על־אלה אני בוכיה עיני עיני ירדה מים כי־רחק ממני מנחם משיב נפשי היו בני שוממים כי גבר אויב׃
17
פרשה ציון בידיה אין מנחם לה צוה יהוה ליעקב סביביו צריו היתה ירושלם לנדה ביניהם׃
18
צדיק הוא יהוה כי פיהו מריתי שמעו־נא כל־עמים וראו מכאבי בתולתי ובחורי הלכו בשבי׃
19
קראתי למאהבי המה רמוני כהני וזקני בעיר גועו כי־בקשו אכל למו וישיבו את־נפשם׃
20
ראה יהוה כי־צר־לי מעי חמרמרו נהפך לבי בקרבי כי מרו מריתי מחוץ שכלה־חרב בבית כמות׃
21
שמעו כי נאנחה אני אין מנחם לי כל־איבי שמעו רעתי ששו כי אתה עשית הבאת יום־קראת ויהיו כמוני׃
22
תבא כל־רעתם לפניך ועולל למו כאשר עוללת לי על כל־פשעי כי־רבות אנחתי ולבי דוי׃
Lamentations 1:1-22


The third chapter is even more impressive: it is 66 verses long and works through the Alefbet in three verses simultaneously. V. 1-3 begin with Alef, v. 4-6 begin with Bet/Vet and so on.


1 אני הגבר ראה עני בשבט עברתו׃
2 אותי נהג וילך חשך ולא־אור׃
3
אך בי ישב יהפך ידו כל־היום׃
4
בלה בשרי ועורי שבר עצמותי׃
5
בנה עלי ויקף ראש ותלאה׃
6
במחשכים הושיבני כמתי עולם׃
...
64
תשיב להם גמול יהוה כמעשה ידיהם׃
65
תתן להם מגנת־לב תאלתך להם׃
66
תרדף באף ותשמידם מתחת שמי יהוה׃
Lamentations 3:1-66


Hebrew Alphabet
 
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Alphabetical acrostics are literary compositions, a popular form of text design in antiquity. The scribes wanted to make a statement with the arrangement and the text based on it. Perhaps it was a poetic way of saying that a complete coverage of the subject was offered, as we would say from A to Z.

The Alef is the first letter and the Tav is the last letter of the Hebrew Alefbet. Alpha and Omega are in turn the first and last letters of the Greek alphabet.

1. א Alef 1
13. מ Mem 40
22. ת תּ Tav/Sav 400

form the letters for the word emeth, which means truth.

As you can see, it uses the first, middle and last letters of the Alefbet. Thus, not only does the truth exist for all time, but also, in order to reach the truth, one must consider everything from the beginning, middle and end.


Some psalms are acrostics. The most famous is Psalm 119, in which the entire psalm is divided into sections of 8 verses, forming 22 stanzas. Each of the 8 verses in each stanza begins with the next letter of the alefbet. The word of G-d from A to Z, its perfection represented in the acrostic. The Hebrew title for the psalms is tehillah and means praise. Praise and song...from beginning to end


1 אשרי תמימי־דרך ההלכים בתורת יהוה׃
2 אשרי נצרי עדתיו בכל־לב ידרשוהו׃
3 אף לא־פעלו עולה בדרכיו הלכו׃
4 אתה צויתה פקדיך לשמר מאד׃
5 אחלי יכנו דרכי לשמר חקיך׃
6 אז לא־אבוש בהביטי אל־כל־מצותיך׃
7 אודך בישר לבב בלמדי משפטי צדקך׃
8 את־חקיך אשמר אל־תעזבני עד־מאד׃
9 במה יזכה־נער את־ארחו לשמר כדברך׃
10 בכל־לבי דרשתיך אל־תשגני ממצותיך׃
11 בלבי צפנתי אמרתך למען לא אחטא־לך׃
12 ברוך אתה יהוה למדני חקיך׃
13 בספרתי כל משפטי־פיך׃
14 בדרך עדותיך ששתי כעל כל־הון׃
15 בפקדיך אשיחה ואביטה ארחתיך׃
16 בחקתיך אשתעשע לא אשכח דברך׃
17 גמל על־עבדך אחיה ואשמרה דברך׃
18 גל־עיני ואביטה נפלאות מתורתך׃
19 גר אנכי בארץ אל־תסתר ממני מצותיך׃
20 גרסה נפשי לתאבה אל־משפטיך בכל־עת׃
21 גערת זדים ארורים השגים ממצותיך׃
22 גל מעלי חרפה ובוז כי עדתיך נצרתי׃
23 גם ישבו שרים בי נדברו עבדך ישיח בחקיך׃
24 גם־עדתיך שעשעי אנשי עצתי׃
25 דבקה לעפר נפשי חיני כדברך׃
...
Psalm 119:1-25ff
 
