There is another characteristic feature of this psalm; in Greek and Slavonic translations, as in any other, it is not visible, but in the original Hebrew it is directly striking. It is that the psalm is arranged in an alphabetical acrostic, and not in such a way that each verse begins with a new letter following the initial letter of the previous verse, for example, so that the first verse begins with "a", the second with "b", the third with "d"; but each letter begins eight verses in succession, then the other eight verses begin with the next letter. Thus, the first eight verses begin with "a," the next eight verses begin with "b," and so on. In total, there are 22 letters in the Hebrew alphabet. Putting eight verses on each, 176 verses will come out. There are so many of them in the psalm.

This last feature most of all leads to the solution of the question of the origin and purpose of this psalm. One interpreter cites the opinion of Jewish scholars that the holy Prophet David composed this psalm for the instruction of his son Solomon, whom he was preparing to succeed him, the law of God and prayer. Zigaben makes an extract from Origen, in which the latter testifies that the Jews had the custom of forcing their children, along with the alphabet, to memorize this psalm as well. Combining the two, we believe that the holy Prophet David, at the end of his days, after so many experiences in life, not a single one of which passed through him without placing himself in a direct relationship with God and His law, having wisely passed through all the moral and religious states and understanding all of them in the light of the face of God, had the good idea of imparting to Solomon all his spiritual experience, so that at the same time he had in his attention the children of all fathers, not only of his own time, but also of all subsequent generations. Blessed Theodoret writes the following about this psalm: "The divine David had many different changes in his life: he fled from his enemies, and put his enemies to flight, fell into sorrows and then led a joyful life, walked the divine path and stumbled in the procession, and again followed the Divine laws. He gathered all this together in the present psalm, and bringing all the prayers that he offered to God under every circumstance, he brought into one harmonious composition, he offered people a single useful teaching, and in what he said he shows how one can succeed in active virtue."

At the same time, we hasten to eliminate the thought that may be revived: this psalm is for children's reading and study; So why should we, adults, and especially those who are highly learned, bother with it? But this psalm was studied in childhood, and gave guidance for a lifetime, and constituted not only a guide, once and for all completed by study, but also a subject for constant reflection, and a means for always delving into the mysteries of the law of God. The sayings of the psalm are simple in form, but not simple in content. Begin to examine more attentively, and you will always find something new, edifying, drawing the will to follow the paths of God. Blessed Augustine testifies that for a long time he could not take up the interpretation of this psalm, being struck by its depth. "How many times," he says, "have I been asked to give an interpretation of it; and I took it, but always retreated, seeing that it was beyond my strength; for the simpler this psalm seems, the deeper it turns out to be in fact; so I can't say how deep it is. In the other Psalms there are darknesses; but this one is so clear that only read or listen: there is nothing to interpret. And yet I cannot say whether I will be able to do anything now, starting to talk about him."

After this, there can be no doubt that if learned men also take a poem from this psalm and learn from it by meditation during the day, it will be very similar to breaking through the earth in the place where the treasure is hidden. Just dig - you will find it. In whatever spiritual age one may be, everyone will see what is proper and useful for himself. Blessed Theodoret concludes his opinion of this psalm as follows: "This psalm is sufficient to stir up those who wish to perfect virtue in it, to stir up those who live in the diaspora to diligence, to inspire those who are lost in spirit, to correct the negligent, in a word, to give all kinds of medicine against various human infirmities." St. Athanasius the Great, bypassing all the external touches of this psalm, looks at it with the eye of a deep desert dweller and says: "In this psalm the holy prophet describes the lives of the saints, their feats, their sorrows, labors, also the uprisings of demons, thousands of suggestible thoughts, snares and other means of catching, and together with that by which the saints gain the victory: the law, the words of God, patience, help from above, and, and finally, what will follow the labors — rewards, crowns, rewards." St. Ambrose writes that "the other Psalms also contain moral lessons, but these are like the stars scattered across the sky, and this one is like the sun pouring out abundant light at noon." Such richness of this psalm has disposed us to devote a worthy time to contemplation of it, and, whatever God sends, to offer it to the attention of God-fearing Christians zealous for their salvation, in the certainty that it will be of some benefit to them. The Holy Church apparently wishes us to know and understand this psalm more deeply, placing it in the reading at every daily Midnight Office, when the thought, refreshed by sleep, is more capable and more vividly perceiving, and penetrating more deeply.

Proposing, however, our reflections, we consider it our duty to declare that there will be little of our own here. Everything will be borrowed from the holy fathers and teachers of the Church, who labored in the interpretation of this psalm. Saint Ambrose dedicated a whole book to him; Blessed Augustine publicly offered conversations about him in the church; Saint Athanasius the Great, Blessed Theodorite, and Saint Hilary interpreted it along with the interpretation of all the Psalms. Besides them, our advisers will be: Zigaben Euthymius and Anthimus, the most blessed Patriarch of Jerusalem.

In the exposition, let us maintain the division into eight stanzas, imitating St. Ambrose and His Beatitude Anthimus, although this is not found in either the Slavonic or the Greek text, especially since this is not the only external distinction that facilitates reading and supports attention and eagerness, without influencing the inner content. It was thought that the verses of each eight-stanza do not represent unity; But a more attentive study showed that each eight-verse poem is ruled by one thought, on which the poems are strung like beads on one thread. The very interpretation and reflection will show how true this is.

What is the general form of the sayings in this psalm? — These are not parables, but prayerful appeals to God. Each verse is a prayer, but all about one thing – for the fulfillment of the law of the Lord. The soul, realizing that salvation is only in God through the fulfillment of His holy will, converses with God, beseeching Him to enlighten, to admonish, to strengthen, to deliver from internal temptations and external troubles, to restore from falls, to deliver from enemies — in a word, to grant it, according to His mercy, to be pleasing to Him. Everywhere there is a warm speech, addressed to God directly from the heart. One more note. The will of God, obligatory for us, is expressed in more than one word in the continuation of the psalm. In addition to the usual expression – law, commandments, there are names – witnesses, justifications, words, fates, fates of truth, the way, the way of truth, the way of commandments, the way of justifications, the paths of commandments, advice, and so on. Each of these names means the same will of God about how we should live, or the same law, only in different respects. If any of these names gives any shade of thought contained in the saying, then it will be indicated in its place.

Verses 1-8

Verse One

"Blessed is he who walks blameless in the way, walking in the law of the Lord."

"The path," writes Theodoret, "here the prophet calls the life that we all pass through from birth to the grave."

Blameless in the way are those who live blamelessly, avoiding all sin. "Whoever has never sinned in anything," says St. Athanasius the Great, "is blameless." Those walk in the law of the Lord who, in the words of Theodoret, "live in accordance with the laws of God," fulfill every commandment that comes in the course of life, without omitting anything that is recognized as obligatory and without renouncing anything; otherwise, they do all kinds of good.

Thus, these two points command the same thing that the prophet expresses in other places with the words: "Turn away from evil and do good," answering the question: "Who is man, who desires life, loves the days to see good?" (Psalm 33:13, 15) or who in the first Psalm first: "Go not to the counsel of the wicked," and then: "In the law of the Lord is his will."

So that's who is blessed!