Bible Lexicons

Bullinger's Figures of Speech Used in the BibleBullinger's Figures of Speech

Acrostichion; or Acrostic

Repetition of the same or successive Letters at the beginnings of Words or Clauses

The English name of this figure is Ac-ros´-tic, and comes from the Greek, ἄκρος (akros), at the point (i.e., at the beginning or the end) and στίχος (stichos), a row or order. It is a figure of repetition, not of the same letter, but of different letters at the beginning or end of words arranged in lines.

These letters may be thus repeated at the beginning or end of lines, either in the same order in which they occur in the Alphabet (in which case they are called ABECEDARIAN), or in some other certain or particular order, making the letters at the beginning or end of successive lines or words spell another word.

The Greeks gave it another name, PARASTICHIS (παραστιχίς) from παρά (para), beside, and στίχος (stichos), a row, meaning that the letters are placed at the side.

By the use of this peculiar figure, our attention is attracted to the special importance of certain passages. There are thirteen such passages in the Scriptures, and whenever we meet with them, we are asked to give great attention to them, and to put marked emphasis upon them.

The following are all the Acrostic or Abecedarian passages in the Bible, in which the order of the Alphabet is followed:-

Psalms 10:1-18.-These two Psalms are linked together by an irregular alphabet running through, and thus combining the two. Psalms 9:1-20 beginning with א and Psalms 10:1-18 with ל, which begins the last half of the alphabet.

The figure tells us that we are to connect these two Psalms together, and shows us that we are to read them together, and that their subject is one: viz.: "the man of the earth" (10:18), the Antichrist; whose days, character, and end they give. While "the Great Tribulation" is referred to twice (9:9 and 10:1). לְעִתּוֹת בַּצָּרָה, "times of trouble." A phrase which occurs only in these two places.

Other significant expressions also occur in each of the two Psalms:

"Arise," 9:19, 10:12; "the oppressed," 9:9, 10:18; "forget not the poor," 9:12, 10:12; "the heathen," 9:5, 15, 17, 19, 20, and 10:16.

Psalms 9:1-20 is "the expectation of the poor" (18). Psalms 10:1-18 is "the desire of the meek" (17).

The acrostic alphabet is incomplete and irregular, like the "times" which these Psalms describe. We cannot reproduce the two Psalms here, but can only indicate the Acrostic in them:-

א commences each of the four lines of verses 1, 2; ב, Verse 3; ג, verse 5; ד is wanting; ה, verse 6; ו, verses 7, 8, 9, 10; ז, verse 11; ח, verse 13; ט, verse 15; י, verse 17; כ, verse 18. ל, 10:1; מ, verse 5; ע, Verse 8; נ, ס, פ, צ are wanting; ק, verse 12, is repeated from 9:19 in order to call our attention to the same words of the same prayer; ר is found in verse 14; ש, twice in verse 15; ת, in verse 17.

We must believe that the Acrostic is purposely incomplete, but what the design and the lesson may be must be left to the patient students of God’s word. It may be that it is to correspond with these "times of trouble," for they also will be broken up and incomplete.

Psalms 25:1-22 -Here again the Acrostic is designedly irregular, proving its genuineness rather than suggesting its corruption.

This design is shown by the fact that, in Psalms 34:1-22, the same letter ו is omitted, and the same letter פ is duplicated by being added for the last verse. Psalms 25:22; Psalms 34:22 commence with the same word פָּדָה (pahdah), "redeem," and both verses thus marked contain a similar sentiment: Psalms 25:22, "Redeem Israel, O God, out of all his troubles": and 34:22, "The Lord redeemeth the soul of his servants." These two verses are thus made to stand out by themselves.

The Acrostic letters are thus distributed:-א, verses 1 and 2; ב, verse 2 (second word); ג, verse 3; ד, verse 4; ה, verse 5; ו omitted; verse 6; ח, verse 7; ט, verse 8; י, verse 9; כ, verse 10; ל, verse 11; מ, verse 12; נ, verse 13; ס, verse 14; ע, verse 15; פ, verse 16; צ, verse 17; ק Omitted ר, verse 18, 19; ש, verse 20: ת, verse 21; (repeated), verse 22.

Psalms 24:1-10 -Here, as in Psalms 25:1-22, the sixth letter ו is omitted, the alphabet ending at verse 21; and the פ repeated thus puts verse 22 outside the alphabetical series.