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Psalm 25 is another acrostic - each verse begins with the next letter of the Hebrew alphabet. In contrast to Ps.119, this is an irregular acrostic. It does not follow the exact pattern from A to Z.

Thus the verse begins with the Lamed instead of the Alef. Bet, Vav and Quph are missing. Instead, Lamed, Pey and Resh occur twice. The Psalm ends with Pey instead of Tav


1לדוד אליך יהוה נפשי אשא׃ Lamed
2אלהי בך בטחתי אל-אבושה אל-יעלצו איבי לי׃ Alef
Bet missing

3גם כל-קויך לא יבשו יבשו הבוגדים ריקם׃ Gimel
4דרכיך יהוה הודיעני ארחותיך למדני׃ Dalet
5הדריכני באמתך ולמדני כי-אתה אלהי ישעי אותך קויתי כל-היום׃ He

Vav is missing
6זכר-רחמיך יהוה וחסדיך כי מעולם המה׃ Zayin
7חטאות נעורי ופשעי אל-תזכר כחסדך זכר-לי-אתה למען טובך יהוה׃ Chet
8טוב-וישר יהוה על-כן יורה חטאים בדרך׃ Tet
9ידרך ענוים במשפט וילמד ענוים דרכו׃ Jud
10כל-ארחות יהוה חסד ואמת לנצרי בריתו ועדתיו׃ Kaf
11למען-שמך יהוה וסלחת לעוני כי רב-הוא׃ Lamed twice
12מי-זה האיש ירא יהוה יורנו בדרך יבחר׃ Mem
13נפשו בטוב תלין וזרעו ייירש ארץ׃ Nun
14סוד יהוה ליראיו ובריתו להודיעם׃ Samech
15עיני תמיד אל-יהוה כי הוא-יוציא מרשת רגלי׃ Ayin
16פנה-אלי וחנני כי-יחיד ועני אני׃ Pey
17צרות לבבי הרחיבו ממצוקותי הוציאני׃ Tsadik
Quph is missing

18ראה עניי ועמלי ושא לכל-חטאותי׃ Resh
19ראה-אויבי כי-רבו ושנאת חמס שנאוני׃ Resh twice
20שמרה נפשי והצילני אל-אבוש כי-חסיתי בך׃ Shin
21תם-וישר יצרוני כי קויתיך׃ Tav
22פדה אלהים את-ישראל מכל צרותיו׃
Pey twice


In verse 7 it says

Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O Lord. Ps 25:7

David was a man after G-d's own heart. He loved G-d and his inner attitude made G-d call him a man after His own heart. G-d and David were close. And yet, David had committed some terrible sins in his life. Adultery, murder, lying... His life in the Lord had many irregularities like his acrostic. He wrote such an acrostic to G-d.

But aren't we also like David's acrostic?

Imperfect as it can be. Our transgressions make us imperfect, but His forgiveness washes us as clean as snow.

