acrostic in Psalm 25

The Hebrew text of Psalms 9/10, 25, 34, 37, 111, 112, 119, and 145 uses acrostics, a literary form in which each verse is started with one of the successive 22 letters of the Hebrew alphabet. According to Brenda Boerger (in Open Theology 2016, p. 179ff. ) there are three different reasons for acrostics in the Hebrew text: “for ease of memorization,” the representation “of the full breadth and depth of a topic, all the way from aleph to taw (tav),” and the perception of “the acrostic form as aesthetically attractive.” (p. 191)

While most translations mention the existence of an acrostic in a note or a comment, few implement it in their translation. The Natügu translation is one such exception. Boerger (see above) cites a strong tradition in singing the psalms and the fact that Natügu, like Hebrew, also has 22 possible initial letters as motivating factors to maintain the acrostics in that language.

Click or tap here for the complete psalm in Natügu

1-2 Awi Yawe mz nzngini-krm Gct rnge.
Abrtr-zvzbo drtwrnge bam mz nzkrka’-krbo bam.
Bzkq rlr-ngrbzme mz enqmi rngeng nzaovxio-krdr ninge.
Bzkq nzamyatimlr drtqnge.
3 Clvebz doa kc tqabrtr-zvzbzle drtwrde bam, murde drtqde ma tzamyatibz.
Clveti-lzbq zvz doa lc, a’ mrlx kx ani txpwz nzota-krmu ncdr, mrlz nzmyakr drtqde.
4 Da kx sutitx-zlwzbz drtwrnge bam, nzalvztr-krme bange nqmq krmqng amrlx.
Delc nakrlz-zpwx-ngrne lrpzki rm.
5 Elalvzx nzokatr-krme ninge mz nzvz-nqblq-krnge natqm.
Eu. Murde nim Gct rnge kc tqarlapxle ninge, x tqabrkitr-zvzx drtwrnge nim.
6 Gct, aelwapx-zvzm nzaodu-krm x nivz lrm bange.
Gct, ale da lc, da kc tqwai-pnzq mzli kc bqnc.
7 Ipq ninge mz alwx kcng tqalexng mzli kc tqngini-ngrne obla, murde nim mrlz-esz’ngr.
Ipqpx nzvz-rbr-krngeng amrlx mz nzdcpxkr mz drtwrm nzaodu-zvz-krm.
8 Jzs-zvzq leplz mz nzmncngr kxmrlz x kxtubq.
Jzsiq mz nzalvztr-krm kxnzaleng alwx, murde nao-zlilr nzti rm.
9 Kxrmailz, aelwapx-ngrbzme mz kxnzavzo-lzbqng da kxtubq.
Kxakrlz, alvztr-zvz-ngrn nidr me pnz drtwrm.
10 Lrpzki rmqng amrlx nzaelwapxbzlr mz leplz nemqng nzaodu-krm x nzangidati-krm natqm.
Leplz lcng nzyrlq-zvzlr nzalvztr-krm x nzesz’tikr drtwrmu badr.
11 Ma-nqblq natqm kc tqesalz-ngrn mz nzipqpx-krm alwx rngeng,
Murde nzkqlu-zlwzng.
12 Nekeng nzlxngiti-angidrlr natqm,
Nzo-zlilr lrpzki angidr mz nzalvztr-krm nidr.
13 Olvz x ncblo lcng sa namnc-zpwxng.
Oliqtibz drtc’ kc tqpibzme, murde doa nedrng namnc-kzng elr.
14 Pqtr mz drtwrm leplz kcng tzamrluelr nim.
Pipx-zvzbzme da kx na-alelr mz nzvz-nqblq-krdr nzesz’tikr drtwrmu badr.
Nzkrka’ngr
15 Rtxtrpwo nibrnge bam mz nzmnc-xgle-krnge nim.
Rlapx-zvzx mz nzokatr-krm ninge.
16 Suti drtwrnge kx naobqme bange x nayc mz drtwrm ninge.
Sutitx drtwrnge murde trpengr kztenge x trmnc-zpwxpewxu.
17 Trte, katxpxbz nztalvzokr nabznge.
Tekqtr drtwrm x arlapxbz ninge mz nzkxpu-krngeng.
18 Vz zvz nzaotikr drtwrm nzkxpu-krnge x nzetqkr drtqnge,
Vzm x ipqpxbz alwx rngeng.
19 Wx-nzlongr nabznge nzkqlu-zlwzkr enqmi rngeng.
Wzpx zlwz mz drtwrdr nzatrkati-krdr ninge.
20 Xplrlvzbz ninge mz enqmi rngeng mz nztu-krme mz nibrnge.
X bzkq rlr-ngrbzme badr nzamyati-krmlr drtqnge, murde nim me rlakitrx.
21 Yawe, arlapx ninge murde tubqx x nabznge lqngi.
Yrlqtr-zvzbo nzlu-krnge bam.
22 Zmatq ngrm, navzm mz nzarlapx-krbzle nigr lr Israel mz
Ztrkang amrlx kcng tqrmctikr mzli ka.