Thus far the two Psalms (25 and 24) are framed on the same model.

In this Psalm, with the above exception, there is one letter left for each verse in its order.

Psalms 37:1-40 -Here the series is complete. The ע being masked behind the preposition ל (in the word לעולם, for ever, verse 28), and the ת behind the conjunction ו "but," in verse 39.

Every letter has two verses of two lines each, except three: ד, verse 7; כ, verse 20, and ק, verse 34, which have but one verse of three lines each.* [Note: It is noteworthy that the first of these (ã) occurs seven verses from the beginning; the last, seven verses from the end; while the middle letter (ë) is the middle of the whole Psalm.]

The Acrostic is as follows:-א commences verse 1; ב, verse 3; ג, verse 5; ד, verse 7; ה, verse 8; ו, verse 10; ז, verse 12; ח, verse 14; ט, verse 16; י, verse 18; כ, verse 20; ל, verse 21; מ, verse 23; נ, verse 25; ס, verse 27; לע, verse 28, third line ("they are preserved for ever"); פ, verse 30; צ, verse 32; ק, verse 34; ר, verse 35; ש, 37; ות, † [Note: Ginsburg’s Hebrew Bible omits the Vau (ו).] verse 39.

Psalms 111:1-10 -The acrostic here is perfect. The Psalm has twenty-two lines, which commence successively with the twenty-two letters of the Hebrew alphabet.

Psalms 112:1-10 is formed on precisely the same model, and the two Psalms form a pair, Psalms 111:1-10 being occupied with Jehovah and Psalms 112:1-10 with the man that feareth Jehovah. They may be thus compared-the letters marking the Correspondence (q.v. [Note: Which see.] ).

Psalms 111:1-10

cxi. a 1-3.-א His righteousness for ever.

b 4-8.-ז Gracious and full of compassion; ever mindful of His covenant.

c 9, 10.-פ His covenant and praise for ever.

Psalms 112:1-10

112a 1-3.-א His righteousness for ever.

b 4-8.-ז Gracious and full of compassion; in everlasting remembrance.

c 9, 10.-פ His exaltation for ever.

Psalms 119:1-176 -This Acrostic Psalm differs from every other. It consists of 176 verses, divided into 22 groups of eight verses each: (8 × 22 = 176). The eight verses of each group begin with the same letter. For example: the first eight verses each begin with Aleph א (A), the second eight with Beth ב (B); and so on through the whole Psalm.

It is very difficult to preserve this in a translation, and impossible where the letters of one language are not the same either in power or number or order.

It so happens, however, that the ninth portion (verses 65-72), in which each verse begins with Teth ט (T), begins also with T in the Authorized Version in all the verses except two (67 and 71). These can be easily made to begin with T also, by changing the word "Before" in verse 67 to Till; and the words "It is" in verse 71 to ’Tis. Then it will exactly correspond to the Hebrew original.

Attempts have been made to render other portions in a similar manner, but with little success. What comes naturally in an Original Text, must be somewhat forced in translating it into another language. We offer the following as an example:-

A.

Ah! the happinesses of the perfect in the way,

Such as walk in the law of Jehovah.

Ah! the happinesses of the keepers of His testimonies,

Who seek Him with their whole heart.

Assuredly they have not worked iniquity:

In His ways they ever walked.

As to Thy commandments-Thou hast commanded us,

That we should diligently keep them.

Ah! Lord, that my ways were prepared

To keep Thy statutes.

Ashamed, then, I shall never be,

While I have respect unto all Thy commandments.

All my heart shall praise Thee in uprightness,

While I learn the judgments of Thy righteousness.

All Thy statutes also I will keep:

Leave me not utterly.

B.

By what means shall a young man cleanse his way?

By taking heed thereto according to Thy word.

By every means my heart hath sought Thee:

Let me not err from Thy commandments.

Besides, I have laid up Thy word in my heart,

That I might not sin against Thee.

Blessed art Thou, O Jehovah,

Teach me Thy statutes.

By my lips have I recounted

All the judgments of Thy mouth.

By walking in Thy Mandate’s way,

I found joy beyond all wealth.

By Thy precepts shall I guide my musings,

And shall pore o’er Thy paths,

By thy statutes shall I be delighted;

Thy word I shall not forget.

Psalms 145:1-21 -Here the Acrostic is perfect, with the exception of the letter Nun, נ (N), which comes between verses 13 and 14.

