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In the most general sense, Psalm 22 is about a person who is crying out to God to save him from the taunts and torments of his enemies, and (in the last ten verses) thanking God for rescuing him. Jewish interpretations of Psalm 22 identify the individual in the psalm with a royal figure, usually King David or Queen Esther. [2]
Surviving Aramaic Targums do use the verb šbq in their translations of the Psalm 22. [4] The word used in the Gospel of Mark for my god, Ἐλωΐ, corresponds to the Aramaic form אלהי, elāhī. The one used in Matthew, Ἠλί, fits in better with the אלי of the original Hebrew Psalm, but the form is attested abundantly in Aramaic as well.
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Psalm 22: 28 / 25: He trusted in God: Chorus: Psalms 22:8: 29 / 26: Thy rebuke hath broken His heart: Acc. T: Psalms 69:20: Psalm 69: 30 / 27: Behold, and see if there be any sorrow: Arioso T: Lamentations 1:12: Book of Lamentations: Scene 2: 31 / 28: He was cut off out of the land of the living: Acc. T: Isaiah 53:8: Man of Sorrows: 32 / 29 ...
The Book of Psalms, including the Sidney Psalter, is concerned with being righteous. Psalms 31 and 51 contain pious apologies which blame God (Psalm 22) and others (Psalm 109), when people are not completely sinless. There is a recurring theme of judgement to separate sinners from the righteous.
Biblical and Hebrew scholars, such as Brent Strawn, support the Masoretic Text reading of כארי ("like a lion"), based on textual analysis (i.e. derivatives of the word "lion" appear numerous times in the psalm and are a common metaphor in the Hebrew Bible), as well as its appearance in virtually every ancient Hebrew manuscript. [22] An ...
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