© 2008, Wycliffe Bible Translators, Inc. All rights reserved.

The English Bible translation by Ronald Knox (publ. 1950) maintains most Hebrew acrostics (even though Knox’s translation itself is based on the Latin text of the Vulgate rather than the Hebrew). Due to the higher number of letters in the English alphabet, it skips the letter V, X, Y, and Z.

1 (Of David.) All my heart goes out to thee, O Lord my God.
2 Belie not the trust I have in thee, let not my enemies boast of my downfall.
3 Can any that trust in thee be disappointed, as they are disappointed who lightly break their troth?
4 Direct my way, Lord, as thou wilt, teach me thy own paths.
5 Ever let thy truth guide and teach me, O God my deliverer, my abiding hope.
6 Forget not, Lord, thy pity, thy mercies of long ago.
7 Give heed no more to the sins and frailties of my youth, but think mercifully of me, as thou, Lord, art ever gracious.
8 How gracious is the Lord, how faithful, guiding our strayed feet back to the path!
9 In his own laws he will train the humble, in his own paths the humble he will guide.
10 Jealous be thy keeping of covenant and ordinance, and the Lord’s dealings will be ever gracious, ever faithful with thee.
11 Kindly be thy judgement of my sin, for thy own honour’s sake, my grievous sin.
12 Let a man but fear the Lord, what path to choose he doubts no longer.
13 Much joy he shall have of his lands and to his heirs leave them.
14 No stranger the Lord is, no secret his covenant, to his true worshippers.
15 On the Lord I fix my eyes continually, trusting him to save my feet from the snare.
16 Pity me, Lord, as thou seest me friendless and forlorn.
17 Quit my heart of its burden, deliver me from my distress.
18 Restless and forlorn, I claim thy pity, to my sins be merciful.
19 See how many are my foes, and how bitter is the grudge they bear me.
20 Take my soul into thy keeping; come to my rescue, do not let me be disappointed of my trust in thee.
21 Uprightness and purity be my shield, as I wait patiently, Lord, for thy help.
22 When wilt thou deliver Israel, my God, from all his troubles? (Source )

The English New Jerusalem Bible (publ. 1985) also translated this Psalm as an acrostic:

1 [Of David] ADORATION I offer, Yahweh,
2 to you, my God. BUT in my trust in you do not put me to shame, let not my enemies gloat over me.
3 CALLING to you, none shall ever be put to shame, but shame is theirs who groundlessly break faith.
4 DIRECT me in your ways, Yahweh, and teach me your paths.
5 ENCOURAGE me to walk in your truth and teach me since you are the God who saves me. FOR my hope is in you all day long — such is your generosity, Yahweh.
6 GOODNESS and faithful love have been yours for ever, Yahweh, do not forget them.
7 HOLD not my youthful sins against me, but remember me as your faithful love dictates.
8 INTEGRITY and generosity are marks of Yahweh for he brings sinners back to the path.
9 JUDICIOUSLY he guides the humble, instructing the poor in his way.
10 KINDNESS unfailing and constancy mark all Yahweh’s paths, for those who keep his covenant and his decrees.
11 LET my sin, great though it is, be forgiven, Yahweh, for the sake of your name.
12 MEN who respect Yahweh, what of them? He teaches them the way they must choose.
13 NEIGHBOURS to happiness will they live, and their children inherit the land.
14 ONLY those who fear Yahweh have his secret and his covenant, for their understanding.
15 PERMANENTLY my eyes are on Yahweh, for he will free my feet from the snare.
16 QUICK, turn to me, pity me, alone and wretched as I am!
17 RELIEVE the distress of my heart, bring me out of my constraint.
18 SPARE a glance for my misery and pain, take all my sins away.
19 TAKE note how countless are my enemies, how violent their hatred for me.
20 UNLESS you guard me and rescue me I shall be put to shame, for you are my refuge.
21 VIRTUE and integrity be my protection, for my hope, Yahweh, is in you.
22 Ransom Israel, O God, from all its troubles. (Source )

complete verse (Psalm 25:16)

