In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
Emendations/Revocalizations legend
*Emended text*
Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text*
Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.
Feature
Psalm 25 is an acrostic poem; each verse begins with a successive letter of the Hebrew alphabet.
Two letters are missing, however: the letter waw (see also Ps 34) and the letter qof (cf. The Missing Qof in Psalm 25:18). Interestingly, these two letters are the two main consonants in the Hebrew word for "hope" (קוה).[1] This word occurs three times in Psalm 25 (vv. 3, 5, 21), which is more than in any other psalm. In addition to the three-fold use of the word "hope" (קוה), the theme of hope is present in several other verses (vv. 1–2, 15). In fact, expressions of hope (together with the related concept of "shame") help frame the psalm (vv. 1–3, vv. 20–21).
Effect
The theme of "hope" rises to prominence by the repetition of the word "hope" itself (קוה, vv. 3, 5, 21), the expressions of hope that frame the psalm (vv. 1–3, 5, 21), and the irregularities in the psalm's acrostic structure.
The alphabet is a symbol of completeness.[2] In an acrostic poem, the poet takes a topic (e.g., Torah [Ps 119], or the virtuous woman [Prov 31]) and expounds on it completely (i.e., from every angle necessary to gain a sufficient understanding), so that the reader walks away with a high-resolution image of the topic (i.e., he/she understands it “from A to Z;” see also Pss 34, 37, 111, 112). In Psalm 25, the topic is hope: what does it look like to hope in YHWH in the midst of trouble? (For the answer to this question, see the other Poetic Features!)
Forgiveness at the Center
Legend
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
Emendations/Revocalizations legend
*Emended text*
Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text*
Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.
Feature
Psalm 25 has three main sections: vv. 1–7, 8–14, 15–22 (see Poetic Structure).
The first section (vv. 1–7) and the third section (vv. 15–22) are, for the most part, addressed to YHWH in the second person. In terms of speech acts, these sections are requests (see Speech Act Analysis). These two outer sections are also approximately the same length (16 lines, 7[+1] acrostic letters).
The central section (vv. 8–14) is unique in that it is, for the most part, a description rather than a request, and it talks about YHWH in the third person. Verse 11 stands out as the central verse in this section. Not only is it the one verse in this section that addresses YHWH directly and presents a request, but it is also the center of an ABCXABC structure: A (vv. 8, 12) = "instructs in the way;" B (vv. 9, 13) = yiqtol verbs, anaphoric references to the previous verse, bet prepositional phrase, and waw conjoined clauses; C (vv. 10, 14) = "his covenant;" X (v. 11) = direct address to YHWH. Thus, v. 11, a request for forgiveness, is at the very center of the psalm.[3] Verse 11 is also the center of the whole psalm in terms of line count, being preceded on either side by 22 lines (the number of letters in the alphabet!).
The third section (vv. 15–22) has a chiastic structure. The outer sections of the chiasm (vv. 16, 22) begin with pe and similar sounds: פְּנֵה־אֵלַי (v. 16), פְּדֵה אֱלֹהִים.[4] The innermost sections of the chiasm (vv. 18–19) are verses that begin with רְאוּ ("look at"). The other verses in the chiasm (vv. 15, 17 // vv. 20–21) use language of hope and rescue. The center of this chiasm (vv. 18–19) contains another request for forgiveness (v. 18b). Thus, the two most explicit requests for forgiveness in the psalm (see also vv. 6–7) are placed in structurally prominent positions. The fact that v. 18 begins with a resh instead of the expected letter, qof, further contributes to the prominence of this verse.
Effect
The poetic structure highlights the theme of forgiveness. Although forgiveness is only mentioned in two verses (vv. 11, 18b), these verses (especially v. 11) are located at central, prominent positions within the poem. The poem is clearly drawing attention to the theme of forgiveness.
But why highlight forgiveness in this way, especially when the psalmist was facing the more immediate problem of violence from enemies (vv. 2b, 19)? Perhaps it is because the psalmist realized that the root of his problem was his sin, and, therefore, the deepest and ultimate solution to his problem was not rescue from his enemies but the forgiveness of his sin. The psalmist seems to have realized that his enemies were only a symptom of a deeper problem, namely, his sin (see esp. 2 Sam 7:14; 1 Kgs 2:1–4; Ps 89:20–38; cf. Deut 28; 32; etc.).
