Psalm 25 is the 25th psalm of the Book of Psalms, beginning in English in the King James Version: "Unto thee, O LORD, do I lift up my soul". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the ChristianOld Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 24. In Latin, it is known as "Ad te Domine levavi animam meam".[1] The psalm, attributed to David, has the form of an acrostic Hebrew poem.
Preceding Psalm 25, O. Palmer Robertson identifies a sequence of five Psalms that pertinently contribute to the establishment narrative of David's dynasty.[2]
The immediate prior Psalms are 'The Cross, The Crook and The Crown Psalms:[3][4]
- The Cross (Psalm 22): Psalm 22 is often regarded as a Messianic Psalm, prophetically describing the suffering and crucifixion of Jesus Christ. The vivid depiction of agony and the plea for God's presence align with the crucifixion narrative.
- The Crook (Psalm 23): Psalm 23, known as the Shepherd's Psalm, shifts to a pastoral metaphor. It portrays God as the caring shepherd, guiding and providing for His people. The crook, or shepherd's staff, symbolizes guidance, care, and protection.
- The Crown (Psalm 24): Psalm 24 emphasizes the kingship of God and His glory. It is often seen as a coronation Psalm, celebrating the triumphant entry of the King of Glory. The theme of sovereignty and kingship relates to the crown.
In the context of acrostic Psalms, scholars, exemplified by O. Palmer Robertson, perceive them as transitional components between distinct subjects. Additionally, these acrostic Psalms serve a dual purpose, functioning as mnemonic tools and pedagogical instruments for conveying instruction.[5]
Psalm 25:8 affirms the inherent goodness and uprightness of the LORD, thereby elucidating His commitment to instructing those who transgress in the path of righteousness. Subsequent to Psalm 25, the thematic thread pertaining to instruction becomes discernible, marking a notable emergence of terms associated with teaching. Prior to this juncture in Psalm 25, the terms "teach" or "teaching" are conspicuously absent, a phenomenon extending through Psalm 34. [6]
In the middle portion, he addresses his own iniquities;[10]
In the concluding portion, he pleads:
God's mercy:
his own misery, distress, affliction and pain.
the iniquity of his enemies, and deliverance from them.
He pleads his own integrity.
Text
The following table shows the Hebrew text[11][12] of the Psalm with vowels, alongside the Koine Greek text in the Septuagint[13] and the English translation from the King James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and the Masoretic text come from different textual traditions.[note 1] In the Septuagint, this psalm is numbered Psalm 24.
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Hebrew
English
Greek
1
לְדָוִ֡ד אֵלֶ֥יךָ יְ֝הֹוָ֗ה נַפְשִׁ֥י אֶשָּֽׂא׃
(A Psalm of David.) Unto thee, O LORD, do I lift up my soul.
This psalm has a strong formal relationship with Psalm 34. Both are alphabetic acrostics, both missing the verse beginning with Waw, and both end with an extra verse beginning with Pe, praying for the deliverance of Israel. As an acrostic, the verses in the psalm are arranged according to the Hebrew alphabet, with the exception of the letters Bet, Waw and Qoph which together, according to Jewish interpreters, made reference to the word gehinom (hell).
Dating
In the International Critical Commentary,Charles and Emilie Briggs date this psalm to "the Persian period prior to Nehemiah", that is, between about 539 and 445 BCE.[14][15][16]
The 19th-century Baptist preacher Charles Spurgeon claims "it is evidently a composition of David's later days, for he mentions the sins of his youth, and from its painful references to the craft and cruelty of his many foes, it will not be too speculative a theory to refer it to the period when Absalom was heading the great rebellion against him."[17]
The psalm is recited as part of tachanun in the Sephardic rite,[18] the Italian rite, and some Chasidic communities (including Chabad).
Verse 6 is the third verse of V'hu Rachum in Pesukei Dezimra[19] part of the opening paragraph of the long Tachanun recited on Mondays and Thursdays,[20] and part of the final paragraph of the regular Tachanun.[21]
Catholic Church
This psalm is characterized by confidence of David[22] the penitent king. That is why, from the sixth century, the Church begins the first Sunday of Advent with the first verses sung of it, namely the Introit in Old Roman and Gregorian, pending the Nativity.[23]
In the Agpeya, the Coptic Church's book of hours, this psalm is prayed in the office of Prime.[25] It is also in the prayer of the Veil, which is generally prayed only by monks.[26]
A survey of organists in the Dutch Reformed denomination (from May 2000 to May 2001) revealed that Psalm 25 is the third most sung Psalm in Reformed worship services. Only Psalm 119 and Psalm 89 are sung more frequently.[citation needed]
A Godly and Fruitful Exposition on the Twenty-fifth Psalme, the second of the Penitentials; (in "A Sacred Septenarie.") By ARCHIBALD SYMSON. 1638. p74.
The Preacher's Tripartie, in Three Books. The First, to raise Devotion in Divine Meditations upon Psalm XXV. By R. MOSSOM, Preacher of God's Word, late at St. Peter's, Paul's Wharf, London, 1657. Folio.
Six Sermons in "Expository Discourses" by the late Rev. WILLIAM RICHARDSON, Subchanter of York Cathedral. 1825.
↑ For the date of Nehemiah's return in 445, see Gordon Fay Davies; David W. Cotter; Jerome T. Walsh (1999). Ezra and Nehemiah. Liturgical Press. p.10. ISBN978-0-8146-5049-3.
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