David's story also shows that with G-d it is not the perfect life that matters, but the innermost motives and motivations.


https://up.picr.de/48477663zf.jpg
Hebrew Alphabet
 
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In Hebrew, the 111th and 112th Psalms are acrostics. Each of them has 22 sentences in ten verses, and each of these sentences begins with a letter of the Alefbet

1 הללו יה אודה יהוה בכל־לבב בסוד ישרים ועדה׃
2 גדלים מעשי יהוה דרושים לכל־חפציהם׃
3 הוד־והדר פעלו וצדקתו עמדת לעד׃
4 זכר עשה לנפלאתיו חנון ורחום יהוה׃
5 טרף נתן ליראיו יזכר לעולם בריתו׃
6 כח מעשיו הגיד לעמו לתת להם נחלת גוים׃
7 מעשי ידיו אמת ומשפט נאמנים כל־פקודיו׃
8 סמוכים לעד לעולם עשוים באמת וישר׃
9 פדות שלח לעמו צוה־לעולם בריתו קדוש ונורא שמו׃
10 ראשית חכמה יראת יהוה שכל טוב לכל־עשיהם תהלתו עמדת לעד׃
Psalm 111:1-10
 
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Fish are a common motif in early Christian art and can be found in wall paintings




ΙΧΘΥΣ (ichthys) is an acronym or acrostic that translates into English

ησοῦς Χριστός, θεοῦ υἱός, σωτήρ
Jesus Christ, G-d's Son, Savior'


ΙΧΘΥΣ
9. Ιι lota
22. Χχ Chi
8. Θθϑ Theta
20. Υυ Upsilon
18. Σσςϲ Sigma
 
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Pre-exilic writings found in Israel and Judah suggest that in some Hebrew Alefbet the Ayin followed the Pey/Phey

...
15. ס Samech
17. פ פּ Pey/Phey
16. ע Ayin
18. צ Tsadik
...

This order is confirmed in a number of biblical acrostics, some of which were corrected by later scribes to make them fit, eventually resulting in the standard Ayin-Pey/Phey order

...
15. ס Samech
16. ע Ayin
17. פ פּ Pey/Phey
18. צ Tsadik
...

The first four chapters of Lamentations are in alphabetical order. The order of the verses in the first chapter is one that we would expect


15 סלה כל־אבירי אדני בקרבי קרא עלי מועד לשבר בחורי גת דרך אדני לבתולת בת־יהודה׃
16 על־אלה אני בוכיה עיני עיני ירדה מים כי־רחק ממני מנחם משיב נפשי היו בני שוממים כי גבר אויב׃
17 פרשה ציון בידיה אין מנחם לה צוה יהוה ליעקב סביביו צריו היתה ירושלם לנדה ביניהם׃
18 צדיק הוא יהוה כי פיהו מריתי שמעו־נא כל־עמים וראו מכאבי בתולתי ובחורי הלכו בשבי׃


In the second, third and fourth chapters, however, the verses beginning with Pey/Phey come before the verses beginning with Ayin


15 ספקו עליך כפים כל־עברי דרך שרקו וינעו ראשם על־בת ירושלם הזאת העיר שיאמרו כלילת יפי משוש לכל־הארץ׃
16 פצו עליך פיהם כל־אויביך שרקו ויחרקו־שן אמרו בלענו אך זה היום שקוינהו מצאנו ראינו׃
17 עשה יהוה אשר זמם בצע אמרתו אשר צוה מימי־קדם הרס ולא חמל וישמח עליך אויב הרים קרן צריך׃
18 צעק לבם אל־אדני חומת בת־ציון הורידי כנחל דמעה יומם ולילה אל־ תתני פוגת לך אל־תדם בת־עינך׃

43 סכתה באף ותרדפנו הרגת לא חמלת׃
44 סכותה בענן לך מעבור תפלה׃
45 סחי ומאוס תשימנו בקרב העמים׃
46 פצו עלינו פיהם כל־איבינו׃
47 פחד ופחת היה לנו השאת והשבר׃
48 פלגי־מים תרד עיני על־שבר בת־עמי׃
49 עיני נגרה ולא תדמה מאין הפגות׃
50 עד־ישקיף וירא יהוה משמים׃
51 עיני עוללה לנפשי מכל בנות עירי׃
52 צוד צדוני כצפור איבי חנם׃
53 צמתו בבור חיי וידו־אבן בי׃
54 צפו־מים על־ראשי אמרתי נגזרתי׃