As Calvin explains in his commentary on this psalm, "David, in order to obtain assistance from God, first acknowledges that God had justly made use of this as a means of chastising and punishing him for his sins; and, therefore, he prays for their forgiveness, that he may at once enjoy assurance of the divine favor, and obtain deliverance."[5]
By placing forgiveness at the center, the psalmist teaches those who hope in YHWH (see v. 3a) to view their troubles through a covenantal lens (see e.g., Deut 28). Covenant disobedience leads to many troubles. Therefore, if Israel is to be redeemed "from all their troubles" (v. 22), YHWH must forgive their sins (see Jer 31:31–34).
YHWH's Ancient Paths
Legend
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
Emendations/Revocalizations legend
*Emended text*
Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text*
Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.
Feature
Psalm 25 has numerous linguistic and thematic correspondences to Exodus 32–34. These chapters describe the story of the golden calf, the renewal of the Sinai covenant, and the revelation of YHWH's character as a god who is "abounding in loyalty and faithfulness, forgiving guilt, rebellion, and sin" (Exod 34:6).
The two most prominent connections between Psalm 25 and Exodus 32–34 are as follows:
1. The request, "Show me your ways" (Ps 25:4; Exod 33:13). These are the only two verses in the Bible in which this precise request occurs (הוֹדִיעֵנִי + דְּרָכֶיךָ) (cf. Ps 103:7). The fact that דרך is the most repeated root in Psalm 25 (with the exception of the divine name) further strengthens the connection.
2. The request "would you forgive my/our guilt" (Ps 25:11; Exod 34:9). These are the only two places in the Bible where the expression וְסָלַחתָּ לַעֲוֹן occurs (weqatal second person singular). The centrality of Psalm 25:11 (see the Poetic Feature Forgiveness at the Center) serves to highlight the connection.
In addition to these prominent connections, a number of other key terms and roots occur in both passages, e.g., "faithfulness," "loyalty," "compassion," "mercy," "goodness," "name," "covenant," "face," "guilt," "sin," and "rebellion."
Effect
In v. 6, the psalmist appeals to YHWH's compassion and acts of loyalty, "because they have been around forever" (v. 6b). Indeed, the psalmist seems to be thinking specifically of the story of Exodus 32–34, when YHWH forgave his people's sin on the basis of his compassion and loyalty and renewed his covenant with them. The psalmist (David, see v. 1) stands in the place of Moses and intercedes on behalf of the people (see v. 22), requesting YHWH's forgiveness and guidance. The people – and, indeed, the psalmist himself – have sinned (vv. 7, 18) and, therefore, they have come into trouble (vv. 17, 22). Their only hope for rescue is forgiveness (see the Poetic Feature Forgiveness at the Center), and the only basis for forgiveness is YHWH's "name" (v. 11a), that is, his character. Thankfully, YHWH's character, which he revealed to Moses at Sinai, has not changed. Therefore, YHWH can forgive his people now, just as he forgave them then. His loyalty and compassion are not relics of the past; they are the only hope for the future.
Repeated Roots
The repeated roots table is intended to identify the roots which are repeated in the psalm.
Repeated Roots Diagram Legend
Repeated Roots legend
Divine name
The divine name is indicated by bold purple text.
Roots bounding a section
Roots bounding a section, appearing in the first and last verse of a section, are indicated by bold red text.
Roots occurring primarily in the first section are indicated in a yellow box.
Roots occurring primarily in the third section are indicated in a blue box.
Roots connected across sections are indicated by a vertical gray line connecting the roots.
Section boundaries are indicated by a horizontal black line across the chart.
Mini-Story
Notes
The divine name occurs 10 times, possibly 11 (see textual note on v. 21), and only in the first 15 verses.
Several repeated roots (נֶפֶשׁ ,נשׂא ,אֱלֹהִים ,בושׁ ,איב ,כלל ,קוה) cluster in the first and last five verses of the psalm, forming an inclusio.
Besides the divine name, the most repeated root in the psalm is דרך (six times: vv. 4, 5, 8, 9a, 9b, 12).