It has evidently dropped out through the carelessness of some scribe; for it must have been in the manuscripts from which the Septuagint, Vulgate, Syriac, Arabic and AEthiopic Versions were made, as they contain the verse. One Hebrew ms. has been found by Dr. Ginsburg containing the verse; which reads, "The Lord is faithful in all His words, and holy in all His works."

Moreover, it falls in with the structure of the Psalm, for the member, in which verse nun (נ) occurs, consists of verses 13-20 and is as follows:-

a 13. "Thou," second person.

b 14. "He," third person.

a 15, 16. "Thou," second person.

b 17-20. "He," third person.

The members b and b thus commence with similar words.

The Psalm is "David’s Psalm of praise." It is the only Psalm that is dignified by this title. It is a special Psalm, therefore, and the Acrostic marks it as such, there being exactly 22 verses, one letter for each verse, and each verse consisting of two lines.

The structure (see under Correspondence) shows that it consists of seven members, arranged alternately, the subject of the first being Praise promised, and that of the second, Praise offered in fulfilment of that promise.

It is as follows:-

Psalms 145:1-21

A1 1, 2. Praise promised (first person) for Jehovah Himself.

B1 3. Praise offered (third person) to Jehovah.

A2 4-7. Praise promised (first and third persons alternately) for Jehovah’s works.

B2 8, 9. Praise offered (third person) for Jehovah’s works.

A3 10-12. Praise promised (third person only) for Jehovah’s kingdom.

B3 13-20. Praise offered (third person) for Jehovah’s kingdom.

A4 21. Praise promised (first and third persons) (יברך, shall bless, as in verse 10).

Proverbs 31:10-31 is a perfect alphabetical Acrostic, marking and calling our attention to this song in praise of a virtuous woman. Döderlein calls it "a golden A B C for women." It follows here, the words of a faithful mother. The following is the structure of the passage:-

A 10. The woman and her worth.

B1 11, 12. Her husband.

C 13-22. Her work.

B2 23. Her husband.

C 24-27. Her work.

B3 28, 29. Her children and her husband.

A 30, 31. The woman and her worth.

Like Psalms 145:1-21 it consists of twenty-two verses, and each verse contains two lines.

Lamentations 1:1-22 is an acrostic chapter. It consists of 22 verses, each of which commences with a successive letter of the alphabet, and each consists of three lines, except verse 7 (ז, Zayin) which contains four lines.

Lamentations 2:1-22 is the same, except that in this case it is verse 19 (ק, Koph) which contains four lines. ע and פ (verses 16 and 17) are transposed.

Lamentations 3:1-66 is different. It consists of 66 verses; the first three each commencing with א (A); the second three each commencing with

(B), and so on. Here, also as in chap. 2, ע and פ (verses 46-48 and 49-51) are transposed.

Lamentations 4:1-22 -Here, there are 22 verses, each verse commencing successively with the letters of the alphabet, and consisting of two lines. Here, also as in chaps. 2 and 3, the ע and פ (verses 16 and 17) are designedly transposed.

These are all the Alphabetical Acrostics.

There are, however, others, to which our attention is called by the Massorah, as well as by their being written in larger characters in certain Manuscripts.

In these cases the Acrostic letters spell certain words. But these are no more accidental than those which are alphabetical. Other acrostics have been found; but, as they are without Massoretic or Manuscript authority (and, therefore, probably are undesigned) we do not notice them.

Psalms 96:11.-The Massorah has a rubric calling attention to the name of Jehovah here in a complete sentence of four words:-* [Note: Reading the English words backwards.]

ישמחו השמים ותגל הארץ

earth-the glad-be-let-and heavens-the rejoice-Let.

"Let the heavens rejoice, and let the earth be glad" (lit., "Let-rejoice the-heavens and-let-be-glad the-earth").

This is the great truth and the grand climax of God’s purposes, which the Psalms as a whole set forth and declare. Especially so in this fourth book of the Psalms, which reveals those purposes in relation to the earth.

Psalms 96:1-13 is a call to "all the earth" (verse 1) to sing the "new song," and Psalms 97:1-12 is, or rather will yet be, the earth’s glad answer to that call.* [Note: See A Key to the Psalms.]

Esther.-In the Book of Esther four times the name of Jehovah occurs in the form of an Acrostic.† [Note: See a separate pamphlet on this subject by the same author and publisher, The Name of Jehovah in the Book of Esther.]