15 סורו טמא קראו למו סורו סורו אל־תגעו כי נצו גם־נעו אמרו בגוים לא יוסיפו לגור׃
16 פני יהוה חלקם לא יוסיף להביטם פני כהנים לא נשאו זקנים לא חננו׃
17 עודינה תכלינה עינינו אל־עזרתנו הבל בצפיתנו צפינו אל־גוי לא יושע׃
18 צדו צעדינו מלכת ברחבתינו קרב קצינו מלאו ימינו כי־בא קצינו׃
 
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Psalms 9 and 10 are connected by an irregular acrostic that begins at 9:1 and ends at 10:18. It contains only 16 of the 22 letters

All letters from Mem to Tsadik are missing

13. מ Mem
14. נ Nun
15. ס Samech
16. ע Ayin
17. פ פּ Pey/Phey
18. צ Tsadik

The Alefbet is broken and irregular, like the times of trouble, the great tribulation of which they speak.


In Psalm 10 there is another example of a Pey/Phey-Ayin acrostic


Many scholars have long since expressed the assumption that

פיהו,
Verse 10:7 second word,

originally the first word of the Pey/Phey verse and

עיעיו,
Verse 10:8 third word,

were the first word of a subsequent Ayin verse.

Accordingly, these verses would then have to be subdivided differently.
 
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Two other Pey/Phey-Ayin acrostics appear in non-Masoretic texts (MT) of the Hebrew Bible.

Although in the MT in the first book of Lamentations the verses


follow the Ayin-Pey/Phey order, the Qumran texts present them in reverse order.

In the acrostic of the sayings about the virtuous woman, the MT also follows the usual order, while the two earliest texts of the LXX, the Codex Vaticanus and Codex Sinaticus, present the text in reverse letter order.

It is not possible to prove which order corresponds to the original. It is conceivable that the MT was adapted, as the order in the LXX is based on a different and older Hebrew text than the Masoretic one.
 
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Archaeology provides evidence of the unusual order of the letters in Hebrew.

In August 1976, a joint expedition from the universities of Tel Aviv and Bar-Ilan excavated the site of an ancient Israelite village. The site was inhabited between 1200 BCE and 1000 BCE, but not before or after that time. The site has the modern Arabic name Izbet Sartah. It is identified with the city of Ebenezer mentioned in the Hebrew Bible, which means Stone of Help (of G-d)

Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the Lord helped us. 1 Sam 7:12

A year later, the lead archaeologist, Moshe Kochavi, published an ostracon that sheds new light on the development of the proto-Semitic script used by the ancient Israelites





There are five lines of Hebrew on it, one of which is an abecedary of 22 letters. It is written from left to right, possibly because the direction of writing was not yet fixed at that time. In this case, the Pey/Phey precedes the Ayin.

Due to the shape of the letters, some of which still contain pictographic elements, the script can be dated to around 1200 BCE, the period in which alphabetic writing began to replace pictographic writing

 
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Tel Zayit is an archaeological site in the Shefala, a range of hills south of Jerusalem.

The Shephelah was an important region in biblical times. The biblical city of Libnah may have been located there, cf. Joshua 10:32; 2 Kgs 19:8 or Ziklag, cf. 1 Sam 27:6.

It was also the most important battlefield between the Israelites, who sat in the mountains, and their arch-enemies, the Philistines. One of the most famous battles in the world, the battle between David and Goliath, took place in the Valley of Elah, one of the two main valleys of the Shephalah (together with the Ayalon Valley, cf. Josh 10:12).

In 2005, American scientists discovered an abecedary inscribed in a stone there. The stone is a 17-kilo boulder that was embedded in the stone wall of a building that belonged to a 10th century structure. The text stone was discovered by chance in the wall of a house on the last day of an excavation period.





This ancient Alefbet inscription also follows the Pey/Phey-Ayin sequence. Tel Zayit most likely belonged to the tribe of Judah at the time.

To date, another ostracon of unknown origin with three Hebrew abecedaries of the same letter order has been excavated. Its origin is unknown, but the writing can be dated to the late 7th or early 6th century. It was allegedly found in the ruins of the Temple Mount.

Although some scholars believe that the text is written in the Phoenician alphabet from right to left, it is often regarded as the earliest known example of the entire Palaeo-Hebrew alefbet.

The abecedaries mentioned so far are the only ones discovered in ancient Israel and date from the time of the Judges and the First Temple and include the letters Ayin and Pey/Phey. Pey/Phey always precedes Ayin. As we have seen, these finds come from different regions in ancient Israel, not just from a limited area. All this indicates that Pey/Phey was the original letter order in ancient Israel before Ayin


14. נ Nun
15. ס Samech
16. ע Ayin
17. פ פּ Pey/Phey
18. צ Tsadik
19. ק Quph
 
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In the 12th-10th century BCE, the finds from Izbet Sartah and Tel Zayit did not follow the variant of the alefbet that is common today. According to scholars, the original acrostic in Psalm 34 was also written with a Pey/Phey-Ayin sequence


15 Depart from evil, and do good; seek peace, and pursue it.
16 The eyes of the Lord are upon the righteous, and his ears are open unto their cry.
17 The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.
18 The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.
Psalm 34


15 סור מרע ועשה־טוב בקש שלום ורדפהו׃
16 עיני יהוה אל־צדיקים ואזניו אל־שועתם׃
17 פני יהוה בעשי רע להכרית מארץ זכרם׃
18 צעקו ויהוה שמע ומכל־צרותם הצילם׃


If the Pey/Phey comes before Ayin, the following text results


15 Depart from evil, and do good; seek peace, and pursue it.
17 The face of the Lord is against them that do evil, to cut off the remembrance of them from the earth.
16 The eyes of the Lord are upon the righteous, and his ears are open unto their cry.
18 The righteous cry, and the Lord heareth, and delivereth them out of all their troubles.


Those who call and to whom G-d listens, and whom He rescues from all their distress, are of course not the evildoers, but the righteous.
 
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Psalm 34 is also an acrostic. As in Psalm 25, the letter Vav is missing, presumably because the Hebrew script only contains ten words that begin with Vav




5. ה He
6. ו Vav (missing)
7. ז Zayin


The last line 23 begins again with a Pey/Phey, so that the letters Alef, Lamed and Pey/Phey appear at the beginning, in the middle and at the end of the acrostic the adequate word alaph, meaning to study or learn.




In Hebrew, there are five letters, such as Pey/Phey, which are spelled differently at the end of a word than in the middle or at the beginning; these are the so-called sofit or final letters

17. פ פּ Pey/Phey
26. ף‎ Pey-sofit
 
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With two lines for each letter of the aleph prayer, Psalm 37 is one of the longer acrostics in the collection of Psalms



The letter Ayin is missing. Instead, verse 28b begins with the Lamed


12. ל Lamed
16. ע Ayin

However, the LXX reflects a reading in which there appears to be a line in verse 28 that began with the missing letter

עֲולָים לְעֹולָם נִשְׁמָרוּ...


Interestingly, a reading was discovered in the Qumran scrolls that is consistent with the assumed LXX original. The scroll is a testimony to a Hebrew text that contains the Ayin in verse 28 exactly where one would expect it.

Together with the LXX, the find opens a direct window into the oldest known form of the psalm, which contains a coherent and complete acrostic.

The LXX is the oldest continuous translation of the Hebrew-Aramaic Bible into the ancient Greek everyday language. The Greek text at this point reads


In the LXX, Psalm 37 is not in the same place as in the Masoretic Text. The differences in counting are due to the fact that the LXX regards Psalm 9 and 10 of the Hebrew Bible as texts that belong together.

It contains the addition

but the lawless will be driven out or the unrighteous will be destroyed forever.
ἄνομοι δὲ ἐκδιωχθήσονται...Ps 36:28c


In the original Hebrew, the text could have read

עֲולָים לְעֹולָם נִשְׁמָרוּ

The LXX is thus the lectio facilior, because it solves the problem of the missing initial Ayin in the acrostic.

Lectio facilior (simple version) in comparison to lectio difficilior (more complex version) is a main principle of textual criticism. If different manuscripts contradict a particular reading, the principle indicates that the original is more likely to be the more unusual one.
 
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Verse 29 begins with the letter

18. צ Tsadik


At this point, you could also use

ע Ayin

instead.

The Ellicott's Commentary for English Readers remarks on this

Probably the transcriber was misled by the tsadde of the next verse, since that letter and ayin were often interchanged. (See Note, Psalm 34:14.)

Was it perhaps the deliberate intention of the psalmist to omit the Ayin in order to draw the reader's eye to the metrical form of the psalm which results?

The word Ayin means eye, to see and, in a broader sense, to understand and obey. Ayin is a silent letter. It is said that Ayin sees but does not speak, which stands for a humble attitude. The paleo-Hebrew pictogram for Ayin also resembles an eye





Skipping verse 29, an interesting chiastic structure of this psalm emerges, based on the number of acrostic letters in each section, i.e.

3 א ב ג
1 ד
6 ה ו ז ח ט י
1 כ
6 ל מ נ ס פ צ
1 ק
3 ר שׂ ת



 
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Another peculiarity in Psalm 37 is striking: The letter Ayin has the gematria 70

16. ע Ayin 70

This letter occurs exactly 70 times in this psalm



While some scholars assume that the missing acrostic is an oversight and even believe they have found the lost verse, the number of letters rather indicates that the anomaly in this psalm may be intentional.
 
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The analysis of the number of words per section shows another chiastic level of the psalm


A = 42 (7+7+8+7+8+5)
B = 11
C = 88 (8+8+8+7+6+8+11+5+6+7+7+7)

D = 10

C' = 88
B' = 11 (7+6+6+8+11+6+6+13+7+6+5+7)
A' = 41 (6+6+8+6+6+9)


Sections B and C contain the same number of words as their counterparts B' and C', namely 11 and 88.

Section A contains 42 words, while A' contains 41 words. Although this is not exactly the same, it does create an approximate balance,




The fact that the sets of words fit together so well shows that verse 29 is simply out of place, at least as far as the chiastic structure of the psalm is concerned.
 
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The genre of Psalm 37 is undoubtedly chokmah, i.e. wisdom

chokmah (wisdom)
חָכְמָה
8. ח Chet 8
11. כ Kaf 20
13. מ Mem 40
5. ה He 5
Σ 37..... Σ 73

David writes on the subject of injustice. The conclusion is one that is often reflected in history.

Why do the wicked seem to prosper when the righteous suffer?

The Adam Clarke Commentary notes that this was and is a grievance then as well as now. The Hebrews often saw idolaters seemingly flourish while suffering slavery and deprivation


In our culture today, it often seems that the unscrupulous get ahead, while the good always finish last.

While David offers us no explanation for the grievance of injustice, he reminds us that G-d is aware of and cares about injustice in this world. He also reminds us that if we are patient, He will eventually act to turn the tables on the wicked.

The original Hebrew reader would have immediately recognized the acrostic used by David. He would have immediately recognized the higher structure and order behind the words David used. The nature of an acrostic requires that there be design and thought behind it. The acrostic used in the psalm points to design and order, much like the order and construction we can observe in creation points to a Creator.

The structure of the psalm is meant to remind the reader that G-d is in control. When the reader realizes that the acrostic structure supports the imagery and directives contained throughout the verse, it cannot be denied that this is truly a masterpiece of literature.

Psalm 37 is one we can turn to for comfort when facing the dilemma of injustice in the world.
 
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The alphabetical structure of Psalm 37 is unique.

For the most part, there are two verses corresponding to each acrostic letter.

Three letters have only one verse: Dalet, Kaf/Khaf as well as Quph.

If one ignores verse 29, which should have corresponded to the letter Ayin, Psalm 37 is structured according to the pattern

2-2-2-1-2-2-2

of a chandelier for seven oil lamps





cf. Ex 25:31-32 .37, Hebrew menorah.

The 22 Hebrew letters correspond to three lampstands and Psalm 37 is a 3-fold alphabetical lampstand!




 
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