The relationship between 'ani and 'anaw, particularly in Psalms (where 40% of the appearances of the former and 63% of the appearances of the latter occur) is the subject researched in this dissertation. The issue is best presented in terms of the following questions: Are these words related but distinct or are they the same, simply reflecting an orthographical problem? Are they basically social, economic, psychological, or religious in emphasis? Whom do these words designate and, in turn, who are the oppressors? Closely related to these questions are the identity of the "I" of the Personal Lament Psalms and the "wicked" of the pertinent psalms. 

These questions cannot and, therefore, are not answered simply by reference to etymology and philology. The pertinent passages of Psalms are subjected to a careful exegesis. For a point of reference and comparison, the use and meaning of these words in the Law, the Prophets, and the remainder of the Writings are investigated. Included in this exegetical research are also the noun and verb forms. Pertinent material from Qumran and the New Testament is consulted along with the literature of Canaan and Mesopotamia.

The results of this research lead to the following conclusions:

1. The terms 'ani and 'anaw are related but distinct. They cannot be treated as a problem of orthography (confusion between the waw and yodh in the Herodian Script) nor can they be attributed to a late Aramaic corruption. The pertinent Keithib/Qere variants are not artificial but significant contributing to the evidence of distinction. The Versions, while not altogether consistent, indicate a distinction, particularly in Psalms. Further and even more substantial evidence for discinction comes from the exegesis of the psalms in which these words occur. The psalmist clearly does not confuse or interchange these terms but recognizes them as related but diverse in use.
2. The customary translation of 'ani in the EVs as "poor" is an unfortunate translation. "Poor" basically means "wanting in material riches" and this simply is not the meaning of 'ani. The LXX has contributed to this faulty translation. The root 'anah meaning does not indicate poverty and its cognate words (Moabite, Arabic, Akkadian, and Aramaic) underscore this fact. Further its use with words which designate indigence (such as 'ebyon 27 times) shows that 'ani does not carry the idea of material poverty. In the light of both its root meaning and the various contexts in which it appears, 'ani should be translated "afflicted." Each passage must be carefully appraised for a refinement and sharpening of that translation.

'Ani designates the individual Israelite. Its heaviest concentration in Psalms is in the Personal Laments which would lose their vital meaning if allegorized to designate the entire nation. The described problems of the 'ani are personal rather than national. The frequent grouping of the 'ani with other maligned and suffering groups in Israel, would be most illogical and confusing if it designated the entire nation. Further, it is not only the individual but the righteous individual that is indicated. The qualities and characteristics of the 'ani are so comparable to those of the righteous that the two can be considered synonymous. The 'ani is not a product of a foreign power or sorcerers but is rather the victim of fellow Israelites who are categorized as "wicked." The pertinent contexts are quite conclusive that the 'ani is an Israelite suffering at the hands of fellow Israelites.

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