Jehovah had declared (Deuteronomy 31:16-18) that if His people forsook Him He would hide His face from them. Here this threatening was fulfilled. But, though He was hidden from them, He was present, working for them, to deliver them. Hence the outward form of the book is in harmony with the circumstances of the people: Jehovah was not with them, but He was for them; and therefore, though His name does not occur so that it may be sounded and pronounced by the voice, it appears, so that it may be visible to the opened eyes.

Further, the four Acrostics are all different from each other.

The First

occurs in 1:20. It is formed by the initial letters, for the event was initial. It is formed by spelling the word backwards, for Jehovah was overruling and turning back the wisdom of man. The four Hebrew words are

היא וכל הנשים יתנו

i.e., "All the wives shall give," or exhibiting a similar Acrostic in English-

"Due Respect Our Ladies"

shall give to their husbands, etc."

This counsel resulted in bringing Esther to the throne; so that, when Haman’s plot had been made, it might be thwarted (4:14).

The Second

(5:4) is formed, as before, by the initial letters; for Jehovah was initiating His plans: but it is spelt forwards (as in our common form of Acrostics), for Jehovah was ruling rather than overruling. The four Hebrew words are-

יבוא המלד והמן היום

"Let the King and Haman come this day," or,

"Let Our Royal Dinner

be graced this day by the King and Haman." The name of Jehovah appears in the invitation; for He was to be there in order to bring the counsels of man to nought and" take the wise in their own craftiness."

Nothing happens at the dinner beyond an invitation to Haman to dine at the royal table the next day. "Then went Haman forth that day joyful and with a glad heart" (5:9). Yes, "that day," for it was his last!

The Third Acrostic

(5:13) is the beginning of the end. Hence it is formed by the final letters, for the end was approaching. It is read backwards, for the Lord was turning back all the proud purposes of Haman. Haman goes home to his wife and says:

זה איננו שוה לי

"This availeth me nothing," or "Yet am I

saD, foR nO avaiL

is all this to me."

This sadness was a precursor of, and foreboded, his coming execution. Haman dines on the morrow with the king and queen; and events soon reached their climax; which comes in

The Fourth Acrostic

(7:7). It is again in the final letters, for Haman’s end had come. It is spelt forwards; for Jehovah was ruling, and had determined the event:-

כי כלתה אליו הרעה

Haman saw "that evil was determined against him," or, "For he saw that there was

eviL tO feaR determineD

against him by the King."

There was indeed evil to fear: for that evil had been determined not by King Ahasuerus, but by Jehovah: and the evil came swiftly upon him, for he was at once taken out and hanged.

Thus these four Acrostics at once conceal and reveal the Name of Jehovah, and emphasize the four pivots on which the whole history turns.

Esther 7:5.-This is another Acrostic for which there is Massoretic authority, the letters being written in larger characters in certain MSS

It is that name by which God revealed himself to Moses and to Israel, the "I AM," who had come down to deliver them. He who came down to deliver them in Egypt now comes down to deliver them in Persia: and, though He was not revealed, nor His name written, yet He has caused it to be emblazoned on the pages of the history.

When Ahasuerus learned from Esther, that "the Jews’ enemy" had laid his plot to destroy the whole nation, he cries out in his ignorance,

"Who is he, and where is he

that durst presume in his heart to do so?" He uses the words of which the final letters spell the name EHJHE (pronounced E-he-yhe both backwards and forwards).

הוא זה ואי זה הוא

EHEYEH knew who Haman was and where he was. He who is the great "I am," sees the end from the beginning; and both rules and over-rules all events for the accomplishment of His purposes, and for the deliverance of His People. (See Exodus 2:23-25; Exodus 3:14-15).

Acrostics, like many other figures, occur only in the Originals, and cannot be reproduced in a translation.

It is possible also for figures to occur in a translation which are not in the Hebrew or Greek! In such cases they are, of course, either accidental or designed. In either case they are of no value or weight.

An Acrostic can be made, for example, in the English of John 3:16, which is accidental. But as it may be useful to some in teaching others, we note it here-

John 3:16

God so loved the world, that he gave his

Only begotten

Son, that whosoever believeth in him should not

Perish, but have

Everlasting

Life.

This verse contains the good news of the Gospel, which, by a singular coincidence, is the very word which may thus be written as an Acrostic.

2. Of the Same Word

(a) In the Same Sense

There are no less than twelve ways in which the same word may be repeated in the same sense in the same sentence. The first is called