Following are a number of back-translations as well as a sample translation for translators of Psalm 25:16:

  • Chichewa Contempary Chichewa translation, 2002/2016:
    “Turn to me and be kind to me,
    for I am alone and I am suffering.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
  • Newari:
    “Look towards me, and have mercy on me,
    for I am alone
    and am having a lot of trouble.” (Source: Newari Back Translation)
  • Hiligaynon:
    “Take-notice of me and have-mercy on me,
    for I (am) alone and am-being-persecuted.” (Source: Hiligaynon Back Translation)
  • Eastern Bru:
    “Look at me God, and have mercy upon me, because there is no one else who can help me in my troubles.” (Source: Bru Back Translation)
  • Laarim:
    “Turn to me, then have mercy on me,
    because the (world took me-I am lonely) and I suffer.” (Source: Laarim Back Translation)
  • Nyakyusa-Ngonde (back-translation into Swahili):
    “Unitazame, unihurumie,
    kwa maana mimi niko peke yangu, nateseka.” (Source: Nyakyusa Back Translation)
  • English:
    “Yahweh, pay attention to me and be merciful to me, because I am alone,
    and I am very distressed because I am suffering/oppressed.” (Source: Translation for Translators)

face (of God) (Japanese honorifics)

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kao (御顔) or “face (of God)” in the referenced verses.

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Japanese benefactives (awarende)

Click or tap here to see the rest of this insight.

Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between. One way Japanese shows different degree of politeness is through the choice of a benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

Here, awarende (あわれんで) or “have mercy/compassion” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Psalm 25:15 - 25:16

From verse 15 to verse 21 the psalmist again pleads with Yahweh for help against his enemies, whose precise nature and the threat they pose are not specifically stated.

In verse 15a the expression My eyes are ever toward means “I always look to (Yahweh)” as a source of help; that is, “I depend on Yahweh to help me at all times.”

The net in verse 15b is the hunter’s net with which he catches animals; here it is a figure of danger (see 9.15). Revised Standard Version begins the line with for, which is to be preferred over Good News Translation translate this form, “My deep distress increases”); Good News Translation, Revised Standard Version, and most others read the Hebrew text as the imperative second singular “Relieve” and join the final letter of the word, the waw to the following verb (where it becomes “and”), with no change in the Hebrew consonantal text.17-18 Hebrew Old Testament Text Project stays with the Masoretic text (“A” decision) and suggests two possible translations: (1) “the troubles have widened my heart; from my distresses bring me out”; (2) “the troubles of my heart have widened too much; from my distresses….” The Masoretic text makes sense, and translators may prefer to follow it.

The psalmist uses four nouns to describe his sad situation: troubles, distresses, affliction, and trouble. For troubles see 20.1 and comments. The word translated distresses seems to emphasize the element of physical and emotional stress which a person experiences when subjected to danger or deprivation. In Deuteronomy 28.53, 55, 57 and Jeremiah 19.9, for example, it is used of the terrible distress brought on by a siege; in 1 Samuel 22.2 it appears to refer primarily to financial distress. In Psalm 107.6, 13, 19, 28 it appears in a refrain which sums up the toil and trouble people experienced; in these verses it is parallel to another noun commonly translated “trouble”; in Psalm 119.143 it is joined to the word “trouble.” And in Job 15.24 and Zephaniah 1.15 it is also parallel with the word “trouble” (or “anguish”).

Consider in verse 18a translates the verb “to see,” meaning here “to take notice of,” “to become aware of,” “to pay attention to.”

The world affliction in verse 18a is related to the word translated “afflicted” (see its use in 9.12), a word often used of the poor, the oppressed, the disadvantaged among the people.

The word translated trouble in verse 18a is a general word descriptive of almost any kind of unpleasant situation brought on deliberately by evil people or arising out of difficult circumstances; see its use in 55.10b; 73.5b; 90.10. In this last passage Revised Standard Version uses the expressive English phrase “toil and trouble,” where “toil” is the English word for the Hebrew word translated trouble in this verse.

In verse 18b forgive translates the verb meaning “lift up” in the sense of removing, taking away (sins). This petition is made because it is the psalmist’s sins that have caused all his suffering. Forgive is expressed in various manners in different languages; for example, “to wipe away sins,” “throw sins away,” “hand back sins to someone” (as in the remitting of a debt), and “forget someone’s sins.”

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .