Patterns of Movement in the Hebrew Psalter (Studies in Biblical Literature) [New ed.] 9781433179433, 9781433179440, 9781433179457, 9781433179464, 1433179431

Table of contents :
Cover
Contents
List of Figures
List of Tables
Editor’s Preface
Preface
Acknowledgments
List of Abbreviations
1. Introduction
2. Structural Issues and Discussion—A Review
Revisiting Gunkel
Doxologies—Are They Legitimate Structural Pointers?
Collections, Redaction and Structure
Introductory Psalm/s: 1 or 1–2?
Movement/s in the Psalter and Relevant Structural Considerations
Exploring a Narrative Schema by Intertextual Study
Conclusion
3. Methodology
A Text-Centered Approach
Methodological Premises
A Holistic Structural Study
Methods to Examine Movements
Two Distinct Structural Clues
Definition and Specified Tools for the Literary Study
Other Structural Clues in Psalms
Structural Pattern in Psalms and an Exemplar, Psalms 69–87
Summary
4. The Movements of the Psalms-Groups in Progressive Parallels
Psalms 1–2 and Movements
A Movement from Lament of Individuals to Praise of Nations
Psalms 3–10
Psalms 11–22
Psalms 23–24
Psalms 25–34
Psalms 35–50
Psalms 51–68
Psalms 69–87
Psalms 88–100
Psalms 101–117
Psalms 118–119
Psalms 120–138:5
Psalms 138:6–150:6
A Movement from Sinai–Moab Covenant to Davidic Covenant
A Movement from Davidic through Messianic to YHWH’s Kingship
A Movement according to the Prophetic Scope
Themes of “Certainty” and a Movement
Conclusion
5. Structural Analysis of Movements in Psalms 69–87
Movements in Psalms 69–87 in Light of Previous Genre Studies
Psalms 69–87 Located in the Dynamic of the Psalter as a Whole
The Subsections of Psalms 69–87 in Question–Answer or Prayer–Praise Mode
Major Theme—Covenantal Issues
Covenantal Issues at the Beginning of Each Section
The Movement from Sinai–Moab to Davidic Covenant
The Movement between Different Kingships
The Movements and Storyline in the Psalter in Reference to Zechariah
Movements in the Division, Zechariah Chaps 1–6 and 7–14
Propp’s Roles and Functions in Zechariah and the Psalter
Theological Storyline in the Psalter and Zechariah
Summary and Conclusion
6. Conclusion
Appendix: An Analysis of theArrangement of 11QPsa forComparison with That ofthe Hebrew Psalter (MT)
Index of Biblical References
Index of Other Materials
Index of Key Words &Subjects

Citation preview

YU N G H U N C H O I

Patterns of Movement in the Hebrew Psalter A Holistic Thematic Approach with an Exemplar, Psalms 69–87

studies in biblical literature | 174

The author re-examines the movements in the Hebrew Psalter as a whole, “from laments to praises” and “from psalms of individual to those of community,” indicated by Westermann (1977) and Gottwald (1985). In general, these movements are widely observable, however, there are some contradictory data upon closer inspection. Namely, some laments are assembled at the end and in fact many psalms of community appear in the middle. This motivated the author to launch a holistic structural study. In this book, the author demonstrates that the movements are not specified in a linear design but a progressive parallel pattern, crossing over the fivefold doxological division. The movements foreshadowed between Psalms 1 and 2 unfold in the specific psalms-groups and in the tripartite division. Each psalms-group exhibits the movements “from distress (lament) through deepest sorrow to joy (praise),” “from individual (through Israel) to nations,” “from present/past to future,” “from (the city of) Israel through Sheol/death to Zion,” “from Mosaic covenant to Davidic one” and “from the flawed human (Davidic) kingship through Messianic to YHWH’s kingship.” The “answer and certainty” of Psalms 1–2 reappear at the end of each group. A psalms-group, Pss 69–87, was selected as an exemplar to demonstrate the regularity of the movements.

Yung Hun Choi (PhD, Charles Sturt University) is a Lecturer of Old Testament at Alphacrucis College, Sydney where he is also serving as the Associate Dean and Director of Coursework of the Korean Program.

www.peterlang.com

Patterns of Movement in the Hebrew Psalter

Studies in Biblical Literature Hemchand Gossai General Editor Vol. 174

The Studies in Biblical Literature series is part of the Peter Lang Humanities list. Every volume is peer reviewed and meets the highest quality standards for content and production.

PETER LANG New York • Bern • Berlin Brussels • Vienna • Oxford • Warsaw

Yung Hun Choi

Patterns of Movement in the Hebrew Psalter A Holistic Thematic Approach with an Exemplar, Psalms 69–87

PETER LANG New York • Bern • Berlin Brussels • Vienna • Oxford • Warsaw

Library of Congress Cataloging-in-Publication Data Names: Choi, Yung Hun, author. Title: Patterns of movement in the Hebrew Psalter: a holistic thematic approach with an exemplar, psalms 69–87 / Yung Hun Choi. Description: New York: Peter Lang, 2021. Series: Studies in biblical literature; vol. 174 | ISSN 1089-0645 Includes bibliographical references and index. Identifiers: LCCN 2020031462 (print) | LCCN 2020031463 (ebook) ISBN 978-1-4331-7943-3 (hardback) | ISBN 978-1-4331-7944-0 (ebook pdf ) ISBN 978-1-4331-7945-7 (epub) | ISBN 978-1-4331-7946-4 (mobi) Subjects: LCSH: Bible. Psalms—Criticism, Form. | Bible. Psalms—Criticism, interpretation, etc. | Bible. Psalms, LXIX-LXXXVII—Criticism, interpretation, etc. Classification: LCC BS1430.52 .C46 2021 (print) | LCC BS1430.52 (ebook) | DDC 223/.2066—dc23 LC record available at https://lccn.loc.gov/2020031462 LC ebook record available at https://lccn.loc.gov/2020031463 DOI 10.3726/b17509       Bibliographic information published by Die Deutsche Nationalbibliothek. Die Deutsche Nationalbibliothek lists this publication in the “Deutsche Nationalbibliografie”; detailed bibliographic data are available on the Internet at http://dnb.d-nb.de/.      

       

        © 2021 Peter Lang Publishing, Inc., New York 80 Broad Street, 5th floor, New York, NY 10004 www.peterlang.com   All rights reserved. Reprint or reproduction, even partially, in all forms such as microfilm, xerography, microfiche, microcard, and offset strictly prohibited.

To Hyunhee Kim A faithful deaconess in our Lord Jesus Christ

Table of Contents

List of Figures List of Tables Editor’s Preface Preface Acknowledgments List of Abbreviations 1 Introduction

xi xiii xv xvii xix xxi 1

2 Structural Issues and Discussion—A Review 7 Revisiting Gunkel 8 Doxologies—Are They Legitimate Structural Pointers? 12 Collections, Redaction and Structure 15 Introductory Psalm/s: 1 or 1–2? 24 Movement/s in the Psalter and Relevant Structural Considerations30 Exploring a Narrative Schema by Intertextual Study 35 Conclusion36

viii | Patterns

of Movement in the Hebrew Psalter

3 Methodology 61 A Text-Centered Approach 62 Methodological Premises 63 A Holistic Structural Study 67 Methods to Examine Movements 70 Two Distinct Structural Clues 70 Definition and Specified Tools for the Literary Study 74 Other Structural Clues in Psalms 77 Structural Pattern in Psalms and an Exemplar, Psalms 69–87 78 Summary78 4 The Movements of the Psalms-Groups in Progressive Parallels 93 Psalms 1–2 and Movements 94 A Movement from Lament of Individuals to Praise of Nations 98 Psalms 3–10 102 Psalms 11–22 104 Psalms 23–24 106 Psalms 25–34 107 Psalms 35–50 108 Psalms 51–68 109 Psalms 69–87 111 Psalms 88–100 112 Psalms 101–117 113 Psalms 118–119 115 Psalms 120–138:5 118 Psalms 138:6–150:6 119 A Movement from Sinai–Moab Covenant to Davidic Covenant 120 A Movement from Davidic through Messianic to YHWH’s Kingship124 A Movement according to the Prophetic Scope 131 Themes of “Certainty” and a Movement 133 Conclusion133 5 Structural Analysis of Movement in Psalms 69–87 Movements in Psalms 69–87 in Light of Previous Genre Studies Psalms 69–87 Located in the Dynamic of the Psalter as a Whole The Subsections of Psalms 69–87 in Question-Answer or Prayer-Praise Mode

149 151 160 165

Table of Contents | ix Major Theme—Covenantal Issues 170 Covenantal Issues at the Beginning of Each Section 170 The Movement from Sinai–Moab to Davidic Covenant 173 The Movement between Different Kingships 176 The Movement and Storyline in the Psalter in Reference to Zechariah188 Movements in the Division, Zechariah Chaps 1–6 and 7–14 188 Propp’s Roles and Functions in Zechariah and the Psalter 200 Theological Storyline in the Psalter and Zechariah 201 Summary and Conclusion 206 6 Conclusion Appendix: An Analysis of the Arrangement of 11QPsa for Comparison with That of the Hebrew Psalter (MT) Index of Biblical References Index of Other Materials Index of Key Words & Subjects

225

233 237 265 267

Figures

Figure 4.1 Overall design by change of mood (lament to praise) and scope (individuals to nations) 99 Figure 4.2 From distress through deepest distress to joy in Pss 3–9 and 11–22 105 Figure 4.3 Parallel sections according to a move from Sinai–Moab covenantal to Davidic covenantal themes 122 Figure 4.4 A movement between the different kingships 125 Figure 5.1 The contents of Psalm 85 155 Figure 5.2 The contents of Isaiah 56:9–66:24 156 Figure 5.3 The contents of Habakkuk as a whole 157 Figure 5.4 Psalms 69–87 in Terms of Lament/Praise and Individual/ Israel/Nations160 Figure 5.5 The position of Pss 69–87 in Part II (Pss 25–117) 164 Figure 5.6 The movement from lament of individuals to praise of Israel–the nations of Psalms 69–87 in consideration of its subsections165 Figure 5.7 Pss 69–72 in terms of prayer (question) and answer 166

xii | Patterns

of Movement in the Hebrew Psalter

Figure 5.8 Pss 73–76 in terms of question and answer and historical recollection168 Figure 5.9 Pss 77–85 in terms of question and answer and historical recollection169 Figure 5.10 Pss 86–87 in terms of prayer (question) and answer 170 Figure 5.11 The Movement, from Individual through Israel to nations, in the subsections of Pss 69–87, a summary 173 Figure 5.12 Covenantal issues raised and answered in the sections of Part II 175 Figure 5.13 Movement of different kingships in the subsections of Pss 69–87178 Figure 5.14 The movement from disorientation to new orientation with reference to the arrangement of Psalmic genres, historical recollection and different kingships 179 Figure 5.15 The writer’s summary of Mays’s understanding on the Psalmic shape 182 Figure 5.16 The Davidic-messianic (Semi-messianic) Psalms in Pss 11–22 and 88–100 183 Figure 5.17 The Davidic-messianic (semi-messianic) Psalms in the Subsections of Pss 69–87 184 Figure 5.18 The movements in the Book of Zechariah Chaps 1–6 193 Figure 5.19 The movements in the Book of Zechariah, Chaps 7–14 197 Figure 5.20 Themes at the beginning and end of Zech Chaps 1–6 and 7–14198 Figure 5.21 The movement of different kingships in Zech Chaps 1–6 and 7–14 199 Figure 6.1 Overall design by change of mood (lament to praise) and scope (individuals to nations) 227 Figure 6.2 From distress through deepest distress to joy in Pss 3–9 and 11–22230 Figure 6.3 From distress to joy through several stages of temporary endings in Pss 69–87 231 Figure A Movement in 11QPsa234 Figure B Movement in the MT Psalter 235

Tables

Table 3.1 Test Elements (Themes/Motifs) for the Movements between Psalms 1–2 Table 4.1 Test Elements (Themes/Motifs) for the Movements between Psalms 1–2 Table 4.2 Verbal Links between Psalms 25–29 and 30–33 Table 4.3 Understanding the Messianic King’s Life in the Parallel Structure as well as in the Tripartite Parts of the Psalter Table 5.1 Question–Answer in Psalms 88–100 Table 5.2 Question–Answer in Psalms 64–67 and 86–87 Table 5.3 Covenantal Curse in Exodus–Leviticus–Numbers Table 5.4 Covenantal Curse in Deuteronomy Table 5.5 The Expressions in Parallel at the Beginning of Zechariah Chaps 1–6 and 7–14 Table 5.6 The Theological Storylines of “I” Psalms and “We” Psalms Table 5.7 The Comparison of the Theological Storyline between the Psalter (“We” Psalms) and Zechariah

74 95 108 130 158 159 171 172 189 203 204

Editor’s Preface

More than ever the horizons in biblical literature are being expanded beyond that which is immediately imagined; important new methodological, theological, and hermeneutical directions are being explored, often resulting in significant contributions to the world of biblical scholarship. It is an exciting time for the academy as engagement in biblical studies continues to be heightened. This series seeks to make available to scholars and institutions, scholarship of a high order, and which will make a significant contribution to the ongoing biblical discourse. This series includes established and innovative directions, covering general and particular areas in biblical study. For every volume considered for this series, we explore the question as to whether the study will push the horizons of biblical scholarship. The answer must be yes for inclusion. In this volume Yung Hun Choi explores methodological ways of reading the Psalter both in terms of content and structure. The author argues that there is an intrinsic connect between the two, and indeed the content cannot be properly understood and interpreted without an understanding of the structure. In developing this argument, the author provides an extensive analysis of the scholarship of the Psalter, both to underline their importance in shaping Old Testament theology, but also as a point of departure for the author’s thesis. Employing a

xvi | Patterns

of Movement in the Hebrew Psalter

synchronic text-oriented methodology, the author focuses on the psalms of individual lament and the psalms of communal praise. This study is certain to generate ongoing discourse, particular given the evidence of the the manner in which it is understood and attended to in communities of faith. This study will certainly invite further conversation. The horizon has been expanded. Hemchand Gossai Series Editor

Preface

“How [can] I repay YHWH [for] all His benefits toward me?” (Ps 116:12) The only thing that I can do for God is to praise His name, sharing His grace with those who wait for Him. This is a book on Psalms’ structure, a slightly revised version of my doctoral dissertation (2019). Here I would like to present a few words about my book for readers. First, I’ve realized that Psalms (Masoretic Text) is not merely an anthology in a disorderly fashion. Rather, Psalms as a whole is an exquisitely polished work by which the editor or editorial committee wants to convey a constant message. I hope that my book can aid those who seek structuring principles within Psalms. Second, the three psalms groups, Pss 1–2, 23–24 and 118–119, are very significant in my study. Each group includes important themes, e.g., Torah and kingship. In my Psalms classes, I usually begin with a question for my students: “Which psalm do you like most?” Many reply, Ps 23; some, Ps 1; and others, Ps 119. Every time I get these answers, I am so surprised, as the psalms they like are very significant in my study as well. In fact, my study reveals that the themes of the groups introduce three distinct parts of Psalms. I investigated how the themes make regular movements and how the themes function as conclusions.

xviii | Patterns

of Movement in the Hebrew Psalter

Lastly, I believe that the movement pattern presented in my book aligns with the journey of a human life. The Psalmist’s heart moves from distress, falls into the point of deepest sorrow and finally reaches to joy in YHWH. Israel undergoes captivity and even experiences Sheol but finally comes to praise the Messiah (Pss 2:12; 132:17. “My Messiah” ‫ )יִחיִׁשְמ‬and YHWH in Zion. Likewise, we live in toil, vanity (Ps 90:10. ‫ )ןֶוָאָו לָמָע‬and other challenges, and sometimes in severest hardship, but finally will arrive at the city of God (Ps 87:3) where YHWH blesses (Ps 115:13) and rules forever (Ps 146:10. ‫ ;םָלֹועְל הָוהְי ְךֹלְמִי‬Rev 19:6. … ἐβασίλευσεν Κύριος, ὁ θεὸς ἡμῶν, ὁ παντοκράτωρ). Again, in the near future, a great multitude will come out of the great tribulation and sing, “Salvation to our God who sits on the throne, and to the Lamb! (Rev 7:10. ‘Ἡ σωτηρία τῷ θεῷ ἡμῶν τῷ καθημένῳ ἐπὶ τῷ θρόνῳ καὶ τῷ ἀρνίῳ).” Hallelu-YH! (Ps 150:1, 6. ‫ּולְלַה‬-‫ ;ּהָי‬Rev 19:6. Ἁλληλουιά) 23 May 2020 Alphacrucis College, Sydney Yung Hun Choi

Acknowledgments

“Give thanks to YHWH: Truly He is good; truly His lovingkindness endures forever!” (Ps 136:1) God has been with me throughout my journey from the days of research to the process of publication. I give my highest thanks to Him. God led me to great teachers: Dr Anthony Rees, as my principal supervisor, encouraged me with feedback which guided the completion of my thesis. Dr Jeffrey W. Aernie, as my co-supervisor, also provided insightful comments. Dr Matthew Anstey and Dr Gerard Moore also advised me during the early stage of my candidature. I sincerely express my gratitude to them. God also supported me through leaders of Alphacrucis College for which I serve. Dr Stephen Fogarty (president), Ps Greg Cortese, Drs David Perry, Denise Austin, Kevin Hovey, Dean O’Keefe, Jim Twelves, Jacqueline Grey, Narelle Coetzee, Caroline Batchelder and Mr Johnny Kumar supported and encouraged me. Leaders and colleagues of the Korean department of Alphacrucis also prayed for me: Drs David Kwon, Oh-Young Kwon, Yong-Sun Yang, Kyoungjin Kim, Ki-Tae Song, Sung Rual Choi and Rev Jesse Kim. Lastly, God helped me in many ways through family and friends. I cannot forget their love; they have taken part in my distress and hope throughout my study. My beloved wife, Elijah, my daughter Sharon, my son James, my mother and mother in law, Jin-Ja Jeong and Keum-Soon Kim, and my sister and brother,

xx | Patterns

of Movement in the Hebrew Psalter

Myeong Ah and Choong Heon have been with me. My brothers and sisters in Jesus, Ms Hyunhee Kim, Mr Peter Beyon and Rev Isaac Min and the members of International Fellowship of Christian Churches and Multicultural Mission, Rev Heon Seok Lim, Drs Young Sun Park, Paul Lim, Rev Eun Mi Sung and others have helped me by prayer and supplication. May God bless all!

Abbreviations

AIL AOTC BBB BCOTWP BETL BHS Bib BIS BJS BLS BS BTB BTGW CBQ CBQMS CC CEB ESV FAT HBS

Ancient Israel and Its Literature Abingdon Old Testament Commentaries Bulletin de Bibliographie Biblique Baker Commentary on the Old Testament Wisdom and Psalms Bibliotheca Ephemeridum Theologicarum Lovaniensium Biblia Hebraica Stuttgartensia Biblica Biblical Interpretation Series Biblical and Judaic Studies Bible and Literature Series The Biblical Seminar Biblical Theology Bulletin Biblische Theologie und gesellschaftlicher Wandel Catholic Biblical Quarterly The CBQ Monograph Series Canon & Culture Common English Bible English Standard Version Forschungen zum Alten Testament Herders biblische Studien

xxii | Patterns

HCHCB HTR HUCA IBCTP IBT Int JBL JBQ JBT JHI JLL JSOT JSOTSup JTS KST LBI LHBOTS MLBS NBC NCBC NEB NIBC NIDOTTE OBO OBS OTG ӦBS PIBA SBL SBLAB SBLDS SBLSCS SBS SHBC SiBL STRI

of Movement in the Hebrew Psalter Hermeneia—A Critical and Historical Commentary on the Bible Harvard Theological Review Hebrew Union College Annual Interpretation: A Bible Commentary for Teaching and Preaching Interpreting Biblical Texts Interpretation Journal of Biblical Literature Jewish Biblical Quarterly Jahrbuch für Biblische Theologie Journal of the Historical Ideas Journal of Language and Literature Journal for the Study of the Old Testament Journal for the Study of the Old Testament Supplement Series Journal of Theological Studies Kohlhammer Studienbücher Theologie Library of Biblical Interpretation The Library of Hebrew Bible/Old Testament Studies Mercer Library of Biblical Studies Readings: A New Biblical Commentary New Cambridge Bible Commentary Die Neue Echter Bibel New International Biblical Commentary New International Dictionary of Old Testament Theology and Exegesis. Edited by W. A. VanGemeren. 5 vols. Grand Rapids, 1997. Orbis biblicus et orientalis Oxford Bible Series Old Testament Guides Ӧsterreichische biblische Studien Proceedings of the Irish Biblical Association Society of Biblical Literature Society of Biblical Literature Academia Biblica Society of Biblical Literature Dissertation Series SBL Septuagint and Cognate Studies Stuttgarter Bibelstudien Smyth & Helwys Bible Commentary Studies in Biblical Literature Studien zur Theologie und Religionsgeschichte Israels

Abbreviations | xxiii TC THOC TNCBC TOTC TP TTCS TV VTSup WBC WTJ

Text and Context The Two Horizons Old Testament Commentary The New Century Bible Commentary Tyndale Old Testament Commentaries Theology and Philosophy Teach the Text Commentary Series Theologia Viatorum Supplement to Vetus Testamentum Word Biblical Commentary Westminster Theological Journal

1

Introduction

This book presents an examination of the “planned pattern of arrangement or purpose”1 of the entire Psalter because it is the key to understanding its message. The Psalmic form and its content are inseparable,2 which means that knowledge of its structure serves to understand its meaning.3 To grasp the entire design of the Psalter means enabling the recognition of its overall theology and the significance of its constituent parts and their placement. However, the benefits of the structural study presented in this book exceeded my expectations because it not only guided me to a path of understanding the meaning of Psalms but also the theology of the Old Testament. Scholars have labeled Psalms as being the “microcosm of the Old Testament” because it is comprised of almost all the important contents of the Hebrew Scripture. Psalms includes God’s creation, Abrahamic and Sinaitic covenants (Torah), Davidic covenant, the broken covenants and the exile (History) on account of no fear of YHWH (Wisdom) and the anticipation of the prophets according to the covenantal promise (Prophecy).4 Psalms contains “a summary of the rest of the first part of the Christian canon and perspectives that open up on all its parts”5 which helps to comprehend the religion and worship of Israel, including the new covenant, which is yet to be fulfilled in the psalmist’s time.

2 | Patterns

of Movement in the Hebrew Psalter

While there have been other studies of Psalms,6 I have undertaken a structural analysis, which is presented in this project. This study of Psalms was “set ablaze by B. Childs, G. Wilson and E. Zenger” and are in an ongoing state.7 Some studies have “attempted to see whether the five books into which the Psalms are divided offer some type of organization. Alas, the conclusion has usually been that if such an intentional structure exists, it is a mystery, or that the Psalter is a collection without any sort of rhyme or reason.”8 However, the temporary stagnant state cannot be a reason to cease the careful analysis of Psalms because Kaiser Jr stressed that “God is not the author of randomness or confusion; he is the God of order.”9 The problem was not that scholars did not provide useful structural observations, but rather in the difficulty of applying their insights to this study, which challenged me to do further investigation, including thorough reflection and careful handling of the previous scholarship. As such, this exploration complements earlier readings and makes a new contribution to scholarly knowledge of Psalms. There are two more points essential to this book. First, I prioritized a synchronic, text-oriented research method, which is elucidated further in this work. I dealt with textual elements and clues for the structural study, rather than depending upon the diachronic postulations, although their value is recognized. In my evaluation, the text as a whole is the most objective reality for observation and analysis. Second, this study focused upon one movement in particular, from laments of individual to praises of community, which was previously analyzed by Westermann,10 Gottwald,11 and others12 in terms of the types of the psalms.13 This focus was chosen because one of the most conspicuous Psalmic features is its emotional dynamics, although I note that there are other thematic movements that are equally deserving of analysis. During this examination, I recognized that the flow of mood was not always consistent throughout the Psalter. For example, the psalms of “community” (Pss 74–83) are assembled in the middle of the Psalter, rather than at the end. A further example is that several “I Psalms of lamentation” (Pss 138–143) of the last leḏāwiḏ (14‫ )לְ דָ וִ ד‬Psalms (Pss 138–145) are found at the end of the Psalter, rather than at the beginning. These prompted me to launch a project that explored the way the movement was specified. Consequently, my research question was How is the movement, from laments of individual to praises of community, specified in the Psalter (Masoretic Text) as a whole? Chapter 2 of this book presents a review of previous structural studies. It describes various scholars’ approaches and claims since Gunkel and discusses the main structural agendas, including doxological division, redaction, introductory psalms, movement and narrative schema. The chapter focuses on presenting

Introduction | 3 structural insights from scholars such as Gunkel, Westermann, Seybold, Whybray, Mays, Miller, Grant, Cole, Brown, Whiting, Koenen, Jinkyu Kim and Mitchell. Chapter 3 lays the methodological groundwork for the study and brings forth the research question again on it. The chapter delivers an argument for text-centered analysis as a suitable research method and justifies why the text as a whole is more important for the study than the historical presuppositions. Different literary devices from the literature are also discussed. For example, the dichotomous classification and definitions of lament and praise are provided, as well as the study of movements and the test elements of movements between Psalms 1 and 2. Chapter 4 presents an analysis of the movements in the 150 psalms of the Hebrew Psalter. These analyses were performed according to the test elements that were described in Chapter 3. These analyses disclose that the movement from the individual laments to the communal praises (the praises of nations as well as Israel) do not operate consistently from the beginning to the end but is regularly in progressive parallel. Other movements are also examined, and their outcomes are presented. Chapter 5 demonstrates the appropriateness of the analyses in Chapter 4 by further examination of Psalms 69–87. A detailed analysis of the scope shows that the movement from laments of individual to praises of nations consists of several occasions of pre-climax to arrive at the last culmination. The storyline that accompanies the movement is compared with that of a prophetic text (the Book of Zechariah) to demonstrate that there is a similar content flow between the two texts. As an alternative structural reading, this approach suggests that the movements internalized in the psalms-group cross over the different collections and the fivefold division of the Psalter. The chapters and verses of Psalms in this book follow those of the Hebrew Psalter.

Notes 1. Walter C. Kaiser Jr penned the foreword to O. Palmer Robertson’s book, The Flow of Psalms: Discovering their Structure and Theology (Phillipsburg: P&R Publishing Company, 2015), ix. 2. J. Muilenburg, “Form Criticism and Beyond,” JBL 88 (1969): 5; Marta Høyland Lavik, A People Tall and Smooth-Skinned: The Rhetoric of Isaiah 18, VTSup 112 (Leiden; Boston: Brill, 2007), 33. 3. In this notion, I deal with a text as a texture of a meaning. cf. Muilenburg, “Form Criticism and Beyond,” 7.

4 | Patterns

of Movement in the Hebrew Psalter

4. cf. James Luther Mays, Psalms, IBCTP (Louisville: John Knox Press, 1989), 1f: “The Book of Psalms is a virtual compendium of themes and topics found in the rest of the Old Testament. The marvelous works of God in creation, judgment and salvation, Israel’s story, the law of life, the Holy City and the Presence there, the once and future Davidic messiah, warning against wickedness and exhortation to righteousness, the majesty and tragedy of the human condition, the everlasting and present and coming kingdom of God—all belong to the agenda of the psalms.” 5. Ibid, 2. 6. Such as authorship, historical background, musical terms, temple worship, parallelism, colon and others (verse, strophe and stanza), poetic expressions, figures, genres, meter, tense, collections and redaction, motifs and themes and theology. See J. Kenneth Kuntz, “Engaging the Psalms: Gains and Trends in Recent Research,” CBR 2 (1994): 77–106; idem, “Continuing the Engagement: Psalms Research Since the Early 1990s,” CBR 10 (2012): 321–78; James L. Mays, “Past, Present and Prospect in Psalms Study,” in The Old Testament Interpretation, Past, Present and Future, ed. James L. Mays, David L. Petersen and Kent Harold Richard (Nashville: Abingdon Press, 1995), 147–57; David M. Howard Jr, “Recent Trends in Psalms Study,” in The Face of Old Testament Studies: A Survey of Contemporary Approaches (Grand Rapids: Baker, 1999), 329–68; James L. Crenshaw contributed the foreword, “The Book of Psalms and its Interpreters” to Sigmund Mowinckel, The Psalms in Israel’s Worship two vols in one, trans. D. R. Ap-Thomas (Grand Rapids: Eerdmans, 2004), xix–xxxii. 7. Peter C. W. Ho, “The Design of the MT Psalter: A Macrostructural Analysis” (PhD diss., University of Gloucestershire, 2016) 2–6. He enumerated several reasons for this state. 8. Kaiser’s foreword in Robertson, The Flow of Psalms, ix. 9. Ibid, x. 10. Claus Westermann, Lob und Klage in den Psalmen (Göttingen: Vandenhoek & Ruprecht, 1977); Praise and Lament in the Psalms, trans. K. R. Crim and R. N. Souten (Atlanta: John Knox, 1981), 251ff, esp. 257f. 11. Norman K. Gottwald, The Hebrew Bible: A Socio-Literary Introduction (Philadelphia: Fortress Press, 1985), 535. 12. cf. R. Norman Whybray, Reading the Psalms as a Book, JSOTSup 222 (Sheffield: Sheffield Academic Press, 1996), 34f. 13. See Chapter 2 for more discussion. 14. The vowelled Hebrew texts (accents omitted) are cited from the Masoretic Text (https://www.mechon-mamre.org/).

Introduction | 5

Bibliography Gottwald, Norman K. The Hebrew Bible: A Socio-Literary Introduction. Philadelphia: Fortress Press, 1985. Ho, Peter C. W. “The Design of the MT Psalter: A Macrostructural Analysis.” PhD diss., University of Gloucestershire, 2016; The Design of the Psalter: A Macrostructural Analysis. Eugene: Wipf and Stock, 2019. Howard, David M., Jr. “Recent Trends in Psalms Study.” In The Face of Old Testament Studies: A Survey of Contemporary Approaches. 329–68. Grand Rapids: Baker, 1999. Kuntz, J. Kenneth. “Engaging the Psalms: Gains and Trends in Recent Research.” Currents in Research: Biblical Studies 2 (1994): 77–106. Kuntz, J. Kenneth. “Continuing the Engagement: Psalms Research since the Early 1990s.” Currents in Biblical Research 10 (2012): 321–78. Lavik, Marta Høyland. A People Tall and Smooth-Skinned: The Rhetoric of Isaiah 18. Supplement to Vetus Testamentum 112. Leiden: Brill, 2007. Mays, James L. “Past, Present and Prospect in Psalms Study.” In The Old Testament Interpretation, Past, Present and Future, edited by James L. Mays, David L. Petersen and Kent Harold Richard, 147–57. Nashville: Abingdon Press, 1995. Mays, James L. Psalms. Interpretation: A Bible Commentary for Teaching and Preaching. Louisville: John Knox Press, 1994. Mechon Mamre. Parellel Hebrew and English. www.mechon-mamre.org. Accessed, 3 April 2020. Mowinckel, Sigmund. The Psalms in Israel’s Worship. 2 vols in one, translated by D. R. Ap-Thomas. Foreword (The Book of Psalms and Its Interpreters) contributed by James L. Crenshaw. Grand Rapids: Eerdmans, 2004. Muilenburg, James. “Form Criticism and Beyond.” Journal of Biblical Literature lxxxviii (1969): 1–18. Robertson, O. Palmer. The Flow of the Psalms: Discovering Their Structure and Theology. Foreword contributed by Walter C. Kaiser. Phillipsburg: P&R Publishing Company, 2015. Westermann, Claus. Lob und Klage in den Psalmen. Göttingen: Vandenhoek & Ruprecht, 1977; Praise and Lament in the Psalms, translated by K. R. Crim and R. N. Souten. Atlanta: John Knox, 1981.

2

Structural Issues and Discussion—A Review

Students in the holistic study of the structure of the Psalter are generally involved with one of the following structural aspects,1 which are relevant to the consideration of the movement from laments of individuals to praises of community: (1) Doxological division—Are doxologies the structural markers? That is, are the attempts to seek structural coherence within this fivefold division according to the doxologies appropriate? (2) Different collections—How can collections such as the Davidic Psalters (Pss 3–41; 51–70, [72]; 101–103; 108–110 and 138–145), the Elohistic Psalter (Pss 42–83), the hallelujah psalms (Pss 104–106; 111–117 and 146–150) and the song of ascents (Pss 120–134) be engaged with in relation to the structure of the Psalter? Is each related to the theology of a particular period and are the Davidic psalms scattered throughout the Psalter for structural purposes? (3) Doublets—Do the doublets (Ps 14=Ps 53; Ps 40:13–17=Ps 70:1–5; Ps 108=Ps 57:7–11+Ps 60:5–12) in the Psalter have specific structural significance? (4) Two major parts—Are Psalms 1(2)–89 and 90–145(–150) compositionally and theologically distinct from each other? Were Psalms 90–150

8 | Patterns

of Movement in the Hebrew Psalter

(Books IV–V) in a state of flux even after the redaction of Books I–III, given the evidence of the different corpora of LXX and 11QPsa? (5) Introductory psalms—Which is the introduction to the Psalter as a whole, Psalm 1 or Psalms 1–2? Which are the important themes for subsequent psalms presented in Psalm 1 (or Pss 1–2)? How are these themes related to the entire structure? (6) Chiasmi—How could the chiasmus in Psalms 15–24 be understood? Do Psalms 2 and 89 (or 1 and 119) correspond to each other and enclose the psalms in between? (7) Movement/s in the Psalter as a whole—What should be the response to claims that there are movements in the Psalter, including from individual laments to communal praises, from “obedience” (Ps 1) through the pivot, “candor about suffering and gratitude about hope” (Ps 73) to “praise” (Ps 150) and from the collapse of the David kingship to the true, eternal kingship of YHWH? (8) Concatenation—How convincing is the theory that a group of psalms are concatenated according to some lexical or thematic link? How does an investigation of the psalms serve to understand the structure of the Psalter? (9) Storyline in the sequence of the literary/theological themes—Is there any sequential arrangement of literary and/or theological themes between the segments or the Books of Psalms? Does the arrangement delineate a narrative? Gunkel was concerned with these structural agendas a century ago. He provided significant theological insights regarding the structure of Psalms, through a full-scale critical discussion and on which many scholars still rely. The next section will examine Gunkel’s analysis and subsequent literature to present insights that informed my own subsequent analysis. This review is not presented in strictly chronological order, but by the logic of discussions on specified issues.

Revisiting Gunkel Gunkel’s interest was essentially in psalms types (Gattungen) according to their life situation (Sitz im Leben) and historical development in Israel’s religion, with reference to the Babylonian and Egyptian songs.2 As a result of this focus, it can be inferred that he had minimal regard for the coherence or the pattern in the

Structural Issues and Discussion—A Review | 9 final form of the Psalter. However, the opposite is true. From the outset of his study, Gunkel intently pursued logic in the arrangement of the psalms according to their sequence. Gunkel’s concern was reflected in his comments provided in the opening of his Introduction: “No internal ordering principle for the individual psalms has been transmitted for the whole.”3 Regarding Psalms 15–20; 22–24; 28–30; 31–37; 41–46; 48–51; 71–75; 76–79; 80–82; 83–87; 88–95; 100–102 and 108–110, Gunkel argued that, “not one individual psalm coincides in genre with its neighbor. Even the so-called pilgrimage psalms (120–134) are comprised almost exclusively of different genres.”4 In this, he was evidently searching for a principle in the composition. The second sign of Gunkel’s profound interest in the arrangement schema of the Psalter appeared in his examination of the relevant neighboring psalms. He was aware of the interconnectedness of psalms, such as “complaints of the individual” (Pss 5–7; 54–57; 61–64; 69–71 and 140–143), “hymns” (65f; [95–100]; 103–105; 134–136 and 145–150), “thanksgiving psalms” (40f ), “royal psalms” (20f ), “communal complaints” (79f ), “wisdom speeches” (127:1f, 3–5), alphabetic psalms (111f ), those treating the fate of Israel (74–83), those containing narratives (105f ) and those with eschatological content (46–48), although they exhibited consistency in specific places.5 Additionally, Gunkel was aware of a similar arrangement in content between the prophetic books and the prophetic elements in the Psalms. He indicated that there were movements, from the communal6/individual7 complaint song to the prophetic proclamation,8 from distress9 to joy and jubilation,10 and from the present to the future.11 Clearly, Gunkel noticed evidence of a storyline in these movements: The distress of the present time expressed by the complaints and petitions of the complaint songs has the following lines of thought. Israel lies on the ground, trampled underfoot and mistreated. Its citizens are scattered among the nations. Foreign nations and their princes exercise oppressive rule. The holy city is disgraced … YHWH’s wrath … has taken away his grace and his compassion. The complaining community of YHWH turns its longing glance from this threatening situation to promises of the end time, with their radiant contrasts: Israel’s liberation and restoration, gathering its citizens from where they have been scattered, the overthrowing of foreign rule and unjust governments of violence, the redemption of the holy city and the glorification of the temple on Zion. From the sadness of the present time, one longs for the great joy of the final days. From the distress of the time one longs for the good fortune of the chosen ones. From the weakness of the moment one longs for the eagle-like power of youth in the end time. From death one

10 | Patterns

of Movement in the Hebrew Psalter

longs for life. The taunting and mockery which they experience turns their desire to the promised punishment of the oppressor. The arbitrary nature and lawlessness which they experience causes them to look to the future establishment of a just government over all the world.12… A number of expressions that are characteristic of prophetic proclamation about the future reappear in psalmody in the same sense ….The prediction that the nations will see YHWH’s majesty is reiterated in the Psalms with the same expressions.13

Unfortunately, the similar arrangements between the contents of the prophetic books and Psalms was not adequately applied to discern the entire structure of Psalms because his concern was focused on different genres and subgenres (e.g., hymn, wisdom, legend, Torah and enthronement), histories of the genres, editorial histories of the collections and ultimately the reconstruction of the religious history of Israel. Conversely, although scholars in later times, such as Westermann and Gottwald, noted that there was a general movement from individual lament to corporate praise in the Psalter as a whole, they neither compared it with the contents of the prophetic books like Gunkel nor attempted a serious and detailed examination of it for the present sequence of the psalms. Gunkel asserted that there was no all-encompassing structural principle in the final form and instead sought historical coherence. He explored the chronological order of different types “to rediscover the relationships between the individual songs.”14 On this basis, Gunkel reconstructed the development of Israel’s religion (Religionsgeschichte) and determined that mixed songs, formless poems (e.g., Ps 119), spiritual poetry with prophetic elements and perceptive songs (e.g., “wisdom poetry”) were later than “the strictly marked forms” (e.g., hymn, “songs of YHWH’s enthronement” and the poems of sorrow and solemnity).15 Gunkel’s historical analysis was limited by its focus on genre history and access to the redacted history of the collections. He assumed a certain order of compilation, although he was unconvinced of it. First, the Elohistic Psalter (Pss 42–83 as an independent collection, with the evidence of doublets, Pss 14=53 and 40:14–18=70)16 with the supplement Psalms 84–89 were combined with the first Davidic Psalter (Pss 3–41), by which the collector wanted the entire Psalter to be perceived as a devotional and prayer book. However, as Gunkel argued, “one can hardly deduce convincing conclusions about the chronological order from the sequence in which the smaller collections were adopted into the Psalter. This statement is especially true for the relationship of the first Davidic Psalter [Pss 3–41] to the Elohistic Psalter [Pss 42–83].”17

Structural Issues and Discussion—A Review | 11 Second, it is uncertain whether Psalms 90–150 were ever formed as an independent collection because “it is quite conceivable that the core (Pss 3–89) consisted of known smaller collections and that when the whole Psalter was combined, Psalms 90–150 were attached as a particular group even though, for the most part, they had been transmitted individually.”18 The hallelūyāh psalms, Psalms 106, 111–113, (114), (116–118), 135, (136) and 146–150, functioned as conclusions when Psalms 90–150 were divided into four groups. Psalms 119 and 137 were added for the separation of Davidic psalms from one another.19 Further, it remained dubious “whether Psalm 89:27 really wants to correspond with Psalm 2:7”20 because it was presumed that the wisdom psalm (e.g., Ps 1), which “had nothing to do with psalmody and its life setting was in an entirely different location,” entered the picture during the latest period. Namely, “these reflections [the wisdom elements] are preserved in particular psalms, or they have penetrated the lyrical genres and finally completely disintegrated them.”21 Gunkel did not investigate the motifs, themes and moods of Psalm 1, with those of the subsequent psalms—or at least with Psalm 2—in their sequence or by comparison of the contents of the prophetic books. A further historical elucidation of Gunkel is manifested in his assumption regarding the doxologies. He first examined the textual data themselves and then concluded that the five Books of the Psalter were not made according to the content, the genres, or the names of the authors. Gunkel speculated that they were adopted as conclusions, according to the number five, similar to other Old Testament books (e.g., five visions of Amos and five books of the Pentateuch) by the collector between the smaller collections (Pss 41–42; 72–73; 89–90 and 106–107). Psalm 150 replaced the concluding doxology.22 Revisiting Gunkel provided important applicable insights for this study. For example, it raised the question: What if Gunkel’s literary insight was actively applied to the different types to explore the principle in the arrangement of the psalms as they are, by putting aside diachronic hypotheses? Gunkel’s analysis of the types of psalms was accomplished by the criteria of “common treasury of thoughts and moods,” “common language and preferred vocabulary” and “[specific] motifs in the introduction, conclusion, or substantive part,”23 which were all text-oriented and serves a synchronic structural study. With a few exceptions of Gunkel’s genres,24 the identification of the psalms in such categories as the chief genres (e.g., hymn, royal psalm, communal complaint song, individual complaint and individual song of thanksgiving), the prophetic elements and the smaller genres defined the content of psalms are usefully employed to examine how individual psalms exhibit regular moves in their composition. The criteria for

12 | Patterns

of Movement in the Hebrew Psalter

clarifying the genre of psalms may have discovered a positional principle of the psalms in the Psalter, for example, by mood (e.g., psalms of distress and then joy), by thought (e.g., psalms of different anthropological issues and then theological solution), by genre (e.g., psalms of complaint and then thanksgiving/hymn; cf. Williamson’s comment on “‫ ”ּולְ הַ זְּכִ יר ּולְ הֹודֹות ּולְ הַ ּלֵל‬in 1 Chr 16:425), by preferred vocabulary (e.g., psalms with vocative “O YHWH!” and then imperative “praise YH!”) and by movement of prophetic element (e.g., psalms of current troubles [of individuals or Israel] and then future hopes [of individuals, Israel and eventually nations and universe]). There is a question regarding the application of Gunkel’s analysis of the hallelūyāh psalms—praise for YHWH’s global or cosmic judgment and salvation— in Psalms 90–150, which have a concluding function to the preceding Psalms 3–89, as well with concluding psalms, such as Psalms 8, 19, 29, 33, 65, 67 and 68 (hymns); 46, 48, 76, 84 and 87 (Zion songs) and 47 (enthronement song).26 Could the literary segments of the Psalter with these concluding psalms be delineated by crossing over the doxological division, which is made not by the content in Gunkel’s judgment? The following section examines responses to Gunkel according to the structural agendas presented above, to perceive how they have been discussed in the literature. By this reading, I pay attention to points that illumine the structure of the Psalter. The first that I bring forth to discuss is the doxological division, which is ostensibly the most prominent premise for the Psalmic structure in the scholarly literature.

Doxologies—Are They Legitimate Structural Pointers? Numerous scholars have addressed the Psalter’s structure by means of the fivefold division, according to the doxologies. One of the strongest reasons for this is because they were influenced by the comment on Psalm 1:2, in the Midrash on Psalms: “As Moses gave five books of laws to Israel, so David gave five Books of Psalms to Israel.”27 For example, Wilson proactively embraced this analogy. He regarded the four doxologies and the last extended grouping of hallelujah psalms (Pss 146–150) as significant structural indicators because they appeared to reinforce the authority of the Davidic corpus by the analogy of the Mosaic Torah (Pentateuch). Further, the fivefold division also underscored the Torah’s theological importance, “which is introduced at the beginning of the collection in Psalm 1 and reaffirmed by the massive presence of Psalm 119 in the final book.”28

Structural Issues and Discussion—A Review | 13 Mitchell also supported the division, although his approach to the Psalter was considerably different to Wilson’s. Mitchell acknowledged the possibility of the doxological postscripts as additions by a later hand, but in his synchronic methodological emphasis, he examined them as parts of the final form.29 Supporting its legitimacy, he quoted the fragment 1Q30:2–6,30 Bavli (c. 200 CE),31 Hippolytus,32 Jerome,33 and Augustine,34 by taking up the five-book analogy between Pentateuch and Psalter as follows: Book II of the Psalter represents an Exodus from exile … Book III … is Levitical, consisting entirely of Asaph and Korah lyrics and ends in the … sacrificial death of the king …. Book IV takes place ‘in the desert’… Book V represents the final gathering to worship YHWH at Sukkoth in Jerusalem [and] Book I … is … foundational.35

Seybold took a different view to Wilson and Mitchell. Although he acknowledged the doxologies’ structural significance, he did not agree that there was a deep meaning behind the fivefold division. He argued that the Moses–David parallel structuring buttressed the authority of the Psalter, which was to be confirmed as part of the canon. Concerning the doxology in Psalm 106:48, Seybold indicated that “the positioning of the break is … rather less appropriate” than the other doxologies. He added, “A break at the end of Psalm 119 would certainly have been natural.”36 However, this structuring was still important because it gave “clues to the way the various groups of texts and smaller collections have grown together to form the present collection,”37 for his edito-historical research. In contrast, radical pessimism first appeared in Mowinckel’s work, whose views on the doxologies displayed his cult-oriented speculation regarding the psalms’ editing, in which he agreed with Gunkel that they did not serve for the internal coherence of each Book. Mowinckel’s fundamental notion was that the doxologies were “connected with the use of each psalm [Pss 41, 72, 89, 106] in the temple service of post-exilic times.”38 He remarked that “[the doxologies] are not added by the collectors as ‘concluding formulas’ for the separate collections; it is the collectors who have later used them as concluding doxologies for the psalm collections.”39 Mowinckel concluded that the fivefold division may be an imitation of the five books of Moses; however, “these doxologies had nothing to do with the collection, neither with the earlier smaller collections, nor with the composition of the Psalter as a whole.”40 Craigie sided with Mowinckel in arguing that, “whether the doxologies were inserted by the editor(s), or whether the presence of the doxologies in particular psalms prompted the editor(s) to choose those points in the text for the division

14 | Patterns

of Movement in the Hebrew Psalter

of the Psalter into five books, is uncertain.” Saying that “Probably the latter is the case, for there is no firm internal ground for viewing each of the five Books of the Psalter as a complete or self-contained unit.”41 Craigie added, “The correspondence does not go beyond the number five and no firm internal correspondences or analogies can be established between the five Books of Psalms and the Five Books of Moses.”42 More recently, Paul Sanders, in support of Mowinckel, Seybold and Craigie’s contentions, provided a more extensive elucidation on this matter in his critical essay, Five Books of Psalms?43 Sanders’s discussion focused on the doxology in Psalm 106, with reference to the oldest manuscripts and the relevant Mesopotamian and Hittite prayers. Sanders first cast doubt on the justification of the five Books of the Psalter by pointing out the inconsistency in the doxologies. In three doxologies, “Blessed be YHWH” is followed by the apposition ‫“ אֱֹלהֵ י יִ ְׂש ָראֵ ל‬the God of Israel,” whereas this apposition is missing in the short doxology of Psalm 89.44 Unlike others (Pss 41, 72 and 89), Psalm 106 carries the additional expression, ‫יָּה‬-‫“ הַ לְ לּו‬Praise YH!” following ‫אָ מֵ ן‬.45 In both the Greek Codex Sinaiticus and Codex Alexandrinus, “the word ΑΛΛΗΛΟΥΙΑ is written on a separate line, after a blank space to the left and with red ink. This suggests that only ΑΛΛΗΛΟΥΙΑ is not part of the psalm itself.”46 In sum, for Sanders, the doxologies are too diverse to be regular structural indicators. Sanders also cast doubt on the position of the doxology in Psalm 72, which precedes the colophon, “The prayers of David, the son of Jesse, are ended.”47 Sanders inferred that because this colophon possibly concluded the psalms of David (Pss 51–65 and 68–70) and other attached psalms not ascribed to David (e.g., Pss 66–67 and 71–7248), the doxology may conclude only the second collection of psalms of David, not all the psalms of the so-called second Book, such as Psalms 42–49 and 50.49 The doxology located before the colophon was thought to be edited either earlier than the colophon or at the same stage. Further, Sanders distrusted the doxology in Psalm 106 as a division marker, arguing that “both psalms 106 and 107 begin as follows: “Give thanks to YHWH, for he is good; yes, his steadfast love endures forever”50 (cf. also 105:1). It is clear that 107:3 refers back to the prayer in 106:46.”51 Psalms 106 and 107 are affiliated to the same collection. Thus, Sanders concluded like Mowinckel that “it is possible to assume that the psalm was deliberately positioned at the end of the fourth book because of its doxology. It seems likelier, however, that only at a later stage was the doxology believed to mark at the end of the fourth book of psalms. As a consequence, Psalm 106 was separated from Psalm 107, despite the correspondence.”52

Structural Issues and Discussion—A Review | 15 In addition, Sanders presented other information that disclaimed the legitimacy of the five Books. He quoted Fabry, who renounced the suggestion that the words ‫ ]ס[פרים חומשים‬on fragment 1Q30 from Qumran related to the five Books of Psalms (cf. Mitchell). Sanders indicated that “Origen was familiar with the division of the Psalter into five books, but he regards it as Jewish,” “Jerome himself explicitly rejects this [fivefold] division and he does not see it as original,” “[The division] is not expressed in the oldest manuscripts of the Peshitta and the Septuagint” and “[Hartmut] Gese points out that the four doxologies differ considerably from each other, which suggests that they were not added by the same editors.”53 Willgren then represented a most amplified suspicion of the ‫ ברך‬doxologies “as borders of sequential reading.”54 By a historical approach, he claimed that the doxologies attached to Pss 41 and 89, probably as later additions, had “little to do with the actual psalm preceding them.”55 Contrastively, the doxologies for Pss 72 and 106 “would have been made with the actual psalm in view.”56 He also suggested that Pss 135–136 “were plausible candidates for having once concluded a fivefold collection of psalms.”57 Concerning Pss 145.146–150, Willgren indicated that Ps 145 showed an purposeful juxtaposition of ‫ ברך‬and ‫ הלל‬and the addition of Hallelujahs of Pss 146–150 and other Hallelujahs attached to the several psalms throughout the “Book” of Psalms “would have eventually [led] to the conceptualizing of the collection as a ‫ספר תהלים‬.”58 However, he argued against “the often suggested notion of intentionally developing themes throughout Pss 146–150.”59 Thus far, a number of scholars have refuted the legitimacy of the doxologies as structural markers. Consequently, while the structural studies in the traditional division may have their own value,60 there is more than enough reason to undertake new investigation by crossing over the division and noting a break right after Psalm 119, which is far more natural than after the doxology of Psalm 106:48, as per Seybold’s judgment.61 The next section presents a review of the edito-historical theories on the collections, such as Psalms 3–41, 42–8 (–89), 2–89, 2–100, 90–150, 1–119 and 1–145, because it is thought that many of the collections reflect intentional design and share their boundaries with the doxological division.

Collections, Redaction and Structure Hossfeld and Zenger’s view on the redaction of collections is representative of many others: “The book of Psalms did not originate as a disorderly archive of individual texts or as an anthology organized in some fashion or other. Rather, it

16 | Patterns

of Movement in the Hebrew Psalter

is a collection of partial groupings or parts of a Psalter, each of which has its own history of development.” They added, “The several partial psalters put together at different times from individual psalms were not collected into the book of Psalms as I now have it in a single action, but in a many-layered process.”62 Gunkel, as described earlier, was the forerunner in this redactional assumption, which is an assumption also found in Mowinckel’s work. Mowinckel shared with Gunkel the idea that the redaction covered a long period. Several doublets in the collection—Psalms 14=53, 79:2–6=40:14–18 and 108=57:8–12+60:7–14—were considered evidence by which the Psalter grew from earlier and shorter collections.63 He contended that “as a counterpart to the concluding royal psalm (Ps 89), the collection (Pss 3–89) has prefixed the anonymous royal psalm as an introductory psalm. The collection of Psalms 2–89 was then gradually extended by means of other small collections, perhaps Psalms 93–100, 113–118, 120–134 (136) and 146–150. At the time of final redaction, Psalm 1 was prefixed to the collection as a kind of ‘motto’ for the aim and use of the whole Psalter.”64 Conversely, Westermann gave an alternate view regarding both types and redaction. Refuting Gunkel’s “hymn” type and Mowinckel’s “cult” terminology, he suggested new terms, such as “praise” and “worship.” The praise of God has two classifications: declarative praise and descriptive praise.65 Westermann classified the psalms into two dominant types: individual/communal and lament/praise. Individual laments are assembled in Psalms 3–89 (especially Pss 3–41 and 51–72) and praises are increased in Psalms 90–150 (except for Pss 120–134 and 140– 143).66 The two royal psalms (Pss 2 and 89) form an inclusio for Psalms 2–89 (cf. Mowinckel), whereas Psalms 1 and 119 form the wisdom frame.67 Westermann presented several important insights into the redaction of the specific dominant types in the Psalter.68 First, although he stressed lament of individual as the dominant type in the first half, he also indicated that another small collection of lament of individual (Pss 140–143) appeared in the second half, which included some individual psalms of this category, such as Psalms 77, 94, 102 and 109. Second, Westermann was aware that psalms of people or community (e.g., those in the Korah and Asaph Psalms) appeared in the first half, which contained the majority of psalms of individual. Third, like Gunkel, he noted that psalms of praise in the smaller collections had the function of closing the collection, such as “Psalm 134 (collection 120–134), Psalm 117 ([almost at the end of ] 111–118), Psalm 100 (93–[100]), Psalm 145 (?) (140–143).” He also contended that, “all the psalms of praise prior to Psalm 90 have this function: Psalms 18 and 19; 33 and 34; 40; 65 and 66.”69 Finally, Westermann argued that royal psalms

Structural Issues and Discussion—A Review | 17 (Pss 2 and 89, which frame Pss 3–41 and 42–83 [cf. Mowinckel], Pss 20 and 21, 72, 101 and 110) were addenda, “which at a particular stage in the selection process were individually added or inserted into the various collections.”70 To him, most royal psalms had no rationale for their position. What originally had cultic significance for the reigning king in Israel’s history had taken on “a secondary messianic interpretation”71 for her future. Seybold was similar to Mowinckel and Westermann in his redaction-historical analysis of the entire Psalter. Above all, he observed the position of the Davidic psalms, which were arranged “in groups and cycles.”72 The group Psalms 3–41 (33 is an exception in MT; not in LXX), which contains 37 Davidic psalms “forms the basis of the whole collection.” The group is characterized by its psalms of individual. The second Davidic Psalter, Psalms 51–70 (plus Ps 72, a psalm of Solomon, with the exceptions of Pss 66 and 67), has an independent history of Psalms 3–41, with evidences of the doublets, Psalms 14 and 53, and 40:13–17 and 70. Psalms 51–72 were grown with the Asaph Psalms (Pss 50 and 73–83) of communal characteristic and the Korah Psalms (Pss 42–49). Seybold’s assumptions regarding the Elohistic Psalter and the combination of Psalms 3–41 and 42–83 were almost the same as Mowinckel’s. The two messianic psalms 2 and 89 form an inclusio. Concerning the complex Psalms 90–119, he regarded these as a supplement to the Davidic Psalter, which he evaluated as “far less clearly structured.”73 The Davidic Psalms 108–110 are followed by the hymnic appendix, Psalms 111–114 and 116–118. Here, he mentioned that the anthological poem of the “Word of God” (Ps 119) corresponds to the wisdom Psalm 1, which “places the Torah in the foreground.”74 Finally, firmer structures appeared again after Psalm 119, in which the Davidic psalms are associated with hymnic appendix: psalms of ascents (Pss 120–134), which are followed by the hymnic poems (Pss 135f ) and the last major Davidic Psalter (Pss 138–145) are placed with the subsequent hymns (Pss 146ff). “Psalm 137 is a rogue psalm caught between these two groups.”75 In brief, Psalms 2–89 are old kingly and of Zion, 1–119 are wisdom-meditative and 120–150 are hymnic in their editorial history.76 With this line of analysis, Hossfeld and Zenger emphasized more of the Davidic characteristics. Their peculiar notion on redaction regarded the different “psalters” in different historical periods. For example, in the exilic period, the old collection, Psalms 52–68 (particularly with the psalms of “war metaphors,” Pss 52, 54–57, 59 and 61–68), was Davidized (like the first Davidic Psalter, Pss 3–41 of the later pre-exilic period) by Psalms 51 and 69–72. Psalm 51 is a progressive deepening of Psalms 35–41 and Psalms 70–71 take up Psalms 40–41.77 The Asaphite theologian added Psalms 50 and 73–83 to Psalms 51–72, with

18 | Patterns

of Movement in the Hebrew Psalter

“a strong interest in historical theology and recalls the history of Israel (from creation and) from the Exodus through the exile (lament over the destruction of the Temple and Jerusalem, the desolation of the land, the scorn of the nations) to the judgement to come.”78 It was then enlarged by the Korah Psalms to form the Elohistic Psalter (Pss 42–83), which was then followed by the Messianic Psalter (Pss 2–89, probably during the Persian period), with later addition of the Korah Psalms 84–85 and 87–88/89 (without Ps 86, which belongs to the final redaction of the Psalter).79 It was called messianic because of Psalms 2 (establishment of the kingship or “birth of the king”) and 89 (lament over the end of the kingdom or “death of the king”), a royal–theological frame, which were meant to be read messianically with “messianic bridges,” such as 18:51; 20:7; 28:8 and 45:8.80 The Messianic Psalter was then extended by the transitional Psalms 90–92 and then the “YHWH is king” Psalms 93–100, which resulted in the “YHWH is King” Psalter (Pss 2–100).81 Psalms 101–106 closed the fourth book. With a new beginning, Psalms 107 and 107–136 were composed, which comprised the Davidic trilogy (Pss 108–110), the twin Psalms 111–112 and the Passover or Pesach Hallel (Pss 113–118), which were composed by Temple singers circa 400 BCE. When the autonomous partial Psalter, which consisted of Psalms 120–134 was integrated into the Book of Psalms, the Pesach Hallel (Pss 113–118), the Torah Psalm 119 and the twin Psalms 135–136 were then tied to it, which gave it a Torah–theological and historical–theological feature. The fifth Davidic Psalter (Pss 138–145, which referred back in multiple ways to the first Davidic Psalter, Pss 3–41) constituted a frame around the five-part “Torah of David,” which Davidized the Psalter near the close of the fourth century BCE. The finale (Pss 146–150) was then redacted for the Sefer Tehillim circa 200–150 BCE in the context of the struggle against the Seleucids.82 In sum, the Davidization (cf. Seybold regarding Davidic psalms as the basic materials for the Psalter) and the different psalters in specific historical eras, such as the Messianic Psalter (Pss 2–89), the “YHWH is King” Psalter (Pss 2–100), the fivepart “Torah of David” Psalter (Pss 2–145) and the Sefer Tehillim (Pss 1–150) were structurally and theologically important to Hossfeld and Zenger. The first Davidic Psalter corresponded to the fifth one in their argument. Additionally, their diachronic analysis is also synchronic because, apart from its history, each Psalter stood as self-contained in its theology and the structure was considered to be a final redaction. A similar study to Hossfeld and Zenger is found in Willgren’s book.83 His interest was mainly in “how” the formation was operated and “why” the materials

Structural Issues and Discussion—A Review | 19 were collated in such a final form. With almost thorough reference to the material and scribal culture of the Second Temple period, he investigated the functions of the specific psalms and indicators (that is, the “paratexts”) how they worked as interpretive tools in order to make and complete a “book,” as we now have it. The “book” is in his definition and usage does not mean a literature of modern times which is sophisticatedly composed. Rather, it is specified like an anthology which was creatively reworked through time (So the word “book” was used with quotation). One of Willgren’s contributions will be a comparison of the composition of the psalms between the MT “Book” of Psalms and the Dead Sea Scrolls.84 For another, we can mention about his critical evaluation of Wilson’s canonical conclusion. Lastly, he indicated the significance of the psalms (e.g. 119, 135–136) in the process of formation of the “Book.”85 However, questions are raised like, 1) How much Willgren’s comparison between the MT Psalter (an authoritative text) and the DSS (seemingly a compilation of a Jewish sect) is appropriate, if they promote ambivalent theologies each in the different literary conventions, and 2) How is it said, “[The] idea of a theology (or message) developing through the ‘macrostructure’ of the collection would have to be abandoned as an explanation for the formation of the ‘Book’ of Psalms”86 without a careful study of “lexical and thematic links?”87 While this sort of historical structural analysis of the collections with reference to the doxological division and other elements is found in numerous scholars’ work, including Gunkel, Mowinckel, Goulder,88 Nasuti,89 Westermann, Seybold, Gillingham,90 Hossfeld and Zenger, and Willgren, there appear those who focus more on the final redaction, including Childs,91 Wilson,92 Nasuti (2005),93 Murphy,94 Zenger,95 Crow,96 deClaissé-Walford,97 Grant,98 Park,99 Burnett,100 Robertson,101 Ho,102 Snearly,103 and Hensley,104 in either the entire scope of the Psalter or for specific collections. On the other hand, one famous claim regarding the coherence of a specific group of psalms was through Auffret’s insight into the design of Psalms 15–24.105 Several scholars, including Hossfeld and Zenger,106 Millard,107 Grant, Miller,108 Brown,109 Sumpter110 and McCann Jr111 have discussed this highly organized literary entity and now the Psalmic structural scholars use it in their work as if it were an axiomatic formulation. Each psalm/psalm group corresponds to each other symmetrically: A Psalm 15 (entrance liturgy); B Psalm 16 (song of trust); C Psalm 17 (complaint–petition); D Psalm 18 (royal psalm); E Psalm 19 (Torah psalm); D’ Psalm 20–21 (royal psalms); C’ Psalm 22 (complaint–petition); B’ Psalm 23 (song of trust); A’ Psalm 24 (entrance liturgy).

20 | Patterns

of Movement in the Hebrew Psalter

This chiastic arrangement, which places Psalm 19 (Torah psalm) in the center, seems an originally intended grouping by the redactor in lexical, semantic and generic ways. One problem with this is that this structure is not well harmonized with the adjacent psalms beyond the cluster of these ten psalms. Some scholars112 divide the psalms in Book I into four segments: Psalms 1–14, 15–24, 25–34 and 35–41, possibly, to preserve the structure of Psalms 15–24. However, in this fourfold division of Book I, Psalms 15–24 demonstrate no internal coherence with other groups, which does not give any reasonable justification for why the redactor put this pattern in the middle of Book I.113 Koenen also undertook a synchronic, partial treatment of the psalms. Koenen indicated a purposeful arrangement in Psalms 90–110, which could be divided into two parallel sections: Psalms 90–101 and 102–110. A movement from lament to proclamation of future salvation is observed in each. Similar themes are sequentially arranged in each section: Between Pss 90–91 and Ps 102 “Mourning for man’s transitoriness; Superscription of prayer (‫ )תפילח‬in 90 & 102”; between Ps 92 and 103 “Closing with a hymn; restricting the previous word of transitoriness”; between Ps 93 and Ps 104 “YHWH’s handling of creatures”; between Ps 95 and Pss 105–107 “YHWH’s handling of the history of Israel”; between Pss 96–98 and Ps 108 “YHWH’s reign; praying for the extermination of sinners and enemies”; between Ps 97 and Ps 109 “With reign of God, the extermination of sinners and enemies”; between Pss 99–100 and Ps 109:30–31 “The word of trust”; and between Ps 101 and 110 “Kingship psalm.”114 Koenen’s division crossed over the traditional division between Psalms 106 and 107. It is important to discern that Koenen’s insight into the arrangement of a group of psalms was the same as Gunkel’s, regarding the movement of the Psalmic elements in comparison to the contents of the prophetic books. Koenen’s insight is applied to my work with some modifications: First, I acknowledged that laments were already begun with the earlier psalms, Psalms 88 and 89 and second, that proclamation of future salvation (or praises of nations) only ends at Psalm 100, and further, given that Psalm 101 could be identified as a lament psalm rather than a royal psalm, the movement can be reconsidered between Psalms 88–100 and 101–117. Koenen’s investigation of movement in the present sequence and its attempt to cross over the doxological division is evaluated as unbiased and applicable to the entire scope of the Psalter. Besides Koenen, there appeared other scholars who sought structural unity, which included different collections, such as Psalms 42–83,115 93–100,116 120– 134117 and 146–150,118 and in broader scope (e.g., McCann’s Books I–III119 or Jinkyu Kim’s IV–V120) or across the entire Psalter (e.g., Wilson’s holistic study).

Structural Issues and Discussion—A Review | 21 The claims of Wilson, Jinkyu Kim and Mitchell are important for my discussion. Wilson devised his canonical approach with reference to redaction–historical suppositions. His thesis was based on the respective histories of redaction between Books I–III and IV–V (like Gunkel and Mowinckel), because “the first two-thirds of the Psalter (Pss 1–89) uses author and genre designations to group psalms and to indicate boundaries between groupings. In the last third (Pss 90– 150), boundaries are marked off by groupings of hwdw and hllwyh psalms.”121 He then carefully considered the editorial footage of the Psalter by investigating the seam psalms in the Psalter122 and identified some editorial coherence in Books I–III, according to the authorship shift in the seam psalms and the genre agreement within those psalms (Pss 2, 72 and 89). The royal Psalms 2, 72 and 89 of the first segment “focus on the Davidic covenant: its introduction in divine grace (Ps 2), its transmission to David’s successors with hope (Ps 72) and its collapse in the destruction and despair of the exile (Ps 89),”123 whereas the beginning of the second segment with the YHWH mālak Psalms (Pss 93, 96–99) accentuates the kingship of YHWH, who reigns. The royal Psalm 89 concludes Book III and ends with a question of the Davidic covenant, which is answered by YHWH’s kingship in Book IV. Consequently, Book IV is a theological response to Books I–III.124 Wilson’s argument on the separate shaping of the two parts, Books I–III and IV–V, was further supported by the existence of the Qumran Psalms scroll designated in 11QPsa. This scroll contains most of the psalms in Books IV–V of the Masoretic Psalter and some non-canonical psalms, which appear in a radically different sequence in comparison to that of the MT Psalter. Following Sanders,125 Wilson argued that Books IV–V of the MT and 11QPsa were for a while in a sort of competitive condition to be attached to Books I–III of the canonical Psalter. This meant that the latter part of the Psalter was yet in a state of flux during canonization. Wilson explained that 11QPsa, which stressed the Davidic kingship, fell away from its authoritative state because of the failure of the first Jewish revolt and the lost Davidic–messianic hope.126 Wilson’s interpretation of the Psalter’s compilation seemed plausible and has influenced current Psalmic scholars. However, it is also the case that his claims have raised questions and critiques:



(1) Do the royal psalms at the seam of the Books (Pss 2, 72 and 89)127 represent a chronological sequence by being corresponded to the specific historical eras of Israel?128 (2) Can the relatively clearer indication of authorship in Books I–III than that of Books IV–V (cf. 11QPsa) and dissimilar editorial techniques

22 | Patterns





of Movement in the Hebrew Psalter

between the two be legitimately employed to demonstrate the two different stages of redaction of the Psalter?129 (3) How can the triumphant Davidic kingly or messianic reference in Book V be understood even after acknowledging the theological movement between Books I–III and IV–V—from the demise of Davidic kingship to YHWH’s kingship?130 (4) Can YHWH’s kingship be interpreted as a solution to the despair of exile, which was already addressed in the first three Books?131

Kim criticized Wilson’s structural understanding because Wilson ignored the strategic arrangement of royal psalms in Books IV–V. Kim systematically scrutinized the position of royal (messianic) Psalms 110, 132 and 144 in the wider scope of Books IV–V, which built on Koenen’s parallel structure of Psalms 90–110 (namely, two parallel sections, Pss 90–101 and 102–110). Integrating Koenen’s discovery, he understood the structure of the psalms, Pss 90ff, as follows: 1) Pss 90–110 (Davidic Pss 101, 103, 108–110) are followed by the psalms of praises (Pss 111–118); 2) Placing the giant wisdom psalm (Ps 119) in the middle, now the Song of Ascents (Pss 120–134) is followed by Pss 135–145 (Davidic Pss 138–145); and 3) Pss 146–150 are placed as the conclusion of the entire Psalter.132 In this rough chiastic structure, Kim concluded:





(1) In Books IV–V, royal Psalms 110, 132 and 144 are respectively followed by a group of doxological psalms (Pss 111–118, 134–136 and 145–150), which reflect the eschatological movement in the Second Temple period. The royal psalms are strategically placed at (Ps 110) or near the end (Pss 132 and 144) of the unified compositions (Pss 90–110, Pss 120–134 and 135–145). (2) In comparison to this editorial technique in Books IV–V, there is a different layout in Books I–III. The royal psalms at the seam (Pss 2, 72 and 89) are placed at the end of the book, carrying a concluding doxology at their ends (except Ps 2). The absence of a royal psalm at the end of Book I may be due to the redactional activity of combining Book I with II for a single Davidic composition. (3) Finally, “by strategically arranging the royal psalms in Books IV–V, the editor(s) intended that all the Psalms in these books be understood eschatologically.”133

Structural Issues and Discussion—A Review | 23 As observed with Gunkel earlier, Kim seemed right in judging the hallelujah psalms as conclusions for the literary segments of Books IV–V and appropriately pointed to the positions of the royal psalms. Kim’s claim raises three questions:



• By means of the subject of “kingship,” is there a train of thought, from Davidic kingship, through Messianic kingship, to YHWH’s kingship, which is intended for making literary segments? • Is it not that a series of the kingship themes are overlapped by the move, from lament to praise, which Koenen proposed? • Can these two moves (found in Pss 88–100, 101–117, 120–138A,134 and 138B–150) be again examined with Psalms 1–87, crossing over the doxological demarcation?

Reading Kim, I contend that the task is to examine the principle of arrangement between laments and praises and between the different kingship themes (i.e., Davidic, messianic and YHWH’s kingship). Second, it was indicated that, as in the case of Psalms 15–24, Kim did not explain why the editor(s) integrated the self-contained composition (according to Koenen’s analysis) of Psalms 90–110 into Books IV–V. Further, with Kim’s proposal, clarification of the placement of Psalm 137 is required. There has been a strong propensity to employ the edito-historical suppositions to understand the structure of the Psalms. However, many such historical claims lack certainty. For example, Psalm 1 as the preface for the whole Psalter and Psalms 1 and 119 for the earlier Psalter Psalms 1–119 or the specific structural roles of the collections such as Psalms 3–41, 15–24 and 42–83 (Pss 51–72; 50, 73–83; 42–49), Psalms 108–110, 90–110, 120–134, 138–145 and other hallelujah collections. Additionally, there is uncertainty regarding the doublets as evidence for the growth of the collections, the two different editorial stages between Psalms 2–89 and 90–150 according to the dissimilar editorial techniques, as well as the assumptions on the Messianic Psalter (Pss 2–89), the “YHWH is King” Psalter (Pss 2–100) and the five-part “Torah of David” Psalter (Pss 2–145). These structural considerations depend on the notion that the Psalter’s redaction is the outcome over a long time and a result of the gradual growth of the different collections of different theologies. Mitchell’s argument on the redaction is that the canonical Psalter is a work of eschatological purpose, “fashioned in a single redaction, under the hand of an all-controlling redactor, in the early post-exilic period”:135

24 | Patterns

of Movement in the Hebrew Psalter

Psalm 72.20 does not necessarily indicate the existence of an earlier Davidic collection, as some have maintained. Books I–III seem to be designed as a consistent whole. So too, to a lesser extent, do Books IV–V. And while certain factors may suggest that these two groups developed independently, clearly their final joining, by means of Psalm 90, was purposefully done. Moreover, there is positive evidence for purposeful redaction. Internally, there is the chiastic structure of the psalms-groups of Books II and III …. Externally, there is the relatively short timescale of the redaction, which would not allow for a great diversity of redactional agendas .… I am not suggesting that the Psalter fell from the sky. It was redacted, apparently from earlier collections of lyrics. Nor am I suggesting that there were not earlier partial redactions. There almost certainly were. But its final form appears to be the result not of chance but design, resulting from the single redactional impulse of a literary craftsman or craftsmen.136

If it is true that the final Psalter is the work of a craftsman or craftsmen, not by chance but by careful design, it is necessary that historical speculation is set aside, and instead analyze the literature to determine how it is made in the present sequence. This raises the next structural question: What is the introduction to the Psalter, Psalm 1 or Psalms 1–2?

Introductory Psalm/s: 1 or 1–2? If Psalm 1 is the preface for the entire Psalter (e.g., Mowinckel, Westermann137 and Reindl),138 it can support the following claims: 1) Psalms 2–89 is the earlier edition of the Psalter, with Psalms 2 and 89 as a framework; and 2) Psalm 1 is placed at the last stage of Psalmic redaction for the purpose of meditation of the extant prayers and songs (Pss 2ff). Conversely, if the group Psalms 1–2 was intended to be a reading guideline for the entire Psalter from the beginning (e.g., Mays, Miller, Grant, Cole, Brown and Whiting), the result is different. To harmonize these two, there was a proposal that Psalms 1–2 were collated to each other by lexical and structural integration following the editing of Psalms 2–89 or during the time of the editing of Psalms 1–119/1–145 (e.g., Childs, Westermann and Wilson). This agenda is pivotal for this structural examination because the results will vary depending on which option is supported. Wilson believed Psalm 1 to be the introduction,139 which followed Mowinckel and Childs,140 although he recognized the lexical link between Psalms 1 and 2. The fact that some New Testament manuscripts of the Western tradition referred to a citation from Psalm 2, with the expression in the first psalm, indicated,

Structural Issues and Discussion—A Review | 25 “either that Psalm 1 did not as yet exist or that it was still unnumbered.” Psalm 2 must be used for “a thematic or programmatic composition to provide an interpretive introduction to a larger collection.”141 Wilson assumed that the time of editing of Psalm 1 was sometime following the destruction of Herod’s temple in the first century AD, which was the time of no further cultic use of the psalms in temple worship, but instead for meditation as the divine word of life for the community. At this time, the terms in the superscriptions became “vague and even unintelligible” and “cultic connections were lost, [although] the vitality of the psalms for use by synagogue and church continued undiminished.”142 Wilson later added his editorial insight, by claiming that “it seems apparent that wisdom has had the last word as demonstrated by the wisdom shaping of the covenantal Psalms 2 and 144 as the primary positioning of Psalms 1 and 145 in the final frame.”143 In Crutchfield’s understanding, Psalm 1 was distinguished from Psalm 2 by its themes. He argued that “the search for a single agenda [in the Psalter] is a misguided search because there is not one dominant, driving agenda, but rather a collection of themes.”144 Crutchfield proposed that there were three dominant trajectories: wisdom, eschatology and worship. “Wisdom” includes themes such as right living, righteous v. wicked, the “way,” meditation on God’s Torah and taking refuge in God in Psalm 1; “eschatology” included themes such as royal ideology, the one whom God anointed and God’s kingdom in Psalm 2 and “worship” comprised of themes such as the role of prayer/praise, which stressed not only the content of many individual psalms in Psalms 3ff but also the conclusion of the entire Psalter (Pss 146–150).145 While there was a tendency to consider Psalms 1 and 2 to be distinct entities, these two are increasingly being taken together as an entirety to understand the entire contents of the Psalter. For example, Mays investigated Psalm 1 and other wisdom psalms (19 and 119) with the juxtaposed Psalms 2, 18 and 118, from the canonical perspective. He first indicated that Psalms 1, 19 and 119, which did “not fit easily into any of the accepted genres or into any of the proposed orders for festivals in ancient Israel” were “among the leftovers.” These psalms were identified as “wisdom psalms,” with uncertainty and by ambiguous classification and “moreover, these three are generally regarded as the latest of the Psalms.”146 Mays contended that Psalm 1 was “only half of the introduction to the book” and that Psalms 1 and 2 were held together by the commendation formula, which opened one and closed the other, and by a number of common motifs and themes. The last strophe (vv 10–12) of Psalm 2, “calling on the rulers of the nation to be prudent in the face of the claims of the Lord’s kingship, was likely composed in

26 | Patterns

of Movement in the Hebrew Psalter

the process of combining the two psalms.”147 Thus, “the resulting literary unit brings together the topics of Torah and the kingship of the Lord,” in which “one part addresses the question of the individual … the problem of the wicked in society, the other with the nations of the world.”148 Mays’s theological explanation for this intricate pairing was that “all the psalms dealing with the living of life under the Lord must be understood and recited in the light of the reign of the Lord and that all psalms concerned with the kingship of the Lord are to be understood and recited with the Torah in mind.” Further, this kingship of the Lord (Ps 2) was no longer a reference only to what has been “enacted in cult but as well to what was promised in prophecy. That is to say, Psalm 2, ‘reread as a vision of the goal of history, puts the Torah piety of Psalm 1 in an eschatological context in terms of the coming kingdom of God. This pairing work of theological synthesis reflects an intellectual consolidation of the resources of Pentateuch, prophecy and wisdom in psalmic form.”149 With this understanding of the juxtaposed Psalms 1 and 2; 18 and 19 and 118 and 119, Mays asked finally about the remainder of the psalms in between. How can we understand the real life in which the righteous of individuals and nations who trust in the Lord according to Torah suffer? Mays answered, “Yet nowhere in the final content of the Psalter is this faith surrendered …. The reason is the eschatological context [Pss 2, 18 and 118] of the Torah piety [Pss 1, 19 and 119]—the hope for the coming kingdom of God.”150 In this argument, Mays strongly supported the significance of the content and theology of the text: “Semantic horizons are more those of intratextual relations and less groups of types and reconstructed cultic occasions.” He added, “Form–critical and cult–functional questions are subordinated, and questions of content and theology become more important. The so-called mixed type of psalm takes on an important role as clue to the way the Psalms are to be viewed and understood.”151 Miller also suggested a reading of the two introductory psalms together.152 Like Wilson, Miller was of the view that Psalm 2 may be originally the first psalm of the Psalter, to which Psalm 1 was later added as an introduction. However, in agreement with Mays, he asserted that Psalms 1 and 2, with the unifying function of the ‘ašrȇ clauses and the various linguistic connections, were to be read together “as an entrée into the Psalter.”153 Both by means of the relationship with the subsequent psalms, Psalms 3ff, particularly Psalms 3–41 and by intertextual reading with Deut 17 (“the Deuteronomic law of the king”), Psalms 1 and 2 were to be read together. The individual ‘ȋš in Psalm 1, who wants to live righteously according to the Torah, is read as the king (i.e., the model Israelite). However,

Structural Issues and Discussion—A Review | 27 Miller added a caution regarding this integrated reading because it had some ambiguity. It is important to know that “while Psalm 2 invites the reader to hear the voice of the Lord’s anointed in the following psalms (e.g., Pss 18, 20, 21154; also Pss 7–9155), Psalm 1 says that what I hear is the voice of anyone who lives by the Torah, which may and should include the king. But as such, the anointed one is simply a true Israelite even as he is a true king.”156 In Grant’s analysis,157 there was a development of the integrated readings of Mays and Miller. Grant asked whether the law of the king (Deut 17:14–20)158 was reflected in Psalms 1–2, 18–21 and 118–119, which was a juxtaposition of Torah and kingship psalms. He assumed that in the closure of the canonical Psalter of the postexilic period, the editors, putting a particular slant on the eschatological expectation of a renewed kingship, wanted to remind those who would read their book of this teaching regarding how to live. He noted “that three major themes influence both the Torah–kingship psalm groupings and the law of the king: the role of the Torah, the figure of the king and the idea of democratization.”159 Grant dealt with the issue of how the three groups of psalms were placed in the Psalter with reference to the work of Sheppard160 and Hossfeld and Zenger.161 To him, it was apparent that Psalms 1–2 were a late addition to a pre-existing “Psalter” at some stage in the canonical book’s development. Psalms 15–24 (Pss 18–21 are central to Book I) were bracketed by Psalms 1–14 and 25–41. Psalms 118–119 were central to Book V and enclosed by the festal frame, the hllwyh group (Pss 111–117) and the Song of Ascents (Pss 120–134) and then interlocked by the Davidic frame (Pss 108–110 and 138–145) and the historical frame (Ps 107 and Pss 135–137). Psalms 18–21 and 118–119 indicated a type of inclusio,162 a bracketing function that encompassed the entire spectrum of the psalms (Pss 25–117). Psalms 1–2 were the hermeneutical paradigm for the whole Psalter function as a kind of inclusio with Psalms 18–21 and 118–119.163 This presented a new focus on Psalms 18–21 (or Pss 18–19 by Mays) in addition to Psalm 119 (cf. Westermann, Seybold and Gillingham). Cole164 recently suggested another integrated reading of Psalms 1 and 2. To him, the reading of these two as “two disparate Torah and royal psalms respectively in the final redaction of the Psalter”165 was inappropriate, since “both depict the ideal Joshua-like warrior and king who through divinely given authority vanquishes his enemies. From this eschatological perspective the Psalter opens and sets the tone for all subsequent psalms.”166 His insight was into the king of military dominance, who carried out the battle over wicked rulers of the nations, while the anointed king fit more for David than for Joshua. David, the dominant figure in the Psalter, was a warrior (2 Sam 7:7–11), who was commanded to obey

28 | Patterns

of Movement in the Hebrew Psalter

God’s word (cf. v 14). The warrior motif and the Torah theme were juxtaposed in 2 Sam 22 (= Ps 18) as well as 2 Sam 7 or 1 Chr 17 (the Davidic covenant). In contrast, Joshua was never brought by the Psalmic editor/s as an important character for the two themes. Creach’s analysis presents a further integrated reading of the two psalms.167 He indicated that “the righteous and their future” was the main topic of Psalms 1–2, which he regarded as a dual introduction. The theme was found in the specific places of the Psalter; at the beginning of Psalm 1 and at the end of Psalm 2, in Psalm 41 (the last psalm of Book I), in Psalm 72, which focused on the king’s concern for the righteous and in Psalms 107 and 145, which framed Book V (God’s goodness to the righteous). Creach also contended that concern for the destiny of the righteous provided the theological context for the claim that “the Lord reigns,” which agreed with Mays in that “YHWH mālak is the central theological claim in the Psalter and serves as its organizing center.” God’s just rule as king “does not permit wickedness to prevail and that the Lord, as a beneficent monarch, spreads protection over the righteous.”168 The relevant themes such as the king (David as God’s anointed), Mount Zion and its temple and Torah also operated in the concept of the theme, the destiny of the righteous.169 Brown further provided emphasis on the importance of Psalms 1–2, from both text-oriented and reader response perspectives. In his reading (the Psalter qua liber) these two opening psalms “introduce and interrelate various themes … righteousness and refuge, tôrâ and Zion, judgement and protection, justice and kingship, instruction and dominion, pathway and sanctuary, individual and king, happiness and wrath.”170 He added, “Without superscriptions, these two psalms provide the ‘hermeneutical spectacles,’ a right lens and a left lens, one could say, by which to read the Psalter from beginning to end.”171 Simultaneously, these hermeneutical spectacles dynamically influenced the readers who faced this Psalter, which is comprised of two different kinds of psalms, some which have the reader take up the subject position of the speaker and others that give the position of the addressee. Each reader creates his/her own conversation with the text.172 Mitchell regarded Psalm 2, together with Psalm 1, to function as an introduction to the ensuing collection: “The combined effect of Psalms 1 and 2 together may be that Psalm 1 foretells the triumph of the righteous divine king who meditates on Yhwh’s Torah and Psalm 2 shows him going forth to battle with its predicted outcome.”173 Alternatively, “Psalm 1 delineates the person who will share in the king’s triumph, possibly as a warrior and Psalm 2 pronounces that one’s blessedness.”174 Mitchell did not identify Psalm 2 as a psalm of historical king (cf. Wilson) but rather as an eschatological, messianic psalm. To him, Psalms 2, 20, 21, 110, 132 held

Structural Issues and Discussion—A Review | 29 eschatological concerns, referring to “a future mashiah–king” in “the early post-exilic period”175 when the kingdom was extinguished. “Other messianic psalms occur in significant position. Psalm 72 forms the conclusion to Book II; Psalm 89 to Book III. Psalm 110 precedes the jubilant Halleluyah group Psalms 111–117. This suggests the messianic theme is central to the purpose of the collection.”176 Whiting noted that Psalms 1–2 were given not as questions but “answers.” The final editors chose these two psalms of hope, pertinent to the following psalms of disorientation in which the psalmist desperately seeks YHWH’s help. Choosing the commitment to YHWH and his tôrâ in Psalm 1 provides the faithful, who face trials in the psalms of individual laments which dominate at the beginning of the Psalter, an eschatological orientation; Choosing YHWH as refuge who is sovereign and who establishes his māšîaḥ on Zion in Psalm 2 provides the same sort of orientation to the faithful who experience such sufferings.177 Whiting refused Wilson’s narrative schema. Psalm 2 was so answer giving and eschatological in its content that it could not be the psalm of founding the earthly Davidic kingdom, which was followed by other royal psalms such as Psalms 72 and 89. “Psalm 2 provides the clearest of lenses through which to see the outworking of God’s promises. This lens opens up the possibility that māšîaḥ means more than just another anointed king in the line of David.”178 Whiting referred to the final edition: “The final editors produce a text which they judged to meet the demanding needs of their day. They have selected from the liturgical resources of their Jewish traditions, edited, arranged and redacted to produce a finished product.” Whiting then reapplied this finality to our day: “Just as the first editors responded to their context we too must respond to a new understanding of exile (a fresh appropriation of the fact that we are all exiles from Eden) and to our claim that Jesus Christ is God’s promised māšîaḥ.”179 Mays, Miller, Grant, Cole, Creach, Brown, Mitchell and Whiting appropriately indicated that Psalms 1–2 function together as the introduction to the Psalter by means of their themes.180 Besides the lexical links and the integrating framework, the themes in Psalms 1–2 are actually the left and right lenses to read the subsequent psalms. Without superscription, Psalms 1–2 are remarkably distinguished from the following psalms presenting themselves not as questions (Pss 3ff) but answers. However, there is no convincing evidence to regard Psalm 1 as the preface for meditation or for didactic purpose of the following psalms, which were originally used for cult, given that Psalm 2 was called “the first psalm” together with Psalm 1.181 Therefore, the next section of this chapter investigates whether there is any principle, pattern, or movement in the arrangement of Psalms 3ff, according to the themes of the introductory Psalms 1–2.

30 | Patterns

of Movement in the Hebrew Psalter

Movement/s in the Psalter and Relevant Structural Considerations Scholars have recognized cyclical characteristics in the entire Bible182 and also perceived that the Psalter has a move from lament (or prayer) to praise and from individual (or society) to nations.183 In particular, Gunkel indicated this phenomenon in comparison between the prophetic elements of Psalms and the contents of the prophetic books.184 However, Westermann explained the entire scope of the Psalter by using the form–critical terms, from laments of individual to praises of communal, which was presented earlier.185 Gottwald presented a more detailed observation, with some statistics: “Individual genres are concentrated in the first half of the anthology by a ratio of about 3 to 1 … with laments predominating over a smaller number of Psalms of Confidence and Thanksgiving Songs by a similar ratio of 3 to 1. In sharp contrast, communal genres are concentrated in the last half of the book by a ratio of about 3 to 1… with hymn and thanksgiving songs predominating over laments by about 2 to 1.”186 Whybray investigated this further.187 His examination found a predominance of psalms of lamentation in Book I (Pss 1–41), in which at least 16 psalms were of quite different character, although some of those had elements of appeal for help. Whybray judged that this made us speculative about the definite schema of the compilation of Book I. In Book II (Pss 42–72), the 16 laments are almost all individual. In Book III (Pss 73–89), the psalmist makes a plea to God about the community in despair, whereas the poet of Psalm 86 (an individual lament) is in personal distress. Books II and III commonly contain a few examples of hymns of praise, with five in Book II and four in Book III. Whybray noted that Book IV (Pss 90–106) contains only two laments, one individual (Ps 102) and one communal (Ps 90) but contains five hymns of praise in addition to the six regarding the kingship of Yahweh (Pss 93, 95–99). The distribution of the praise genre is more radical in Book V (Pss 107–150). In Whybray’s observation, of the 44 psalms in the last Book there are at least 20 hymns or psalms of praise, which include 12 hallelujah psalms, mainly positioned in groups (Pss 111–113, 115–117 and 146–150). He also maintained that the 15 Songs of Ascents (Pss 120–134) also belong to these hymns or praises. Whybray concluded that the Psalter clearly begins with an accent on lament and ends on a note of praise. However, he argued that “it is less clear that between Books I and V there is a significant progression from one to the other in thought

Structural Issues and Discussion—A Review | 31 or mood that would support the notion of an all-embracing structure for the book as a whole.”188 Brown189 also indicated this movement with the three common genres, the complaint–petition, thanksgiving and praise. He stated, “Perhaps it is best to see these genre distinctions as part of a broad spectrum or continuum.” Brown referred to the thanksgiving psalm within this continuum, which was located in the middle and tied together to both: “It recollects a time of complaint and renders praise to God in response to fulfilled petition.” With the example of Psalm 22, he also stressed the importance of the complaint–petition psalm and suggested that it “contains elements that span the spectrum.” “The complaint–petition constitutes the backbone of the Psalter [cf. Seybold, the Davidic psalms as basis for Book I and their cyclic character in the Psalter] not only because of its proliferation in the Psalter but also because of its structural breadth.”190 Wilson’s analysis underpinned this continuum. He not only recognized the distribution of these distinct psalm types (lament and praise) but also regarded the combination of these two in the Psalter. This move had a “profound” theological implication: “Alone and isolated, Israel (and Israelites) has cause to lament … Yet, within the community of faith Israel is enabled to re-experience the steadfast mercy of Yahweh, which is renewed each morning and endures forever .… It is within the community of faith that the isolated individual finds identity, affirmation, renewal, restoration and a hope for the future.”191 In this, he evidently missed the point that sometimes individuals are full of assurance even in isolation (e.g., Pss 3:6, 4:9, 23:4–6, 27:3, 5–6, 62:2–8, 91:7–16, 116:7–8, 118:6–16, 121:2–8 and 127:1f ) and that people in association are but in severe alienation from the covenantal God (e.g., Pss 44:2ff, 60:3–5, 12, 74:1–10, 18–23, 77:8–10, 78:12–66, 79:1–7, 80:5–7, 13f, 81:13, 83:3–9, 89:39–52, 90:3–11, 106:13–15, 40–43, 123:3–4 and 137:1–4). The key to affirmation in YHWH does not lie in the number of people but the faith in the covenantal relationship. Brueggemann192 proposed a move “from obedience to praise,” a formulation indebted to McCann’s work.193 He dealt with some specific psalms (e.g., Pss 1, 25, 73, 103 and 150) from the canonical perspective and believed that those psalms were intentionally laid in the very positions to represent a definite theological message. For Brueggemann, Psalm 1 was arranged in that strategic locus as a preface to the entire collection and initiated the Psalter with a call to obedience. He asserted that “Psalm 150 is situated literally at the end of the process of praise; it is also located theologically at the end of the process of praise and obedience, after all of Israel’s motivations have been expressed and no more reasons need to be given.”194 Both Psalms 1 and 150 illustrate a certain state of innocence.

32 | Patterns

of Movement in the Hebrew Psalter

However, the problem is that Torah piety is in cumbersome jeopardy. The Torah is “God’s non-negotiable demand” to his covenantal people and Israel can enjoy a life of wellbeing with her willing practice of it; however, human life does “not easily or readily correspond to the simple faith affirmation of Psalm 1”195 because it is in various existential conditions. Therefore, the inner content of the Psalter flows “beyond the simplicity of Psalm 1, into and through the crisis of fidelity”196 in the subsequent psalms. Only by way of the paradigmatic, transitional point of Psalm 73, can Psalm 1 reach to the ultimate praise of Psalm 150. Located after the postscript Psalm 72:20, which is believed to be a purposeful editorial hand for the Psalter’s two-part demarcation (Books I–II and III–V), Psalm 73 contains three elements for its transitional function: (a) the reliability of God’s ‫( חסד‬b) the doubting of that ‫ חסד‬and (c) the ultimate embrace of ‫ חסד‬in trust and confidence. Therefore, there is a definite theological flow: ‘Torah obedience (Ps 1) to self-abandoning doxology (Ps 150) by way of candor about suffering and gratitude about hope (Ps 73).”197 Brueggemann’s three-stage model was combined with his appropriation of the three theological categories: “Orientation” (Ps 1) through “orientation–disorientation–reorientation” (Ps 73) to “reorientation” (Ps 150).198 Goldingay199 and Wilson200 responded to Brueggemann’s analysis. Goldingay expressed support for Brueggemann’s view201 and claimed that there was also the movement in Israelite psalmody “from praise to petition”202 in addition to the characteristic move, “from petition to praise,” which Westermann had indicated. The movement from petition to praise can be clarified more in detail as from petition through declarative praise to descriptive praise. In this, the Israelite praise contains a dual aspect of praise: one is the personal thanksgiving to God for his specific saving act (declarative praise), whereas the other is the sole exaltation to God of who He is (descriptive praise). Conversely, it is possible to observe the movement from praise to petition or the interweaving of the two because “the psalmist wrestles to be true both his past experience and the convictions of his faith and also to the reality of his present experience of affliction”203 because there is “a certain ambivalence in the psalms of orientation.”204 With examples of Psalms 1, 19 and 119, Goldingay asserted that the Torah obedience in orientation character “may reveal an anxious and guilt-ridden legalism or a deep and authentic commitment to walking in the ways of the God by whom the psalmist is aware of being grasped.”205 In this, Goldingay argued against Westermann’s one-sided move, from lament to praise, but argued for Brueggemann’s schema by adding some hermeneutical intuition.206

Structural Issues and Discussion—A Review | 33 Conversely, Wilson expressed a strong opposition to Brueggemann.207 He first refused to view the Torah of Psalm 1 as something for obedience. Rather, he supported Childs in claiming that Psalm 1 is placed to encourage the readers so that they may read the human words (Pss 2ff) as the Word of God, by which life or death is determined. Through the editing of Psalm 1, the human words of Psalms 2ff for the performance in the temple has now become the divine word of life, which is to be meditated upon day and night. In this, he denied Brueggemann’s notion that Psalm 1 was placed as a theological move, nor did he consider Psalm 1 as a psalm of orientation, which was open to the crisis and conflict of the subsequent psalms and eventually ought to be reached to the pure praise (Ps 150). Wilson evaluated that Brueggemann’s outline was evidently an attempt to draw a theological implication from the arrangement of the psalms, but it was too generalized, “focusing on [only] certain points of structure (the position of Pss 1 and 150 and the postscript in 72:20).”208 Wilson argued that Brueggemann passed over other structural clues, including “the Elohistic collection (which opposed Brueggemann’s radical division Pss 1–72 and Pss 73–150), the competing frames (which reflected different redactional stages that Brueggemann ignored),209 the two segments of the Psalter (Pss 2–89 and 90–145),”210 and “the strategic positioning of the massive acrostic Psalm 119.”211 As demonstrated above, Wilson contended the two segments (Pss 2–89 and 90–145/–150, according to Gunkel and Mowinckel) and the theological move from the failure of Davidic, earthly kingship to YHWH’s kingship between the two parts. A kind of head-on collision with Brueggemann’s analysis appeared, in which these two views were exclusive to each other, with the disagreeing “two segments” and the two different canonical readings. However, Wilson acknowledged the significance of Psalm 73, in the wisdom frame of the Psalter, presumably conscious of Brueggemann’s thesis. Psalm 73, along with other wisdom psalms (Pss 90 and 107) were enclosed by wisdom Psalms 1 and 145, which were respectively linked to the wisdom element of the royal Psalms 2 (esp. 2:12) and 144 (esp. 144:15). Wilson attempted to integrate Westermann’s insight regarding the dynamic of the Psalter into his own schema by paying attention to the competing frames: The first segment (the first two-thirds) represents the downfall of the royal covenantal hope with individual/lament types; the second segment (the final third) describes a call to praise with the wise counsel to trust the true and eternal King YHWH alone in the hope of the restoration of the Davidic dynasty:

34 | Patterns

of Movement in the Hebrew Psalter

In the final analysis, the shape of the canonical Psalter preserves a tense dialogue (or a dialogue in tension) between the royal covenantal hopes associated with the first two-thirds of the Psalter and the wisdom counsel to trust YHWH alone associated with the final third .… In an interesting (and perhaps related) movement noted by many, the Psalter begins with an emphasis on private, individual lamentation, but concludes with public, communal proclamation of praise. It is between these two poles of human experience and access to God that the continuing life of the faithful is to be lived out. Are the final editors seeking to counter the lamentation associated with the collapse of the Davidic hopes in the first three books with a call to praise the only true and eternal king—Israel’s only hope? As a result of its final form, the Psalter counters continuing concern for the restoration of the Davidic dynasty and kingdom with the wise counsel to seek refuge in a kingdom ‘not of this world’—the eternal kingdom in which YHWH alone is the king.212

Brueggemann, in resisting Wilson’s integrating attempt, advanced further in his co-authored article213 to develop his thesis. His intention was to emphasize the importance of Psalm 73 in the canonical Psalter as it was juxtaposed with the royal Psalm 72, like other pairs, including Psalms 1–2 and 18–19 (Mays)214 in the collection of Psalms 15–24. Brueggemann further presented his consideration of Psalm 73’s canonical relation to Psalm 1/Psalms 1–2 and other theologically important psalms. In conclusion, Westermann, Gottwald, Whybray and Wilson agreed that there is a move from lament to praise in the entire Psalter, although each of them differed in explanation according to their structural analysis. Conversely, Brueg­ gemann provided a different analysis, from Torah obedience through crisis of faith to praise. It can be observed from Wilson and Brueggemann’s analyses that their studies in reference to genre, theme and position are deeply involved with theological appreciation. However, both did not focus their studies on the relationship between Psalms 1–2 and the subsequent psalms, which were addressed to some extent by Mays, Miller, Grant, Cole, Brown, Mitchell and Whiting. Given that the move from individual lament to communal praise is almost a consensus and Psalms 1–2 are intended to be the introduction, it is correct to examine whether there is also the move between Psalms 1 and 2 and how the move is operated in the subsequent psalms (Pss 3ff). The final issue to review is Mitchell’s work, which explored the content of the Psalter, regarding whether it has any narrative schema according to the eschatological events.

Structural Issues and Discussion—A Review | 35

Exploring a Narrative Schema by Intertextual Study Although exploring a narrative schema is observed in Wilson’s work in historical dimension (cf. deClaissé-Walford215), Mitchell and Snearly216 examined this from a new perspective. Of the two, Mitchell’s intertextual analysis is of particular importance for this thesis. Mitchell considered the royal psalms (Pss 45, 72, 89, 110 and 132) from the eschatological perspective and the psalms of eschatological tone (Pss 50, 73–93, 111–118 and 120–134), with reference to such eschatological events in Zech Chaps 9–14. Mitchell claimed that the Psalter “would have been better compared not to Mendelssohn’s Elijah, with its historical themes, but to Händel’s eschatological Messiah.”217 For example, he considered the content of Psalm 2 to be eschatological rather than historical. Mitchell stated that his investigation of the messianic, eschatological program in the Psalter was influenced by Delitzsch, Forbes, Childs and Brennan.218 His eschatologico–messianic schema was first motivated by his assumption regarding “the historical context of the Psalter’s redaction, which was dominated by eschatological concerns (early post-exilic)” and by “the placing of royal and eschatological psalms” in the Psalter. To him, although the royal Psalm 89 included the content of the failure of the Davidic kingdom (Wilson219), it was also regarded as a messianic psalm with its messianic concerns. Mitchell matched a sequence of events in Zech Chaps 9–14: 1) ingathering of Israel under an eschatological king (9:11–10:12); 2) gathering of hostile nations against Jerusalem (12:3/14:1); 3) king dies and Israel is exiled (12:10–14; 13:7–9; cf. 11:4–17); 4) Israel regathers and divine rout of nations (14:2–15); and 5) nations ascend to worship at Sukkoth in Jerusalem (14:16–21), with the messianic and eschatological psalms. Further, he considers that specific (Messianic) Psalms and Psalms groups correspond to these eschatological contents of Zech Chaps. 9–14: Ps 45 and Zech (Bridegroom-king comes to Daughter Zion); Ps 50 and Zech (Gathering of scattered Israel to Jerusalem); Ps 72 and Zech (Temporary messianic malkut); Pss 73–83 and Zech (Hostile nations gather against Jerusalem); Ps 89 and Zech (The king cut off); Pss 90–106 and Zech (Israel exiled in desert. Gathering and return to Zion); Ps 110 and Zech (Rescue by king messiah); Pss 111–118 and Zech (Paeans of messianic victory; the hero’s welcome); and Pss 120–134 and Zech (Ascent of Israel and all nations to Sukkoth on Zion in messianic malkut. Includes royal Ps 132).220 Mitchell used this messianic–eschatological narrative schema to explain the theological focus of the editions, including Psalms 42–83 and the Psalms of Korah

36 | Patterns

of Movement in the Hebrew Psalter

in the strategic positions of the entire Psalter: “The predominance of the term elohim in the Elohistic Psalter might suggest that Israel in the initial period up until the eschatological conflict is estranged from God and under his judgement and wrath.” Analogous to this, “the predominance of YHWH after the Elohistic Psalter might suggest that he is favorable to them in the period after the death of the king [Ps 89]. It might take some rationalization to explain how God might be favorable during the eschatological exile.”221 Concerning the Psalms of Korah, Mitchell argued that “redemption from Sheol might signify, in the Psalter, the resurrection of the dead, either as a metaphor for Israel’s renewal, or, more literally, in reference to the cut-off king of Psalm 89 or to the end time resurrection at the appearance of the heavenly conqueror.”222 Mitchell named Psalms 135–137 as a codetta to the Ascents and Psalms 146–150 as a grand coda. Finally, Mitchell thought that the intervening leḏāwiḏ collection (Pss 138– 45) would depict a further attack upon the messianic throne in Psalms 140– 144: “Psalm 145 appears to celebrate Yhwh’s deliverance as a fait accompli (v 19) and proclaims the eternity of his kingdom (vv 12–13), for now, at last, all opposition has been permanently crushed.” He added, “These psalms may suggest that the Psalter’s redactor anticipated as many as three eschatological attacks upon Jerusalem, an idea not unknown to other early Israelite writers.”223 Mitchell’s analysis revealed the messianic–eschatological focus in the Psalter and pointed to the weakness of Wilson’s historical narrative schema. However, the task remains to suggest an appropriate explanation of the psalms in Book I, which lack the eschatological references. This task must be related to the parts that Mitchell did not analyze, including Zechariah 1–8 (or at least 7–8) and in reference to the move, from complaints to praises and from present to future, which Gunkel suggested in comparison of the contents between the prophetic elements of Psalms and the prophetic books.

Conclusion By revisiting Gunkel, it is recognized that he dealt with every structural issue with which scholars are currently engaged. It was surprising to observe that not only had he presented insights into agendas that were proactively employed for this study but also some of his historical assumptions have been used without further critical consideration as though they were axiomatic truths, despite Gunkel’s own lack of confidence in them. Caution is required in the use of his claims on the

Structural Issues and Discussion—A Review | 37 different psalm types, their historical development and the redaction process of the collections. Concerning the doxological division, there is a need to use it because in his analysis it is not made according the content, the genres, or the names of the authors. This encouraged me to undertake a structural study by crossing over the fivefold division. In several points, Gunkel’s analysis provided promise for this study: First, the criteria that he used to identify the types of psalms, such as motifs, themes and moods, can be employed for analysis of the contents of the individual psalms to discern their relationship in the present sequence. However, his identification and classification of genres should be selectively used because they occasionally interfere with an understanding of the interconnectedness between the psalms. For example, identifying Psalm 1 as a wisdom psalm and Psalm 2 as a royal psalm cannot properly disclose their characteristics and help to observe the two independently. Second, Gunkel’s comparison of the contents between the prophetic elements in the Psalter and the prophetic books can be helpful to examine whether there is a movement (from current troubles of individuals or Israel to future hopes of individuals, Israel, nations, or universe) or a storyline in the Psalter. Finally, his analysis of the concluding function of hallelujah Psalms 90–150 can be applied to the psalms in the first three Books, like hymns (e.g., Pss 8, 19, 29, 33, 65, 67 and 68), Zion songs (e.g., Pss 46, 48, 76, 84 and 87) and enthronement song (e.g., Ps 47). Literary segments can be delineated by the arrangement of laments and then such psalms of concluding function. Several scholars, including Mays, Miller, Grant, Cole, Brown and Whiting have argued for the linkage of Psalms 1–2 and their introductory functions. For example, Mays indicated that the two psalms were held together by means of literary links and themes, Torah piety of individuals and kingship over the nations of the world. Whiting understood the two psalms not to be questions, but answers. These insights, along with Westermann’s analysis of the distribution of laments of individual and praises of communal and their movement224 and the psalms of concluding function prior to Psalm 90 (e.g., Pss 18–19, 33–34, 40 and 65–66), Seybold’s consideration of the position and cyclic character of the Davidic psalms and Koenen’s two groups of psalms parallel to each other beyond the doxological division, are indispensable to understand how Psalms 3ff are placed. Other suggestions, such as Psalm 119 as a point for demarcation, which was argued for by Seybold, the positions of the royal psalms of Books IV and V by Jinkyu Kim and the comparison of eschatological contents between the psalms of Books II–V and the Book of Zechariah Chaps 9–14 by Mitchell, are searchlights for this study. Given that the canonical Hebrew Psalter was edited by an all-controlling hand or

38 | Patterns

of Movement in the Hebrew Psalter

hands at a certain point of time, as Mitchell claimed, this study needed to prioritize a synchronic methodology.

Notes 1. As I will discuss the structural aspects more in detail by referring to the relevant specific scholarship in the following, here I only introduce the aspects without it. 2. On Gunkel’s methodology, refer to Gene M. Tucker, Form Criticism of the Old Testament, ed. J. Coert Rylaarsdam, GBSOTS (Philadelphia: Fortress Press, 1971). 3. Hermann Gunkel, Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels (Göttingen: Vandenhoeck & Ruprecht, 1933); Introduction to Psalms: The Genres of the Religious Lyric of Israel, Completed by Joachim Begrich, trans. James D. Nogalski (Macon: Mercer University Press, 1998), 2. 4. Ibid. 5. Ibid. 6. Ibid, 266. 7. Ibid, 269f. 8. Ibid, 266. The “eschatological prophetic element” is identified as Praise in my term. 9. Ibid. 10. Ibid, 253. 11. Ibid, 266. 12. Ibid, 266f (emphases original). 13. Ibid, 275 and the footnote. 14. Ibid, 3 (emphasis added). 15. Ibid, 15–21. For Gunkel’s rationale of the assumption concerning the history of the genres, see esp. 19f. 16. Ibid, 344. 17. Ibid, 348. 18. Ibid, 331–48. 19. Ibid, 347. “The superscription of the psalms enclosed in parenthesis has erroneously been moved to the end of the previous psalm.” 20. Ibid, 345. 21. Ibid, 21 and 304f. Concerning the chronology of the wisdom psalms, such as Pss 1, 91, 112, 119 and 128, Gunkel assumes that they belong to the latest period, “when the religious powers abated and their immediate expression was increasingly pushed into the background by growing amounts of reflection.” 22. Ibid, 334 and 348 (emphases added). 23. Ibid, 15–8. 24. Exceptions can include psalms that are entitled with unacquainted genres by which one could have confusion in understanding the main themes of them (e.g., wisdom

Structural Issues and Discussion—A Review | 39

25.

26. 27. 28.

29. 30. 31. 32. 33. 34. 35. 36.

37. 38.

39. 40. 41. 42. 43. 44. 45. 46. 47.

[Pss 1, 37, 49, 73, 91, 112, 128], legend [Pss 78, 105, 106] and liturgies [Pss 15; 24:3–6, 7–10; 53; 85; 118; 126; 132]) and psalms that are not identified by an independent genre and comprise different elements (e.g., Ps 68 as hymn, Ps 22 as individual complaint song, Pss 118 and 138 as individual thanksgiving songs, Ps 50 as Torah and Pss 9–10 and 119 as mixtures in Gunkel’s classification). “Namely to invoke through the Psalms of lament, to thank as in the thanksgiving Psalms and to praise the Lord, as in many of the hymns of the Psalter.” H. G. M. Williamson, 1 and 2 Chronicles, TNCBC (Grand Rapids: Marshall, Morgan & Scott, 1982), 127 (emphases original; changed from bold into italic). I discuss this further in Chapter 3 in defining the types of lament and praise. Gunkel, Introduction, 23. William G. Braude, The Midrash on Psalms, vol. 1 (New Haven: Yale University Press, 1957), 5. Gerald H. Wilson, “The Structure of the Psalter,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Leicester: Inter-Varsity Press, 2005), 230f. David C. Mitchell, The Message of the Psalter: An Eschatological Programme in the Book of Psalms, JSOTSup 252 (Sheffield: Sheffield Academic Press, 1997), 16. Ibid, 24f. He argues for the possibility of ‫ ]ס]פרים חומשים‬as the Pentateuch or Psalter. Ibid, 30f. Ibid, 31 and 35 (n. 83). Ibid, 36. Ibid. Mitchell, Message, 301f. Klaus Seybold, Introducing the Psalms, trans. R. Graeme Dunphy (Edinburgh: T&T Clark, 1990, (1986, in German), 16–18. See also James L. Mays, “The Place of the Torah-Psalms in the Psalter,” JBL 106 (1987): 3–12. Ibid, 18. Sigmund Mowinckel, The Psalms in Israel’s Worship, trans. D. R. Ap-Thomas (Oxford: Basil Blackwell, 1962; two vols. in one, Grand Rapids: Eerdmans, 2004), 193f of the second vol. Ibid. Ibid. (emphasis added). Peter C. Craigie, Psalms 1–50, WBC, vol. 19 (Waco: Word Books, 1983), 30f. Ibid, 31. Paul Sanders, “Five Books of Psalms?” in The Composition of the Book of Psalms, ed. Erich Zenger (Leuven: Uitgeverij Peeters, 2010), 677–87. Ibid, 678. Ibid. Ibid, 683. “‫יִ ׁשָ י‬-‫”ּכָּלּו ְתפִ ּלֹות ּדָ וִ ד ּבֶ ן‬

40 | Patterns

48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60.

of Movement in the Hebrew Psalter

The emphasis and the added explanation in the parenthesis are the writer’s. The specific examples of Ps 42–49 and 50 are presumed and added by the writer. “‫טֹוב ּכִ י לְ עֹולָם חַ ְסּדֹו‬-‫”הֹודּו לַיהוָה ּכִ י‬ Sanders, “Five Books of Psalms?,” 679. Ibid, 687. Ibid, et passim. David Willgren, The Formation of the ‘Book’ of Psalms, FAT 2. Reihe 88 (Tübingen: Mohr Siebeck, 2016), 242. Ibid. Ibid. Ibid. Ibid, 286. Ibid. Concerning the coherence of the psalms in Book I, see J. Clinton McCann, “The Shape of Book I of the Psalter and the Shape of Human Happiness,” in The Book of Psalms: Composition and Reception, VTSup 99 Formation and Interpretation of Old Testament Literature 4, eds. Peter W. Flint and Patrick D. Miller (Leiden: Brill, 2005), 340–8. So-Ra Kang worked similarly in “Reading Book I of the Psalter through the ‫ אַ ְש ֵרי‬sayings” (PhD diss., Trinity Evangelical Divinity School, 2007). She claimed that the ‫ אַ ְש ֵרי‬sayings in Pss 1–2 and 40–41 in their framing role express the two important keys for happiness delighting in God’s Torah and trusting him with the placement of the ‫ אַ ְש ֵרי‬sayings in Pss 32–34, which respond to the issue of sin. Also, I refer to William H. Bellinger, “Reading from the Beginning (Again): The Shape of Book I of the Psalter,” in Diachronic and Synchronic, Reading the Psalms in Real Time: Proceedings of the Baylor Symposium on the Book of Psalms, eds. Joel S. Burnett, W. H. Bellinger Jr and W. Dennis Tucker Jr (New York; London: T & T Clark, 2007), 114–26. For finding the coherence within the scope of Book III, Robert L. Cole investigated the psalms in linguistic and thematic aspects. See, The Shape and Message of Book III (Psalms 73–89), JSOTSup 307 (Sheffield: Sheffield Academic Press, 2000). For the coherence of the psalms in Book IV, see Robert E. Wallace, The Narrative Effect of Book IV of the Hebrew Psalter, SiBL 112 (New York: Peter Lang, 2007). He with reference to Wilson’s claim on Mosaic frame for Book IV asserts that “Moses can be read as the unifying character throughout Book IV.” (93); Psalm 90 provides the means of reorientation, Torah and Moses. Psalms 91–92 celebrate the benefits of the reorientation. Psalms 93–100 move the reader to the consequences of the reorientation: YHWH reigns. (49); “In Pss 101–106, the reader then finds a strong Mosaic remembrance, which includes the majority explicit references to “Moses” in the Psalter. The Davidic psalms function as a unit within this Mosaic remembrance to orient the reader to the proper attitude toward David and Davidic monarchy and to emphasize the position of Moses within Book IV.” (93). See also, Jerome F. D. Creach, “The Shape of Book Four of

Structural Issues and Discussion—A Review | 41

61.

62.

63. 64. 65.

66.

67.

the Psalter and the Shape of Second Isaiah,” JSOT 80 (1998): 63–76 and Eunmee Moon, “A Compositional Approach to Book IV of the Psalter,” CC 3 (2009): 177– 209 (in Korean). And for the coherence of the psalms in Book V, see J. P. Brennan, “Some Hidden Harmonies in the Fifth Book of Psalms,” in Essays in Honor of J. P. Brennan, ed. R. F. McNamamra (New York: Saint Bernard’s Seminary, 1976) and Erich Zenger, “The Composition and Theology of the Fifth Book of Psalms, Psalms 107–150,” JSOT 80 (1998): 77–102. John S. Vassar recently provided an intertextual reading between the first psalms of each of the five books in the Psalter and the five books of Moses, from Deuteronomy to Genesis, one after another. Vassar’s reading results in the following structure: A (Ps 1)//A’ (Deuteronomy); B (Ps 42)//B’ (Numbers); C (Ps 73)//C’ (Leviticus); D (Ps 90)//D’ (Exodus) and E (Ps 107)//E’ (Genesis). Recalling a Story Once Told: An Intertextual Reading of the Psalter and the Pentateuch (Macon: Mercer University Press, 2007), 127f. Willgren also supported the significance of Ps 119, like Seybold, in the transmission history of the Psalter. Willgren, The Formation, 379ff: I will deal with it in the next section. Frank-Lothar Hossfeld and Erich Zenger, Psalm 2: A Commentary on Psalms 51–100, vol. 2, HDHCB, ed. Klaus Baltzer, trans. Linda M. Maloney. (Minneapolis: Fortress Press, 2005), 1. Ibid, 193. Ibid, 196f. Claus Westermann, Das Loben Gottes in den Psalmen (Göttingen: Vandenhoek & Ruprecht, 1961); The Praise of God in the Psalms, trans. Keith R. Crimm (London: Epworth Press, 1966), 21ff; idem, Lob und Klage in den Psalmen (Göttingen: Vandenhoek & Ruprecht, 1977); Praise and Lament in the Psalms, trans. K. R. Crim and R. N. Souten (Atlanta: John Knox, 1981), 251ff, esp. 257f. Weiser criticizes Westermann’s major types (Hauptgattungen) because such simplification effects confusion, as the thanksgiving genre is akin to both hymn and lament regarding their subject matter and form and frequently occur also in association with the lament. Artur Weiser, Die Psalmen (Göttingen: Vandenhoeck & Ruprecht, 1959); The Psalms I, trans. Herbert Hartwell (London: SCM, 1962), 52 and n. 1. However, Westermann’s claim is always indispensable for the structure of psalms because it is an objective reality. “The criteria discernible in the rise of the collection of liturgies indicate that two basic distinctions were made: First, psalms of the individual were distinguished from psalms of the community and, secondly, psalms of lament were distinguished from psalms of praise. Since we are able to discern these two differentiations with certainty, it follows that they must have been important to the collectors and traditionists in designating a psalm. These two criteria correspond exactly to the two fundamental criteria used in determining the categories of the Psalms.” Praise and Lament, 258 (emphases added). Westermann, Praise and Lament, 251ff.

42 | Patterns

68. 69. 70. 71.

72. 73. 74. 75. 76. 77.

78. 79. 80. 81. 82. 83. 84. 85.

86. 87.

88.

89.

90.

of Movement in the Hebrew Psalter

Ibid, 257f. Ibid, 257. Ibid, 258. Ibid. Regarding Westermann’s insights into the formation of the Psalter, see David M. Howard Jr, “Editorial Activity in the Psalter: A State-of-the-Field Survey,” WW (1989), 277. Howard’s work was reprinted in The Shape and Shaping of the Psalter, ed. J. Clinton McCann, Jr (Sheffield: Sheffield Academic Press, 1993), 52–70. Seybold, Introducing the Psalms, 18f. Ibid, 21. Ibid, 23. Ibid (emphasis added). Ibid, 26f. Frank-Lothar Hossfeld and Erich Zenger, Psalm 3: A Commentary on Psalms 101–150, ed. Klaus Baltzer, trans. Linda M. Maloney, HCHCB, vol. 3 (Minneapolis: Fortress Press, 2011), 3. (emphasis added). Ibid, 4–5. Ibid (emphasis added). Ibid, 5–6. Ibid, 6–7. Ibid. Willgren, The Formation. Ibid, esp. Chap. 14. Ibid, 379–82. Though his diachronic concern is different from my synchronic one; I find those psalms’ significance in terms of their introductory or concluding function in the Psalter as a whole. I will elucidate this in the later sections more in detail. Ibid, 391. Ibid, 389: “Since this study has focused explicitly on paratexts, features such as lexical and thematic links between adjacent psalms have not been considered in depth, except for in some cases.” Michael D. Goulder, “The Fourth Book of the Psalter,” JTS 26 (1975): 269– 89; idem, The Psalms of the Sons of Korah: Studies in the Psalter I, JSOTSup 20 (Sheffield: JSOT Press, 1982); idem, The Prayers of David (Psalms 51–72): Studies in the Psalter II, JSOTSup 102 (Sheffield: JSOT Press, 1990); idem, The Psalms of Asaph and the Pentateuch: Studies in the Psalter III, JSOTSup 233 (Sheffield: JSOT Press, 1996) and idem, The Psalms of the Return (Book V, Psalms 107–150): Studies in the Psalter IV, LHBOTS (Sheffield Academic Press, 1998). Harry P. Nasuti, Tradition History and the Psalms of Asaph, SBLDS 88 (Atlanta; Scholars Press, 1988). This work is focused on Pss 50 and 73–83 in the tradition– historical approach. Susan E. Gillingham, The Poems and Psalms of the Hebrew Bible (Oxford: Oxford University Press, 1994), esp. 232–43; idem, “The Zion Tradition and the Editing

Structural Issues and Discussion—A Review | 43

91. 92.

93.

94.

95.

of the Hebrew Psalter,” in Temple and Worship in Biblical Israel, LHBOTS 422, ed. John Day (New York: T&T Clark, 2005), 308–41. Brevard S. Childs, Introduction to the Old Testament as Scripture (London: SCM Press, 1979). Gerald H. Wilson, The Editing of the Hebrew Psalter, SBLDS 76 (Chico Scholars Press, 1985); idem, “The Qumran Psalms Manuscripts and the Consecutive Arrangement of Psalms in the Hebrew Psalter,” CBQ 45 (1983): 377–88; idem, “Evidence of Editorial Divisions in the Hebrew Psalter,” VT 34 (1984): 337–52; idem, “The Use of Royal Psalms at the ‘Seams’ of the Hebrew Psalter,” JSOT 35 (1986): 85–94. He continued to develop his study in 1990s and afterwards with the works such as, idem, “The Shape of the Book of Psalms,” Int 46 (1992): 129–42; idem, “Shaping the Psalter: A Consideration of Editorial Linkage in the Book of Psalms,” in The Shape and Shaping of the Psalter, JSOTSup 159, ed. J. C. McCann, (Sheffield: JSOT Press, 1993), 72–82; idem, “The Qumran Psalms Scroll (11QPsa) and the Canonical Psalter: Comparison of Editorial Shaping,” CBQ 59 (1997): 448–64; idem, “A First Century C.E. Date for the Closing of the Book of Psalms?” JBQ 28 (2000): 102–10; idem, The NIV Application Commentary: Psalms, vol. 1 (Grand Rapids: Zondervan, 2002); idem, “The Structure of the Psalter,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Leicester: Inter-Varsity Press, 2005), 229–46; idem, “King, Messiah and the Reign of God: Revisiting the Royal Psalms and the Shape of the Psalter” in The Book of Psalms: Composition and Reception, VTSup 99, eds. Peter W. Flint and Patrick D. Miller (Leiden: Brill, 2005), 391–406. Harry P. Nasuti, “The Interpretive Significance of Sequence and Selection in the Book of Psalms,” in The Book of Psalms: Composition and Reception, VTSup 99, eds. P. W. Flint and P. D. Miller (Leiden: Brill, 2005). Roland E. Murphy, “Reflections on Contextual Interpretation of the Psalms,” in The Shape and Shaping of the Psalter, JSOTSup 218, ed. J. Clinton. McCann (Sheffield: Sheffield Academic Press, 1993), 21–8 and idem, The Gift of the Psalms (Peabody: Hendrickson, 2000). Erich Zenger, “Der Psalter als Wegweiser und Wegbegleiter: Ps 1–2 als Proömium des Psalmenbuchs,” in Sie wandern von Kraft zu Kraft: Aufbrüche, Wege, Begegnungen: Festgabe für Bischof Reinhard Lettmann, eds. Arnold Angenendt and Herbert Vorgrimler (Kevelaer: Butzon & Bercher, 1993), 29–37; idem, “New Approaches to the study of the Psalms,” PIBA 17 (1994): 37–54; idem, “Zur redaktionsgeschichtlichen Bedeutung der Korachpsalmen,” in Neue Wege der Psalmenforschung: für Walter Beyerlin, HBS 1, eds. Klaus Seybold and Erich Zenger (Freiburg: Herder, 1994), 176–98; idem, “The Composition and Theology of the Fifth Book of Psalms, Psalms 107–45,” JSOT 80 (1998): 77–102; idem, “Der Psalter als Buch: Beobachtungen zu seiner Entstehung, Komposition und Funktion,” in Der Psalter in Judentum und Christentum, HBS 18, ed. Erich Zenger (Freiburg: Herder, 1998), 1–57 and idem, “The God of Israel’s Reign over the World (Psalms 90–106),”

44 | Patterns

of Movement in the Hebrew Psalter

in The God of Israel and the Nations: Studies in Isaiah and the Psalms, SBS 154, eds. Norbert Lohfink and Erich Zenger, trans. Everett R. Kalin (Collegevill: A Michael Glazier Book, 2000), 161–90. 96. Loren D. Crow, The Songs of Ascent (Psalms 120–134): Their Place in Israelite History and Religion, SBLDS 148 (Atlanta: Scholars Press, 1996). 97. Nancy L. deClaissé-Walford, Reading from the Beginning: The Shaping of the Hebrew Psalter (Macon: Mercer University Press, 1997); idem, “The Canonical Shape of the Psalms,” in An Introduction to Wisdom Literature and the Psalms: Festschrift Marvin E. Tate, eds. H. Wayne Ballard and W. Dennis Tucker (Macon: Mercer University Press, 2000), 93–110 and idem, Introduction to the Psalms: A Song from Ancient Israel (St. Louis: Chalice, 2004). 98. Jamie A. Grant, The King as Exemplar: The Function of Deuteronomy’s Kingship Law in the Shaping of the Book of Psalms, SBLAB 17 (Atlanta: SBL, 2004) and idem, “The Psalms and the King,” in eds. David Firth and Philip S. Johnston Interpreting the Psalms: Issues and Approaches (Downers Grove: IVP, 2005), 101–18. 99. Kyung-chul Park, “Reading Psalms as a Book,” in Psalms: the Anatomy of Our Soul, ed. Young Il Kim (Seoul: Handeul, 2006), 11–57 (in Korean). 100. Joel S. Burnett, “A Plea for David and Zion: The Elohistic Psalter as Psalm Collection for the Temple’s Restoration,” in Diachronic and Synchronic: Reading the Psalms in Real Time, Proceedings of the Baylor Symposium on the Book of Psalms, eds. Joel S. Burnett, W. H. Bellinger Jr and W. Dennis Tucker Jr (New York: T & T Clark, 2007). 101. O. Palmer Robertson, The Flow of the Psalms: Discovering Their Structure and Theology (Phillipsburg: P&R Publishing Company, 2015). 102. Peter C. W. Ho, “The Design of the MT Psalter: A Macrostructural Analysis” (PhD diss., University of Gloucestershire, 2016); The Design of the Psalter: A Macrostructural Analysis (Eugene: Wipf and Stock, 2019). 103. Michael K. Snearly, The Return of the King: Messianic Expectation in Book V of the Psalter (London: Bloomsbury T&T Clark, 2016). 104. Adam D. Hensley, Covenant Relationships and the Editing of the Hebrew Psalter (London: Bloomsbury T&T Clark, 2018), 267–8. Although Hensley investigated the “shaping” of the Psalter, he carefully dealt with the editorial evidence that previous scholars employed as decisive clues for their theological claims. He mentioned, “I agreed with Wilson that superscriptional data—particularly author and genre—play an important organizational role and confirm the five books as the Psalter’s major subgroups. While varying in strength, common lexemes and themes in adjacent or nearby psalms were deemed another useful kind of evidence for inferring editorial intentionality in collocating psalms. The recent scholarly interest in concatenation also reflects this. Conversely, scholars’ views about the significance of such concatenation for editorial agenda often owe much to their macro-structural assumptions.” He added, “The significance of another intriguing feature of the Psalter, the

Structural Issues and Discussion—A Review | 45 ‘doublets’, is also somewhat enigmatic and scholars’ diachronic explanations have tended to be very speculative. By contrast, the 72:20 postscript is explicitly editorial in nature. After considering the varied explanations for this feature, this investigation suggested that 72:20 signals a shift in focus from ‘historical’ David ben Jesse to a future ‘David’ in subsequent Davidic and Davidized psalms in the latter three books. While much remains unclear about the history of the Elohistic Psalter, theologically oriented explanations have more merit and underscore the importance of ‘name theology’ to the editors.” (italics inserted). 105. Pierre Auffret, «Les Psaumes 15 à 24 comme ensemble structuré,» La sagesse a bâti sa maison: Études de Structures Littéraires dans l’Ancien Testament et Spécialement dans les psaumes OBO 49 (Göttingen: Vandenhoek & Ruprecht, 1982), 407–38. 106. Frank-Lothar Hossfeld and Erich Zenger, “ ‘Wer darf hinaufziehn zum Berg JHWHs?’: Zur Redaktionsgeschichte und Theologie der Psalmengruppe 15–24,” BTGW, Für Norbert Lohfink, eds. G. Braulik, W. Gross and S. McEvenue (Freiburg i.B.: Herder, 1993), 166–82. 107. Mattias Millard, Die Komposition des Psalters: Ein formgeschichtlicher Ansatz, FAT 9 (Tübingen: Mohr Siebeck, 1994), 24–5. 108. Patrick D. Miller, “Kingship, Torah Obedience and Prayer: The Theology of Psalms 15–24,” in Neue Wege der Psalmenforschung. Für Walter Beyerlin, HBS 1, eds. Klaus Seybold and Erich Zenger (Freiburg: Herder, 1993), 127–42. 109. William P. Brown, Psalms, IBT (Nashville: Abingdon, 2010), 97; idem, “ ‘Here Comes the Sun!’: The Metaphorical Theology of Psalms 15–24,” in The Composition of the Book of Psalms, BETL 238, ed. Erich Zenger (Leuven: Uitgeverij Peeters, 2010), 259–77, esp. 260. 110. Philip Sumpter, “The Coherence of Psalms 15–24,” Bib 94 (2013), 186–209. 111. J. Clinton McCann Jr, The Shape and Shaping of the Psalter: Psalms in Their Literary Context, ed. William P. Brown (Oxford Handbooks Online, 2014), 1–10, esp. 3f. 112. Frank-Lothar Hossfeld and Erich Zenger, “Selig, wer auf die Armen achtet (Ps 41, 2). Beobachtungen zur Gottesvolk-Theologie des ersten Davidspsalters,” JBT 7 (1992): 21–50; idem, Die Psalmen I:  Psalm 1–50, NEB 29 (Würzburg: Echter Verlag, 1993), 12; idem, “ ‘Von seinem Thornsitz schaut er nieder auf alle Bewohner der Erde’ (Ps 33, 14).” Redaktionsgeschichte und Kompositionskritik der Psalmengruppe 25–34, “Wer ist wie du, Herr, unter den Göttern?”:  STRI, Für O. Kaiser um 70. Geburtstag, eds. Ingo Kottsieper et al. (Göttingen: Vandenhoeck & Ruprecht, 1994), 375–88. Also see, G. Barbiero, Das Erste Psalmbuch als Einheit. Eine synchrone Analyse von Psalms 1–41, ӦBS 16 (Frankfurt am Main: Peter Lang, 1999). 113. See also, Grant, The King as Exemplar, 234–40, esp. 238: “Therefore, the reader is left with a situation in which she may be able to observe the placement of psalms which seem to indicate a disjunctive function, separating Book I into four sub-­ groups. Yet, with the exception of psalm grouping 15–24, there are no obvious signs

46 | Patterns

of Movement in the Hebrew Psalter

of the conjunctive association of psalms within these ‘groups.’ So we are left with (somewhat debatable) signs of disjunctive activity and no real signs of conjunctive activity in the three other suggested sub-groups. What conclusion is the reader to draw from this? On balance, it seems unlikely that Book I divides into four defined sub-groups of psalms” (emphasis added). 114. Klaus Koenen, Jahwe wird kommen, zu herrschen über die Erde: Ps 90–110 als Komposition, BBB 101 (Weinheim: Beltz Athenäum, 1995). cf. Anthony Gelston, “Editorial Arrangement in Book IV of the Psalter,” in Genesis, Isaiah and Psalms: A Festschrift to Honour Professor John Emerton for His Eightieth Birthday, VTSup 135, eds. Katharine J. Dell, Graham Davies and Yee Von Koh, (Leiden: Brill, 2010), 163–76. 115. C. Süssenbach, Der elohistische Psalter: Untersuchung zu Komposition und Theologie von Ps 42–83 (Tübingen: Mohr Siebeck, 2005); cited in So Kun Ahn, “The Distribution of the Lamentations and the Itinerary of Prayer in the Psalter,” TP 19 (2011): 27–51, n. 28. See also, Erich Zenger (Hg.), Einleitung in das Alte Testament, KST 1,1, 3., neu bearb. und erw. Aufl. (Stuttgart, 1998), 314. 116. David M. Howard, The Structure of Psalms 93–100, BJS 5 (Winona Lake: Eisenbrauns, 1997); cf. idem, “Editorial Activity in the Psalter: A State-of-the-Field Study,” in The Shape and Shaping of the Psalter, JSOT 159, ed. J. Clinton McCann, Jr (Sheffield: Sheffield Academic Press, 1993), 52–70. 117. Crow, The Songs of Ascent.; Jung-woo Kim, “The Unity of the Psalms of Ascent from the Compositional Approach,” Shinhakjinam 305 (2010): 13–32 (in Korean). See also Sung-Soo Kim, “Reading the Songs of Ascents (Psalms 120–134) in Context,” PhD diss., Luther Seminary, 2003. 118. Kilnam Cha, Psalms 146–150: “The Final Hallelujah Psalms as a Fivefold Doxology to the Hebrew Psalter,” (PhD diss. Baylor University, 2006). 119. McCann, “Books I–III and the Editorial Purpose,” in The Shape and Shaping of the Psalter, ed. J. Clinton McCann (Sheffield: Sheffield Academic Press, 1993), 93–107. 120. Jinkyu Kim, “The Strategic Arrangement of Royal Psalms in Books IV–V,” WTJ 70 (2008): 143–57. 121. Wilson, “The Shape,” 131f. At this, Wilson needed to answer why there is an obvious “author” designation in Pss 138–145 of Books IV–V, although it is regional and partial. 122. Idem, “The Use of Royal Psalms at the Seams,” 85–94. 123. Idem, “The Shape,” 133f. 124. Idem, “The Qumran Psalms Scroll (11QPsa),” 448–64. 125. For example, James A. Sanders, “Variorium in the Psalms Scroll (11QPsa),” HTR 59 (1966): 83–94. 126. Wilson, “The Qumran Psalms Scroll (11QPsa),” 448–64. See Nancy L. deClaissé-Walford, “An Examination of the Songs of Ascents and Psalm 119 in 11QPsa,” in Scribal Practice, Text and Canon in the Dead Sea Scrolls: Essays in Memory of Peter W. Flint,

Structural Issues and Discussion—A Review | 47 STDJ, vol. 130, eds. John J. Collins and Ananda Geyser-Fouché (Leiden: Brill, 2019), 153–71. 127. J. Day, Psalms, OTG, General ed. R. N. Whybray (Sheffield: Sheffield Academic Press, 1995), 111. “It is difficult, however, to avoid the impression that this overarching message claimed for the Psalter has been imposed on it by arbitrarily attaching special significance to particular psalms … Thus, on the one hand, Wilson offers no plausible explanation for the placing of non-royal psalms at the seams in Pss 42/3 and 71 and (pace Wilson) there is no evidence that Ps 41 ever functioned as royal.” 128. Mark J. Whiting, “Psalms 1 and 2 as a Hermeneutical Lens for Reading the Psalter,” EQ 85 (2013): 246–62, particularly 259–60: “Contra Wilson, the failure of the earthly Davidic monarchy is put into broader perspective by the paradigmatic certainties of Ps 2… This lens [Ps 2] opens up the possibility that māšîaḥ means more than just another anointed king in the line of David” (emphasis added). For more comprehensive discussion of this, see Nasuti, “The Interpretive Significance of Sequence,” 316–21. cf. John H. Walton, “Psalms: A Cantata about the Davidic Covenant,” JETS 34 (1991): 21–31. Walton indicated that Wilson limited the object of the study to only several psalms according to their genre and title that were assessed to have redactional function in the Psalmic structure. He contended that we should investigate the content of each individual psalm to discern the structure. Walton presented a narrative schema in the Psalter which he thought showed a logical rationale for the ordering of the psalms: Introduction (Pss 1–2) with themes, “vindication of the righteous” and “theocratic sponsorship of the Israelite (Davidic) king”; Book I (Pss 3–41) with the theme, “David’s conflict with Saul”; Book II (Pss 42–72), “David’s reign”; Book III (Pss 73–89), “Assyrian Crisis”; Book IV (Pss 90–106), “Introspection about destruction of Temple and Exile”; Book V (Pss 107– 145), “praise/reflection on Return and new era” and Conclusion (Pss 146–150), “praise relating to themes of Psalter.” 129. For example, Mitchell, The Message of the Psalter, 79, 88, 298; idem, “Lord, Remember David: G. H. Wilson and the Message of the Psalter,” VT 56 (2006): 526–48, esp. 532, n. 29 and n. 31. cf. McCann, ‘Books I–III,” 94f. McCann supported Wilson’s thesis but added an important consideration: Books I–III themselves already begin to answer the exilic and postexilic agendas, that is, in pattern Pss 1–2, 42–44 and 73–74, the beginning psalms of Book I, II and III not only make the postexilic community face exilic disorientation but also reach toward a reorientation, namely, “beyond the Davidic/Zion covenant theology” (emphasis original). 130. In Wilson’s earlier works, David in Books IV and V only pointed to David as a paradigm of trust in YHWH but in his later works, the argument was somewhat changed. The Davidic psalms in the last two books, redacted in much later time, were added to promote hope “for the restoration of the Davidic kingdom.” The royal psalms finally came to take on a messianic sense to the readers. However, notwithstanding this, he did not renounce his original thesis along with the apparent

48 | Patterns

of Movement in the Hebrew Psalter

emphasis on the wisdom frame as the final redactional touch of the Psalter. Mitchell, “Lord,” 533f and notes 33–43. See also Whybray’s citation on Smith: “M. S. Smith found a coherent theology in the work of the final redactors of the Psalter, one which was essentially eschatological … Books IV–V move the perspective from the past to the present and the future, placing all hopes for the returned exiles on the divine king, Yahweh, who will restore the nation and establish a new David, the messianic king … the royal psalms in Books I–III (2, 72, 89) may already have been given an eschatological construction. This is certainly the case with Psalm 110.” R. Norman Whybray, Reading the Psalms as a Book, JSOTSup 222 (Sheffield: Sheffield Academic Press, 1996), 25f cited M. S. Smith, “The Psalms as a Book for Pilgrims,” Int 46 (1992): 156–66. 131. Howard N. Wallace, Psalms, NBC (Sheffield: Sheffield Phoenix Press, 2009), 5f. 132. Jinkyu Kim, “The Strategic Arrangement of Royal Psalms in Books IV–V,” 151. 133. Ibid, 143–57, esp. 157. 134. For the contextual investigation of Pss 135–137, see James M. Todd III, Remember, O Yahweh: The Poetry and Context of Psalms 135–137 (Eugene: Wipf & Stock, 2015), esp. 2 “My thesis is that Pss 135–137, by means of the remembrance motif, serve as a bridge between the two major psalm groups in the second half of Book V (The Songs of Ascents and the Last Davidic Psalter). As such, Yahweh’s past deliverance of Israel from their enemies (Pss 135–136) serves as the basis for Israel’s prayer for future deliverance from their enemies (Ps 137). In turn, the psalm groups bordering Pss 135–137 connect Yahweh’s ultimate restoration of Israel (and hence their future deliverance from their enemies) to Yahweh’s remembrance of a future Davidic king (Ps 132) who will suffer at the hand of his enemies and be delivered (Ps 144).” 135. Mitchell, An Eschatological Programme, 76–78; idem, “Lord, Remember David,” 532. See also, Robertson, The Flow of the Psalms, 4, n. 7: “But nothing inherent in the Psalter compels a date later than the time of Israel’s return from exile, down to about 400 BC.” However, Robertson’s thought on the redaction was different from that of Mitchell. 136. Mitchell, An Eschatological Programme, 77f. 137. Claus Westermann, “Zur Sammlung des Psalters,” TV 8 (1962): 278–84. 138. J. Reindl, “Weisheitliche Bearbeitung von Psalmen: Ein Beitrag zum Verständnis der Sammlung des Psalter,” in ed. J. A. Emerton, Congress Volume, Vienna 1980, VTSup 32 (Leiden: Brill, 1981), 333–56. 139. Wilson, The Shape of the Book of Psalms, 1992. 140. Childs, Introduction, 513f. 141. Wilson, The Shape of the Book of Psalms, 132. See Acts 13:33 (a citation of Ps 2:7) of Codex Bezae (D). 142. Ibid, 137f. 143. Wilson, “Shaping the Psalter,” 81.

Structural Issues and Discussion—A Review | 49 144. John C. Crutchfield, “The Redactional Agenda of the Book of Psalms,” HUCA 74 (2003): 21–47, esp. 43f. 145. Ibid. 146. Mays, “The Place of the Torah-Psalms,” 3. 147. See also, Jerome F. D. Creach, Yahweh as Refuge and the Editing of the Hebrew Psalter, JSOTSup 217 (Sheffield: Sheffield Academic Press, 1996), 77–9 and n. 9–11: “If this theory concerning the combination of Psalms 1–2 is correct, it means that perhaps Psalm 1 was also involved in the editorial characterization of the righteous along with Ps 2:12d. It has already been shown that meditating on Torah (Ps 1:2) and seeking refuge in Yahweh (Ps 2:12d) were closely associated ideas in the latest period of writing and collecting psalms.” 148. Mays, “The Place of the Torah-Psalms.” 149. Ibid, 10. 150. Ibid, 11. 151. Ibid, 12. 152. Patrick D. Miller, “The Beginning of the Psalter,” in The Shape and Shaping of the Psalter, ed. J. Clinton McCann, JSOTSup 159 (Sheffield: JSOT Press, 1993), 83–92. 153. Ibid, 84f. 154. Ibid, 87f. 155. Ibid, 89f. 156. Ibid, 92. 157. Grant, The King as Exemplar, 2004. 158. Ibid, 213: “According to the law, the Israelite king divinely chosen should be entirely committed to YHWH through Torah-meditation, humility and leadership of the people in covenant obedience.” 159. Ibid, 221f. 160. Gerald T. Sheppard, Wisdom as a Hermeneutical Construct: A Study in the Sapientializing of the Old Testament, BZAW 151 (Walter De Gruyter, 1980) and idem, The Future of the Bible: Beyond Liberalism and Literalism (Toronto: United Church of Canada, 1990). 161. See the fourfold subdivisions of Pss 3–41 as Pss 3–14, 15–24, 25–34 and 35–41 by Hossfeld and Zenger, Die Psalmen I, 12 and Grant, The King as Exemplar, 234–40. See also, Zenger, “The Composition and Theology of the Fifth Book,” 77–102. 162. The Torah emphasis is found at the heart of both Books I and V (Pss 19 and 119). Grant, The King as Exemplar, 240. 163. Ibid, 223–51 (emphases mine). 164. Robert Cole, “An Integrated Reading of Psalms 1 and 2,” JSOT 98 (2002): 75–88. 165. Ibid, 88. 166. Ibid.

50 | Patterns

of Movement in the Hebrew Psalter

167. Jerome F. D. Creach, “The Destiny of the Righteous and the Theology of the Psalms,” in Soundings in the Theology of Psalms: Perspective and Methods in Contemporary Scholarship. ed. Rolf A. Jacobson, (Minneapolis: Fortress, 2011), 49–61. 168. Ibid, 58f. 169. Ibid, 59f. 170. Ibid, 116f. 171. Ibid. 172. Ibid, 112–7. 173. Mitchell, The Message of the Psalter, 86ff. 174. Ibid. 175. Ibid, 82ff. 176. Ibid, 86ff. 177. Whiting, “Psalms 1 and 2 as a Hermeneutical Lens,” 259f. 178. Ibid. 179. Ibid, 261. 180. So also, Snearly, The Return of the King, 86; Hensley, Covenant Relationships, 255ff. 181. See Willgren, The Formation, 284. 182. For example, Northrop Frye, Anatomy of Criticism: Four Essays (Princeton University Press, 1973), 316f: “The Bible as a whole, therefore, presents a gigantic cycle from creation to apocalypse, within which is the heroic quest of the Messiah from incarnation to apotheosis [ἀποθέωσις; deification]. Within this again are three other cyclical movements, expressed or implied: individual from birth to salvation; sexual from Adam and Eve to the apocalyptic wedding; social from the giving of the law to the established kingdom of the law, the rebuilt Zion of the Old Testament and the millennium of the New. These are all completed or dialectic cycles, where the movement is first down and then up to a permanently redeemed world. In addition there is the ironic or ‘all too human’ cycle, the mere cycle of human life without redemptive assistance, which goes recurrently through the ‘same dull round’, in Blake’s phrase, from birth to death. Here the final cadence is on of bondage, exile, continuing war, or destruction by fire (Sodom, Babylon) or water (the flood). These two forms of cyclical movement supply me with two epic frameworks: the epic of return and the epic of wrath. The fact that the cycle of life and death and rebirth is closely analogous in its symbolism to the Messianic cycle of pre-existence, lifein-death and resurrection gives me a third type of analogical epic. A fourth type is the contrast–epic, where one pole is the ironic human situation and the other the origin or continuation of a divine society.” His idea gives much light on our study (emphases added). 183. Walter Brueggemann, “The Psalms and the Life of Faith: A Suggested Typology of Function,” in Soundings in the Theology of Psalms: Perspectives and Methods in Contemporary Scholarship, ed. Rolf A. Jacobson (Minneapolis: Fortress, 2011), 1–25, esp. 7 and 9; Harry P. Nasuti, “God at Work in the Word: A Theology of

Structural Issues and Discussion—A Review | 51 Divine–Human Encounter in the Psalms,” in Ibid, 27–48, esp. 28 and Patrick D. Miller, The Lord of the Psalms (Louisville: Westminster John Knox Press, 2013), 90f. 184. Gunkel, Introduction, 266ff. 185. Westermann, Praise and Lament, 258ff. 186. Norman K. Gottwald, The Hebrew Bible: A Socio-Literary Introduction (Philadelphia: Fortress Press, 1985), 535. 187. Reading the Psalms as a Book, JSOTSup 222 (Sheffield: Sheffield Academic Press, 1996), 34f. 188. Ibid. 189. Brown, Psalms, 55. 190. Ibid (original emphasis). 191. Wilson, “The Shape,” 139. 192. Walter Brueggemann, “Bounded by Obedience and Praise: the Psalms as Canon,” JSOT 50 (1991): 63–92. 193. J. Clinton McCann Jr, “Psalm 73: A Microcosm of Old Testament Theology,” in The Listening Heart, ed. Kenneth Hoglund, JSOTSup 58 (Sheffield: JSOT Press, 1987), 247–57. See also, Walter Brueggemann and Patrick D. Miller, “Psalm 73 as a Canonical Marker,” JSOT 72 (1996): 45–56. 194. Brueggemann, “Bounded by Obedience,” 67. 195. Ibid, 75. 196. Ibid, 77. 197. Ibid, 72. 198. See Walter Brueggemann, The Message of the Psalms: A Theological Commentary (Augsburg; Minneapolis: Augsburg Publishing House, 1984). 199. John Goldingay, “The Dynamic Cycle of Praise and Prayer in the Psalms,” JOST 20 (1981): 85–90; also printed in The Poetical Books: A Sheffield Reader, ed. David J. A. Clines (Sheffield: Sheffield Academic Press, 1997), 67–83. 200. Wilson, “The Shape,” 134–7 and 140. 201. Particularly he refers to Brueggemann, “Psalms and the Life of Faith,” 3–32. 202. Goldingay, “The Dynamic Cycle of Praise and Prayer,” 86. 203. Ibid. 204. Ibid, 85. 205. Ibid, 89. 206. Conversely, S. Ahn had almost the opposite perspective to Westermann’s or Wilson’s. She observed that there are the itinerary of “lament–praise–thanksgiving–lament” in Book I and the lamentation–ending in Books II and III. In addition, Ahn noted that, even in the midst of praises in Books IV and V, there are the lamentations of David in Book V, which she considers as the editor’s purposeful touch. In her assessment, the lamentations in Book V are linked to particularly those in Books I–II according to the Psalter’s design. Thus, Ahn concluded that, as a whole, the Psalter

52 | Patterns

of Movement in the Hebrew Psalter

moves from lament to praise and then to lament again and the praise of YHWH’s kingship in Book IV functions as a basis of trust even in later real moments of lamentations in Book V. See Ahn, “The Distribution of the Lamentations and the Itinerary of Prayer in the Psalter,” TP 19 (2011): 27–51. 207. Wilson, “The Shape,” 129–142. 208. Ibid, 136f. 209. For the competing frames, refer to Wilson, “Shaping the Psalter,” 72–82. 210. Wilson, “The Shape,” 136, n. 26. Wilson remarks, “Brueggemann’s treatment … has thus far left me with a vague sense of incompleteness in understanding the final form of the Psalter.” 211. Ibid, 137, n. 28. 212. Wilson, “Shaping the Psalter,” 81 (emphasis added). 213. Brueggemann and Miller, “Psalm 73 as a Canonical Marker,” 45–56. 214. Mays, “The Place of the Torah-Psalms,” 3–12. 215. deClaissé-Walford, Reading from the Beginning. 216. See Snearly, The Return of the King, esp. 100ff. 217. Mitchell, Message, 303. 218. Mitchell, “Lord, Remember David,” 529, n. 15: F. Delitzsch, Biblical Commentary on the Psalms, 3 vols., trans. D. Eaton (London: Hodder & Stoughton, 1887), 88–95; J. Forbes, Studies on the Book of Psalms (Edinburgh: T & T Clark, 1988); Childs, Introduction, 516f and J. P. Brennan, “Psalms 1–8: Some Hidden Harmonies,” BTB 10 (1980), 25–9. 219. Wilson, “The Qumran Psalms Scroll (11QPsa).” 220. Mitchell, Message, 297ff. 221. Ibid, 299f. 222. Ibid, 302. 223. Ibid, 302, n. 6 (emphasis added). 224. Howard, “Editorial Activity,” 277: “[Westermann] noted that the collections of individual laments tend to group early in the Psalter, mainly in Books I and II and that the great praise collections tend to group toward the end, mainly in Books IV and V.”

Bibliography Ahn, So Kun. “The Distribution of the Lamentations and the Itinerary of Prayer in the Psalter.” Theology and Philosophy 19 (2011): 27–51. Auffret, Pierre. “Les Psaumes 15 à 24 comme ensemble structure.” In La sagesse a bâti sa maison: Études de Structures Littéraires dans l’Ancien Testament et Spécialement dans les psaumes. Orbis biblicus et orientalis 49. Göttingen: Vandenhoek & Ruprecht, 1982, 407–38.

Structural Issues and Discussion—A Review | 53 Barbiero, G. Das Erste Psalmbuch als Einheit: Eine synchrone Analyse von Psalms 1–41. Ӧsterreichische biblische Studien 16. Frankfurt am Main: Peter Lang, 1999. Bellinger, William. H. “Reading from the Beginning (Again): The Shape of Book I of the Psalter.” In Diachronic and Synchronic, Reading the Psalms in Real Time: Proceedings of the Baylor Symposium on the Book of Psalms, edited by Joel S. Burnett, W. H. Bellinger Jr and W. Dennis Tucker Jr, 114–26. New York: T & T Clark, 2007. Braude, William G. The Midrash on Psalms, vol. 1. New Haven: Yale University Press, 1957. Brennan, J. P. “Some Hidden Harmonies in the Fifth Book of Psalms.” In Essays in Honour of J. P. Brennan, edited by R. F. McNamamra. New York: Saint Bernard’s Seminary, 1976. Brennan, J. P. “Psalms 1–8: Some Hidden Harmonies.” Biblical Theology Bulletin 10 (1980): 25–9. Brown, William P. “ ‘Here Comes the Sun!’: The Metaphorical Theology of Psalms 15–24.” In The Composition of the Book of Psalms. Bibliotheca Ephemeridum Theologicarum Lovaniensium 238, edited by Erich Zenger, 259–77. Leuven: Uitgeverij Peeters, 2010. Brown, William P. Psalms. Interpreting Biblical Texts. Nashville: Abingdon, 2010. Brueggemann, Walter. “Bounded by Obedience and Praise: the Psalms as Canon.” Journal for the Study of the Old Testament 50 (1991): 63–92. Brueggemann, Walter. The Message of the Psalms: A Theological Commentary. Augsburg: Augsburg Publishing House, 1984. Brueggemann, Walter. “The Psalms and the Life of Faith: A Suggested Typology of Function.” In Soundings in the Theology of Psalms: Perspectives and Methods in Contemporary Scholarship, edited by Rolf A. Jacobson, 1–25. Minneapolis: Fortress, 2011. Brueggemann, Walter and Patrick D. Miller. “Psalm 73 as a Canonical Marker.” Journal for the Study of the Old Testament 72 (1996): 45–56. Burnett, Joel S. “A Plea for David and Zion: The Elohistic Psalter as Psalm Collection for the Temple’s Restoration.” In Diachronic and Synchronic: Reading the Psalms in Real Time, edited by Joel S. Burnett, W. H. Bellinger Jr and W. Dennis Tucker Jr., 95–113. New York: T & T Clark, 2007. Cha, Kilnam. Psalms 146–150: The Final Hallelujah Psalms as a Fivefold Doxology to the Hebrew Psalter. PhD diss. Baylor University, 2006. Childs, Brevard S. Introduction to the Old Testament as Scripture. London: SCM Press, 1979. Cole, Robert L. “An Integrated Reading of Psalms 1 and 2.” Journal for the Study of the Old Testament 98 (2002): 75–88. Cole, Robert L. The Shape and Message of Book III (Psalms 73–89). Journal for the Study of the Old Testament Supplement Series 307. Sheffield: Sheffield Academic Press, 2000. Craigie, Peter. C. Psalms 1–50. Word Biblical Commentary, vol. 19. Waco: Word Books, 1983. Creach, Jerome F. D. “The Destiny of the Righteous and the Theology of the Psalms.” In Soundings in the Theology of Psalms: Perspective and Methods in Contemporary Scholarship, edited by Rolf A. Jacobson, 49–61. Minneapolis: Fortress, 2011. Creach, Jerome. F. D. “The Shape of Book Four of the Psalter and the Shape of Second Isaiah.” Journal for the Study of the Old Testament 80 (1998): 63–76. Crow, Loren D. The Songs of Ascent (Psalms 120–134): Their Place in Israelite History and Religion. Society of Biblical Literature Dissertation Series 148. Atlanta: Scholars Press, 1996.

54 | Patterns

of Movement in the Hebrew Psalter

Crutchfield, John C. “The Redactional Agenda of the Book of Psalms.” Hebrew Union College Annual 74 (2003): 21–47. Day, J. Psalms. Old Testament Guides, edited by R. N. Whybray. Sheffield: Sheffield Academic Press, 1995. deClaissé-Walford, Nancy L. “An Examination of the Songs of Ascents and Psalm 119 in 11QPsa.” In Scribal Practice, Text and Canon in the Dead Sea Scrolls: Essays in Memory of Peter W. Flint. Studies on the Texts of the Desert of Judah, vol. 130, edited by John J. Collins and Ananda Geyser-Fouché, 153-71. Leiden: Brill, 2019. deClaissé-Walford, Nancy L. Introduction to the Psalms: A Song from Ancient Israel. St. Louis: Chalice, 2004. deClaissé-Walford, Nancy L. Reading from the Beginning: The Shaping of the Hebrew Psalter. Macon: Mercer University Press, 1997. deClaissé-Walford, Nancy L. “The Canonical Shape of the Psalms.” In An Introduction to Wisdom Literature and the Psalms: Festschrift Marvin E. Tate, edited by H. Wayne Ballard and W. Dennis Tucker, 93–110. Macon: Mercer University Press, 2000. Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols., translated by D. Eaton. London: Hodder & Stoughton, 1887. Forbes, J. Studies on the Book of Psalms. Edinburgh: T & T Clark, 1988. Frye, Northrop. Anatomy of Criticism: Four Essays. Princeton University Press, 1973. Gelston, Anthony. “Editorial Arrangement in Book IV of the Psalter.” In Genesis, Isaiah and Psalms: A Festschrift to Honour Professor John Emerton for His Eightieth Birthday. Supplements to Vetus Testamentum 135, edited by Katharine J. Dell, Graham Davies and Yee Von Koh, 163–76. Leiden: Brill, 2010. Gillingham, Susan E. The Poems and Psalms of the Hebrew Bible. Oxford Bible Series. Oxford; New York; Toronto: Oxford University Press, 1994. Gillingham, Susan E. “The Zion Tradition and the Editing of the Hebrew Psalter.” In Temple and Worship in Biblical Israel. The Library of Hebrew Bible/Old Testament Studies 422, edited by John Day, 308–41. New York: T&T Clark, 2005. Goldingay, John. “The Dynamic Cycle of Praise and Prayer in the Psalms.” Journal for the Study of the Old Testament 20 (1981): 85–90; also printed In The Poetical Books: A Sheffield Reader, edited by David J. A. Clines, 67–83. Sheffield: Sheffield Academic Press, 1997. Gottwald, Norman K. The Hebrew Bible: A Socio-Literary Introduction. Philadelphia: Fortress Press, 1985. Goulder, Michael D. “The Fourth Book of the Psalter.” Journal of Theological Studies 26 (1975): 269–89. Goulder, Michael D. The Prayers of David (Psalms 51–72): Studies in the Psalter II. Journal for the Study of the Old Testament Supplement Series 102. Sheffield: JSOT Press, 1990. Goulder, Michael D. The Psalms of Asaph and the Pentateuch: Studies in the Psalter III. Journal for the Study of the Old Testament Supplement Series 233. Goulder, Michael D. The Psalms of the Return (Book V, Psalms 107–150): Studies in the Psalter IV. The Library of Hebrew Bible/Old Testament Studies. Sheffield Academic Press, 1998.

Structural Issues and Discussion—A Review | 55 Grant, Jamie A. The King as Exemplar: The Function of Deuteronomy’s Kingship Law in the Shaping of the Book of Psalms. Society of Biblical Literature Academia Biblica 17. Atlanta: SBL, 2004. Grant, Jamie A. “The Psalms and the King.” In Interpreting the Psalms: Issues and Approaches, edited by David Firth and Philip S. Johnston, 101–18. Downers Grove: Inter-Varsity Press, 2005. Gunkel, Hermann. Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels. Göttingen: Vandenhoeck & Ruprecht, 1933; Introduction to Psalms: The Genres of the Religious Lyric of Israel. Mercer Library of Biblical Studies. Completed by Joachim Begrich, translated by James D. Nogalski. Macon: Mercer University Press, 1998. Hensley, Adam D. Covenant Relationships and the Editing of the Hebrew Psalter. London: Bloomsbury T&T Clark, 2018. Ho, Peter C. W. “The Design of the MT Psalter: A Macrostructural Analysis.” PhD diss., University of Gloucestershire, 2016; The Design of the Psalter: A Macrostructural Analysis. Eugene: Wipf and Stock, 2019. Hossfeld, Frank-Lothar and Erich Zenger. Die Psalmen I: Psalm 1–50. Die Neue Echter Bibel 29. Würzburg: Echter Verlag, 1993. Hossfeld, Frank-Lothar and Erich Zenger. Psalm 2: A Commentary on Psalms 51–100, vol. 2. Hermeneia—A Critical and Historical Commentary on the Bible, edited by Klaus Baltzer, translated by Linda M. Maloney. Minneapolis: Fortress Press, 2005. Hossfeld, Frank-Lothar and Erich Zenger. Psalm 3: A Commentary on Psalms 101–150. Hermeneia—A Critical and Historical Commentary on the Bible, vol. 3, edited by Klaus Baltzer, translated by Linda M. Maloney. Minneapolis: Fortress Press, 2011. Hossfeld, Frank-Lothar and Erich Zenger. “Selig, wer auf die Armen achtet (Ps 41, 2). Beobachtungen zur Gottesvolk-Theologie des ersten Davidspsalters.” Jahrbuch für Biblische Theologie 7 (1992): 21–50. Hossfeld, Frank-Lothar and Erich Zenger. “Von seinem Thornsitz schaut er nieder auf alle Bewohner der Erde (Ps 33, 14). Redaktionsgeschichte und Kompositionskritik der Psalmengruppe 25–34.” In “Wer ist wie du, Herr, unter den Göttern?”: Studien zur Theologie und Religionsgeschichte Israels. Für O. Kaiser um 70. Geburtstag, edited by Ingo Kottsieper et al., 375–88. Göttingen: Vandenhoeck & Ruprecht, 1994. Hossfeld, Frank-Lothar and Erich Zenger. “Wer darf hinaufziehn zum Berg JHWHs?: Zur Redaktionsgeschichte und Theologie der Psalmengruppe 15–24.” Biblische Theologie und gesellschaftlicher Wandel. Für Norbert Lohfink, edited by G. Braulik, W. Gross and S. McEvenue, 166–82. Freiburg i.B.: Herder, 1993. Howard, David M., Jr. “Editorial Activity in the Psalter: A State-of-the-Field Study.” Word and World 9 (1989): 274–85; In The Shape and Shaping of the Psalter, edited by J. Clinton McCann, Jr, 52–70. Sheffield: Sheffield Academic Press, 1993. Howard, David M., Jr. The Structure of Psalms 93–100. Biblical and Judaic Studies 5. Winona Lake: Eisenbrauns, 1997. Kang, So-Ra. “Reading Book I of the Psalter through the ‫ אַ ְש ֵרי‬sayings.” PhD diss., Trinity Evangelical Divinity School, 2007. Kim, Jinkyu. “The Strategic Arrangement of Royal Psalms in Books IV–V.” Westminster Theological Journal 70 (2008): 143–57.

56 | Patterns

of Movement in the Hebrew Psalter

Kim, Jung-woo. “The Unity of the Psalms of Ascent from the Compositional Approach.” Shinhakjinam 305 (2010): 13–32 (in Korean). Kim, Sung-Soo. “Reading the Songs of Ascents (Psalms 120–134) in Context.” PhD diss., Luther Seminary, 2003. Koenen, Klaus. Jahwe wird kommen, zu herrschen über die Erde: Ps 90–110 als Komposition. Bulletin de Bibliographie Biblique 101. Weinheim: Beltz Athenäum, 1995. Mays, James. L. “The Place of the Torah-Psalms in the Psalter.” Journal of Biblical Literature 106 (1987): 3–12. McCann, J. Clinton, Jr. “Books I–III and the Editorial Purpose of the Hebrew Psalter.” In The Shape and Shaping of the Psalter, edited by J. Clinton McCann, 93–107. Sheffield: Sheffield Academic Press, 1993. McCann, J. Clinton, Jr. “Psalm 73: A Microcosm of Old Testament Theology.” In The Listening Heart, edited by Kenneth Hoglund, 247–57. Journal for the Study of the Old Testament Supplement Series 58. Sheffield: JSOT Press, 1987. McCann, J. Clinton, Jr. The Shape and Shaping of the Psalter: Psalms in Their Literary Context, edited by William P. Brown. Oxford Handbooks Online, 2014, 1–10. McCann, J. Clinton, Jr. “The Shape of Book I of the Psalter and the Shape of Human Happiness.” In The Book of Psalms: Composition and Reception. Supplement to Vetus Testamentum 99. Formation of Old Testament Literature 4, edited by Peter W. Flint and Patrick D. Miller, 340–8. Leiden: Brill, 2005. Miller, Patrick D. “Kingship, Torah Obedience and Prayer: The Theology of Psalms 15–24.” in Neue Wege der Psalmenforschung. Für Walter Beyerlin, Herders biblische Studien 1, edited by Klaus Seybold and Erich Zenger, 127–42. Freiburg: Herder, 1993. Miller, Patrick D. “The Beginning of the Psalter.” In The Shape and Shaping of the Psalter, edited by J. Clinton McCann, 83–92. Journal for the Study of the Old Testament Supplement Series 159. Sheffield: JSOT Press, 1993. Miller, Patrick D. The Lord of the Psalms. Louisville: Westminster John Knox Press, 2013. Millard, Mattias. Die Komposition des Psalters: Ein formgeschichtlicher Ansatz. Forschungen zum Alten Testament 9. Tübingen: Mohr Siebeck, 1994. Mitchell, David. C. “Lord, Remember David: G. H. Wilson and the Message of the Psalter.” Vetus Testamentum 56 (2006): 526–48. Mitchell, David. C. The Message of the Psalter: An Eschatological Programme in the Book of Psalms. Journal for the Study of the Old Testament Supplement Series 252. Sheffield: Sheffield Academic Press, 1997. Moon, Eunmee. “A Compositional Approach to Book IV of the Psalter.” Canon & Culture 3 (2009): 177–209 (in Korean). Mowinckel, Sigmund. The Psalms in Israel’s Worship, 2 vols, translated by D. R. Ap-Thomas. Oxford: Basil Blackwell, 1962; two volumes in one, Grand Rapids: Eerdmans, 2004. Murphy, Roland E. “Reflections on Contextual Interpretation of the Psalms.” In The Shape and Shaping of the Psalter, Journal for the Study of the Old Testament Supplement Series 218, edited by J. Clinton. McCann, 21–8. Sheffield: Sheffield Academic Press, 1993. Murphy, Roland E. The Gift of the Psalms. Peabody: Hendrickson, 2000.

Structural Issues and Discussion—A Review | 57 Nasuti, Harry P. “God at Work in the Word: A Theology of Divine–Human Encounter in the Psalms.” In Soundings in the Theology of Psalms: Perspectives and Methods in Contemporary Scholarship, edited by Rolf A. Jacobson, 27–48. Minneapolis: Fortress, 2011. Nasuti, Harry P. “The Interpretive Significance of Sequence and Selection in the Book of Psalms.” In The Book of Psalms: Composition and Reception. Supplement to Vetus Testamentum 99, edited by P. W. Flint and P. D. Miller. Leiden: Brill, 2005. Nasuti, Harry P. Tradition History and the Psalms of Asaph. Society of Biblical Literature Dissertation Series 88. Atlanta: Scholars Press, 1988. Park, Kyung-chul. “Reading Psalms as a Book.” In Psalms: the Anatomy of Our Soul, edited by Young Il Kim, 11–57. Seoul: Handeul, 2006 (in Korean). Reindl, J. “Weisheitliche Bearbeitung von Psalmen: Ein Beitrag zum Verständnis der Sammlung des Psalter.” In Congress Volume, Vienna 1980, Supplement to Vetus Testamentum 32, edited by J. A. Emerton, 333–56. Leiden: Brill, 1981. Robertson, O. Palmer. The Flow of the Psalms: Discovering Their Structure and Theology. Phillipsburg: P&R Publishing Company, 2015. Sanders, James A. “Variorium in the Psalms Scroll (11QPsa).” Harvard Theological Review 59 (1966): 83–94. Sanders, Paul. “Five Books of Psalms?” In The Composition of the Book of Psalms, edited by Erich Zenger. Leuven; Paris; Walpole: Uitgeverij Peeters, 2010. Seybold, Klaus. Introducing the Psalms, translated by R. Graeme Dunphy. Edinburgh: T&T Clark, 1990. Sheppard, Gerald T. The Future of the Bible: Beyond Liberalism and Literalism. Toronto: United Church of Canada, 1990. Sheppard, Gerald T. Wisdom as a Hermeneutical Construct: A Study in the Sapientializing of the Old Testament. Beiheft zur Zeitschrift für die alttestamentliche Wissenschaft 151. Walter De Gruyter, 1980. Smith, M. S. “The Psalms as a Book for Pilgrims.” Interpretation 46 (1992): 156–66. Snearly, Michael K. The Return of the King: Messianic Expectation in Book V of the Psalter. The Library of Hebrew Bible/Old Testament Studies 624. New York: Bloomsbury T&T Clark, 2016. Sumpter, Philip. “The Coherence of Psalms 15–24.” Biblica 94 (2013): 186–209. Süssenbach, C. Der elohistische Psalter: Untersuchung zu Komposition und Theologie von Ps 42–83. Tübingen: Mohr Siebeck, 2005. Todd, James M., III. Remember, O Yahweh: The Poetry and Context of Psalms 135–137. Eugene: Wipf & Stock, 2015. Tucker, Gene M. Form Criticism of the Old Testament, Guides to Biblical Scholarship. Old Testament Series, edited by J. Coert Rylaarsdam. Philadelphia: Fortress Press, 1971. Vassar, John S. Recalling a Story Once Told: An Intertextual Reading of the Psalter and the Pentateuch. Macon: Mercer University Press, 2007. Wallace, Howard N. Psalms. Readings: A New Biblical Commentary. Sheffield: Sheffield Phoenix Press, 2009. Wallace, Robert E. The Narrative Effect of Book IV of the Hebrew Psalter. Studies in Biblical Literature 112. New York: Peter Lang, 2007.

58 | Patterns

of Movement in the Hebrew Psalter

Walton, John H. “Psalms: A Cantata about the Davidic Covenant.” Journal of the Evangelical Theological Society 34 (1991): 21–31. Weiser, Artur. Die Psalmen. Göttingen: Vandenhoeck & Ruprecht, 1959; The Psalms I, translated by Herbert Hartwell. London: SCM, 1962. Westermann, Claus. Lob und Klage in den Psalmen. Göttingen: Vandenhoek & Ruprecht, 1977; Praise and Lament in the Psalms, translated by K. R. Crim and R. N. Souten. Atlanta: John Knox, 1981. Westermann, Claus. Das Loben Gottes in den Psalmen. Göttingen: Vandenhoek & Ruprecht, 1961; The Praise of God in the Psalms, translated by Keith R. Crim. London: Epworth Press, 1966. Westermann, Claus. “Zur Sammlung des Psalters.” Theologia Viatorum 8 (1962): 278–84. Whiting, Mark J. “Psalms 1 and 2 as a Hermeneutical Lens for Reading the Psalter.” Evangelical Quarterly 85 (2013): 246–62. Whybray, R. Norman. Reading the Psalms as a Book. Journal for the Study of the Old Testament Supplement Series 222. Sheffield: Sheffield Academic Press, 1996. Williamson, H. G. M. 1 and 2 Chronicles. New Cambridge Bible Commentary. Grand Rapids: Marshall, Morgan & Scott, 1982. Willgren, David. The Formation of the “Book” of Psalms. Forschungen zum Alten Testament 2. Reihe 88. Tübingen: Mohr Siebeck, 2016. Wilson, Gerald H. “A First Century C.E. Date for the Closing of the Book of Psalms?.” Jewish Biblical Quarterly 28 (2000): 102–10. Wilson, Gerald H. “Evidence of Editorial Divisions in the Hebrew Psalter.” Vetus Testamentum 34 (1984): 337–52. Wilson, Gerald H. “King, Messiah and the Reign of God: Revisiting the Royal Psalms and the Shape of the Psalter.” In The Book of Psalms: Composition and Reception. Supplement to Vetus Testamentum 99, edited by Peter W. Flint and Patrick D. Miller, 391–406. Leiden: Brill, 2005. Wilson, Gerald H. “Shaping the Psalter: A Consideration of Editorial Linkage in the Book of Psalms.” In The Shape and Shaping of the Psalter. Journal for the Study of the Old Testament Supplement Series 159, edited by J. C. McCann, 72–82. Sheffield: JSOT Press, 1993. Wilson, Gerald H. The Editing of the Hebrew Psalter. Society of Biblical Literature Dissertation Series 76. Chico: Scholars Press, 1985. Wilson, Gerald H. The NIV Application Commentary: Psalms. vol. 1. Grand Rapids: Zondervan,  2002. Wilson, Gerald H. “The Qumran Psalms Manuscripts and the Consecutive Arrangement of Psalms in the Hebrew Psalter.” Catholic Biblical Quarterly 45 (1983): 377–88. Wilson, Gerald H. “The Qumran Psalms Scroll (11QPsa) and the Canonical Psalter: Comparison of Editorial Shaping.” Catholic Biblical Quarterly 59 (1997): 448–64. Wilson, Gerald H. “The Shape of the Book of Psalms.” Interpretation 46 (1992): 129–42. Wilson, Gerald. H. “The Structure of the Psalter.” In Interpreting the Psalms: Issues and Approaches, edited by Philip S. Johnston and David G. Firth, 229–46. Leicester: Inter-Varsity Press, 2005. Wilson, Gerald H. “The Use of Royal Psalms at the ‘Seams’ of the Hebrew Psalter.” Journal for the Study of the Old Testament 35 (1986): 85–94.

Structural Issues and Discussion—A Review | 59 Zenger, Erich. “Der Psalter als Buch: Beobachtungen zu seiner Entstehung, Komposition und Funktion.” In Der Psalter in Judentum und Christentum. Herders biblische Studien 18, edited by Erich Zenger, 1–57. Freiburg: Herder, 1998. Zenger, Erich. “Der Psalter als Wegweiser und Wegbegleiter: Ps 1–2 als Proömium des Psalmenbuchs.” In Sie wandern von Kraft zu Kraft: Aufbrüche, Wege, Begegnungen: Festgabe für Bischof Reinhard Lettmann, edited by Arnold Angenendt and Herbert Vorgrimler, 29–37. Kevelaer: Butzon & Bercher, 1993. Zenger, Erich. “New Approaches to the study of the Psalms.” Proceedings of the Irish Biblical Association 17 (1994): 37–54. Zenger, Erich. “The Composition and Theology of the Fifth Book of Psalms, Psalms 107–145.” Journal for the Study of the Old Testament 80 (1998): 77–102. Zenger, Erich. “The God of Israel’s Reign over the World (Psalms 90–106).” In The God of Israel and the Nations: Studies in Isaiah and the Psalms. Stuttgarter Bibelstudien 154, edited by Norbert Lohfink and Erich Zenger, translated by Everett R. Kalin, 161–90. Collegeville: A Michael Glazier Book, 2000. Zenger, Erich. “Zur redaktionsgeschichtlichen Bedeutung der Korachpsalmen.” In Neue Wege der Psalmenforschung: für Walter Beyerlin. Herders biblische Studien 1, edited by Klaus Seybold and Erich Zenger, 176–98. Freiburg: Herder, 1994. Zenger, Erich. Hg. Einleitung in das Alte Testament, Kohlhammer Studienbücher Theologie 1,1. 3. neu bearb. und erw. Aufl. Stuttgart, 1998.

3

Methodology

Chopin’s Piano Sonata No. 2 in B-flat minor, Op. 35, is comprised of four movements. The third movement of this sonata begins and ends with a theme of a funeral procession in an A–B–A format, which made the entire work become known as the “Funeral March (Marche funèbre).” Chopin completed the movements I, II and IV in 1839, whereas he had already composed the third movement two years earlier (1837). Critics responded to this work differently. For example, Schumann criticized that Chopin had in this sonata “simply bound together four of his most unruly children.”1 Conversely, Tomaszewski (1876–1963) commented: Hugo Leichtentritt discovered in the Sonata a far-reaching motivic unity among the “incompatible” movements, which he deemed to be the “cyclic principle” that would soon find its ultimate embodiment in the works of Liszt and Cesar Franck. Alfred Einstein stated quite plainly that the Sonata in B-flat minor— comprising a ballade, a scherzo, a funeral march and an expressive etude— constituted a whole that was entirely logical and sensible … as a product par excellence Romantic and so intentionally reconciling opposites.2

Here, my purpose is not to present the detail of the critiques and debates of the work’s musical unity. Rather, I wish to indicate similarity between the piece and the structural understanding of Psalms, which is comprised of diverse materials

62 | Patterns

of Movement in the Hebrew Psalter

from different periods and is open to a range of arguments. Some scholars have a radical point of view, claiming that the Psalms is a hodgepodge omnibus. Others argued for its partial congruity; some others, by examining the redactional stages, explored how the different materials of various authors have been grown to be the present form. Further, there are others, in studying the final text it is, who argued that it is an artful work, with a logical structure that conveys a coherent message.

A Text-Centered Approach My approach is one in which I argue for the order of the final form of the Psalms. The final form is a primary reality, which I can approach. The “editor–author” and the first “reader/s” are only secondary to the “text” in that their identity is limitedly graspable or assumed by the critics. In this respect, my position is referred to as “text-oriented,” which has kinship with Russian Formalism, New Criticism, Structuralism and Rhetorical Criticism. Erlich addressed a brief history of Russian Formalism, which was founded in 1915 and “championed by unorthodox philologists and literary historians, including Eichenbaum, Jacobson, Shklovsky, Tomashenvsky, Tynyanov.”3 Trubetzkoy and Propp influenced New Criticism (e.g., Anglo–American scholars, Brooks and Penn, in the mid-twentieth century). This later influenced Structuralism in Europe (e.g., Mathesius, Mukařovský and Wellek, Bally, Bröndal, Sechehaye, LéviStrauss, Barthes and Todorov).4 Russian Formalism, New Criticism, Structuralism and Rhetorical Criticism are all text-focused and regard the literariness of texts and can be briefly explained as follows: The tenets of Russian Formalism are “(a) its emphasis on the literary work and its component parts and (b) its insistence on the autonomy of literary scholarship.”5 Similarly, New Criticism considers texts to be “works of art in their own right [i.e., self-sufficient], rather than as representations of the sensibilities of their authors …[It] regards texts as coherent intelligible wholes.”6 “Structuralist theory concerns itself with patterns of human organization and thought.” With regard to literary criticism, “structuralism looks beneath the phenomena, in this case the texts, for the underlying patterns of thought that come to expression in them.”7 Lastly, “Rhetorical Criticism … concerns itself with the way the language of texts is deployed to convey meaning.” It focuses on “the devices of writing, in metaphor and parallelism, in narrative and poetic structures, in stylistic figures” and primarily studies “the texts and their own internal articulation rather than upon their historical setting.”8

Methodology | 63 My position stands in the middle of these four schools, although it has a distinct factor. Whereas they (in particular, the first three schools) often have no concerns with the referents of the text, my text-centered stance remains focused on and deals with biblical texts, and admits God in trinity and the universe as true extant referents.9 This stance is not something that has come from a subjective belief or logical inference but by myself as a reader of a biblical text or a listener to a sermon based on the text. Readers including me are those who are regenerated by God, through the work of the Holy Spirit,10 in the faith of Christ Jesus,11 and who then come to form a community of the same confession.12 This has helped to create my specific point of view. The biblical text could be like any other texts to others; however, it is a special text to me, not only as linguistic–literary material for communication but also as a God-inspired (θεόπνευστος. 2 Tim 3:16) means for redemption given through appointed editors–authors.13 To me, the Old and New Testaments14 are not only self-contained literary wholes, that is, primary objects for literary study, but also it is the Word of God,15 which speaks as the true and living person, through the Spirit, whether it is regarded the subject per se or the agent through which God speaks (cf. Ps 107:20). In sum, my text-centered position appears differently compared to secular disciplines. I recognize God as the original and substantial author,16 who worked through a human editor–author (or a committee) at a specific time and the text in its entirety as an artfully ordered entity, for the first reader and readers afterwards.17 Accordingly, I approach the entire Hebrew Psalter by a synchronic, literary–theological investigation and seek to explore what it contains, how it is structured and what it intends to communicate by its design.

Methodological Premises With the outlined methodological stance above, I now enumerate the reasons for it in detail as follows: The first reason is that God is the God of order from my perspective to the canon. It is reasonable that God, who is orderly, can make the written form ordered through its human writers. In Genesis, in which I see God according to the way it witnesses, Elohim is the God of order, namely, the One of cosmos (κόσμος),18 not chaos (χάος). The earth, which had been “without shape (‫)תֹ הּו‬,”19 now came to disclose a shape (Gen 1:9f; cf. Ps 104:5–9). In Job, a self-attestation from YHWH appears with respect to “the beauty of the structure” or the “orderly frame” of Leviathan.20 In Exodus, readers identify YHWH as an architectural designer or artistic craftsman. YHWH showed the “pattern

64 | Patterns

of Movement in the Hebrew Psalter

(‫ ”)ּתַ בְ נִ ית‬of the tabernacle and all its furniture to Moses21 and called on Bezalel “to devise artistic designs (‫ ”)לַחְ ׁשֹ ב מַ חֲׁשָ בֹ ת‬and to construct the sanctuary.22 Moreover, YHWH filled Bezalel with the spirit of God, wisdom, understanding, knowledge and all kinds of skills.23 In Chronicles, YHWH again showed the “pattern (‫”)ּתַ בְ נִ ית‬ of the temple and its rooms to David.24 At this, YHWH’s spirit again worked.25 It was also reported that YHWH sent to Solomon Huram-abi,26 who “can craft any design (‫מַ חֲׁשָ בֶ ת‬-‫)וְ לַחְ ׁשֹ ב ּכָל‬.”27 As YHWH gave talents to Bezalel, so he gave to Solomon such gifts of wisdom, discretion and understanding to build the temple.28 By way of these biblical witnesses, I conclude that God is the God of order and design. It is thus more than conceivable that this God can make the Scriptures ordered. It is more than possible that God can show “pattern” and grant “skills” to the biblical editors–authors so that they may compose an artfully structured work for a specific message. The second reason that I take up the position is because I can then assume an all-controlling redactor–author at a particular time, who made the Psalms a designed body. My argument is that the Psalmic redaction can be compared to the editorial work of a modern magazine. While it takes many weeks or even months to collect articles and photos, under the specified layout plan it only takes days to complete its final composition. Besides Mitchell, whom I cited earlier, there are others who take this line of methodological inquiry. However, in Psalmic studies, the number of scholars who support this position is limited,29 so I must present examples of scholars who have studied other biblical books. Whybray (1987)30 was one of the scholars who supported this position. Being influenced by Schökel, Muilenberg and Alter, he proposed that the Pentateuch as a whole is “a literary masterpiece,”31 composed by an all-controlling genius historian at his time.32 He suggested that there should be a “deliberate act” by which an author or “general editor” formed and carried out a plan to compose a comprehensive “Pentateuch.”33 Demonstrating “the inadequacies of earlier attempts,”34 such as the documentary hypothesis or the traditio–historical method, and refuting Sandmel’s theory of “growth by accretion”35 and “other theories of a long period of growth,”36 Whybray contended as follows, espousing Alter’s view: Alter does not offer a comprehensive interpretation of the Pentateuch as a whole, nor does he directly discuss the question of single authorship. For him it appears to be a question of secondary importance whether the literary artistry which he finds in the Pentateuch is that of an author or of a redactor. But his view of the major narrative complexes of the Old Testament, including the Pentateuch, as complete and satisfying literary creations carrying a clear and purposeful message is certainly compatible with a theory of single authorship for the Pentateuch and

Methodology | 65 indeed provides a detailed picture of what such an author might have been seeking to achieve and of the methods by which he carried out his intentions. As a literary critic, Alter regards these biblical works as examples of the “literary imagination” which, in all literary composition, always involves “some deep intuition of art that finely interweaves, shaping a complex and meaningful whole which is more than the sum of its parts.”37

Five years following this methodological proposal, Sailhamer (1992) published a Pentateuch commentary that made a similar argument. He first noted that the original work of the Pentateuch was written “to be read as a single book” by the references of both the Old Testament and New Testament, although “the five-part division is early and no doubt reflects a custom of writing large works on multiple scrolls.”38 This book as a written text, has an author who had “a purpose in mind” and made it a constructed whole with “literary skill and techniques.”39 Sailhamer assumed Mosaic authorship of the Pentateuch, which “was written during the general period of the Exodus and the initial stages of the conquest of the land.”40 However, in 2009, Sailhamer added some canonical explanation as follows: As far as I know, the Mosaic Pentateuch is identical with the canonical Pentateuch with only few exceptions. Those exceptions consist of parts of the Pentateuch that likely were not the work of Moses. Two notable examples are the account of the death of Moses in Deuteronomy 34 and Moses’ final words in Deuteronomy 33. Such comments, though possibly spoken by Moses, were added late in Israel’s history, likely as part of a “new edition” of the Pentateuch (“Pentateuch 2.0,” in the lingo of today’s computer world). Contrary to the prevailing view of biblical authorship, both critical and evangelical, the compositional approach suggests that the Pentateuch was not the product of a long and complicated process of literary growth, but comes to me more or less as an updated edition of a single earlier Mosaic composition. The present canonical Pentateuch is thus an updated version of the Mosaic Pentateuch produced, perhaps, by the “author” of the Old Testament as a whole (Tanak). The grounds for dating the composition of the canonical Pentateuch late in Israel’s history lie partly in the fact that the numerous glosses and comments that have found their way into the canonical Pentateuch appear not only to be aware of an earlier, or original, Pentateuch in some need of explanation (see Gen 13:10), but also share a common purpose or strategy.41

I follow the approach of Whybray and Sailhamer, in which I contend that the three segments, Genesis (Gen 1–50), Exodus–Leviticus–Numbers (Ex 1:1-Num 36:13) and Deuteronomy (Deut 1–34), are respectively self-contained wholes, according to their literary elements and structures.42

66 | Patterns

of Movement in the Hebrew Psalter

In his book Zechariah,43 Conrad referred to his approach as follows: “To focus on a prophetic book in its final form apart from reconstructions of its development is not to ignore its discordant character. Indeed, it is possible to conceive of a prophetic book as a composite created from diverse materials at a particular point in time rather than as a document evolving through time.”44 In his earlier book, Reading Isaiah, Conrad argued: Because the [historical] critic’s search for the short oracular units of Isaiah resulted in the discovery of three Isaiahs and additional anonymous voices, the Book of Isaiah was understood to be a collection having no coherence of thought and no unity giving shape to the whole. In short, the book was seen as a collection of collections of material that grew over a period of three centuries or more. The point to be made here is that the reading gave this shape to the book. For the book to be otherwise would make the aims the readers brought to the text unattainable.45

Conrad argued that because the historical critics have customarily read Isaiah “as a largely disunified collection of material of disparate origin,”46 modern readers came to be unaware of the structural unity of the Book. However, he asserted that once readers attempt a close reading of Isaiah, they can “identify recurring rhetorical techniques and patterns that suggest its unity.”47 This was his main reading strategy, although he described a further issue: “Literary conventions available to the book’s first readers are no longer obvious. Contemporary readers can no longer bring to the Book of Isaiah reading conventions shared with its author.”48 “Hence it is important to consider information in the text concerning reader and audience reception”49 to get a guideline for reading. Consequently, there were two axes in Conrad’s reading strategy: “The book’s structure as a whole and with its implications for the encoded audience.”50 My focus is on the former, since I have difficulty in determining the “encoded audience” in the Psalter. The final reason for my methodological stance arises from the final complete form and by its shape, which is the primary reality, the only tangible substance.51 All other things external to the final form have a subsidiary significance to it. Therefore, it is correct to primarily study the work as a whole, according to its arrangement. As the reality, the final form has two aspects. First, it was not partially given. In our hand is not the so-called Elohistic Psalter (Pss 42–83) only, nor the Song of Ascents (Pss 120–134), nor the Psalms of Asaph (Pss 50, 73–83). The 150 psalms as a whole is the reality given. The case is analogous to Chopin’s second sonata, which was given as a whole, not partially. Lang could play only the third movement on some occasion; Argerich, only the first movement, Grave and anyone, only the second movement, Scherzo. However, the reality is that the

Methodology | 67 four movements together were given for performance52 and the music is generally appreciated for all of the four movements one after another. Second, it is the reality that the individual psalms, of which historical information is scarce, are in chronological disarray with reference to the authors in the titles. Therefore, like Chopin’s sonata, it raises the question: Is it not odd that a player performs the four movements according to their chronological order? To what extent and in what way can one relate the piece to Chopin’s original situation, for example, the marriage refusal by Maria Wodzinska’s parents53 or his relationship with George Sand and health decline?54 Therefore, the primary object of my study was not the assumed historical situation: The historical information in the final text was an object of my study. Additionally, a historical discussion is secondary because I inferred the historical era of the composition of the final text, following an investigation of the text and its message. In brief, the Psalms exist as the final form, neither as any part of it nor by a critic’s historical reconstruction in reference to the authors’ Sitz im Leben. Conrad argued that “the text is an object to be studied in its own right without reference to external factors such as author intention and historical background,”55 and summarized his primary aim as “to understand the text as a whole.”56 This was his methodological premise. Tucker Jr similarly remarked, “the prehistory of the individual psalms, as well as the Sitz im Leben of the collection as a whole, remains contested. In the present study, however, the Sitz im Leben of the psalms remains secondary to the question of the Sitz im Buch.”57 His position supported Mays’s conclusion that “semantic horizons are more those of intratextual relations and less groups of types and reconstructed cultic occasions. Form–critical and cult–functional questions are subordinated and questions of content and theology become more important.”58

A Holistic Structural Study What are the implications with the final form as a whole, which was edited–composed by an all-controller at a particular time? The first implication is the significance of the entirety of a text being the object of the study. In my evaluation, the Hebrew Psalter (Masoretic Text) is a self-contained whole—“the text as a whole” (Der Text als Ganzes)—and it is the object of my study, like Genesis, Exodus–Leviticus–Numbers, Deuteronomy, Isaiah (Chaps 1–66), or Zechariah (Chaps 1–14). The wholeness of a text is crucial because, in this, the literary unity is graspable. Only in wholeness do the total of the literary elements inherent in a text have

68 | Patterns

of Movement in the Hebrew Psalter

their due significance to formulate a coherent structure to manifest a consistent message. The introduction and conclusion, continuation, pause, climax, temporary/final consummation, transition, repetition, progression and techniques that make the whole become rightly discernible. Therefore, the beginning of this study was not to choose a part of a text but to delineate a text as a whole, which does not deny a study of a part but rather recommends the study of a part of the text tested in light of its wholeness.59 I began with the Hebrew Psalter as a whole, in support of Muilenburg’s idea to delimit a literary unit, no matter whether the scope is a pericope or an extensive text.60 To prioritize the Psalms as a whole meant that this study did not focus on a psalm61 or a particular part of the Psalter, including Psalms 15–24 (Auffret62), 90–110 (Koenen63) and 93–100 (Howard64). Many scholars believed that Psalms 15–24 exhibit a chiastic layout according to Auffret’s genre study; however, I claim that it should be tested whether the psalms as a group and their design are consistent with other groups of psalms that surround them and in the Psalter as a whole.65 Concepts such as wholeness and unity are directly related to the “scope” of the “standard” text, which in this study was the 150 psalms together of the canonical Hebrew Psalter. Other psalms versions, which include non-canonical materials and the canonical psalms arranged in different sequences (e.g., 11QPsa66) deviate from the normal arrangement pattern of the canonical texts with theological incongruity.67 For example, the Greek additions to the canonical Hebrew–Aramaic Daniel cause confusion in an exploration of the literary and theological coherence of the book.68 A biblical text as a whole, usually a book, does not always include every structural element or literary convention69 that the canon70 comprises, although it contains a structural unity. It only represents a smaller order by being affiliated to the eventual orderly system.71 As Propp demonstrated with Russian folktales,72 an individual folktale as a whole has only certain structural elements of the total, although it exists as a complete work. Likewise, the Hebrew Psalter, a complete self-contained whole, is to be understood in terms of the textual community to which it belongs, the total of all individual canonical texts.73 However, its scope, which is like an enormous iceberg according to the structuralist term, is too extensive to deal with at a time. Therefore, I examined the Psalter with reference to a prophetical book, Zechariah, which disclosed a kinship (cf. Mitchell).74 Propp indicated that there were two elements in the folktales: roles and functions. Following an examination of the characters and plot of approximately one hundred Russian fairy tales, Propp claimed that there were seven roles and 31 functions. Longman summarizes Propp’s theory as follows:

Methodology | 69 [Propp] concluded that there was a structure to be discerned under the surface of the text. This insight led him to describe a finite number of roles and functions that surface in actual tales in different guises. According to Propp there are seven roles, or “spheres of actions”: the villain, the donor, the helper, the sought-for person and her father, the dispatcher, the hero and the false hero. Specific characters may fill more than one of these roles in a particular folktale, but these categories exhaust the possibilities for characters …[While] not all functions occur in any one text, they always occur in the same sequence.75

It is possible to apply the Formalist’s insight to the Psalter, by analyzing the distinct roles and functions in the Psalter. In this exploration, there should be some expected difficulties because the Psalter was not written as a story and lacks the actions of characters. However, it is not difficult to grasp a storyline by reading a series of psalms or the entire Psalms because it usually represents a train of thought by a succession in characters’ actions and a progression in the number of people, mood, time and geographical area, which is also observed in the prophetical books that are mainly presented in poetic form. The second implication of the text as a whole by an author of a time is that the text’s contents are redacted–composed in a specific sequence. Nasuti contended that “a sequence may be seen as a series of connected elements whose order is significant for meaning.”76 He further explained: The key to understanding a particular sequence is being able to discern the nature of the connection between the elements. Over against other possible ways of arranging elements, a sequential arrangement is one distinguished by linear movement in a given direction. The order of the elements cannot be reversed without affecting the meaning of the whole.77

It is possible to examine individual psalms one by one and from beginning to end, thereby investigating the logic of their placement,78 with reference to the “narrative causalities.”79 I believe that it was opportune to launch this examination for this study.80 The third is the importance of the structure of the text as a whole. Schultz argued for its importance in relation to the message of a book: One of the observations that has emerged from literary studies of the Bible … is that the structure of individual books does not result from the haphazard collection of transmitted materials or from strictly following chronological ordering principles but reflects a hermeneutically significant design … Thus it is crucial to understand the structure of a book to understand how its theology is unfolded in the course of a book. Dumbrell’s stated goal in The Faith of Israel is “to present

70 | Patterns

of Movement in the Hebrew Psalter

the theological movement of each book, endeavoring, where possible, to indicate how the flow of content in each book contributes to the concept of that book’s purpose” [(Grand Rapids: Baker, 1988), 11].81

Conrad also indicated that “the structure of the text is a central concern, that is, the relation between the parts of the text and how the parts relate to the text as a whole.”82 This is important because a misled structural conclusion to a part leads other readers to frequently misunderstand the book’s design and message by cracking the compositional patterns. In sum, my study of the Psalter as a whole included 150 psalms in the present sequence, in which the principle of their arrangement was explored. As Trible summarized, this study discerned “structural patterns, verbal sequences and stylistic devices that make a coherent whole.”83

Methods to Examine Movements With reference to Whybray’s suggestion,84 I examined the clues to discern the design of the final form, by mainly employing Muilenburg’s rhetorical criticism85 to undertake this structural study.

Two Distinct Structural Clues Genre-related Clues. I began with structural clues, which were almost in scholarly consensus. The first was that there is a constant flow of content throughout the Psalms, from lament to praise and from individual to community. Psalmic readers commonly recognized that the Psalms as a whole begins with the cry “O, YHWH!” and ends with the praise “Hallelu-Yah!” They are then made aware of the movements, including from sorrow to joy, from question to answer, from conflict between the righteous and the evil to YHWH’s universal rule in justice and righteousness. However, although it was relatively straightforward to identify the two predominant types, lament and praise, and discern a movement between them, I did not find the term, lament,86 in the psalms. As laments (e.g., Pss 17, 86, 90, 102 and 142)87 are titled “prayer (‫)תפִ ּלָה‬,” ְ I conjectured that there were two types, prayer (not lament) and praise (‫)ּתהִ ּלָה‬ ְ within the Psalms. Due to the term prayer being only slightly attached to the psalms with just five instances, I could not conclude that lament corresponded strictly to prayer, even though the “prayers (‫”)תפִ ּלֹות‬ ְ in 72:20 indicated the foregoing Davidic laments (Pss 51–64 and 68–70, excluding 65 and 72, which have a different mood). On the other hand, I found

Methodology | 71 the term “praise” to be a type in the Psalms, but it occurred only one time in Psalm 145. Although there are many psalms that represent joyful mood (e.g., the psalms with the expression, “‫יָּה‬-‫ ;”הַ לְ לּו‬Pss 105f, 111–113, 115–117, 135 and 146–150), they were not titled as “praise (‫”)ּתהִ ּלָה‬ ְ in the superscription. With these Psalmic expressions that hint at lament or praise, I could address two things. First, not always but generally, lament and prayer can be used interchangeably because some psalms designated as prayer represent praise and thanksgiving (e.g., Ps 65, if it is one of David’s prayers as the postscript in 72:20; in Hanna’s thanksgiving song, 1 Sam 2:1–10, “‫[ ”ו ִַּת ְת ַּפּלֵל חַ ּנָה‬And Hanna prayed …]’ in v 1; in Jonah’s thanksgiving song, Jon 2:1–9, “‫ ”וַּיִ ְת ַּפּלֵל יֹונָה‬in v 1). Second, if Psalm 142 (lament/prayer) does not reflect the general move, from lament to praise, in the Psalter as a whole (This lament is seen at the place where praises are assembled), the movement from lament to praise, was operated in a certain scope and in a specific way, not in the Psalter as a whole. Regarding the movement by the types, there was another clue outside the Psalter, from 1 Chr 16:4. My rendering was, “And he [David] appointed [some] among the Levites ministering before the ark of YHWH, to cause [YHWH] to remember (‫)לְ הַ זְּכִ יר‬, to thank (‫ )לְ הֹודֹות‬and to praise (‫ )לְ הַ ּלֵל‬YHWH, God of Israel.”88 As mentioned earlier, Williamson linked “‫ ”לְ הַ זְּכִ יר‬to the lament genre, “‫ ”לְ הֹודֹות‬to thanksgiving and “‫ ”לְ הַ ּלֵל‬to praise.89 Two contrastive responses appeared. Braun commented, “It is … probably being too precise to attach each word to a type of Psalm,”90 whereas Klein accepted Williamson’s proposal and advanced further. Translating “‫ ”לְ הַ זְּכִ יר‬into “to invoke” (“to cause to remember” is also probable), Klein indicated that the verb “‫ ”זכר‬appeared in verses 12 and 15 of the psalm (1 Chr 16:7–36), a combined work of Psalms 105:1–15, 96:1–13 and 106:1b, 47f. He also claimed that the second verb (to thank) was used in verses 8, 34 and 35 and the third (to praise), in verses 10, 25 and 36.91 Klein added that the two psalms of lament (Pss 38:1 and 70:1) were titled “Invoking.”92 Kim also understood the meaning of the word “‫ ”לְ הַ זְּכִ יר‬to mean “to invoke” (RSV) or “to make petition” (NIV), while still acknowledging that the Hiphil form of “‫ ”זכר‬conveyed the meaning “to remind.” He noted that the Psalter includes approximately 50 psalms of lament/petition, 15 psalms of thanksgiving and 35 psalms of praise, and asserted that the Chronicler understood the three categories as the primary forms of psalms.93 As a supplement to Williamson, Klein and Kim, I add several points. First, the name YHWH is the everlasting name of the covenantal God (God of Abraham, God of Isaac and God of Jacob),94 which the Israelites call and God remembers95 and by which YHWH responds to (Ex 3:15). Therefore, both YHWH and

72 | Patterns

of Movement in the Hebrew Psalter

Israel are bounded by the covenant96 and both parties have responsibilities.97 Israel was subject to call YHWH’s name by causing him to remember his covenantal terms and YHWH was obliged to fulfill his covenantal duty by responding to petitions made by Israel’s in terms of the covenant. Whether the party Israel is individual or community, the subject who reminds YHWH reminds the covenant and reaches to the point of thanksgiving or praise where YHWH, the covenantal God, answers. Therefore, “‫לְ הַ זְּכִ יר‬,” one of the Levites’ ministry in 1 Chr 16:4, is, by calling the name, in the time of worship:



(1) to remind YHWH of his covenantal relationship with Israel, his people (for his mercy and help)98 (2) to cause YHWH to remember the condition of the covenants (especially, the promise in the covenants) (3) to ask YHWH to remember the righteous things that the party Israel (whether as individual or as community) had done in obedience to the covenant99 and to not forget the unfaithful things that the enemy (or nation) had done who was against the covenant or covenant people100 (4) to urge Israel (individual or community) to remember the covenant and to recover the covenantal relationship in which YHWH manifests himself as Israel’s God and only Israel can find her ontological significance.

I understand that this reminding ministry as above (in more general designation ‘prayer’) has multiple senses101 and that these meanings characterize the lament genre of the Psalms. As voice and various musical instruments were for the thanksgiving and praise ministry, so trumpets were used for this reminding– invoking ministry.102 Second, “to thank (‫ ”)לְ הֹודֹות‬and “to praise (‫ ”)לְ הַ ּלֵל‬can be dealt with together. Usually, these two worship acts were performed together as the verses, 2 Chr 5:13,103 7:6,104 20:21,105 31:2106 and Neh 12:46.107 Thus, the two categories, “lament–prayer” and “thanksgiving–praise” are more simplified types of Psalms, although thanksgiving and praise are two distinct genres. Third, my supposition was that these simplified types, lament and praise, in their sequence were intended for the arrangement schema of the psalms in the Psalter by the final editor/editorial committee. Additionally, if the “‫ ֲעלָמֹות‬-‫( ּבִ נְ בָ לִ ים עַל‬1 Chr 15:20)” and “ ‫הַ ְּׁש ִמינִ ית‬-‫(ּבְ כִ ּנֹ רֹות עַל‬v 21)” respectively mean “with psalteries (KJV) on (or tuned to) the high key”108 and “with lyres on the low key,”109 Psalms 6 and 12 titled ‫הַ ְּׁש ִמינִ ית‬-‫ עַל‬can be laments

Methodology | 73 and Psalm 46 titled ‫ ֲעלָמֹות‬-‫ עַל‬belongs to praise type. On the other hand, I considered the musical notation “‫”ׁשּגָיֹון‬ ִ in the title of Psalm 7:1 (“‫”ׁשגְ יֹ נֹות‬ ִ in Hab 3:1, in the plural form, with “‫ )”עַל‬with respect to the genre. If this is derived from the verb “‫( ”שגה‬e.g., Isa 28:7) and synonymous to the verb “‫( ”נוע‬Isa 24:20) which means “to reel,” “to lurch,” “to tremble,” or “to stagger” (drunken by the wine of YHWH’s anger, Hab 3:8, 12; also, “‫ ”תַ ְּר ֵעלָה‬in Ps 60:5 and Isa 51:17, 22), it can be a music that radically departs from regularity in form, similar to an improvisation, which is characterized by its exceptional up-and-down moods and pitches.110 Both Psalm 7 and Habakkuk 3 describe YHWH’s punishment over the party (whether an individual or nations) who was against YHWH the covenantal God or people in YHWH’s covenant. Although this psalm is strongly tinted by lament type, it is to be considered as a thanksgiving–praise111 (Ps 7:18) because it provides an answer to the sorrow of the covenantal people. Besides Psalm 7, other psalms belong to this category, including Psalms 46; 48; 60; 64; 75 (esp. v 9)f; 82f; 94; 137; Isa 24; 51:17–22; Jer 25:15–38; 51 (esp. v 7); Hab 3:1–15 (all lack the musical notation except Hab 3). These are all eschatological and apocalyptic, containing the moods of fear (Hab 3:16) and joy (v 18). This is the type that contains the evil nations’ reel and even madness and insanity (Jer 25:16; 51:7), drunken by YHWH’s wrath, which seems to reflect the musical notation “‫שגיון‬,” so that “‫ ”שגיון‬can be compared with the modern genre, rhapsody, of which Hungarian Rhapsodies (Liszt) and Rhapsody in Blue (Gershwin) are well-known examples. Clue by the Introductory Psalms 1–2. The second clue is that the movements are already operated between Psalms 1 and 2, which together are considered to be the introduction to the whole. The Psalm 1, neither a psalm of Lament nor a Praise, including a thematic element like a contrast between the righteous and the ungodly, creates a movement with a juxtaposed psalm (Ps 2) which ends with a call to rejoice (esp. v 11). At the same time, the scope is changed between the two, from individual/society in Psalm 1 to nations/world in Psalm 2 and from present to future. Do these movements have any structural significance for the ensuing psalms? Do the different thematic emphases between the two psalms, such as “Torah piety and kingship,”112 indicated in Table 3.1, generate any dynamic between the two and between specific psalms or a series in Psalms 3ff? Specifically, I put four test elements in the following table according to the themes and motifs in Psalms 1–2, with reference to Mays’s indication. If these elements and their movements in Psalms 1–2 work as principles to arrange Psalms 3ff, this will help to clarify the specified organization of the individual psalms in the Psalter as a whole.

74 | Patterns

of Movement in the Hebrew Psalter

Table 3.1 Test Elements (Themes/Motifs) for the Movements between Psalms 1–2 Source: Author Thematic Elements

   Movement from Psalm 1 to Psalm 2

Mood Scope

A window to Laments Individual/society A city of Israel (?) Present (life under Torah)

Covenant Kingship

Torah (Mosaic covenant) King David?

Praise (ended by a call to praise) Community/nations/universe The ends of the earth Future (life by God’s decree; oracle) Kingship (Davidic covenant) King Messiah and King YHWH

An additional test was by means of another function of Psalms 1–2, which was suggested by Whiting.113 Besides the function of operating the movements, I assumed that Psalms 1–2 are given as the answer and certainty to the questions and cries of Psalms 3ff. Therefore, I raised the question: If the certainty and answer to the Torah piety and kingship of Psalms 1–2 is the conclusion, should this be found at the end of the sections or a group of psalms one demarcates? For example, given that Psalms 3–9 is a section that represents the movements, from lament to praise and individual to nations, is it not the case that the questions raised at the beginning are answered in Psalms 7–9?

Definition and Specified Tools for the Literary Study Definition of Terms, Lament and Praise. To undertake this study on the move­ ments of the Psalter, I employed Westermann’s terms, lament and praise. As I explained above, thanksgiving and praise can be dealt with together by their similar moods. Westermann argued that “the literary categories of Psalms of lament and Psalms of praise are not only two distinct categories among others, but that they are the literary forms which characterize the Psalter as a whole, related as they are as polar opposites.”114 He added, “Praise of God gives voice to the joy of existence … lamentation gives voice to sorrow.”115 To determine a psalm, whether it belongs to lament or praise, I applied Gunkel’s Gattungsforschung (genre study) by using his criteria, including “common treasury of thoughts and moods,” “common language and preferred vocabulary” and specific “motifs in the introduction, conclusion, or substantive part”116 of a psalm.

Methodology | 75 From this, I generated the following definition: a lament is a psalm, in which a “significant part is the petition,” which begins with “a summons in the name of YHWH” on account of the psalmist/Israel’s sins, enemies and other misfortunes, is characterized by its outburst of “suffering, despondence,” fear, sorrow, bewilderment and loneliness, and usually ends with “the certainty of being heard” and occasionally with a vow.117 Conversely, a praise is a psalm, of which the “fundamental mood” is expressed with the words, “rejoice,” “exult,” “be happy,” or the like, which usually begins with a summons to a group, proceeds with the content of thanksgiving or praise for YHWH’s attributes and (eschatological) deeds.118 Wisdom,119 prophecy120 and other psalms are categorized according to the two types in my work. For the psalms which are the mixture of both lament and praise, I classified them as “transitional psalms” (e.g., Pss 10, 22, 34, 50, 68, [119] and 138). Motif and Theme. As the work of identifying a psalm as lament or praise is closely related to the examination of its motifs and themes,121 these literary elements also need to be defined. Theme and motif are highly frequent terms in literary study. In my definition, a theme is a unifying idea that weaves through a literary work, whereas a motif is a recurrent element of literature, which indicates a situation, incident, idea, or character-type.122 For example, Psalm 2 presents themes such as kingship (of YHWH and his Messiah), punishment by YHWH and so on. Additionally, it includes motifs such as covenant, anthropomorphism (v 4), rebellious nations, Zion, wisdom and blessing. Individual psalms that contain themes and motifs (“the substance or content” in Muilenburg’s term) should be carefully investigated with respect to the context. Questions should include: What are the major themes?123 How are these themes connected in between the psalms? and How are they developed by different motifs? In this examination, the motifs placed at the beginning in a group of psalms were carefully investigated because they indicated the beginning of a literary segment. Muilenburg asserted that it is important to know “how [the] major motif usually stated at the beginning is resolved.” There are several points of climax until the major motif (or issue) is resolved.124 Keywords. I noted the keywords that appear in a series of psalms or throughout the Psalter. Keywords are recurring, significant words or phrases, which usually emerge in specific places to convey specific thoughts. However, they can also be synonyms, antonyms or fixed pairs that balance one another. According to Buber, “the recurrence of keywords is a basic law of composition in the Psalms. It is a basic law of composition in Jeremiah as well.”125

76 | Patterns

of Movement in the Hebrew Psalter

Numerous scholars have employed keywords as an important tool to understand the topic, structure and meaning of a literary unit or a whole book. Some key examples include Anstey’s focus on the recurring root “to see (‫ ”)ראה‬in Gen Chap 16,126 Fishbane’s exegesis on the repeated word “voice (‫ ”)קול‬in 1 Sam Chap 15127 and Rees’s speculation on the spatial poetics of the Book of Jonah by the expressions, “up” and “down.”128 Their sophisticated examination of keywords often disclosed the art and meaning of the narratives, which once were veiled to the eyes of the general readers. Further, by an application of Rees’s insight, the up-and-downs in the Psalter can be determined from a macro perspective and the spatial movement of the psalmist can be observed, from earth through Sheol to Zion, which is progressively repeated. In addition to the narrative, there has also been this discipline by keywords in Psalms. Examples include Howard’s “YHWH mālak” in Psalms 93 and 96–99,129 Creach’s “refuge (ḥāsâ/maḥseh)” throughout the Psalter130 and Snearly’s “‫ ”תורה‬and others in Psalms 1–2, 89 and Book V131 of the Psalter. I additionally included expressions, “O YHWH” and “Hallelu-Ya,” as distinct keywords that indicated the mood of the psalms. Movement and Break. In the examination of movements, to grasp the places of continuation and breaks is important. This work results in the recognition of the sections, which are the component parts that comprise the Psalter. These reflect the development of the writer’s thought.132 Rhetorical Conventions. This work is also related to grasping the editor–author’s literary conventions in structuring the text as a whole. For example, the “conventional rhetorical practices” of repetition and variation, inclusio133 and others,134 should be carefully examined. Referring to repetition, Dorsey specified three kinds: linear (a–b–c), symmetrical (a–b–c–b–a) and parallel (a–b–c–a–b–c).135 Hendriksen claimed a variant of parallel, which was “progressive parallelism,” in his study on Revelation,136 which Baldwin later applied to her study on the structure of Daniel.137 The number of repetitions of the same types in the layout of the Psalter enabled me to examine which of the three literary conventions the editor used. Conrad stressed to identify the repetitions in the text to discern its structure as follows: It is possible, however, in a close reading of Isaiah to identify recurring rhetorical techniques and patterns that suggest its unity … I look at repetition in the text as a clue to its structural unity. The Book of Isaiah contains repetition in vocabulary, motif, theme, narrative sequence and rhetorical questions, pronominal shifts

Methodology | 77 and forms of address. This repetition creates cohesion in the text. The repetition in the book, however, is not literal; repetition is always repetition with a difference. Variation in the recurrence of repeated elements in the text suggests movement and progression.138

Strategic Placement. In the present sequence of the psalms, I investigated whether there was any strategy in the positioning of specific content/theme (“strategic loci” according to Muilenburg’s expression). For example, although the royal psalms seem to be placed disparately, I examined the editor–author’s strategy for their placement. Storyline. In addition to the structural investigation, I examined whether there is a storyline in the Psalter; historical or theological, or both. Although the Psalter does not belong to a “story” genre, Wallace argued that it could be understood as a narrative in a broad scope.139 To inspect the storyline in the Psalter, I referred to Propp’s140 method to determine the common elements of the storyline in biblical books, particularly in the prophetic books (e.g., Zechariah) to explore how the elements were combined. I investigated whether storylines were intended in the Psalter as a whole and in the literary segments of the Psalter.141 Further, I examined whether these storylines matched the movement from laments of individual to praises of nations.

Other Structural Clues in Psalms During analysis, I proactively employed the structural insights of previous scholars. For example, Gunkel was aware of the movement in the prophetic element of the Psalms, from lament to joy. He indicated that the hallelūyāh Psalms 106, 111–113, (114), (116–118), 135, (136) and146–150 could function as conclusions142 in Books IV–V. Analogous to this, Westermann noted that the psalms of praise in the smaller collections had the function of closing the collection, including “Psalm 134 (collection 120–134), Psalm 117 (111–118), Psalm 100 (93–99), Psalm 145 (?) (140–143).” He also conjectured that “all the psalms of praise prior to Psalm 90 have this function: Psalms 18 and 19; 33 and 34; 40; 65 and 66.”143 I am certain that their insights were significant in an attempt to figure out the shape of the Psalms as a whole. Additionally, Seybold argued that the Davidic psalms were arranged “in groups and cycles”144 and were followed by the hymnic appendix. He indicated the significance of Psalm 119 in the Psalter’s design.

78 | Patterns

of Movement in the Hebrew Psalter

Structural Pattern in Psalms and an Exemplar, Psalms 69–87 I examined whether there was a coherent structural pattern throughout the Psalms by analyzing an exemplar, Psalms 69–87. My investigation moved from the holistic to the particular and then back from the particular to the holistic again to demonstrate the appropriateness of the study.

Summary The methodology utilized in this study was text-centered from the synchronic perspective, towards a holistic literary reading of the literariness of the Hebrew Psalter, the fixed form. The text as a final form is only an authoritative, tangible reality that God gave to us. This study acknowledges that God of order gave the exquisitely designed work through human writers-editors at a particular time. In this premise, I explore “the texture and fabric of the writer’s thought, not only what it is that he thinks, but as he thinks it.”145 This methodology provides an alternative reading to other readings, based on textual elements, while still admitting the external referents of the text. Textual elements such as sequence and structure are significant in this reading. Two distinct structural clues are thought to be essential to this study, the genre-related clues by the expressions in 1 Chr 16:4 and the clue by the themes in the introductory psalms 1–2. Other literary elements and features are important in this study: Motif and theme, keywords, movement and break, rhetorical conventions (repetition and variation and inclusio), strategic placement, storyline and others.

Notes 1. Trondheim, “Sonata No. 2, 3rd Movement,” Musescore.com: https://musescore. com/classicman/sets/55800, accessed 7 January 2019. 2. Mieczysław Tomaszewski, “Sonata in B Flat Minor,” Internet Chopin Information Centre:  http://en.chopin.nifc.pl/chopin/composition/detail/id/92, accessed 3 November 2014. For a detailed analysis regarding the unity of the composition, see John S. Bollinger, “An Integrative and Schenkerian Analysis of the B-Flat Minor Sonata of Frédéric Chopin,” (PhD diss., Washington University, ProQuest Dissertations and Theses, 1981), 1: “The Funeral March … dictates the compositional outlines of the outer three movements by its four- and eight-measure phrase structure and melodic-harmonic contexts. These integrating elements are present in every measure of the other three movements. Another important unifying device is

Methodology | 79

3. 4. 5. 6. 7.

8. 9.

10.

11.

12.

13.

the utilization of one interval for theme construction and harmonic development. This device is employed throughout the Sonata.” Victor Erlich, “Russian Formalism,” JHI 34 (1973): 627–38, esp. 627. Ibid, passim. Ibid, 627. J. Cheryl Exum and David J. A. Clines, eds. The New Literary Criticism and the Hebrew Bible (Valley Forge: Trinity Press International, 1993), 15–6. Ibid, 16. For more about the structuralist criticism and new criticism, see, John Barton, Reading the Old Testament: Method in Biblical Study (Philadelphia: The Westminster Press, 1984), 104–79. Ibid. See also, James Muilenburg, “Form Criticism and Beyond,” JBL lxxxviii (1969), 1–18. “The supernatural orientation in biblical literature often takes the form of what might be called the theme of the two worlds. The underlying premise of biblical literature is that there are two planes of reality—the physical world, perceived through the senses and the supernatural world, invisible to ordinary human view. Both worlds are objectively real, but whereas one order can be demonstrated empirically, the spiritual order of values must usually be accepted on faith. The constant appeal made by biblical writers is for people to order their lives by the unseen spiritual realities, even though doing so usually contradicts earthly or material or human standards.” Leland Ryken, The Literature of the Bible (Grand Rapids: Zondervan, 1974), 17. Besides this, I need to think about the physical reality including the creation and human history which was distorted by the human sins, although it still has its value to serve to present God’s revelation by the selecting act of the biblical authors. Further, the Christ-events, for example, his resurrection, that were taken and used as parts of God’s revelation have their own significance as facts (as historical realities), although they were occurred in this world that continuously change and decay and finally disappear. Tt 3:5 “ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,”: “but in virtue of his own mercy, by the washing of regeneration and renewal in the Holy Spirit” in Revised Standard Version. Rom 3:22 “δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας.” I read “διὰ πίστεως Ἰησοῦ Χριστοῦ” as “faith of/in Jesus Christ” (as objective genitive). See also Gal 2:16. 1 Cor 1:2 “τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ, αὐτῶν καὶ ἡμῶν·” When it comes to the Psalter, I admit from the confessional interpretational position that the historical data of the individual psalms in their original form had no errors and the prophecy in the eschatological psalms will be fulfilled in the future (“οὐ γὰρ θελήματι ἀνθρώπου ἠνέχθη προφητεία ποτέ, ἀλλὰ ὑπὸ πνεύματος ἁγίου φερόμενοι ἐλάλησαν ἀπὸ θεοῦ ἄνθρωποι” 2 Peter 1:21).

80 | Patterns

of Movement in the Hebrew Psalter

14. “Ideally, hermeneutics should be practiced on the autographs of Scripture—the original documents penned by the various biblical writers. However, since none of these exists, the next best choice is to read and interpret the modern critical editions of the Hebrew, Aramaic and Greek texts: the Biblia Hebraica Stuttgartensia for the Old Testament and the Nestle-Aland (26th edition) or United Bible Societies’ (3rd edition) Greek New Testament (GNT).” William W. Klein, et al., Introduction to Biblical Interpretation (Dallas: Word Publishing, 1993), 69. My study follows their suggestion. Concerning the “canon,” see Ibid, 53ff. 15. I believe that the Word of God is like an autonomous being. 16. God is the subject to the text as well as the object (referent) of the text. 17. My study is focused on the structure and literary devices of the text, as Muilenburg’s approach, by which I would like to deduce the message, then the text as discourse for persuasion or communication. For the “art of persuasion,” See Phyllis Trible, Rhetorical Criticism: Context, Method and the Book of Jonah (Minneapolis: Fortress, 1994), 41; For studying the text as narrative discourse, see Adele Berlin, Poetics and Interpretation of Biblical Narrative (The Almond Press, 1983); (Winona Lake: Eisenbrauns, 1994); Meir Sternberg, The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading, ISBL (Indiana University Press, 1987). 18. The NAS New Testament Greek Lexicon presents twelve definitions for the word and the first definition is “an apt and harmonious arrangement or constitution, order, government.” www.biblestudytools.com/lexicons/greek/nas/kosmos.html, accessed February 18, 2017. 19. See New English Translation’s Gen 1:2. 20. See Darby Bible Translation of Job 41:12: “I will not be silent as to his parts, the story of his power and the beauty of his structure.” See also, NASB’s rendering of ‫ חִ ין ע ְֶרּכֹו‬as ‘… his orderly frame’ (emphases added). 21. Ex 25:9, 40. Revised Standard Version translates v 9, “According to all that I show you concerning the pattern of the tabernacle and of all its furniture, so you shall make it.” The “pattern” is “‫ ”ּתַ בְ נִ ית‬in Hebrew (cf. Ps 144:12). 22. Revised Standard Version of Ex 31:3–5: “and I have filled him with the Spirit of God, with ability and intelligence, with knowledge and all craftsmanship, to devise artistic designs, to work in gold, silver and bronze, in cutting stones for setting and in carving wood, for work in every craft.” The phrase “artistic designs” (31:4) is originally a translation of one word, “‫ ”מַ חֲׁשָ בֹ ת‬in Hebrew, so “to devise artistic designs” is of “‫( ”לַחְ ׁשֹ ב מַ חֲׁשָ בֹ ת‬also see, 35:32, 35). Compare “‫מלָאכָה‬-‫ָל‬ ְ ‫( ַלעֲׂשֹות ּבְ כ‬for work in every craft)” in v 5 with “‫ ”הַ ּתַ בְ נִ ית ּכֹ ל מַ לְ אֲכֹות‬of 1 Chr 28:19 and “‫(חּורם) ַלעֲׂשֹות‬ ָ ‫וַיְ כַל חירם‬ ‫הַ ְּמלָאכָה‬-‫ ”אֶ ת‬of 2 Chr 4:11. 23. Ex 35:31, “‫מלָאכָה‬-‫ָל‬ ְ ‫”וַיְ מַ ּלֵא אֹ תֹו רּוחַ אֱֹלהִ ים ּבְ חָ כְ מָ ה ּבִ ְתבּונָה ּובְ דַ עַת ּובְ כ‬ 24. 1 Chr 28:11f, 19. 25. 1 Chr 28:12, “‫”וְ תַ בְ נִ ית ּכֹ ל אֲׁשֶ ר הָ יָה בָ רּוחַ עִ ּמֹו‬ 26. English Standard Version’s translation for ‫חּורם אָ בִ י‬ ָ ְ‫ל‬.

Methodology | 81 27. International Standard Version, 2 Chr 2:14. 28. 2 Chr 2:11. cf. The similarity between these two accounts may be called a “narrative typology”: John H. Sailhamer, The Pentateuch as Narrative: A Biblical–Theological Commentary, LBI (Grand Rapids: Zondervan, 1992), 37–44. 29. See O. Palmer Robertson, The Flow of the Psalms: Discovering Their Structure and Theology (Phillipsburg: P&R Publishing Company, 2015), 3ff, esp. nn. 5f. Robertson’s hypothesis regarding the work of the final editor/s is similar to mine but fundamentally different in his thought of the redaction of a long period of process in the recognition of the fivefold division. 30. R. Norman Whybray, The Making of the Pentateuch, JSOTSup 53 (Sheffield: Sheffield Academic Press, 1987), 233–5. 31. Ibid, 242. 32. Ibid, 235, 242. 33. Ibid, 221. 34. Ibid, 235. 35. Ibid, 221f. 36. Ibid, 236. 37. Ibid, 234f (emphases inserted). 38. Sailhamer, The Pentateuch as Narrative, 1f. 39. Ibid, 3. For the author’s purpose, see 4–6. 40. Ibid, 4. 41. John H. Sailhamer, The Meaning of the Pentateuch: Revelation, Composition and Interpretation (Downers Grove: Inter-Varsity Press, 2009), 48f (emphasis added). Also see 50 and 55: “Essential to the compositional approach is its view of the relationship of the individual comments within the Pentateuch to the Pentateuch as a whole. Those comments are not random bits of data intended to clarify isolated features of the text. On the contrary, such comments can be correlated with other similar comments and linked to the central themes and compositional strategies of the Pentateuch. As such, these comments appear to be the work of a single author. He is one who knows thoroughly the shape and strategy of the Mosaic Pentateuch as well as the theology that emerges from that strategy. These numerous comments suggest that the canonical Pentateuch did not originate in a gradual process of redaction or literary expansion. They are, instead, evidence of intelligent design behind the whole of its present shape and they appear to have originated during a single period as an intentional and sympathetic ‘retrofit’ of the original Pentateuch by retrofitting it within the broader context of the rest of Scripture as the Tanak … In a compositional view, passages such as Deuteronomy 34 are considered important additions to the Mosaic Pentateuch. They provide vital clues to how authors at the end of the biblical period (ca. 300 B.C.) understand the Pentateuch.” 42. This is not dealt with further because it is not my subject here.

82 | Patterns

of Movement in the Hebrew Psalter

43. Edgar W. Conrad, Zechariah, NBC, ed. John Jarick (Sheffield: Sheffield Academic Press, 1999). 44. Ibid, 16 (emphases added). In my view, there is no discordant characters or inconsistencies in Zechariah, Isaiah, Pentateuch or Psalms. In Psalms, there are doublets and conflicting genres in some places; however, I think that I can give explanations why they were put in such a way and in those places. I can demonstrate that those are unproblematic if there is a pattern/patterns and discern the arrangement logic of the Psalter as a whole. 45. Edgar W. Conrad, Reading Isaiah (Minneapolis: Augsburg Fortress Press, 1991), 6f. 46. Ibid, 30. 47. Ibid. 48. Ibid, 31 (emphasis added). 49. Ibid. 50. Ibid. 51. Ibid, 155 and n. 1: “I have made the text the object of my study. The text, not its authors or original audience, is available to the contemporary reader for critical study.” 52. Churches use Psalms partially as usual. At the time of Easter, they can read only Psalm 16 (or specifically, 16:10) before the congregation; On the Good Friday, possibly, Ps 22:2–22. Conversely, I contend that such specific psalms or psalms verses should be understood from the holistic perspective. 53. “When he returned to Paris, Chopin made a bundle of all the Wodzinska letters along with a flower, which Maria had given him in Dresden. The bundle was found among his possessions after his death and on one of envelopes he had written ‘My Sorrow’, a gesture powerfully suggestive of his private depression in the wake of the Wodzinska affair. (Samson, 134–5) Significantly, shortly after these events Chopin composed his famous Funeral March.” Michael Friedman, Sorrow as a Reflection of Chopin’s OntoHistorical World in the Structure of His Melodies: Analysis and Performance Guide, PhD diss., New York University, 1999; (Ann Arbor: Bell & Howell Information and Learning, 2000), 74. 54. Conrad, Reading Isaiah, 74ff. 55. Ibid, 27. 56. Ibid, 29. 57. W. Dennis Tucker Jr, Constructing and Deconstructing Power in Psalms 107–150 (Atlanta: SBL, 2014), 95. See also, Conrad, Reading Isaiah, 1991, xi: “This study grows out of earlier work in which I attempted to show how biblical scholars could move beyond the traditional interest of form criticism in Sitz im Leben by considering the literary settings.” and chap. 1 (esp. 29f ). 58. James L. Mays, “The Place of the Torah-Psalms in the Psalter,” JBL (1987), 10. 59. David M. Howard Jr, “A weakness in this particular works is the limited corpus of psalms [Pss 93–100], in the middle of Book IV; an obvious next step is to consider Book IV in its entirety. Nevertheless, the method forms a necessary counterpart

Methodology | 83

60.

61. 62.

63. 64.

65.

66. 67.

to the macrostructural works, whereby the latter’s conclusions can be tested and confirmed.” “The Psalms and Current Study,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Leicester: Inter-Varsity Press, 2005), 28. See Trible, Rhetorical Criticism, 93: “Within organic unity the limits of a text vary. They may signify the entire Bible or a major division or a single book or chapters within a book.” For example, Leslie C. Allen, “The Value of Rhetorical Criticism in Psalm 69,” JBL (1986), 577–98. Pierre Auffret, «Les Psaumes 15 à 24 comme ensemble structuré,» in La sagesse a bâti sa maison: Études de Structures Littéraires dans l’Ancien Testament et Spécialement dans les psaumes, OBO 49 (Göttingen: Vandenhoek & Ruprecht, 1982), 407–38. Klaus Koenen, Jahwe wird kommen, zu herrschen über die Erde: Ps 90–110 als Komposition, BBB 101 (Weinheim: Beltz Athenäum, 1995). David M. Howard Jr, The Structure of Psalms 93–100, BJS 5 (Winona Lake: Eisenbrauns, 1997); cf. idem, “Editorial Activity in the Psalter: A State-ofthe-Field Study,” in The Shape and Shaping of the Psalter, JSOT 159, ed. J. Clinton McCann, Jr (Sheffield: Sheffield Academic Press, 1993), 52–70. There are some examples of abuse of the chiastic analyses on the Old Testament books in David A. Dorsey, The Literary Structure of the Old Testament: A Commentary on Genesis–Malachi (Grand Rapids: Baker Academic, 1999); Regarding Chaps 2–7 of the Book of Daniel, see Yung Hun Choi, “The Structure of the Book of Daniel: A Thematic Approach,” TC 1 (2015, Korean): 40–69 and Antti Laato, “The Composition of Isaiah 40–55,” JBL 109 (1990): 207–28. Prologue (40:1–2), Cycle 1 (A: Return to Jerusalem) 40:3–42:17, Cycle 2 (B: Babylon’s fall [predicted]), Cycle 3 (C: Cyrus), Cycle 4 (B’: 46:3–48:21 [realized]), Cycle 5 (A’: Rebuilding of Jerusalem), Epilogue (52:13–53:12) and Conclusion (Chaps 54–55). “Some of the complex chiastic book structures that have been ‘discovered’ surpass any reader’s ‘competence,’ whether ancient or modern, though we are suggesting that such a structure must be identified in order for the book’s message to be assessed properly.” Richard Schultz, “Integrating Old Testament Theology and Exegesis: Literary, Thematic and Canonical Issues,” in A Guide to Old Testament Theology and Exegesis: The Introductory Articles from the NIDOTTE, ed. Willem A. VanGemeren (Grand Rapids, Michigan: Zondervan, 1997), 182–202, esp. 185 (underline added; other emphases original). I address this further in Chapter 6. Thus, my criterion for the canon comprises the “structural congruity” in addition to “God’s revelation in Jesus Christ” in the Reformers’ narrower canon, whilst I still acknowledge that the Septuagint holds canonical authority regards its content of which accords to that of BHS (though it represents incongruity in structure, probably due to its recension). “The great strength of the Reformers’ returning to the narrower Hebrew canon of the Old Testament lay in their concern to establish the

84 | Patterns

68. 69.

70. 71. 72. 73.

74. 75. 76.

77. 78.

of Movement in the Hebrew Psalter

truth of the biblical witness according to its most pristine and purest form. The priority of scripture over church tradition arose from the conviction that the object of the witness, namely God’s revelation in Jesus Christ, provided the critical norm by which to test the truth of its reception. God himself testified to its truth by inspiring both the authors and readers of the sacred writings.” Brevard S. Childs, Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible (Minneapolis: Fortress, 1993), 66. Refer to the appendix at the end of the dissertation. See Yung Hun Choi, “The Structure of the Book of Daniel,” 40–69. The word “convention” is one of the most popular terms of structuralism and formalism. Longman explained, “… like the syntax, grammar and lexicon of a linguistic system, the literary conventions are underlying structures that may be discerned across literature as a whole … Structuralism and formalism seek understanding of the text’s conventions and literary devices.” Tremper Longman III, “Literary Approaches and Interpretation,” in A Guide to Old Testament Theology and Exegesis: The Introductory Articles from the NIDOTTE, ed. Willem A. VanGemeren (Grand Rapids: Zondervan, 1997), 100–21, esp. 104f. I regard the Hebrew Bible (Masoretic Text) and Greek New Testament as a whole as the canon, excluding the so-called Apocrypha and Pseudepigrapha. “Because the individual parts of biblical literature are interdependent, no single work can be regarded as a totally self-contained unit.” Ryken, The literature of the Bible, 15. Vladimir Propp, The Morphology of the Folktale, trans. L. A. Wagner (Austin: University of Texas Press, 1968). cf. Peter Barry, Beginning Theory: An Introduction to Literary and Cultural Theory (New York: Manchester University Press, 2002, 2nd edition), 44. “This is the typical structuralist process of moving from the particular to the general, placing the individual work within a wider structural context. The wider structure might also be found in, for instance, the whole corpus of an author’s work; or in the genre conventions of writing about that particular topic.” David C. Mitchell, The Message of the Psalter: An Eschatological Programme in the Book of Psalms, JSOTSup 252 (Sheffield: Sheffield Academic Press, 1997). Tremper Longman III, Literary Approaches to Biblical Interpretation, ed. Moisés Silva, FCI vol. 3 (Grand Rapids: Zondervan, 1987), 34. Harry P. Nasuti, “The Interpretive Significance of Sequence and Selection in the Book of Psalms,” in The Book of Psalms: Composition and Reception, VTSup 99, eds. P. W. Flint and P. D. Miller (Leiden: Brill, 2005), 313. Ibid. “[It] is entirely proper to begin the study of the Psalter with the expectation that it will be an ordered and not an assorted collection; or, at the very least, that it will contain elements that were rationally ordered.” Michael D. Goulder, The Psalms of the Sons of Korah: Studies in the Psalter I, JSOTSup 20 (Sheffield: JSOT Press, 1982), 8, cited by Howard, “Editorial Activity,” 57.

Methodology | 85 79. Emma Kafalenos, Narrative Causalities (Columbus: Ohio State University Press, 2006); Susan Zeelander, Closure in Biblical Narrative, BIS vol. 111 (Leiden; Boston: Brill, 2012). 80. Nasuti, “Sequence and Selection,” 312: “Despite the importance of sequence for such scholars, few have tried to argue that the movement from one psalm to the next has interpretive significance over the course of all the psalms in the book. It may simply be that such an argument is premature at this time and that it will be made at some point in the future” (emphasis added). 81. Schultz, “Integrating,” 185 (emphasis added, except The Faith of Israel). 82. Conrad, Reading Isaiah, 29. See also Trible, Rhetorical Criticism, 103: “Struggle with how the parts and the whole cohere. Sometimes you may think you have identified a section only to see it differently in the context of the whole design. Conversely, the whole may appear differently in the context of the parts. At all levels seek to discern the interrelationship of form–content.” 83. Trible, Rhetorical Criticism, 26. 84. Whybray, Reading, 35: “All that can be done is to examine the Psalter as it stands in its final form and to seek in its contents some clues as to its character and intention.” 85. Muilenburg, “Form Criticism and Beyond,” 1–18. 86. Like the word “‫ ”קִ ינָה‬in 2 Sam 1:17; Ezek 19:14, 27:2; Jer 9:19, etc. 87. Refer to Gunkel’s classification of communal and individual complaint songs, Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels (Göttingen: Vandenhoeck & Ruprecht, 1933; Introduction to Psalms: The Genres of the Religious Lyric of Israel, trans. James D. Nogalski (Macon: Mercer University Press, 1998), 82 and 121. 88. “‫הַ לְ וִ ּיִ ם ְמׁשָ ְר ִתים ּולְ הַ זְּכִ יר ּולְ הֹודֹות ּולְ הַ ּלֵל לַיהוָה אֱֹלהֵ י יִ ְׂש ָראֵ ל‬-‫”וַּיִ ּתֵ ן לִ פְ נֵי אֲרֹון יְ הוָה ִמן‬ 89. H. G. M. Williamson, 1 and 2 Chronicles, TNCBC (Grand Rapids: Eerdmans; London: Marshall, Morgan & Scott, 1982), 127. 90. Roddy Braun, 1 Chronicles, Word Biblical Commentary vol. 14 (Waco, Texas: Word Books, 1986), 192. 91. Ralph W. Klein, 1 Chronicles: A Commentary, HCHCB, ed. Thomas Krüger (Minneapolis: Augsburg Fortress, 2006), 363 and footnotes 15–7. 92. Ibid, n. 15. 93. Jung-woo Kim, A Commentary on the Book of Psalms vol. 1 (Seoul: Chongshin University Press, 2009), 90f (revised edition in Korean). 94. “‫”יְ הוָה אֱֹלהֵ י אֲבֹ תֵ יכֶם אֱֹלהֵ י אַ בְ ָרהָ ם אֱֹלהֵ י יִ צְ חָ ק וֵאֹלהֵ י ַיעֲקֹ ב‬ 95. “‫”וְ זֶה זִכְ ִרי לְ דֹ ר ּדֹ ר‬ 96. For example, both YHWH (Gen 15:17) and Abraham (15:9–14, 23–27) were bounded by the covenant. So were YHWH (Ex 24:6) and Israel (24:8). 97. Lv 26:3f; Deut 7:12. 98. Basically, as the people of Israel (whether as individuals or as corporate) stand before YHWH as the covenantal people, they are under the God “YHWH,” who cares. Whether they break the covenants or keep them, or they suffer in the state of frailty

86 | Patterns

of Movement in the Hebrew Psalter

due to their humanity as the descendants of Adam, they are under YHWH’s eternal lovingkindness (Ex 34:6 and the expression “‫ ”ּכִ י לְ עֹולָם חַ ְסּדֹו‬in Psalms). The petitions in the lament category contain this concept and the psalms such as Pss 3–6, 11–16, through the laments that follow, to Pss 138:6–8; 139–144 are all understood by this notion. Thus, with laments, the Psalmist caused YHWH to remember (Lv 26:42, 45) his covenant with Abraham (26:42) even in the time of desolation, captivity and deportation (26:30–39), as a result of the breach of the covenant (that is, sin, 26:21, 24, 28, 39). 99. Psalms has a number of contents that represent the psalmist’s righteousness before YHWH. These should not be regarded as a sort of “self-righteousness” but the faithful deeds according to the covenant in spite of various challenges. e.g., Pss 7:4–6, 9; 9:5; 17:3–6; 18:21ff; 26:1–12, and esp. Ps 25:10, 14. 100. One phase of lament genre is that it expresses sorrow, regret, or/and anger over the individuals/nations who are against not only YHWH the covenantal God or/ and the covenants that reflect God’s attributes but also the covenantal people. The laments such as Pss 4f, 11–14 belong to this. 101. Even the same verse of a psalm (Ps 105:8a=1 Chr 16:15a) reflects a different dimension of the reminding ministry (1 Chr 16:4). The psalmist describes, “He [YHWH] has remembered his covenant forever. ‫ ;” ָזכַר לְ עֹולָם ּבְ ִריתֹו‬the Chronicler renders, “Remember his covenant forever! ‫( ”זִכְ רּו לְ עֹולָם ּבְ ִריתֹו‬emphases added). The Chronicler’s intention who exhorts/encourages people from the captivity is well revealed by this modification (contra NIV). 102. Klein, 1 Chronicles, 363, n. 15. 103. “‫לְ הַ ּלֵל ּולְ הֹ דֹות לַיהוָה ּוכְ הָ ִרים קֹול ּבַ חֲצֹ צְ רֹות ּובִ ְמצִ לְ ּתַ יִ ם ּובִ כְ לֵי הַ ִּׁשיר ּובְ הַ ּלֵל לַיהוָה ּכִ י טֹוב ּכִ י לְ עֹולָם‬ ‫”חַ ְסּדֹו‬ 104. “[…] ‫ ּבְ הַ ּלֵל ּדָ וִ יד ּבְ יָדָ ם‬,‫לְ עֹולָם חַ ְסּדֹו‬-‫”אֲׁשֶ ר עָׂשָ ה ּדָ וִ יד הַ ּמֶ לְֶך לְ הֹ דֹות לַיהוָה ּכִ י‬ 105. “‫ לִ פְ נֵי הֶ חָ לּוץ וְ אֹ ְמ ִרים הֹודּו לַיהוָה ּכִ י לְ עֹולָם חַ ְסּדֹו‬,‫ּבְ צֵ את‬--‫קֹ דֶ ׁש‬-‫”ּומהַ לְ לִ ים לְ הַ ְד ַרת‬ ְ 106. “‫”לְ ׁשָ ֵרת ּולְ הֹ דֹות ּולְ הַ ּלֵל ּבְ ׁשַ ע ֲֵרי מַ חֲנֹות יְ הוָה‬ 107. “‫ּתהִ ּלָה וְ הֹ דֹות לֵאֹלהִ ים‬-‫יר‬ ְ ‫(ראׁשֵ י) הַ ְמׁשֹ ְר ִרים וְ ִׁש‬ ָ ‫בִ ימֵ י דָ וִ יד וְ אָ סָ ף ִמּקֶ דֶ ם ראש‬-‫ ”ּכִ י‬and other verses in Nehemiah: 12:24, 31, 38 and 40. 108. The high key could be named after “the young women (‫ ”)עלמות‬who had voices in a high range. The psalteries suit this high key that expresses a lifted-up mood. cf. C. Hassell Bullock, Encountering the Book of Psalms: A Literary and Theological Introduction (Grand Rapids: Baker Academic, 2001), 29f; Klein, 1 Chronicles, 355. 109. The meaning of “‫“( ”השמינית‬the eighth”?) is unknown. If this term means a low pitch of music sound, David’s playing of the lyre in YHWH’s presence (1 Sam 16:18) tuned to this scale with its comforting low sound could calm and refresh Saul tormented by the evil spirit (16:24). cf. Klein, 1 Chronicles, 355. 110. Oesterley mentioned that since the noun “‫ ”שגיון‬is derived from the root meaning “to go astray,” or “to meander,” “the psalm being described as of a wild character,

Methodology | 87 dithyrambic.” W. O. E. Oesterley, The Psalms: Translated with Text-critical and Exegetical Notes (London: SPCK, 1962), 12. 111. In the end, I make it affiliated to Praise for a dichotomous consideration for all psalms to grasp the movement between the psalms. 112. Mays, “The Place of the Torah-Psalms,” 10. 113. Mark J. Whiting, “Psalms 1 and 2 as a Hermeneutical Lens for Reading the Psalter,” EQ (2013), 259–60. Whiting notes that Pss 1–2 are given not as questions but “answers.” The final editors chose these two psalms of hope and certainty pertinent to the following psalms of disorientation in which the psalmist desperately seeks YHWH’s help. Choosing the commitment to YHWH and his tôrâ in Ps 1 provides the faithful, who face trials in the psalms of individual laments which dominate at the beginning of the Psalter, with the eschatological orientation; Choosing YHWH as refuge who is sovereign and who establishes his māšîaḥ on Zion in Ps 2 gives the same sort of orientation to the faithful who experience such sufferings. 114. Claus Westermann, Lob und Klage in den Psalmen (Göttingen: Vandenhoek & Ruprecht, 1977); Praise and Lament in the Psalms, trans. K. R. Crim and R. N. Souten (Atlanta: John Knox, 1981), 11. Bullock argues for Westermann. C. Hassell Bullock, Psalms vol. 1: Psalms 1–72, TTCS, eds. Mark L. Strauss and John H. Walton (Grand Rapids: Baker Books, 2015), 2: “[T]‌he psalms of praise and psalms of lament are so basic to the collection.” 115. Ibid. 116. Gunkel, Introduction, 15–8. 117. Ibid, 121–89. 118. Ibid, 22–81. 119. For example, Pss 1, 37, 73, 91, 112, 119, 128. 120. Gunkel, Introduction, 251ff. 121. A poet expresses their feeling by motifs and themes. 122. cf. Mark S. Lesen, The Balaam Text: A Theme and Motif Approach, PhD diss. Washington: The Catholic University of America, 2007. See also, Schultz, “Integrating,” 191–5. 123. With respect to the “Key themes,” see Schultz, “Integrating,” 194f. He presents an example of the key themes from the book of Isaiah. 124. Muilenburg, “Form Criticism and beyond,” 9 (emphasis added). 125. Jack R. Lundbom, Jeremiah: A Study in Ancient Hebrew Rhetoric (Winona Lake, Indiana: Eisenbrauns, 1997), xxxix. His quotation is from Martin Buber, Good and Evil (New York: Charles Scribner’s Sons, 1953), 52. 126. Matthew Anstey, “Seeing Hagar the Theologian: The Interpretation of Genesis 16,” in “Into the World you Love”: Encountering God in Everyday Life, ed. G. Garrett (Adelaide: ATF Press, 2007), 17–35.

88 | Patterns

of Movement in the Hebrew Psalter

127. Michael Fishbane, The JPS Bible Commentary Haftarot: The Traditional Hebrew Text with the New JPS Translation (Philadelphia: The Jewish Publication Society, 2002), 245. 128. Anthony Rees, “Getting Up and Going Down: Towards a Spatial Poetics of Jonah,” B&CT 12 (2016): 40–8. 129. The Structure of Psalms 93–100, BJS vol. 5 (Winona Lake: Eisenbrauns, 1997), 110ff. 130. Yahweh as Refuge and the Editing of the Hebrew Psalter, JSOTSup 217 (Sheffield: Sheffield Academic Press, 1996). 131. “To the contrary, I will argue that Book V reaffirms the importance of the Davidic figure in the Psalter. This is built on a proper interpretation of Psalm 89 and the key-words ‫( תורה‬Psalms 1–2), ‫( ציון‬Psalms 1–2), ‫( מלך‬Psalms 1–2), ‫( חסד‬Psalm 89), ‫( עולם‬Psalms 89) are integral to the macrostructure of Book V and that the concluding prayer of Psalm 89 is addressed in Book V—yes, Yahweh remembers his servant and his covenant loyalty is eternal.” Michael K. Snearly, The Return of the King: Messianic Expectation in Book V of the Psalter (London; New Delhi; New York; Sydney: Bloomsbury T&T Clark, 2016), 100. 132. Muilenburg, “Form Criticism and beyond,” 10 (emphases added). 133. I will examine how Part I corresponds to Part III in the thesis. cf. Frank-Lothar Hossfeld and Erich Zenger, Psalm 3: A Commentary on Psalms 101–150, HCHCB, ed. Klaus Baltzer, trans. Linda M. Maloney, (Minneapolis: Fortress Press, 2011), 6f. Hossfeld and Zenger claim that the fifth Davidic Psalter Pss 138–145, referring back in multiple ways to the first Davidic Psalter, Pss 3–41, constitutes a frame around the five-part “Torah of David.” 134. Ibid, 10–8. 135. David A. Dorsey, The Literary Structure of the Old Testament: A Commentary on Genesis–Malachi (Grand Rapids: Baker Academic, 1999), 17–8. 136. William Hendriksen, More Than Conquerors: An Interpretation of the Book of Revelation (Grand Rapids: Baker Books, 1939), 11–64. 137. Joyce G. Baldwin employed Hendriksen’s insight into her study on the structure of the book of Daniel, Daniel: An Introduction and Commentary, TOTC (Leicester: Inter-Varsity Press; Illinois: Downers Grove, 1978), 62: “The term ‘progressive parallelism’ is used by W. Hendriksen in his commentary on Revelation, but I have already begun to introduce the idea in the previous paragraph, for [Daniel] ­chapters 2, 7, 8, 9 and 11 are to some extent parallel. They review a period of history by means of different symbols; in c­ hapters 2 and 7 this period is identical, whereas in ­chapters 8, 9 and 11 the starting point is later and there is concentration on one theme. Chapter 2 is least complex; ­chapter 11 is very detailed. The dream image has nothing to say about the future of God’s people beyond assuring them that God is ultimately going to have His way in the affairs of the nations; but the vision of the four great beasts ends with ‘the saints of the Most High’ receiving the kingdom;

Methodology | 89 subsequent visions lay stress on the fearful destruction which will lay waste the sanctuary and defeat God’s cause before the appointed end comes. The revelation is thus progressive, though it remains within the general frame of reference given in the first of the series” (emphases added). 138. Conrad, Reading Isaiah, 29f; idem, Reading the Latter Prophets: Toward a New Canonical Criticism (London: T&T Clark International, 2003), 6 (cited by the same author). 139. cf. “While according to traditional form–critical categories the Psalter is not classified as ‘narrative,’ there is a ‘narrative impulse’ to biblical poetry. Canonically, the reader can find meaning in the Psalter by analyzing connections between the individual psalms … Robert Alter recognizes issues of narrative impulse on a micro-canonical scale between adjacent verses and lines in the biblical text. I believe a narrative impulse is also revealed over the Psalter as a whole.” Robert E. Wallace, The Narrative Effect of Book IV of the Hebrew Psalter, SiBL 112 (New York: Peter Lang, 2007), 86. 140. Vladimir Propp, The Morphology of the Folktale, trans. Laurence Scott (Austin: University of Texas Press, 1968). 141. For the discussion of “narrativity,” see Snearly, The Return of the King, 82ff. And for the “storyline,” see Ibid, 99ff. 142. Ibid, 347. 143. Westermann, Praise and Lament, 257 (emphasis inserted). 144. Klaus Seybold, Introducing the Psalms, trans. R. Graeme Dunphy (Edinburgh: T&T Clark, 1990), 18f (emphasis added). 145. Muilenburg, “Form Criticism and Beyond,” 7.

Bibliography Allen, Leslie C. “The Value of Rhetorical Criticism in Psalm 69.” Journal of Biblical Literature (1986): 577–98. Anstey, Matthew. “Seeing Hagar the Theologian: The Interpretation of Genesis 16.” In ‘Into the World you Love’: Encountering God in Everyday Life, edited by G. Garrett, 17–35. Adelaide: ATF Press, 2007. Auffret, Pierre. “Les Psaumes 15 à 24 comme ensemble structure.” In La sagesse a bâti sa maison: Études de Structures Littéraires dans l’Ancien Testament et Spécialement dans les psaumes. Orbis biblicus et orientalis 49. Göttingen: Vandenhoek & Ruprecht, 1982, 407–38. Baldwin, Joyce G. Daniel: An Introduction and Commentary. Tyndale Old Testament Commentaries. Leicester: Inter-Varsity Press, 1978. Barry, Peter. Beginning Theory: An Introduction to Literary and Cultural Theory. 2nd ed. New York: Manchester University Press, 2002. Barton, John. Reading the Old Testament: Method in Biblical Study. Philadelphia, PA: The Westminster Press, 1984.

90 | Patterns

of Movement in the Hebrew Psalter

Berlin, Adele. Poetics and Interpretation of Biblical Narrative. Sheffield: The Almond Press, 1983. Bible Study Tools. NAS New Testament Greek Lexicon. Biblestudytools.com. Accessed 18 February 2017. http://www.biblestudytools.com/lexicons/greek/nas/kosmos.html. Bollinger, John S. “An Integrative and Schenkerian Analysis of the B-Flat Minor Sonata of Frédéric Chopin.” PhD diss., Washington University. ProQuest Dissertations and Theses, 1981. Braun, Roddy. 1 Chronicles. Word Biblical Commentary 14. Waco: Word Books, 1986. Bullock, C. Hassell. Encountering the Book of Psalms: A Literary and Theological Introduction. Grand Rapids: Baker Academic, 2001. Bullock, C. Hassell. Psalms vol. 1: Psalms 1–72. Teach the Text Commentary Series, edited by Mark L. Strauss and John H. Walton. Grand Rapids: Baker Books, 2015. Childs, Brevard S. Biblical Theology of the Old and New Testaments: Theological Reflection on the Christian Bible. Minneapolis: Fortress, 1993. Choi, Yung Hun. “The Structure of the Book of Daniel: A Thematic Approach.” Text and Context 1 (2015): 40–69. Conrad, Edgar W. Reading Isaiah. Minneapolis: Augsburg Fortress Press, 1991. Conrad, Edgar W. Reading the Latter Prophets: Toward a New Canonical Criticism. London: T&T Clark International, 2003. Conrad, Edgar W. Zechariah. Readings: A New Biblical Commentary, edited by John Jarick. Sheffield: Sheffield Academic Press, 1999. Creach, Jerome. F. D. Yahweh as Refuge and the Editing of the Hebrew Psalter. Journal for the Study of the Old Testament Supplement Series 217. Sheffield: Sheffield Academic Press, 1996. Dorsey, David A. The Literary Structure of the Old Testament: A Commentary on Genesis–Malachi. Grand Rapids: Baker Academic, 1999. Erlich, Victor. “Russian Formalism.” Journal of the Historical Ideas 34 (1973): 627–38. Exum, J. Cheryl and David J. A. Clines, eds. The New Literary Criticism and the Hebrew Bible. Valley Forge: Trinity Press International, 1993. Fishbane, Michael. The JPS Bible Commentary Haftarot: The Traditional Hebrew Text with the New JPS Translation. Philadelphia: The Jewish Publication Society, 2002. Friedman, Michael. “Sorrow as a Reflection of Chopin’s Onto-Historical World in the Structure of His Melodies: Analysis and Performance Guide.” PhD diss., New York University, 1999; Ann Arbor: Bell & Howell Information and Learning, 2000. Goulder, Michael D. The Psalms of the Sons of Korah: Studies in the Psalter I. Journal for the Study of the Old Testament Supplement Series 20. Sheffield: JSOT Press, 1982. Gunkel, Hermann. Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels. Göttingen: Vandenhoeck & Ruprecht, 1933; Introduction to Psalms: The Genres of the Religious Lyric of Israel. Mercer Library of Biblical Studies. Completed by Joachim Begrich, translated by James D. Nogalski. Macon: Mercer University Press, 1998. Hendriksen, William. More Than Conquerors: An Interpretation of the Book of Revelation. Grand Rapids: Baker Books, 1939. Hossfeld, Frank-Lothar and Erich Zenger. Psalm 3: A Commentary on Psalms 101–150. Hermeneia—A Critical and Historical Commentary on the Bible, vol. 3, edited by Klaus Baltzer, translated by Linda M. Maloney. Minneapolis: Fortress Press, 2011.

Methodology | 91 Howard, David M., Jr. “Editorial Activity in the Psalter: A State-of-the-Field Study.” In The Shape and Shaping of the Psalter, edited by J. Clinton McCann, Jr, 52–70. Sheffield: Sheffield Academic Press, 1993. Howard, David M., Jr. “The Psalms and Current Study.” In Interpreting the Psalms: Issues and Approaches, edited by Philip S. Johnston and David G. Firth, 23-40. Leicester: Inter-Varsity Press, 2005. Howard, David M., Jr. The Structure of Psalms 93–100. Biblical and Judaic Studies 5. Winona Lake: Eisenbrauns, 1997. Kafalenos, Emma. Narrative Causalities. Columbus: Ohio State University Press, 2006. Kim, Jung-woo. A Commentary on the Book of Psalms. vol. 1. Seoul: Chongshin University Press, 2009 (in Korean). Klein, Ralph W. 1 Chronicles: A Commentary. Hermeneia—A Critical and Historical Commentary on the Bible, edited by Thomas Krüger. Minneapolis: Augsburg Fortress, 2006. Klein, William W., Craig L. Blomberg and Robert L. Hubbard Jr. Introduction to Biblical Interpretation. Dallas: Word Publishing, 1993. Koenen, Klaus. Jahwe wird kommen, zu herrschen über die Erde: Ps 90–110 als Komposition. Bulletin de Bibliographie Biblique 101. Weinheim: Beltz Athenäum, 1995. Laato, Antti. “The Composition of Isaiah 40–55.” Journal of Biblical Literature 109 (1990): 207–28 Lesen, Mark S. The Balaam Text: A Theme and Motif Approach. PhD diss. Washington, DC: The Catholic University of America, 2007. Longman, Tremper, III. “Literary Approaches and Interpretation.” In A Guide to Old Testament Theology and Exegesis: The Introductory Articles from the NIDOTTE, edited by Willem A. VanGemeren, 100–21. Grand Rapids: Zondervan, 1997. Longman, Tremper, III. Literary Approaches to Biblical Interpretation. Foundations of Contemporary Interpretation vol. 3, edited by Moisés Silva. Grand Rapids: Zondervan, 1987. Lundbom, Jack R. Jeremiah: A Study in Ancient Hebrew Rhetoric. Winona Lake: Eisenbrauns, 1997. Mays, James. L. “The Place of the Torah-Psalms in the Psalter.” Journal of Biblical Literature 106 (1987): 3–12. Mitchell, David. C. The Message of the Psalter: An Eschatological Programme in the Book of Psalms. Journal for the Study of the Old Testament Supplement Series 252. Sheffield: Sheffield Academic Press, 1997. Muilenburg, James. “Form Criticism and Beyond.” Journal of Biblical Literature lxxxviii (1969): 1–18. Nasuti, Harry P. “The Interpretive Significance of Sequence and Selection in the Book of Psalms.” In The Book of Psalms: Composition and Reception. Supplement to Vetus Testamentum 99, edited by P. W. Flint and P. D. Miller. Leiden: Brill, 2005. Oesterley, W. O. E. The Psalms: Translated with Text–Critical and Exegetical Notes. London: SPCK, 1962. Propp, Vladimir. The Morphology of the Folktale, translated by L. A. Wagner. Austin: University of Texas Press, 1968. Rees, Anthony. “Getting Up and Going Down: Towards a Spatial Poetics of Jonah.” The Bible & Critical Theory 12 (2016): 40–8. Robertson, O. Palmer. The Flow of the Psalms: Discovering Their Structure and Theology. Phillipsburg: P&R Publishing Company, 2015.

92 | Patterns

of Movement in the Hebrew Psalter

Ryken, Leland. The Literature of the Bible. Grand Rapids: Zondervan, 1974. Sailhamer, John H. The Meaning of the Pentateuch: Revelation, Composition and Interpretation. Downers Grove: Inter-Varsity Press, 2009. Sailhamer, John H. The Pentateuch as Narrative: A Biblical–Theological Commentary. Library of Biblical Interpretation. Grand Rapids: Zondervan, 1992. Schultz, Richard. “Integrating Old Testament Theology and Exegesis: Literary, Thematic and Canonical Issues.” In A Guide to Old Testament Theology and Exegesis: The Introductory Articles from the New International Dictionary of Old Testament Theology and Exegesis, edited by Willem VanGemeren, 182–202. Grand Rapids: Zondervan, 1997. Seybold, Klaus. Introducing the Psalms, translated by R. Graeme Dunphy. Edinburgh: T&T Clark, 1990. Snearly, Michael K. The Return of the King: Messianic Expectation in Book V of the Psalter. The Library of Hebrew Bible/Old Testament Studies 624. New York: Bloomsbury T&T Clark, 2016. Sternberg, Meir. The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading. Indiana Studies in Biblical Literature. Indiana: Indiana University Press, 1987. Tomaszewski, Mieczysław. “Sonata in B flat minor, Op. 35.” A series of programmes entitled ‘Fryderyk Chopin’s Complete Works.’ Accessed 3 November 2014. http://en.chopin.nifc.pl/ chopin/kompozycja/92. Trible, Phyllis. Rhetorical Criticism: Context, Method and the Book of Jonah. Minneapolis: Fortress,  1994. Trondheim. “Sonata No. 2, 3rd Movement.” Musescore.com. Accessed 7 January 2019. https:// musescore.com/classicman/sets/55800. Tucker, W. Dennis, Jr. Constructing and Deconstructing Power in Psalms 107–150. Atlanta: Society of Biblical Literature, 2014. Wallace Robert E. The Narrative Effect of Book IV of the Hebrew Psalter. Studies in Biblical Literature 112. New York: Peter Lang, 2007. Westermann, Claus. Lob und Klage in den Psalmen. Göttingen: Vandenhoek & Ruprecht, 1977; Praise and Lament in the Psalms, translated by K. R. Crim and R. N. Souten. Atlanta: John Knox, 1981. Whiting, Mark J. “Psalms 1 and 2 as a Hermeneutical Lens for Reading the Psalter.” Evangelical Quarterly 85 (2013): 246–62. Whybray, R. Norman. The Making of the Pentateuch. Journal for the Study of the Old Testament Supplement Series 53. Sheffield: Sheffield Academic Press, 1987. Williamson, H. G. M. 1 and 2 Chronicles. New Cambridge Bible Commentary. Grand Rapids: Marshall, Morgan & Scott, 1982. Zeelander, Susan. Closure in Biblical Narrative. Biblical Interpretation Series 111. Leiden: Brill, 2012.

4

The Movements of the PsalmsGroups in Progressive Parallels

In this chapter, I explore whether there is a further pattern beyond the generally recognized movement from lament of individuals to praise of nations,1 in the arrangement of the 150 psalms of the Hebrew Psalter as a whole. Recently, Miller indicated: It does not take much inspection to become aware that the prayers and collections of prayer tend to come earlier in the Psalter and the hymns of praise tend to come later. In this respect the Psalter as a whole reflects the movement to be found in the lament or prayer for help as a genre. That is, as the cry for help in each prayer moves from its complaint and lament features, including petition, often fairly extended (e.g., 3:1–4, 4:1–2, 6:1–7, 12:1–4, and 22:1–21a) to its expressions of confidence or assurance of a hearing and vows of thanksgiving (e.g., 3:4–6, 8, 4:7–8, 6:8–10, 10:14–18 and 22:21b–31), so also the Psalter makes a similar move on the macrocosmic level. Like the prayer for help itself, the Psalter as a whole gradually moves from the cry or prayer of the distressed and oppressed onward to the songs of praise and thanksgiving for God’s steadfast love and acts of deliverance.2

I examined the latter, seeking an arrangement principle in the Psalter as a whole. For this, I raised several relevant questions:

94 | Patterns



of Movement in the Hebrew Psalter

(1) Is the movement foreshadowed between Psalms 1–2? (2) If yes, is the movement also operated in Psalms 3ff? (3) If yes, are other thematic elements in Psalms 1 and 2 also designed to correspond to the movement? (4) If yes, is this strategic design by itself intended to represent a thematic– theological storyline? (5) Further, “if the themes in Psalms 1–2 are certainty and solution, are they found at the end of designated psalms-groups as a role of conclusion?”

Psalms 1–2 and Movements Psalms 1–2 were the primary focus of my exploration. Several recent Psalmic scholars found these two psalms to be the introduction to the whole Psalter.3 They claimed that there were marked differences between Psalms 1–2 and subsequent psalms:





(1) Both Psalms 1 and 2 dispense with a superscription, whereas Psalms 3ff are entitled “A Psalm of David (‫)מזְמֹור לְ דָ וִ ד‬.” ִ 4 (2) Both are pedagogical, with the wisdom theme (Ps 1 as a whole) or wisdom expressions (Ps 2:10), unlike the ensuing lament–petition Psalms 3–6. For example, Psalm 3 begins with the typical vocative of a desperate appeal in lamentation, “O YHWH, how my enemies have increased! (3:2a).” (3) The first two psalms are strongly tied up with each other by means of the lexical and thematic links but there is no such knotted link between Psalms 2 and 3. (4) The themes in the two psalms together function as the hermeneutical lenses. Brown explained: It is a reading that seriously considers how the Psalter begins, namely with Psalms 1 and 2 and traces the themes featured in these introductory psalms throughout the entire corpus. Without superscriptions, these two psalms provide the “hermeneutical spectacles,” a right lens and a left lens, one could say, by which to read the Psalter from beginning to end … Bounded by beatitudes, Psalms 1 and 2 introduce to the Psalter two contexts for “happiness”: refuge and

Movements of Psalms-Groups in Progressive Parallels | 95 righteousness—the security of divine protection on God’s holy mountain, Zion and the secure attainment of righteousness informed by God’s tôrâ … The conspiring nations are likened to pieces of a shattered pot; the wicked are compared to chaff blown away by the wind. The royal and the righteous are juxtaposed as paired symbols of strength derived from God. The tôrâ of Psalm 1, the source of delight and guidance, is consonant with the divine decree in Psalm 2 (vv 6–9), which Zion’s king declares with utter confidence, if not delight. Psalm 2 provides the first example of divine discourse, a source of vindication for God’s anointed and of judgment against conspiring kings to wise up and serve YHWH, lest they “perish in the way,” just like the wicked (vv 10–12; 1:6). Such is the sum and substance of tôrâ.5

Regarding the two psalms’ salient features, I asked whether specific movements are operated between them. The test elements are presented in Table 4.1: Table 4.1 Test Elements (Themes/Motifs) for the Movements between Psalms 1–2. Source: Author Elements

   Movement from Psalm 1 to Psalm 2

Mood

Lament (?) from Torah-related issues Individual The righteous v. the evil A city in Israel (?) Present (life under Torah)

Scope

Covenant Mosaic (Torah) Kingship King David (?)

Praise of YHWH in Zion Nations YHWH v. the kings of the earth The ends of the earth Future (life by God’s decree; oracle) Davidic (kingship) King Messiah and King YHWH

For this test, a difficulty was the regulation of the mood of the two introductory psalms as lament and praise. Both psalms sound a steady tone of assurance, offering “answers” for the issues of the people of God (e.g., 1:2–3, 5 and 2:4–12), which could be called Psalms of Assurance. Conversely, both have the thematic element of the conflict between the righteous and the evil in Psalm 1 (esp. in v 1) and YHWH’s confrontation with the rebellious kings of the earth in Psalm 2 (esp. vv 1–3). Again, as form critics typically classify, genres such as wisdom (or Torah) can be attached to Psalm 1 and royal psalm to Psalm 2,6 in supposition

96 | Patterns

of Movement in the Hebrew Psalter

of the historical development of their Psalmic forms7 in Israel’s life situation.8 Notwithstanding the difficulties of specification, there is a reasonable ground to assess the two psalms by the movement which is existent between them. Above all, Ps 1 can be considered a window through which one can look out the entire scene, that is, the ensuing Lament psalms. Although this poem is hardly called a Lament proper or a virtual Lament, it actually reflects his/her experience under YHWH’s covenant. Regarding the typical Wisdom Poems, Psalms 1, 91, 112, 128, Gunkel claimed that they commonly expressed the doctrine of retribution. In particular, for Psalm 1, Gunkel argued that “the poet of Psalm 1 has in mind a wisdom poem preserved in the book of Jeremiah (Jer. 17:5–8), which he adopts with a legal spirit.”9 A question was raised with regards to the process by which the psalmist comes to reach this point of wisdom, in which one discerns the retribution/reward of God. The psalmist must have undergone a certain course of life, for example, “committing sins, then getting disciplined, then repenting, then getting forgiven, then learning of lessons–giving thanks and making a decision for holy life.” A subsequent question was: What lessons could he get? A possible reply is that they are as those that Psalms 1, 37, 73, 91 and 119 (esp. vv 67, 71, 75)10 deliver. It is probable that these lessons of Torah piety, the doctrine of retribution and the knowledge regarding the eternal destiny of the righteous and evil, including the theodicean problem (Pss 37, 49, 73), were to be obtained through the “covenantal itinerary” under the divine Providence, the beginning of which is a lament situation, whether it is the psalmist’s own or others’. Thus, we can say that Ps 1 “belongs” to laments as an editorial accompaniment or interpretive lens rather than as a “Lament” in itself.11 The poet of Psalm 1 is supposed to be a “person who once walked in the counsel of the wicked” (cf. ‫)הָ ִאיׁש אֲׁשֶ ר הָ לְַך ּבַ עֲצַ ת ְרׁשָ עִ ים‬, who were “like the chaff that the wind drives away” ( ַ‫ּת ְּדפֶּנּו רּוח‬-‫ר‬ ִ ֶ‫ּכַּמֹ ץ אֲׁש‬-‫)ּכִ י ִאם‬. Wisdom is not simply of intelligence but an alloy of intelligence and emotion come through experience (e.g., Pss 5:5–7, 11:4–7, 12:4–7 and 15:1–5). I employed Gunkel’s analysis to identify Psalm 2 as a praise. He judged that royal Psalm 2 could be affiliated to the hymns, like other enthronement songs (Pss 93, 97, 99, 47, 96:10ff and cf. 10:16), although it only presupposes that sort of celebration.12 It is noteworthy that Gunkel referred to these enthronement psalms as those “related to the eschatological hymns” or those that “contain these characteristic words.”13 Therefore, it can be inferred that the royal psalms Gunkel classified are hymns like others such as hymns proper (e.g., Pss 8, 19, 29, 33, 65, 67, 68, 96, 98, 100, 103, 104, 105, 111, 113, 114, 117, 135,

Movements of Psalms-Groups in Progressive Parallels | 97 136, 145, 146, 147, 148, 149 and 150), Zion songs (e.g., Pss 46, 48, 76, 84, 87 and 122), thanksgiving songs of Israel (e.g., Pss 124 and 129); hymns and hymn-like elements in liturgies and mixed poems (e.g., Pss 9:6–13, 16f, 12:7–9, 24:1f, 36:6–10, 75:2, 5–11, 81:2–6, 89:2f, 6–19, 90:1, 2, 4, 95:1–7, 106:1–3, 115:3–8, 16–18, 134:1f and 139:1–18), hymns or hymn-like elements in an acrostic poem (e.g., Ps 119:4, 7a, 12a, 13 and 14).14 Accordingly, Psalms 1 and 2 are considered to be a window to look out lament and a praise or a celebrating hymn, by means of their thematic elements and moods, to be studied along with the remainder of the psalms. Also, it is to be noted that the second psalm’s mood appears brighter than that of Psalm 1 at its end, although the contraposition of the two parties in verses 1–5 is unmistakable at its beginning: “The nations rage15… the kings of the earth stand up and the rulers take counsel together against YHWH and against his messiah.16 He who sits in the heavens laughs; the Lord scoffs at them. Then he will speak to them in his anger and terrify them in his burning [fury].”17 The nations’ rebellion was dissolved only after YHWH’s punishment through the establishment of a king in Zion. The exhortation then comes in a bright mood (v 11): “Serve YHWH with reverence and rejoice with trembling.”18 Psalm 2’s a lot higher atmosphere than Psalm 1’s makes a movement from lament to praise as a whole, with its prominent imperatives, including “serve or worship (‫)עִ בְ דּו‬,” “rejoice (‫ ”)גִ ילּו‬and “kiss (‫)נ ְַּׁשקּו‬.” These imperatives are the expressions that urge the readers or worshippers to decide and encourage their praise of YHWH. These praises in joy are observed in the later part of each subsequent parallel section, such as Psalms 7–9 in the group, Psalms 3–9, in which the mood of praise reaches its culmination. Another movement that one cannot miss is the movement in scope, from individual to nations, from things of present to those of future and from (a city of ) Israel(?) to the ends of the earth. It is apparent that the first psalm concerns personal life according to the Torah, whereas the second poem addresses the destiny of the nations and the rule of YHWH through the messianic king as though it were spoken by a prophet (i.e., an oracle that contains the plan/decree of the Sovereign God). Psalm 1 is more individual and historical, whereas Psalm 2 is more international-universal and eschatological. Given that it is recognized as a movement, it can be used as an element to examine whether it is also operating in Psalms 3ff. Further, it is possible to suggest other elements of contents, such as “covenant” and “kingship” as presented in Table 4.1 to examine the movement.

98 | Patterns

of Movement in the Hebrew Psalter

A Movement from Lament of Individuals to Praise of Nations Figure 4.1 exhibits the movement from lament to praise and from individuals to [Israel or/and] nations, to illustrate my argument. It indicates the movement, the pause, the transition, the repetition, the variation, the progressiveness, the climax, the framework and such other literary devices in the arrangement of the psalms. Each row is operated by the movement, which forms parallels, but as some later row/s contain/s more praises functioning as a conclusion, I placed some groups together, including Psalms 3–10 with 11–22 and Psalms 25–34 with 35– 50. The praises regularly occur at the end of each section because the restoration of the nations is anticipated in certainty. Part II illustrates a threefold culmination in its dynamic, Psalms 25–50; 51– 100 and 101–117. The last group (Pss 101–117) is found to fulfill a concluding function with a number of the hallelujah psalms (Pss 111–113 and 115–117) for the main body (Part II). In this way, the first group (Pss 119 [vv 169–176]– 138:5) of Part III is placed with the second group (Pss 138:6–150), which has more praises (Pss 144ff). The dominant positioning of the hallelujah psalms (Pss 146–150) in the last segment, Psalms 138:6–150:6, again serves the last highest point and coda for the Psalter. Thus, it can be determined that the movements are identified as progressive parallel, rather than simple parallel, which is reflected in Figure 4.1:19

rN

4

Ir

12

I

Ir

3

Ir

11

I

24

RN

26

I

36

I

52

Ir

70

I

23

I

25

Ir

35

Ir

51

Ir

69

Inr

Part II

2

1

Part I

Ir

71

Ir

53

I

37

I

27

I

13

I

5

RN

72

I

54

I

38

Ir

28

Ir

14

I

6

I

73

I

55

I

39

Nr

29

I

15

N

7

9

RN

74

I

56

Ir

40

I

30

In

16

N

75

IN

57

I

41

Ir

31

Ir

17

N NRi

8 19

RN

76

In

58

I

42

Ir

32

34

R

20

iR

77

22

45

46

RN In

21

47

48

49

50

60

iR

78

80

Ir

62

NR RN

79

I

61

R

81

I

63

66

67

68 83

iR

84

R

85

In

86

iRn NRi NR RN

65

N NR

82

I

64

iRN RN RN RN RN NI RNI

44

rN RN

59

I

43

NR IN

33

IRN NI

18

In

10

RN

87 Continued

Figure 4.1 Overall Design by Change of Mood (Lament to Praise) and Scope (Individuals to Nations). Source: Author

Movements of Psalms-Groups in Progressive Parallels | 99

I

91

iR

92

94

N iRN

93 R

95 N

96

98

99 100

NR NR NR NR

97

iR

N

N

Rn nR

Ir

NR

Ir

IR

Rn Rn

R

Rn

R

R

RN

Ir

Ir

R

I

I

I

I

Ir

iN iNR

R

NR Rn rN

R

R

Rn RN RN

N: Nations or Earth (“We” prevailing); n: very limited reference to the nations or earth

R: Israel prevailing (“We” prevailing); r: very limited reference to Israel

I: individuals (“I” prevailing); i: very limited reference to “I”

Dark grey and italicized: transitional (half lament and half praise; Pss 10, 22, 34, 50, [68], [118], [119], [138])

Black: fully praise (e.g., Pss 8f )

Very dark grey: fairly praise (e.g., Pss 30f )

Light grey: lament (e.g., Pss 3–7)

White: neither lament nor praise (a window to laments: Pss 1, 23, 62, 91, 131, 139)

I

139 140 141 142 143 144 145 146 147 148 149 150

Legend

I

138B

I

iN

121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 1138A

rN

120

I

In

Rn RN NR

IRn

R

119

IRN IRn IN

118

Part III

I

R

90

102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117

iRN

I

101

89

88

Figure 4.1  Continued 100 | Patterns

of Movement in the Hebrew Psalter

Movements of Psalms-Groups in Progressive Parallels | 101 In explaining the progressive move from lament of individuals to praise of nations in the Psalter as a whole, there are several things of note. First, some lament poems are not in the total lament tone because they have some elements of assurance. For example, Psalms 3, 14, 25, 44, 51–53, 59–60, 69, 73–74, 77–81, 89–90, 94, 123, 130 and 137 have elements of assurance with limited verses20; the psalmist has full trust in YHWH even in a dismal life situation. Psalms 44, 60, 77–81, 89 and 137 express communal assurance, whereas Psalms 44 and 77f convey assurance of both individual and corporate. However, the dominant mood of these psalms is not praise but lament, which is found in the earlier part of each section. Second, some lament poems contain the language of praise or thanksgiving, which is similar to the first “partial assurance” case, including Psalms 7 (thanksgiving and praise), 28 (praise), 40–43 (praise), 54 (thanksgiving), 56 (praise and thanksgiving), 61 (praise and thanksgiving), 69 (praise and thanksgiving), 74 (praise), 79 (thanksgiving), 89 (praise), 101–102 (praise) and 109 (praise and thanksgiving). Because of the “partial mood of praise or thanksgiving” in the psalms, Psalmic students can be confused to demarcate their place in the movement. However, due to the prevailing air of the psalms being lament, they are placed at the beginning or in the middle of the segments in which the movement begins or proceeds. Further, similar to the previous two points, some lament psalms in the early part of the sections include the motifs, “Zion, the house of YHWH and the holy mountain,” which are often found in the later part of the sections, including Psalms 3:5 (‫)הַ ר קָ ְדׁשֹו‬, 5:8 (‫קָ ְד ְׁשָך ;בֵ יתֶ ָך‬-‫)הֵ יכַל‬, 11:4 (‫)הֵ יכַל קָ ְדׁשֹו‬, 14:7 (‫)ּצִ ּיֹון‬, 27:4–6 (‫יְ הוָה‬-‫)אָ הֳלֹו ;הֵ יכָלֹו ;בֵ ית‬, 28:2 (‫;)ּדבִ יר קָ ְדׁשֶ ָך‬ ְ 36:9 (‫)ּבֵ יתֶ ָך‬, 43:3 (‫קָ ְד ְׁשָך‬-‫)מ ְׁשּכְ נֹותֶ יָך ;הַ ר‬, ִ 53:7 (‫)ּצִ ּיֹון‬, 69:36 (‫)צִ ּיֹון‬, 102:17, 20–22 )‫ם;מ ְּמרֹום קָ ְדׁשֹו ;צִ ּיֹון‬ ִ ִ‫;מּׁשָ מַ י‬ ִ ‫ )ּבִ ירּוׁשָ ָל ִם‬and 123:1 (‫)ּבַ ּׁשָ מָ יִ ם‬. However, due to these psalms, in which the psalmist seeks YHWH who is in the temple, being in petition–lament mood, they are placed in the earlier part of the movement. The confusion is caused because the theme usually observable in the later part of the movement is combined with other themes, including YHWH’s eschatological universal dominion over the nations, the prosperity under YHWH’s kingship and the praise of YHWH. Therefore, the table can be used and referred to in the recognition that the definition of each individual psalm, whether it belongs to lament or praise, of individuals or of nations, is in accordance with its holistic feature.

102 | Patterns

of Movement in the Hebrew Psalter

Psalms 3–10 In Psalms 3–10, the laments of individuals outnumber the praises of nations. Psalms 3–7 are laments, 8–9 are praises and 10 is a composite of both, which has a transitional character. The laments move towards the praises, exhibiting important thematic elements that form a sort of storyline:















(1) The psalmist (“I”) is confronted with his enemy’s attack; he cries out to God (3:2, 8; 4:2; 5:2–3; 6:8–9; 7:2; 10:1), looking towards the holy mountain (3:5). (2) Implicitly, according to the superscription (3:1), the psalmist stands as a sinner before the holy God.21 Sin provides a reason for his hardship (3:2; 4:2). (3) He identifies his enemies as the wicked (‫ ְ;רׁשָ עִ ים‬cf. 3:3; 4:3; 5:5–7, 10; 7:15; 10:2–11) and prays to God for a right punishment (imprecation), standing from the side of God (in this his prayer becomes God’s word as he like a prophet conveys God’s will speaking for him, not simply displaying his enmity toward his enemies:22 3:8; 5:11; 7:17; 10:12–15 and 18). (4) Now the psalmist is in the deepest distress by God’s discipline (6:2–7, esp. ‫ יכח‬or ‫ יסר‬in 6:2 [‫י;תי ְַּס ֵרנִ י‬ ְ ִ‫)]תֹוכִ יחֵ נ‬.23 Facing death or Sheol (‫מות‬/‫שאול‬ in 6:6 [‫)]ּבִ ְׁשאֹול;ּבַ ּמָ וֶת‬, the psalmist repents his sins and praises God’s forgiveness (cf. Ps 6 and 7:13, 18). (5) The psalmist defends himself before God because he has lived a righteous life (following repentance) in the trust of YHWH (7:4–6).24 He has not been like his enemies. (6) The psalmist, who has been righteous before God (7:9), comes to destroy his enemy, since God has ordained strength out of his mouth (8:3). YHWH who gave a kingly commission to him (v 7) now crowns him with glory and honor (v 6). (7) He puts his faith in God, the king of justice and righteousness, who will punish his enemies and rescue/recover him (3:4–9; 4:8–9; 5:8, 12–13; 6:9–11; 7:10–12, 17; 9:5, 19; 10:17–18). (8) He vows that he will give thanks to God and praise/worship him according to his righteousness (7:18; 9:2, 3).25

A series of these thematic elements recur by means of the extension of the scope, from individual to Israel/nations, as well as in the contrast between the

Movements of Psalms-Groups in Progressive Parallels | 103 righteous and the evil throughout subsequent parallel sections. There is a conflict between the two parties, the godly one and his enemy. The psalmist who trusts in God and hates evil is referred to as “I” (3:6. ‫)אֲנִ י‬, “a godly/faithful one” (4:4. ‫)חָ ִסיד‬, “all those who put their trust in you” (5:12. ‫חֹוסֵ י בָ ְך‬-‫)כָל‬, “those who love your name” (5:12. ‫ )אֹ הֲבֵ י ְׁשמֶ ָך‬and “a righteous one” (5:13. ‫)צַ ִּדיק‬, whereas his enemy is presented such as “those who trouble me” (3:2. ‫)צָ ָרי‬, “all of my enemies” (3:8. -‫ּכָל‬ ‫)אֹ יְ בַ י‬, “the boastful” (5:6. ‫)הֹולְ לִ ים‬, “all who do iniquity” (5:6. ‫ּפֹ ֲעלֵי אָ וֶן‬-‫)ּכָל‬, “those who speak falsehood” (5:7. ‫ )ּדֹ בְ ֵרי ָכזָב‬and “the man of bloodshed and deceit” (5:7. ‫ּומ ְרמָ ה‬ ִ ‫ּדָ ִמים‬-‫)איׁש‬. ִ The two parties in the individual level are extended to those in the international and universal dimension during Psalms 3–9. The enemy of the godly one (namely, the evil one) becomes “the nations” (“You have rebuked the nations; you have destroyed the evil” in 9:6).26 Such words as “my enemies” (v 4. ‫)אֹויְ בַ י‬, “the world” (v 9. ‫ )ּתֵ בֵ ל‬and “the peoples” (v 9. ‫ )א ִֻּמים‬are noticeable regarding the expression, “the nations.” Praise Psalm 9, in which the tide turns, consists of the godly one being defined as “the oppressed” (v 10. ‫)ּדָ ְך‬, “those who know your name” (v 11. ‫)יֹודעֵי ְׁשמֶ ָך‬, ְ “those who seek you” (v 11. ‫)דֹ ְרׁשֶ יָך‬, “Zion” (v 12. ‫ )צִ ּיֹון‬or “the daughter of Zion” (v 15. ‫צִ ּיֹון‬-‫)בַ ת‬, “the people” (v 12. ‫)הָ ע ִַּמים‬, “the needy” (v 19. ‫ )אֶ בְ יֹון‬and “the poor” (v 13 and v 19. ‫)עֲנִ ּיִ ים‬. These words reflect those used in Psalm 2, including “nations” (‫)גֹויִ ם‬, “peoples” (‫)א ִֻּמים‬, “Zion” (‫)צִ ּיֹון‬, “[the] earth” (‫ )אָ ֶרץ‬and “those who trust him (YHWH)” (‫)חֹוסֵ י בֹו‬. Psalm 9 is defined as a praise psalm because the element of praise in Psalm 9 is similar to Psalm 8. In Psalm 9, YHWH judges (v 5) not only the poet’s enemy (v 4) but also the nations (v 6). Because of the judgment of YHWH, the people (‫)ע ִַּמים‬ are encouraged to praise YHWH, who dwells in Zion (v12a).27 This call to praise was initiated from Psalm 7:18 and Psalm 8 and is further manifested in Psalm 9 to a far higher mood. YHWH is worthy to be praised because he created everything (Ps 8) and had the right to judge everything (Pss 7 and 9). Psalm 8 not only praises “YHWH our Master (‫ ”)יְהוָה אֲדֹ נֵינּו‬who created everything but also exalts YHWH, who makes the enemy and the avenger still, establishing strength from the mouth of infants and nursing babes (v 3).28 If Psalm 8 is only defined as “Hymn to the Creator,” it would miss YHWH, who judges and destroys the enemies of the godly one and the nations who challenge his kingship. Psalm 9 is unambiguously a praise psalm in that it contains the element of “YHWH the Judge,” who lifts the oppressed up from the gates of death (9:14. 29)‫ ִמּׁשַ ע ֲֵרי מָ וֶת‬and makes the wicked return into Sheol (v 1830). This is the joy to the righteous that leads them to the praise of YHWH. Another theme that is rendered as an element of praise in Psalm 9 is “the abundant blessing of YHWH for his people in Zion.” For example, Psalm 9:1931 declares, “Truly, the needy shall not always be forgotten; the expectation of the

104 | Patterns

of Movement in the Hebrew Psalter

poor shall not perish forever.” Although this theme is flimsy in this section, it is manifest more transparently in later sections.32 Moving out of sorrow and depression, the readers (or worshippers) come to the fullness of hope and joy.33 Themes such as “prosperity, restoration and praise of people in Zion” are often noticeable in the psalms of praise at the end of each section. Therefore, Psalm 9 is certainly identified as a praise psalm. Psalm 10, which is a problematic psalm,34 then appears. LXX combines it with Psalm 9, which forms an incomplete acrostic psalm.35 Besides this formal unity in the two psalms, there are other unifying links between them. For instance, Psalm 9 has a strong praise mood but it also contains the lament element, “YHWH, be gracious to me. See my trouble (which is) from those who hate me” (v 14a),36 whereas in Psalm 10, a lament psalm, there are appeals such as, “O YHWH, Why do you stand afar off; why do you hide yourself in times of trouble” (v 1).37 A further example is in Psalm 10, which contains an intense lament tone but it still has the praise element, “YHWH is king for ever and ever. The nations are perished from his land” (v 16),38 whereas in Psalm 9, a praise psalm, there is confessional praise, like “you have rebuked the nations” (v 6a)39 and “But YHWH sits forever. He prepared his throne for judgment” (v 8).40 However, in spite of the links by which the two may be viewed as one, Psalm 9 is the peak of the movements, from lament to praise and from individuals to nations, whereas Psalm 10 has a transitional character. Psalm 10 is rather more linked to Psalm 11 in its lament tone, even though it partially reflects the praise in Psalm 9.41

Psalms 11–22 A new parallel section begins with Psalm 11, following the transitional Psalm 10. The petition–lament mood continues throughout Psalms 11–17, which is followed by the psalms of praise (Pss 18–21), with Psalm 22 that acts as a transitional psalm. Both groups, Psalms 3–9 (10) and 11–22, begin with lament and petition, go down to the lowest point of mood and the deepest distress at Psalms 6 and 13 and then go up to reach the highest point of the nations’ praise, at Psalms 9 and 22:28–32. For the lowest point of mood, the words “death”, “Sheol”, “tears” and the like are employed to suggest the condition of the psalmist who is agonized by serious illness or worriment in the psalms of Individual and later found in the hopeless state of captivity and desolation in the psalms of Community. Figure 4.2 illustrates that the mood change is not operated strictly from sorrow to joy but from distress through deepest point of distress to joy:

Movements of Psalms-Groups in Progressive Parallels | 105

Figure 4.2  From Distress through Deepest Distress to Joy in Pss 3–9 and 11–22. Source: Author

Two distinct features in the petition–laments of Psalms (10) 11–17 are the wicked who lurk in a hiding place (Pss 10:8–11; 11:3; 17:12–13) and their indecent languages in their heart/mouth towards YHWH or the righteous (Pss 10:4, 6, 7, 11, 13; 11:1; 12:2–5; 13:3, 5; 14:1; 15:3; 16:4; 17:10). As the laments proceed, the “I” (Ps 11:1) is extended to “We” (Ps 17:11). The most noticeable thematic development in Psalms 11–21 is the combination of the righteousness of the righteous and Torah (the word of YHWH). In the first section (Pss 3–9), the psalmist is referred to as righteous before God without specific accompanying description, but in this section, it is described that he has lived a righteous life “according to the word of your lips” (e.g., Ps 17:4),42 which reflects the “Torah” theme in the introduction Psalms 1–2. This suggests that there is a need to regard the parallel sections, Psalms 3–9 and 11–22, as a unified whole because the “Torah” theme of the introductory psalm (Ps 1) finds its fuller spreading in Ps 19. We observe in this section that the psalmist measured his language by the language of YHWH, whereas his enemies misused their mouths by mocking YHWH and his servant. The psalmist confesses that YHWH rewarded him “according to his righteousness” (18:21, 25; 19:12) because he has kept “the ways of YHWH” (18:22. ‫ּדַ ְר ֵכי‬ ‫)יְ הוָה‬, his judgments (18:23. ‫)מ ְׁש ָּפטָ יו‬, ִ his statutes (18:23. ‫)חֻּקֹ תָ יו‬, the word of YHWH (18:31. ‫יְ הוָה‬-‫)א ְמ ַרת‬, ִ the instruction of YHWH (19:8. ‫)ּתֹורת יְ הוָה‬, ַ the

106 | Patterns

of Movement in the Hebrew Psalter

testimony of YHWH (19:8. ‫) ֵעדּות יְ הוָה‬, the precepts of YHWH (19:9. ‫ּפִ ּקּודֵ י‬ ‫)יְ הוָה‬, the commandment of YHWH (19:9. ‫)מצְ וַת יְ הוָה‬ ִ and the fear of YHWH (19:10. ‫)יִ ְראַ ת יְ הוָה‬. It is noteworthy that this righteousness according to the word of YHWH not only makes the righteous keep back from sins, but also makes him get strength (18:33. ‫ ;חָ יִ ל‬cf. 8:3. ‫ )עֹ ז‬to destroy his enemies and subdue foreigners (‫ ֵנכָר‬-‫( )ּבְ נֵי‬Ps 18:31–51, esp. v 45). As YHWH gave deliverance to his anointed (18:51; 20:7. ‫)מ ִׁשיחֹו‬, ְ that is, to his king (18:51; 21:1. ‫)מַ לְ ּכֹו‬, he now gives thanks to him among the nations (18:50–51; 22:28, 29. ‫)בַ ּגֹויִ ם‬. This can be observed in the peak of praise in Psalm 21. How can the mixture of lament (vv 1–22) and praise (vv 23–32) in Psalm 22 be understood? In its function, Psalm 22 is placed like a bridge between the foregoing psalm (Ps 21) and the following ones (Pss 25ff), similar to Psalm 10.43 The expressions such as “worship of the nations” (v 2844 and v 30a45) and “the kingdom as the King YHWH’s possession” (v 2946) in Psalm 22 make Psalms 11–22, the highest point of praise in the section.

Psalms 23–24 Psalms 23–24 represent exactly the same themes as those in Psalms 1–2. Again, the moves, from lament to praise and from individuals to nations, are noticeable between the two psalms and function as the introduction to the following sections. The move from the individual to the communal is unmistakable between Psalms 23 and 24.47 There is a sharp move from “I” to the “world” between the last verse of Psalm 23 and the first one of Psalm 24. However, even though Psalms 23–24 commonly manifest a happy, cheerful mood, there is a shift of mood, from lament to praise between the two. Psalm 23 has lament elements because it has expressions such as verse 4, “I walk through the valley of the shadow of death” (‫ )אֵ לְֵך ּבְ גֵיא צַ לְ מָ וֶת‬and verse 5, “my enemies” (‫ )צֹ ְר ָרי‬that give the psalm a gloomy condition, notwithstanding its overriding assurance. Conversely, Psalm 24 has a more cheerful mood because the “generation” (v 6. ‫ )ּדֹור‬is called to shout “hurrah” (probably at the side of the gate of Jerusalem) for the victory of YHWH, who returns from war. The psalmist in Psalm 24 invites readers to praise the glorious, mighty God (‫)מֶ לְֶך הַ ּכָבֹוד;יְ הוָה ּגִ ּבֹור ִמלְ חָ מָ ה;יְ הוָה צְ בָ אֹות‬. The themes related to YHWH’s kingship, such as “his dominion over the creatures,” “his punishment of the enemies” and “his blessing for those who seek him,” frequently observable in the

Movements of Psalms-Groups in Progressive Parallels | 107 psalms of praise, are conspicuous in Psalm 24. The moves between Psalms 1 and 2 are reflected in between Psalms 23 and 24, except for the two themes: the “pious life,” which is now emphasized more in the second psalm (24:3–5) than in the first (“in the paths of righteousness” in 23:3) and the messianic reference in 23:5, which is this time observable in the first psalm.

Psalms 25–34 Psalms 25–34 form a psalms-group in parallel with the previous section. There is a pre-climax at Psalm 28 (vv 6–9), Psalm 29 and the final peak at Psalm 33, which is followed by transitional Psalm 34. The lament tone continues and even deepens with a personal situation of deep distress in Psalm 28. The psalmist is confronted with death in the first half of Psalm 28 but praises YHWH as he heard his supplications (vv 6–7). He praises YHWH because he is the saving strength of his anointed (v 8).48 This praise is extended to a wider scope with reference to the “people” in verse 9.49 Here, it is striking that a series of themes (“Be their shepherd” and “a saving strength to his anointed” of 28:8, 9), which are linked to “the King–God of glory” (29:3 and 10) are similar to those in Psalm 23 (“my shepherd,” “your rod and your staff” and “anointing my head with oil”), which are linked to the praise of Psalm 24 (YHWH—the king of glory). Again, the psalmist’s petition in his desperate situation (28:1–3), which is linked to YHWH’s majestic theophany (29:3–10) at the end of the section Psalms 25–33, is akin to the movement from the psalmist’s supplication (18:4–6) to the stately presence of YHWH the highest (‫ )יהוה עליון‬during verses 8–20 in the previous parallel section of Psalms 11–21. The culmination comes at Psalm 33, following the two lament–petition/ thanksgiving psalms of God’s discipline (Pss 30–31) and the psalm of thanksgiving to God’s grace, who forgives the sins of the psalmist (Ps 32).50 There is a temporary peak (Ps 29) and the final culmination at the end of the section (Ps 33). Table 4.2 demonstrates some more verbal and conceptual links. The verbal links are indicated as αα’ and ββ’; other verses stand for the mood of lament–petition and the causes for thanksgiving and praise. In the section, Psalms 25–33, 25–29 and 30–33 are in progressive parallel, which are recognized as being subsections (see Table 4.2):

108 | Patterns

of Movement in the Hebrew Psalter

Table 4.2 Verbal Links between Psalms 25–29 and 30–33. Source: Author From lament– petition of individual → A Pss 25–29

Aʹ Pss 30–33

Pss 25–27 (25:1, “Unto you O YHWH I lift up my soul!”); 28:1–5 Verbal link α (in 27:14, “Wait for YHWH; be strong and let your heart take courage and wait for YHWH”) Pss 31:1–19 (31:2, “In you, O YHWH, I took refuge; let me not be ashamed forever; In your righteousness, deliver me”)

Through thanksgiving of individual →

To praise of people

28:6–9 (28:6, “Blessed be Ps 29:1–11 (v 10b, YHWH as he has heard the voice “And YHWH sits of my petitions”) as king forever” and v 11, “YHWH will give strength for his people; YHWH will bless his people with peace”) Pss 30; 31:20–25; 32:1–11 (32:5d, “And you forgave the iniquity of my sin. Selah”) Verbal link α' (31:25, “Be strong and let your heart take courage, all you who wait for YHWH”) Verbal link β (32:11, “Rejoice in YHWH and be glad, you righteous and shout all you who are upright in heart”)

Ps 33 (33:12, “Blessed is the nation whose God is YHWH; the people whom he chose form his inheritance”) Verbal link β' (33:1, “Rejoice in YHWH, you righteous; praise is becoming for the upright”)

The transitional psalm (Ps 34) then appears as a bridge because it is a mixture of thanksgiving, assurance, praise and exhortation. Some of the themes in Psalm 34 are connected with previous psalms (e.g., Pss 33:8 and 34:10), whereas others are linked to the following lament Psalms 35–44 (e.g., Pss 34:14, 15 and 35:11, 12, 20).

Psalms 35–50 The lament–petition Psalms 35–44 include other sorts, which are more or less heterogeneous ones, such as Psalms 37 (admonition or wisdom–exhortation) and 44 (reminiscence of history). However, Psalm 37 can be understood as a lament along with other lament psalms because it deals with the conflict between the righteous and the evil, whereas Psalm 44 can be considered as an extended lament because its scope is enlarged to Israel. Psalm 44 (“We” lament psalm) deals with

Movements of Psalms-Groups in Progressive Parallels | 109 the repentance of sins of the covenant people (44:18) and is placed after Psalms 38, 39 and 41, which contain the repentance of sins of the individual (“I” lament psalms). These psalms commonly include the psalmist’s or the people’s cry at YHWH’s discipline. From Psalm 45 onwards, a strong praise mood develops. After the messianic Psalm 45, we find the joyous praise predominant in the Psalms 46–50 (except Ps 49),51 in which the naming of God (‫ )אֱֹלהִ ים‬or our God (‫ )אֱֹלהֵ ינּו‬is mingled with YHWH (‫)יְ הוָה‬, YHWH of hosts (‫)צְ בָ אֹות יְ הוָה‬, a great king (‫)מֶ לְֶך ּגָדֹול ;מֶ לְֶך ָרב‬, or our king (‫)מַ לְ ּכֵנּו‬. The occurrences of the themes such as “the relationship between YHWH and his people” (whether they are the saved Israel or the restored nations) and “the people’s confessional praise of YHWH as their God” are themes at the end of each parallel section. These themes or the names of God in the composite form are weak at the end of the earlier sections (Pss 8:2, 10. “‫ ;”יְ הוָה אֲדֹ נֵינּו‬20:8. “‫ ;יְ הוָה אֲדֹ נֵינּו‬cf. 22:29) but stronger in Psalms 29:10 (‫ )יְ הוָה מֶ לְֶך‬and 33:12 (‫אַ ְׁש ֵרי‬ ‫הַ ּגֹוי אֲׁשֶ ר‬-‫ )יְ הוָה אֱֹלהָ יו הָ עָם ּבָ חַ ר לְ ַנ ֲחלָה לֹו‬and much stronger in Psalms 46–50. The similar appositions at the end of each later parallel section, such as “God God YHWH” (50:2. “‫)”אֵ ל אֱֹלהִ ים יְ הוָה‬, “God your God; God our God” (50:7. “‫אֱֹלהִ ים‬ ‫ ;”אֱֹלהֶ יָך‬67:7. “‫ )”אֱֹלהִ ים אֱֹלהֵ ינּו‬and “YHWH God of hosts God of Israel” (59:6. “‫אֱֹלהִ ים צְ בָ אֹות אֱֹלהֵ י יִ ְׂש ָראֵ ל‬-‫ ;”יְ הוָה‬84:9. “‫ ;”יְ הוָה אֱֹלהִ ים צְ בָ אֹות‬cf. 46:8, 12), convey the idea of assurance of the covenant people or the nations that causes the climactic praises at the end of each section.52 In brief, it is “YHWH our God” who saves “us” by punishing “them.” The theodicy issue is completely settled in these psalms (esp. in Ps 49). Psalm 50 discloses a transitional feature by closing the section Psalms 35– 53 50, and by opening the next parallel section, Psalms 51–68. The figures of the wicked in Psalm 50:16–22 are linked to those in the following psalms, Psalms 52ff (e.g., Pss 52:3–6, 9 and 53:2–5) and the elements of thanksgiving in the lament psalms (e.g., Ps 50:14–15, 23), to those in Psalms 51:19–21, 52:10–11, 56:13–14 and 57:6–12.

Psalms 51–68 In the section Psalms 51–68, there is a cluster of lament Psalms 51–64, which are followed by thanksgiving–praise Psalms 65–67 (68). One distinctive nature of these laments is that they contain the psalmist’s vow in the time of trial. In addition, the flow of the thematic movement from lament to praise is not so evident in these psalms. Because of the changes of mood and scope, there are some stages of development to reach the last culmination. For example, there is a pause

110 | Patterns

of Movement in the Hebrew Psalter

at Psalm 57. This psalm, with the strong expressions of assurance–thanksgiving (esp. vv 6, 8–10), contrasts with the previous laments in its mood. Even though the components of assurance–thanksgiving were already presented (Pss 51:19–21, 52:10–11, 53:7, 54:7–8, 55:19, 23 and 56:5, 11–14), Psalm 57 has more praise of YHWH’s glory, with a thanksgiving among the nations. These echo the elements in the transitional Psalm 50:14–15, 23. The mood then falls at Psalm 58 and the “I” laments (Pss 58–59) are extended to the “We” lament at the place of Psalm 60. Bitter resentment towards the wicked/nations, sorrow and distress towards the righteous (including the psalmist)/Israel and prayers for God’s intervention are mixed with one another in Psalms 58–60. Psalm 60:3–5 stresses the severity of Israel’s plight from the communal standpoint. Then the “I” laments with assurance (esp. Ps 62) towards God’s help in Psalms 61–64 with kingly references (Pss 61:7–9 and 63:12) and partial element of “We” assurance (Ps 62:9) are followed by Psalms 65–68, which are at the pinnacle of thanksgiving–praise. Therefore, there are three subsections: Psalms 51–57, 58–6054 and 61–67 (68). The sin and repentance of “I” (Ps 51) and “We” (cf. Ps 60) are connected to the assurance of God’s forgiveness and restored fellowship (Pss 65:4–5 and 66:17–20). The poet’s or Israel’s painful suffering from the evil (Pss 52–59 and 61–64) is now understood to be God’s purifying and strengthening discipline (66:9–1255). Not only Israel but also peoples are called to praise God, who gives abundant blessing (Pss 65:9–14, 66:12, 67:7 and 68:10–14). Therefore, Psalms 65–67 (68) are the culmination, closing the section. Psalm 68 is classified as a praise psalm because the praise mood prevails throughout (vv 4ff). However, it actually begins with a prayer of imprecation (vv 2–3), which is frequently observable in laments (e.g., Pss 3:8, 35:4, 8, 17, 19, 25f, 36:12f, 40:15f, 58:7–11, 59:6, 9, 11–15, 63:10f and 64:8f ). When Alter translated 68:2–4, he particularly rendered the verbs in the imperfect and the waw–imperfect of v 2 (“‫יָקּום‬,” “‫ ”יָפּוצּו‬and “‫ )”וְ יָנּוסּו‬as “optatives.”56 Although the petition of verse 29 can be understood to be the combination of an oracle (v 29a) and a responding prayer of the congregation to it (v 29b), verses 2f are an imprecation against the wicked. The expressions of Psalm 68, such as “his enemies/foes” (v 2. ‫ )אֹויְ בָ יו‬and “the wicked” (v 3. ‫ ְ)רׁשָ עִ ים‬are linked to “my enemies” (v 19. ‫ )אֹ יְ בַ י‬and “my adversaries” (v 20. ‫)צֹור ָרי‬ ְ in the imprecatory prayer (vv 14–29, esp. 22–29) of Psalm 69. Therefore, Psalm 68 has a transitional character.

Movements of Psalms-Groups in Progressive Parallels | 111

Psalms 69–87 In Psalms 69–87, there are three instances of pre-climax at Psalms 72, 75f and 84f and then the last peak at Psalm 87. Psalm 69, a lament–petition of the individual, begins with the poet’s cry to God because the waters have come in unto his soul (v 2). He is deeply frustrated because his enemies who hate him are more than his hairs (vv 4–5). He confesses that the reason of the cry is above all because of his sins: “And my sins are not hid from you” (v 6).57 God hides his face from the poet (v 18); he is now in God’s chastisement. He asks YHWH’s kindness and mercy (v 17) with imprecating prayer against his enemies (vv 22–29). In his prayer, the psalmist is poor and sorrowful (v 30. ‫ ) ַואֲנִ י עָנִ י וְ כֹואֵ ב‬but he anticipates that YHWH will hear the prayer of the poor (and the prisoner) in verse 34.58 The psalmist also anticipates that the poor (those who love the name of YHWH; v 37. ‫)אֹ הֲבֵ י ְׁשמֹו‬ will reside in Zion and possess the city where God will build (vv 36–37). This prayer of the poor in Psalm 70 is answered in Psalm 72. The king in Psalm 72 will judge the poor with righteousness and justice (v 2;59 cf. Isa 1:27; 9:6; 11:4) and save/redeem them (v 460 and vv12–14)61 with abundant blessing (vv 6–7 and 16–17; esp. v 17).62 The petition of the psalmist, whose concern is oldness and feebleness in Psalm 71 (v 963 and v 18), is also answered in Psalm 72:764 (“In his [the king’s] days the righteous shall flourish and abundance of peace, as long as the moon endures”). On a macro level, the laments are extended from “I” (Pss 69–71) to “We” (71:19–20) and then the praise that contains the answers to the laments is intensified in Psalm 72 in the worldwide scope. Therefore, Psalms 69–72 is a subsection of Psalms 69–87. The laments emerge again in Psalms 73f. The two subsequent laments commonly deal with the theodicy problem in that the evil are prosperous, whereas the righteous are in chastisement (73:3, 13–14) and YHWH’s enemies burn all the meeting places of God (74:4, 8). Partially, the two psalms have answers in 73:17ff and 74:12–17 but a full-scale answer is observable in Psalms 75–76, in which God the judge (75:8. ‫ )אֱֹלהִ ים ׁשֹ פֵט‬cuts off the wicked and promotes the righteous (Pss 75:11 and 76:10, 13). The following subsection (Pss 77–85) then appears again with several questions in sorrow at its beginning in 77:8–10.65 The questions are those of Israel in discipline, who are afflicted and captivated by the nations (no more a lament of individuals). The focus of this subsection is that Israel has been in God’s chastisement because of her sins (Pss 78:17ff, 79:8 and 81:11–12), whereas God has fed66 her all the time by his unfailing love (Pss 78:70–72 and 80:2). The psalmist throws

112 | Patterns

of Movement in the Hebrew Psalter

“We” questions (Pss 79:5ff, 80:5ff and 82:8) and petitions to God (Ps 83),67 seeking his face (Ps 80:8) and God finally answers in the praise–thanksgiving Psalms 84f. God (YHWH of the hosts, the king, God of Jacob in Ps 84:4, 9) in Zion (v 8), who has been the sovereign in his creation (Ps 74:12–17), redemption (Pss 77:11–21, 78:12–16, 23–31, 43–55, 80:9–12 and 81:6–11, 17) and establishment of kingdom and holy place through David an agent–king (Ps 78:67–72) in the past, now not only has brought back the captivity of Jacob (Ps 85:2) and forgiven the sins of Israel (v 3), but also will invite all nations for worship in the future. In the last subsection, there is a petition for the salvation of the nations in the lament Psalm 86 and its answer in Psalm 87. Besides the petition, Psalm 86 has other elements, including the psalmist’s confession before YHWH (vv 5, 8, 10, 15 and 17), decision and praise (vv 11f ) and assurance (vv 7 and 13). In sum, the psalmist’s personal prayer to YHWH, anticipation of the recovery of the nations with such various elements, Psalm 86 can be considered to be a summary of the previous psalms. However, because it begins with an individual cry to YHWH, it is recognized as the beginning of the last subsection, Psalms 86f. Psalm 87 closes the section, Psalms 69–87, with its climactic joyful mood of Zion, being the place where the individuals and nations were born.

Psalms 88–100 Psalms 88–100 present the dynamic, from laments to praise. However, there are several different features. First, the laments number only a few: The lament of individual is only one (Ps 88) and the “We” laments are two (Pss 89–90). Further, although YHWH casts off David by breaking down his hedges, making him a reproach to his neighbors and shortening his days of youth (Ps 89:39ff), his steadfast love that he did swear to David will be still in effect (vv 34–38 and 50). It is demonstrated in the following psalm: YHWH’s enemies (namely, the neighbors) will perish (Pss 92:10); the “anointed–righteous” one (implicitly a king) will flourish like the palm tree planted in the house of YHWH, yielding fruit even in old age (vv 11–15). The Davidic covenant is made certain through this anointed, although it outwardly ended in failure with the fall of the kingdom. As God’s discipline against the sin of the psalmist did not mean the end of his destiny (death) in the foregoing parallel sections, so his chastisement against the sins of David and Israel does not mean their demise in this section.68 Additionally, King YHWH’s rule, who is clothed with majesty and strength (Ps 93:1), executes his judgment of the evil and saves his faithful people is emphasized (Pss 91–100, esp. 97:10)69 in

Movements of Psalms-Groups in Progressive Parallels | 113 this section. This theme in praise mood appears in individual (Pss 91–92; the answer to the individual lament, Ps 88) and worldwide/cosmic scope (Pss 93–100; the answer to the communal laments, Pss 89–90). Accordingly, there are proper reasons for identifying Psalms 91–100 (including the “YHWH reigns/‫ ”יְ הוָה מָ לְָך‬psalms) as praises. With the emphasis of the kingship of YHWH (Pss 91:1–2, 92:2–6, 93, 94:1–2, 9–10, 95:1–7, 96, 97, 98, 99 and 100:1–3), his establishing of the anointed (“‫ ”משיח‬in Ps 92:11), his blessings for the righteous (Ps 92:13–15), his punishing of the nations (Ps 94:2, 10), his chastising (Ps 99:8) and saving of his people (Ps 94:14) and all nations (Ps 99:2; 100:1), as well as the call to worship (Pss 92:2–5, 95:1–2, 96, 97:1, 12, 98, 99:9 and 100), it is evident that the psalms are in praise mood.

Psalms 101–117 Psalms 101–117 conclude Part II. For this psalms group (Pss 101–117) and the groups that follow (Pss 118–119, an introduction to Part III; Pss 120–138:5 and 138:6–150:6), I put a brief comment. First, Pss 101–117 with more psalms of praise and the expression of Hallelu-Yah conclude Part II. Ps 118 functions as concluding because it includes the elements of lament, thanksgiving and praise and also functions as introductory with Ps 119 for Part III because these two psalms together exhibit the same thematic elements like Pss 1–2 or 23–24. The last eight verses of Ps 119 and Pss 120–138A come again showing the movements, Lament to Praise and Individual to nations. Then Pss 138B–150 again present the same movement but this time with more praises. According to this analysis, the section, Pss 101–117, is divided into two subsections, Psalms 101:1–108:6 and 108:7–117:2. The former begins with a lament that contains the psalmist’s decision for the righteous life (Ps 101),70 which is followed by another lament that includes both petition in discipline (Ps 102:1–12, 24–29) and expectation of the restoration of Israel and the nations (vv 13–23). The subsequent psalms (Pss 103:1–108:6) are then characterized by their recollection of the history, from the creation (Ps 104 passim.) through the times of Abraham and Moses (Ps 105:9, 26) to the return from the captivity (Ps 106:41, 45–4771). This subsection ends with a pre-climax at 108:1–6 (=57:8–12), in which the psalmist makes up his mind that he will praise YHWH among the nations. Conversely, the other half of Psalm 108 (vv 7–14=60:7–14) asks about YHWH’s punishment of the nations. Psalm 108, a composite of thanksgiving–praise and petition, functions as a bridge, whereas Psalm 109 is full of imprecation and petition against the wicked who persecuted the poor, needy and broken in heart

114 | Patterns

of Movement in the Hebrew Psalter

(v 16). Psalm 110, presenting answer to the prayer of the previous psalms, introduces a lord who is a king–priest (vv 2, 4). Thus, these psalms (Pss 108:7–110:7) bring out themes such as “God the warrior who destroys the nations” (108:7–14), “the psalmist who is confronted with adversary” (Ps 109) and “the eschatological lord–king–priest who terminates the kings of the nations” (Ps 110). It seems that the editor intended to deal with the Davidic war against the nations separately in the latter half (Ps 108:7–117:2), particularly by inserting the relevant verses, Psalm 60:7–14, because the former’s (Pss 103:1–108:6) focus is mainly Israel (her sins and YHWH’s discipline and saving act). The prayer of the poet in affliction and poverty (Pss 108:7–109:31) is answered in the praise Psalms 111–113.72 Those who fear YHWH receive food (Pss 111:5; wealth and riches, 112:3; elevation of position and blessing of pregnancy, 113:7–9) and the inheritance of the nations (Ps 111:6). In Psalm 113, YHWH’s name is high above all nations (v 4. ‫ּגֹויִ ם יְ הוָה‬-‫ּכָל‬-‫)רם עַל‬, ָ which indicates a temporary closing with the salvation of the nations. Psalms 108:7–113:9 are regarded as the first subsection of the latter half (Pss 108:7–117:2). Psalms 114–117 form the second subsection, which begins with a historical reference, the Exodus (Ps 114:1) and another, implicitly the captivity, which is given in a question of the nations: “Where, now, is their God?” (Ps 115:2. “‫נָא‬-‫אַ ּיֵה‬ ‫)”אֱֹלהֵ יהֶ ם‬. Given that the lament–thanksgiving Psalm 116 indicates the petition in the captivity and the psalm of praise, Psalm 117 exhibits the last culmination with the salvation of Israel and the nations, the history is extended to the return of Israel and the eschatological time of obedience of the nations to YHWH. It is true that although the historical references here cover a long time, they are less detailed than those in the first half (esp. Pss 103–107). At the end of this second half of the section, we see themes such as “ ‘the power of YHWH and the inability of the idols,” “the worldwide worship in the last times,” “the instruction (the importance of the fear of YHWH) and commands (Trust in YHWH and Praise YHWH!)” and “the expressions of hallelujah” (Pss 111–117, except Ps 114). Consequently, the movement from lament of individuals to praise of nations, is operated in the first (Pss 101:1–108:6) and second half (Pss 108:7–117:2). However, because the former deals with the history from the creation to the return of Israel except the punishment of the nations and the latter, the punishment of the nations (Pss 108:7–110) and the return of Israel and the restoration of the nations (Pss 111–113) and then from the Exodus to the return of Israel and the restoration of the nations (Pss 114–117), the two halves (Pss 101:1–108:6 and 108:7–117:2) need to be considered as a unified whole with overlapped historical references.

Movements of Psalms-Groups in Progressive Parallels | 115

Psalms 118–119 Psalms 118–119 introduce subsequent Psalms 120–150 in Part III. Psalm 117 contains the theme of the salvation of the nations of the world, including Israel. It closes the section Psalms 101–117. Conversely, Psalm 118, despite its element of thanksgiving and praise in its transitional character (its mood is similar to that of Ps 117), cannot be the closing psalm because it does not convey such eschatological salvation of the world and the resultant praise. Psalm 118 is more like an assurance (vv 6–9, 14–16, 27–28)–thanksgiving (vv 5, 13, 18–21, 27–28) psalm, resembling Psalm 2 in many ways, particularly with the victory over the nations of verses 10–13, the messianic references such as verses 22 and 26, and the worship theme in verses 1–4, 29 (antiphonal song), 19–20 (the gates of the temple), 24 (the day of worship) and 26–28 (the house of YHWH and the sacrifice). Conversely, Psalm 119 contains much petition and assurance–thanksgiving from the psalmist, who is in conflict with the proud (i.e., “the proud who are cursed; those who are erring from your commands” in v 21)73 and the princes (e.g., v 23. ‫)ׂשָ ִרים‬/the kings (e.g., v 46. ‫)מלָכִ ים‬. ְ Because of its emphasis on the Torah theme, it is dissimilar to Psalm 118. At a glance, Psalm 119 is similar to the Torah theme of Psalm 1. In sum, when we see the Torah theme of Psalm 119 together with the themes in Psalm 118, these two psalms function as an introduction to the following psalms (cf. the Torah theme Psalm 1:1–3 in Pss 1–2 or Psalm 24:3–6 in Pss 23–24) and they display a move from thanksgiving (Ps 118) to lament–petition (Ps 119) as a whole, which reverses the pattern in Psalms 1 and 2 or Psalms 23 and 24. With the long acrostic Psalm 119, the Torah of YHWH (Ps 119:1. ‫תֹורת‬ ַ ְ‫ּב‬ ‫ )יְ הוָה‬is alternately used with “YHWH himself ” (v 2) and “his attributes” (v 142. ‫ ;צִ ְדקָ ְתָך צֶ דֶ ק לְ עֹולָם‬v 77. ‫ ַ;רחֲמֶ יָך‬and v 64. ‫ )חַ ְס ְּדָך‬as well as “his word/truth” )‫;אֱמֶ ת‬ ‫)א ְמ ָרתֶ ָך ְ;ּדבָ ֶריָך‬. ִ The psalmist also uses the word with the concept of “life” (v 93. ‫לְ עֹולָם ל ֹא‬-‫ )אֶ ְׁשּכַח ּפִ ּקּודֶ יָך ּכִ י בָ ם חִ ּיִ יתָ נִ י‬or “salvation” (v 94. ‫הֹוׁשיעֵנִ י ּכִ י פִ ּקּודֶ יָך‬ ִ ‫אֲנִ י‬-‫לְ ָך‬ ‫ ;דָ ָר ְׁש ִּתי‬v 123. ‫)עֵינַי ּכָלּו לִ יׁשּועָתֶ ָך ּולְ ִא ְמ ַרת צִ ְדקֶ ָך‬. Thus, the Torah here is rather to be the word of life and salvation than a legal constraint or obligation. It is cause for the life of the righteous and the object of the righteous’ prayer, meditation, love and praise. Besides the formal division according to the Hebrew alphabet, the structure of Psalm 119 can be discerned from a thematic perspective. Following the beatitude (vv 1–2), the psalmist prays for his Torah piety (vv 3–9) and then after the recollection of the past righteous life (vv 10–14), he meditates on YHWH’s precepts (v 15. ‫ )ּבְ פִ ּקּודֶ יָך אָ ִׂשיחָ ה‬and delights in his statutes (v 16. ‫)ּבְ חֻּקֹ תֶ יָך אֶ ְׁשּתַ עֲׁשָ ע‬

116 | Patterns

of Movement in the Hebrew Psalter

with decisions (v 15. ‫ ;וְ אַ ּבִ יטָ ה אֹ ְרחֹ תֶ יָך‬v 16. ‫)ל ֹא אֶ ְׁשּכַח ְּדבָ ֶרָך‬. Namely, a move “from lament–petition through recollection of the past to thanksgiving–praise/decision” is observable in the introductory segment verses 1–16 and the subsequent units. This movement in the segments contains parallels through verses 17–72, 73–120 and 121–176 (169–176 have a transitional function). A design of Psalm 119 may be presented in the following manner:



(1) Each segment moves from plea and lament, proceeds with reminiscence (of his righteous life according to YHWH’s word even in persecution and tribulation74 or of his life with YHWH’s discipline because of his sins)75 and finally closes with assurance or confession in the present tense and decision or praise in the future. In the first segment, there is the psalmist’s petition (vv 17–48), his recollection of the past righteous life (vv 49–61) and his decision, confession and additional petition (vv 62–72). In the second segment, the contents are ordered from petition (vv 73–109) through recollection (vv 89–92, 102, 106, 110–112) to decision (vv 113–120). In the third, the mood and content again moves from lament through recollection (vv 146–147, 152, 157–158) to praise (vv 159–168). (2) At the beginning of each section, there are three characters, YHWH, the psalmist (“your servant”; ‫ )עַבְ ְּדָך‬and his adversary. In the first segment, this adversary is stated as “the proud (‫”)זדים‬: “You rebuke the proud who are cursed (or, the cursed proud); who are erring from your commandments” (v 21)76. This character, “the proud,” is referred to as “the wicked/ evil” (e.g., “Burning indignation has taken hold on me because of the wicked who forsake your law.” verse 53)77 in the middle/at the end of this segment. This segment (vv 17–72) shows that “the proud” also includes people such as “the princes” (v 23) and “the kings” (v 46) in the worldwide scope. In the second (vv 73–120), “the proud” (v 78) are referred to as “the evil” (v 95 and v 110. ‫ ְ)רׁשָ עִ ים‬or “enemies” (v 98. ‫ )אֹ יְ בַ י‬and even “all the evil of the earth” (v 119. ‫אָ ֶרץ‬-‫ר ְׁשעֵי‬-‫ָל‬ ִ ‫ )כ‬in the extended range. And in the last segment (vv 121–176), “the proud” (v 122) who oppress the psalmist (v 121. ‫ ;עֹ ְׁשקָ י‬v 122. ‫ ַיע ְַׁשקֻ נִ י ז ִֵדים‬-‫ )אַ ל‬is mentioned as “the evil” (v 155. ‫)רׁשָ עִ ים‬, ְ “persecutors” and “enemies” (v 157. ‫ )רֹ ְדפַי וְ צָ ָרי‬or “the treacherous” (v 158. ‫ )בֹ גְ ִדים‬and finally, as in the first segment, it includes people such as “the princes” (v 161. ‫ )ׂשָ ִרים‬in the worldwide range. In conclusion, “the proud” in the beginning is restated as “the evil” in the middle/end of each section and again mentioned as those in the worldwide range.

Movements of Psalms-Groups in Progressive Parallels | 117



(3) Some specific vocabularies of praise/decision mood are used to close each segment. The words such as “to give thanks” (v 62. ‫ )לְ הֹודֹות‬and “to delight” (v 70. ‫)ׁשעֲׁשָ עְ ִּתי‬ ִ close the first segment. The expressions such as “to love” (vv 113, 119. ‫)אָ הָ בְ ִּתי‬, “to keep” (v 115. ‫ )וְ אֶ ּצְ ָרה‬and “to regard” (v 117. ‫)וְ אֶ ְׁשעָה‬ display a climax of mood that closes the second segment. Phrases such as “to rejoice” (v 162. ‫)ׂשָ ׂש‬, “to love” (vv 163, 165, 167. ‫ )אָ הָ בְ ִּתי‬and “to praise” (v 164. ‫ )הִ ּלַלְ ִּתיָך‬maximize the praise/decision mood of the poem and close the last segment. The “bridge” segment (vv 169–176) has strong lament mood, even though it conveys the praise mood with words, “to praise” (v 171. ‫[ ְּתהִ ּלָה‬in the noun form]; v 175. ‫)ּותהַ לְ ֶל ָּך‬ ְ and “to delight” (v 175. ‫[ ׁשַ עֲׁשֻ עָי‬in the noun form]), which is further explained below. (4) Each section ends not only in praise/decision mood but also with wisdom reference. The wisdom terms such as “to fear” (v 63. ‫)יְ ֵראּוָך‬, “to teach” (vv 64, 66, 68. ‫)ל ְַּמדֵ נִ י‬, “discernment and knowledge” (v 66. ‫ )טַ עַם וָדַ עַת‬and “to learn” (v 71. ‫ )אֶ לְ מַ ד‬in verses 17–72, “to fear” (v 120. ‫אתי‬ ִ ‫)מּפַחְ ְּדָך;י ֵָר‬ ִ in verses 73–120 and “awe” (v 161. ‫)ּפָחַ ד‬, “to understand” (v 169. ‫ )הֲבִ ינֵנִ י‬and “to teach” (v 171. ‫)תל ְַּמדֵ נִ י‬ ְ close the sections. The end of the parallel sections of the Psalter contain the imperative form, “Fear YHWH!” which is in the vicinity of others, such as “Praise YHWH,” “Rely on YHWH,” or “Trust in YHWH!”

Besides these common structural factors, each segment represents its own thematic feature. The first segment is characterized by its word “to keep (‫נצר‬/‫)שמר‬.” The introduction (vv 1–16) of Psalm 119 includes this covenantal term78 in verses 2, 4, 5 and 8 and now at the beginning of the first segment this word emerges: “Deal bountifully with your servant that I may live; I will keep your word” (v 17).79 It is then developed in the first segment (vv 17, 22, 33, 34, 44, 55, 56, 57, 60, 63, 67 and 69). It is present in other segments but it is assembled in this part. Conversely, the second segment contains other emphases. It begins with terms of creation and wisdom: “You have made me and established me; make me understand that I may learn your commandments” (v 73).80 The psalmist has already stated his desire to learn YHWH’s word (vv 7, 12) in the introduction and again discloses this zeal with the first verse of the second segment. With reference to the subsequent wisdom verses (esp. vv 89–91), its meaning can be determined as follows: YHWH made and established everything by means of his word. YHWH/ YHWH’s word has dominion over everything as king. As the psalmist is one of the created beings, he is also under YHWH’s kingship. Thus, to learn his word is

118 | Patterns

of Movement in the Hebrew Psalter

to understand YHWH’s kingship and the principles in his rule. This is the comprehensive meaning of verse 73, along with verses 89–91. Therefore, the psalmist who is with YHWH’s words at all times is made wiser than his enemies (v 98), having more insight than all his teachers or the aged (vv 99f ). The last verse of this segment ends with the wisdom confession: “My flesh trembles for fear of you; I am afraid of your judgments” (v 120).81 “The universal judgment” (v 119) of YHWH and the psalmist’s response with “the fear of YHWH” are reminiscent of the themes in Psalm 2:9–11. The characteristic in the third segment (vv 121–176) is not like those in the foregoing two segments because it begins with “I have done justice and righteousness; do not leave to my oppressors” (v 121).82 The content of the first half of this verse can be compared with the words, “They also do not do iniquity”83 in verse 3 and “that I may not sin against you”84 in verse 11 in the introduction.85 That is, “doing justice” is emphasized in this last segment; that the word “righteousness” (‫ )צדק‬is so frequent (vv 123, 137, 138, 142, 144, 160, 164 and 172), which provides a distinct feature for this segment. Further, it is necessary to remark with respect to the bridge-like function of the last eight verses (vv 169–176) of the third segment. A general agreement in reading Psalm 119 is that it closes with petition and lament, not full praises. In particular, verses 169, 170, 173, 175 and 176 have thick petition–lament tone and people come to seek the reason why this poem is open-ended. One reason is that it is a link to the subsequent psalm/s. In reality, these verses are tightly linked to the verses of Psalms 120f. For example, compare “Let my cry come near before you, O YHWH!” (Ps 119:169a)86 or “Let my supplications come before you” (v 170a)87 can be compared with “In my trouble I cried to YHWH” (Ps 120:1a).88 Additionally, Psalm 119:173a, “Let your hand help me …”89 can be compared with Psalm 121:1b–2, “From whence shall my help come? My help [comes] from YHWH who made heaven and earth.”90

Psalms 120–138:5 Psalms 120:1–138:5 is another parallel section, in which there is a move from lament of individuals to praise of nations. In examining the structural understanding of this section, there are two things of note. First, the “Song of Ascents (Pss 120–134. ‫”)ׁשיר הַ ּמַ עֲלֹות‬ ִ shall not be dealt with separately.91 Second, there are three stages (Pss 120–122, 123–129 and 130–138:5) to reach the final culmination.

Movements of Psalms-Groups in Progressive Parallels | 119 The first subsection (Pss 120–122) begins with individual lament–petition (Ps 120), which proceeds to assurance of individual/Israel (Ps 121) and temporarily closes with praise of individual/Israel (Ps 122). Psalm 120 is very similar to Psalm 119 in theme and mood, whereas Psalms 121–122 mirror the content of Psalm 118. Namely, Psalm 120 describes the righteous’ struggle with the evil, whereas Psalms 121–122 include themes such as “the psalmist/Israel’s deep trust in YHWH,” “the Davidic thrones of justice,” “the peace of Jerusalem (Israel)” and “the desire of the tribes of Israel for the house of God92 (to give thanks to the name of YHWH).” The second subsection (Pss 123–129) represents the lament–petition of “We” at its beginning (Ps 123), which gives a step further than Psalm 120 (lament of individuals). Then there are two instances of reminiscence of YHWH’s saving acts (Pss 124 and 126)93 and the psalmist’s trust in YHWH at the present/in the future (Pss 125 and 127–128), which are followed by an imprecation against the enemies of Israel (Ps 129). Waiting for the destruction of Israel’s enemies, Psalm 129 leaves this subsection open-ended. The last subsection (Pss 130–138:5) presents the lament–petition of individual (the psalmist’s repentance of his sins) together with a prayer for YHWH’s forgiveness of Israel (Ps 130). Following his humble trust in YHWH (Ps 131), the psalmist discloses his desire for the dwelling place of YHWH (i.e., Zion), where his messiah bestowed honor (Ps 132) and the saints94 get blessings (Pss 132–134). This uplifted praise of worship in YHWH’s house is continued with the recollection from the creation to the time right before the restoration of Israel from her captivity95 (Pss 135–137) and reaches its peak with the eschatological worship of the kings of the earth (Ps 138:1–5). The scope is extended in the first half of Psalm 138 and the praise mood is lifted to its highest point. The second half of Psalm 138 (vv 6–8) is linked to the first psalm of the next parallel section (Pss 139–150), particularly with the words “‫ראה‬/to see” (Pss 138:6 and 139:16, 24) “‫ידע‬/to know” (Pss 138:6 and 139:1, 2, 4, 23), “‫אויבים‬/enemies” (Pss 138:7 and 139:22). Therefore, Psalm 138 is a transitional psalm.

Psalms 138:6–150:6 Psalms 138:6–150:6 display a conspicuous move from lament to praise without pre-climactic stages. The laments (Pss 139–143) are followed by a Davidic– messianic Psalm 144 and comes to the last culmination with Psalms 145–150, through the recollection from creation to Israel’s return from her captivity (Pss

120 | Patterns

of Movement in the Hebrew Psalter

145–147).96 Just as the messianic Psalm 110 and the hallelujah Psalms (Pss 111–117, except Ps 114) form the climax to Part II of the Psalter, now the messianic Psalm 144 and the hallelujah Psalms 146–150 lead the entire Psalter to its ultimate climax and denouement. Psalm 145, which strongly manifests YHWH’s kingship, is thematically linked to Psalms 146–150, although it has no hallelujah title or postscript.97 This section closes with King YHWH’s punishment of the ‫גוים‬/nations (Ps 149:7–8) and the praise of the saints98 (‫;חסידים‬ the saved people of Israel [Pss 147:12 and 149:2] and the nations [Ps 148:11]) of the world). By this examination, the move from lament of individuals to praise of nations can be further specified into the “progressive parallel pattern.” The move was already existent between the two introductory Psalms 1–2 by the hand of the final editor–author for the dynamic of the entire Psalter. There are other movements in addition to this. The second movement for examination is the one with respect to the “covenants.” This investigation mainly relies on Mays’s insight into the introductory Psalms 1–2.

A Movement from Sinai–Moab Covenant to Davidic Covenant Referring to Psalms 1 and 2 as a “compositional pairing” and a “work of theological synthesis,”99 Mays indicated that there were two dominant themes in the two psalms: Torah piety in Psalm 1 and kingship in Psalm 2. He maintained that Psalm 1 referred to Torah piety of the individual dealing with the problem of the wicked in society, whereas Psalm 2 addressed the subject of the rebellious nations of the world that finally caused the powerful intervention of King YHWH through his son–king in Zion.100 In this sense, Psalm 2 presents both historical and eschatological perspectives. My analysis used this thematic insight to understand the structure of the Psalter by a change in terms of the covenantal terms. So put, Torah piety (Ps 1) and Kingship (Ps 2) is now analyzed by the thematic movement, from Sinai–Moab covenant to Davidic covenant, in my consideration. Concerning Psalm 1, it could also be a “Davidic” composition like Psalm 19, which contains the Torah theme. However, aside from the authorship, Psalm 1 indicates that its content is “Mosaic.” According to the Book of Exodus, the “Sinaitic covenant (Ex 19–31)” is characterized by “its righteous living according

Movements of Psalms-Groups in Progressive Parallels | 121 to Torah (‫ ”)התורה‬in the fear of YHWH, who redeemed Israel from the bondage of Egypt. The destiny of the covenantal people was determined by whether they obeyed the Torah. When they provoked YHWH’s anger by committing sins, they were to be confronted with the relevant life issues such as disease, poverty, famine, miscarriage and barrenness, short life, enemy’s attack and captivity (e.g., Ex 23:20–33, Lv 26:3–46 and Dt 28:1–68), according to the covenantal curses. Thus, the Torah piety of Psalm 1 (Mays) can also be termed as a “Sinai–covenantal” theme, being more correctly called the “Sinai–Moab covenant (cf. Dt 5:2–3; 28:69)” because the Sinai covenant was renewed in the plains of Moab before the conquest of Canaan. Conversely, YHWH’s covenantal address to David is hinted at in Psalm 2. The “Davidic covenant” has its focus on YHWH’s promises to King David. The promises comprise “YHWH’s affirmation on David’s victory over all enemies (2 Sam 7:9), YHWH’s eternal preservation of David’s throne (vv 11, 13, 16), the temple (v 13) and the messianic implication (v 14), which strongly allude to King YHWH’s eschatological reign over the nations (vv 13, 16).” Accordingly, Mays’s “kingship” can be termed as “Davidic covenant” (2 Sam 7:18–29; 1 Chr 17:16–27) for covenantal continuity with Psalm 1.101 The question arises whether this move is observable in the subsequent sections. The themes such as the righteous’ sins against the Torah and the resultant disciplines of YHWH (e.g., sickness, short life and affliction) that cause their repentance and the struggle of the righteous with the wicked who are against YHWH’s Torah appear in the earlier place of the sections (in the lament–petition psalms). However, those related to the Davidic covenant which exhibits the historical Davidic–eschatological messianic king and King YHWH emerge in the later place combined with thanksgiving and praise. Figure 4.3 illustrates that each parallel section consists of a move from the thematic references of the Sinai–Moab covenant to those of the Davidic one. It is noteworthy that the themes of the righteous’ struggle for the Torah or their conflict with the wicked is gradually decreased until the end of Part II, whereas the Davidic covenantal themes are progressively proliferated. Moreover, the Sinai– Moab covenantal themes are again increased in Part III, namely, at the beginning of the last two parallel sections (Pss 120–138A; 138B–150), though the conflict between the righteous and the evil in Part III does not appear in individual level as much as in Part I because it is now combined with the themes such as “YHWH as the Creator of heavens and earth,” (e.g. Ps 121:2. ‫“ )יְ הוָה עֹ ׂשֵ ה ׁשָ מַ יִ ם וָאָ ֶרץ‬Zion/ Jerusalem,” “Peace,” “blessedness” and so on:

DE

4

S

12

S

S

3

S

11

S

24

SE

26

S

36

S

52

S

23

Sd

25

S

35

S

51

S

Part II

2

1

Part I

S

53

S

37

S

27

S

13

S

5

S

54

S

38

Sd

28

S

14

S

6

S

55

S

39

SE

29

S

15

SE

7

S

56

S

40

S

30

S

16

Sd

8

SE

57

S

41

S

31

S

17

E

9

SE

58

S

42

S

32

SD

18

SE

10

SE

59

S

43

E

33

S

19

SE

60

S

44

S

34

D

20

Sd

61

D

45

D

21

S

62

E

46

SE

22

Sd

63

E

47

S

64

E

48

E

65

S

49

E

66

ES

50

E

67

SE

68

Figure 4.3 Parallel Sections according to a Move from Sinai–Moab Covenantal to Davidic Covenantal Themes. Source: Author 122 | Patterns

of Movement in the Hebrew Psalter

S

89

dS

S

88

S

S

90

S

71

E

91

D

72

Ed

92

S

73

E

93

S

74

E

94

SE

75

E

95

SE

76

E

96

S

77

E

97

SD

78

E

98

S

79 S

81

E

E

99 100

Sd

80 S

82 S

83 E

84 ES

85

SE

S

SE

S

S

S

E

E

S

DE

E

E

E

S

E

ES

E

S

86 E

87

S

Ed

S

S

S

S

S

S

S

S

S

D

S

S

S

S

S

dE

E

E

E

E

E

E

E

E

S

S

S

E

E: Eschatological psalms which have the (extended) content of YHWH’s reign in Psalm 2 (D and E are coloured in grey)

D: Davidic covenant; YHWH’s dominion over the nations and the universe through his anointed king (Relevant themes: David’s throne, David’s triumph/judgment/salvation over the nations, David’s rule in justice, YHWH’s protection for King David and messiah/messianic implication); d: very limited reference to Davidic covenant

S: Sinai–Moab covenant (Relevant themes: Exodus, Sinai, wilderness, Torah, sins, conflict with the evil, disease, poverty, famine, barrenness, short life, enemy’s attack and captivity)

LEGEND

S

138B 139 140 141 142 143 144 145 146 147 148 149 150

S

120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138A

Ed

118 119

Part III

S

101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117

70

69

Movements of Psalms-Groups in Progressive Parallels | 123

124 | Patterns

of Movement in the Hebrew Psalter

This movement, from Sinai–Moab covenant (Torah piety) to Davidic covenant (kingship), can be seen from a slightly different angle. Most psalms that represent the life of the Sinai–Moab covenant hint at the life of the psalmist under the human kingship, whether Judean or Babylonian. Thus, the movement can be examined by means of the kingship, from the human kingship, through the messianic one, to YHWH’s kingship.

A Movement from Davidic through Messianic to YHWH’s Kingship If “the man (‫ ”)האיש‬who lives according to the Torah in Psalm 1 is King David, the theme of kingship moves from the historical Davidic kingship in Psalm 1 and through the messianic kingship, it reaches YHWH’s kingship in Psalm 2. As evidenced in the following section, most lament–prayer psalms have “of David (‫”)לְ דָ וִ ד‬102 and some of them put the relevant historical account in their titles (e.g., Pss 3, 34, 51, 52, 54, 56, 57, 59, 63 and 142). Some other laments of community reflect the psalmist’s life after the demise of the Davidic kingdom or in the land under the Babylonian kingship (e.g., Pss 44 and 77–83). Both the psalms whose author is referred to as David and those which reflect exilic life in the absence of the Davidic kingship are usually followed by those that contain references to the messiah who brought in the eschatological judgment and salvation, unspeakable abundance and rule in justice and then YHWH, who eventually judges and saves the world even in the cosmic scope.103 This move of kingship is displayed in Figure 4.4. For simplification, only a new sign “M” has been used for the messianic psalms, the theme of the historical Davidic kingship (“D”) is overlapped with the sign of Torah piety “S” and the themes of YHWH’s dominion, which included the theme of the messiah in Figure 4.3, now indicates YHWH’s kingship with the sign “Y”:

MY

4

D

12

D

D

3

D

11

D

24

DY

26

D

36

D

52

D

23

Dm

25

D

35

D

51

D

Part II

2

1

Part I

D

53

D

37

D

27

D

13

D

5

D

54

D

38

8

29

D

15

D

55

D

39

D

56

D

40

D

30

D

16

DY Dm

7

Dm DY

28

D

14

D

6

DY

57

D

41

D

31

D

17

Y

9

DY

58

D

42

D

32

DM

18

DY

10

60

D

44

DY

34

M

20

61

M

45

M

21

DY DY Dm

59

D

43

Y

33

D

19

D

62

Y

46

DY

22

Figure 4.4 A Movement between the Different Kingships. Source: Author

Dm

63

Y

47

D

64

Y

48

Y

65

D

49

Y

66

DY

50

Y

67

DY

68

Continued

Movements of Psalms-Groups in Progressive Parallels | 125

Y

91

mY

92

D

Y

93

D

74

Y

94

DY

75

Y

95

DY

76

Y

96

D

77

Y

97

D

78

Y

98

D

79

Y

99

Dm

80

Y

100

D

81 D

82 D

83 Ym

84 Y

85

Y

Y

D

Y

DY

Y

D

D

D

D

D

D

D

D

M

D

D

D

D

D

mY

Y

Y

Y

Y

Y

Y

139 140 141 142 143 144 145 146 147 148 149 150

D

Y

Y

D

D

D

Y

(Colored in grey: Psalms that contain Messianic and/or YHWH’s kingship)

Y: YHWH’s kingship (Relevant themes: throne, triumph/judgment/salvation over the nations, temple, Zion, kingdom and rule in justice)

M: Messianic kingship in the future; m: signifies a limited/implicit reference to Messianic kingship

D: King David’s life; the history of David’s kingdom and David/others’ recollection of the past (Relevant themes: Torah, sins, conflict with the evil, disease, poverty, famine, barrenness, short life, enemy’s attack, persecution and captivity)

LEGEND

D

138B

Ym

D

Y

D

MY

121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138A

D

120

Y

D

Y

mY

D

Y

87

119

D

D

86

118

Part III

D

DY DY

mD

S

90

M

73

D

89

88

D

72

102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117

D

D

71

101

70

69

Figure 4.4  Continued

126 | Patterns

of Movement in the Hebrew Psalter

Movements of Psalms-Groups in Progressive Parallels | 127 A careful examination is required to define the messianic psalms. For example, concerning Psalm 8, I provide an explanation regarding its messianic implication (see Figure 4.4). More than anything else, Psalm 8 in the section Psalms 3–9(10) can be compared with Psalms 18–21 in the section Psalms 11–21(22) because Psalms 8 and 18–21 occupy a similar place in the two parallel sections. The man (‫ )אנוש‬or son of man (‫ )בן־אדם‬in Psalm 8:5 is interpreted in its general sense as a human being of Genesis who was bestowed kingship over all other creatures of God.104 Conversely, it is worthwhile to note that this subject matter in this psalm is referred to with other themes, which seem irrelevant. They are “YHWH’s judgment against the enemies (v 3b)105 by giving strength to the feeble (v 3a)”106 and “YHWH’s elevating or glorifying of the person in lowliness (v 6).”107 With these themes, other themes which are relevant to God’s creation in Gen 1, “the representation of God’s kingship through the man” and “the man’s kingly rule” (you made him to rule over the works of your hands, you have put all under his feet in v 7108), are included in this psalm. One remarkable thing is that these themes are discernible in Psalms 18–21 as a group. These psalms stress the messianic themes in between Psalms 11–17 (the historical Davidic kingship) and Psalm 22 (the mixture of the historical Davidic kingship and YHWH’s kingship). In Psalm 18, there are expressions such as “the God who girds me with strength” in verse 33,109 “and you have girded me with strength for battle” in verse 40,110 “I have pursued my enemies” in verse 38,111 “they fell under my feet in verse 39,”112 “you have made me the head of the nations; a people who I have not known shall serve me” in verse 44113 and “the God who executes vengeance for me subdues peoples under me” in verse 48.114 In Psalm 19:2–7, the theme of creation appears similarly to Psalms 8:2–4, 7–10 and in the neighboring psalms we are confronted with themes such as “YHWH’s destruction of those who are against the anointed” (Ps 20:7, 9), “YHWH the king’s judgment through the king” (Ps 21: 9–12), “the feeble who get the power by YHWH” (cf. Pss 20:8 and 21:2, 14) and “YHWH’s glorifying of the king” (Ps 21:4–7). The man/the son of man in Psalm 8 and the anointed/the king in Psalms 18, 20–21 are combined with the same themes, which suggests that the man in Psalm 8 does not simply represent a weak created being who is bestowed kingship over other creature but also suggests the feeble anointed king who gets strength and executes YHWH’s judgment, who is finally to be elevated by YHWH. It is thus plausible that the theme and concept of Psalm 8:5–6 is interpreted as having the messianic sense (Heb 2:6–9).

128 | Patterns

of Movement in the Hebrew Psalter

Decisive evidence for this interpretation is found in Psalm 144, which contains the verse, “YHWH, what is man, that you know him; a son of man, that you think of him? (v 3),115 which is parallel to Psalm 8:5.”116 “The man” is further expressed as frail in verse 4 and this concept is embodied in the life of King David (v 10), who was threatened by the aliens (v 7. ‫)בני נכר‬. The King David is not merely the historical king, the son of Jesse, because he is the servant of YHWH, who is in his special protection/presence: YHWH, who comes down from heavens (cf. v 5117) “delivers [the] David from the evil sword” (v 10b).118 Therefore, the David in verse 10 can be interpreted as the eschatological David, who is the anointed son–king David as presented in Psalm 2. Accordingly, as the messianic Psalm 144 in between the movement from the historical kingship (Pss 139–143) to YHWH’s kingship (Pss 145–150), the Christological interpretation of the author of Hebrews on Psalm 8:6 is warranted.119 The case is analogous to Psalm 23, which also can be regarded as a messianic psalm. The theme in Psalm 21, “YHWH’s glorifying of the king with a crown of fine gold and blessings (v 4120 and v 7a)121 and strength (vv 2, 14. ‫עז‬/‫)גבורה‬ before the enemies (vv 9–13),” is also noticeable in 23:5122 (“You prepare a table before me in the presence my enemies; you have anointed my head with oil; my cup overflows”). Compare the verses in Psalm 45, such as “You are fairer than the sons of men123; therefore … God blessed you forever124 (v 3),” “Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you (v 6),”125 and “therefore God, your God, has anointed you with the oil of joy above your fellows (v 8b).”126 Such themes in Psalm 72 are also in the same semantic field as “and let all kings bow down before him, all nations serve him (in v 11),”127 “And let men bless themselves by him; let all nations call him blessed (in v 17b)”128 and Psalm 132:17f:129 “There I will make the horn of David to bud; I have prepared a lamp for my anointed. His enemies I will clothe with shame but upon himself his crown shall shine.” Psalm 23, with its neighboring Psalm 24, has a move from the historical Davidic kingship, through the messianic kingship, to YHWH’s kingship. The Davidic and messianic kingship are not clearly separated from each other in Psalm 23 because the narrator’s voice, which is firsthand referred to as King David’s, simultaneously has the messianic allusion.130 It is worth noting that this calm Davidic–messianic voice moves upward to reach the highest-pitched tone in the praise of YHWH’s triumphal entry in Psalm 24. YHWH, who prepared a table for King David/the anointed131 before the enemies now returns in triumph (to Jerusalem/temple, namely to his city/dwelling place where he rules), being praised

Movements of Psalms-Groups in Progressive Parallels | 129 by his people as the king of glory who is “strong and mighty” and “mighty in battle” (v 8).132 Thereby, it is analyzed that these two psalms are strategically placed as the introduction to the second part of the Psalter (Pss 25–117), not only because they have the same themes as those in Psalms 1–2, but also because they have this movement between the two. From Psalm 25, a new move begins. This examination requires a rethinking of some form–critical and redaction– critical theories regarding the royal psalms. For example, can Psalm 45 be defined as “King’s marriage song?” to identify it as a royal psalm with no consideration of its place? It is necessary to understand why Psalm 45 was located in the present locus. It is arranged neither before the psalms of the “Historical Davidic kingship” nor after the psalms of the “YHWH’s kingship over the nations.” The editor– author may take the position of Psalm 45 to be “somewhere between the two kingships” according to the logical order (move) of the three kingships. Although the psalm was probably composed in the context of a king’s wedding, the king in Psalm 45133 is portrayed as the messianic king, who executes YHWH’s judgment as his agent and warrior. Another theory that needs rethinking regards the two royal Psalms 2 and 89. Can these two psalms form inclusio, acknowledging Books I–III as an earlier redaction? Are Psalms 2, (41), 72 and 89 placed in chronological order?134 This theory is grounded on:

(1) Psalm 1 is the only introductory psalm to the Psalter. (2) Psalm 89 belongs to the royal psalm genre, according to the form–critical category as do Psalms 2 and 72. (3) Psalms 2–89 were redacted earlier than Psalms 90–145 (–150). However, this theory is immediately confronted with some critiques:





(1) According to thematic understanding, is it not that Psalms 1–2 together are the introduction? Therefore, is it misleading to relate Psalms 2 to 89? (2) Is it not that Psalm 89, even with some messianic implication, is referring to the historical Davidic kingship in lament tone more than Psalms 2 and 72, the messianic psalms per se? Is it not more appropriate to see that, in the scope of Psalms 88–100, there is a move, from Davidic kingship (Ps 89), through the messianic kingship (Ps 92), to YHWH’s kingship (Pss 93ff)? (3) Is there any convincing evidence for Psalms 2–89 as the earlier edition?

130 | Patterns



of Movement in the Hebrew Psalter

(4) Concerning the timeline, does it not seem more reasonable to claim that the Messiah’s life is in progressive parallel in the three-part division of the Psalter? These three parts are presented here:135

Table 4.3 Understanding the Messianic King’s Life in the Parallel Structure as well as in the Tripartite Parts of the Psalter. Source: Author In Part I (A: Pss 1–22): His birth (Ps 2) → his rule and his victory over enemies (Pss 18 and 20–21) In Part II (Aʹ: Pss 23–117): His life in YHWH’s presence (Ps 23) → his marriage (Ps 45) → his just rule over the nations (Ps 72) → his bloody war against the enemies (Ps 110) In Part III (Aʺ: Pss 118–150): His life, forsaken but elevated (Ps 118) → his longing for the habitation (‫ )משכנות‬of YHWH who abundantly blesses Zion; his everlasting rule (Ps 132) → his life, protected by YHWH (Ps 144)

In Table 4.3, the first messianic psalms from Parts I to III seem to indicate the life of the eschatological king in chronological order (i.e., his birth → his life in YHWH’s presence → his life, forsaken but elevated). Conversely, his rule and his war are to some extent overlapped across the three parts. The last psalms from Parts I to III seem to show the sequential ministries of the king in the end times. The earlier the beginning psalm is, the earlier the king’s life is; the later the ending psalm is, the later the king’s eschatological ministry is. It is likely that the progressive parallel is not only thematically but temporally operated as well. At any rate, the move, flow or dynamic of the progressive layout is to be tremendously impeded when Psalms 2–89 are demarcated as a literary segment, assuming that the royal psalms (e.g., Pss 2, 72 and 89) are chronologically ordered. Given the messianic psalms in Psalms 90–150 (e.g., Pss 110, 118, 132 and 144) are also to be examined with the other preceding ones and given the question on the failure of the Davidic covenant of Psalm 89 needs to be dealt with first in the range of Psalms 88–100, not with Psalms 2 and 72, as this division coherently reflects the move of kingships in parallel, the theology of the Psalter as a whole gets to a different point. In terms of the movement between those kingships demonstrated, it is evident that the marred life of individual and community under the Davidic (or foreign) kingship is restored by YHWH’s covenantal faithfulness only through the messianic king. Without the understanding of some royal psalms’ inclusion of the messianic essence “as an oracle,”136 one could contend that the king is

Movements of Psalms-Groups in Progressive Parallels | 131 “reinterpreted”137 or “exaggerated”138 due to specific Israel’s condition, still missing the redemptive plan of YHWH (salvific economy) through his agent–king; or one focuses upon only the two polar kingships, the flawed human (Davidic) kingship and the eternal perfect YHWH’s rule, missing the theological thrust of the king messiah in the Psalter.139 It seems that Hutchinson appropriately addressed the nucleus of Psalmic theology: Viewed through the crisis of the exile [Ps 89], this praise formula [107:1] takes on fresh significance and leads to an eighth proposition: praise in the Psalter arises particularly from a circumstance-defying belief that Yahweh’s covenant promises will come to realization – through the arrival of the Davidic king … I am proposing that the glorious answers to prayer set forth in Psalm 107 and developed throughout Book V were never realized in the post-exilic period … there is an eschatological or teleological thrust to the Book of Psalms, as signaled right from the start by the introductory and programmatic Psalm 2… The Psalter insists that the king of Psalm 2 will appear—an absolutely supreme and righteous ruler who will be greater than Solomon (Pss 45; 72), in whom the Abrahamic promises will find fulfilment (72:17b), a “horn … from David” (132:17) whose coming will prove that Yahweh has not renounced his commitment to the Davidic covenant … Post-exilic worshippers … must await the fulfilment of these realities [a return from exile, a new Exodus and a journey to Zion]. They correspond to the righteous individual of Psalm 119 whose delight is in Yahweh’s word.140

What I supplement to this Psalmic core is how it was articulated in the Psalter as a whole.

A Movement according to the Prophetic Scope It is appropriate to mention that the first two psalms create a movement with respect to the prophetic scope. There is a move from self or society to nations/ world between Psalms 1 and 2 by means of the individual/communal types. However, this can be also said from the prophetic scope. In Psalm 1:2–3, the psalmist foretells the destiny of the man whose life is the Torah-oriented. The man (or the righteous) is blessed and all that he does shall prosper.141 YHWH knows his way.142 In contrast, the evil and the sinners shall not stand in the judgment143 and their way shall perish144 in verses 4–6. The prophetic scope, which remains in self and society, is then extended in Psalm 2, in which the possession of YHWH’s son will be the “nations” and the “ends of the earth” (Ps 2:8).145 The scope spatially

132 | Patterns

of Movement in the Hebrew Psalter

expands beyond the Davidic domain, from the entering in of Hamath unto the river of Egypt (1 Kg 8:65.‫נַחַ ל ִמצְ ַריִ ם‬-‫) מּלְ בֹוא חֲמָ ת עַד‬. ִ Temporally-spatially, Psalm 2 is again more advanced and eschatological. Although the time in Psalm 1 does not necessarily designate a specific eschatological point, the case in Psalm 2 is different. Given that YHWH and his messiah in verse 2 and YHWH and the son (in the Aramaic word ‫ )בר‬in verse 11 are interpreted as corresponding146 and the son in verse 11 is the author of salvation, like YHWH himself, the king in Zion in verse 6 may not merely be referring to the historical King David. Instead, he is considered an eschatological king for whom even David waited in his time. The king–son of YHWH in Psalm 2 is portrayed as a warrior–savior in the end time. Psalm 2 is given like an oracle, which contains YHWH’s future plan for the whole world. It is evident that YHWH’s authoritative “decree” (‫ )חֹ ק‬as the King of kings will be accomplished as an unfailing, unchangeable divine program. In the sections I designated, the later psalms are commonly characterized by their prophetic thrust, so much like the oracles of the punishment/restoration in the prophetic books. They deliver messages of not only the destruction of the evil nations but also the restoration of the remnant of Israel and the nations. Examples include Psalms 2, (7), 9, 18, 20f, 24, 29, 33, 45–49, (50), (57), 65–68, 72, 75f, 82–85, 87, 92–100, (102–104), 106–108, 110–118, (119), 122, 124– 128, (132), 135, 137, (138), (145) and 146–150. The term “decree” appears in other expressions among these psalms, as “oath” (‫)שׁבּו ָעה‬ ְ in 105:9, “covenant” (‫ )בְ ִּרית‬in 105:8–10, 106:45, and 111:5, 9, “word” (‫א ְמ ָרה‬/‫ר‬ ִ ָ‫ )דָ ב‬in (18:31), (50:1), (68:23), (85:9), 103:20, 105:8, (cf. 105:19, 28, 42), 107:20, (130:5), 138:2, 4, and 147:15, 18f, “way” (‫ )דֶ ֶּרְך‬in (18:31) and 138:5, “statute” (‫ )חֹ ק‬in 105:10 and 147:19, and “judgment/ordinance” (‫ש ָפט‬ ׁ ְ ‫)מ‬ ִ in 147:19f. These expressions, including the “law” (‫)ּתֹורה‬ ָ and other synonyms in Psalm 119, transcend the sense of obligation from the historical covenantal point of view of the Torah in Psalm 1. Consequently, Psalm 1 reflects the historical life under the Torah, whereas Psalm 2 anticipates YHWH’s plan that will be fulfilled in the future. If Psalm 1 is compared to the early part of a prophetic book, Psalm 2 will be the later part of it, like an oracle, whether it refers to the future punishment or restoration. Unlike the Torah in Psalm 1, the oracle (particularly, the decree of YHWH) of Psalm 2 reveals YHWH’s eschatological saving plan in the global scope. Thus, there is a move regarding the prophetic scope, from self/society to nations and from the general historical life to the eschatological, worldwide judgment/salvation of YHWH through the Son/King.

Movements of Psalms-Groups in Progressive Parallels | 133

Themes of “Certainty” and a Movement The following themes appear in Psalms 1 and 2: Torah piety, word (decree), kingship (rule), worship, Zion, wisdom and abundance, which then regularly emerge at the end of the psalms-groups which are parallel. Conversely, each group commences with themes of issues and questions such as sin (individual and then communal), disease, enemy and poverty. Additionally, each group has the “lowest point” of death or Sheol somewhere in its middle area. Of the themes of certainty, the followings are obvious:



• “Torah piety” is viewed together with “the psalmist’s pious life” (after discipline–repentance) and/or “the messianic king’s rule in justice.” • YHWH’s “decree” is the eschatological word given in a prophetic form. • YHWH’s “kingship” is practiced through the “Messianic kingship,” which is closely related to the eschatological judgment and restoration. • The theme “Zion” appears as the place of “worship” (which is related to “the house YHWH”) and “YHWH’s rule in justice on the throne.” • The eschatological judgment comes along with the “war–punishment” of the nations and the eschatological restoration is related to the “abundance” theme. • The last words of each section comprise imperatives such as “trust YHWH,” “fear YHWH” (a prominent wisdom term), “seek YHWH,” “wait for YHWH” and “praise YHWH” in the thanksgiving and praise mood.

These themes of “certainty” and “answer” are organized at the end of the sections, except for the “Messianic kingship,” which comes somewhere in the middle or almost at the end. This is because YHWH’s kingship is embodied through the Messianic kingship on the earth until it fully manifests. By the position of these themes that make a thematic–theological storyline, in the end, these are the intended messages of the editor–author of the Psalter. I presented this storyline at the beginning of this chapter, mainly with the psalms of individual in the scope, Psalms 3–9. Chapter 5 expands on this further, with the scope, Psalms 69–87, which includes many psalms of community, to demonstrate how the storyline is extended according to the change of the scope of people.

Conclusion The change of mood, scope of people and time-space, covenant and kingship between the introductory Psalms 1 and 2 serve to form movements in subsequent

134 | Patterns

of Movement in the Hebrew Psalter

psalms-groups. More specifically, the final form of the Hebrew Psalter consists of tripartite division, each of which has introductory Psalms 1–2, 23–24 and 118– 119, which have similar themes. The first part has two parallel sections (Pss 3–9 and 11–22), the second, six parallel sections (Pss 25–33, 35–50, 51–68, 69–87, 88–100 and 101–117) and the third, two parallel sections (Pss [119:169–176] 120–138A and 138B–150). Producing a storyline, each exhibits the movements, from lament through deepest sorrow to praise, from individual (through Israel) to nations, from present/past to future (from the current life under the Torah to the future one by God’s decree [in the form of oracle]), from a city of Israel (?) to the ends of the earth, from Mosaic covenant to Davidic one and from the flawed human (Davidic) kingship through Messianic to YHWH’s kingship, with transitional Psalms 10, 22, 34, 50, 68, 118, 119 and 138. However, because they are in progressive parallel and later sections have more praises, some sections are put together (e.g., Pss 3–22, 25–50, 51–100, 101–117 and 120–150). Torah (word; the ideal of the covenant on Mt. Sinai) and kingship (the ideal of the covenant of King David) in Zion are the major themes in Psalms 1 and 2 and they also regularly appear at the end of each group.

Notes 1. Claus Westermann, Lob und Klage in den Psalmen. Göttingen: Vandenhoek & Ruprecht, 1977; Praise and Lament in the Psalms. trans. K. R. Crim and R. N. Soulen (Atlanta: John Knox, 1981), 33 and 75; Norman K. Gottwald, The Hebrew Bible: A Socio-Literary Introduction (Philadelphia: Fortress Press, 1985), 535; cf. R. Norman Whybray, Reading the Psalms as a Book, JSOTSup 222 (Sheffield: Sheffield Academic Press, 1996), 34f; Gerald H. Wilson, “Shaping the Psalter: A Consideration of Editorial Linkage in the Book of Psalms,” in The Shape and Shaping of the Psalter, JSOTSup 159, ed. J. Clinton McCann (Sheffield: Sheffield Academic Press, 1993), 81; Walter Brueggemann, “The Psalms and the Life of Faith: A Suggested Typology of Function,” in Soundings in the Theology of Psalms: Perspectives and Methods in Contemporary Scholarship, ed. Rolf A. Jacobson (Minneapolis: Fortress, 2011), 1–25, esp. 7 and 9; Harry P. Nasuti, “God at Work in the Word: A Theology of Divine– Human Encounter in the Psalms,” in Ibid, 28; Hassell C. Bullock, Introduction to the Old Testament Poetic Books (Chicago: Moody, 1988), 128 and Timothy J. Stone, The Compilational History of the Megilloth: Canon, Contoured Intertextuality and Meaning in the Writings (Tübingen: Mohr Siebeck, 2013), 31f. 2. Patrick D. Miller, The Lord of the Psalms (Louisville: Westminster John Knox Press, 2013), 90–3, particularly, 91(emphases added).

Movements of Psalms-Groups in Progressive Parallels | 135 3. Pierre Auffret, The Literary Structure of Psalm 2, trans. David J. A. Clines, JSOTSup 3 (Sheffield: The University Press, 1977); Joseph P. Brennan, “Psalms 1–8: Some Hidden Harmonies,” BTB 10 (1980), 26; James L. Mays, “The Place of the Torah-Psalms in the Psalter,” JBL (1987), 3–12; idem, The Lord Reigns (Louisville: Westminster John Knox Press, 1994), 122f; Patrick D. Miller, Jr, “The Beginning of the Psalter,” in The Shape and Shaping of the Psalter, JSOTSup 159, ed. J. C. McCann (Sheffield: JSOT Press, 1993); Jerome F. D. Creach, Yahweh as Refuge and the Editing of the Hebrew Psalter, JSOTSup 217 (Sheffield: Sheffield, 1996), 77–9; Robert Cole, “An Integrated Reading of Psalms 1 and 2,” JSOT 98 (2002), 75–88; Jamie A. Grant, The King as Exemplar: The Function of Deuteronomy’s Kingship Law, SBLAB 17 (Atlanta: SBL, Leiden: Brill, 2004) and William P. Brown, Psalms, IBT (Nashville: Abingdon, 2010), 114. 4. “While the preposition le has a variety of meanings … there can be little doubt that in this context and in analogous ones it has the genitive sense and is a genitive authorship.” Derek Kidner, Psalms 1–72: An Introduction and Commentary on Books I and II of the Psalms (London: Inter-Varsity, 1973), 33–35. And for the Davidic episodes in the heading, see Ibid, 43ff. For a detailed defence for this (‘an apologia’), See Bruce K. Waltke and James M. Houston, The Psalms as Christian Worship: A Historical Commentary (Grand Rapids: Eerdmans, 2010), 89–92. Conversely, there are different opinions, e.g., W. O. E. Oesterley, The Psalms: Translated with Text-critical and Exegetical Notes (London: SPCK, 1962), 10. And cf. Craigie, Psalms 1–50, WBC 19 (Waco: Word Books, 1983), 33–5. 5. Brown, Psalms, 112f and 116. He adds, “Together, these two psalms introduce and interrelate various themes that, as I shall see, wend their way throughout the Psalter, righteousness and refuge, tôrâ and Zion, judgment and protection, justice and kingship, instruction and dominion, pathway and sanctuary, individual and king, happiness and wrath. Such paired themes find their precedence in the juxtaposition of these two opening psalms. They set the stage for the rest of the Psalter in which such themes interweave and evolve, together and apart.” Ibid, 116 (emphasis inserted). 6. Philip S. Johnston, “Appendix I: Index of Form–Critical Categorizations,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Downers Grove: IVP Academic, 2005), 296. 7. “The thoughts and forms of wisdom literature [e.g., Ps 1] even penetrated the characteristically lyric genres. This fact shows how popular wisdom literature was, especially in the later period.” Hermann Gunkel, Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels (Göttingen: Vandenhoeck & Ruprecht, 1933); An Introduction to the Psalms, MLBS, completed by Joachim Begrich, trans. James D. Nogalski (Macon: 1998), 297. Also see, Ibid, 294. 8. With respect to Ps 2, Gunkel opposes to Mowinckel’s theory of the Babylonian New Year’s festival but he “conceives it as the enthronement song of a human king.” Ibid, 72 (emphasis inserted). See also, Ibid, 100f.

136 | Patterns

of Movement in the Hebrew Psalter

9. Gunkel, Introduction, 296. 10. See also the autobiographical accounts of the wise man of his past: Prov 4:3f; Eccl 1:12–2:11. 11. Or we also can say that it is a gate to Praise, as now the psalmist entered the pleasant domain of wisdom through the fear of YHWH. Refer to the wisdom element in the Praises, e.g. Pss 111:5–10; 112; 115:11–13; 128:1–6; 135:20f; 145:19; 147:11–20. 12. Ibid, 66f. Particularly, “Pss 2; 101 and 110 presuppose the same celebration … but are different in form.” Ibid, 67. 13. Ibid, 66. 14. Ibid, 22. 15. “‫”רגְ ׁשּו גֹויִ ם‬ ָ 16. “‫ַל־מ ִׁשיחֹו׃‬ ְ ‫נֹוסדּו־יָחַ ד עַל־יְ הוָה וְ ע‬ ְ ‫”יִ ְתיַּצְ בּו מַ לְ כֵי־אֶ ֶרץ וְ רֹוזְנִ ים‬ 17. “‫”אָ ז יְ דַ ּבֵ ר אֵ לֵימֹו בְ אַ ּפֹו ּובַ חֲרֹונֹו יְ בַ ֲהלֵמֹו׃‬ 18. “‫”עִ בְ דּו אֶ ת־יְ הוָה ּבְ יִ ְראָ ה וְ גִ ילּו ּבִ ְרעָדָ ה׃‬ 19. For Psalm 23 in the figure, Gunkel mentioned, “Ps 23 deviates considerably more from the genre [individual complaint song]. It incorporates a confidence motif from the beginning. It lacks a complaint and petition. The occasional address to YHWH and the appearance of the enemies in 23:5 are what remain of the origins. At the end the expression escalates to full tones, thereby recalling the complaint songs.” Gunkel, Introduction, 191; For Psalm 68, I indicated it in black, identifying as a praise; however, it still has a lament element in limited scope (vv 1f in the segment 1–3). See my further explanation below; and for the function of Psalms 118 and 119, I put more explanation in the following. 20. Other psalms (e.g., Pss 4, 5, 6 and others) that have elements of assurance only a little are omitted here. 21. As I regard the title as a part of the text and it contains significant information for the structural study, esp. the title for Ps 3, I put a quite lengthy elucidation here. More than anything else, I admit that the psalmist’s cry in Ps 3 is on account of his sins and the resultant God’s discipline. It is because of the information provided in the superscription: King David was in God’s chastisement because of his adultery and indirect homicide (2 Sam 11). According to Nathan’s prophecy, David, in spite of his immediate repentance (12:13), underwent YHWH’s disciplines corresponding to his sins such as two times of rapes (Amnon-Tamar in 13:14; Absalom-David’s concubines in 16:22) and several slaughters (Absalom’s killing of Amnon in 13:29; Joab’s slaying of Absalom in 18:14 and people’s cutting off of Sheba’s head in 20:22). Besides these, he was afflicted by many adversaries (Ps 3:2), such as Shimei in 2 Sam 16:5; Ahithophel in 16:22; Adonijah, Joab and Abiathar in 1 Kg 1:5ff. As the superscription hints at this theme, “the psalmist’s sins–his affliction by many adversaries” with which most subsequent sections implicitly and explicitly present at their beginning part, these sorts (also, Ps 51:1) may be the originals (cf. Ps 18 and 2 Sam 22) or at least the purposeful insertions by the final editor–author (See also other

Movements of Psalms-Groups in Progressive Parallels | 137

22.

23.

24.

25. 26. 27. 28. 29.

psalms with such superscriptions, Pss 34; 52; 54; 56; 57; 59; 63 and 142, in which this time God disciplines the poet not because of his sins but for strengthening and purifying his character through enemies’ oppression). A. A. Anderson, 2 Samuel, WBC (Dallas: Word Books, 1989), 163. Concerning the authenticity of the title, see G. Rawlinson, Psalms, PC (Grand Rapids: Eerdmans, 1962), 17; C. Hassell Bullock, Psalms, vol. 1: Psalms 1–72, TTCS (Grand Rapids: Baker Books, 2015), 26f. The enemies are YHWH’s enemies (‫ֲלֹוא־מׂשַ נְ אֶ יָך יְ הוָה אֶ ְׂשנָא‬ ְ ‫ה‬, Ps 139:21a) before they are the psalmist’s enemies (‫ֵאתים לְ אֹויְ בִ ים הָ יּו לִ י‬ ִ ‫ּתַ כְ לִ ית ִׂשנְ אָ ה ְׂשנ‬, v 22) in the context of the Psalter as a whole. Later in the subsequent parallel sections, it is explicitly disclosed that the wrath of God (“your wrath”: or ‫ )ּבַ חֲמָ ְתָך ;ּבְ אַ ּפְ ָך‬toward the poet in Ps 6:2 (cf. 27:9) or his face-hiding from the poet in 13:2 (cf. 27:8, 9) was because of his sins. See the verses of the psalms 25:7, 11, 18; 31:11; 32:1–5 in the section Pss 25–33, Pss 38, 39 and 41 (cf. Ps 44 communal) in the section Pss 35–50, Pss 51; 60 (communal) in the section Pss 51–67, Pss 69:6, 17; 78:56–66 (extended to Israel’s sins); 79–81 (Israel’s sins), 82 (nations’ sins) in the section Pss 69–87, (cf. Ps 88), Ps 89 esp. vv 39ff. sins of David–Israel), Ps 90 (esp. vv 7ff. communal sins) in the section Pss 88–100 (cf. Ps 102, esp. v 11); Ps 103:2, 10, 12 (from individual to communal) in the section Pss 101–117; Ps 119: 67 in Pss 118–119 (the introduction to Part III, Pss 120–150); Ps 130:8 in the section Pss 120–138 and Ps 143 in the section Pss 139–150. Themes in ambiguity are gradually stated in concrete expressions. The past tense is used for this reminiscence. When it is the reminiscence of an individual, it usually refers to the psalmist’s righteous life (e.g., Pss 35:1–28 [esp. vv 11ff]; 69:7–37 and 109:1–31 [esp. vv 21ff]); when it is the recollection of a nation (namely, Israel), it much more indicates her sinful and disobedient life (e.g., Pss 78; 79:8; 81:12 and 106:43) than her righteous career (like the case of Phinehas in Ps 106:30, 31). Whether the righteousness belongs to an individual (David) or a group (Phinehas and the Levites), it is a “relative” human righteousness, not the “absolute” one which gives forgiveness of sins or salvation (eternal life). But notwithstanding this, because this righteousness still belongs to God’s righteousness and a reflection of the true righteousness, the righteous person can humbly appeal to God on the basis of his “small” righteousness. To understand this theme is very important, as it is a significant element with others which together constitutes the whole of a parallel section. cf. Westermann, Praise and Lament in the Psalms, 52–81. He analyzed the structure of the psalm of petition or lament of the people and that of the individual. “‫” ָּגע ְַרּתָ גֹויִ ם ִאּבַ ְדּתָ ָרׁשָ ע ְׁשמָ ם מָ חִ יתָ לְ עֹולָם ָועֶד׃‬ “‫”ז ְַּמרּו לַיהוָה יֹ ׁשֵ ב צִ ּיֹון‬ “‫ּומ ְתנַּקֵ ם׃‬ ִ ‫צֹור ֶריָך לְ הַ ְׁשּבִ ית אֹויֵב‬ ְ ‫”מּפִ י עֹולְ לִ ים וְ יֹ נְ קִ ים יִ ּסַ ְדּתָ עֹ ז לְ מַ עַן‬ ִ This strongly hints at the resurrection of the righteous, as there is in Pss 16:10; 17:15; 18:5, 6, 17 and 21:5.

138 | Patterns

of Movement in the Hebrew Psalter

30. “‫”יָׁשּובּו ְרׁשָ עִ ים לִ ְׁשאֹולָה ּכָל־ּגֹויִ ם ְׁשכֵחֵ י אֱֹלהִ ים׃‬ 31. “‫”ּכִ י ל ֹא ָלנֶצַ ח יִ ּׁשָ כַח אֶ בְ יֹון ִּתקְ וַת ֲענָוִ ים ּת ֹאבַ ד ָלעַד׃‬ 32. See Pss 22:27 “‫”י ֹאכְ לּו ֲענָוִ ים וְ יִ ְׂשּבָ עּו יְ הַ לְ לּו יְ הוָה ּדֹ ְרׁשָ יו יְ חִ י לְ בַ בְ כֶם ָלעַד׃‬, 30a “‫אָ כְ לּו וַּיִ ְׁשּתַ חֲּוּו‬ ‫ָל־ּד ְׁשנֵי־אֶ ֶרץ‬ ִ ‫ ;”ּכ‬34:9 “‫”טַ עֲמּו ְּוראּו ּכִ י־טֹוב יְ הוָה אַ ְׁש ֵרי הַ ּגֶבֶ ר ֶיחֱסֶ ה־ּבֹו׃‬, 10 “‫יְ ראּו אֶ ת־יְ הוָה קְ דֹ ׁשָ יו‬ ‫”ּכִ י־אֵ ין מַ חְ סֹור לִ ֵיראָ יו׃‬, 11 “‫ ;”ּכְ פִ ִירים ָרׁשּו וְ ָרעֵבּו וְ דֹ ְרׁשֵ י יְ הוָה ל ֹא־יַחְ ְסרּו כָל־טֹוב׃‬50:7–15; 65:5, 10–14; 67:7, 8 and 68:36. 33. See Gunkel’s detailed reference to this “joy”: Gunkel, Introduction, 255–63. 34. “The association of different genres, public and private, appears to be quite inorganic, including a communal complaint within the alphabetic poem of Ps 9 and 10 (cf. 9:18–10:18).” Gunkel, Introduction, 94; also refer to his historical explanation on this occurrence of “mixture” in the same book, 196f. 35. For the discussion of the placement of the acrostic psalms (Pss 9–10; 25; 34 and 37), see O. Palmer Robertson, “The Alphabetic Acrostic in Book I of the Psalms: An Overlooked Element of Psalter Structure,” JSOT 40 (2015): 225–38. 36. “‫”חָ נְ נֵנִ י יְ הוָה ְראֵ ה עָנְ יִ י ִמּׂשֹנְ אָ י‬ 37. “‫”לָמָ ה יְ הוָה ּתַ עֲמֹ ד ּבְ ָרחֹוק ּתַ עְ לִ ים לְ עִ ּתֹות ּבַ ּצָ ָרה׃‬ 38. “‫”יְ הוָה מֶ לְֶך עֹולָם ָועֶד אָ בְ דּו גֹויִ ם מֵ אַ ְרצֹו׃‬ 39. “‫” ָּגע ְַרּתָ גֹויִ ם‬ 40. “‫”וַיהוָה לְ עֹולָם יֵׁשֵ ב ּכֹונֵן ל ִַּמ ְׁשּפָט ּכִ ְסאֹו׃‬ 41. By means of this understanding I can reconsider Gunkel’s historical explanation on Ps 10, with which he assumed that the old pure cultic psalm was later changed into the spiritual mixed one. 42. “‫”לִ פְ עֻּלֹות אָ דָ ם ּבִ ְדבַ ר ְׂשפָתֶ יָך אֲנִ י ׁשָ מַ ְר ִּתי אָ ְרחֹות ּפ ִָריץ׃‬ 43. For the study of the literary unity of Pss 23–24–25, refer to Nancy L. deClaisse-Walford, “An Intertextual Reading of Psalms 22, 23 and 24,” in The Book of Psalms: Composition & Reception, eds. Peter W. Flint and Patrick D. Miller, VTSup (Leiden: Brill, 2005), 139–52. Her chiastic structural understanding of the three psalms suggests an alternative view to that of mine which takes note of the movement between the psalms, though her concern is given to other adjacent psalms like my concern. 44. “‫ָל־מ ְׁשּפְ חֹות ּגֹויִ ם׃‬ ִ ‫”יִ זְּכְ רּו וְ יָׁשֻ בּו אֶ ל־יְ הוָה ּכָל־אַ פְ סֵ י־אָ ֶרץ וְ יִ ְׁשּתַ חֲוּו לְ ָפנֶיָך ּכ‬ 45. “‫ָל־ּד ְׁשנֵי־אֶ ֶרץ‬ ִ ‫”אָ כְ לּו וַּיִ ְׁשּתַ חֲּוּו ּכ‬ 46. “‫”ּכִ י לַיהוָה הַ ְּמלּוכָה ּומֹ ׁשֵ ל ּבַ ּגֹויִ ם׃‬ 47. cf. Michael Goulder, “David and Yahweh in Psalms 23 and 24,” JSOT 30 (2006): 463–73. 48. “‫”יְ הוָה עֹ ז־לָמֹו ּומָ עֹוז יְ ׁשּועֹות ְמ ִׁשיחֹו הּוא׃‬ 49. “:‫”הֹוׁשיעָה אֶ ת־עַּמֶ ָך ּובָ ֵרְך אֶ ת־ ַנ ֲחלָתֶ ָך ְּורעֵם וְ נ ְַּׂשאֵ ם עַד־הָ עֹולָם‬ ִ 50. On the link between Ps 32 and Ps 33, see J. Clinton McCann, Jr, The Psalms as Torah: A Theological Introduction to the Book of Psalms (Nashville: Abingdon Press, 1993), 111. “It is not coincidental that Psalm 33 takes up the invitation to praise that concludes Psalm 32. The ‘righteous’ and ‘upright’ (Ps 33:1; see Ps 32:11) are invited

Movements of Psalms-Groups in Progressive Parallels | 139

51.

52.

53. 54.

55.

56.

57. 58. 59. 60. 61. 62.

to sing a ‘new song’ (Ps 33:3), which is the appropriate response to God’s renewing grace. It is as if the whole congregation of God’s people confirms the witness to God’s grace offered by the ‘I’ in Psalm 32. Psalm 33 ends in the same way Psalm 32 does, except the testimony is now plural. The whole congregation is ‘glad’ (32:11; 33:21) in affirming its ‘trust’ (32:10; 33:21) in God’s ḥesed (32:10; 33:18, 22).” McCann also indicated the verbal and theological relationship between Ps 1 and Ps 32: Ibid, 110. Ps 49 has continuity in mood with the neighboring psalms because it represents the psalmist’s thanks and praise. However, it is separated from them because it is a psalm of individual, by which one can perceive the psalmist’s severe hardship in the past. I can synthesize the concepts regarding the composite names of God. This makes a proposition that YHWH (‫ )יהוה‬the savior of his people (68:21; 95:1, 6–7; 100:3; 147; 149) is the very God (‫ אלהים‬or ‫)אל‬, who is powerful or mighty (68:36) to give them victory over the enemies (YHWH of hosts ‫יהוה צבאות‬, 46:8–10) and the very great king (‫)מלך‬, who rules people and universe (47:3–4; 145:1, 11–13; 93–100), surpasses the idols or gods of the nations (95:3; 96:4–5; 97:7–9; 135:5; 136:2) and deserves all the glory (96:7–13; 115:1; 117:1; 148; 150). Ps 50 appears the last psalm of Pss 35–50, as it envisages the salvation of the remnant of the nations. One can regard Pss 58–60 as laments. Thus, only the two groups, Pss 51–57 and 58–68, can be analyzed as the two subsections for Pss 51–68. In Pss 58–60, the prayer for YHWH’s punishment of the nations is very similar to that of Pss 82f in the next section. 66:9 “‫ ;”הַ ּׂשָ ם נַפְ ׁשֵ נּו ּבַ חַ ּיִ ים וְ ל ֹא־נָתַ ן לַּמֹוט ַרגְ לֵנּו‬v 10 “‫ ;”ּכִ י־בְ חַ נְ ּתָ נּו אֱֹלהִ ים צְ ַרפְ ּתָ נּו ּכִ צְ ָרף־ּכָסֶ ף‬v 11 “‫ ”הֲבֵ אתָ נּו בַ ְּמצּודָ ה ׂשַ ְמּתָ מּועָקָ ה בְ מָ ְתנֵינּו‬and v 12 “‫הִ ְרּכַבְ ּתָ אֱנֹוׁש לְ ר ֹאׁשֵ נּו ּבָ אנּו־בָ אֵ ׁש ּובַ ּמַ יִ ם‬ ‫”וַּתֹוצִ יאֵ נּו ל ְָר ָויָה‬ “This entire verse [v 2] is a quotation of the Song of the Ark, Numbers 35:10. The sole alteration is that the imperative verbs in Numbers become optatives here (mistakenly translated as a simple future in many modern versions, although correctly represented in the King James Version).” Robert Alter, The Book of Psalms: A Translation with Commentary (New York: W. W. Norton & Company, 2007), 229. Jongtae Choi maintained that in the Psalter, some verbs in Qatal could be translated as “precative perfect” (e.g., the cited ָ‫ הִ ּכִ ית‬and ָ‫ ִׁשּבַ ְרּת‬in 3:8) and those in Yiqtol could be rendered as jussives or imperatives according to their contexts. See A Commentary on the Book of Psalms vol. 1 (Seoul: Hwaetbool, 2006), 97–100 (in Korean). “‫”וְ אַ ְׁשמֹותַ י ִמ ְּמָך ל ֹא־נִ כְ חָ דּו‬ “‫”ּכִ י־ׁשֹ מֵ ַע אֶ ל־אֶ בְ יֹונִ ים יְ הוָה וְ אֶ ת־א ֲִס ָיריו ל ֹא בָ זָה‬ “‫”י ִָדין ע ְַּמָך בְ צֶ דֶ ק ַועֲנִ ּיֶיָך בְ ִמ ְׁשּפָט׃‬ “‫יֹוׁשי ַע לִ בְ נֵי אֶ בְ יֹון‬ ִ ‫”יִ ְׁשּפֹ ט עֲנִ ּיֵי־עָם‬ V. 12 “‫ ;”ּכִ י־יַּצִ יל אֶ בְ יֹון ְמׁשַ ֵּו ַע וְ עָנִ י וְ אֵ ין־עֹ זֵר לֹו‬v 13 “ַ‫יֹוׁשיע‬ ִ ‫׃”יָחֹ ס עַל־ּדַ ל וְ אֶ בְ יֹון וְ נַפְ ׁשֹות אֶ בְ יֹונִ ים‬ and v 14 “‫”מּתֹוְך ּומֵ חָ מָ ס יִ גְ אַ ל נַפְ ׁשָ ם וְ יֵיקַ ר ּדָ מָ ם ּבְ עֵינָיו׃‬ ִ “‫”וְ יִ ְתּבָ ְרכּו בֹו ּכָל־ּגֹויִ ם יְ אַ ְּׁשרּוהּו‬

140 | Patterns

of Movement in the Hebrew Psalter

63. “‫”׃יִנֵבְזַעַּת־לַא יִחֹּכ תֹולְכִּכ הָנְקִז תֵעְל יִנֵכיִלְׁשַּת־לַא‬ 64. “‫”׃ַחֵרָי יִלְּב־דַע םֹולָׁש בֹרְו קיִּדַצ ויָמָ ְיּב־חַרְפִי‬ 65. 77:8 “‫ ;”דֹוע תֹוצְרִל ףיִסֹי־אֹלְו יָנֹדֲא חַנְזִי םיִמָלֹועְלַה‬v 9 “‫”רֹדָו רֹדְל רֶמֹא רַמָּג ֹוּדְסַח חַצֶנָל סֵפָאֶה‬ and v 10 “‫”׃הָלֶס ויָמֲחַר ףַאְּב ץַפָק־םִא לֵא תֹוּנַח חַכָׁשֲה‬ 66. In this section, YHWH is called Israel’s shepherd and Israel, YHWH’s sheep. He fed his sheep Israel by the hands of David who once had been a shepherd. The theme, YHWH is “my” shepherd, in the introductory psalm (Ps 23:1) to Part II, which influences the psalms in this section (e.g., 79:13 “‫ ;”ךתיערמ ןאצו ךמע ונחנאו‬80:2 “‫הער‬ ‫ )”ףסוי ןאצכ גהנ הניזאה לארשי‬and even the last psalms of the last parallel sections, such as Pss 100 and 117, given “all the earth” (100:1) signifies “the nations and Israel” (117:1; Rom 15:11), who are eschatologically saved by YHWH and called as his sheep he feeds (100:3 “‫אּוה‬-‫)” ֹותיִעְרַמ ןאֹצְו ֹוּמַע ּונְחַנֲא )ֹולְו( אלו ּונָׂשָע‬. 67. The question and petition of Pss 82f is given to YHWH for the punishment of the evil nations. cf. Pss 58–60. 68. This is referred to more specifically in the next parallel section Pss 101–117 (i.e., the conclusion of Part II). 69. “‫”׃םֵליִּצַי םיִעָׁשְר דַּיִמ ויָדיִסֲח תֹוׁשְפַנ רֵמֹׁש עָר ּואְנִׂש הָוהְי יֵבֲהֹא‬ 70. Helen Ann Kenik, “Code of Conduct for a King: Psalm 101,” JBL 95 (1976): 392, n. 4. 71. However, it is not certain that Israel returned from the captivity only with Ps 106:45f. 72. Pss 111–113 are all praises. The first two are in acrostic form. 73. “‫”׃ָךיֶתֹוְצִּמִמ םיִגֹּׁשַה םיִרּורֲא םיִדֵז ָּתְרַעָּג‬ 74. e.g., v 51 “‫דַע יִנֻציִלֱה םיִדֵז‬-‫”יִתיִטָנ אֹל ָךְתָרֹוּתִמ דֹאְמ‬ 75. e.g., v 67 “‫”יִּתְרָמָׁש ָךְתָרְמִא הָּתַעְו גֵגֹׁש יִנֲא הֶנֱעֶא םֶרֶט‬ 76. “‫”ָךיֶתֺוְצִּמִמ םיִגֹּׁשַה םיִרּורֲא םיִדֵז ָּתְרַעָּג‬ 77. “‫”ָךֶתָרֹוּת יֵבְזֹע םיִעָׁשְרֵמ יִנְתַזָחֲא הָפָעְלַז‬ 78. e.g., Ex 19:5–6; Lv 26:3; Dt 4:2. 79. “‫לַע לֹמְּג‬-‫”ָךֶרָבְד הָרְמְׁשֶאְו הֶיְחֶא ָךְּדְבַע‬ 80. “‫”ָךיֶתֺוְצִמ הָדְמְלֶאְו יִנֵניִבֲה יִנּונְנֹוכְיַו יִנּוׂשָע ָךיֶדָי‬ 81. “‫”יִתאֵרָי ָךיֶטָּפְׁשִּמִמּו יִרָׂשְב ָךְּדְחַּפִמ רַמָס‬ 82. “‫לַּב קֶדֶצָו טָּפְׁשִמ יִתיִׂשָע‬-‫יָקְׁשֹעְל יִנֵחיִּנַּת‬ 83. “‫אֹל ףַא‬-‫”הָלְוַע ּולֲעָפ‬ 84. “‫אָטֱחֶא אֹל ןַעַמְל‬-‫ְ”ךָל‬ 85. Also cf. v 7 “I will give thanks to you with uprightness of heart when I learn your righteous judgments” (‫ ָ)ךֶקְדִצ יֵטְּפְׁשִמ יִדְמָלְּב בָבֵל רֶׁשֹיְּב ָךְדֹוא‬. 86. “‫”הָוהְי ָךיֶנָפְל יִתָּנִר בַרְקִּת‬ 87. “‫”ָךיֶנָפְל יִתָּנִחְת אֹובָּת‬ 88. “‫לֶא‬-‫”יִתאָרָק יִּל הָתָרָּצַּב הָוהְי‬ 89. “‫יִהְּת‬-‫”יִנֵרְזָעְל ָךְדָי‬ 90. vv 1b (‫ )יִרְזֶע אֹבָי ןִיַאֵמ‬and 2 (‫)ץֶרָאָו םִיַמָׁש הֵׂשֹע הָוהְי םִעֵמ יִרְזֶע‬. 91. Although this collection could be used for some ceremonial purpose, I would like to seek its significance in the place where it is now located in the final form. See the

Movements of Psalms-Groups in Progressive Parallels | 141 progressions at the dedication of the wall in Neh 12:27–43, esp. the phrases “‫ּולָע‬,” “‫לַע‬-‫ ”תֹולֲעַמ‬and “‫ ”הֶלֲעַּמַּב‬in v 37 “‫לַע ּולָע םָּדְגֶנְו ןִיַעָה רַעַׁש לַעְו‬-‫הָמֹוחַל הֶלֲעַּמַּב דיִוָּד ריִע תֹולֲעַמ‬ ‫חָרְזִמ םִיַּמַה רַעַׁש דַעְו דיִוָּד תיֵבְל לַעֵמ‬:.” Soggin did not exclude the possibility of the use of the songs on a pilgrimage to Jerusalem because of the verb “‫ ”הלע‬of the “‫תולעמה‬.” He mentioned, “However, the remains of a great staircase discovered during excavations outside the modern city wall on the south side tend to suggest a processional ascent to the temple.” J. Alberto Soggin, Introduction to the Old Testament: From Its Origins to the Closing of the Alexandrian Canon, trans. John Bowden (London: SCM, 1989), 428. 92. If the “‫( ”תולעמה‬song of ascents or the stairs) was for the two companies of progression, their destination was the house of God where their thanks were devoted to YHWH (Neh 12:40). 93. Ps 126 can be a future event spoken in terms of a “prophetic past.” For further comment, see Chapter 5. 94. Revised Standard Version and English Standard Version translated “‫”ָךיֶדיִסֲח‬ (132:9) into “Thy/your saints” cf. Brueggemann and Bellinger Jr’s rendering, “your faithful”: Walter Brueggemann and William H. Bellinger, Jr, Psalms, NCBC (New York: Cambridge University Press, 2014), 555. 95. Ps 137 could be the event that occurred right before the return from the captivity. 96. Especially, Ps 147:2f indicates the return from the captivity. Conversely, it could be a prophecy for the event that will happen in the future. 97. With respect to Pss 145 and 146–150, cf. David Willgren, The Formation of the “Book” of Psalms, FAT 2. Reihe 88 (Tübingen: Mohr Siebeck, 2016), 244–86 and Alma Brodersen, The End of the Psalter: Psalms 146–150 in the Masoretic Text, the Dead Sea Scrolls, and the Septuagint, BZAW 505 (Berlin; Boston: Walter de Gruyter, 2017), esp. 270ff. 98. 145:10; 148:14; 149:1, 5, 9. 99. Mays, “The Place of the Torah-psalms,” 10. 100. Ibid. 101. I agree with Hensley’s conclusion: “Although each book brings its distinctive emphasis, there is strong continuity between their perspectives on the covenant and ‘David’s’ place in its fulfillment. Diachronic questions remain … While it is possible to explain the movement between specific groups of psalms with a democratizing theological agenda, such movement are explained by a ‘royalizing agenda at least as plausibly. [T]‌o limit the substance of editors’ hopes to their postexilic historical circumstances—that is, a temple theocracy whereby divine kingship now replaces human kingship and ‘David’ is reduced to a nostalgic example whose covenantal promises are now democratized—seems to me unduly and anachronistically indebted to modern notions of searching for meaning amid existential angst …” Adam D. Hensley, Covenant Relationships and the Editing of the Hebrew Psalter (London; New York; Oxford; New Delhi; Sydney: Bloomsbury T&T Clark, 2018),

142 | Patterns

of Movement in the Hebrew Psalter

270–1. In comparison to Hensley’s examination, I assess and determine whether the psalms belong to the Sinaitic covenant or the Davidic covenant in a wider range, not by limiting some psalms as to explicit covenantal terms and others regards implicit ones, in order to understand the flow of the covenant contents. Further, I also classify the psalms, whether historical or eschatological, according to their major contents. Without this work, I can hardly grasp how the macro design is planned. In the design, I can transparently understand Israelites’ failures, whoever they are, individuals or community and the necessity of God’s eschatological intervention and establishment of the Messianic king according to the promise in the covenants. More elucidation is provided in Chapter 5. 102. Or “by David”: As I mentioned earlier, I follow D. Kidner’s (or B. K. Waltke and J. M. Houston) understanding regarding the meaning of “‫לדוד‬.” 103. cf. John H. Eaton, Kingship and The Psalms, BS (Sheffield: JSOT Press, 1986), 27–86. Though he did not attempt to examine the movement between the different kingships, he claimed that many psalms “should be added to Gunkel’s royal psalms [Pss 2; 18; 20; 21; 45; 72; 101; 110; 132; 144:1–11; cf. 89:47–52] for a reconstruction of the royal ideal in the Psalter.” There are psalms “where the internal evidence for a royal interpretation seems abundant”: Psalms 3f; 7; 9–10; 17; 22f; 27f; 35; 40f; 57; 59; 61–63; 66; 69–71; 75; 89; 91f; 94; 108 (with 44; 60; 74; 80; 84f ); 118; 138; 140; 143. And there are those “where such evidence is not so clear, but sufficient in the light of the general consideration”: Psalms 5; 11; 16; 31; 42–43; 51; 54–56; 73; 77; 86; 102; 109; 116; 120f; 139; 141f. Some called Eaton’s work as “an extensive royal interpretation.” Waltke and Houston, The Psalms as Christian Worship, 91. 104. “A number of scholars suggest that Psalm 8 is a poetic reflection on Genesis 1 … The psalm further alludes to the Bible’s opening creation account. Psalm 8 asks how God—creator of the amazing universe—cares about the insignificant creatures called humans … Just as Genesis 1 and Psalm 8 speak of God with royal overtones, Ps 8:5 describes humans with royal overtones. Humans are God’s likeness, God’s representatives in having dominion over the works of the divine fingers … Humans receive the gift of caring for the creation as the shepherd king cares for the kingdom.” Brueggemann and Bellinger Jr, Psalms, 59f; “The perspective of Psalm 8:4 [8:5] is informed by Genesis 1, humankind’s glory and honor.” Bullock, Psalms vol. 1: Psalms 1–72, 60. 105. “‫ּומ ְתנַּקֵ ם‬ ִ ‫צֹור ֶריָך לְ הַ ְׁשּבִ ית אֹויֵב‬ ְ ‫”לְ מַ עַן‬ 106. “‫עֹ ז‬- ָ‫” ’מּפִ י עֹולְ לִ ים וְ יֹ נְ קִ ים יִ ּסַ ְדּת‬ ִ 107. “‫”ו ְַּתחַ ְּס ֵרהּו ְּמעַט מֵ אֱֹלהִ ים וְ כָבֹוד וְ הָ דָ ר ְּתע ְַּט ֵרהּו‬ 108. “‫רגְ לָיו‬-‫ת‬ ַ ַ‫”ּתַ ְמ ִׁשילֵהּו ּבְ מַ עֲׂשֵ י יָדֶ יָך ּכֹ ל ׁשַ ּתָ ה תַ ח‬ 109. “‫”הָ אֵ ל הַ ְמאַ ּז ְֵרנִ י חָ יִ ל‬ 110. “‫”ו ְַּתאַ ּז ְֵרנִ י חַ יִ ל ל ִַּמלְ חָ מָ ה‬ 111. “‫”אֶ ְרּדֹוף אֹויְ בַ י‬

Movements of Psalms-Groups in Progressive Parallels | 143 112. “‫”יִ ּפְ לּו ּתַ חַ ת ַרגְ לָי‬ 113. “‫יָדַ עְ ִּתי ַיעַבְ דּונִ י‬-‫”ּת ִׂשימֵ נִ י לְ ר ֹאׁש ּגֹויִ ם עַם ל ֹא‬ ְ 114. “‫”הָ אֵ ל הַ ּנֹותֵ ן נְ קָ מֹות לִ י ַוּי ְַדּבֵ ר ע ִַּמים ּתַ חְ ּתָ י‬ 115. “‫אֱנֹוׁש ו ְַּתחַ ְּׁשבֵ הּו‬-‫אָ דָ ם וַּתֵ דָ עֵהּו ּבֶ ן‬-‫”יְ הוָה מָ ה‬ 116. “‫אָ דָ ם ּכִ י ִתפְ קְ דֶ ּנּו‬-‫תזְּכְ ֶרּנּו ּובֶ ן‬-‫י‬ ִ ִ‫אֱנֹוׁש ּכ‬-‫”מָ ה‬ 117. My rendering is like “O YHWH, part your heavens and come down; touch the mountains so that they may smoke.”: ‫ׁשָ מֶ יָך וְ תֵ ֵרד ּגַע ּבֶ הָ ִרים וְ ֶיעֱׁשָ נּו‬-‫יְ הוָה הַ ט‬ 118. “‫ּדָ וִ ד עַבְ ּדֹו מֵ חֶ ֶרב ָרעָה‬-‫הַ ּפֹוצֶ ה אֶ ת‬.” 119. cf. G. Sujin Pak, “Luther, Bucer and Calvin on Psalms 8 and 16: Confessional Formation and the Question of Jewish Exegesis,” DRCH 85 (2005): 169–86. 120. “‫תקַ ְּדמֶ ּנּו ּבִ ְרכֹות טֹוב ּתָ ִׁשית לְ ר ֹאׁשֹו עֲטֶ ֶרת ּפָז‬-‫י‬ ְ ִ‫ּכ‬.” 121. “‫ת ִׁשיתֵ הּו בְ ָרכֹות ָלעַד‬-‫י‬ ְ ִ‫ּכ‬.” 122. “‫ּכֹוסי ְר ָויָה‬ ִ ‫ֹאׁשי‬ ִ ‫ּתַ עֲרֹ ְך לְ ָפנַי ׁשֻ לְ חָ ן ֶנגֶד צֹ ְר ָרי ִּדּׁשַ נְ ּתָ בַ ּׁשֶ מֶ ן ר‬.” 123. “‫יָפְ יָפִ יתָ ִמּבְ נֵי אָ דָ ם‬.” 124. “‫ּכֵן ּבֵ ַרכְ ָך אֱֹלהִ ים לְ עֹולָם‬-‫עַל‬.” 125. “‫חִ ּצֶ יָך ְׁשנּונִ ים ע ִַּמים ּתַ חְ ּתֶ יָך יִ ּפְ לּו ּבְ לֵב אֹויְ בֵ י הַ ּמֶ לְֶך‬.” 126. “‫ּכֵן ְמׁשָ חֲָך אֱֹלהִ ים אֱֹלהֶ יָך ׁשֶ מֶ ן ׂשָ ׂשֹון מֵ חֲבֵ ֶרָך‬-‫עַל‬.” 127. “‫ּגֹויִ ם ַיעַבְ דּוהּו‬-‫מלָכִ ים ּכָל‬-‫ָל‬ ְ ‫לֹו כ‬-‫וְ יִ ְׁשּתַ חֲוּו‬.” 128. “‫ּגֹויִ ם יְ אַ ְּׁשרּוהּו‬-‫”וְ יִ ְתּבָ ְרכּו בֹו ּכָל‬ 129. V 17 “‫ע ַָרכְ ִּתי נֵר לִ ְמ ִׁשיחִ י‬ ‫ ”ׁשָ ם אַ צְ ִמיחַ קֶ ֶרן לְ דָ וִ ד‬and v 18 “‫ אַ לְ ּבִ יׁש ּבֹ ׁשֶ ת וְ ָעלָיו יָצִ יץ נִ זְרֹו‬,‫אֹויְ בָ יו‬.” 130. “The designation of God as ‘my shepherd’ suggests that the speaker is representative of Israel, God’s flock … I may thus say that the traditional feeling that the psalm is indeed appropriate for David the shepherd–king is not baseless; only it is the office of the king rather than a real personal history which is decisive … If the anointing in v 5 is ostensibly that of a guest, allusion to the royal anointing is probably also intended.” Eaton, Kingship, 37 (emphasis inserted). He regarded Ps 23 to be a royal psalm not interpreting it messianically (Ibid, 1, 18, 20). Conversely, McCann, Jr suggested the Psalm’s messianic implication in The Psalms as Torah: A Theological Introduction to the Book of Psalms (Nashville: Abingdon, 1993), 135. “While the unity of the two metaphors—shepherd and host—is eminently comprehensible from the language and movement of Psalm 23 itself … it is inevitable that Christians perceive the unity in the person of Jesus Christ. While in no sense a prediction of the Lord’s Supper, Psalm 23:5 cannot help reminding Christians of the Lord’s Supper … Jesus is the gracious host who prepares the table that reconciles enemies and offers life (see Mark 14:22–25; interestingly, Mark 14:27 alludes to Zech 13:7).” 131. See, Ibid, “In a story with obvious Eucharistic overtones (Mark 6:30–44, especially vv 41–42), Jesus feeds people. The crowd is to “sit down … on the green grass’ (v 39), a detail that recalls Psalm 23:2 … Jesus acts as both host and shepherd.” 132. “‫”מי הּוא זֶה מֶ לְֶך הַ ּכָבֹוד יְ הוָה צְ בָ אֹות הּוא מֶ לְֶך הַ ּכָבֹוד סֶ לָה‬ ִ 133. Each of Ambrose, Jerome and Augustine used “the image of a virgin bride” “to construct his own particular vision of the church, asceticism and ecclesiastical authority.”

144 | Patterns

of Movement in the Hebrew Psalter

David G. Hunter, “The Virgin, the Bride and the Church: Reading Psalm 45 in Ambrose, Jerome and Augustine,” CH 69 (2000): 302. 134. Gerald H. Wilson, The Editing of the Hebrew Psalter, SBLDS (Chico: Scholars Press, 1985), 209–14. 135. Concerning Ps 2 in the table, Kidner interprets Ps 2:7 in relation to the resurrection (Acts 13:33; cf. Rom 1:4) or baptism and transfiguration of Christ (Mt 3:17; 17:5; 2 Pet. 1:17), the only candidate who excludes all the angels (Heb 1:5). D. Kidner, Psalms 1–72, 51. Waltke and Houston interpret that “The psalm of the Davidic House ruling the ends of the earth is a prophecy looking to a future beyond David’s and Solomon’s reign.” Although Jesus Christ fulfills the psalm, he has not as yet exhausted its promises, for he must reign until he has put all his enemies under his feet (1 Cor 15:20–28; Phil 2:9–10; Rev 2:27; passim). Waltke and Houston, The Psalms as Christian Worship, 80. Thus, Ps 2’s prophecy is fulfilled not only by the messiah’s first advent but also the second one (by destroying all his enemies). 136. “The words [Ps 2:7–9] here may have spoken as an oracle by a prophet or read out by the king (‘I will tell’) in the coronation rite, as the word today suggests.” Kidner, Psalms 1–72, 51. 137. “The original text deriving from David or pointing to the anointed king is applied to the individual believer. The legacy of the first temple and its cult, the Zion tradition and the David tradition all gain new influence and importance. Old texts from the royal ritual of the Solomonic temple like 2; 72; 89 come into the limelight [in the second temple period].” Klaus Seybold, Introducing the Psalms, trans. R. Graeme Dunphy (Edinburgh: T&T Clark, 1990), 25f, 102f. 138. “As hyperbole”: Gunkel, Introduction, 2; Hans-Joachim Kraus, Theology of the Psalms, ConC, trans. Keith Crim (Minneapolis: Fortress, 1992), 110. cf. Mitchell Dahood, Psalms II 51–100: Introduction, Translation and Notes (Garden City: Doubleday & Company, 1968), 179. 139. This is dealt with further in Chapter 5. 140. James H. Hutchinson, “The Psalms and Praise,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Downers Grove: IVP Academic, 2005), 85–100, esp. 97f. 141. “ ַ‫ ַיעֲׂשֶ ה יַצְ לִ יח‬-‫”וְ כֹ ל אֲׁשֶ ר‬ 142. “‫יֹודֵ ַע יְ הוָה ּדֶ ֶרְך צַ ִּדיקִ ים‬-‫”ּכִ י‬ 143. “‫”ל ֹא־יָקֻ מּו ְרׁשָ עִ ים ּבַ ִּמ ְׁשּפָט‬ 144. “‫”וְ דֶ ֶרְך ְרׁשָ עִ ים ּת ֹאבֵ ד‬ 145. “‫”וְ אֶ ְּתנָה גֹויִ ם ַנ ֲחלָתֶ ָך ַו ֲא ֻחּז ְָתָך אַ פְ סֵ י־אָ ֶרץ‬ 146. “The Hebrew reads nashshequ-bhar … As to its meaning the ‘son’ here referred to must be the same one who is so called in v 7. Because the close fellowship between Yahweh and the man of His choice was indicated by this term in the most eminent way, this term here becomes a sort of title. Those that rebel against his authority and seek to overthrow him are counselled to offer as token of submission the kiss of

Movements of Psalms-Groups in Progressive Parallels | 145 fealty.” H. C. Leupold, Exposition of the Psalms (Welwyn, Herts, England: Evangelical Press, 1977), 55; “Why (lammâ) [v 1] is a quasi-rhetorical question, introducing an undesirable alternative. The desirable action is stated in the final stanza: ‘Serve I AM … Kiss the son.” In other words, “do something else; why pursue a way that cannot possibly succeed.” “The rhetorical question vents the poet’s exasperation, amazement and indignation at the stupidity of the nations to conspire their own death.” Waltke and Houston, The Psalms as Christian Worship, 163 (emphases added).

Bibliography Alter, Robert. The Book of Psalms: A Translation with Commentary. New York: W. W. Norton & Company, 2007. Anderson, A. A. 2 Samuel. Word Biblical Commentary. Dallas: Word Books, 1989. Auffret, Pierre. The Literary Structure of Psalm 2, translated by David J. A. Clines, Journal for the Study of the Old Testament Supplement Series 3. Sheffield: The University Press, 1977. Brennan, J. P. “Psalms 1–8: Some Hidden Harmonies.” Biblical Theology Bulletin 10 (1980): 25–9. Brodersen, Alma. The End of the Psalter: Psalms 146–150 in the Masoretic Text, the Dead Sea Scrolls, and the Septuagint. Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 505. Berlin; Boston: Walter de Gruyter, 2017. Brown, William P. Psalms. Interpreting Biblical Texts. Nashville: Abingdon, 2010. Brueggemann, Walter. “The Psalms and the Life of Faith: A Suggested Typology of Function.” In Soundings in the Theology of Psalms: Perspectives and Methods in Contemporary Scholarship, edited by Rolf A. Jacobson, 1–25. Minneapolis: Fortress, 2011. Brueggemann, Walter and William H. Bellinger, Jr. Psalms. New Cambridge Bible Commentary. New York: Cambridge University Press, 2014. Bullock, C. Hassell. Introduction to the Old Testament Poetic Books. Chicago: Moody, 1988. Bullock, C. Hassell. Psalms vol. 1: Psalms 1–72. Teach the Text Commentary Series, edited by Mark L. Strauss and John H. Walton. Grand Rapids: Baker Books, 2015. Choi, Jongtae. A Commentary on the Book of Psalms. vol. 1. Seoul: Hwaetbool, 2006 (in Korean). Cole, Robert L. “An Integrated Reading of Psalms 1 and 2.” Journal for the Study of the Old Testament 98 (2002): 75–88. Craigie, Peter. C. Psalms 1–50. Word Biblical Commentary, vol. 19. Waco: Word Books, 1983. Creach, Jerome. F. D. Yahweh as Refuge and the Editing of the Hebrew Psalter. Journal for the Study of the Old Testament Supplement Series 217. Sheffield: Sheffield Academic Press, 1996. Dahood, Michell. Psalms II 51–100: Introduction, Translation and Notes. Garden City: Doubleday & Company, 1968. deClaissé-Walford, Nancy L. “An Intertextual Reading of Psalms 22, 23 and 24.” In The Book of Psalms: Composition & Reception, edited by Peter W. Flint and Patrick D. Miller, 139–52. Supplement to Vetus Testamentum. Leiden: Brill, 2005. Eaton, John H. Kingship and the Psalms. The Biblical Seminar. Sheffield: JSOT Press, 1986. Gottwald, Norman K. The Hebrew Bible: A Socio-Literary Introduction. Philadelphia: Fortress Press, 1985.

146 | Patterns

of Movement in the Hebrew Psalter

Goulder, Michael D. “David and Yahweh in Psalms 23 and 24.” Journal for the Study of the Old Testament 30 (2006): 463–73. Grant, Jamie A. The King as Exemplar: The Function of Deuteronomy’s Kingship Law in the Shaping of the Book of Psalms. Society of Biblical Literature Academia Biblica 17. Atlanta: SBL, 2004. Gunkel, Hermann. Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels. Göttingen: Vandenhoeck & Ruprecht, 1933; Introduction to Psalms: The Genres of the Religious Lyric of Israel. Mercer Library of Biblical Studies. Completed by Joachim Begrich, translated by James D. Nogalski. Macon: Mercer University Press, 1998. Hensley, Adam D. Covenant Relationships and the Editing of the Hebrew Psalter. London: Bloomsbury T&T Clark, 2018. Hunter, David G. “The Virgin, the Bride and the Church: Reading Psalm 45 in Ambrose, Jerome and Augustine.” Church History 69 (2000): 281–303. Hutchinson, James H. “The Psalms and Praise.” In Interpreting the Psalms: Issues and Approaches, edited by Philip S. Johnston and David G. Firth, 85–100. Downers Grove: IVP Academic, 2005. Johnston, Philip S. “Appendix I: Index of Form–Critical Categorizations.” In Interpreting the Psalms: Issues and Approaches, edited by Philip S. Johnston and David G. Firth. Downers Grove: IVP Academic, 2005. Kenik, Helen Ann. “Code of Conduct for a King: Psalm 101.” Journal of Biblical Literature 95 (1976): 391–403. Kidner, Derek. Psalms 1–72: An Introduction and Commentary on Books I and II of the Psalms. London: Inter-Varsity Press, 1973. Kraus, Hans-Joachim. Theology of the Psalms. A Continental Commentary, translated by Keith Crim. Minneapolis: Fortress, 1992. Leupold, H. C. Exposition of the Psalms. Welwyn: Evangelical Press, 1977. Mays, James. L. The Lord Reigns. Louisville: Westminster John Knox Press, 1994. Mays, James. L. “The Place of the Torah-Psalms in the Psalter.” Journal of Biblical Literature 106 (1987): 3–12. McCann, J. Clinton, Jr. The Psalms as Torah: A Theological Introduction to the Book of Psalms. Nashville: Abingdon, 1993. Miller, Patrick D. “The Beginning of the Psalter.” In The Shape and Shaping of the Psalter, edited by J. Clinton McCann, 83–92. Journal for the Study of the Old Testament Supplement Series 159. Sheffield: JSOT Press, 1993. Miller, Patrick D. The Lord of the Psalms. Louisville: Westminster John Knox Press, 2013. Nasuti, Harry P. “God at Work in the Word: A Theology of Divine–Human Encounter in the Psalms.” In Soundings in the Theology of Psalms: Perspectives and Methods in Contemporary Scholarship, edited by Rolf A. Jacobson, 27–48. Minneapolis: Fortress, 2011. Oesterley, W. O. E. The Psalms: Translated with Text–Critical and Exegetical Notes. London: SPCK, 1962. Pak, G. Sujin. “Luther, Bucer and Calvin on Psalms 8 and 16: Confessional Formation and the Question of Jewish Exegesis.” Dutch Review of Church History 85 (2005): 169–86. Rawlinson, G. Psalms. The Pulpit Commentary. Grand Rapids: Eerdmans, 1962. Robertson, O. Palmer. “The Alphabetic Acrostic in Book I of the Psalms: An Overlooked Element of Psalter Structure.” Journal for the Study of the Old Testament 40 (2015): 225–38.

Movements of Psalms-Groups in Progressive Parallels | 147 Seybold, Klaus. Introducing the Psalms, translated by R. Graeme Dunphy. Edinburgh: T&T Clark, 1990. Soggin, J. Alberto. Introduction to the Old Testament: From Its Origins to the Closing of the Alexandrian Canon, translated by John Bowden. London: SCM, 1989. Stone, Timothy J. The Compilational History of the Megilloth: Canon, Contoured Intertextuality and Meaning in the Writings. Tübingen: Mohr Siebeck, 2013. Waltke, Bruce K. and James M. Houston. The Psalms as Christian Worship: A Historical Commentary. Grand Rapids: Eerdmans, 2010. Westermann, Claus. Lob und Klage in den Psalmen. Göttingen: Vandenhoek & Ruprecht, 1977; Praise and Lament in the Psalms, translated by K. R. Crim and R. N. Souten. Atlanta: John Knox, 1981. Whybray, R. Norman. Reading the Psalms as a Book. Journal for the Study of the Old Testament Supplement Series 222. Sheffield: Sheffield Academic Press, 1996. Willgren, David. The Formation of the “Book” of Psalms. Forschungen zum Alten Testament 2. Reihe 88. Tübingen: Mohr Siebeck, 2016. Wilson, Gerald H. “Shaping the Psalter: A Consideration of Editorial Linkage in the Book of Psalms.” In The Shape and Shaping of the Psalter. Journal for the Study of the Old Testament Supplement Series 159, edited by J. C. McCann, 72–82. Sheffield: JSOT Press, 1993. Wilson, Gerald H. The Editing of the Hebrew Psalter. SBLDS 76. Chico, CA: Scholars Press, 1985.

5

Structural Analysis of Movements in Psalms 69–87

The individual psalms are orderly placed in the present Hebrew Psalter, according to the flow of content as was presented in Chapter 4. This chapter presents a detailed analysis regarding how the design was specified with an exemplar of Psalms 69–87. The chapter is structured as follows:



(1) In discussion with the previous genre study, I present a method regarding the definition of each type of psalm in the range of Psalms 69–87 to discern the movement between the psalms and the general feature of the individual psalms. I demonstrate how this scope (Pss 69–87) was sequentially collated for the whole and operated to be in harmony with the general flow of mood, from lament to praise, in the parallel pattern. In this, several stages of pre-climactic praise are perceived, which arrive at the full praise of the nations in Zion. (2) I demonstrate how this scope is in progressiveness, by comparing it with the preceding and following groups. This work is significant to understand why this psalms-group represents much deeper distress and even more reminiscence of Israel’s history than Psalms 51–68, while it also accompanies less praise of the nations than Psalms 88–100.

150 | Patterns











of Movement in the Hebrew Psalter

(3) To clarify the subsections of this scope, I demonstrate that the content flows not only from laments of individuals to praise of nations but also from question to answer. I will indicate that Psalms 72, 75f, 84f and 87 give answer and certainty, reflecting the themes of Psalms 23–24 (the introduction to the second part of the Psalter, Pss 25–117). In this analysis, I explain how and why the question of Israel is linked to the reminiscence of Israel’s history. (4) I deal with the question of the psalmist and Israel in terms of the covenants. The petition of individual and then the supplication of community are due to various life issues, which are on account of the psalmist/ Israel’s violation of the covenantal “terms and conditions.” There are movements with respect to the covenantal issues, from individual to Israel and from Sinai–Moab to Davidic covenant. In the end, these issues are resolved by YHWH. (5) As the lament psalms of individual in this scope can depict the psalmist’s life under the human (Davidic/Babylonian)1 kingship, I assume that there is another movement from Davidic through messianic (Ps 72) to YHWH’s kingship (Pss 84f and 87). I demonstrate how “the righteous I’s struggle with evils” under the human kingship is settled by King YHWH through an ideal messianic king’s rule. (6) Finally, I demonstrate in this chapter that these movements can be presented as a narrative that has a theological storyline. Since this Psalmic thematic–theological storyline is very similar to that of the prophetical texts, I select a book (Zechariah) for a comparative study and exemplar, in recognition of the previous study of Mitchell.2 I will demonstrate that the contents of Zechariah are also arranged in the progressive parallel design, by the flow of mood, from lament to praise, although less obvious than the Psalter, the text of pathos. (7) As the exemplar for my study, Psalms 69–87 cross over the traditional doxological division (between Pss 72 and 73) by its content-oriented reading. It also crosses over the range of the collections, such as the second Davidic corpus (Pss 51–70[72]), the Elohistic Psalter (Pss 42–83), the socalled supplement (Pss 84–89) to the Elohistic Psalter, the Korahite collection (Pss 42, 44–49, 84f and 87f ) and the Asaphite collection (Pss 50 and 73–83). An alternative reading of mine is thus beyond the traditional fivefold division, the collection-centered study and the edito-historical assumptions.

Structural Analysis of Movement in Psalms 69–87 | 151

Movements in Psalms 69–87 in Light of Previous Genre Studies Prior to conducting my structural analysis, I reflected on previous scholarship to prepare a guideline for my exploration of Psalms 69–87. First, I would like to provide a rationale for selecting this scope, which was because there is a movement in Psalms 69–87 and this psalms-group is interpolated between the two sections, Psalms 51–67(68) and 88–100, which represent the movement in the same way. For Psalms 51–67(68), Grogan argued that there was mood and scope change between the two groups, Psalms 51–64 and 65–68 as follows: Psalms 65–68 are all called “songs” and, as many commentators note, their atmosphere is very different from those with biographical notes, which dominate Psalms 51–64. Apart from 66:13–20, they are communal rather than individual.3

In addition to this, Grogan indicated that the universal note comes to a climax at Psalm 67.4 For Psalm 68, I indicate its transitional character,5 although it represents the nations’ praise (vv 27f, 32f and 35f ). Adopting Grogan’s idea, I conclude that Psalms 51–67(68) consist of three segments, Psalms 51–57, 58– 60 and 61–67(68).6 For Psalms 69–87, I begin my discussion with Gunkel’s genre study. As discussed in Chapter 2, Gunkel concluded that there was no internal relationship in the groups, Psalms 71–75, 76–79, 80–82 and 83–87: “Not one individual psalm coincides in genre with its neighbor”7 in these clusters. Conversely, he also referred to the psalms that stand together: “complaints of the individual (Pss 69– 71)… communal complaints (79f )… those treating the fate of Israel (74–83).”8 Of the psalms-groups that could stand together, Psalm 69 was classified by Gunkel as the first complaint of individual. Unlike its earlier verses of lamentation, Psalm 69 apparently conveys thanksgiving and praise with the verses at its end (vv 31–37).9 One may assess that it is a bridge between the praises (Pss 65–68) and the laments (Pss 70–71) because this psalm is comparable to Psalm 22. However, Gunkel classified this psalm as individual complaint, although he himself was aware of the inclusion of the hymnic elements10 of this psalm: “The complaint song concludes with the vow of the thanksgiving song. The psalmist is sure of being heard so he pronounces the thanksgiving song in advance. In so doing, the materially related genre appears in relationship to the complaint

152 | Patterns

of Movement in the Hebrew Psalter

song [cf. Pss 13:6; 22:24; 28:6–7; 31:22ff; 54:9; 56:14; 69:33; 71:14–16, 20ff; 86:12–13; 144:9–10]. If the singer’s enthusiasm grows, the thanksgiving song attaches the hymn to the genre [Pss 22:28ff; 31:20ff; 57:8ff; 69:35–37].”11 Besides this, I add a couple of reasons for the psalm’s genre to be lament and the beginning psalm for the scope, Psalms 69–87, although I do not solely deny its transitional function. The first is that Psalm 69 with its content, particularly with the “sin” topic, discloses itself as the first psalm. It shares the theme with Psalms 3, 25, 51 and 119,12 which are placed at the beginning of the groups, Psalms 3–9, 25–33, 51–67(68) and 119–138A. Other psalms at the beginning of the groups, Psalms 11 (in 11–21[22]), 35 (in 35–49[50]), 88 (in 88–100), 101 (in 101–117) and 138B (in 138B–150), also deal with the relevant covenantal concepts such as evil (against law), confession of sins, conflict between the righteous and wicked, petition in discipline, assurance in petition and decision towards righteous life. These issues are answered by the psalms at the end of each group, which I have designated. The second is the strong thematic link between the psalms of the first subsection, Psalms 69–72, in the section, Psalms 69–87. One problem is that there can only be a regional consistency with the psalms, Psalms 69–71; 79f and 74–83, which Gunkel grouped. My question is How are these groups associated with other psalms in the scope, Psalms 69–87, which I demarcated? Seeking an answer to this question, here I present the psalms in terms of Gunkel’s Gattungen: Pss 69 individual complaint13; 70 individual complaint (=40:14–18)14; 71 individual complaint15; 72 royal psalm16; 73 wisdom poetry17; 74 communal complaint18; 75 liturgy19; 76 Zion song20; 77 mixed poem21; 78 legend22; 79 communal complaint23; 80 communal complaint24; 81 liturgy25; 82 prophetic poem26; 83 communal complaint27; 84 Zion song28; 85 liturgy29; 86 individual lament30 and 87 Zion song.31

When one follows Gunkel’s classification just as it is, there is great difficulty in discerning the logic of the arrangement. Certainly, the names of the types represent a certain important feature of the psalms, but the types can miss the logic that flows through the contents of the psalms as a whole. However, the case is not solely negative because there are Gunkel’s additional accounts and supplements for the types. For example, with respect to Psalm 75, Gunkel explains that “thanksgiving songs and hymns merge into one another in Psalms 65:2–9; 66:8–12; 67; 75.”32 Similarly, he commented that hymns and hymn-like elements are also found in “liturgies” and “mixed poems” (Pss 75:2, 5–11, 81:2–6 and

Structural Analysis of Movement in Psalms 69–87 | 153 89:2f, 6–19).33 Also, Gunkel referred to Psalms 75 and 85 as prophetic elements,34 since the eschatology is the most extensive area of the entire psalm.35 By means of these supplementary clarifications on the nature of the psalm, I concluded that Psalm 75 can be identified as an eschatological thanksgiving song or praise, particularly with reference to my broad dichotomous criterion, by means of lament or praise.36 In this way, the juxtaposed Zion song, Psalm 76, is also regarded as an eschatological praise (e.g., Pss 84 and 87).37 The “eschatological judgment and saving act of King YHWH” is commonly manifested in both psalms. In addition to Gunkel’s work, other scholars’ elucidations on the psalms are worthwhile to mention. Concerning Psalms 72 and 73, while Gunkel categorized Psalm 72 as a royal psalm along with Psalms 2, 18, 20, 21, 45, 72, 101, 110, 132 and 144:1–11 (cf. 89:47–52),38 contending that “this group of psalms does not relate to a future king, but to the ruling king,”39 Mitchell,40 Bullock,41 Choi42 and other recent scholars43 held a different view. They interpreted it from a Christological or eschatological point of view, while still regarding the psalms’ historical feature. For example, Bullock contended that, “by the historical level I simply refer to the literal meaning: the king is the Israelite king and David is the David of Old Testament history. By eschatological level I refer to a future person: the king is a superhuman figure, designated by Yahweh to accomplish a superhuman task and ultimately he is the Messiah, the Christ of the New Testament.”44 He also indicated Psalm 72’s intertextual connection to the prophetic passages, including Isaiah 11:1–5 and Zechariah 9:9–10,45 as Mitchell similarly argued.46 Bullock’s table on the verbal and thematic connection between the psalms, Psalms 69–7247 in which he claimed that they form a conclusion to Book II gives insights to understand the flow of the content. Indeed, the trilogy of laments, Psalms 69–71, in which there is a distressed cry for deliverance, comes to be concluded by the answer in Psalm 72:4, 12–14. By the use of such soteriological expressions as “‫”שפט‬ (v 4), “‫( ”ישע‬vv 4, 13), “‫( ”נצל‬v 12), “‫( ”חוס‬v 13) and “‫( ”גאל‬v 14), the psalmist anticipates the completion of the king’s task in the global scope, which results in a praise mood. On the other hand, John Goldingay contends that one can identify Psalm 73 not only as “a wisdom psalm,” “a thanksgiving or testimony psalm,” “a psalm of trust” or “a royal psalm” but also “a lament.”48 He recounted, “[Psalm 73] speaks of people’s continuing attacks and in this respect it resembles a lament, though it presupposes that the suppliant has gained an assurance that God will deliver; agonizing lies in the past.”49 Agreeing with McCann,50 Goldingay argued that Psalm 73 is linked to the ensuing communal laments, Psalms 74–89.51 Thus, I conclude two points: First, after a joyful mood of Psalm 72, a mood of lamentation,

154 | Patterns

of Movement in the Hebrew Psalter

confusion and conflict begins again in Psalm 73, which maintains continuity with the lament, Psalm 74. Second, as Psalm 73 is a lament of the individual, which provides an answer to the theodicean problem and represents the psalmist’s assurance, it is separated from Psalm 74 (a lament of the community) that follows. Psalm 74, an exilic52 cry from the destruction of the temple,53 with reminiscence of creation and Exodus, is followed by the two eschatological praises (Pss 75 and 76).54 One important task with Psalms 69–87 is the assessment of the content of the history of Israel. The psalmist rehearses the history of the covenant people, especially in Psalms 74, 77, 78, 79, 80, 81, 82 and 83. Among these, Psalm 77 can be classified as a lament of individuals (Day55 and Bellinger)56 because it is an “I-psalm” in a lament mood. Conversely, it apparently has community references to the reminiscence of Exodus in verses 11ff.57 This historical Psalm 77 is followed by those of the same sort, Psalms 78, 79, (80)58 and 81, in which God’s gracious deeds are accentuated in contrast to Israel’s rebelliousness. While I agree with McCann’s analysis of Psalms 78 and 81 as “expressions of hope,” in that the former disclosed “God’s deeds on Israel’s behalf despite Israel’s faithlessness (Ps 78:10, 17, 32, 40, 56)” and the latter gives “summons to praise and recalling past deliverance despite Israel’s faithlessness (Ps 81),”59 I still identify them as laments, in support of Jones’s explication,60 because they contain a desperate appeal to God, which indicates Israel’s hardhearted rebellion despite God’s gracious deeds and so explains the reason for the captivity. In my evaluation, Psalms 82 and 83 are also deeply tinted by a lament mood (Sabourin and Gillingham),61 although they hint at YHWH’s eschatological punishment of the nations, such as Psalm 75. Further, I would like to claim an alternative view to McCann’s analysis, which has no distinction between the “hope” for Psalms 75, 76, 84, 85:9–14 and 87, and the “hope” for 77:12–21, 78, 81 and 82. Although he analyzes both as “hope,” I consider that Psalms 74, 77, 78, 79, 80, 81, 82 and 83 address the present (exilic) cry to YHWH with a salvation–historical recollection.62 However, Psalms 75, 76, 84, 85:2–4, 9–14 and 87 anticipate the eschatological restoration, not only of Israel but also the nations (esp. Ps 87). Among the psalms, Psalm 85 is the most difficult to understand mainly because of its tense. In understanding the past tense of 85:2–4 as “prophetic past,”63 I conclude that this psalm is possibly understood as a series of contents in a coherent order as the following Figure 5.1:

Structural Analysis of Movement in Psalms 69–87 | 155 Figure 5.1 The Contents of Psalm 85. Source: Author YHWH’s oracle through the psalmist’s mouth of the forgiveness of sins of Israel (vv. 2-4) The psalmist’s plea (response) to YHWH in which the psalmist is as the representative of people in the hope of the fulfillment of the oracle (vv. 5-8) The psalmist’s waiting for YHWH’s word and an introductory oracle (v. 9) and The further oracle of YHWH through the psalmist of the eschatological restoration (vv. 10-14)

Gunkel’s liturgical approach to this psalm provides the reason why the psalmist still prays (vv 5–8), even after YHWH’s forgiveness (vv 2–4). My evaluation is that he has in-depth insights into the traits of the prophecy and so aptly understands the logic of the contents of this psalm. Gunkel contended that Psalms 85 and 126 are the liturgies which “adopted and imitated the forms of salvation prophecy”:64 [Psalms 85 and 126] furnish the impression which the prophetic message of salvation awakened in the heart of the people. They were performed to recall it continually and to keep it alive. Psalm 126 is particularly clear. Using the effusive tone of salvation prophecy, an individual voice announces the majestic salvation of Zion, which he has seen as having already occurred with his enraptured eye (126:1–3). The community, however, is not gifted with this vision. It still suffers bitterly under the oppression of the present time. It responds to the prophetic messages with the petition of the complaint song. They petition YHWH to fulfil that which he has promised (126:4–6). The liturgy in Psalm 85 begins similarly … Psalm 85 begins with a salvation oracle of a certain tone in 85:2–4, followed by the communal complaint (85:5–8). The unusual part of this liturgy lies in the fact that this liturgy concludes with the oracle of having been heard (85:9–14). It uses the style of the complaint song liturgy, providing a peculiar mixture of two forms of liturgies.65

Gunkel’s understanding of the logical flow of the contents of Psalm 85 as a whole can be supported by evidence. A form with contents, such as “YHWH’s oracle, prophet’s repentance–petition, (prophet’s waiting for further oracle) and YHWH’s further oracle on the eschatological punishment and restoration in response to the petition” is observable in other prophetic texts. For example, I find this sort as an extended form in Isa 56:9–66:24 (see Figure 5.2):

156 | Patterns

of Movement in the Hebrew Psalter

Figure 5.2 The Contents of Isaiah 56:9–66:24. Source: Author YHWH’s first oracle through the prophet (sin, punishment and restoration: Isa 56:9–57:21) YHWH’s second oracle through the prophet (sin, punishment and restoration: 58:1–14) YHWH’s third oracle through the prophet (sin: 59:1–8)    Prophet’s “We–petition” A (59:9–15a)      YHWH’s first oracle (answer) of the eschatological punishment and restoration through the Messiah (59:15b–60:22; see “‫ ”לאוג‬in 59:20)      YHWH’s second oracle (answer) of the eschatological punishment and restoration through the Messiah. (61:1–63:6; see “‫ ”יִתֹא הָוהְי חַׁשָמ‬in 61:1–3, esp. v 1)    Prophet’s “We–petition” B (63:7–64:11)      YHWH’s first oracle (answer) of the eschatological punishment and restoration (65:1–25)      YHWH’s second oracle (answer) of the eschatological punishment and restoration (66:1–24)

I mention only two comparable points of many. First, it is the use of the verbs in the past tense and the verbs in the imperfect tense with waw conjunctive66 as well as the imperfect verbs in Isa 61:1–63:6. It is likely that this usage of verb tenses, which is similar to the case of Psalm 85, accentuates the certainty of YHWH’s oracle of the eschatological events. Second, it is conspicuous that the prophet’s first prayer (Isa 59:9–15a) is analogous to Psalm 85:5–8 and the prophet’s second prayer (Isa 63:7–64:11) is comparable to Psalms 74; 77; 78; 79; 80 and 81. Another example is Habakkuk as a whole, a less extensive text (See Figure 5.3). A couple of comparable points include that it is marked that there is the element, “Prophet’s waiting for YHWH’s word (2:1)” like Psalm 85:9a, and that the tense of the verbs in the eschatological prayer, Hab 3:3–7 and 9–15, is like those in Psalm 85:2–4:

Structural Analysis of Movement in Psalms 69–87 | 157 Figure 5.3 The Contents of Habakkuk as a Whole. Source: Author Prophet’s question A (Hab 1:2–4)    YHWH’s oracle (answer) of Judah’s destruction through Babylonian army’s attack (1:5–11) Prophet’s question B (1:12–17), Prophet’s waiting for YHWH’s word (2:1)    YHWH’s oracle (answer) of Babylonian’s destruction (2:2–20)     Prophet’s “I–petition” (3:[1,] 2, 8)      Oracle of the eschatological punishment and restoration (3:3–7, 9–15)       Prophet’s response (fear, assurance and decision to rely on and praise YHWH. 3:16–19)

Like these cases,67 Gunkel’s insights appear to be appropriate and applicable. However, the insights were given only into the scope of the individual psalms due to his form–critical methodology. Although Gunkel correctly refers to the psalms-group of Psalms 74–83, as “those treating the fate of Israel,” he misses the point that Psalm 85, along with Psalms 75f, can be considered to be an answer to the questions raised in the foregoing psalms. Through a contextual examination, Psalms 82–85 are understood as the answer to the agenda raised in the foregoing psalms. Psalms 82 and 83 sound like prayers in the lament mood, anticipating God’s judgment of the nations who defiled the temple and devastated Jerusalem. Conversely, Psalms 84 and 85 (esp. vv 2–4 and 9–14) provide a vision of the restored Israel in Zion. Especially in terms of the “We” psalms, which include the historical content, this kind of Davidic covenantal question–eschatological answer is found in the neighboring sections I designated. One example can be observed in the scope of Psalms 88–100, which is presented in Table 5.1.68 Note especially the Davidic covenantal question of 89:50 and the answer to it in 90:11:69

158 | Patterns

of Movement in the Hebrew Psalter

Table 5.1 Question–Answer in Psalms 88–100. Source: Author Psalmist’s ‘We–questions’ of Davidic covenant and Israel’s captivity 89:47 90:8 89:50 89:51 90:13

90:14

YHWH’s answers of Israel’s restoration by the establishment of the eschatological Messiah

‫מָ ה יְ הוָה ִּתּסָ תֵ ר ָלנֶצַ ח‬-‫עַד‬ ‫אֵ ׁש חֲמָ תֶ ָך‬-‫ִּתבְ עַר ּכְ מֹו‬

94:12–13 ‫ּתי ְַּס ֶרּנּו ּיָּה‬-‫ר‬ ְ ֶ‫אַ ְׁש ֵרי הַ ּגֶבֶ ר אֲׁש‬ ‫ּתֹור ְתָך ְתל ְַּמדֶ ּנּו לְ הַ ְׁשקִ יט לֹו ִמימֵ י‬ ָ ‫ּומ‬ ִ ‫ָרע עַד יִ ּכ ֶָרה ל ָָרׁשָ ע ׁשָ חַ ת‬ ‫ שת (ׁשַ ּתָ ה) ֲעו‍ֹנֹ תֵ ינּו לְ נֶגְ ּדֶ ָך ֲעלֻמֵ נּו‬99:8 ‫יְ הוָה אֱֹלהֵ ינּו אַ ּתָ ה עֲנִ יתָ ם‬ ‫לִ ְמאֹור ָּפנֶיָך‬ ‫אֵ ל נֹ ׂשֵ א הָ יִ יתָ לָהֶ ם וְ נֹ קֵ ם‬ ‫עֲלִ ילֹותָ ם‬-‫עַל‬ ‫אַ ּיֵה חֲסָ דֶ יָך הָ ִראׁשֹ נִ ים אֲדֹ נָי‬ 92:11 ‫ֹּלתי ּבְ ׁשֶ מֶ ן ַר ֲענָן‬ ִ ַ‫וַּתָ ֶרם ּכִ ְראֵ ים קַ ְרנִ י ּב‬ ‫נִ ְׁשּבַ עְ ּתָ לְ דָ וִ ד ּבֶ אֱמּונָתֶ ָך‬ ‫זְכֹ ר אֲדֹ נָי חֶ ְרּפַת עֲבָ דֶ יָך ְׂשאֵ ִתי‬ 96:10c ‫י ִָדין ע ִַּמים ּבְ מֵ יׁשָ ִרים‬ ‫רּבִ ים ע ִַּמים‬-‫ָל‬ ַ ‫בְ חֵ יקִ י ּכ‬ ‫מָ תָ י וְ הִ ּנָחֵ ם‬-‫ׁשּובָ ה יְ הוָה עַד‬ 94:14 ‫יִ ּטֹ ׁש יְ הוָה עַּמֹו וְ ַנ ֲחלָתֹו ל ֹא‬-‫ּכִ י ל ֹא‬ ‫עֲבָ דֶ יָך‬-‫עַל‬ ‫ַיעֲזֹ ב‬ 98:3 ‫ָזכַר חַ ְסּדֹו ֶואֱמּונָתֹו לְ בֵ ית יִ ְׂש ָראֵ ל‬ ‫אָ ֶרץ אֵ ת יְ ׁשּועַת‬-‫אַ פְ סֵ י‬-‫ָראּו כָל‬ ‫אֱֹלהֵ ינּו‬ ‫ׂשַ ּבְ עֵנּו בַ ּבֹ קֶ ר חַ ְסּדֶ ָך ּונְ ַרּנְ נָה‬ 95:7a ‫ּכִ י הּוא אֱֹלהֵ ינּו ַו ֲאנַחְ נּו עַם מַ ְרעִ יתֹו‬ ‫יָמֵ ינּו‬-‫וְ נִ ְׂש ְמחָ ה ּבְ כָל‬ ‫וְ צ ֹאן יָדֹו‬

Psalms 86–87 form a subsection that follows Psalms 77–85, which is the last culmination of the section, Psalms 69–87. According to Gunkel, Psalm 86 (a Davidic psalm interposed between the two psalms of the sons of Korah, Pss 85 and 87) is identified as an “individual complaint song,”70 the most significant part of which is the petition.71 Gunkel asserted that, “the perspective of the repentance of the heathen suggested in Psalm 86:9 approaches Psalm 87. [This idea] can hardly be designated as unforced and they are certainly not convincing. Connections by catchwords and similarities can therefore perhaps be recognized in individual cases, but the principle fails in relation to the whole Psalter.”72 What I contend is that the opposite is true. It is the logical order of prophecy that there is a punishment of all nations (Israel’s enemies) and then there is the restoration of the nations, including Israel in Zion. A psalmist’s petition of the punishment of the nations is addressed in Psalms 82–3 and the restoration of “We” in Zion is anticipated in Psalms 84f. Following the psalmist’s petition of the nations’ worship (86:9) comes

Structural Analysis of Movement in Psalms 69–87 | 159 Psalm 87, in which I find the nations’ confession that they are born in Zion. Undoubtedly, Psalm 87’s focus is the eschatological vision of the worshipping peoples in the city of God. This argument is to great extent buttressed by Grogan’s insight. It is noteworthy that Grogan claimed that “for the compilers of book 3, perhaps, it [Ps 87] is an exposition of 86:9.”73 Referring to Psalm 87’s universalism, Grogan also stated that, “the universal note struck in 64:9 and continued in 65 and 66 comes to a climax here [in Ps 67].”74 Table 5.2 clarifies the connection and movement between the psalms: I conclude that “connections by catchwords and similarities” are apparent in Table 5.2 Question–Answer in Psalms 64–67 and 86–87. Source: Author Anticipation or petition in a lament psalm 64:10 86:9

 ‫אָ דָ ם ַוּיַּגִ ידּו ּפֹ עַל אֱֹלהִ ים‬-‫וַּיִ ְיראּו ּכָל‬ ‫ּומַ עֲׂשֵ הּו הִ ְׂשּכִ ילּו‬ ‫ּגֹויִ ם אֲׁשֶ ר ע ִָׂשית יָבֹואּו וְ יִ ְׁשּתַ חֲוּו‬-‫ּכָל‬ ‫לְ ָפנֶיָך אֲדֹ נָי וִ יכַּבְ דּו לִ ְׁשמֶ ָך‬

Answer: praise of the nations Pss 65, 66, 67 Ps 87

the arrangement of psalms. By avoiding a radical genre study and observing the textual data macroscopically, I was able to obtain an organizing principle in the Psalter. After the zenith of praise of the nations (Ps 87), a lament of individuals (or “individual complaint”),75 in Psalm 88, begins again until it reaches the climax of universalism in Psalm 100 (praise of the nations “‫הָ אָ ֶרץ‬-‫)”ּכָל‬. A new section appears, Psalms 88–100, which has more praises than Psalms 69–87. The following sequence is presented according to the discussion above. In general, there is a movement between lament and praise and I recognize that there are moves from laments of individuals to Israel and to the nations. Psalm 87 advances further than Psalms 75f (the eschatological punishment of the evils on the earth; 75:9 and 76:9) and Psalms 84f (the eschatological restoration of Israel) because it accentuates the eschatological restoration of those called from the nations. The psalms that represent YHWH’s kingship over Israel and the nations (Pss 75f, 84f and 87) advance further to the right side than the messiah’s kingship (Ps 72). Therefore, the event of Psalm 87 will happen in the remoter future than the events of other psalms as the following Figure 5.4:

160 | Patterns

of Movement in the Hebrew Psalter

Figure 5.4 Psalms 69–87 in Terms of Lament/Praise and Individual/Israel/Nations. Source: Author Ps 69 lament (individual) Ps 70 lament (individual) Ps 71 lament (individual) → Ps 72 praise (King Messiah) Ps 73 lament (individual)   Ps 74 lament (Israel)   → Ps 75 praise; Ps 76 praise (King YHWH)    Ps 77 lament (Israel)    Ps 78 lament (Israel)    Ps 79 lament (Israel)    Ps 80 lament (Israel)    Ps 81 lament (Israel)     Ps 82 lament (nations)    Ps 83 lament (nations)     → Ps 84 praise; Ps 85 praise (King YHWH)    Ps 86 lament/prayer (v 9)     → Ps 87 praise (King YHWH)

Thus far, I have grasped a strand of content of Psalms 69–87, especially with reference to the insights of Gunkel, Grogan and others. The sorrow and distress of the psalmist at the beginning (Ps 69) finally arrives at the joy of the recovery of the nations in Zion, the city of God (‫ )עִ יר הָ ֱאֹלהִ ים‬in Psalm 87, after a few turns of the movement, “from lament to praise” (Pss 69–72; 73–76; 77–85 and 86–87). However, it is not enough for me to deal with this group (Pss 69–87) and the neighboring groups before and after (Pss 51–68 and 88–100) because its movement from lament of individuals to praise of nations is dynamically operated in the Psalter as a whole. As was demonstrated in Chapter 4, each demarcated section that reflects the movement is operated in progressive parallel. Therefore, before studying the details of this group, I must examine where it is located and how the dynamic is operated in that position throughout the entire Psalter.

Psalms 69–87 Located in the Dynamic of the Psalter as a Whole In the subsections, Psalms 69–72, 73–76, 77–85 and 86–87, are movements such as from sorrow to joy, from individual/society through Israel to the nations, from

Structural Analysis of Movement in Psalms 69–87 | 161 present (through past) to future and in Psalms 69–87 as a whole, from King David (if the psalmist in laments is identified as David)76 through King Messiah to King YHWH. I found these movements in other sections as well: Psalms 3–9, 11–21(22), 25–49(50), 51–67(68), 69–87, 88–100, 101–117 (118), (119) 120–138A and 138B–150. All these sections parallel one another and involve recurring movements. Additionally, these are progressively operated in the Psalter as a whole, which helps to understand the positional significance of Psalms 69–87 being organized at the very place to serve for a certain dynamic of the content of the Psalter as a whole. The sorrow mood in the lament genre that comes at the beginning of each subsection is on account of the Mosaic covenantal issues. The issues are deepened and then responded to by the eschatological agent–king in Zion and eventually settled by King YHWH, who punishes the enemies and saves the righteous. While this occurs in each section, it causes a certain dynamic by controlling the number of laments and praises as well as placing such types of psalms with specific themes in the peculiar positions. The temporary closing and opening the sections by the psalms of the mixed types and the final closing effect the dynamic and give the whole Psalter a unified characteristic:

• In the first part of the Psalter (Pss 1–21[22]), the first section (Pss 3–9[10]) begins with the “sin” theme which is implicit in the title (Ps 3:1), whereas the second segment (Pss 11–21[22]) places more emphasis upon the psalmist’s suffering caused by the covenantal issues, for example, the conflict between the righteous and the wicked, with its earlier psalms (Pss 11–14, 16f ). Such distress and suffering of the psalmist, who is in God’s discipline and conflict between the two parties, are deeper in Psalms 11–22 than 3–9. This displays a progressive feature. Psalm 22 functions as the concluding psalm, with all nations’ praise of the King YHWH, who accomplishes eschatological salvation. Psalms 11–22 began with the covenantal issue of the individual (Ps 11). However, it now requires Psalm 22 of the nations’ praise to close the section, making it a complete whole. Conversely, Psalm 22 has another concluding function, similar to the Psalms 50 and 118, which summarize the preceding content of the section to which it belongs. To summarize the contents such as 1) the covenantal issues (sin and other issues), 2) the psalmist in YHWH’s discipline (the issues deepened) and 3) the kings’ (the eschatological Messiah and the King YHWH) intervention, such “thanksgiving psalms,” which include all of those contents were required and were to be placed at the very place. Psalm 22 summarizes

162 | Patterns







of Movement in the Hebrew Psalter

Psalms 3–21(22). Likewise, Psalm 50 summarizes Psalms 25–49(50), that is, the first half of Psalms 25–100 and Psalm 118 summarizes Psalms 25–117 (the first segment, Pss 25–50; the second segment, Pss 51–100 and the concluding segment, Pss 101–117). Finally, Psalm 22 plays a role as a transitional or connecting psalm for the preceding and the following section, as it has both elements of lament and praise. • In the second part of the Psalter (Pss 23–117[118]), the first segment (Pss 25–50)77 and the second segment (Pss 51–100)78 begin with the theme of the fundamental covenantal issue, sin.79 Conversely, the third segment (Pss 101–117) commences with the psalms such as “decision to do the right thing” (Ps 101) and “forgiveness of sins of the psalmist and Israel” (Ps 103) after “discipline” (Ps 102). Therefore, the issue raised in the earlier segments now comes to a stage of resolution in the last segment. It takes on a progressive character in the macro perspective. • In Psalms 25–33(34), the covenantal issues in Psalms 25ff are deepened in Psalms 30–32 (especially in 31). This sort of severe distress found in Psalms 25–33 intensely increases in Psalms 35–50 (particularly, in Pss 35, 38–44, even by displaying a movement from individual to Israel and by dealing with the two themes, sin and discipline, together [in Pss 38–39]). Thus, there is progressiveness between Psalms 25–33 and 35–50. Similarly, there is also progressiveness in the sections of Psalms 51–100. In Psalms 51–68, the covenantal issue, sin, (in Ps 51) reaches a serious condition of discipline in Psalms 55f and Psalm 57 (limitedly) and in Psalms 63f of the subsection, Psalms 61–67. The “discipline” theme increases in the second section, Psalms 69–87, especially in the psalms, Psalms 69, 70, 73, 74, 79, 80, 81. Of these psalms, Psalms 69 and 79 deal with the themes, sin and discipline together, like Psalms 38–39. This hard discipline is seen in the beginning psalms, Psalms 88, 89, 90, of the last section, Psalms 88–100, of Psalms 51–100 and of these, Psalm 90 deals with the themes, sin and discipline, together. Finally, the last segment, Psalms 101–117, begins with a decision to do the right thing. However, it is still involved with the heavy state (discipline) of the covenantal issues (e.g., Pss 102, 106, 107, 109 and 116). • In Psalms 25–50, while Psalms 25–34 deals with the covenantal issues almost in individual scope, Psalms 35–50 include the issue of Israel, particularly with Psalm 44. Likewise, in Psalms 51–100, although Psalms 51–68 deal with the issue of Israel only with Psalms 59f, the second section, Psalms 69–87, refers to it with a number of psalms (e.g., Pss 74 and

Structural Analysis of Movement in Psalms 69–87 | 163









78–83). To make Psalms 51–100 a whole, the last section, Psalms 88–100 again reduces the number of the psalms of the national issue (with Pss 89 [even partly]–90). Instead, it has more praises of the nations (Pss [89], 93, 95, 96, 97, 98, 99, 100). In the concluding section, Psalms 101–117, the first subsection (Pss 101–108) also has this movement from the issues of individual to those of Israel. • The transitional Psalms 34 and 50, of the first segment, Psalms 25–50, display an open-ending, with the combination of the praise and then the covenantal issues, which makes the readers expect some ensuing contents of the same sorts (laments), whereas the transitional psalm, Psalm 68 and the last psalms of the sections, Psalms 87 and 100, show a close-ending with the combination of lament–petition and then praise element (Ps 68) or with only praise element of the nations (Ps 87) or of all the earth (Ps 100). Thus, the sections, Psalms 25–33(34) and 35–49(50) still opens with open endings, whereas Psalms 51–67(68), 69–87 and 88–100 closes Psalms 25–100 with close-endings by making it a complete whole. Psalms 101–117 then eventually makes 25–117 a complete whole. • Each segment, Psalms 25–50, 51–100 and 101–117 ends with a great deal of thanksgiving and praise. For making Psalms 25–117 and 120–150 respectively a whole, the hallelujah psalms are placed at both ends. • Psalm 118, as is mentioned, summarizes the contents of the second part of the Psalter, which contains Psalms 25–117. At the same time, it links Psalms 101–117 to Psalms 119–138A because it has two elements, lament and praise. In addition, it is certain that Psalm 118 functions as the introduction to the third part of the Psalter together with Psalm 119. Psalms 1–2, 23–24 and 118–119 share the same thematic elements, which representatively display the contents of the Psalter. Conversely, as Psalm 118 should come after Psalms 101–117 to summarize the preceding contents, the order, from Torah and relevant life to kingship in Psalms 1–2 or 23–24 is contrariwise activated in Psalms 118–119 (Ps 119 functions as the beginning psalm of Psalms 119–138A because of its Torah–covenantal theme). • The placement of the royal psalms, in which the eschatological king’s role is predominant is also notable: One each in the segments, Psalm 45 in Psalms 25–50, Psalm 72 in Psalms 51–100 and Psalm 110 in Psalms 101–117 seems purposeful (similarly so, Ps 132 in Pss 120–150 and Pss 18, 20–21 in Pss 3–22).

164 | Patterns

of Movement in the Hebrew Psalter

In the scope of the Part II of the Psalter, Psalms 69–87 is the second section of the segment, Psalms 51–100. Although it is parallel to the preceding section, Psalms 51–68, it goes further in thematic development by displaying much more suffering of the psalmist from covenantal issues and much more reminiscence of Israel’s history than those of Psalms 51–68. However, it still has less praise of the nations and YHWH’s universal kingship than those of the ensuing section, Psalms 88–100. This signifies that Psalms 69–87 are in progressiveness. The dynamic outline below helps to demonstrate the position of Psalms 69–87 in Part II and answer why I need to understand the movements in Psalms 69–87 in the entire dynamic of the Psalter (See the following Figure 5.5): Figure 5.5 The Position of Pss 69–87 in Part II (Pss 25–117). Source: Author A (individuals’ sorrow → Israel [Ps 44; recollecting the past] → nations’ joy)   Pss 25–33 begins with covenantal issues + an open-ending (Ps 34)   Pss 35–49 (50) begins with discipline (covenantal issues deepened) +an    open-ending (Ps 50) A′ (individuals’ sorrow → Israel [Pss 59f, 74, 78–83, 89f; recollecting the past] → nations’ joy)   Pss 51–67 (68) begins with covenantal issues + a close-ending (Ps 68)   Pss 69–87 begins with discipline (covenantal issues deepened) + a close   ending (Ps 87)   Pss 88–100 begins with discipline (covenantal issues deepened) + a close   ending (Ps 100) A″ (individuals’ sorrow → Israel [Pss 104–106, 114f; recollecting the past] → nations’ joy)   Pss 101–117 (118) begins with covenantal issues + a close-ending (Ps 117) +    a summary/transition (Ps 118)

By understanding section 1 and 2 above, Figure 5.6 demonstrates the movement from laments of individuals to praise of nations, including the consideration of the subsections of Psalms 69–87 and the position of this group in the entire Psalter:

Structural Analysis of Movement in Psalms 69–87 | 165

Figure 5.6  The Movement from Lament of Individuals to Praise of Israel–the Nations of Psalms 69–87 in Consideration of Its Subsections. Source: Author INDV=Individual

The Subsections of Psalms 69–87 in Question–Answer or Prayer–Praise Mode This section presents the move, from question to answer, which goes along with the one, from lament of individual to thanksgiving–praise of nations in Psalms 69–87. This analysis not only confirms the movement of mood and scope of people but also helps to clarify the structure of Psalms 69–87, which consist of the four subsections. For the first subsection, Psalms 69–72, I found that there are psalms of which contents are organized by parallel units. Especially, Psalms 69, 7180 and 72 have parallels. For example, the two units 69:2–13 and verses 14–30 exhibit similar expressions, although the latter is more characterized by the psalmist’s curse upon his adversaries (esp. vv 22–29) As Figure 5.7. I can analyze Psalms 69–72 as two distinct parts: prayer for deliverance and anticipation/assurance towards deliverance (Pss 69–71) and answer through a king (Ps 72):

166 | Patterns

of Movement in the Hebrew Psalter

Figure 5.7 Pss 69–72 in Terms of Prayer (Question) and Answer. Source: Author Ps 69—A Individual prayer for deliverance (vv 2–13) +       Aʹ Individual prayer for deliverance (vv 14–30) + B Anticipation/assurance (vv 31–37) Ps 70—A Individual prayer for deliverance (vv 2–6) Ps 71—A Individual prayer for deliverance + Anticipation/assurance (vv 1–16) +      Aʹ Individual prayer for deliverance + Anticipation/assurance (vv 17–24) Ps 72—                   B Answer through a king (vv 1–11) +                        + Bʹ Answer through a king (vv 12–17)

The striking factors of the lament Psalms 69–71 are as follows: First, the psalmist’s prayer by repetition is “Save me, O God! (e.g., Pss 69:2, 70:2 and 71:2. ‫”)הֹוׁשיעֵנִ י אֱֹלהִ ים‬ ִ Second, his prayer is due to the covenant related issues such as sin,81 enemy,82 poverty83 and life span.84 Last, he appeals for God85/YHWH86‘s “much love and salvation of truth” (69:14. ‫חַ ְסּדֶ ָך …ּבֶ אֱמֶ ת יִ ְׁשעֶָך‬-‫)ּבְ ָרב‬, “salvation” (69:30; cf. 70:5. ‫)יְ ׁשּוע ְָתָך‬, “righteousness” (71:2, 19, 24. ‫)צִ ְדקָ ְתָך‬, “righteousness and salvation” (71:15. ‫ָך…ּתׁשּועָתֶ ָך‬ ְ ֶ‫ )צִ ְדקָ ת‬and “strength and power” (71:18. ‫בּורתֶ ָך‬ ָ ְ‫)זְרֹועֲָך …ּג‬. In most cases, these words are used with the preposition “‫ ”ב‬and all is suffixed by “‫ך‬.” Thus, it is so obvious that the psalmist knows “from whom” and “by what” his salvation come. In these prayers, the psalmist causes YHWH the covenantal God to remember the covenant. Given that I contextually considered Psalm 72, the royal psalm, as God’s answer to the psalmist’s prayer of Psalms 69–71, I recognized that God’s salvation (righteousness/love/power) is realized by a king and his work. This agent– king’s work is expressed by verbs such as “to judge” (72:2. ‫ ;דין‬v 4. ‫)שפט‬, “to save” (vv 4, 13. ‫)ישע‬, “to crush” (v4. ‫)דכא‬, “to rule” (v 8. ‫)רדה‬, “to pity” (v 13. ‫ )חוס‬and “to redeem” (v 14. ‫)גאל‬. The realm of his rule is referred to as “from sea to sea and from the river to the ends of the earth” (v 8. -‫ּומּנָהָ ר ַעד‬ ִ ‫יָם‬-‫ִמּיָם ַעד‬ ‫אָ ֶרץ‬-‫)אַ פְ סֵ י‬. Given that I interpret the title ‫ לִ ְׁשֹלמֹ ה‬as Solomonic authorship,87 the king/king’s son in verse 1 cannot be Solomon himself or one of his sinful, feeble descendants, as his people’s verdict was that “he made our yoke heavy.”88 Solomon’s empire never reached “to the ends of the earth (v 8. ‫אָ ֶרץ‬-‫אַ פְ סֵ י‬-‫) ַעד‬.” The one who is “greater than Solomon” (Matt 12:42. πλεῖον Σολομῶνος) will have dominion “to the end of the earth (ἕως ἐσχάτου τῆς γῆς)” through his disciples’ testimony (Acts 1:8). Only the eschatological messianic king will solve the covenantal problems of his enemy’s affliction (72:4c, 9), poverty (vv 10, 15f )

Structural Analysis of Movement in Psalms 69–87 | 167 and life span (v 7), by his judgment with righteousness and justice (vv 1–389). The first subsection, Psalms 69–72, temporarily ends here, waiting for YHWH King’s eventual intervention. The second subsection begins with question and ends with answer. However, this time, the first question does not regard the covenantal issues of the psalmist himself. In Psalm 73, he is described as a person who is loyal to the covenant and covenantal God. The issue arises from those who are never faithful to the covenant. The psalmist asks, How the evil can enjoy prosperity (v 3. ‫)ׁשלֹום‬, ְ still mocking the covenantal God (v 1190)? The second half of the psalm gives the answer to this question (vv 17–28). A similar thematic spreading to Psalm 73 is found in Psalm 74. The psalmist throws a question to God: “O God, why have you rejected [me] forever; why does your anger smoke against the sheep of your pasture (v 1)?”91 The question is extended to the scope of community now. Like Psalm 73, the psalmist of Psalm 74 presents himself before God as an accuser of the enemy nation. Like the evil in Psalm 73, this wicked nation (cf. v 3) reproves the name of God (vv 10, 18, 22; the repetition of the root “‫)”חרף‬. The “enemy nation” is undoubtedly a covenantal issue (Lv 26:25ff; Dt 28:48ff; 29:27), so the psalmist pleads to God on the basis of the covenant (“Have regard for the covenant” English Standard Version v 20a. ‫)הַ ּבֵ ט לַּבְ ִרית‬, recollecting the past deed of the covenantal God (vv 12–17). Psalms 75–76 are “answer psalms” in that they deal with the issues raised in Psalms 73 and 74. God the Judge (Pss 75:8. ‫ ;אֱֹלהִ ים ׁשֹ פֵט‬cf. 76:9, 10a) will destroy the wicked and lift up/save the righteous/humble (Pss 75:11 and 76:10b). As a whole, Psalms 73:1–16 and 74:1–11 and verses 18–23 are thematically parallel and both Psalms 75:2–11 and 76:2–13 convey the same message. The first (vv 1–11) and last part (vv 18–23) of Psalm 74 correspond to each other, which places the recollection in the middle (“H” in the outline below signifies “Historical”). The recollection accounts are placed more on the left than the psalmists’ questions/petitions to indicate temporal sequence. The answers are all arranged as the following Figure 5.8:

168 | Patterns

of Movement in the Hebrew Psalter

Figure 5.8 Pss 73–76 in Terms of Question and Answer and Historical Recollection. Source: Author Ps 73— Ps 74— Ps 75— Ps 76—

H Recollection (vv 12–17) + H Recollection (v 7) +

A Question as individual (vv 1–16) + B Answer (vv 17–28) A Question for Israel (vv 1–11) + Aʹ Question for Israel (vv 18–23) B Answer (vv 2–11) B Answer (vv 2–13)

The following subsection, Psalms 77–85, maximizes the questions for Israel with a number of recollections of God’s salvation. A striking feature is that the historical events in the past, including Exodus, are presented by repetition, which contrasts the covenantal God’s faithful act against Israel’s rebellion. It underscores that the recovery from the captivity and covenantal revenge will be realized only by God’s sovereign intervention. It is never to be attained by sinful Israel’s effort, which was constantly against God’s covenant (Ps 78:10). In the lament psalms of this subsection, the psalmist’s questions are arranged at the beginning and at the end of the psalms, whereas the recollections are found in the middle. However, in the outline below, as with the previous subsection, I have arranged the psalmist’s recollection more on the left than the present question/petition with respect to Israel’s future restoration (Pss 77 and 80). Psalm 78 is a psalm of community that also recollects Israel’s history. As Israel’s faithlessness is in stark contrast to YHWH’s faithfulness, I classified it with Psalms 74, 77 and 79–81. Conversely, I considered this psalm even with other individual laments, Psalms 69–71 and 73, since it is also deeply involved in the covenantal issues (esp. “enemy”). Besides these, Psalm 78 deals with taking David from the “sheepfold” (v 70) and the “building” of the sanctuary (v 69), which reminded me of the Davidic covenant (2 Sam 7:8, 13; 1 Chr 17:7, 12). Thus, there is a movement from Mosaic covenant (e.g., Ps 69) to Davidic one (Ps 78) in a broad scope. I deal with this in the next section regarding the covenantal theme. Psalm 78 presents a unique way of arrangement of Israel’s past events. The introductory address (vv 1–11) indicates Israel’s unfaithfulness to YHWH’s commandments, which is followed by Ephraim’s rebellion against God’s covenant. The concluding part (vv 67–72) of this psalm deals with God’s act of forsaking Ephraim and choosing the tribe of Judah and the mount Zion. The introductory address and the concluding one are linked to each other according to the order of historical

Structural Analysis of Movement in Psalms 69–87 | 169 events. Thus, it is suggested verses 1–11 (H1) and then 67–72 (H1ʹ) should be read. Conversely, there are twofold similar records of Exodus-related events (H and Hʹ; vv 12–42 and 43–66) in the middle. Psalms 84 and 85, which contain the “answers,” are organized on the right as the previous subsection (see Figure 5.9): Figure 5.9 Pss 77–85 in Terms of Question and Answer and Historical Recollection. Source: Author Ps 77—                    A Question for Israel (vv 2–10) +      H Recollection (vv 11–21) Ps 78—              H1 Recollection (vv 1–11) +      H Recollection (vv 12–42) +      Hʹ Recollection (vv 43–66) +                  H1ʹ Recollection (vv 67–72) Ps 79—                    A Question for Israel (vv 1–13) Ps 80—                    A Question for Israel (vv 2–8) +      H Recollection (vv 9–14) +                        Aʹ Question for Israel (vv 15–20) Ps 81—   H Recollection (vv 2–13) + Exhortation (vv 14–17) Ps 82—                    A Prayer for global judgment (vv 1–8) Ps 83—                    A Prayer for judgment of nations (vv 2–19) Ps 84—                        B Answer (vv 2–13):  Zion dwellers Ps 85—                        B Answer (vv 2–14):  Israel’s return

As far as the last subsection (Pss 86–87) is concerned, both psalms reveal God’s answers, although Psalm 86 still includes question/petition (vv 1–11). In fact, Psalm 86 contains the prayer for the restoration of all nations (v 9) as well as the deliverance of the psalmist (v 13). Psalm 87 represents a zenith of God’s saving act because it clearly refers to the restoration not only of Israel (v 2) but also of peoples (vv 4–7). Psalms 86–87 can be viewed either as the combination of prayer–answer or the climax of the section (Pss 69–87) like the following Figure 5.10:

170 | Patterns

of Movement in the Hebrew Psalter

Figure 5.10 Pss 86–87 in Terms of Prayer (Question) and Answer. Source: Author Ps 86—         A Prayer for deliverance (vv 1–17) +                B Answer (v 13):  Psalmist delivered             A  Prayer (v 9):  Peoples’ worship Ps 87—            B Answer (vv 1–7):  Peoples in Zion

By this structural analysis of the subsections of Psalms 69–87, I effectively investigated how the movements are operated according to the themes and motifs throughout the psalms in the scope.

Major Theme—Covenantal Issues Covenantal Issues at the Beginning of Each Section The theme that is placed at the beginning of each subsection of Psalms 69–87 is “covenantal issues.” Psalms 69–71 of 69–72, Psalms 73–74 of 73–76,92 Psalms 77–83 of 77–85 and Psalm 86 of 86–87 deal with this theme, whether it is related to an individual person or Israel,93 and whether it causes prayers on the basis of the Sinaitic covenant or the Davidic one. The position of the theme is not accidental but deliberate in the Scriptures. The theme of law, sin and relevant issues are observed in the narratives of Exodus and the covenant on Mt. Horeb (Sinai) and the covenantal issues are again emergent in the renewed covenant in the plains of Moab and thenceforward. In the narratives, it is specified that the transgression of law results in curses, whereas the obedience to the covenant leads people to blessings. This theme takes a very regular position in the narratives from Exodus to Deuteronomy (i.e., from the outset of Israel’s history). The regularity emerges in “Exodus–Leviticus–Numbers” (see Table 5.3) and “Deuteronomy” (see Table 5.4) from the macroscopic perspective. More specifically, the Ten Commandments and other moral laws always precede the covenantal blessing and curse. It is remarkable that the position of the moral laws is comparable to that of the ceremonial laws (not asterisked) which represents a different regularity:94

Structural Analysis of Movement in Psalms 69–87 | 171 Table 5.3 Covenantal Curse in Exodus–Leviticus–Numbers. Source: Author Ex Chaps 1–40 (Making of tabernacle; Moses focused) Exodus Covenant (law; first (laws)* Passover) 19:1ff → 12:1ff →

Blessing Laws Tabernacle Israel and (continued) established moved curse → → according 23:20– to the 33 → cloud 40:36–38 →

Lv 1:1–Nm 2:34 (Priests, Aaron and sons, sacrifices and cult-related laws focused) Laws priests (continued) ordained; 1:1ff → Nadab and Abihu died; laws 10:1ff → Laws* Blessing Laws Israel (continued) and (continued) moved Lv Chaps curse 27:1ff → Nm 2:34 19–20 → 26:3–45 → → Nm Chaps 3–36 (Sons of Levites focused) Aaron’s genealogy, laws (continued) 3:1ff →

Tabernacle anointed; Levites dedicated; second Passover →

Israel moved according to the cloud 10:11→

Laws (continued); Transjordan conquered

Each section of the Psalter that I demarcated (excluding the introductory psalms) always begins with the psalmist who is in the middle of such covenantal curses. That is, the sequence, laws and then warning of the covenantal curses, found in Exodus to Deuteronomy, is now the exact opposite in that the psalmist now suffers the curses (Ps 69:2–5), which were previously warned and then

172 | Patterns

of Movement in the Hebrew Psalter

Table 5.4 Covenantal Curse in Deuteronomy. Source: Author 4:44–28:68 Transjordan conquered →

Laws of covenant* →

Blessing and curse (4:25–31) 4:44–28:68

Transjordan conquered →

Laws of covenant* →

Blessing and curse (28:1–68) 28:69–34:12

Transjordan conquered →

Laws of covenant* →

Blessing and curse (e.g., 29:17–28)

Moses laid his hands upon Joshua and died

detects the causes for the curses not only by reflecting the life of these days but also by meditating the laws of the covenant given in the olden days of Moses. The psalmist concludes that the issues were caused by the sins (Ps 69:6). In this, the Psalter is fundamentally covenant–experiential. On the other hand, there are two more aspects of the psalmist who lives under the covenant. The first one is that the psalmist is afflicted by the wicked without cause. The psalmist is this time the one who suffers the hatred of the wicked, even though he did good for them (e.g., Pss 35:11–16, 38:20f, 69:5, 11–13, 109:1–31, esp. vv 4f, 24f and 120:7). These wicked are hardly identified, whether they are “anti-covenant Israelites”95 or “non-covenant gentiles.”96 The second one, which is related to the first, is that the psalmist’s self-declaration as a faithful disciple to YHWH’s covenant (e.g., Pss 69:10a, 71:5, 6a, 17b, 73:23a and 86:2a) and good neighbor even to those who are malicious (e.g., Ps 69:11a, 12a). By these two, it is inferred that the psalmist has struggled so far to do righteousness, in spite of the sins committed, by being faithful in the deepest trust to YHWH the covenantal God. The struggle of the psalmist as an individual, which was apparent in Psalms 69–71 (except 69:36–37 and 71:20) of the subsection, Psalms 69–72, does not remain in individual feature any more in the next subsection, Psalms 73–76. There is a movement of scope, from individual to community, in Psalms 73–74 of the subsection 73–76, with respect to the theme, “covenantal issues,” when I considered the two psalms (Pss 73f ) as connected. The wicked (‫ ְ)רׁשָ עִ ים‬are in peace and the psalmist is in trouble (‫ )עֲמַ ל‬in Psalm 73, which means “your

Structural Analysis of Movement in Psalms 69–87 | 173 enemies” (‫ )צֹ ְר ֶריָך‬who devastated Israel continue to blaspheme the name of God and Israel is still in trouble in Psalm 74. The following psalms, Psalms 77–81 of the subsection, Psalms 77–85, include even more distress towards Israel’s pitiful situation. Psalm 86 again presents the covenantal issues from an individual perspective. However, this is not necessarily against the movement from individual to community. Although Psalm 86 appears to be individual lament because it expresses the psalmist’s personal hardship, it includes other non-lament elements by revealing not only YHWH’s attributes (vv 5, 15 and 17) and his wonderful deeds (vv 8 and 10) but also a prayer for all nations’ worship (v 9), which summarizes the contents of the preceding psalms. Thus, I concluded that the covenantal issues, namely, the important theme that occurs in the earlier psalms of laments in the subsections of Psalms 69–87, were organized in progressiveness, that is, by the movement of the scope, from individual to community (Israel) as Figure 5.11: Figure 5.11 The Movement, from Individual through Israel to Nations, in the Subsections of Pss 69–87, a Summary. Source: Author Pss 69–71: Individual (limited verses for Israel)    Pss 73–74: Individual → Israel    Pss 77–81:  Israel      Ps 86: Concluding (individual + nations).

The Movement from Sinai–Moab to Davidic Covenant An important consideration is the Davidic covenantal theme in addition to the Sinai–Moab covenant. While the lament psalms at the beginning of each subsection deal with the covenantal issues, whether the issues are of individuals or the Israel community, according to the commandments and laws of the Sinai–Moab covenant, at some point the Mosaic covenant is also linked to the Davidic covenant. In Psalms 69–87, the Davidic covenant is hinted at the point of Psalm 78:67–72, in which YHWH’s election of David as the king of Israel occurs (2 Sam 7:8; 1 Chr 17:7; 2 Chr 6:6). In fact, the Davidic covenant in these verses is comprehensively addressed in Psalm 89 (esp. vv 4–5 and 21–38) of the next psalms-group, Psalms 88–100, with which Psalms 69–87 are parallel.

174 | Patterns

of Movement in the Hebrew Psalter

As far as the relevant texts are concerned, the Davidic covenant’s continuity depends on whether David (2 Sam 7:14; cf. 1 Chr 22:13)/David’s descendants (1 Kings 6:12f; 8:15–26; 2 Chr 6:16; 7:17–22; Ps 89:31–33) keep YHWH’s law. To put it another way, the Davidic covenant counts on the faithfulness to the Sinai–Moab covenant (cf. 1 Kings 8:56–58). This means that David or his descendants’ transgression of the Mosaic Torah not only results in the covenantal curses (e.g., captivity) according to the Sinai–Moab covenant, but also the loss of the kingship.97 The psalmist’s prayer that reminds YHWH of the covenants eventually has two goals: the first is to get YHWH’s forgiveness so that Israel may be released from the curses of the Sinai–Moab covenant and the second is to recover the kingship by the enthronement of a king of the Davidic line who is faithful to the covenantal laws. The prayer/question for the first goal is achieved in Psalm 85:3, in the scope, Psalms 69–87 and the second question of “kingship” (Ps 78:67–72;98 not yet enough expressed) is answered in Psalms 84:10;99 86:11.100 During the next section (Pss 88–100), this Davidic covenantal question is fully put forward in Psalm 89 and is answered in Psalm 92:11 by the “anointing” of “I.” That is, the question is answered only after the full rehearsal of the Davidic covenant in the context of the captivity (in the curse-realized and kingship-lost situation; esp. in 89:39–52). See the following Figure 5.12 for this discussion.

Structural Analysis of Movement in Psalms 69–87 | 175 Figure 5.12 Covenantal Issues Raised and Answered in the Sections of Part II. Source: Author In Body I (the Davidic covenant is not expressed) Pss 25–33—Sinai–Moab covenantal issues (sin):      Individual → Israel (Ps 25:22) → Recovery of kingship (Ps 28:8)                      King’s faithfulness to the                      covenant (Ps 29)                      Forgiveness of sins (Ps 32) Pss 35–50—Sinai–Moab covenantal issues (sin):      Individual → Israel (Ps 44) → Recovery of kingship (Ps 45, esp. v 8)                     King’s faithfulness to the                     covenant (Ps 45:3, 5, 7, 8)                     Forgiveness of sins (cf. Ps 50:5) In Body II (the Davidic covenant is expressed in progressiveness) Pss 51–68—Sinai–Moab covenantal issues (sin):      Individual→ Israel (Pss 53:7; 59:5; 60:3–5)       Davidic covenantal issues (sin and kingship):      Individual (cf. Ps 57:8–12) → Recovery of kingship (cf. Ps 61:7)                    King’s faithfulness to the                   covenant (cf. Ps 61:8)                    Forgiveness of sins (cf. Ps 65:4) Pss 69–87—Sinai–Moab covenantal issues (sin):      Individual → Israel (Pss 74, 77–83)       Davidic covenantal issues (sin and kingship):            Israel (Ps 78, esp. vv 69–72)                  → Recovery of kingship (Ps 84:10)                    King’s faithfulness to the                    covenant (Ps 86:11)                     Forgiveness of sins (Ps 85:3) Pss 88–100—Sinai–Moab covenantal issues (sin):       Individual→ Israel (Pss 89f )       Davidic covenantal issues (sin and kingship):            Israel (Ps 89)  → Recovery of kingship (Ps 92:9)                     Forgiveness of sins (cf. Ps 99:8) In conclusion of Part II Pss 101–117—Sinai–Moab covenantal issues (sin):       Individual→ Israel (Pss 102:13–23; 103:10ff; 105f; 114f )       Davidic covenantal issues (sin and kingship):       Individual (cf. Pss 108:2–6) → Recovery of kingship (Ps 110) Continued

176 | Patterns

of Movement in the Hebrew Psalter

Figure 5.12  Continued                     King’s faithfulness to the                     covenant (cf. Ps 113)                     Forgiveness of sins (Pss                     106:45f; cf. 111:9; 113:7–9)

In sum, the final editor–author not only links the individuals101 to Israel who are involved with the covenantal issues in the parallel sections. In this literary design, which is progressively operated, the significant covenantal agendas such as “forgiveness of sins” and “recovery of kingship-king’s faithfulness to the Sinaitic covenant” are treated more and more concretely, being connected to the anticipation of YHWH’s vowed lovingkindness to David (2 Sam 7:15; Ps 89:50; cf. Isa 55:3).

The Movement between Different Kingships While the lament Psalms 69–87 contain the issues of Mosaic covenant, the psalmist in the psalms appears someone who lives either under the monarchy or after the downfall of the kingdom. It is inferred that the psalmist of Psalm 69 is a member of the kingdom of Israel because the psalm carries an eschatological hope for Zion in verse 36. Psalm 71:22 calls God’s name as “‫( ”קְ דֹוׁש יִ ְׂש ָראֵ ל‬the Holy One of Israel), which is frequently found in Isaiah (28 times) and scattered throughout other books102 of the monarchy or exile. That this verse (Ps 71:22) seems to anticipate the return from exile, by being placed in the vicinity of verse 20, makes it likely to be a song of the kingdom or post-kingdom. Likewise, Psalm 73:17’s reference to “‫אֵ ל‬-‫”מקְ ְּדׁשֵ י‬ ִ (the sanctuary of God) can signify the temple of the monarchical era in relation to Psalm 74:7’s “‫”מקְ ּדָ ׁשֶ ָך‬ ִ (your sanctuary) or “‫ׁשמֶ ָך‬-‫ַן‬ ְ ‫”מ ְׁשּכ‬ ִ (the dwelling place of your name), with plausibility of the exilic date. All the laments of community, Psalms 77–83, hint that they belong to at least the exilic period as to their lamentation and plea for the restoration of the kingdom. And if I consider Psalm 86:9, “the eschatological hope for the nations” worship (in Zion)’ (cf. Ps 87’s reference to Zion) with the Gentile nations’ plot against Israel as a nation (“‫ ”ּגֹוי‬in Ps 83:5), Psalm 86, the lament of individual, also could be post-monarchical.

Structural Analysis of Movement in Psalms 69–87 | 177 Therefore, it is reasonable to consider that the psalmist in laments is a king or subject of a human kingdom, in which every day there is pain (Ps 69:4), poverty (Pss 69:30, 70:6, 73:14 and 86:1), social injustice (Ps 73:1–16) and political oppression (Pss 79:1–4, 80:14 and 83:3–9). This means that the psalmist, whether he still lives in the Davidic103 kingdom or in the land already colonized by the Babylonian empire, suffers different adversity under the rule of human kingship often driven by arbitrariness and ambition.104 Conversely, the psalm or psalmic verses placed next to these laments, such as Psalms 72:1–20; 80:18; 84:10; (86:11) underscore the messianic theme. These texts, notwithstanding their characteristics of a human kingdom as seen in laments, convey a totally different notion concerning kingship. His just and righteous rule for individuals, community and world (72:2),105 abundance of peace (v 7)106 under his rule, his subduing enemies (v 9),107 his being worshipped by kings and the nations (v 11),108 his blessedness (v 16)109 and his walking in YHWH’s truth (86:11)110 are the signals of the kingdom. Lastly, the predominance of YHWH’s kingship closes each subsection by the eschatological psalms of praise, Psalms 75f, 84f and 87. These psalms accentuate both punishment and salvation of YHWH at the same time. Like some messianic verses (e.g., Ps 72:2, 4, 9), these psalms combine YHWH the judge (Pss 75:8 and 76:9) with YHWH the warrior (Pss 75:11 and 76:5f, 13). The city or Zion is described as the place of the messianic rule and blessedness (Ps 72:16), in which the Zion is YHWH’s dwelling place, who rules and blesses (Pss 76:3, 84:8 and 87:1–3). YHWH’s kingship was first introduced by the introductory psalms (Pss 2, 24, 118 of 1f, 23f and 118f ) along with some messianic allusion, whether it is somewhat explicit (Ps 2:6f, 12) or implicit (Pss 23: 5 and 118:22, 26) and then developed in the last part of each section and each subsection. Therefore, this scope (Pss 69–87) makes me perceive the movement by means of the different kingships, from the flawed human kingship, through the messianic one, to YHWH’s kingship as the following figure 5.13. The last two kingships are described by similar predicates and given to be something glorious in its essence.

178 | Patterns

of Movement in the Hebrew Psalter

Figure 5.13 Movement of Different Kingships in the Subsections of Pss 69–87. Source: Author From the human kingship (Pss 69–71)   to Messianic (Ps 72) From the human kingship (Pss 73–74)               to YHWH’s (Pss 75f) (Thus, as a whole, from the human kingship through Messianic to YHWH’s)   From the human kingship (Pss 77–83) through Messianic (Pss 80:18; 84:10) to YHWH’s (Pss 84f)   From the human kingship (Ps 86)    through Messianic (Ps 86:11?)  to YHWH’s (Ps 87)

The previous postulations of the royal psalms and their position in relation to the movement are reviewed. I discuss with three different readings: the structural– theological understanding without the royal psalms (e.g., Brueggemann); the one with the royal psalms in the historical dimension (e.g., Wilson); and the one with the royal psalms regarding their eschatological messianic dimension (e.g., Creach, Mays, Mitchell, Snearly and Hensley). First, Brueggemann’s analysis was made by excluding the royal psalms.111 In his systematic understanding of the different psalms and the message of the Psalter, he noticed the moves from “orientation” to “disorientation” and then from “disorientation” to “new orientation/reorientation” in the psalms.112 Firth suggested a modification of Brueggemann’s scheme, as it omitted the royal psalms: One weakness of Brueggemann’s system is his exclusion of the so-called royal psalms, which means that he misses the eschatological dimension in the Psalter … the fact that the royal psalms (including Ps 18) were retained in the post-exilic setting when the Psalter was finally edited points to an eschatological edge that takes this dialogue further, looking with messianic hope beyond all forms of current experience.113

Firth argued for the intratextual dialogue, namely, a reading through the Psalter in sequence. To put it more concretely, Psalm 1 (orientation) can be read with Psalm 3 (disorientation), Psalms 1 and 3 can be read and best understood with Psalm 18 (psalm of the eschatological, messianic hope).114 For an alternative reading, my analysis deals with every psalm, including the royal psalms and considers the sequence and the pause. I analyzed the pauses between Psalms 1–2 and 3ff. In my consideration, Psalms 1–2 not only contain the

Structural Analysis of Movement in Psalms 69–87 | 179 move from lament (?) to praise but also functions as the conclusion or the “new orientation” of the Psalter. Brueggemann’s analysis of the individual psalms that belong to disorientation and reorientation is almost in agreement with my classification of laments and praises and so both understand the move in the same way. However, because of Brueggemann’s “orientation” (e.g., Ps 1) and exclusion of the royal psalms (e.g., Pss 2, [8]‌, 18), the structural and theological understanding becomes much different. For a comparison between Brueggemann’s115 and mine, refer to my analysis as the following Figure 5.14: Figure 5.14 The Movement from Disorientation to New Orientation with Reference to the Arrangement of Psalmic Genres, Historical Recollection and Different Kingships. Source: Author      disorientation     → → → →     new orientation    songs of distress                  songs of joy life under the flawed human kingship         life under the divine kingship (Laments: Individual → Communal)       (Royal Psalms  →  Praises of YHWH)   reminiscence of history:          through Messiah →   YHWH’s rule Creation (orientation) →Exodus     punishment & restoration punishment & restoration → Canaan → monarchy → exile        of Israel & nations   of Israel & nations

My analysis of the psalms discerns two polarities, disorientation and new orientation. In the time of disorientation, the psalmist recollects the past. Of the various events of the past, especially when the psalmist sings of God’s creation, the state of orientation is introduced and recognized. However, the recollection is not limited to the creation. Other historical events follow, such as Exodus, lives in wilderness, Canaan without kings and with kings, and Exile. During the course of these events, people (or Israel) always remain rebellious, although YHWH continues to be faithful throughout. Because of men’s unfaithfulness, the uniformity, completeness and beauty of men and nature were destroyed. In the psalmist’s recollection, a move from orientation to disorientation appears. My alternative analysis concludes that the Psalms does not begin with the orientation. In the introductory Psalms 1–2; 23–24 and 118–119, I observed the general move, from laments of individual (disorientation) to praises of the nations (reorientation/new orientation)116 and recognized the reorientation by

180 | Patterns

of Movement in the Hebrew Psalter

means of the themes of each group (e.g., Pss 1–2, 23–24 and 118–119) as a whole. In Psalms 3ff, I then discovered the move, from disorientation under the flawed human kingship to reorientation, in Psalms 3–9, 11–22, 25–33, 35–50, 51–68, 69–87, 88–100, 101–117, 120–138A and 138B–150 and simultaneously, I perceived the reorientation at the end of each section to be a reflection of the introductory psalms. In the psalms of reorientation, I then recognize that there is a move, from Messianic kingship to YHWH’s rule. Brueggemann’s omission of the royal psalms in his program reflects a little difficulty to identify their positional significance in the Psalter: They seem to be scattered across various places, which suggests irregularity. Their abrupt presence seemingly has loose connection with neighboring psalms or no thematic causality in sequence, which has been a puzzle for Psalmic scholars. For example, Gunkel concluded that these (e.g., Pss 2, 18, 20 and 21) “do not form a group which belongs together.”117 For Psalm 72, he put aside it as an addition.118 I also observe a similar case in Wilson: [The royal psalms] are widely distributed throughout the Psalter and show no editorial concern to group of otherwise mark them out. This is quite in contrast with the Mesopotamian catalogues which regularly juxtapose “royal” hymns in a larger list or “lump” them together in a summary line.119

In respect to Wilson’s investigation, I conjectured the reason that the ancient Near East anthology placed the royal hymns together in the designated pages. It was obvious that the purpose of such hymns was for honoring kings’ greatness, by being viewed from a positive perspective or for idolizing their kingship as divine by calling them as “sons of God,” from a negative view. Thus, the foreign royal hymns could be collated together according to the same thematic rubric. Conversely, why do the royal psalms in the biblical Hebrew text not cluster? Is it because there is no specific editorial principle because they were transmitted by this or that way through time by growth and reinterpretation? If yes, I assessed the Masoretic Text’s design as being below the normal level. If not, is it because the editor–author, with a special authority who redacted every transmitted poem at a specific time, attempted to communicate a clear message with the (implied) readers by a sophisticated schema? Wilson did not remain in Gunkel’s position. He made efforts to explore the significance of the position of the royal psalms in recognition of the editorial history of the Psalter. Wilson analyzed the psalms at the seam (e.g., Pss 2, 41, 72 and

Structural Analysis of Movement in Psalms 69–87 | 181 89 of Books I–III) in relation to the Davidic covenant and claimed that it found in the failure at the point of Psalm 89. He then concluded that Books IV and V are the editor’s theological answers (“YHWH is king”) for it.120 In his analysis, the royal psalms (Books I–III) were interpreted in their historical dimension,121 which is the second case of the reading in my discussion. Wilson seemed imbalanced in dealing with the royal psalms in Books IV–V. Thus, I was led to a conclusion in Wilson’s program, either “because of a reading in which the royal psalms in Books IV–V were downplayed, an incorrect theology is deduced” or “Wilson downplayed the royal psalms in Books IV–V on behalf of the ‘not-human but only King YHWH’ theology.”122 Creach offered a critique to Wilson’s theory in terms of the testimony of the New Testament: The Psalter’s “answer” to the loss of monarchy, Wilson avers, is that monarchy is not really necessary anyway, since Israel lived without a human king in their formative period in the wilderness under the leadership of Moses. “The Lord reigns” is the final word for those who have experienced exile. By implication, Wilson proposes that the righteous are now put their trust directly in God and not in the human agent, the king, who had previously served as an earthly symbol of God’s justice on their behalf … If the Psalter intends to communicate the notion that royal expectations were null and void, as Wilson says, then the New Testament’s presentation of Jesus as a royal figure must go against the Psalter’s understanding of human rule.123

Therefore, I come now to deal with the third case of the discussion. In this, the royal psalms are treated from the eschatological perspective. Mays responded to Wilson’s biased treatment of the royal psalms of Books IV–V. He provided an additional, coherent explanation for the royal Psalms 110 and 132, which considered the Psalter as a whole, although he took a similar stance to Wilson for Books I–III (the decline of the Davidic kingdom) and IV–V (YHWH reigns). He claimed, “in Psalm 110, the promise that the king will represent the kingdom of God to the nations of earth is renewed and in Psalm 132 the voice of pilgrims is heard, recalling God’s promise to the anointed king.”124 Mays’s understanding of the royal psalms was twofold: there is a movement by their sequence, from promise [Ps 2] through disaster [Ps 89] to renewed promise and expectation [Pss 110; 132]; and “[these psalms] must have been read and preserved and included as a form of prophecy.”125 Therefore, the core of the Psalter is, “the coming reign of God through the messiah’s solidarity with our humanity.”126 Mays’s structural understanding can be summarized and exhibited as the following Figure 5.15:127

182 | Patterns

of Movement in the Hebrew Psalter

Figure 5.15 The Writer’s Summary of Mays’s Understanding on the Psalmic Shape. Source: Author Pss 2 (God’s promise) → 89 (disaster)   → 110 (the promise renewed) → 132 (the promise recalled)          → 89 (question)  → 93, 95-100 (answer: the reign of God)                   → 104-106; 107; 111-118; 135-136; 146-150 (“Hallelujah” and “O give thanks”)  movement from prayer (Books I-III)     → to praise (Books IV-V)

A further treatment of the royal psalms from the eschatological perspective comes from Mitchell’s analysis, which was focused on “the place of certain psalms or psalms-groups … such as Psalms 2, 45, 69, 72, 82, 83, 87, 88, 89, 90, 91, 92, 95, 109, 110, the Hallel [Pss 111–118] and the Songs of Ascents [Pss 120–134], including Psalm 132”128 to demonstrate that the eschatological program dominated the Psalter. He examined those psalms’ positions sequentially in comparison with the specific contents of Chaps 9–14 of the Book of Zechariah. Among the psalms and psalms-groups, Mitchell pointed out the positional significance of the royal psalms, suggesting that the Psalter’s theological crux is the messiah: Many of them occur in positions that mark them as being particular highpoints in the collection. Psalm 2 functions together with Psalm 1 as an introduction to the entire collection. Ps 72… closes Book II, Psalm 89 occurs at the end of the Korah Psalms and closes Book III and Psalm 110 is the last of a short group of Davidic psalms that precedes the Hallel group (Pss 111–18). Other royal psalms, such as 20, 21, 45 and 132 may not be as immediately prominent, but their kingship theme links them with the more prominent royal psalms. Commentators [Forbes 1888: 4; Westermann 1981: 258; Childs 1979: 515–17; Allen 1983: 5] have also noted that these psalms appear to have been interpreted messianically by the redactor. For their very inclusion in the Psalter, at a time when the house of David was in eclipse, suggests that the redactor was looking forward to its resurgence under a future Davidic king. And if they are to be interpreted messianically, then their prominence within the collection suggests that the messianic theme is central to the message of the Psalter.129

Mitchell’s two “contra-Wilson” claims are supported by textual evidences: 1) “The David of Books IV and V is not a minor player at all”;130 and 2) The messiah

Structural Analysis of Movement in Psalms 69–87 | 183 in royal psalms is not a flawed human figure but an eschatological divine–human king whose rule is conflated with YHWH’s domain.131 Conversely, inquiries yet remain. Should Psalm 89 be equally dealt with other royal psalms to demonstrate the eschatological program and is the eschatological program (with royal psalms) operated by the linear design? For the first question, Psalm 89 shall not belong to the group perfectly because it not only exhibits God’s power in creation and Davidic covenant first in historical dimension, but also includes lamentation over the demise of the Davidic monarchy at its end. The verses, 27f, 30 and 37f contain the eschatological essence of the Davidic covenant,132 but they are spoken of on the historical ground. In contrast, other royal psalms represent full of bliss, joy and triumph. Particularly, the royal figure in Psalms 2, 20f, 45, 72, 110, 132 and 144133 goes beyond the limits of human power, righteousness, love and so on. The figure is a divine–human rather than a flawed human and the divine glory and magnificence dictates in these psalms. Therefore, Psalm 89 is, like Psalm 18, identified as a semi–messianic Psalm. Although it anticipates hope, it is still involved with distress (Ps 18:5–7 and Ps 89:39–52), although it is eschatological with messianic references, it is still historical with events (God’s theophany on Mt. Sinai [Ps 18:8–20] and David’s triumph at war fields [Ps 18:32–46]) at the specific temporal–spatial points. Therefore, I can suggest the move as as the following Figure 5.16: Figure 5.16 The Davidic-Messianic (Semi-messianic) Psalms in Pss 11–22 and 88–100. Source: Author In the section Pss 11–22 Pss 11–17 → 18 → flawed human Davidic–messianic kingship

20f→ messianic

22:23–32 YHWH’s kingship

In the section Pss 88–100 Pss 88 → 89 → flawed human Davidic–messianic kingship

92:11 → messianic

Pss 93–100 YHWH’s kingship

In the section, Psalms 69–87, the movement of kingships is a little more complicated because it has several subordinate sections. In Psalms 69–76,134 the movement from the flawed human kingship (Pss 69–70; 73–74) through the Davidic–messianic kingship (Ps 71?)135 and then through the messianic kingship (Ps 72) to the YHWH’s kingship (Pss 75f ) is operated as observed previously. In

184 | Patterns

of Movement in the Hebrew Psalter

Psalms 77–85, the movement from the flawed human kingship (Pss 77, 79–83) through the “Davidic–messianic” kingship (Ps 78) and then through the messianic (Pss 80:18; 84:10) to the YHWH’s kingship (Pss 84f ) is observed. In the last subsection, Psalms 86–87, the movement from the flawed human kingship (Ps 86) through the messianic kingship (Ps 86:11?) to the YHWH’s kingship (Ps 87) is analyzed. In this procedure, Psalm 78 functions like Psalm 18 (Figure 5.7).: Figure 5.17 The Davidic-Messianic (Semi-messianic) Psalms in the Subsections of Pss 69–87. Source: Author In Pss 69–76 Pss 69–70 → flawed human kingship Pss 73f → flawed human kingship In Pss 77–85 Pss 77, 79–83 → flawed human kingship In Pss 86f Ps 86 → flawed human kingship

 71? →  Davidic–  messianic

72 messianic

78 → Davidic– messianic

80:18; 84:10 → messianic

84f YHWH’s kingship

86:11? → messianic

87 YHWH’s kingship

75f YHWH’s kingship

Viewed from a more comprehensive scope, in Part II (Pss 23–117), the Davidic–messianic kingship becomes more concrete during Psalms 71 (?) and 78, to crossing the section in Psalm 89. These psalms (Davidic–messianic) in their positional role foreshadow the messianic kingship psalm and then finally YHWH’s kingship. In a historical dimension, these psalms describe Davidic kingship and prophetically and typologically hint at the messianic rule. For the second question above, I can answer that the eschatological program with the royal psalms is better understood in the parallel structure. In terms of my alternative analysis, Psalms 2, 18, 20f, 45, 72, 89, 110, 132 and 144 are not able to be well understood in their strict linear sequence. Psalms 18, 78, 89, 122 and (144) can be best understood by their dual identity as the psalms of history–eschaton by being analyzed as those precede the messianic psalms proper (Pss 20f, 110 and 132) in the progressive parallel design. In fact, the messianic psalms and

Structural Analysis of Movement in Psalms 69–87 | 185 the psalms and psalms-groups from the first to the end, are understood by the eschatological events to give difficulties to one who attempts to explore how they sequentially relate to the events of the messiah.136 For example, it is not easy to identify the psalms of Book IV as being those of “wilderness” theme, which may metaphorically indicate Israel’s exile at the end time.137 YHWH’s kingship and the worship of the nations are prevailing within Psalms 93–100, which Mitchell rightly asserted,138 but it is not plausible that Israel is in exile during this period; rather, she tastes God’s restoration with exceeding joy like the nations (e.g., Pss 93:5, 96:3, 97:8, 98:9, 99:2, 4, 9 and 100:3). If the restoration of Israel and the nations of Psalms 93–100 is dealt with not simply as an anticipation but the event as a reality that occurs at a specific space–time, the eschatological event by the Lord–priest–warrior of Psalm 110 should take place before it (viz. the restoration of Israel and the nations). This recognition of the order is significant because it is everywhere in the Old and New Testaments. For example, if the eschatological events in Rev Chaps 19 (the one sitting on a white horse judges and wages war. v 11) and 20 (the one who sat on a great white throne judges. v 11) are to be considered by their sequence,139 the theology of Revelation will be summarized as “the reign of YHWH through the messiah’s rule,” similar to the cases of the Psalter. Besides Creach’s response to Wilson, many others, including Mays,140 Hutchinson,141 Grogan,142 Mitchell143 and Snearly,144 asserted that the Psalter’s theological focus was on “the reign of YHWH through the Messiah’s rule” or “YHWH’s dominion in the hope of the king Messiah.” These scholars reinstated the existence of the royal psalms in the last two Books of the Psalter. However, not all the questions regarding the royal psalms have been answered. Were those psalms of the historical Judean king retained, reread, reinterpreted and/or renewed eventually for the messianic hope by being placed in a special context by editors, or were they intentionally placed from the outset in the specific places for a certain theological purpose as prophecy? Grant represented the former as follows: A third element should be borne in mind, however and that is the whole dynamic of contextual interpretation in the Psalter. The explicit royal psalms seem to have a very positive view of kingship, but how does their canonical context influence their interpretation? I do not have the scope in this article to give a contextual reading of all the royal psalms, but it does appear that the editors of the Psalter sought to direct their readers to a particular understanding of the future Davidic king by placing some of the royal psalms in a very specific context. As I have seen above, the retention of the royal psalms in significant places throughout the Psalter is ultimately reinterpreted eschatologically, creating the expectation of a future king

186 | Patterns

of Movement in the Hebrew Psalter

who will live up to the content of these royal psalms (e.g., universal rule with complete societal justice). What is more, it seems that these same editors direct the reader’s attention to a future king who goes beyond even the best examples of kingship found in Israel’s history – the future king will be the one who actually fulfils the ideal of kingship, Deuteronomy’s kingship law (Deut. 17:14–20).145

Hensley explains this more in detail in terms of the notion of the theological unity of the covenants of the Old Testament. His conclusion is as follows: Accordingly, although more detailed work could be done on each book, the foregoing investigation substantially bears out our proposal. Editors seem to have anticipated an ideal future Davidide who, being faithful and observing Torah, identifies with frail, dust-like humanity and intercedes for them. Rather than abandon the positive, central role of kingship in covenant renewal through their purification of the cult that H. J. Kraus described from the Deuteronomic History, the Psalter’s editors seem inspired by it. The Psalter and its books are crafted around the hope of a coming “David” through whom YHWH would renew his people and Zion (e.g., Pss 102–103) and lead them in the thanksgiving and praise of God (Ps 145)… This “David” is instrument in YHWH’s fulfilment of his covenant promises to Abraham and Exodus-like salvation of his people, announcing YHWH’s grace and favor as YHWH himself had done before Moses (Ps 103). In Psalm 90 there is Moses presented as an intermediary figure … in Book IV … David soon takes the active intermediary role at the close of that book (101–103[–106]) and in Book V, however … within the Psalter’s singular view of “YHWH’s covenant,” the Psalter anticipates “David” as a “new Moses” fulfilling the latter’s historic role as covenant mediator. Thus, the Davidic and pre-monarchic covenants exhibit a theological unity through their common fulfillment. As the New Testament proclaims, this coming Χριστός and υἱός τοῦ Θεοῦ (Ps 2) would realize YHWH’s covenantal promises through his suffering and death, intercession and vindication by God as the resurrected and ascended king.146

More confirmatively than Grant and Hensley, I argue that the all-controlling final editor/committee purposefully arranged the royal psalms at the present places. Again, I maintain that the editor/committee already identified the royal figure in Psalms 2, 20f, 45, 72, 110 and 132 as “the Messiah” prior to editing. If not, the regular movement between the different kingships by sequence was never operated. The final editor–author/committee must have special interpretive enlightenment and understanding of the psalms’ prophetic characteristic, so to speak through God’s inspiration. This is in essence unlike the view in which those

Structural Analysis of Movement in Psalms 69–87 | 187 psalms were retained in the evolution of the corpus, reread and reinterpreted over time and finally became those psalms of “king–expectation” in such substantial places. I do not solely refute the reinterpretation of the materials in the work of the final edition but I emphasize that the final redactor was aware of the psalms, from the outset, as those of containing the eschatological messianic thrust. Further, it is significant to understand that the movement is activated in progressiveness in the discussion of the placement of the royal (messianic) psalms. In the early sections, the psalms of the historical flawed human kingship are many more than in the later sections. The early sections give me a limited blueprint for the future. In the temporal dimension, the psalms in the early sections (e.g., those in Book I) are much more engaged in the present and past. Although the Psalmic focus in kingship lies in the future and the Psalter’s theology can be addressed as “towards eschatological messianic,” it begins with the gloomy historical condition. Only by the inclusion of the early lament psalms and by the knowledge that there already are psalms of the messianic and YHWH’s kingship among them, I came to recognize how the eschatological program—the plan to arrive at the destination of the Psalmic journey—was enhanced. In this respect, my exploration works as a positive response to Mitchell’s invitation: Clearly, further research is needed to substantiate this hypothesis. The following topics, in particular, invite investigation. First, there are lengthy sections of the Psalter that I have not discussed … I have no suggestions to make about [the place of Book I in the Psalter], other than the feeling that it is somehow foundational to all the Psalter’s themes, including the messianic ones (Psalms 20–22). However, I would not exclude the possibility that it refers to past events, from the redactional standpoint, either historical, like the Babylonian exile, or mythical.147

As I analyzed the movement of the individual psalms in the Psalter as a whole, from lament to praise, from present/past to future, I have taken care to not omit any psalms. Mitchell left the psalms of Book I and the Psalms of the Songs of Korah for further discussion and my reading includes them. Mitchell only dealt with Chaps 9–14 of Zechariah, whereas my reading includes Chaps 1–8. Like Mitchell, I have a hypothesis that there is an eschatological program in the Psalter and Zechariah, by examining the motifs and themes and noting their narrative feature. Further, I suggest that the Psalter’s program is better understood not only by itself but also by other literature in the same canonical context.148 This is the next subject I explore in the following section, with a particular focus upon Psalms 69–87.

188 | Patterns

of Movement in the Hebrew Psalter

The Movements and Storyline in the Psalter in Reference to Zechariah In my holistic approach to the Book of Zechariah, I concluded that Chaps 1–6 and 7–14 have a similar thematic flow, forming parallel sections like those of the Psalter. By genres and chronological accounts, scholars have divided the book into three parts, Chaps 1–6, 7–8 and 9–14, or two parts, Chaps 1–8 and 9–14.149 Conversely, by movement (from distress to joy), theological themes (from accusation to punishment/restoration) and temporal–spatial scope (from the present/ past Israel to the nations at the end time), I analyzed it as having two literary segments, Chaps 1–6 and 7–14.150 The second part, Chaps 7–14 has two subsections (Chaps 7–9 and 10–14) because both begin with accusation of the present/past Judah. However, Chaps 7–9 is not analyzed as a complete section because Chap 9 shows a temporary ending: It is not yet ended by “the eschatological restoration of the nations.” As observed in the sections of the Psalter, “the eschatological salvation of the nations” indicates the end of a section because it culminates the flow of content, which is the final event of God’s redemption.

Movements in the Division, Zechariah Chaps 1–6 and 7–14 The reason for the sections (Chaps 1–6 and 7–14) being in parallel is because the early parts (Chaps 1–2 and 7–8) of both begin with many similar expressions. The final editor of the book effected parallels by repetition and variation of the materials. It is a presentation in which the editor accentuated the same message by adding a series of materials with the usage of literary forms. However, there is a risk arising from understanding a book’s structure using genres, which would be the case for the Psalter, in which the logical content flow of the book would be disrupted. If I divide Zechariah into Chaps 1–8 and 9–14 by genres, it will result in misunderstanding the nature of the prophetic literature and failing to grasp the book’s theology (see Table 5.5):

Structural Analysis of Movement in Psalms 69–87 | 189 Table 5.5 The Expressions in Parallel at the Beginning of Zechariah Chaps 1–6 and 7–14. Source: Author     Chaps 1–6 (esp.  1–2) 1:1 1:2–4

1:4, 6

1:12 1:14

1:16 2:15

In the eighth month, in the second year of Darius

    Chaps 7–14 (esp.  7–8)

7:1 In the fourth day of the ninth month, in the fourth year of king Darius YHWH greatly displeased 7:11–13 There came great wrath from with your fathers (‫קָ צַ ף יְ הוָה‬ YHWH of hosts (‫וַיְ הִ י קֶ צֶ ף ּגָדֹול מֵ אֵ ת‬ ‫ ;)עַל–אֲבֹותֵ יכֶם קָ צֶ ף‬They ‫ ;)יְ הוָה צְ בָ אֹות‬They stopped their [Your fathers] did not hear ears, that might not hear (‫וְ אָ ְזנֵיהֶ ם‬ (‫)וְ ל ֹא ׁשָ ְמעּו‬ ‫)הִ כְ ּבִ ידּו ִמ ְּׁשמֹו ַע‬ To whom the former 7:7, 12 Are not [these] the words YHWH prophets proclaimed proclaimed through the hand of the (‫יאים‬ ִ ִ‫ ֲאלֵיהֶ ם הַ ּנְ ב‬-‫אֲׁשֶ ר קָ ְראּו‬ former prophets? (‫הַ ְּדבָ ִרים‬-‫הֲלֹוא אֶ ת‬ ‫ ;)הָ ִראׁשֹ נִ ים‬But my words ‫יאים הָ ִראׁשֹ נִ ים‬ ִ ִ‫;)אֲׁשֶ ר קָ ָרא יְ הוָה ּבְ יַד הַ ּנְ ב‬ and my statutes which … lest they should hear the Torah I commanded my servants and the words which YHWH of the prophets (‫אַ ְך ְּדבָ ַרי וְ חֻּקַ י‬ hosts sent by his spirit through the ‫יאים‬ ִ ִ‫עֲבָ דַ י הַ ּנְ ב‬-‫יתי אֶ ת‬ ִ ִ‫)אֲׁשֶ ר צִ ּו‬ hand of the former prophets (ַ‫ִמ ְּׁשמֹוע‬ ‫הַ ְּדבָ ִרים אֲׁשֶ ר ׁשָ לַח יְ הוָה‬-‫ּתֹורה וְ אֶ ת‬ ָ ַ‫ה‬-‫אֶ ת‬ ‫יאים הָ ִראׁשֹ נִ ים‬ ִ ִ‫)צְ בָ אֹות ּבְ רּוחֹו ּבְ יַד הַ ּנְ ב‬ With which you have been 7:5 And these seventy years—did you angry these seventy years? at all fast for me, me? (‫וְ זֶה ִׁשבְ עִ ים‬ (‫)אֲׁשֶ ר ָזע ְַמּתָ ה זֶה ִׁשבְ עִ ים ׁשָ נָה‬ ‫ אָ נִ י‬,‫)ׁשָ נָה הֲצֹום צַ ְמּתֻ נִ י‬ I am jealous for Jerusalem 8:2 I am jealous for Zion with a great and for Zion with a great jealousy; with a great indignation jealousy (‫ֵאתי לִ ירּוׁשָ ַל ִם‬ ִ ‫קִ ּנ‬ I am jealous for her (‫ֵאתי לְ צִ ּיֹון‬ ִ ‫קִ ּנ‬ ‫)ּולְ צִ ּיֹון קִ נְ אָ ה גְ דֹולָה‬ ‫ֵאתי לָּה‬ ִ ‫)קִ נְ אָ ה גְ דֹולָה וְ חֵ מָ ה גְ דֹולָה קִ ּנ‬ I return to Jerusalem with 8:3 I return to Zion and will dwell in compassions (‫ׁשַ בְ ִּתי לִ ירּוׁשָ ַל ִם‬ the midst of Jerusalem (‫צִ ּיֹון‬-‫ׁשַ בְ ִּתי אֶ ל‬ ‫)ּבְ ַרח ֲִמים‬ ‫)וְ ׁשָ כַנְ ִּתי ּבְ תֹוְך יְ רּוׁשָ ָל ִם‬ And many nations will be 8:22 And many people and mighty joined to YHWH in that nations will come to seek YHWH day and will become my in Jerusalem and to entreat the face people (-‫וְ נִ לְ וּו גֹויִ ם ַרּבִ ים אֶ ל‬ of YHWH (‫ּובָ אּו ע ִַּמים ַרּבִ ים וְ גֹויִ ם‬ ‫)יְ הוָה ּבַ ּיֹום הַ הּוא וְ הָ יּו לִ י לְ עָם‬ ‫יְ הוָה צְ בָ אֹות ּבִ ירּוׁשָ ָל ִם‬-‫ֲצּומים לְ בַ ּקֵ ׁש אֶ ת‬ ִ ‫ע‬ ‫ּפְ נֵי יְ הוָה‬-‫)ּולְ חַ ּלֹות אֶ ת‬

190 | Patterns

of Movement in the Hebrew Psalter

The early parts of Chaps 1–6 and 7–14 commonly state the broken covenantal relationship between Israel and YHWH. Israel had to face critical challenges in her lives, being suffered from Babylonian persecution, as a result of ignoring the words of “the former prophets” proclaimed by the spirit of YHWH, the Lord of the covenant. YHWH of hosts spoke but she did not listen (1:4; 7:12). The warnings were according to the Sinaitic covenant such as “Return from your evil ways (1:4, English Standard Version; cf. Moses’ repentance for Israel in Ex 32:30–32),” “When you fasted and mourned in the fifth and seventh months for these seventy years, was it really for me that you fasted? And when you were eating and drinking, were you not doing so simply for yourselves?” (Zech 7:5f, Berean Study Bible; cf. Israel’s eating and drinking in Ex 32:6 and Moses’ fasting in 34:27f ) and “Administer true justice … Do not oppress the widow or the fatherless, the alien or the poor (Zech 7:9f, New International Version; cf. Laws of justice and compassion in Ex 23:1–9).” These covenantal issues by which Israel experienced hardship and agony are the ones that I found in the analysis of early psalms of the Psalter’s sections in parallel. The transgression of Israel in the covenantal relationship brought about misery, shame and sorrow. Of the two major sections, the following is an analysis of Zech Chaps 1–6, first with respect to its content and key themes, which forms a theological storyline:





(1) In 1:2–6, notwithstanding the prophets’ times of call to repentance, Judah and Jerusalem did not give heed to YHWH. Therefore, YHWH dealt with Judah in accordance with her deeds. (2) In 1:7–17, for the question and lamentation (‫מָ תַ י‬-‫ )עַד‬of YHWH’s angel concerning “the seventy years’ no mercy” (v 12), YHWH answers that he will return to Jerusalem with “mercy” (v 16). YHWH will be much jealous for Zion, whereas he will be very angry with the nations. YHWH’s house will be built in Jerusalem (“‫יתי יִ ּבָ נֶה ּבָ ּה‬ ִ ֵ‫ )”ּב‬and a measuring line will be stretched over Jerusalem (v 16. “‫יְ רּוׁשָ ָל ִם‬-‫)”וקוה (וְ קָ ו) יִ ּנָטֶ ה עַל‬. (3) In 2:1–9, as a unit which is parallel with 1:7–17, YHWH (through “four craftsmen”) will destroy the nations who were against Judah (vv 1–4), whereas with blessings he will restore Jerusalem (vv 5–9; a man with a measuring line). 2:1–9 is followed by 2:10–17, which includes an exhortation to Judah, “Flee from the land of the north!” (v 10),151 a call to Zion, “Sing and rejoice!” (‘‫ ָ’רּנִ י וְ ִׂש ְמחִ י‬in v 14) and an additional oracle of the restoration (of the remnant) of the nations in the future (v 15). Thus, a movement from lamentation to joy is perceived in Chaps

Structural Analysis of Movement in Psalms 69–87 | 191









1–2. In 2:10–17, the “prophet” is accentuated (vv 12f, 15. “‫יְ הוָה‬-‫ּכִ י‬ ‫)”צְ בָ אֹות ְׁשלָחָ נִ י‬, who works in the Spirit. Unlike the prophet Zechariah (1:1, 7), the “me” in verses 12f and 15 is related to the eschatological events. For example, the “me” in verse 15 (“‫יְ הוָה צְ בָ אֹות ְׁשלָחַ נִ י‬-‫וְ יָדַ ַע ְּת ּכִ י‬ ‫ )”אֵ לָיִ ְך‬is obviously involved with the restoration of the nations in the far future. Therefore, if the “me” is not Zechariah of the present, my analysis presents two possibilities: the messiah who is present and speaks by spirit through Zechariah’s mouth, who preaches for the nations as if he were in the future, or the messiah himself, who preaches with his own mouth (or through the mouth of Zechariah-like messengers) in the future. Such an inference is because the “me” will have many nations as his possession and dwell in the midst of Zion. (4) How will YHWH’s mercy and construction of the temple (1:7–17) be realized? In 3:1–5, first, by removing the filthy garments (i.e., taking away the iniquity) from Joshua the high priest152 and by clothing him with festal robes (i.e., giving the cleanness [of righteousness]),153 YHWH’s mercy will be worked out. At this, Joshua represents the people of Judah. And in 4:1–10, by the work of Zerubbabel, who is strengthened by YHWH’s Spirit, YHWH’s house will be built. At this, Zerubbabel’s work is made possible by the help of the two anointed ones (4:14. “154.)”‫הַ ּיִ צְ הָ ר‬-‫ְׁשנֵי בְ נֵי‬ (5) In the other half of Chap 3 (vv 6–10) there are eschatological prophecies related to Joshua the high priest and his fellows. Joshua is used as a type for the messiah (v 8. “‫)”עַבְ ִּדי צֶ מַ ח‬, through whom YHWH will remove the iniquity of the land in one day (v 9). In the messiah’s days, everyone will live happy and peaceful lives, as per verse 10 (cf. 1 Kings 4:25).155 (6) YHWH will not only bless people through the messiah’s ministry but also punish the sinful according to the curses (5:1–4). The ephah (‫)הָ אֵ יפָה‬, namely the “Wickedness (‫)הָ ִר ְׁשעָה‬,” will be moved and set in Shinar (vv 5–11). (7) By means of summary-like visions and oracles of Chap 6, the editor– author accentuated four themes in eschatological dimension. They are: YHWH’s punishment of the earth through the four chariots (6:1–8); the Shoot’s (‫ )צֶ מַ ח‬building YHWH’s temple and ruling on the throne as king–priest (vv 9–14); people (who are far off)’s building YHWH’s temple (v 15a);156 and Zechariah’s prophetic ministry (v 15b),157 who typifies Christ’s ministry.

192 | Patterns

of Movement in the Hebrew Psalter

It is noted that the theological themes make a storyline along with the movement of mood, from gloomy condition through 70 years’ discipline under YHWH’s wrath to being full of hope. The covenantal issues move forward, through the suffering of the captivity, to the restoration of the temple, Jerusalem and the nations by means of the appointment of YHWH’s “Shoot.” One notable thing is that it does not begin with the flawed human kingship as the Psalter, since the Judahites already lost their kings and suffered the exile. Instead of the flawed Judean kings, the Gentile King Darius appears in the background of the scene. However, the content advances by showing the messianic kingship and finally reaches YHWH’s kingship, who punishes all the earth (6:1–8) and accepts people from far away (v 15). The temporal and spatial scope proceeds from present/past to near future and then to the distant future and from Judah and the neighboring nations to the globe. This analysis is presented in Figure 5.18:

Figure 5.18  The movements in the Book of Zechariah Chaps 1–6. Source: Author

Structural Analysis of Movement in Psalms 69–87 | 193

194 | Patterns

of Movement in the Hebrew Psalter

The second half of the book (Chaps 7–14), although more complicated than the first half, has a similar unfolding of the thematic storyline. It is divided into Chaps 7–9 and 10–14. With a structural analysis according to the content and key themes, I concluded that the first segment (Chaps 7–9) forms the following theological storyline:







(1) 7:2–8:8 and 8:9–23 are arranged in parallel. Both proceed from accusation to punishment/discipline and then to restoration in the future. In 7:2–14, to convey the covenantal issues, the author uses two distinct motifs, “fast” and “mourning.” By using these expressions, tangible and substantial more than those at the beginning of the first half, the author depicts that the postexilic community, who already suffered the deepest distress during the past seventy years, was still in lugubrious condition. However, YHWH rebukes the people of the land and priests for their egoistic religious practice during the hardest time of exile in 7:5f. This unit (7:2–14) indicates that because of Judah’s violation of the covenant of Mt. Sinai–the plains of Moab (vv 9–11) the pleasant land became desolate and Judah was scattered among the nations (v 14). (2) However, the hopeless condition will be completely reversed by YHWH’s exceeding zeal and his return to Zion (8:1–8). 8:9–10 begins by dealing with the issues that the community faces, at the time more advanced than that of Chap 1. There was “no wage”158 for man and animal and “no safety from the enemy.”159 No matter how the situation may be (8:10), due to YHWH’s determination (v 15),160 Jerusalem will be restored (vv 11–15). Notable in these two parallel sections (Chaps 1–6 and 7–14) is the fulfillment of the covenant formula (8:8)161 and the variation of the abundance theme of 3:10 and 8:12.162 In the end, “many peoples and mighty nations will come to seek YHWH of hosts in Jerusalem and ask the favor of YHWH” (8:20–23, particularly v 22). (3) This eschatological restoration of Judah and nations will be preceded by YHWH’s judgment in the near future (9:1–6). Following this judgment in the near future, there will be the “coming of Zion’s king” and the [king’s] “blood of the covenant”163 (9:9–12). (4) This messiah’s coming is preceded by Judah and Ephraim’s victory over the sons of Greece (9:13–15), which has a prophetic function for the eschatological war. Thus, Chaps 7–9 as a whole is similar to Psalms 69–72 in that both end with the messiah’s eschatological ministry by a

Structural Analysis of Movement in Psalms 69–87 | 195 temporary ending. Chaps 7–9 conveys the movement from sorrow to joy because the segment ends with YHWH’s call to rejoice (9:9. cf. 2:14).164 The second segment (Chaps 10–14) of Part II (7–14) focuses the covenantal issues related to the “prophets (shepherds) and flock” (esp. 10:2f; 11:3–17). From my structural analysis in which I noted the key themes, the following storyline was delineated:





(1) Chaps 10 and 11–14 are broadly in parallel because both begin with the theme, “false teacher/false prophecy.” Aside from the prophet’s exhortation in 10:1,165 there are in verses 2f “teraphim,” “diviners” and “false dreams,” which make people wander like sheep. There may be only (false) “shepherds” and “male-goats” (10:3) in the postexilic Judean community, who do not care about YHWH’s people. It seems in Chaps 10–11 that the false teachers are introduced by different expressions, including “the three shepherds” (11:8),166 “a foolish shepherd” (v 15)167 and “the worthless shepherd who leaves the flock” (v 17).168 (2) These people stand in the right opposite of Zechariah, who in this context typifies Christ (11:4, 12). The prophet Zechariah was observed in the first part (2:13; 4:9; 6:15), but the theme is represented more conspicuously in the second part, by being used to hint at the persecuted messiah in the future. This is similar to the case that David in the Psalter is often used as the token of the future messiah. (3) Sometime following the emergence of the messiah (11:4, 12; 13:7) who was once present in the preceding section (9:9–12 in Chaps 7–9), there will be the restoration and unification of Judah–Ephraim and the triumph of Judah and her leaders over the nations (10:3–7; 12:1–9; 14:1f, 12–15). Judah will come back from the nations to her land (10:8–12), looking on “me/him” whom she pierced, mourning for “him” (12:10– 14) and removing the false idols, prophets and unclean spirits (13:1–6). In particular, 13:1–6 displays the reversal of the theme, “false teacher/ prophecy.” Here, “the false prophet” forms a framework for Chaps 10–13 (in 10:2f; 13:2–6) and the theme “mourning” (in 7:3, 5; 12:10, 11, 12 with the root ‫ ספד‬and ‫ )בכה‬forms inclusio for Chaps 7–12. The mourning in Chap 12 is a true repentance169 to YHWH and Chap 13 deals with a hate for “the false prophet.” These themes in later chapters eventually function as answers to those in the early ones.

196 | Patterns





of Movement in the Hebrew Psalter

(4) Chaps 11–14 can be divided into 11:1–13:6 and 13:7–14:21 as both present the shepherd theme in their early places (11:12f; 13:7). In terms of the temporal scope, 11:1–13:6 covers from the time of Zechariah to the end time, whereas 13:7–14:21 seems to cover from the time of the messiah to the end time, if 13:7 is fulfilled in Mt 26:31 or Mk 14:27. Zechariah, with remuneration of 30 shekels, was valued as a slave (Ex 21:32) and so despised by people170 (11:12f; Mt 26:15; 27:3–10; cf. Acts 1:18), which appears as a type for the suffering Christ. Following the death of Christ and then after the remnants’ trial (13:9),171 the covenant is realized (13:9; cf. 8:8). (5) In 14:3–11, emphasis is given to the theme, “YHWH’s kingship.”172 “In that day his feet shall stand on the mount of Olives” (v 4. “‫וְ ע ְָמדּו ַרגְ לָיו‬ ‫ֵיתים‬ ִ ‫הַ ר הַ ּז‬-‫הַ הּוא עַל‬-‫)”ּבַ ּיֹום‬. It is not likely that this is simply an anthropomorphic expression. Rather, God in that day will reveal himself as one, that is, as a perfect unified figure of YHWH–Christ (cf. 13:7. “‫רֹ עִ י‬-‫עַל‬ ‫יתי‬ ִ ‫ּגֶבֶ ר ע ֲִמ‬-‫ ;”וְ עַל‬14:9. “‫ּוׁשמֹו אֶ חָ ד‬ ְ ‫)”ּבַ ּיֹום הַ הּוא יִ הְ יֶה יְ הוָה אֶ חָ ד‬. Finally, the story reaches its peak in the mood of a feast: “To keep the Feast of Booths (‫)חַ ג הַ ּסֻּכֹות‬, everyone who is left from all the nations that came against Jerusalem will go up year after year to worship the King YHWH of hosts” (12:16).173 There will be “the remnant of this people” (namely, Judah; 8:12. “‫)”ׁשאֵ ִרית הָ עָם הַ ּזֶה‬ ְ 174 and there will be “everyone who is left from all the nations (‫הַ ּגֹויִ ם‬-‫הַ ּנֹותָ ר ִמּכָל‬-‫ ”)ּכָל‬at the end time, similar to Psalms 69–87, which has the ending with YHWH’s punishment of the nations (82f ) and restoration of Zion and the nations (84–87).

The second part of Zechariah (Chaps 7–14), being divided into Chaps 7–9 and 10–14, also has a movement from accusation (through the severest discipline during the 70 years’ captivity) to restoration. The temporal scope moves from the present through the past to near future, to the distant future, to the time of the “Shoot” and then to the end time. According to the kingship, it moves from “no-kingship”/Persian kingship through Messianic kingship to YHWH’s kingship. In terms of mood, it moves from sorrow through deepest sorrow to joy of the feast. See Figure 5.19 for an illustration of these movements:

Figure 5.19  The Movements in the Book of Zechariah, Chaps 7–14. Source: Author

Structural Analysis of Movement in Psalms 69–87 | 197

198 | Patterns

of Movement in the Hebrew Psalter

One of the difficulties in the analysis of movements of the prophetic texts is due to their unique features because their content is unfolded not in linear form but usually by parallel design. Additionally, there are sections in progressive parallel and there are subsections under the major sections in a prophetic book. In this manner of layout, prophetic perspective moves from the present, through the past, advances to near future, to the distant future and then comes back to the present, advances this time to the first Advent of Christ, to the end time (the time of the second advent), and so on. Therefore, to clarify how it is repeated is a key to understanding the organization of the text. Understanding how similar motifs and themes (making a train of thought for a parallel design) are used at the beginning and end of sections is significant. Once the main sections in parallel are recognized, it is necessary to determine how they establish the subordinate sections. In this process, careful attention should be given to discern how the prophetic perspective moves, noting the timeline of the different materials by making the most of the clues in the text. As explained above, Chaps 1–6 and 7–14, employing similar motifs, represent a repetition in macro design. This repetition is not an exact verbal repetition but a loose reiteration for making parallel sections, in which progressiveness effects. The time in the title of the second section advances more than that of the first section and the events at the end of the second section seem to occur in times later than those of the first section. The eschatological events are more detailed in the second section, Chaps 7–14 (see Figure 5.20): Figure 5.20 Themes at the Beginning and End of Zech Chaps 1–6 and 7–14. Source: Author A Chaps 1–6 The former prophets, not-hearing, rage, 70 years →Building the house of YHWH                     People from far off (‫ְ)רחֹוקִ ים‬ Aʹ Chaps 7–14 The former prophets, not-hearing, rage, 70 years → Keeping the feast of tabernacles                      in the temple of YHWH                     The families of the earth                     (‫)מ ְׁשּפְ חֹות הָ אָ ֶרץ‬ ִ

Previous scholars delimited Chaps 9–14 as a segment by its content on the whole (and by the genre “burden/oracle” [9:1 and 12:1] as well). However, their division missed the way the editor–author creates a pattern to make texts a unified whole. For this study, there was a lack of sufficient historico–literary data for

Structural Analysis of Movement in Psalms 69–87 | 199 the theory that Chaps 9–14 was a later addition to Chaps 1–8. Conversely, in recognition of the two sections in parallel (Chaps 1–6 and 7–14), I found several regular movements that were significant to deduce the book’s theology. One of the movements is the one according to the theme, “kingship” This theme, similar to the one in the Psalter, exhibits a coherent flow (see Figure 5.21): Figure 5.21 The Movement of Different Kingships in Zech Chaps 1–6 and 7–14. Source: Author A Chaps 1–6 King Darius (1:1, 7) →   “Shoot” (3:8), →       YHWH of hosts (6:15)           King–priest (6:12) Aʹ Chaps 7–14 King Darius (7:1)    → Zion’s King (9:9–12), → “Me” (12:10) → King YHWH (14:9, 16f)           Shepherd (13:7)

Each segment begins with worldly kingship (1:1,175 7176 and 7:1177) and, through messianic kingship, ends with YHWH’s kingship, as per the Psalter. Moreover, there are figures who typify the future messiah. For the first section, the high priest Joshua (3:1–5; 6:11) prefigures the messiah (“Shoot” in 3:8; 6:12) and the prophet Zechariah (1:1, 7) also foreshadows the “me” of the future, whom YHWH sends to the nations once for punishment (2:12f )178 and the other for restoration (2:15).179 Zechariah typifies the messiah in the first section and is also found in the second section as a figure by whose symbolic action (11:4–14) the messiah is more specifically predicted. While Zechariah the prophet envisages the messiah of the threefold office180 through the book, he makes use of the office of a priest along with the temple motif in the first section and the offices of a king and a prophet in the second section to speak of the coming messiah.181 In light of the New Testament’s witnesses, the two sections commonly include the first advent of the messiah (3:8; 6:12; 9:9–12; 13:7); however, the second section also presents the prophecy of the second advent of the messiah (12:10). In addition to the kingship, other events are used as the types for the events of the more distant future. The Judah(–Ephraim)’s battle against Javan (‫ )יון‬in 9:13–15 seems to be the prophet’s oracle of the event that occurred during the Maccabean period.182 This event is employed as a type and is again used to predict the eschatological war at the near end of the subsections, 10 and 11–14 of the section, 10–14, such as 10:3b–7, 12:1–9, 14:1–2(3) and vv 12–15.

200 | Patterns

of Movement in the Hebrew Psalter

Propp’s Roles and Functions in Zechariah and the Psalter With this distinctive manner of layout of prophetic texts, in this case, Zechariah, I concluded that the storyline was not operated strictly linearly by its sequence.183 This is important to note before I apply a Proppean analysis184 to both Zechariah and the Psalter. I used Propp’s method in this section to first explore the grammar or structural patterns that govern the Psalmic text as a whole, which is strongly prophetic in comparison to the prophetic book Zechariah, which is generically similar to Psalms.185 Second, the method was used to better understand the train of thought in Psalms by characters’ action and the movement in number of people, time, geographical area, mood and theme compared with those elements in Zechariah. Further, the outcome of this analysis of surface narrative structures of Zechariah and the Psalter enables further understanding of other prophetic books. In this exploration, I do not presuppose that the Psalter or Zechariah’s genre is a heroic fairy tale.186 Nor do I deal with specific motifs and themes at the microscopic level.187 Unlike Russian fairy tales and other stories, biblical prophetic texts do not straightforwardly disclose their plot according to the characters’ action. This is not because there are no actions of different characters in the prophets but because their actions are for specific message in the main, rather than the storyline. For example, a prophetic book contains many actions, including symbolic acts, preaching, conversations with others, soliloquies, dreaming and seeing visions. Nevertheless, whatever the prophet does, it does not contribute to delineate a book’s plot but is chiefly for delivering messages, such as condemnation, repentance, exhortation or hope. Therefore, the task is to examine how these messages work for structure. There are not only the main characters, such as YHWH, Zechariah, Joshua, Zerubbabel, “Shoot,” Judah, Babylon and the nations, but also their actions in Zech Chaps 1–6. Similarly, there are also the main characters such as YHWH, Zechariah, Zion’s king, false prophets, Judah, Ephraim and the nations as well as their actions in 7–14. However, it is apparent that their being produces and conveys a certain theological message by means of their actions, which has some compositional function. While the Russian fairy tales are analyzed by Propp’s dramatis personae (seven archetypal roles of characters) and 31 functions, Zechariah and other prophetic texts contain other structural elements. For example, they include progressive repetition and variation in literary dimension as well as the movement of scope of time and place and the change between Israel and Gentiles for peculiar theological messages, including sin, discipline and judgment, destruction and restoration and Messiah. Therefore, the characters’ speeches and acts in the prophets are vehicles for delivering theology, although this difference between folklore and prophetic text is subtle.

Structural Analysis of Movement in Psalms 69–87 | 201 Another significant point in this study is that Propp deduces a grammar for one genre, to which some one hundred different stories belong, whereas I explored a principle for a literary form of “encyclopaedic”188 genres. I did seek logic with contents and their significance in such a composite text like Zechariah because I would be stifled by its countless different literary types. This negative expectation was already confirmed by the Psalter as a literary form of numerous postulated genres.189 Hence, the Psalter and the Book of Zechariah primarily required an examination of content or significance, not form or genre, because they are like composite narratives that cannot even be called narratives. It is certain that there is special art in these collage-like biblical texts, but I assessed that these texts were given not so much for art as for significance through logic. Accordingly, the first task was to explore the literature of which materials were arranged in a certain logic, by investigating their conceptual significance.190 Further, all of the signifiers in such composite texts were purposefully planned by the editor–author/committee who produced the texts and intended specific meanings. Those signified, whether they were by the text as it is or by the editor–author/committee in their specific intention, were originally planned by God, who is the God of order in literature and theology. In this sense, God is the author of both literary and theological convention through biblical editor–authors that in the end determined the canon.

Theological Storyline in the Psalter and Zechariah In light of the previous analyses of the Psalter and Zechariah, I summarized the contents of both literatures, specifically by the thematic points and in the form of thematic statements, to present their theological plot (not strictly analyzing by “roles and functions”). As a whole, both contain three major conceptual trajectories:

(1) A sorrowful situation by sins against YHWH, the covenantal God. (2) A hope with a prophetic promise of the divine–human king who comes to punish/restore Israel and the nations. (3) A joyful condition with a prophetic promise of the culmination of YHWH’s punishment/restoration at the end time.

Theological ideas permeate the two different literary forms, song and prophecy. This means that the Psalter assigns many of its pages to emotional expressions by using a number of figures. Lament, prayer, thanksgiving and praise are all affiliated to the emotional domain. Songs of assurance and wisdom, which are relatively out of the range of pathos, still express mood. Conversely, as a prophetic literature, Zechariah is dominated by ethos. Some prophetic books in which emotions are predominant, for example, Amos (cynicism), Hosea (love–mercy),

202 | Patterns

of Movement in the Hebrew Psalter

Isaiah (comfort) and Jeremiah (grief ), still represent strong ethos whether by their forth-telling or fore-telling. Thus, without being overwhelmed by those elements, the first task was to determine the conceptual framework for a coherent theological storyline. Second, the movement from the sorrowful experience of individual to that of community in the Psalter maintains a constant flow that it contributes to the book’s literary–theological structure. However, in contrast, Zechariah does not provide a structural feature by the scope of people, for example, by the prophet as an individual to Israel, although it is probable that both the psalmist and the prophet Zechariah appeared as those representing the covenant people. Therefore, there is a structural difference between the Psalter and Zechariah, which is demonstrated by the different structuring factors. Additionally, there are binary oppositions that contribute to the book’s structure.191 There are several major binary oppositions:

• “righteousness” and “sin,” according to Torah and in the practice of the covenant people, Israel • “punishment” and “discipline” in YHWH’s act to Israel and the nations’ rebellion • “destruction” and “salvation” in YHWH’s act • “righteousness of men” and “righteousness of the Messiah” • “Israel” and “other Gentile nation (or nations)” in terms of the covenant.

In addition to these, I found several minor binary oppositions, including “the righteous” and “the evil,” “life” and “death,” “heaven” and “pit,” “abundance” and “poverty” and “peace” and “war.” The combination of the major and minor binary oppositions contributes to form the storyline. With the insights of structuralism and on the basis of the analysis of content flow, according to the various movements in the Psalter and the literary–theological spreading of Zechariah, I suggest the following storylines. First, Table 5.6 presents the theological storyline of the Psalter in general, which clearly displays the movements, from individual (with “I” psalms) to Israel–nations (with “We” psalms) and from lament, question, present/past, flawed human kingship to thanksgiving/praise, answer (oracles of promise), future, messianic and YHWH’s kingship. Second, Table 5.7 presents the comparison of the theological storylines between the Psalter (“We” psalms) and Zechariah. The “We” psalms (Pss 74–87 of 69–87) are used for this consideration because the Book of Zechariah chiefly consists of oracles that deal with the fate of Israel, rather than individuals. The comparison with these psalms is designed to make the comparison conspicuous. The theological storyline of the “We” psalms in Table 5.6 can then be compared to that of the Book of Zechariah (see Table 5.7):

Structural Analysis of Movement in Psalms 69–87 | 203 Table 5.6 The Theological Storylines of “I” Psalms and “We” Psalms. Source: Author “I” Psalms → “We” Psalms From lament, question (sin and covenant issues), present/past, flawed human kingship

From lament, question (sin and covenant issues), present/past, flawed human kingship

P cries to God in a certain covenant issues P cries to God on behalf of Israel in the (e.g., being afflicted by enemy/enemies) Babylonian captivity, questioning about the covenantal love and promise P confesses his sins and infirmity before God

P tells that Israel has undergone much sorrow under God’s discipline/ punishment

P tells that he undergoes deep sorrow under God’s discipline/punishment

P confesses Israel’s sins and infirmity before God, recollecting her rebellious history

P asks God’s salvation who is in the temple

P asks God’s salvation who is in heaven

P trusts in God for his restoration

P trusts in God for his restoration, recollecting his creation and redemption

P defends himself about his righteous life before God

P defends Israel, by referring to her as ‘the sheep of his pasture’

P prays to God for the punishment of the P prays to God for the punishment of enemy/enemies the enemy nation/s P determines (to fulfill vow; teach people; P determines (to declare what God has proclaim YHWH’s glorious name; thank/ done; thank/praise YHWH) praise YHWH) To thanksgiving/praise, answer (oracles of promise), future, messianic and YHWH’s kingship God establishes his king (divine–human) in Zion The king saves P/the righteous (Israel and the nations; the remnant) The king destroys the enemy (or enemies)/the evil (Israel and the nations) The king’s rule brings in righteousness, peace and abundance God (YHWH) reigns: God punishes the rebellious Israel and the nations but saves the remnant Israel and the nations P/the righteous (Israel, the nations and/or the universe; the remnant) give thanks/ praises God P=Psalmist

204 | Patterns

of Movement in the Hebrew Psalter

Table 5.7 The Comparison of the Theological Storyline between the Psalter (“We” Psalms) and Zechariah. Source: Author Psalter (“We” Psalms; esp. Pss 74–87) Zechariah Chaps 1–6

Chaps 7–14

P cries to God on behalf of Israel AY asks a question, How long in the Babylonian captivity, will you have no compassion for questioning about the covenantal Jerusalem and Judah? (1:12) love and promise (e.g., 74:1 and 10; 77:8–10)

cf. 7:3, 5

P confesses Israel’s sins and infirmity before God, recollecting her rebellious history (e.g., 79:8f and 81:12)

Z recollects the sins of the ancestors of Israel and their unrepentance. They finally repented, recognizing YHWH’s dealing in accordance with their ways and deeds (1:2–6)

7:5f, 11–13

P tells that Israel has undergone much sorrow under God’s discipline/punishment (e.g., 74:3–8, 78:61–64 and 79:1–4)

AY spoke to YHWH, You have been indignant these 70 years (1:12); YHWH said, The nations furthered the disaster (1:15)

7:5, 14

P asks God’s salvation who is in heaven (e.g., 74:12, 21, 80:2–4, 8, 15 and 18–20) P trusts in God for his restoration, recollecting his creation and redemption (e.g., 74:12–17, 77:14–21 and 78:12–66) P defends Israel, by referring to her as ‘the sheep of his pasture’ (e.g., 74:1, 77:21, 78:52, 71, 79:13 and 80:2)

YHWH answers AY with gracious 8:2, 13, 15. words (1:13). AY says, YHWH is exceedingly jealous for Jerusalem and Judah (1:14). While YHWH was a little angry, the nations furthered the disaster (1:15). Another angel said to a man with a measuring line, referring to Judah as ‘the apple of YHWH’s eye’ (2:8).

Structural Analysis of Movement in Psalms 69–87 | 205 Table 5.7  Continued Psalter (“We” Psalms; esp. Pss 74–87) Zechariah P prays to God for the punishment of the enemy nation/s (e.g., 74:18–23, 79:6, 10 and 12) P determines (to declare what Another angel’s call, Sing for joy God has done; thank/praise and be glad, O daughter of Zion! YHWH) (e.g., 75:10f and 79:13) (2:10)

9:9ab

God establishes his king (divine– human) in Zion (80:18; 84:10)

YHWH will bring in ‘My servant 9:9; cf. the Shoot’ (3:8); 6:12f. 11:12.

The king saves P/the righteous (Israel and the nations; the remnant) ([72:2–8, 10–17]; 80:18f )

YHWH will remove the iniquity (and put the righteousness through the Shoot [cf. 3:4f ]) in one day (3:9); cf. 6:12, 15.

The king destroys the enemy (or enemies)/the evil (Israel and the nations) ([72:9])

9:10–12.

9:10.

The king’s rule brings in righteousness, peace and abundance ([72:16f ])

cf. 6:13.

9:9f.

God (YHWH) reigns: God punishes the rebellious Israel and nations but saves the remnant of Israel and the nations (Pss 75f; 84f; 87)

AY says, YHWH will again comfort Zion (1:17) and throw down the horns of the nations (1:21); 5:1–11; 6:1–8, 15.

9:1–8, 13–17; 10:3–12; 11:1–17; Chaps 12–14.

God gives blessings to his people (85:9–14; 87:3)

cf. 6:15

14:14

P/the righteous (Israel, the nations and/or the universe; the remnant) give thanks/praises God (75:2; 84:5; 87:7) P = Psalmist Z = The prophet Zechariah as the narrator of the Book of Zechariah AY = The angel of YHWH

206 | Patterns

of Movement in the Hebrew Psalter

The first thing noted by the analysis above is that the emotional content, including prayers/cries, thanks and praises are predominant in the “We” Psalms, whereas the ethical contents are assembled in Zechariah, including accusations (e.g., 7:5f and 10:1–2), calls to repentance from evil ways (e.g., 1:3f and 7:13), exhortations for doing good (e.g., 7:9f and 8:14–17), oracles of elimination/forgiveness of sins (e.g., 3:4 and 5:8) and putting on of righteousness (e.g., “a pure turban and garments” in 3:5) and oracles of restoration of holiness (e.g., 8:3 and 14:20f ). Notwithstanding these, I concluded that the theological storylines of the “We” Psalms (e.g., Pss 74–87 of the section, Pss 69–87) and Zechariah’s two sections in parallel (Zech Chaps 1–6 and 7–14) are similar.

Summary and Conclusion For the examination of the movements in Psalms 69–87, the previous genre study is more useful if its typification is moderated. A careful classification of genres provides an insight into the different literary types and the relevant life situations of individual psalms. However, regardless of its scholarly intention, its radical application separates the psalms from each other and produces a negative conclusion, in which there is no coherence in the arrangement of the individual psalms or the Psalter as a whole. In this chapter, prior to the detailed analysis of Psalms 69–87, I demonstrated that I can reach an objective conclusion for the coherence of the layout of the psalms by avoiding a radical typification of the genre study (Gattungsforschung) and by taking note of the mood and content of the texts in their context. Although the classification of the Psalmic types, including prayer, thanksgiving and praise (1 Chr 16:4) helped me to grasp the movement in the Psalter, some types, for example, wisdom (Ps 73), liturgy (Pss 75, 81 and 85) and legend (Ps 78) hindered me from discerning the movement, even if such identification has its merits. If a psalm belongs to wisdom song, I need to be able to identify whether it mainly deals with the problem of the universe and human (lament) or if it leads me to “the fear of YHWH” as the biblical sapiential answer (praise). Likewise, if a psalm is affiliated to prophetic song, I need to be able to classify whether it presents me with accusation in terms of the broken covenant relationship (lament) or if it gives oracles for future punishment or restoration (praise). The typical fixation as wisdom, prophecy, legend or Zion song and its consequent re-creation of the Geschichte of Israel’s religion

Structural Analysis of Movement in Psalms 69–87 | 207 cannot adequately explain the Psalmic literature as a whole and the relevant theological message. By this adjusted method, I analyzed and concluded that Psalms 69–87 as a whole, exhibit the movement from lament to praise and the subsections, Psalms 69–72, 73–76, 77–85 and 86–87, represent it more specifically. There are moves, from individual lament to praise (e.g., Pss 69–72), from individual lament to communal lament and then to praise (e.g., Pss 73–76), from communal lament to lament of nations and then to praise (e.g., Pss 77–85) and from lament to praise (e.g., Pss 86–87). The eschatological psalms that are placed at the end of the subsections (e.g., Pss 72, 75f, 84f and 87) progressively advanced to the end time in terms of both content and temporal–spatial scope. The scope (Pss 69–87) displays its dynamic character in a larger context. For example, in Part II of the Psalter (Pss 23–117[118]), the three major sections (Pss 25–50, 51–100 and 101–117[118]), excluding the introduction (Pss 23–24), represent a dynamic and progressive feature. In Psalms 25–50, the movement can be observed from the individuals’ sorrow, through Israel (Ps 44 for recollecting the past), to the nations’ joy. In Psalms 51–100, I observed the movement from the individuals’ sorrow, through Israel (Pss 59f, 74, 78–83 and 89f for recollecting the past), to the nations’ joy. And in Psalms 101–117(118), I recognized the movement from the individuals’ sorrow, through Israel (Pss 104–106 and 114f for recollecting the past) to the nations’ joy. For Psalms 69–87, they form the second section of the segment, Psalms 51–100. Although the scope is parallel to Psalms 51–68, it includes more suffering from the covenantal issues and more reminiscence of Israel’s past life than those of Psalms 51–68. Conversely, the scope contains less praise of the nations and YHWH’s universal rule than the next parallel section (Pss 88–100). In this dynamic, the movement from lament to praise, and from question (prayer) to answer is disclosed. There is the individual prayer for deliverance (Pss 69:2–13, 14–30; 70:2–6; 71:1–16, 17–24),192 which is answered by the presence and rule of King YHWH’s earthly agent–king (Ps 72:1–11 and 12–17) in the context of Psalms 69–72. In Psalms 73–76, the question as individual (Ps 73:1–16) is answered in verses 17–28 and the question for Israel (Pss 74:1–11, 18–23) is again answered in Psalms 75:2–11 and 76:2–13. In Psalms 77–85, the question for Israel (Pss 77:2–10, 79:1–13, 80:2–8 and 15–20193) and the prayer for global and international judgment (Pss 82:1–8 and 83:2–19) are answered in Psalms 84:2–13 (Zion’s dwellers) and 85:2–14 (Israel’s return). In Psalms 86–87, the prayer for deliverance (Ps 86:1–17) is answered in verse 13 and the prayer of peoples’ worship (Ps 86:9) is also answered in 87:1–7. This question–answer or

208 | Patterns

of Movement in the Hebrew Psalter

prayer–answer framework is helpful to define the scope of the subsections. Undoubtedly, it also helps to observe how they sometimes use repetition and variation to make parallel units, in a psalm or within a group of psalms. The contents of the recollection of Israel’s history are placed by this technique of parallelization to accentuate the sovereignty of God and the unfaithfulness of Israel in its redemptive history.194 By understanding the characteristics of the layout, I came to appreciate the usage and placement of different motifs and themes more properly. The subsections of the scope, Psalms 69–87, commonly begin with the themes and motifs related to covenantal agendas. The Psalms 69–71 of 69–72, 73f of 73–76, 77–83 of 77–85 and 86 of 86f deal with the curses designated in the covenants of Mount Horeb (Sinai) and the plains of Moab, and a psalm such as Psalm 78 (vv 67–72) refers to the Davidic covenant. The prayer in laments anticipates two goals in terms of the covenants: YHWH’s forgiveness of sins of people and recovery of the kingship by a king who keeps the law. The first goal is achieved in Psalm 85:3 and the second in Psalms 84:10 and 86:11. In the parallel sections of Psalms, the Sinai–Moab covenantal assignment is connected to the anticipation of YHWH’s vowed lovingkindness to David. Another aspect of the scope, Psalms 69–87, is that its subsections (Pss 69– 76, 77–85 and 86–87) exhibit a movement of kingship, from the flawed human kingship (through the Davidic–messianic and then), through Messianic kingship, to YHWH’s kingship. By discussing with Brueggemann, Wilson, Mays, Mitchell, Creach, Hutchinson, Grogan and Hensley, I concluded that the movement of kingship is regularly operated in the Psalmic sections in progressive parallel. Through my analysis, I inferred that the all-controlling editor/committee intentionally placed the royal psalms from the outset in the specific places for a certain theological purpose. Israel’s failure with the covenants under the flawed human kingship will be recovered by the Messianic kingship that YHWH establishes. The conclusions, with respect to the movements in the scope, can be checked against other biblical texts. Previously, Mitchell explored the similarity of the eschatological program between the Psalter (excluding Book I and the Songs of Korah) and Zechariah Chaps 9–14. As an alternate analysis to Mitchell’s, with reference to Proppean methodological insight, I suggest that each parallel section of the Psalter and Zechariah that have common theological storylines begin with the psalmist/Zechariah/Israel’s downhearted situation and end with the ideal state of the Sinaitic covenant and Davidic promise. Further, I contend that the eschatological program in the Psalter seems to be operated and intensified by this parallel

Structural Analysis of Movement in Psalms 69–87 | 209 design and in the book as a whole, not by a certain psalms or psalms-group of the Psalter. Through an investigation of the theological storyline of the Psalter as a whole (and Pss 69–87 in particular) and the Book of Zechariah, which consists of the two major sections (Chaps 1–6 and 7–14, in parallel), I found that there were common theological elements between the two:

(1) Psalmist/Zechariah now faces life agendas of God’s people. (2) They have suffered severe hardship, particularly exile. (3) Psalmist/Zechariah knows that it is because they offended the covenant; they sinned and were unrepentant. (4) They have been punished/chastised through God’s instrument, which was an enemy nation. (5) God will establish a (divine–human) king to punish/restore the covenant people and the nations. (6) God reigns and will punish the nations and restore the remnant of Judah and Ephraim and the nations. (7) God gives blessings to his people.

Following this comparative literary–theological examination, I conclude that both the Psalter and Zechariah exhibit the same thematic flow and display a train of theological thoughts, which moves from the mournful condition through the messianic ministry to YHWH’s ideal rule over Israel and the nations. This movement is repeated by literary segments in progressive parallel. The later segments have more hope, abundance and blessings with detailed eschatological events.

Notes 1. That is, under the kingship of the monarchical era or after the demise of the kingdom. 2. David C. Mitchell, The Message of the Psalter: An Eschatological Programme in the Book of Psalms, JSOTSup 252 (Sheffield: Sheffield, 2003), esp. Chap 7. 3. Grogan, Psalms, THOC (Grand Rapids; Cambridge: Eerdmans, 2008), 121. 4. Concerning the climax of the universal note at Ps 67, I will mention more in the following section. Ibid, 67. 5. Refer to Chapter 4. 6. In regard to the subsections of Pss 51–68, see my argument in Chapter 4.

210 | Patterns

of Movement in the Hebrew Psalter

7. Hermann Gunkel, Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels (Göttingen: Vandenhoeck & Ruprecht, 1933); An Introduction to the Psalms, MLBS, completed by Joachim Begrich, trans. James D. Nogalski (Macon: 1998), 2. 8. Ibid. 9. “The strong hope at the end of the poem is a counterbalance to the bitter feelings in the earlier verses. There are similarities to Pss 22 and 102.” Richard J. Clifford, Psalms 1–72, AOTC (Nashville: Abingdon Press, 2002), 320f. cf. “In the late exilic or early postexilic periods verses 34–36 [35–37] may have been attached as a promise that responds to this lament.” Craig C. Broyles, Psalms: Based on the New International Version, NIBC (Peabody, Massachusetts: Hendrickson, 1999), 286. 10. Gunkel, Introduction, 22, 26 and 28. 11. Ibid, 192 and see the footnotes 855 and 856. 12. Psalm 119 can be regarded as the first psalm of the group, Pss 119–138A except for its introductory function together with Ps 118. 13. Gunkel, Introduction, 121. 14. Ibid. 15. Ibid. 16. Ibid, 99. 17. Ibid, 297. 18. Ibid, 82. 19. Ibid, 251. 20. Ibid, 22. Zion songs are affiliated to hymns. 21. Ibid. 121 and 82: Ps 77:2–7 is classified as individual complaint song and vv 8–10, communal complaint song. See also, 192. 22. Ibid, 247. Pss 78, 105 and 106 are legends according to his category. He adds, “Ps 78, like Deut 32, is a wisdom poem which presents the material of legend from the vantage point of the admonition and indoctrination of Israel.” Ibid (emphasis inserted). Also see, 43: Gunkel conjectured Ps 78:43–53 to be a Passover hymn. 23. Ibid, 82. 24. Ibid. 25. Ibid, 284. See also, 43: Gunkel conjectured Ps 81:2–6 as a Passover hymn. And, 251, n. 9 indicates that 81:6c–11 is warning speech. 26. Ibid, 95. And refer to 251 (Eschatological material) and 279, n. 368: Ps 82:3–7 is a prophetic judgment speech. Gunkel also identified Ps 82:1–7 as a prophetic liturgy. 27. Ibid, 82. 28. Ibid, 22. 29. Ibid, 284. See also, 82: Ps 85:5–8 is a communal complaint according to his analysis. 30. Ibid, 121. 31. Ibid, 22. 32. Ibid, 45 (emphasis added). 33. Ibid, 22.

Structural Analysis of Movement in Psalms 69–87 | 211 34. 35. 36. 37. 38. 39. 40. 41.

42. 43.

44.

45. 46. 47. 48. 49. 50. 51.

52.

Ibid, 251. Ibid, 252. This sorting is intended to seek a principle in the arrangement of the psalms. Gunkel, Introduction, 22. Ibid, 99. Ibid, 119. Mitchell, The Message, 250–3. C. Hassell Bullock, Encountering the Book of Psalms: A Literary and Theological Introduction, EBS (Grand Rapids: Baker Academic, 2001), 178–86; idem, Psalms vol. 1: Psalms 1–72, TTCS, eds. Mark L. Strauss and John H. Walton (Grand Rapids: Baker Books, 2015), 544–53. Jongtae Choi, A Commentary on the Book of Psalms, vol. 2 (Seoul: Hwaetbool, 2006), 451–61 (in Korean). See also, “The ease and naturalness with which one’s thoughts continually turn from the imperfect earthly exponent of all the things envisioned to the perfect heavenly counterpart confirm the conviction that the Messianic features were clearly in the mind of the author. Thus the church did well to appoint this psalm for use in the season of Epiphany.” Herbert C. Leupold, Exposition of Psalms (Welwyn, Herts: Evangelical Press, 1977), 521. Bullock, Encountering, 182 (original emphases). See also, Leupold, Exposition, 516: “[W]‌e do not believe that the Messianic element is of such a nature that the psalm is pure prediction. The reigning monarch of Israel stands in the forefront, the Messianic King stands in the background … as a similar blend of the two concepts appears in the original passage, II Sam 7:12ff.” Bullock, Psalms 1–72, 545. Mitchell, The Message, 232 and 252. Bullock, Psalms 1–72, 552–3. John Goldingay, Psalms vol. 2: Psalms 42–89, BCOTWP, ed. Tremper Longman III (Grand Rapids: Baker Academic, 2007), 400. Ibid. (emphasis added). J. Clinton McCann, Jr, “The Book of Psalms,” in The New Interpreter’s Bible vol. 4, ed. Leander E. Keck (Nashville: Abingdon, 1996), 968 of 639–1280. Goldingay, Psalms 42–89, 400: “The contrast between ‘Israel’ and the people described in [Ps 73] vv 3–10 suggests the context of a pre-exilic community assailed by attackers such as Assyria or Babylon or the Second Temple community surrounded by and intermingled with other communities such as those mentioned in Ezra-Nehemiah. This could cohere with the fact that a number of communal laments will follow among Pss 74–89.” Concerning “‫לָכ ּופְרָׂש‬-‫יֵדֲעֹומ‬-‫ ”ץֶרָאָּב לֵא‬in 74:8b, Kidner contended that, “In AV, RV, a mention of ‘synagogues’ (8) gives an impression of a later age, such as the great persecution by Antiochus Epiphanes in 168–165 BC (when I again told of the absence

212 | Patterns

53. 54.

55.

56. 57.

58. 59.

of Movement in the Hebrew Psalter

of any prophet: I Macc 4:46). But ‘synagogues’ is a debatable translation here and most interpreters agree in placing the psalm within a lifetime, at most, after the events of 587.” Derek Kidner, Psalms 73–150: A Commentary on Books III, IV and V of the Psalms, TOTC (Leicester: Inter-Varsity Press, 1976), 265. After a lengthy discussion, Tate suggests, “The Greek version of Aquila and Symmachus understood the expression in v 8 to mean ‘synagogues’, which is, of course, very probably anachronistic; the ‘meeting-places’ were more probably the prototypes of the synagogues … 8b should be read as a hyperbole about the invaders: They have burnt every meeting-place of God on the whole earth.” Marvin E. Tate, Psalms 51–100, WBC 20 (Dallas: Word Books Publisher, 1990), 248–50, esp. 250. Conversely, it could be possible that the synagogues were the meeting places built sometime after the captivity (probably, late 6 BC before the first return) by those who still dwell in Israel or those who were taken to Babylonia. This is not by means of an arbitrary inference but due to my literary analysis that the two subsections, Pss 73–76 and 77–85 are in parallel and so Ps 74 and Ps 79 also correspond to each other. I will explain to this more in the following. Consider 74:7 “‫ןַּכְׁשִמ ּולְּלִח ץֶרָאָל ָךֶׁשָּדְקִמ ׁשֵאָב ּוחְלִׁש‬-‫ ”ָךֶמְׁש‬and 79:1c “‫לַכיֵה תֶא ּואְּמִט‬ ‫ ”ָךֶׁשְדָק‬together. cf. Jones’s understanding on Pss 73 and 74. Christine Brown Jones, “The Message of the Asaphite Collection and Its Role in the Psalter,” in ed. Nancy L. deClaissé-Walford, The Shape and Shaping of the Book of Psalms: The Current State of Scholarship, AIL (Atlanta: SBL Press, 2014), 78f. J. Day, Psalms, OTG (Sheffield: JSOT Press, 1990) cited by Philip S. Johnston, “Appendix I: Index of Form–Critical Categorizations,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Downers Grove: IVP Academic, 2005), 298. William H. Bellinger, Psalms: Reading and Studying the Book of Praises (Peabody: Hendrickson, 1990) cited by Johnston, Interpreting, 298. Thus, some classify the psalm as communal laments: L. Sabourin, The Psalms: Their Origin and Meaning (New York: Alba House, 2nd ed., 1974) and S. E. Gillingham, The Poems and Psalms of the Hebrew Bible, OBS (Oxford: Oxford University Press, 1994) cited by Ibid. In Ps 80, Israel’s rebelliousness is implicit. J. Clinton McCann, Jr, “Books I–III and the Editorial Purpose of the Hebrew Psalter,” in ed. J. Clinton McCann, The Shape and Shaping of the Psalter, JSOTSup 159 (Sheffield: JSOT Press, 1993), 93–107, esp. 97. He examined the psalms of Book III and concluded that they represent “an alteration of expressions of lament and expressions of hope”: lament Ps 73:1–13; hope Ps 73:18–28; lament Ps 74; hope Ps 75 and Ps 76; lament Ps 77:1–11; hope Ps 77:12–21 and Ps 78; lament Ps 79 and Ps 80; hope Ps 81 and Ps 82; lament Ps 83; hope Ps 84; lament Ps 85:1–8; hope Ps 85:9–14; lament Ps 86; hope Ps 87; lament Ps 88; hope Ps 89:1–38 and lament Ps

Structural Analysis of Movement in Psalms 69–87 | 213

60.

61. 62.

63. 64. 65. 66. 67.

68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78.

79. 80.

89:39–52. The laments in this range are all laments; however, Pss 73:1–13; 77:1–11; 86 and 88 are specifically individual laments as he indicated. See, Ibid, 96f. Jones, “Asaphite Collection,” 79–83. Particularly, concerning Pss 74–76 and 77–83, I broadly follow her argument. Conversely, the divisions such as Pss 69–72; 73–76; 77–85 and 86–87 are not to be seen in her work because she deals with the Asaphite psalms selectively. It is noted that she still precisely analyzes the movement from lament (Ps 74) to praise (Pss 75f ) in Pss 74–76 and from people’s plea (Pss 77–79[80]) to God’s response (Pss 81–82[83]) in Pss 77–83. See Johnston, Interpreting, 298. Of the psalms, the last two psalms, Pss 82f, imply the coming act of YHWH who will punish the nations. Jones discussed about the common theme, “God as judge,” in the psalms, Pss 50, 75, 76 and 82. “Asaphite Collection,” 73 and n. 7. cf. Leupold, Exposition, 609–15, esp. 615: “To make this perfect a perfectum propheticum is forced and unnatural.” Gunkel, Introduction, 317 (original emphases). Ibid, 317f (emphasis added). e.g., see Gary V. Smith, Isaiah 40–66, NAC vol. 15B (Nashville: B & H, 2009), 659 and n. 430. I could add the Daniel’s case as well: “YHWH’s oracle through Jeremiah’s mouth (‘‫ ’םיִעְבִׁש‬in Dan 9:2 [Jer 25:12; 29:10]), Daniel’s repentance–petition (vv 3–19), an account of the conveyance of the message through Gabriel (vv 20–23) and YHWH’ message (a further oracle of ‘‫ )’םיִעְבִׁש םיִעֻבָׁש‬on the eschatological events through the Messiah (vv 24–27)” Note the tense of “‫“( ְ”ךַּתְחֶנ‬have been decreed” NASB) in v 24. Consider 96:10c also with 92:8, 10, 12; 94:10, 23; 96:13; 98:9 and 95:7a with 100:3. Further explanation will be provided. Gunkel, Introduction, 121. Ibid, 157 (original emphasis). Ibid, 335. Grogan, Psalms, 153. See also, Tate, Psalms 51–100, 380. Ibid, 123. Gunkel, Introduction, 121. Or anyone under his kingship/after the demise his kingdom. I deal with the sections, Pss 25–33 and 35–49(50), together, as the latter concludes the segment with more praises. This segment (Pss 51–100) consists of three sections, Pss 51–67(68), 69–87 and 88–100, which are parallel to one another, but I consider them together because the later sections have more praises with concluding function. See the first psalms (Pss 25, 51) of Pss 25–50 and 51–100. In the Fig. 5.7, I consider 71:1–4 to be an introduction and vv 5–16 and 17–24 to be parallels. Both units, vv 5–16 and 17–24, begin with similar expressions: ‫ירוענמ‬ (from my youth. v 6), ‫( תעל הנקז‬to the time of old age. v 9); ‫( ירוענמ‬from my youth.

214 | Patterns

of Movement in the Hebrew Psalter

v 17), ‫( הנקז־דע‬to old age. v 18). Another feature we need to note is that vv 17–24 include the assurance of l (v 20). 81. 69:6; Ex 23:21; Lv 26:14f, 18, 21, 24f, 27f, 39; Dt 28:15, 20, 45, 47, 29:17f, 24. 82. 69:5, 18; 70:3; 71:10; Ex 23:22, 27; Lv 26:17, 25, 36, 39; Dt 28:25, 31, 33, 37. 83. 69:30; 70:6; Ex 23:25; Lv 26:19f, 26; Dt 28:17–19, 22–24, 30f, 38–40, 42; 29:22. 84. 71:9, 18; Ex 23:26; Lv 26:16; Dt 4:26; 28:32, 65–67. 85. e.g., 69:30. 86. e.g., 70:1f. 87. It also could be rendered as “For Solomon.” 88. Kidner, Psalms 1–72, 257. 89. See v 2, “‫”ןידי ךמע קדצב ךיינעו טפשמב‬ 90. “‫”ורמאו הכיא לא־עדי שיו העד ׃ןוילעב‬ 91. “‫”המל םיהלא תחנז חצנל ןשעי ךפא ןאצב ׃ךתיערמ‬ 92. As is seen above, Pss 73–76 can be considered as two distinct constituent parts, that is, Ps 73 and Pss 74–76. 93. Pss 69–71 deals with individual issues more, whereas Pss 74 deals more with Israel’s issues. 94. Instead, as Table 5.3 exhibits, each of the three segments of Exodus–Leviticus– Numbers has its own focus with the ceremonial laws (see the titles of the demarcated sections). Consequently, a different design for the ceremonial laws is perceived. 95. Those who are in the covenant yet against the will of the covenantal God. e.g., Pss 55:15, 69:13 and 71:11. 96. Those who deny the existence of God and seem to be outside the covenant. e.g., Pss 53:2, 73:11 and 86:14. 97. “But my lovingkindness shall not depart away from him.” (2 Sam 7:15. ‫אֹל יִּדְסַחְו‬-‫רּוסָי‬ ‫ )ּוּנֶּמִמ‬See 1 Kings 11:36, 39. YHWH will give Rehoboam one tribe, that his servant David may have a lamp always before him in Jerusalem. On account of Solomon’s sin (“Because of this” ‫)תאֹז ןַעַמְל‬, YHWH will afflict David’s descendants, but not forever. Also see, Hos 3:4–5. 98. For Psalm 78’s structure and themes, refer to Amos Frisch, “Ephraim and Treachery, Loyalty and (the House of ) David: The Meaning of a Structural Parallel in Psalm 78,” VT 59 (2009): 190–8. 99. “‫ָ”ךֶחיִׁשְמ יֵנְּפ טֵּבַהְו םיִהֹלֱא הֵאְר ּונֵּנִגָמ‬ 100. I may regard this voice of v 10 (‫)הֹורנִ י יְ הוָה ּדַ ְרּכֶָך אֲהַ ּלְֵך ּבַ א ֲִמּתֶ ָך יַחֵ ד לְ בָ בִ י לְ יִ ְראָ ה ְׁשמֶ ָך‬ ֵ as the righteous messiah’s, if I presume Ps 86:9, 11–13 to be the verses in messianic overtone of Ps 72:2–4, 8–11, 15, 17. 101. Compare the position of Ps 57:8–12 with that of Ps 108:2–6 as I indicated in Fig. 5.12. The doublet may reflect the stages of growth of materials as the redaction-historical critics see. However, as far as I assess, they were put into such places more purposefully than we think in consideration of the whole thematic-theological picture.

Structural Analysis of Movement in Psalms 69–87 | 215 102. 2 Kgs 19:22 (=Isa 37:23); Pss 78:41; 89:19; Jer 50:29; 51:5; cf. Ez 39:7 (“‫קָ דֹוׁש‬ ‫אֲנִ י יְ הוָה ּבְ יִ ְׂש ָראֵ ל‬-‫)”ּכִ י‬. 103. David, the youngest (“‫ ”הַ ּקָ טָ ן‬in 1 Sam 16:11) of Jesse (“‫ ”לְ יִ ׁשַ י‬in v 18) as a historical figure. 104. cf. Mt 20:25; Mk 10:42; Lk 22:25. 105. “‫”י ִָדין ע ְַּמָך בְ צֶ דֶ ק ַועֲנִ ּיֶיָך בְ ִמ ְׁשּפָט‬ 106. “ ַ‫ּבְ לִ י י ֵָרח‬-‫ּבְ יָמָ יו צַ ִּדיק וְ רֹ ב ׁשָ לֹום עַד‬-‫”יִ פְ ַרח‬ 107. “‫”לְ ָפנָיו יִ כְ ְרעּו צִ ּיִ ים וְ אֹ יְ בָ יו ָעפָר יְ לַחֵ כּו‬ 108. “‫ּגֹויִ ם ַיעַבְ דּוהּו‬-‫ּכָל‬ ‫מלָכִ ים‬-‫ָל‬ ְ ‫לֹו כ‬-‫”וְ יִ ְׁשּתַ חֲוּו‬ 109. “‫ּבַ ר ּבָ אָ ֶרץ ּבְ ר ֹאׁש הָ ִרים יִ ְרעַׁש ּכַּלְ בָ נֹון ּפִ ְריֹו וְ יָצִ יצּו מֵ עִ יר ּכְ עֵׂשֶ ב הָ אָ ֶרץ‬-‫”יְ הִ י פִ ּסַ ת‬ 110. “‫”הֹורנִ י יְ הוָה ּדַ ְרּכֶָך אֲהַ ּלְֵך ּבַ א ֲִמּתֶ ָך יַחֵ ד לְ בָ בִ י לְ יִ ְראָ ה ְׁשמֶ ָך‬ ֵ 111. Walter Brueggemann, The Message of the Psalms: A Theological Commentary (Minneapolis: Augsburg, 1984). 112. The psalms of “orientation” are Pss 145, 104, 33, 8 (songs of creation), 1, 119, 15, 24 (songs of Torah), 37, 14 (wisdom psalms), 112 (song of retribution), 133, 131 (occasions of well-being); those of “disorientation” are Pss 13, 86, 35 (personal laments), 74, 79, 137 (communal laments), 88, 109 (two problem psalms), 50, 81, 32, 51, 143, 130, 49, 90, 73 and those of “reorientation” are Pss 30, 40, 138, 34 (thanksgiving songs), 65, 66, 124 (thanksgiving songs of the community), 114, 29, 96, 93, 97, 98, 99, 47 (the once and future king), 27, 23, 91 (thanksgiving generalized to confidence), 117, 135, 103, 113, 146, 147, 148, 100, 149, 150 (hymns of praise). Ibid. 113. David G. Firth, “The Teaching of the Psalms,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Downers Grove: IVP Academic, 2005), 173f, passim. 114. Ibid. 115. Ibid, 21 and n. 21. He related “the form of the Psalms to the realities of human experience.” 116. The move is reversely operated in Pss 118–119. 117. Gunkel, Introduction, 334. “A second collection traced back to David is just as clear. It encompasses Psalms 51–65(67), 68–70(71) and is also arranged according to a plan. Pss 52–55 bear the notation maśkîl. Pss 56–60 have miktām; 62–65 and 67–68 have mizôr. In Pss 69–71 the psalms without notion are placed together. Ps 72 is a supplement, a Psalm of Solomon, which was added later.” 118. Ibid, 343. 119. Gerald H. Wilson, The Editing of the Hebrew Psalter, SBLDS 76 (Chico: Scholars Press, 1985), 162. 120. Ibid, 199–228. Wilson later added that Pss 1 and 145 was the final frame that enclosed the covenantal Pss 2 and 144. idem, “Shaping the Psalter: A Consideration of Editorial Linkage in the Book of Psalms,” in The Shape and Shaping of the Psalter, JSOTSup 159, ed. J. C. McCann (Sheffield: JSOT Press, 1993), 81.

216 | Patterns

of Movement in the Hebrew Psalter

121. cf. Nancy L. deClassé-Walford, Reading from the Beginning: The Shaping of the Hebrew Psalter (Macon: Mercer University Press, 1997). For a critique, Bernhard W. Anderson, Out of the Depths: The Psalms Speak for Me Today, 3rd ed. revised and expanded (Louiville: Westminster John Knox Press, 2000), 204f. 122. “Wilson says the role of David is downplayed in Books IV and V, but it is he himself who downplays it.” David C. Mitchell, “Lord, Remember David: G. H. Wilson and the Message of the Psalter,” VT 56 (Leiden: Brill), 535. See also, Robert E. Wallace, “Gerald Wilson and the Characterization of David in Book 5 of the Psalter,” in The Shape and Shaping of the Book of Psalms: The Current State of Scholarship, ed. Nancy L. deClaissé-Walford (Atlanta: SBL Press, 2014), 193–207, esp. 203. “Wilson, however, may push the argument too far in defense of his position in this psalm [Ps 132]. He does concede that the ending of the psalm is an anticipated exaltation of an eschatological David, but he is unwilling to read that figure as ‘king’, arguing instead that the ‘crown’ of verse 18 is more commonly used to refer to honor bestowed upon priests.” 123. Jerome F. D. Creach, The Destiny of the Righteous in the Psalms (St. Louis: Chalice Press, 2008), 100. 124. James L. Mays, Psalms, IBCTP (Louisville: John Knox Press, 1994), 18. 125. Ibid. 126. Ibid. He added, “of course, it is the Psalms, read from this perspective, that uncovers their relation to Jesus and the Christology of the New Testament.” 127. Ibid, 17f. 128. Mitchell, The Message, 298f. 129. Ibid, 244 (emphases added). 130. Mitchell, “Lord,” 537. “He is the King Messiah, conquering his foes (cx); entering Jerusalem in triumph cxviii); to whom the tribes of Israel go up, as in Zechariah xiv, to celebrate the Feast of Sukkot (Pss cxx–cxxxiv).” Ibid. 131. Ibid, 539, “I noted that some psalms, such as Ps cx, conflate YHWH and his king so as to present a mashiah who seems as much divine as human.”; Ibid, 538, “The Kingships of YHWH and David are not mutually exclusive” and Ibid, 540, “I would suggest that in this psalm [cx] the hypostatic union—if one will pardon such a freighted term—of YHWH and his king, first intimated in Ps ii, now becomes manifest. In Book V melekh is used of YHWH alone for, as in Zechariah’s great dénouement, YHWH and his mashiah have come to rule the earth as one (Zech xiv 4, 9).” 132. Mitchell sees the king in Ps 89 in the anticipated eschaton. Mitchell, The Message, 298. 133. My nomenclature for these psalms is the “Messianic Psalms.” Pss 89 and 101 are excluded, though they have the messianic overtone. Kenik says, “Psalm 101 is unique in that it does not fit any of the patterns of the characteristic types of psalm.” Helen Ann Kenik, “Code of Conduct for a King: Psalm 101,” JBL 95 (1976):1 and concluded that “The royal theology contained in Psalm 101 draws upon the

Structural Analysis of Movement in Psalms 69–87 | 217 sacred covenant tradition on which Israel was founded and the inherited sapiential tradition that flourished and was nurtured by the scribes attached to the royal court. Thus, the wisdom teachings became integrated with the essential faith traditions and supplied the content for the statement about the king’s rule.” Ibid, 403. 134. As Pss 75f represent YHWH’s kingship, which indicates the eventual kingship, I deal with Pss 69–76 as the first subsection here apart from the previous analysis. 135. Ps 71 is similar to Ps 18 in expression except its reference to king. 136. See the table: Mitchell, The Message, 298. 137. Ibid, 272ff. 138. Ibid, 284f. 139. cf. Ibid, 285. 140. Mays, Psalms, 18. 141. James H. Hutchinson, “The Psalms and Praise,” in Interpreting the Psalms: Issues and Approaches, eds. Philip S. Johnston and David G. Firth (Downers Grove: IVP Academic, 2005), 97f. 142. Grogan, Psalms, 24f. 143. Mitchell, The Message, 526–48, esp. 535ff. 144. Michael K. Snearly, The Return of the King: Messianic Expectation in Book V of the Psalter, LHBOTS 624 (New York: Bloomsbury T&T Clark, 2016). He contended that the design of the Psalm groups (e.g., Pss 107–118, 119, 120–137, 138–145 and 146–150) of Book V represented a renewed hope in the Davidic promises. 145. Jamie A. Grant, “The Psalms and the King,” in Interpreting the Psalms, eds. Philip S. Johnston and David G. Firth (Downers Grove: IVP Academic, 2005), 114. See also Georg P. Braulik, “Psalter and Messiah: Towards a Christological Understanding of the Psalms in the Old Testament and the Church Fathers,” in Psalms and Liturgy, JSOTSup 410, eds. Dirk J. Human and Cas J. A. Vos (London: T & T Clark International, 2004), 15–40, esp. 23. 146. Adam D. Hensley, Covenant Relationships and the Editing of the Hebrew Psalter (London: Bloomsbury T&T Clark, 2018), 270–1 (original emphasis italics; emphasis added underline). 147. Mitchell, The Message, 301 (emphases added). 148. cf. Peter Barry, Beginning Theory: An Introduction to Literary and Cultural Theory (New York: Manchester University Press, 2002, second edition), 39. “[Structuralism’s] essence is the belief that things cannot be understood in isolation—they have to be seen in the context of the larger structures they are part of (hence the term ‘structuralism’).” Also see, Ibid, 44. 149. For the debates of the composition of the materials of Zechariah, see R. K. Harrison, Introduction to the Old Testament (Grand Rapids: Eerdmans, 1969), 950–7 and Mark J. Boda, Exploring Zechariah vol. 1: The Development of Zechariah and Its Role within the Twelve (Atlanta: SBL Press, 2019), 1–30. Many scholars have assumed that Chaps 9–14 as a corpus was attached to the former body, Chaps 1–8.

218 | Patterns

of Movement in the Hebrew Psalter

By the genre designation (‫ )מַ ּׂשָ א‬in 9:1, 12:1 (and Mal 1:1) it (Chaps 9–14) was considered a whole; concerning its perspective, James D. Nogalski commented, “Zechariah takes a long view of the future. Its presentations dwell on the day of YHWH and the ultimate fate of the people in an idealized world yet to come. Zechariah 7–8 and Malachi, by contrast, largely focus on the religious life of the community much closer to home.” See Micah–Malachi, The Book of the Twelve, SHBC (Macon: Smyth & Helwys, 2011), 815. For Chaps 9–10, in particular, Suk Yee Lee regarded the two chapters as a unified segment as both share a number of verbal links. See her revised PhD dissertation, An Intertextual Analysis of Zechariah 9–10: The Earlier Restoration Expectations of Second Zechariah (London: Bloomsbury T&T Clark, 2015), 4 (Table 1) and throughout. 150. Similar structural understandings are found in the following works (I have a different view on their sub-division of the main sections, Chaps 1–6 and 7–14): Marvin A. Sweeney, The Twelve Prophets vol. 2: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, BO (Collegeville, Minnesota: The Liturgical Press, 2000), 573f and 641f; Edgar W. Conrad, Zechariah, NBC (Sheffield: Sheffield Academic Press, 1999), 131ff; and Barry G. Webb, The Message of Zechariah: Your Kingdom Come, BST (Leicester: Inter-Varsity Press, 2003), 30–1. 151. As Zech 2:10–17 has two contrastive elements, Babylonia as an enemy nation and Jerusalem as a city to be restored, it is regarded as a unit parallel to 1:7–17 and 2:1–9. 152. V. 4 “‫ ”הָ ִסירּו הַ ּבְ ג ִָדים הַ ּצֹ ִאים מֵ ָעלָיו ַוּי ֹאמֶ ר אֵ לָיו ְראֵ ה הֶ עֱבַ ְר ִּתי מֵ ָעלֶיָך עֲוֺ נֶָך‬cf. Isa 64:5 “‫וַּנְ הִ י‬ ‫צִ ְדקֹ תֵ ינּו‬-‫”כַּטָ מֵ א ֻּכּלָנּו ּוכְ בֶ גֶד עִ ִּדים ּכָל‬ 153. V. 4 “‫ ”וְ הַ לְ ּבֵ ׁש אֹ ְתָך מַ ֲחלָצֹות‬cf. Isa 61:10 “‫יֶׁשַ ע ְמעִ יל צְ דָ קָ ה יְ עָטָ נִ י‬-‫ ;”ּכִ י הִ לְ ּבִ יׁשַ נִ י ּבִ גְ דֵ י‬Ez 16:10 “‫ ;”וָאַ לְ ּבִ יׁשֵ ְך ִרקְ מָ ה‬Lk 15:22 “Ταχὺ ἐξενέγκατε στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν”; Gal 3:26f “Πάντες γὰρ υἱοὶ θεοῦ ἐστὲ διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ· ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε Χριστὸν ἐνεδύσασθε·” 154. “The two olive trees” in v 3 could not be Zerubbabel (and another person, probably, Joshua the priest). If the two olive trees were Zerubbabel (and another person) as in the Angel’s speech in vv 6, 7, 9, the prophet Zechariah would not have asked again in vv 11, 12 in addition to the first question in v 4. In my reading, they primarily seem to be Zechariah and Haggai because the construction of the temple is done by the motivation of the prophets [“‫ ”הנביאים‬in plural]’ words as in 8:9). Eschatologically, they may indicate the ministers of YHWH’s words, like Zechariah and Haggai, who preach for the establishment of the spiritual temple. See John’s prophetical ministry (Rev 10:11) of measuring the temple (11:1f ). It is linked/extended to the prophetical ministry (11:3, 6, 10; particularly, “οὗτοι οἱ δύο προφῆται” in v 10) of “two olive trees” in the future in Rev 10:8–11:13. I presume that the reason why the angel euphorically refers to the two olive trees as the two “sons of (fresh) oil” who are standing by the Lord of all the earth is that the angel now speaks to Zechariah face to face, who is one of such prophets. Thus, the angel does not say straightforwardly, like “They are the prophets like you!”

Structural Analysis of Movement in Psalms 69–87 | 219 155. “‫ּתַ חַ ת ְּתאֵ נָה‬-‫ּתַ חַ ת ֶּגפֶן וְ אֶ ל‬-‫”ּתקְ ְראּו ִאיׁש לְ ֵרעֵהּו אֶ ל‬ ִ 156. “‫”ּורחֹוקִ ים יָבֹ אּו ּובָ נּו ּבְ הֵ יכַל יְ הוָה‬ ְ 157. “‫יְ הוָה צְ בָ אֹות ְׁשלָחַ נִ י ֲאלֵיכֶם‬-‫”וִ ידַ עְ ּתֶ ם ּכִ י‬ 158. “‫”ׂשכַר הָ אָ דָ ם ל ֹא נִ הְ יָה‬ ְ 159. “‫הַ ּצָ ר‬-‫ׁשָ לֹום ִמן‬-‫”וְ לַּבָ א אֵ ין‬ 160. “‫ּבֵ ית יְ הּודָ ה‬-‫יְ רּוׁשָ ַל ִם וְ אֶ ת‬-‫יטיב אֶ ת‬ ִ ֵ‫”ּכֵן ׁשַ בְ ִּתי זָמַ ְמ ִּתי ּבַ ּי ִָמים הָ אֵ ּלֶה לְ ה‬ 161. “‫לִ י לְ עָם ַואֲנִ י אֶ הְ יֶה לָהֶ ם לֵאֹלהִ ים ּבֶ אֱמֶ ת ּובִ צְ דָ קָ ה‬-‫”וְ הָ יּו‬ 162. “‫ׁשאֵ ִרית הָ עָם‬-‫ת‬ ְ ֶ‫יְ בּולָּה וְ הַ ּׁשָ מַ יִ ם יִ ְּתנּו טַ ּלָם וְ הִ נְ חַ לְ ִּתי א‬-‫ז ֶַרע הַ ּׁשָ לֹום הַ ֶּגפֶן ִּתּתֵ ן ּפִ ְריָּה וְ הָ אָ ֶרץ ִּתּתֵ ן אֶ ת‬-‫ּכִ י‬ ‫אֵ ּלֶה‬-‫ּכָל‬-‫”הַ ּזֶה אֶ ת‬ 163. See Zech 9:11 “‫ּבְ ִריתֵ ְך ִׁשּלַחְ ִּתי א ֲִס ַיריִ ְך ִמּבֹור אֵ ין מַ יִ ם ּבֹו‬-‫אַ ְּת ּבְ דַ ם‬-‫ּגַם‬.” This blood will be Christ’s as this verse is juxtaposed to his coming and rule (vv 9–10), although it may mean the blood by animal sacrifices in Moses’ time. The motif “the pit of no water” of v 11 is also found in Ps 69. 164. “‫צִ ּיֹון הָ ִריעִ י ּבַ ת יְ רּוׁשָ ַל ִם‬-‫”ּגִ ילִ י ְמאֹ ד ּבַ ת‬ 165. The prophet’s exhortation comes after YHWH’s eschatological intervention for Judah’s triumph and restoration and before the accusation of the false prophecy which begins with the particle “‫כי‬.” This case is analogous to that of Isa 2:5; I see Zech 10:1 as an attachment to the end of Chap 9, while still recognizing its link to 10:2. 166. “‫ׁשֹלׁשֶ ת הָ רֹ עִ ים ּבְ י ֶַרח אֶ חָ ד‬-‫ת‬ ְ ֶ‫”וָאַ כְ חִ ד א‬ 167. “‫”רֹ עֶה אֱוִ לִ י‬ 168. “‫”הֹוי רֹ עִ י הָ אֱלִ יל עֹ זְבִ י הַ ּצ ֹאן‬ 169. It is comparable to the mourning of Chap 7, a pretentious religious practice. 170. For another interpretation, see Julia M. O’Brien, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, AOTC (Nashville: Abingdon Press, 2004), 253. 171. “‫הַ ּזָהָ ב‬-‫הַ ּכֶסֶ ף ּובְ חַ נְ ִּתים ּכִ בְ חֹ ן אֶ ת‬-‫הַ ְּׁשלִ ִׁשית ּבָ אֵ ׁש ּוצְ ַרפְ ִּתים ּכִ צְ רֹ ף אֶ ת‬-‫אתי אֶ ת‬ ִ ֵ‫”וְ הֵ ב‬ 172. For example, 14:9 “‫הָ אָ ֶרץ‬-‫ּכָל‬-‫”וְ הָ יָה יְ הוָה לְ מֶ לְֶך עַל‬ 173. “‫יְ רּוׁשָ ָל ִם וְ עָלּו ִמּדֵ י ׁשָ נָה בְ ׁשָ נָה לְ הִ ְׁשּתַ חֲוֺ ת לְ מֶ לְֶך יְ הוָה צְ בָ אֹות‬-‫הַ ּגֹויִ ם הַ ּבָ ִאים עַל‬-‫הַ ּנֹותָ ר ִמּכָל‬-‫”ּכָל‬ 174. In terms of 13:8, probably, one-third shall be left in the whole land”;‫ׁשנַיִ ם ּבָ ּה יִ ּכ ְָרתּו‬-‫י‬ ְ ִ‫ּפ‬ ‫”יִ גְ וָעּו וְ הַ ְּׁשלִ ִׁשית יִ ּוָתֶ ר ּבָ ּה‬ 175. In the eighth month of the second year of Darius. 176. In the eleventh month, in the second year of Darius. 177. In the fourth year of King Darius. 178. “‫יְ הוָה צְ בָ אֹות ְׁשלָחָ נִ י‬-‫הַ ּגֹויִ ם הַ ּׁשֹ לְ לִ ים אֶ ְתכֶם …וְ הָ יּו ׁשָ לָל לְ עַבְ דֵ יהֶ ם; וִ ידַ עְ ּתֶ ם ּכִ י‬-‫”ׁשלָחַ נִ י אֶ ל‬ ְ 179. “‫יְ הוָה צְ בָ אֹות ְׁשלָחַ נִ י‬-‫ ּכִ י‬, ‫יְ הוָה ּבַ ּיֹום הַ הּוא וְ הָ יּו לִ י לְ עָם וְ ׁשָ כַנְ ִּתי בְ תֹוכְֵך וְ יָדַ ע ְַּת‬-‫וְ נִ לְ וּו גֹויִ ם ַרּבִ ים אֶ ל‬ ‫אֵ לָיִ ְך‬.” 180. In the first section, there are references to the office of a prophet (2:12f, 15; 6:15), a priest (6:13; cf. 3:8f ) and a king (6:13) for the future messiah. I can anticipate the integration of the two offices, a king and a priest, as a king–priest by the expression, “‫ ” ַועֲצַ ת ׁשָ לֹום ִּתהְ יֶה ּבֵ ין ְׁשנֵיהֶ ם‬in 6:13. In the second section, there are also terms related to the messiah’s office of a prophet (11:13; 13:7), a priest (cf. 9:11) and a king (9:9f;

220 | Patterns

of Movement in the Hebrew Psalter

13:7). The expression “shepherd” could mean king (cf. Mi 5:2, 4; Ez 34:1–31; Ps 78:70f; Mt 2:6) or prophet (Isa 56:11). 181. “Two messiahs” cannot be anticipated when one refers to the parallel structure of the Book of Zechariah. In parallel design, the author-editor of the book presents the different aspects of the future one-and-only Messiah. For this controversial issue, refer to J. Liver, “The Doctrine of the Two Messiahs in Sectarian Literature in the Time of the Second Commonwealth,” HTR 52 (1959): 149–185; Frank Moore Cross, “Notes on the Doctrine of the Two Messiahs at Qumran and the Extracanonical Daniel Apocalypse (4Q246),” in Current Research and Technological Developments on the Dead Sea Scrolls, eds. Donald W. Parry and Stephen D. Ricks (Leiden: Brill, 1966), 1–13; L. D. Hurst, “Did Qumran Expect Two Messiahs?,” BBR 9 (1999): 157–80. 182. A. R. Fausset understood Zech 9:1–8 as Alexander’s victories over the nations, regarding 9:9f as a parenthesis as to Messiah and 9:11ff as Judah’s victories over Antiochus Epiphanes. See his commentary on Zech 9:13: Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible (London; Edinburgh, 1962), 859. Also, Charles L. Feinberg, Zechariah: God Remembers (Portland, Oregon: Multnomah Press, 1977), 172–4. 183. This does not mean that the present sequence is to be reconstructed. Rather, I need to investigate why the final editor–author uses this peculiar design (viz., the progressive parallel layout). 184. Vladimir Propp, The Morphology of the Folktale, trans. L. A. Wagner (Austin: University of Texas Press, 1968). 185. cf. Gunkel and Mitchell. See Chap 2. 186. cf. Pamela J. Milne, Vladimir Propp and the Study of Structure in Hebrew Biblical Narrative, BLS 13 (Sheffield: Almond, 1988). She selected Daniel Chaps 1–6 and dealt with the materials’ structure and genre by Propp’s method. 187. Diane M. Sharon, Patterns of Destiny: Narrative Structures of Foundation and Doom in the Hebrew Bible (Winona Lake Eisenbrauns, 2002). She investigated the underlying social and theological patterns with the motif, “eating and drinking” and the ensuing destiny, whether positive or negative. 188. Northrop Frye, Anatomy of Criticism: Four Essays (Princeton University Press, 1973), 313ff. Frye identified the Bible as of “specific encyclopaedic forms.” I apply his term to the prophetic texts. 189. It is not what I refute the usefulness of the genre study. 190. Refer to Frye’s elucidation concerning the relation and difference between grammar, rhetoric and logic, Ibid, 244f. 191. For “binary opposition,” Anita Putri and Paulus Sarwoto, “Saussurian Binary Opposition as the Narrative Structure of Williams’ Summer and Smoke,” JLL 16 (2016): 82–98, esp. 83. 192. 69:2–13 is parallel with vv 14–30; 71:1–16, with vv 17–24; 72:1–11, with vv 12–17.

Structural Analysis of Movement in Psalms 69–87 | 221 193. 80:2–8 is parallel with vv 15–20. 194. e.g., 78:12–42 is parallel to vv 43–66 and 78:12–66 is enclosed by the two units, vv 1–11 and 67–72, which are parallel to each other.

Bibliography Anderson, Bernhard W. Out of the Depths: The Psalms Speak for Me Today. 3rd ed. Louisville: Westminster John Knox Press, 2000. Barry, Peter. Beginning Theory: An Introduction to Literary and Cultural Theory. 2nd ed. New York: Manchester University Press, 2002. Bellinger, William H. Psalms: Reading and Studying the Book of Praises. Peabody: Hendrickson, 1990. Boda, Mark J. Exploring Zechariah vol. 1: The Development of Zechariah and Its Role within the Twelve. Atlanta: SBL Press, 2019. Braulik, Georg P. “Psalter and Messiah: Towards a Christological Understanding of the Psalms in the Old Testament and the Church Fathers.” In Psalms and Liturgy. Journal for the Study of Old Testament Supplement Series 410, edited by Dirk J. Human and Cas J. A. Vos. London: T & T Clark International, 2004. Broyles, Craig C. Psalms: Based on the New International Version. New International Biblical Commentary. Peabody, MA: Hendrickson, 1999. Brueggemann, Walter. The Message of the Psalms: A Theological Commentary. Augsburg: Augsburg Publishing House, 1984. Bullock, C. Hassell. Encountering the Book of Psalms: A Literary and Theological Introduction. Encountering Biblical Studies. Grand Rapids: Baker Academic, 2001. Bullock, C. Hassell. Psalms vol. 1: Psalms 1–72. Teach the Text Commentary Series, edited by Mark L. Strauss and John H. Walton. Grand Rapids: Baker Books, 2015. Choi, Jongtae. A Commentary on the Book of Psalms. vol. 2. Seoul: Hwaetbool, 2006 (in Korean). Clifford, Richard J. Psalms 1–72. Abingdon Old Testament Commentaries. Nashville: Abingdon Press, 2002. Conrad, Edgar W. Zechariah. Readings: A New Biblical Commentary, edited by John Jarick. Sheffield: Sheffield Academic Press, 1999. Creach, Jerome F. D. The Destiny of the Righteous in the Psalms. St. Louis: Chalice Press, 2008. Cross, Frank M. “Notes on the Doctrine of the Two Messiahs at Qumran and the Extracanonical Daniel Apocalypse (4Q246).” In Current Research and Technological Developments on the Dead Sea Scrolls, edited by Donald W. Parry and Stephen D. Ricks, 1–13. Leiden: Brill, 1966. Day, J. Psalms. Old Testament Guides. Sheffield: JSOT Press, 1990. deClaissé-Walford, Nancy L. Reading from the Beginning: The Shaping of the Hebrew Psalter. Macon: Mercer University Press, 1997. Feinberg, Charles L. Zechariah: God Remembers. Portland: Multnomah Press, 1977. Firth, David G. “The Teaching of the Psalms.” In Interpreting the Psalms: Issues and Approaches, edited by Philip S. Johnston and David G. Firth. Downers Grove: IVP Academic, 2005. Frisch, Amos. “Ephraim and Treachery, Loyalty and (the House of ) David: The Meaning of a Structural Parallel in Psalm 78.” Vetus Testamentum 59 (2009): 190–8.

222 | Patterns

of Movement in the Hebrew Psalter

Frye, Northrop. Anatomy of Criticism: Four Essays. Princeton University Press, 1973. Gillingham, Susan E. The Poems and Psalms of the Hebrew Bible. Oxford Bible Series. Oxford; New York; Toronto: Oxford University Press, 1994. Goldingay, John. Psalms vol. 2: Psalms 42–89. Baker Commentary on the Old Testament Wisdom and Psalms, edited by Tremper Longman III. Grand Rapids: Baker Academic, 2007. Grant, Jamie A. “The Psalms and the King.” In Interpreting the Psalms: Issues and Approaches, edited by David Firth and Philip S. Johnston, 101–18. Downers Grove: Inter-Varsity Press, 2005. Grogan, Geoffrey W. Psalms. The Two Horizons Old Testament Commentary. Grand Rapids: Eerdmans, 2008. Gunkel, Hermann. Einleitung in die Psalmen: die Gattungen der religiösen Lyrik Israels. Göttingen: Vandenhoeck & Ruprecht, 1933; Introduction to Psalms: The Genres of the Religious Lyric of Israel. Mercer Library of Biblical Studies. Completed by Joachim Begrich, translated by James D. Nogalski. Macon: Mercer University Press, 1998. Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Eerdmans, 1969. Hensley, Adam D. Covenant Relationships and the Editing of the Hebrew Psalter. London: Bloomsbury T&T Clark, 2018. Hurst, L. D. “Did Qumran Expect Two Messiahs?.” Bulletin for Biblical Research 9 (1999): 157–80. Hutchinson, James H. “The Psalms and Praise.” In Interpreting the Psalms: Issues and Approaches, edited by Philip S. Johnston and David G. Firth, 85–100. Downers Grove: IVP Academic, 2005. Jamieson, Robert, A. R. Fausset and David Brown. Commentary Critical and Explanatory on the Whole Bible. London: Oliphants, 1962. Johnston, Philip S. “Appendix I: Index of Form–Critical Categorizations.” In Interpreting the Psalms: Issues and Approaches, edited by Philip S. Johnston and David G. Firth. Downers Grove: IVP Academic, 2005. Jones, Christine B. “The Message of the Asaphite Collection and Its Role in the Psalter.” In The Shape and Shaping of the Book of Psalms: The Current State of Scholarship. Ancient Israel and Its Literature, edited by Nancy L. deClaissé-Walford, Atlanta: SBL Press, 2014. Kenik, Helen Ann. “Code of Conduct for a King: Psalm 101.” Journal of Biblical Literature 95 (1976): 391–403. Kidner, Derek. Psalms 73–150: A Commentary on Books III, IV and V of the Psalms. Tyndale Old Testament Commentaries. Leicester: Inter-Varsity Press, 1976. Lee, Suk Yee. An Intertextual Analysis of Zechariah 9–10: The Earlier Restoration Expectations of Second Zechariah. London: Bloomsbury T&T Clark, 2015. Leupold, H. C. Exposition of the Psalms. Welwyn: Evangelical Press, 1977. Liver, J. “The Doctrine of the Two Messiahs in Sectarian Literature in the Time of the Second Commonwealth.” Harvard Theological Review 52 (1959): 149–85. Mays, James L. Psalms. Interpretation: A Bible Commentary for Teaching and Preaching. Louisville: John Knox Press, 1994. McCann, J. Clinton, Jr. “Books I–III and the Editorial Purpose of the Hebrew Psalter.” In The Shape and Shaping of the Psalter, edited by J. Clinton McCann, 93–107. Sheffield: Sheffield Academic Press, 1993. McCann, J. Clinton, Jr. “The Book of Psalms.” In The New Interpreter’s Bible. vol. 4, edited by Leander E. Keck, 639–1280. Nashville: Abingdon, 1996.

Structural Analysis of Movement in Psalms 69–87 | 223 Milne, Pamela J. Vladimir Propp and the Study of Structure in Hebrew Biblical Narrative. Bible and Literature Series 13. Sheffield: Almond, 1988. Mitchell, David. C. “Lord, Remember David: G. H. Wilson and the Message of the Psalter.” Vetus Testamentum 56 (2006): 526–48. Mitchell, David. C. The Message of the Psalter: An Eschatological Programme in the Book of Psalms. Journal for the Study of the Old Testament Supplement Series 252. Sheffield: Sheffield Academic Press, 1997. Nogalski, James D. Micah–Malachi. The Book of the Twelve. Smyth & Helwys Bible Commentary. Macon: Smyth & Helwys, 2011. O’Brien, Julia M. Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Abingdon Old Testament Commentaries. Nashville: Abingdon Press, 2004. Propp, Vladimir. The Morphology of the Folktale. translated by L. A. Wagner. Austin: University of Texas Press, 1968. Putri, Anita and Paulus Sarwoto. “Saussurian Binary Opposition as the Narrative Structure of Williams’ Summer and Smoke.” Journal of Language and Literature 16 (2016): 82–98. Sabourin, Leopold. The Psalms: Their Origin and Meaning. 2nd ed. New York: Alba House, 1974. Sharon, Diane M. Patterns of Destiny: Narrative Structures of Foundation and Doom in the Hebrew Bible. Winona Lake: Eisenbrauns, 2002. Smith, Gary V. Isiah 40–66. New American Commentary vol. 15B. Nashville: B & H, 2009. Snearly, Michael K. The Return of the King: Messianic Expectation in Book V of the Psalter. The Library of Hebrew Bible/Old Testament Studies 624. New York: Bloomsbury T&T Clark, 2016. Sweeney, Marvin A. The Twelve Prophets vol. 2: Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi. Berit Olam. Collegeville: The Liturgical Press, 2000. Tate, Marvin E. Psalms 51–100. Word Biblical Commentary 20. Dallas: Word Books Publisher,  1990. Wallace, Robert E. “Gerald Wilson and the Characterization of David in Book 5 of the Psalter.” In The Shape and Shaping of the Book of Psalms: The Current State of Scholarship. Society of Biblical Literature 20, edited by Nancy L. deClaissé-Walford, 193–207. Atlanta: SBL Press, 2014. Webb, Barry. The Message of Zechariah: Your Kingdom Come. The Bible Speaks Today. Leicester: InterVarsity Press, 2003. Wilson, Gerald H. “Shaping the Psalter: A Consideration of Editorial Linkage in the Book of Psalms.” In The Shape and Shaping of the Psalter. Journal for the Study of the Old Testament Supplement Series 159, edited by J. C. McCann, 72–82. Sheffield: JSOT Press, 1993. Wilson, Gerald H. The Editing of the Hebrew Psalter. Society of Biblical Literature Dissertation Series 76. Chico: Scholars Press, 1985.

6

Conclusion

This structural study was focused on the movement pattern of the psalms in the Hebrew Psalter. The movement from lament to praise and from individual to community is not operated in a linear mode. Rather, the mood and scope of people moves in the progressive parallel pattern in the tripartite division. When I investigated the themes and their movement pattern for the individual psalms in the Psalter, I found that some of Gunkel’s typified genres presented difficulty in discerning the flow of mood, including wisdom, legend, liturgy, prophetic poem and Zion song. While these classifications gave me a certain distinct nature or aspect of a poem, they were not able to clearly capture its expressed mood. Therefore, I simplified the genres into two: prayer–lament (lament) and thanksgiving–praise (praise), to better grasp the flow of mood. In this examination, more obvious structural indicators were chosen; some commonly accepted ones were still reserved to use, if they were hypothetical. For example, the fivefold division according to the doxologies and the two different redactional stages (Books I–III and then IV–V) of the Psalter were not utilized for this study. The movements, from lament to praise, from individual to nations, from the present life under Torah to the future life by YHWH’s decree, from a city of Israel (?) to the nations/the ends of the earth, from the Mosaic covenant to the Davidic

226 | Patterns

of Movement in the Hebrew Psalter

one and from the flawed human kingship through the messianic to the YHWH’s kingship, found between the introductory psalms, Psalms 1–2, are realized in the following psalms-groups: Part I (Pss 3–9 and 11–22), Part II (Pss 25–33, 35–50, 51–68, 69–87, 88–100 and 101–117) and Part III (Pss [119:169–176]120–138A and 138B–150). Psalms 23–24 and 118–119 respectively include the themes that appeared in Psalms 1–2 and so they are recognized as the introductory psalms to Parts II and III. The first two movements can be diagrammed as follows in Figure 6.1:

rN

4

Ir

12

I

Ir

3

Ir

11

I

24

RN

26

I

36

I

52

Ir

70

I

23

I

25

Ir

35

Ir

51

Ir

69

Inr

Part II

2

1

Part I

Ir

71

Ir

53

I

37

I

27

I

13

I

5

RN

72

I

54

I

38

Ir

28

Ir

14

I

6

I

73

I

55

I

39

Nr

29

I

15

N

7

RN

74

I

56

Ir

40

I

30

In

16

N

8

N

75

IN

57

I

41

Ir

31

Ir

17

NRi

9

RN

76

In

58

I

42

Ir

32

IRN

18

In

10

iR

77

rN

59

I

43

NR

33

NI

19

45

RN

21

46

In

22

47

48

49

50

iR

78

RN

60

80

Ir

62

NR RN

79

I

61

R

81

I

63

N

82

I

64

66

67

68

NR

83

iR

84

R

85

In

86

iRn NRi NR RN

65

iRN RN RN RN RN NI RNI

44

IN

34

R

20

Continued

RN

87

Figure 6.1 Overall Design by Change of Mood (Lament to Praise) and Scope (Individuals to Nations). Source: Author

Conclusion | 227

I

91

iR

92

N

93 iRN

94 R

95 N

96

98

99 100

NR NR NR NR

97

I

rN

iR

N

N

Rn

nR

Ir

NR

Ir

IR

Rn

Rn

R

Rn

R

R

RN

Ir

Ir

R

I

I

I

I

I

Ir

iN

iNR

R

NR Rn

rN

R

R

Rn

RN RN

LEGEND White: neither lament nor praise (a window to laments: Pss 1, 23, 62, 91, 131, 139) Light grey: lament (e.g., Pss 3–7) Very dark grey: fairly praise (e.g., Pss 30f ) Black: fully praise (e.g., Pss 8f ) Dark grey and italicized: transitional (half lament and half praise; Pss 10, 22, 34, 50, [68], [118], [119], [138]) I: individuals (“I” prevailing); i: very limited reference to “I” R: Israel prevailing (“We” prevailing); r: very limited reference to Israel N: Nations or Earth (“We” prevailing); n: very limited reference to the nations or earth.

I

138B 139 140 141 142 143 144 145 146 147 148 149 150

I

iN

121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 1138A

NR

120

RN

In

Rn

IRn

R

119

IRN IRn IN

118

Part III

I

R

90

102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117

iRN

I

101

89

88

Figure 6.1  Continued

228 | Patterns

of Movement in the Hebrew Psalter

Conclusion | 229 Each row indicates the movement from lament of individual to praise of nations. This parallel design is operated in progressiveness. In Part I, Psalms 11–22 contain more praises than Psalms 3–9. Therefore, these two rows were attached to each other because later group functions as a conclusion. In Part II, there is a similar dynamic in the three bigger literary segments, Psalms 25–50, 51–100 and 101–117. In these three, later rows have more songs of joy. The three segments are found as introduction, main body and conclusion respectively in their function. In Part III, Psalms 138:6–150 contain more praises than Psalms 119 (vv 169–176)–138:5. The last group of Part II, Psalms 101–117, serves as conclusion, with a number of hallelujah psalms (Pss 111–113 and 115–117) and the dominant placement of the psalms of the same title (Pss 146–150) of the second group of Part III designates the pinnacle of the Psalter. This sort of movement is similarly found with respect to the scope of time, the covenants and the different kingships. In each row, the present/past life under the Torah is reflected in the early psalms and YHWH’s future plan (with his decree ‘‫ ’חֹ ק‬in Ps 2:7) for the whole world is anticipated in the later psalms in the form of prophetic oracles. These include Psalms (7), 9, 18, 20f, 24, 29, 33, 45–49, (50), (57), 65–68, 72, 75f, 82–85, 87, 92–100, (102–104), 106–108, 110–118, (119), 122, 124–128, (132), 135, 137, (138), (145) and 146–150. In each row, there is movement from the Mosaic covenant to the Davidic one. The early psalms of lament include themes such as the righteous’ sins against the Torah and the resultant disciplines of YHWH (e.g., sickness, short life and affliction) that caused their repentance and the struggle of the righteous with the wicked, who are against YHWH’s Torah. Conversely, the later psalms of thanksgiving and praise include those related to the Davidic covenant, which exhibits the historical Davidic–eschatological messianic King and the King YHWH. Further, there is a movement concerning kingship. In the arrangement of psalms, the psalms whose author is referred to as David and those which reflect exilic life in the absence of the Davidic kingship are followed by those of the messianic references and YHWH’s rule. The messianic and YHWH’s kingship are characterized by their eschatological judgment and salvation, immeasurable abundance, just rule and peace. That only after the messianic references comes YHWH’s rule is significant in terms of the movement of kingships. This study revealed the strategic placement of the messianic psalms: YHWH’s ideals, the Torah piety and the just rule and worship in Zion (Pss 1–2), are only realized following the ministry of the Messiah, YHWH’s agent–king. I inferred that the all-controlling editor/committee purposefully placed the psalms of the messianic references from the outset in the specific places for this theological purpose.

230 | Patterns

of Movement in the Hebrew Psalter

The flow of mood moves from distress to joy through deepest distress. For example, in Psalms 3–9 and 11–22, I observed that both begin with prayer and lament, go down to the deepest distress at Psalms 6 and 13, and then go up to reach the highest praise point (see Figure 6.2):

Figure 6.2.  From Distress through Deepest Distress to Joy in Pss 3–9 and 11–22. Source: Author

In the psalms-groups above, each begins with themes such as sin, enemy’s attack, poverty and disease, whereas it ends with themes of answer and certainty, which were introduced in Psalms 1–2, including Torah piety, word (decree), kingship (just rule), worship in Zion, wisdom (the fear of YHWH), triumph and abundance. Therefore, Psalms 1–2 presents not only movements but also answers. The exemplar selected, Psalms 69–87, demonstrates these movements. This psalms-group crosses over the boundaries of the fivefold division of the Psalter and the different collections, according to the authors in the titles. The movements are operated in the subsections, from distress to joy through several stages of temporary endings. There are moves, from individual lament to praise (Pss 69–72), from individual lament to communal lament and then to praise (Pss 73–76), from communal lament to lament of nations and then to praise (Pss 77–85) and from lament to praise of nations (Pss 86–87). Figure 6.3 provides an illustration of these movements:

Conclusion | 231

Figure 6.3.  From Distress to Joy through Several Stages of Temporary Endings in Pss 69–87. Source: Author

The Psalms 69–71, 73f, 77–83 and 86 deal with the curses, according to the covenants of Mount Sinai and the plains of Moab. This Mosaic covenant is linked to the Davidic covenant in Psalm 78. The issues in these laments anticipate two significant goals of the covenants: YHWH’s forgiveness of the sins of people and restoration of the kingship by a king who is faithful to the Torah. The first goal is achieved in Psalm 85:3 and the second in Psalms 84:10 and 86:11. The Sinai– Moab covenantal assignment is joined to the anticipation of YHWH’s vowed grace/promise to David. Each subsection contains the reflection of the history of individual and/or Israel from creation to exile in a question–answer formulation. In the reflection, YHWH stands as the Sovereign and individuals and Israel are referred to as feeble and sinful before YHWH’s covenants. Therefore, the anticipation according to the promises in the covenants is only realized by the party divine who establishes the Messiah (Ps 72). A distinct feature is that the reminiscence and reflection are maximized especially in the subsections, Psalms 73–76 and 77–85, throughout the Psalter. It means that in the later sections of Part II (Pss 88–100 and 101–117) the answers increase more than questions. The movements in Psalms 69–87 were examined in comparison with those in the prophetic book, Zechariah, to provide further analysis, which was influenced

232 | Patterns

of Movement in the Hebrew Psalter

by Mitchell’s scholarship. With reference to the Proppean methodology, I concluded that each parallel section of the Psalter and Zechariah (Chaps 1– 6 and 7–14 are in progressive parallel) has a common theological storyline, which begins with the downhearted condition and ends with the ideal state of the Sinaitic covenant and Davidic promise. The movement pattern in the final form of the Hebrew Psalter reflects the God of order, who creates pattern. In this design, the anticipation of the fulfillment of God’s plan regularly and dynamically increases. It may be described as the waves in the sea that progressively grow higher in height and stronger in strength: With the lowest point (like Sheol or death of personal agony or corporal captivity-desolation) among the up-and-downs, its height grows to reach the highest point. The highest point is the rule of the King YHWH, the Creator and Redeemer and the King’s reign only comes through the fulfillment of the promise to David. Through the ministry of YHWH’s only agent–king (namely, the Christ Jesus our Lord), all lamentation according to the covenantal curses is changed into joy. By YHWH’s answer to I–We’s petition, Torah piety, destruction of enemies, worship of the ‫ חסדים‬in Zion, abundance and righteous rule are accomplished. Then, they are called to wait for YHWH, rely on YHWH, fear YHWH, thank YHWH and praise YHWH.

Appendix

An Analysis of the Arrangement of 11QPsa for Comparison with That of the Hebrew Psalter (MT)

The Psalms scroll’s (11QPsa) arrangement seems to represent a regular arrangement. Each subsection of the segments exhibits the flow of mood, from lament/ wisdom (which commonly deals with the conflict between the righteous and the evil) through praise/wisdom (which commonly contains thanksgiving or praise to YHWH, the Creator, who gives victory to his people [the righteous] against the enemies) to the Davidic–messianic emphasis. The 11QPsa’s movement can be presented as the following Figure A (especially according to the movement of kingship, from the flawed human kingship [lament/wisdom] through YHWH’s kingship [praise/wisdom] to Davidic–messianic kingship):

234 | Patterns

of Movement in the Hebrew Psalter

Figure A Movement in 11QPsa. Source: Author Segment I Subsection I 101 → 102 → 103; Subsection II 109; 118 → 104 → 147 → 105 → 146 → 148 Segment II [+120] → 121 → 122 → 123 → 124 → 125 → 126 → 127 → 128 → 129 → 130 → 131 → 132 → Segment III 119 → 135 → 136 (with Catena) →145 (with postscript) → 154→ Segment IV Subsection I Plea for Deliverance → 139 → 137 → 138 → Subsection II Sirach 51 → Apostrophe to Zion → Psalm 93 → Subsection III 141 → 133 → 144 → Segment V 155 → 142 → 143 → 149 → 150 → Hymn to the Creator → David’s Last Words → David’s Compositions Segment VI (Conclusion) Psalm 140 → 134 → 151A → 151B

However, when the themes of the psalms in the first two-thirds of the Hebrew Psalter are carefully investigated, they move from lament (with the themes of the covenantal issues) to thanksgiving or praise (with the themes of YHWH’s answer) according to mood and question–answer. Also, there is movement between different kingships, from the flawed human kingship through the Messianic kingship to YHWH’s kingship who in the end saves the remnants of all nations as well as Israel, giving them triumph, abundance and glory. Thus, if the analyses are correct, it is absurd to claim that the last one-third of the Hebrew Psalter was in a state of flux until around 60–70 AD because its movement pattern is the same as that of the first two-thirds of the Psalter. Consequently, we also can say that it is unreasonable that the Psalter’s theology is “from the failure of the human kingship (Pss 2–89) to the eternal kingship of YHWH (Pss 93–100),” according to the two-stage compilation theory. The movement in the MT Psalter is regular and progressive as the following Figure B: From the flawed human kingship (lament) through the Messianic kingship to YHWH’s kingship (praise):

D

12

D

D

11

D

DY

26

D

36

D

52

D

70

D

Dm

25

D

35

D

51

D

69

D

Part II 23 24

4

3

Part I 1 2 D MY

D

71

D

53

D

37

D

27

D

13

D

5

M

72

D

54

D

38

8

29

D

15

D

73

D

55

D

39

D

74

D

56

D

40

D

30

D

16

DY Dm

7

Dm DY

28

D

14

D

6 18

DY

10 19

58

D

42

D

32

59

D

43

Y

33

60

D

44

DY

34

M

20

61

M

45

M

21

76

DY DY

75 D

77

D

78

D

79

DY DY DY DY Dm

57

D

41

D

31

D DM D

17

Y

9

Figure B Movement in the MT Psalter. Source: Author

Dm

80

D

62

Y

46

DY

22

D

81

Dm

63

Y

47

D

82

D

64

Y

48

D

83

Y

65

D

49

Ym

84

Y

66

DY

50

Y

85

Y

67

D

86

DY

68

Y

87 Continued

Appendix | 235

mD

S

90

Y

91

mY

92 Y

93 Y

94 Y

95 Y

96 Y

97 Y

98 Y

Y

99 100

DY DY

D

D

D

D

Y

Y

D MY

Y

Y

Y

D

Y

DY

Y

D

Ym

D

D

D

D

D

D

D

D

D

M

D

D

D

D

D

mY

Y

Y

Y

Y

Y

Y

Y

Y

D

D

D

Y

(Colored in grey: Psalms that contain Messianic and/or YHWH’s kingship)

Y: YHWH’s kingship (Relevant themes: throne, triumph/judgment/salvation over the nations, temple, Zion, kingdom and rule in justice)

M: Messianic kingship in the future; m: signifies a limited/implicit reference to Messianic kingship

D: King David’s life; the history of David’s kingdom and David/others’ recollection of the past (Relevant themes: Torah, sins, conflict with the evil, disease, poverty, famine, barrenness, short life, enemy’s attack, persecution and captivity)

LEGEND

D

138B 139 140 141 142 143 144 145 146 147 148 149 150

D

120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138A

mY

118 119

Part III

D

101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117

89

88

Figure B  Continued

236 | Patterns

of Movement in the Hebrew Psalter

Index of Biblical References

Genesis 1   41n60, 46n114, 54, 63, 67, 127, 142n104 1–50   65 1:2   80n19 1:9f   63 13:10   65 15:9–14   85n96 15:17   85n96 15:23–27   85n96 16   76, 87n126, 89

 

Exodus 1–40   41, 63, 65, 171 3:15   71 12:1ff   171 19:1ff   171 19:5–6   140n78 19–31   120 21:32   196

23:1–9   190 23:20–33   121, 171 23:21   214n81 23:22   214n82 23:25   214n83 23:26   214n84 23:27   214n82 24:6   85n96 24:8   85n96 25:9   80n21 25:40   80n21 31:3–5   80n22 31:4   80n22 32:6   190 32:30–32   190 34:6   86 34:27f   190 35:31   80n23 35:32   80n22 35:35   80n22 40:36–48   171

238 | Patterns

of Movement in the Hebrew Psalter

Exodus–Leviticus–Numbers (Ex 1:1-Num 36:13)   65, 67, 170, 171, 214n94

 

Leviticus 1–Nm 2:34   171 1:1ff   171 10:1ff   171 19–20   171 26:3   140n78 26:3f   85n97 26:3–45   171 26:3–46   121 26:14f   214n81 26:16   214n84 26:17   214n82 26:18   214n81 26:19f   214n83 26:21   86n98, 214n81 26:24   86n98 26:24f   214n81 26:25   214n82 26:25ff   167 26:26   214n83 26:27f   214n81 26:28   86n98 26:30–39   86n98 26:36   214n82 26:39   86n98, 214n81, 214n82 26:42   86n98 26:45   86n98 27:1ff   171

 

Numbers 3–36   171 2:34   171 3:1ff   171 10:11   171

 

Deuteronomy 1–34   65, 172 1:1–4:43   172 4:2   140n78 4:25–31   172 4:26   214n84 4:44–28:68   172 5:2–3   121 7:12   85n97 17   26 17:14–20   27, 186 28:1–68   121, 172 28:15   214n81 28:17–19   214n83 28:20   214n81 28:22–24   214n83 28:25   214n82 28:30f   214n83 28:31   214n82 28:32214n84 28:33   214n82 28:37   214n82 28:38–40   214n83 28:42   214n83 28:45   214n81 28:47   214n81 28:48ff   167 28:65–67   214n84 28:69   121 28:69–34:12   172 29:17f   214n81 29:17–28   172 29:22   214n83 29:24   214n81 29:27   167 32   210n22 33   65 34   65

 

Index of Biblical References | 239 1 Samuel 2:1   71 2:1–10   71 15   76 16:11   215n103 16:18   86n109, 215n103 16:24   86n109

8:65   132 11:36   214n97 11:39   214n97

 

 

2 Samuel 1:17   85n86 7   28 7:7–11   27 7:8   168, 173 7:9   121 7:11   121 7:12ff   211n44 7:13   121, 168 7:14   28, 121, 174 7:15   176, 214n97 7:16   121 7:18–29   121 11   136n21 12:13   136n21 13:14   136n21 13:29   136n21 16:5   136n21 16:22   136n21 18:14   136n21 20:22   136n21 22   28, 136n21

1 Chronicles 15:20   72 15:21   72 16:4   12, 71, 72, 78, 86n101, 206 16:7–36   71 16:8   71 16:10   71 16:12   71 16:15   71 16:15a   86n101 16:25   71 16:34   71 16:35   71 16:36   71 17   28 17:7   168, 173 17:12   168 17:16–27   121 22:13   174 28:11f   80n24 28:12   80n25 28:19   80n22, 80n24

 

 

1 Kings 1:5ff   136n21 4:25   191 6:12f   174 8:15–26   174 8:56–58   174

2 Chronicles 2:11   81n28 2:14   81n27 4:11   80n22 5:13   72 6:6   173

 

2 Kings 19:22   215n102

240 | Patterns

of Movement in the Hebrew Psalter

6:16   174 7:6   72 7:17–22   174 20:21   72 31:2   72

 

Nehemiah 12:24   86n107 12:27–43   141n91 12:31   86n107 12:37   141n91 12:38   86n107 12:40   86n107, 141n92 12:46   72

 

Job 41:12   80n20

 

Psalms 1   8, 11, 32, 37, 38n21, 39n24, 41n60, 87n113, 87n119, 94, 96, 100, 105, 115, 120, 121, 124, 132, 133, 135n7, 178, 179, 215n112, 215n120 1–2 (1f )   3, 8, 24, 25, 26, 27, 34, 37, 39n25, 40n60, 43n95, 47n128, 47n129, 49n147, 50n177, 53, 58, 59, 73, 76, 78, 85n89, 87n113, 88n131, 92, 94, 95, 96, 97, 105, 106, 107, 113, 115, 120, 129, 131, 133, 134, 135n3, 135n7, 139n50, 142n104, 145, 164, 177, 178, 179, 180, 226, 228, 229, 230 1–8   52n218, 53, 135n3 1–14   20, 27 1–21 (22)   161 Book I (1–41)   13, 20, 22, 27, 28, 30, 31, 36, 40n60, 45n112, 45n113, 46n113, 47n128, 47n129, 49n162,

51n206, 53, 55, 56, 138n35, 146, 187, 208 1–22   130 1–50   39, 45n112, 53, 55, 135, 145 Books I–II (1–72)   32, 33, 51n206, 52n224, 87n114, 90, 135n4, 137n21, 142n104, 142n104, 144n135, 144n136, 145, 146, 210n9, 211n41, 211n45, 211n47, 214n88, 221 Books I–III (1[2]‌–89)   8, 20, 21, 22, 24, 40n60, 46n119, 47n129, 48n130, 56, 129, 181, 182, 211n41, 212n59, 222, 225 1–119   15, 17, 23, 24 1–145   15, 24 1–150   18 1:1   95 1:1–3   115 1:2   49n147 1:2–3   95, 131 1:4–6   131 1:5   95 1:6   95 2   11, 24, 25, 26, 27, 28, 29, 35, 37, 41n62, 45, 47n128, 48n130, 55, 73, 74, 75, 87n113, 94, 95, 96, 97, 103, 115, 120, 121, 123, 124, 128, 129, 130, 131, 132, 133, 135n3, 135n8, 136n12, 142n103, 144n135, 144n137, 145, 153, 177, 179, 180, 181, 182, 183, 184, 186, 215n120, 216n131 2ff   24, 33 2–89   15, 16, 17, 18, 23, 24, 33, 129, 130, 234 2–100   15, 18, 23 2–145   18, 23 2:1–3   95 2:1–5   97 2:2   132

Index of Biblical References | 241 2:4   75 2:4–12   95 2:6   132 2:6f   177 2:6–9   95 2:7   11, 48n141, 144n135, 144n146, 229 2:7–9   144n136 2:8   131 2:9–11   118 2:10   94 2:10–12   95 2:11   132 2:12   177 2:12d   49n147 3   94, 101, 124, 152, 136n21, 178 3f   142n103 3–5   230 3–6   86n98, 94 3–7   100, 102, 228 3–9   74, 97, 103, 105, 133, 134, 152, 161, 180, 226, 229, 230 3–9 (10)   104, 105, 124, 127, 161, 230 3–10   98, 102 3–14   49n161 3–21 (22)   162 3–22   134, 163, 134 3–41   7, 10, 15, 16, 17, 18, 23, 26, 47n128, 49n161, 88n133 3–89   11, 12, 16 3ff   25, 26, 29, 34, 37, 73, 74, 94, 97, 178, 180 3:1   102, 161 3:2   102, 103, 136n21 3:2a   94 3:2–5 [Eng. 1–4]   93 3:3   102 3:4–9   102 3:5   101, 102 3:5–7 [Eng. 4–6]   93 3:6   31, 103

3:8   102, 110, 139n56 3:9 [Eng. 8]   93, 102, 103, 110, 139n56 4   136n20 4f   86n100 4:2–3 [Eng. 1–2]   93 4:2   102 4:2–3 [Eng. 1–2]   93 4:3   102 4:4   103 4:8–9 [Eng. 7–8]   93, 102 4:9   31 5   136n20, 142n103 5–7   9 5:2–3   102 5:5–7   96, 102 5:6   103 5:7   103 5:8   101, 102 5:10   102 5:11   102 5:12   103 5:12–13   102 5:13   103 6   72, 102, 104, 136n20, 230 6:2   102, 137n23 6:2–7   102 6:2–8 [Eng. 1–7]   93 6:6   102 6:8–9   102 6:9–11 [Eng. 8–10]   93, 102 7   73, 101, 132, 142n103, 229 7–9   74, 97 7:1   73 7:2   102 7:4–6   86n99, 102 7:9   86n99, 102 7:10–12   102 7:13   102 7:15   102 7:17   102 7:18   73, 102, 103

242 | Patterns

of Movement in the Hebrew Psalter

8   37, 96, 103, 127, 142n104, 143n119, 146, 179, 215n112, 230 8–9   100, 102, 228 8:2   109 8:2–4   127 8:3   102, 106 8:3a   127 8:3b   127 8:5   127, 128, 142n104 8:5–6   127 8:6   102, 127, 128 8:7   102 8:7–10   127 8:10   109 9   103, 104, 132, 138n34, 229, 230 9–10   39n24, 138n34, 138n35, 142n103 9:2–3   102 9:4   103 9:5   86n99, 102, 103 9:6   103 9:6a   104 9:6–13   97 9:8   104 9:9   103 9:10   103 9:11   103 9:12   103 9:12a   103 9:13   103 9:14   103 9:14a   104 9:15   103 9:16f   97 9:18–10:18   138n34 9:19   102, 103 10   75, 100, 102, 104, 134, 138n34, 228 (10) 11–17   105 10:1   102, 104 10:2–11   102 10:4   105

10:6   105 10:7   105 10:8–11   105 10:11   105 10:12–15   102 10:13   105 10:16   104 10:17–18   102 10:18   102 11   104, 142n103 11–12   230 11–14   86n100, 161 11–16   86n98 11–17   104, 105, 127, 183 11–21   105, 107 11–21 (22)   105, 127, 161, 230 11–22   98, 104, 105, 106, 134, 161, 180, 183, 226, 229 11:1   105 11:3   105 11:4   101 11:4–7   96 12   72 12:2–5 [Eng. 1–4]   93, 105 12:4–7   96 12:7–9   97 12:13   136n21 13   104, 215n112, 230 13:2   137n23 13:3   105 13:5   105 13:6   152 14   55, 101, 215n112 14:1   105 14:7   101 15   19, 39n24, 215n112 15–20   9 15–24   8, 19, 20, 23, 27, 34, 45n105, 45n106, 45n108, 45n109, 45n110, 45n113, 49n161, 52, 53, 55, 56, 57, 68, 83n62, 89

Index of Biblical References | 243 15:1–5   96 15:3   105 16   19, 82n52, 142n103, 143n16, 146 16f   161 16:4   105 16:10   82n52, 137n29 17   9, 70, 142n103 17:3–6   86n99 17:4   105 17:10   105 17:11   105 17:12–13   105 17:15   137n29 18   9, 77, 130, 132, 136n21, 142n103, 153, 163, 179, 180, 183, 184, 217n135, 229 18–19   27, 37, 77 18–21   27, 104, 127, 230 18:4–6   107 18:5   137n29 18:5–7   183 18:6   137n29 18:8–20   107, 183 18:17   137n29 18:21   105 18:21ff   86n99 18:22   105 18:23   105 18:25   105 18:31   105, 132 18:31–51   106 18:32–46   183 18:33   106, 127 18:38   127 18:39   127 18:40   127 18:45   106 18:48   127 18:50–51   106 18:51   106 19   9, 37, 49n162, 77, 96, 105

19:2–7   127 19:8   105, 106 19:9   106 19::10   106 19:12   105 20   142n103, 153, 180, 182 20f   9, 130, 132, 163, 183, 184, 186, 229 20–22   187 20:7   106, 127 20:8   109, 127 20:9   127 21   106, 142n103, 153, 180, 182 21:1   106 21:2   127, 128 21:4   128 21:5   137n29 21:7a   128 21:9–12   127 21:9–13   128 21:14   127, 128 22   9, 39n24, 75, 100, 104, 106, 127, 134, 151, 161, 162, 210n9, 228, 230 22f   142n103 22–24   9, 138n43 22:1–22   106 22:2–22a [Eng. 1–21a]   93 22:2–22   82n52 22:22b–32 [Eng. 21b–31]   93 22:23–32   106, 183 22:24   152 22:27   138n32 22:28   106 22:28–32   104 22:28ff   152 22:29   106, 109 22:30a   106, 138n32 23   9, 100, 106, 107, 128, 130, 136n19, 143n130, 144, 215n112 23–24 (23f )   106, 113, 115, 134, 138n47, 150, 177, 179, 180, 207, 228

244 | Patterns

of Movement in the Hebrew Psalter

23–24–25   138n43 23–117   130 23–117 (118)   162, 184, 207 23:1   140n66 23:2   143n131 23:3   107 23:5   136n19, 143n130 23:4–6   31 23:4   106 23:5   106, 107, 128, 177 23:6   106 24   9, 106, 107, 128, 132, 177, 215n112, 229 24:1f   97 24:3–5   107 24:3–6   39n24, 115 24:7–10   39n24 24:8   129 25   101, 129, 138n35, 152, 213n79 25ff   106, 162 25–27   108 25–29   107, 108 25–33   107, 134, 137n23, 152, 162, 164, 175, 180, 213n77, 215n112, 226, 229 25–33 (34)   162, 163 25–34   20, 45n112, 49n161, 55, 98, 107, 162 25–41   27 25–49 (50)   161, 162 25–50   98, 134, 162, 163, 207, 213n79, 229 25–100   162, 163 25–117   27, 129, 150, 162, 163, 164 25:1   108 25:10   86n99 25:14   86n99 25:22   175 26:1–12   86n99 27   215n112 27f   142n103

27:3   31 27:4–6   101 27:5–6   31 27:7   137n23 27:8   137n23 27:9   137n23 27:11   137n23 27:14   108 27:18   137n23 28   101 28–30   9 28:1–3   107 28:1–5   108 28:2   101 28:6   108 28:6–7   107, 152 28:6–9   107, 108 28:8   107, 175 28:8, 9   107 28:9   107 29   39, 96, 107, 132, 175, 215n112, 229 29:1–11   108 29:3   107 29:3–10   107 29:10   107, 109 29:11   108 30   108, 215n112 30f   100, 107, 228 30–32   162 30–33   107, 108 31   162, 142n103 31–37   9 31:1–19   108 31:2   108 31:11   137n23 31:20–25   108 31:20ff   152 31:22ff   152 31:25   108 32   107, 138n50, 139n50, 175, 215n112

Index of Biblical References | 245 32–34   40n60 32:1–5   137n23 32:1–11   108 32:5d   108 32:10   139n50 32:11   108, 138n50, 139n50 33   12, 16, 17, 37, 45n112, 55, 77, 96, 107, 108, 132, 138n50, 139n50, 215n112, 229 33–34   37, 48n130, 77 33:1   108, 138n50 33:3   139n50 33:8   108 33:12   108, 109 33:14   45n112 33:18   139n50 33:21   139n50 33:22   139n50 34   75, 77, 100, 107, 108, 124, 134, 137n21, 138n35, 163, 164, 215n112, 228 34:9   138n32 34:10   108, 138n32 34:11   138n32 34:14   55, 108 34:15   108 35   142n103, 162, 215n112 35–41   20, 49n161 35–44   108 35–49 (50)   163, 164 35–50   98, 108, 109, 134, 137n23, 139n53, 162, 175, 180, 226 35:1–28   137n23 35:4   110 35:8   110 35:11   108 35:11–16   172 35:11ff   137n24 35:12   108 35:17   110 35:19   110

35:20   108 35:25f   110 36:6–10   97 36:9   101 36:12f   110 37   39n24, 87n119, 96, 108, 138n35, 215n112 38   109, 137n23 38–39   162 38–44   162 38:1   71 38:20f   172 39   109, 137n23 40   37, 77, 215n112 40f   40n60, 142n103 40–43   101 40:14–18   152 40:15f   110 41   47n127, 109, 129, 137n23, 180 41–46   9 41:2   55 42   41n60, 150 42/3   47n127, 142n103 42–44   47n129 42–49   14, 17, 23, 40n49 Book II (42–72)   47n128, 47n129 42–83 (The Elohistic Psalter)   35, 46n115, 53, 57, 66, 150 Books II-III (42–89)   51n206, 211n48, 211n51, 222 43:3   101 44   101, 108, 124, 137n23, 142n103, 162, 164, 175, 207 44–49   150 44:2ff   31 44:18   109 45   35, 109, 128, 129, 130, 131, 142n103, 144n133, 153, 163, 175, 182, 183, 184, 186 45:3   128, 175 45:5   175

246 | Patterns

of Movement in the Hebrew Psalter

45:6   128 45:7   175 45:8   175 45:8b   128 45–49   132, 229 46   37, 73, 97 46–48   9 46–50   109 46:8   109 46:8–10   139n52 46:12   109 47   37, 215n112 47:3–4   139n52 48   37, 97 48–51   9 49   39n24, 96, 109, 139n51, 215n112 50   35, 39n24, 42n89, 66, 75, 100, 109, 132, 134, 139n53, 150, 161, 162, 163, 164, 213n62, 215n112, 228, 229 50:1   132 50:2   109 50:5   175 50:7   109 50:7–15   138n32 50:14–15   109, 110 50:16–22   109 50:23   109, 110 51   110, 124, 137n23, 142n103, 152, 162, 213n79, 215n112 51–53   101 51–57   110, 139n54, 151 51–64   70, 109, 151 51–65   14 51–65 (67)   215n117 51–67   137n23 51–67 (68)   151, 161, 163, 164, 213n78 51–68   109, 134, 139n54, 149, 160, 162, 164, 175, 180, 207, 209n6, 226 51–70 (72)   150

51–72   42n88, 54 51–100   41n62, 55, 98, 134, 144n138, 162, 163, 164, 207, 212n52, 213n78, 213n79, 229 51:1   136n21 51:19–21   109, 110 52   124, 137n21 52–55   215n117 52–59   110 52–68   17 52ff   109 52:3–6   109 52:9   109 52:10–11   109, 110 53   39n24 53:2   214n96 53:2–5   109 53:7   101, 110, 175 54   101, 124, 137n21 54–56   142n103 54–57   9 54:7–8   110 54:9   152 55f   162 55:15   214n95 55:19   110 55:23   110 56   101, 124, 137n21 56–60   215n117 56:5   110 56:11–14   110 56:13–14   109 56:14   152 57   110, 124, 132, 137n21, 142n103, 162, 229 57:6   110 57:6–12   109 57:8–10   110 57:8–12   113, 175, 214n101 57:8ff   152 58   110

Index of Biblical References | 247 58–59   110 58–60   110, 139n54, 140n67, 151 58–68   139n54 58:7–11   110 59   124, 137n21, 142n103 59f   101, 164, 207 59:5   175 59:6   109, 110 59:9   110 59:11–15   110 60   101, 110, 137n23, 142n103 60:3–5   31, 110, 175 60:5   73 60:7–14   113 60:12   31 61   101 61–63   142n103 61–64   9, 110 61–67   162 61–67 (68)   110, 151 61–68   17 61:7   175 61:7–9   110 61:8   175 62   100, 110, 228 62:2–8   31 62:9   110 62–65   215n117 63   124, 137n21 63f   162 63:10f   110 63:12   110 64   73 64–67   159 64:8f   110 64:9   159 64:10   159 65   37, 70, 77, 96, 159, 215n112 65f   37, 77 65–67 (68)   109, 110 65–68   110, 132, 151, 229

65:2–9   152 65:4   175 65:4–5   110 65:5   138n32 65:9–14   110 65:10–14   138n32 66   77, 142n103, 159, 215n112 66–67   14 66:8–12   152 66:9   139n55 66:9–12   110 66:10   139n55 66:11   139n55 66:12   139n12 66:12   110 66:13–20   151 66:17–20   110 67   37, 96, 151, 159, 209n4 67–68   215n117 67:7   109, 110, 138n32 67:8   138n32 68   37, 39n24, 75, 96, 100, 110, 134, 136n19, 151, 163, 164, 228 68:1f   136n19 68:1–3   136n19 68:2   110, 139n56 68:2–3   110 68:2–4   110 68:3   110 68:4ff   110 68:10–14   110 68:21   139n52 68:23   132 68:27f   151 68:29   110 68:29a   110 68:29b   110 68:32f   151 68:35f   151 68:36   138n32, 139n52 68–70   70

248 | Patterns

of Movement in the Hebrew Psalter

68–70 (71)   215n117 69   83n61, 89, 101, 111, 151, 152, 160, 162, 165, 166, 168, 176, 182 69–70   183, 184 69–71   9, 111, 142n103, 151, 152, 153, 165, 166, 168, 170, 172, 173, 178, 208, 215n117, 231 69–72   152, 153, 160, 165, 166, 167, 170, 172, 207, 208, 213n60, 230 69–76   183, 184, 208, 217n134 69–87   78, 111, 112, 133, 134, 137n23, 149, 151, 152, 154, 158, 159, 160, 161, 162, 163, 164, 165, 169, 170, 173, 174, 175, 176, 177, 178, 180, 183, 187, 196, 200, 206, 207, 208, 209, 213n78, 226, 230, 231 69:2   111, 166 69:2–5   171 69:2–13   165, 166, 207, 220n192 69:4   177 69:4–5   111 69:5   172, 214n82 69:6   111, 137n23, 172, 214n81 69:7–37   137n24 69:10a   172 69:11a   172 69:11–13   172 69:12a   172 69:13   214n95 69:14   166 69:14–29   110 69:14–30   165, 166, 207, 220n192 69:17   111, 137n23 69:18   111, 214n82 69:19   110 69:20   110 69:22–29   110, 111, 165 69:30   111, 166, 177, 214n83, 214n85 69:31–37   151, 166 69:33   152

69:34   111 69:35–37 [Eng. 34–36]   152, 210n9 69:36   101, 176 69:36–37   111, 172 69:37   111 70   111, 152, 160, 162, 166 70:1   71 70:1f   214n86 70:2   166 70:2–6   166, 207 70:3   214n82 70:5   166 70:6   177, 214n83 70–71   151 71   47n127, 152, 160, 165, 166, 183, 184, 217n135 71–72   14 71–75   9, 151 71:1–4   213n80 71:1–16   166, 207, 220n192 71:2   166 71:5   172 71:5–16   213n80 71:6   213n80 71:6a   172 71:9   111, 213n80, 214n84 71:10   214n82 71:11   214n95 71:14–16   152 71:15   166 71:17   213n80 71:17b   172 71:17–24   166, 207, 213n80, 214n80, 220n192 71:18   111, 166, 214n80, 214n84 71:19   166 71:19–20   111 71:20   172, 176, 214n80 71:20ff   152 71:22   176 71:24   166

Index of Biblical References | 249 72   35, 48n130, 70, 111, 129, 130, 131, 132, 142n103, 144n137, 150, 152, 153, 159, 160, 163, 165, 166, 178, 180, 182, 183, 184, 186, 207, 215n117, 229, 231 72:1–3   167 72:1–11   166, 207, 220n192 72:1–20   177 72:2   111, 166, 177, 214n89 72:2–4   214n100 72:2–8   205 72:4   111, 153, 166, 177 72:4c   166 72:6–7   111 72:7   111, 167, 177 72:8   166 72:8–11   214n100 72:9   166, 177, 205 72:10   166 72:10–17   205 72:11   128, 177 72:12   139n61, 153 72:12–14   111, 153 72:12–17   166, 207, 220n192 72:13   139n61, 153, 166 72:14   139n61, 153, 166 72:15   214n100 72:15f   166 72:16   177 72:16f   111, 205 72:17   111, 214n100 72:17b   128, 131 72:20   45n104, 70, 71 72–73   11 73   39n21, 41n60, 51n193, 52n213, 53, 56, 87n119, 96, 142n103, 150, 152, 153, 154, 160, 162, 167, 168, 172, 214n92, 215n112 73–74 (73f )   47n129, 101, 111, 165, 170, 172, 173, 178, 183, 184, 208, 231

73–76   160, 168, 170, 172, 207, 208, 212n52, 212n54, 213n60, 214n92, 230, 231 73–83   35, 42n89, 66, 150 Book III (73–89)   40n80, 47n128, 47n129, 53, 182, 212n59 73–93   35 Books III–V (73–150)   212n52, 222 73:1–13   212n59, 213n59 73:1–16   167, 168, 177, 207 73:3   111, 167 73:3–10   211n51 73:11   167, 214n96 73:13–14   111 73:14   177 73:17   176 73:17–28   167, 168, 207 73:17ff   111 73:18–28   212n59 73:23a   172 74   101, 142n103, 152, 154, 156, 160, 162, 164, 167, 168, 173, 175, 207, 212n52, 212n54, 212n59, 215n112 74–76   213n60, 214n92 74–83   151, 152, 157 74–87   200, 202, 204, 206 74–89   153, 211n51 74:1   204 74:1c   212n53 74:1–10   31 74:1–11   167, 168, 207 74:3   167 74:3–8   204 74:4   111 74:7   176, 212n53 74:8   111, 211n52, 212n52 74:8b   211n52, 212n52 74:10   167, 204 74:12   204 74:12–17   111, 112, 167, 168, 204 74:18   167

250 | Patterns

of Movement in the Hebrew Psalter

74:18–23   31, 167, 168, 205, 207 74:20a   167 74:21   204 74:22   167 74:1–10   31 74:18–23   205 75   142n103, 152, 153, 160, 168, 206, 212n59, 213n62 75f   111, 132, 150, 154, 157, 159, 165, 167, 177, 178, 183, 184, 205, 207, 213n60, 217n134, 229, 231 75:2   97, 152, 205 75:2–11   167, 168, 207 75:5–11   97, 152 75:8   111, 167, 177 75:9   159 75:10f   205 75:11   111, 167, 177 76   37, 97, 152, 153, 160, 168, 212n59, 213n62 76–79   9, 151 76:2–13   167, 168, 207 76:3   177 76:5f   177 76:7   168 76:9   159, 167, 177 76:10   111 76:10a   167 76:10b   167 76:13   111, 177 77   142n103, 152, 154, 156, 160, 168, 169, 184 77f   101 77–79 (80)   213n60 77–81   101, 173 77–83   124, 165, 170, 175, 176, 178, 208, 213n60, 231 77–85   111, 158, 160, 168, 169, 170, 173, 184, 207, 208, 212n52, 213n60, 230, 231 77:1–11   212n59, 213n59

77:2–7   210n21 77:2–10   169, 207 77:8   140n65 77:8–10   31, 111, 204, 210n21 77:9   140n65 77:10   140n65 77:11–21   112, 169 77:12–21   212n59 77:14–21   204 77:21   204 78   39n24, 137n24, 152, 154, 156, 160, 168, 169, 175, 184, 206, 210n22, 212n59, 214n98, 231 78–83   163, 164, 184, 207 78:1–11   221n194, 168, 169 78:10   154, 168 78:12–16   112 78:12–42   169, 221n194 78:12–66   31, 204, 221n194 78:17   154 78:17ff   111 78:23–31   112 78:32   154 78:40   154 78:41   215n102 78:43–53   210n22 78:43–55   112 78:43–66   169, 221n194 78:52   204 78:56   154 78:56–66   137n23 78:61–64   204 78:67–72   112, 168, 169, 173, 174, 175, 208, 221n194 78:69   168 78:70   168 78:70–72   111 78:71   204 78:70f   220n180 79   101, 152, 154, 156, 160, 162, 169, 212n59, 215n112

Index of Biblical References | 251 79f   151, 152 79–81   137n23, 168 79–83   184, 213n213 79:1c   212 79:1–4   177, 204 79:1–7   31 79:1–13   169, 207 79:5ff   112 79:6   205 79:8   111, 137n24 79:8f   204 79:10   205 79:12   205 79:13   140n66, 204, 205 80   142n103, 152, 154, 156, 160, 162, 168, 169, 212n58, 212n59 80–82   9, 151 80:2   111, 140n66, 204 80:2–4   204 80:2–8   169, 207, 221n193 80:5–7   31 80:5ff   112 80:8   112, 204 80:9–12   112 80:9–14   169 80:13f   31 80:14   177 80:15   204 80:15–20   169, 207, 221n193 80:18   177, 178, 184, 205 80:18f   205 80:18–20   204 81   152, 154, 156, 160, 162, 169, 206, 212n59, 215n112 81:2–6   97, 152, 210n25 81:2–13   169 81:6–11   112 81:6c–11   210n25 81:11–12   111 81:12   137n24, 204 81:13   31

81:14–17   169 81:17   112 81–82 (83)   213 82   137n23, 152, 154, 157, 160, 169, 182, 212n59, 213n62 82f   139n52, 158, 196 82–85   132, 157, 229 82:1–7   210n26 82:1–8   169, 207 82:3–7   210n26 82:8   112 83   112, 152, 154, 157, 160, 169, 182, 212n59 83–87   9, 151 83:2–19   169, 207 83:3–9   31, 177 83:5   176 84   37, 97, 142n103, 152, 153, 154, 157, 160, 169, 212n59 84–85 (84f )   111, 112, 142n103, 150, 158, 159, 165, 177, 178, 184, 205, 207, 231 84–87   196 84–89   150 84:2–13   169, 207 84:4   112 84:5   205 84:8   112, 177 84:9   112, 109 84:10   174, 175, 177, 178, 184, 205, 208, 231 85   39n24, 152, 153, 156, 157, 158, 160, 169, 206 85:1–8   212n59 85:2   112 85:2–4   154, 155, 156, 157 85:2–14   169, 207 85:3   112, 174, 175, 208, 231 85:5–8   155, 156, 210n29 85:9   132, 155 85:9a   156

252 | Patterns

of Movement in the Hebrew Psalter

85:9–14   155, 157, 205, 212n59 85:10–14   155 86   70, 112, 142n103, 152, 158, 160, 165, 170, 173, 176, 178, 184, 212n59, 213n59, 215n112, 231 86–87 (86f )   112, 158, 159, 160, 169, 170, 184, 207, 208, 213n60, 230 86:1   177 86:1–11   169 86:1–17   170, 207 86:2a   172 86:5   112, 173 86:7   112 86:8   112, 173 86:9   158, 159, 169, 170, 173, 176, 207, 214n100 86:10   112, 173, 214n100 86:11   174, 175, 177, 178, 184, 208, 231 86:11f   112 86:11–13   214n100 86:12–13   152 86:13   112, 169, 170, 207 86:14   214n96 86:15   112, 173 86:17   112, 173 87   37, 97, 111, 112, 132, 150, 152, 153, 158, 159, 160, 163, 164, 165, 176, 177, 178, 182, 184, 205, 207, 212n59, 229, 231 87f   150 87–88/89 87:1–3   177 87:1–7   170, 207 87:2   169 87:3   205 87:4–7   169 87:7   205 88   20, 112, 113, 137n23, 159, 162, 182, 183, 212n59, 213n59, 215n112

88–95   9 88–100   20, 112, 129, 130, 134, 137n23, 149, 151, 157, 158, 159, 160, 161, 162, 163, 164, 173, 174, 175, 180, 183, 207, 213n78, 226, 231 89   20, 35, 36, 48n130, 76, 88n131, 101, 129, 130, 131, 137n23, 142n103, 144n137, 162, 163, 174, 175, 181, 182, 183, 184, 216n132, 216n133 89–90 (89f )   101, 112, 113, 163, 164, 175, 207 89:1–38   .212n59 89:2f   97, 153 89:4–5   173 89:6–19   97, 153 89:19   215n102 89:21–38   173 89:27   11 89:27f   183 89:30   183 89:31–33   174 89:34–38   112 89:37f   183 89:39–52   31, 174, 183, 213n59 89:39ff   112, 137n23 89:47   158 89:47–52   142n103, 153 89:50   112, 157, 158, 176 89:51   158 90   20, 37, 40n60, 41n60, 70, 77, 137n23, 162, 182, 186, 215n112 90–91   20 90–101   20 Book IV (90–106)   35, 40n60, 42n88, 43n95, 46n114, 51n206, 52n206, 54, 56, 57, 59, 82n59, 89n139, 92, 182, 216n122 90–110   20, 56, 68, 83n63, 91 90–119   17

Index of Biblical References | 253 90–145(–150)   129 Books IV–V (90–150)   20, 37, 46n120, 46n121, 47n128, 47n130, 48n130, 48n132, 52n224, 55, 77, 130, 181, 182 90:1   97 90:2   97 90:3–11   31 90:4   97 90:7ff   137n23 90:8   158 90:11   157 90:13   158 90:14   158 91   38n21, 39n24, 87n119, 96, 100, 182, 215n112, 228 91f   142n103 91:1–2   113 91:7–16   31 91–92   40n60, 113 91–100   112, 113 92   20, 129, 182 92–100   132, 229 92:2–5   113 92:2–6   113 92:8   213n68 92:9   175 92:10   112, 213n68 92:11   113, 158, 174, 183 92:11–15   112 92:12   213n68 92:13–15   113 93   20, 76, 113, 163, 182, 215n112 93–99   77 93–(100)   16 93–100   20, 40n60, 46n116, 68, 82n59, 83n64, 88n129, 91, 113, 139n52, 183, 185, 234 93ff   129 93:1   112 93:5   185

94   101, 142n103 94:1–2   113 94:2   113 94:9–10   113 94:10   113, 213n68 94:12–13   158 94:14   113, 158 94:23   213n68 95   20, 163, 182 95–99   30 95–100   182 95:1   139n52 95:1–2   113 95:1–7   97, 113 95:3   139n52 95:6–7   139n52 95:7a   158, 213n68 96   96, 113, 163, 215n112 96–98   20 96–99   76 96:1–13   71 96:3   185 96:4–5   139n52 96:7–13   139n52 96:10c   158, 213n68 96:13   213n68 97   20, 113, 163, 215n112 97:1   113 97:7–9   139n52 97:8   185 97:10   112 97:12   113 98   96, 113, 163, 215n112 98:3   158 98:9   185, 213n68 99   113, 163, 215n112 99:2   113, 185 99:4   185 99:8   113, 158, 175 99:9   113, 185 99–100   20

254 | Patterns

of Movement in the Hebrew Psalter

100   77, 96, 113, 140n66, 159, 163, 164, 215n112 100–102   9, 101 100:1   113, 140n66 100:1–3   113 100:3   139n52, 140n66, 185, 213n68 101   20, 113, 136n12, 140n70, 142n103, 153, 162, 216n133 101–103   31 101–103(–106)   186 101–106   18, 40 101–108   163 101–117   20, 98, 113, 115, 134, 137n23, 140n68, 162, 163, 175, 180, 226, 229, 231 101-117 (118)   161, 164, 207 101–150   42n77, 55, 88n133, 90 101:1–108:6   113, 114 102   20, 70, 137n23, 142n103, 162, 210n9 102–103   186 102–104   132, 229 102–110   20 102:1–12   113 102:11   137n23 102:13–23   113, 175 102:17   101 102:20–22   101 102:24–29   113 103   20, 96, 162, 186, 215n112 103–105   9 103–107   114 103:1–108:6   113 103:2   137n23 103:10   137n23 103:10ff   175 103:12   137n23 103:20   132 104   20, 96, 113, 215n112 104–106   164, 182, 207 104:5–9   63

105   39n24, 96, 210n22 105f   71, 175 105–107   20 105:1   14 105:1–15   71 105:8   132 105:8–10   132 105:8a   86n101 105:9   113, 132 105:10   132 105:19   132 105:26   113 105:28   132 105:42   132 106   20, 39n24, 77, 162, 210n22 106–107 106–108   132, 229 106:1–3   97 106:1b   71 106:13–15   31 106:30   137n24 106:31   137n24 106:40–43   31 106:41   113 106:43   137n24 106:45   132 106:45f   140n71, 176 106:45–47   113 106:46   14 106:47f   71 106:48   13, 15 107   20, 27, 41n60, 162, 182 107–118   217n144 107–145   43n95, 47n128, 59 Book V (107–150)   41n60, 42n88, 49n162, 51n206, 52n206, 54, 82n57, 88n131, 76, 92, 182, 216n122, 216n131 107:1   131 107:3   14 107:20   63, 132

Index of Biblical References | 255 108   20, 113 108:1–6   113 108:2–6   175, 214n101 108:7–14   113, 114 108:7–109:31   114 108:7–110   114 108:7–110:7   114 108:7–117:2   113, 114 108–110   9, 27 109   20, 101, 113, 114, 142n103, 162, 182, 215n112 109:1–31   137n24, 172 109:4f   172 109:16   114 109:21ff   137n24 109:24f   172 109:30–31   20 110   20, 35, 48n130, 114, 130, 136n12, 153, 163, 175, 181, 182, 183, 185, 186, 216n130, 216n131 110–118   132, 229 110:2   114 110:4   114 111   96 111f   9 111–113   71, 77, 98, 114, 140n72, 229 111–114   17 111–117   27, 114, 120 111–118   35, 77, 182 111:5   114, 132 111:5–10   136n11 111:6   114 111:9   132, 176 112   38n21, 39n24, 87n119, 96, 136n11, 215n112 112:3   114 113   96, 114, 176, 215n112 113–118   16, 18 113:4   114 113:7–9   114, 176 114   77, 96, 120, 215n112

114f   164, 175, 207 114–117   114 114:1   114 115–117   71, 98, 229 115:1   139n52 115:2   114 115:3–8   97 115:11–13   136n11 115:16–18   97 116   142n103, 114, 162 116:7–8   31 116–118   77 117   77, 96, 114, 115, 140n66, 164, 215n112 117:1   139n52, 140n66 118   39n24, 100, 113, 115, 119, 130, 134, 142n103, 161, 162, 163, 164, 177, 210n12, 216n130, 228 118–119 (118f )   27, 113, 115, 134, 136n19, 137n23, 163, 177, 179, 180 118–150   130 118:1–4   115 118:5   115 118:6–9   115 118:6–16   31 118:10–13   115 118:13   115 118:14–16   115 118:18–21   115 118:19–20   115 118:22   115, 177 118:24   115 118:26   115, 177 118:26–28   115 118:27–28   115 118:29   115 119   38n21, 39n24, 41n61, 46n126, 49n162, 75, 77, 87n119, 96, 100, 113, 115, 118, 131, 132, 134, 152, 161, 163, 215n112, 217n144, 229

256 | Patterns

of Movement in the Hebrew Psalter

119–138A   163, 210n12 (119:169–176) 120–138:5   98, 134, 226, 228, 229 119:1   115 119:1–2   115 119:1–16   116, 117 119:1–138:5 119:2   115, 117 119:3   118 119:3–9   115 119:4   97, 117 119:5   117 119:7   117, 140n85 119:7a   97 119:8   117 119:10–14   115 119:11   118 119:12   117 119:12a   97 119:13   97 119:14   97 119:15   115, 116 119:16   115, 116 119:17   117 119:17–48   116 119:17–72   116, 117 119:21   115, 116 119:22   117 119:23   115, 116 119:33   117 119:34   117 119:44   117 119:46   115, 116 119:49–61   116 119:51   140n74 119:53   116 119:55   117 119:56   117 119:57   117 119:60   117 119:62   117

119:62–72   116 119:63   117 119:64   115, 117 119:66   117 119:67   96, 117, 137n23, 140n75 119:68   117 119:69   117 119:70   117 119:71   96, 117 119:73   117, 118 119:73–109   116 119:73–120   116, 117 119:75   96 119:77   115 119:78   116 119:89–91   117, 118 119:89–92   116 119:93   115 119:94   115 119:95   116 119:98   116, 118 118:99f   118 119:102   116 119:106   116 119:110   116 119:110–112   116 119:113   117 119:113–120   116 119:115   117 119:117   117 119:119   116, 117, 118 119:120   118 119:121   116, 118 119:121-176   116, 118 119:122   116 119:123   115, 118 119:137   118 119:138   118 119:142   115, 118 119:144   118 119:146–147   116

Index of Biblical References | 257 119:152   116 119:155   116 119:157   116 119:157–158   116 119:158   116 119:159–168   116 119:160   118 119:161   116, 117 119:162   117 119:163   117 119:164   117, 118 119:165   117 119:167   117 119:169   117, 118 119:169–176   116, 117, 118 119:169a   118 119:170   118 119:170a   118 119:171   117 119:172   118 119:173   118 119:173a   118 119:175   117, 118 119:176   118 120   119 120f   142n103 120–122   118, 119 120–134   9, 20, 27, 35, 44n96, 46n117, 56, 66, 118, 182, 216n130 120–137   217n144 120–138   137n23 120–138A (138:5)   113, 118, 121, 161, 180 120–150   115, 134, 137n23, 163 120:1a   118 120:7   172 121   119 121–122   119 121:1b–2   118, 140n90 121:2   121 121:2–8   31

122   97, 119, 132, 184, 229 123   101 123–129   118, 119 123:1   101 123:3–4   31 124   97, 119, 215n112 124–128   132, 229 125   119 126   39n24, 119, 141n93, 155 126:1–3   155 126:4–6   155 127–128   119 127:1f   9, 31 127:3–5   9 128   38n21, 39n24, 87n119, 96 128:1–6   136n11 129   97, 119 130   101, 119, 215n112 130–138:5   118, 119 130:5   132 130:8   137n23 131   100, 119, 215n112, 228 132   35, 39n24, 48n134, 119, 130, 132, 153, 163, 181, 182, 183, 184, 186, 229 132–134   119 132:9   141n94 132:17   131, 143n129 132:17f   128 132:18   143n18, 216n122 133   215n112 134   16, 77 134–136   9, 22 134:1f   97 135   71, 77, 96, 132, 215n112, 229 135–136   48n134, 182 135–137   27, 36, 48n134, 119 135–145   22 135:5   139n52 135:20f   136n11 136   77, 97

258 | Patterns

of Movement in the Hebrew Psalter

136:2   139n52 137   48n134, 101, 132, 141n95, 215n112, 229 137:1–4   31 138   39n24, 75, 100, 132, 134, 142n103, 215n112, 228, 229 138B (or 138:6–8) 138B–150 (138:6–150:6)   98, 113, 119, 121, 134, 161, 180, 226, 229 138–143   128 138–145   27, 36, 46n121, 88n133, 217n144 138:1–5   119 138:2   132 138:4   132 138:5   132 138:6   119 138:6–8   119 139   100, 142n103, 228 139–143   119 139–144   86n98 139–150   119, 137n23 139:1   119 139:1–18   97 139:16   119 139:21a   137n22 139:22   119, 137n22 139:23   119 139:24   119 140   142n103 140–143   9, 77 140–144   36 141f   142n103 142   70, 71, 124, 137n21 143   137n23, 142n103, 215n112 144   48n134, 119, 128, 130, 183, 184, 215n120 144ff   98 144:1–11   142n103, 153 144:3   128 144:4   128 144:5   128

144:7   128 144:9–10   152 144:10   128 144:10b   128 144:12   80n21 144:15   33 145   36, 71, 77, 97, 120, 132, 186, 215n112, 215n120, 229 145–147   120 145:1   139n52 145:10   141n98 145:11–13   139n52 145:12–13   36 145:19   36, 136n11 145–150   119, 128 145.146–150   141n97 146   97, 215n112 146–150   20, 36, 46n118, 47n128, 53, 71, 77, 98, 120, 132, 141n97, 182, 217n144, 229 147   97, 139n52, 215n112 147:2f   141n96 147:11–20   136n11 147:12   120 147:15   132 147:18f   132 147:19   132 147:19f   132 148   97, 139n52, 215n112 148:11   120 148:14   141n98 149   97, 139n52, 215n112 149:1   141n98 149:2   120 149:5   141n98 149:7–8   120 149:9   141n98 150   97, 139n52, 215n112

 

Proverbs 4:3f   136n10

Index of Biblical References | 259 Ecclesiastes 1:12–2:11   136n10

 

Isaiah 1–66   67 1:27   111 9:6   111 11:1–5   153 11:4   111 24   73 24:20   73 28:7   73 37:23   215n102 40–55   83n65, 91 40–66   213n66 40:1–2   83n65 40:3–42:17   83n65 46:3–48:21   83n65 51:17   73 51:17–22   73 51:22   73 52:13–53:12   83n65 54-55   83n65 55:3   176 56:9–57:21   156 56:9–66:24   155, 156 56:11   220n180 58:1–14   156 59:1–8   156 59:9–15a   156 59:20   156 9:15b–60:22   156 61:1   156 61:1–63:6   156 61:1–3   156 61:10   218n153 63:7–64:11   156 64:5   218n152 65:1–25   156 66:1–24   156

 

Jeremiah 9:19   85n86 17:5–8   96 25:12   213n67 25:15–38   73 25:16   73 29:10   213n67 50:29   215n102 51:5   215n102 51:7   73

 

Ezekiel 16:10   218n153 19:14   85n86 27:2   85n86 34:1–31   220n180 39:7   215n102

 

Daniel 1–6   220n186 2   88n137 7   88n137 8   88n137 9   88n137 9:2   213n67 9:3–19   213n67 9:20–23   213n67 9:24   213n67 9:24–27   213n67 11   88n137

 

Hosea 3:4–5   214n97

 

Jonah 1–4   76, 88n128 2:1   71 2:1–9   71

 

260 | Patterns

of Movement in the Hebrew Psalter

Micah 5:2   220n180 5:4   220n180

 

Habakkuk 1:2–4   157 1:5–11   157 1:12–17   157 2:1   156, 157 2:2–20   157 3   73 3:1   73, 157 3:2   157 3:3–7   156, 157 3:8   73, 157 3:9–15   156, 157 3:12   73 3:1–15   73 3:16   73 3:16–19   157 3:18   73

 

Zechariah 1   194 1–2   188, 191 1–5   193 1–6   188, 189, 190, 193, 194, 198, 199, 200, 204, 206, 209, 218n150, 232 1–8   36, 187, 199, 217n149 1–14   67 1:1   189, 191, 199 1:1–17   193 1:2–4   189 1:2–6   190, 193, 204 1:3f   206 1:4   189, 190 1:6   189 1:7   191, 199 1:7–17   190, 191, 218n151

1:12   189, 190, 193, 204 1:12f   191 1:13   204 1:14   189, 204 1:15   191, 193, 204 1:16   189, 190 1:17   205 1:21   205 2:1–4   190 2:1–9   190, 193, 218n151 2:5–9   190 2:8   204 2:10   190, 205 2:10–17   190, 191, 193, 218n151 2:12f   191, 199, 219n180 2:13   195 2:14   190, 193, 195 2:15   189, 190, 191, 193, 199, 219n180 2:17   193 3:1–5   191, 199 3:1–10   193 3:4   206, 218n152, 218n153 3:4f   205 3:5   206 3:6–10   191 3:8   191, 193, 199, 205 3:8f   219n180 3:9   191, 205 3:10   191, 194 4:1–10   191 4:1–14   193 4:3   218n154 4:6   218n154 4:7   218n154 4:9   195, 218n154 4:11   218n154 4:11–14   193 4:12   218n154 4:14   191 5:1–4   191

Index of Biblical References | 261 5:1–11   193, 205 5:5–11   191 5:8   206 6   191, 193 6:1–8   191, 192, 193, 205 6:9–11   193 6:9–14   191 6:11   199 6:12   199, 205 6:12–13   193, 205 6:13   205, 219n180 6:14   193 6:15   192, 193, 195, 199, 205, 219n180 6:15a   191 6:15b   191 7–8   36, 188, 218n149 7–9   188, 194, 195, 196, 197 7–12   195 7–14   188, 189, 190, 194, 195, 196, 197, 198, 199, 200, 204, 206, 209, 218n150, 232 7:1   189, 199 7:1–14   197 7:2–14   194 7:2–8:8   194 7:3   195, 204 7:5   189, 195, 197, 204 7:5f   190, 204, 206 7:7   189 7:5f   194 7:9f   190, 206 7:9–11   194 7:11–13   189, 204 7:12   189, 190 7:13   206 7:14   194, 204 8:1–8   194 8:2   189, 204 8:3   189, 206 8:8   194, 196 8:9   218n154

8:9–10   194, 197 8:9–23   194 8:10   194 8:11–15   194 8:12   194, 196 8:12–13   197 8:13   204 8:14–17   206 8:15   194, 204 8:20–23   194, 197 8:22   189, 194 9   188 9–10   218n149, 222 9–14   35, 187, 188, 198, 199, 208, 217n149, 218n149 9:1   198, 218n149 9:1–6   194, 197 9:1–8   205, 220n182 9:9   195, 197, 205 9:9ab   205 9:9–10   153, 205, 219n180, 220n182 9:9–12   194, 195, 197, 199 9:10   205 9:10–12   205 9:11   219n180 9:11–10:12   35 9:11ff   220n182 9:13   220n182 9:13–15   194, 197, 199 9:13–17   197, 205 10   195, 199 10–11   195 10–13   195 10–14   188, 194, 195, 196, 197, 199 10:1   195 10:1–2   206 10:2   219n165 10:2–3a   197 10:2f   195 10:3   195 10:3–7   195

262 | Patterns

of Movement in the Hebrew Psalter

10:3–12   205 10:3b–7   199 10:3b–12   197 10:8–12   195 11–14   195, 196, 199 11:1–17   197, 205 11:1–13:6   196 11:3–17   195 11:4   195 11:4–14   199 11:4–17   35 11:8   195 11:12   195, 205 11:12f   196, 197 11:13   219n180 11:15   195 11:17   195 12   195 12–14   205 12:1   198, 218n149 12:1–9   195, 197, 199 12:3   35 12:10   195, 199 12:11   195 12:12   195 12:10–14   35, 195, 197 12:16   196 13   195 13:1–6   195, 197 13:2–6   195 13:7   143n130, 195, 196, 197, 199, 219n180, 220n180 13:7–9   35 13:7–14:21   195 13:8   219n174 13:9   196 14   216n130 14:1   35 14:1f   195 14:1–2   197 14:1–2(3)   199

14:2–15   35 14:3–11   196, 197 14:4   216n131 14:9   196, 199, 216n131 14:12–15   195, 197, 199 14:14   205 14:16f   199 14:16–21   35, 197 14:20f   206

 

Malachi 1:1   218n149

 

Matthew 2:6   220n180 3:17   144n135 12:42   166 17:5   144n135 20:25   215n104 26:15   196 26:31   196 27:3–10   196

 

Mark 6:30–44   143n131 6:39   143n131 6:41–42   143n131 10:42   215n104 14:22–25   143n130 14:27   196

 

Luke 15:22   218n153 22:25   215n104

 

Acts 1:8   166

Index of Biblical References | 263 1:18   196 13:33   48n141, 144n135

Titus 3:5   79n10

Romans 1:4   144n135 3:22   79n11 15:11   140n66

Hebrews 1:5   144n135 2:6–9   127

 

 

1 Corinthians 1:2   79n12 15:20–28   144n135

 

Galatians 3:26f   218n153

 

Philippians 2:9–10   144n135

 

2 Timothy 3:16   63

 

 

 

2 Peter 1:17   144n135 1:21   79n13

 

Revelation 2:27   144n135 10:8–11:13   218n154 10:11   218n154 11:1f   218n154 11:3   218n154 11:6   218n154 11:10   218n154 19–20   185 19:11   185 20:11   185

Index of Other Materials

1 Maccabees 4:46   212n52

 

Qumran 1Q30   15

1Q30:2–6   13 4Q246   220n181, 221 11QPsa   8, 21, 43n92, 46n124, 46n125, 46n126, 52n219, 54, 57, 58, 233, 234

Index of Key Words & Subjects

Abraham/Abrahamic   1, 85n96, 86n98, 113, 131, 186 Advent First advent   144n135, 198, 199 Second advent   144n135, 198, 199

Acrostic/Alphabetic psalm/poem   97, 104, 115, 138, 140, 146 Apocalyptic/Apocalypse   50n182, 73, 220n181, 221 Arrangement   1, 8, 9, 10, 11, 20, 22, 23, 29, 33, 37, 43n92, 46n114, 46n120, 48n132, 54, 55, 58, 66, 68, 69, 70, 72, 80n18, 82n44, 93, 98, 152, 159, 168, 179, 206, 211n36, 229, 233 Assurance   31, 93, 95, 101, 106, 108, 109, 110, 112, 115, 116, 119, 136n20, 152, 153, 154, 165, 166, 201, 214n80 Assurance–thanksgiving   110, 115

Asaph psalms   16, 17 Asaphite   17, 150, 212n54, 213n60, 222

’ašrȇ/‫  אַ ְש ֵרי‬26

Beatitude/s   94, 115 Binary oppositions   202 Burden/oracle   198

 

Canon/Canonical   1, 13, 19, 23, 25, 27, 31, 33, 34, 37, 43n92, 44n97, 46n126, 51n192, 52n213, 53, 54, 56, 58, 63, 65, 68, 80n14, 81n41, 83n65, 83n67, 84n70, 89n138, 89n139, 90, 92, 134n1, 141n91, 147, 185, 187, 201 Canonization   21 Extracanonical   220n181, 221 Micro-canonical   89n139 Non-canonical   21, 68

Captivity   86n98, 86n101, 104, 112, 113, 114, 119, 121, 123, 126, 140n71, 141n95, 141n96, 154, 158, 168, 174, 192, 196, 203, 204, 212, 232, 236 Catchword/s   158, 159

268 | Patterns

of Movement in the Hebrew Psalter

Chiasmus/Chiasmi   8

142n101, 146, 150, 154, 166, 167, 168, 170, 172, 174, 175, 186, 190, 194, 196, 202, 206, 208, 209, 214n95, 214n96, 217n133, 217n146, 222, 229, 231

Chiastic   20, 22, 24, 68, 83n65, 138n43

Chopin   3, 66, 67, 78n2, 82n53, 90, 92 Christ/Christ Jesus   29, 63, 79n9, 79n11, 83n67, 84n67, 143n130, 144n135, 153, 195, 196, 232

Covenantal   1, 25, 31, 32, 33, 34, 71, 72, 73, 85n98, 86n100, 96, 117, 120, 121, 130, 131, 132, 141n101, 142n101, 150, 152, 157, 163, 166, 167, 168, 172, 173, 174, 190, 201, 203, 204, 214n95, 215n120 Covenantal curse/s   121, 170, 171, 172, 174, 232 Covenantal issue/s   150, 161, 162, 163, 164, 166, 167, 168, 170, 172, 173, 175, 176, 190, 192, 194, 195, 203, 207, 208, 234 Abrahamic 1, 86n98 Sinaitic/Mosaic 1, 74, 95, 121, 134, 142n101, 150, 168, 170, 171, 173, 176, 190, 208, 225, 229, 231, 232 Sinai–Moab 120, 121, 122, 123, 124, 170, 172, 173, 174, 175, 194, 208, 231 Davidic   1, 21, 28, 47n128, 47n129, 58, 74, 95, 112, 120, 121, 122, 123, 124, 130, 131, 134, 142n101, 150, 158, 168, 170, 173, 174, 175, 181, 183, 208, 225, 229, 231, 232

Christological   128, 153, 217n145, 221 Chronological/Chronology   8, 10, 21, 38n21, 67, 69, 129, 130, 188 YHWH–Christ   196

Pre-/Climax   3, 68, 75, 98, 107, 111, 113, 117, 120, 151, 159, 169, 209n4 Collection/s   3, 4n6, 7, 10, 11, 12, 13, 14, 15, 16, 17, 19, 20, 23, 24, 25, 28, 29, 31, 33, 34, 36, 37, 41n66, 44n100, 52n224, 53, 66, 67, 69, 77, 84n78, 87n114, 93, 140n91, 150, 182, 212n54, 213n60, 213n62, 215n117, 222, 230 Communal complaint songs   11, 210n21 Compassion   9, 190, 204 Concatenation   8, 44n104 Constituent parts   1, 214n92 Consummation Temporary/Final consummation   68

Content/s   1, 9, 10, 11, 12, 14, 20, 25, 26, 29, 30, 32, 34, 35, 36, 37, 47n128, 67, 69, 70, 75, 77, 83n67, 85n82, 85n84, 86n99, 97, 116, 118, 119, 120, 123, 142n101, 149, 150, 152, 153, 154, 155, 156, 157, 160, 161, 163, 165, 173, 182, 186, 188, 190, 192, 194, 198, 201, 202, 206, 207, 208, 217n133 Continuation   50n182, 68, 76 Continuum   31 Covenant/s   44n104, 49n158, 50n180, 55, 72, 73, 74, 75, 85n96, 85n98, 86n98, 86n99, 86n101, 88n131, 96, 97, 109, 132, 133, 141n101,

Creation   1, 4n4, 18, 50n182, 79n9, 112, 113, 114, 117, 119, 127, 142n104, 154, 179, 183, 203, 204, 206, 215n112, 231 Cult/–functional   13, 16, 26, 29, 67, 144n137, 171, 186 Cycle   50n182, 51n199, 51n202, 54, 83n65

 

Cyclic   31, 37, 61 Cyclical   30, 50n182

David   8, 12, 14, 18, 23, 27, 28, 29, 40, 42n88, 44n100, 45n104,

Index of Key Words & Subjects | 269 47n128, 47n129, 47n130, 48n130, 48n135, 51n206, 52n218, 53, 54, 56, 64, 71, 74, 99n133, 94, 95, 112, 121, 123, 124, 126, 128, 131, 132, 134, 136n21, 137n24, 138n47, 140n66, 141n101, 142n102, 143n130, 144n137, 146, 153, 161, 168, 173, 174, 176, 182, 186, 195, 208, 214n97, 214n98, 215n103, 215n117, 216n122, 216n131, 221, 223, 229, 231, 232, 236 David–Israel   137n23 Davidic   128, 129, 130, 131, 132, 134, 135n4, 142n101, 144n135, 150, 157, 158, 168, 170, 173, 174, 175, 181, 182, 183, 184, 185, 186, 208, 217n144, 225, 229, 231, 232 Davidic–eschatological messianic   229 Davidic–messianic   21, 119, 128, 183, 184, 208, 233 Davidic psalter/s   7, 10, 17, 18, 45n112, 48n134, 55, 88n133 Davidized   17, 18, 45n104

Dead Sea Scroll/s (Qumran)   15, 19, 21, 43n92, 46n124, 46n126, 52n219, 54, 58, 141n97, 145, 220n181, 221, 222 Death   9, 13, 18, 33, 36, 50n182, 65, 82n53, 102, 103, 104, 106, 107, 112, 133, 145, 186, 196, 202, 232 Decision/s   96, 112, 113, 116, 152, 157, 162 Praise/decision   117

Discipline/chastisement   76, 102, 107, 109, 110, 111, 112, 113, 114, 116, 133, 136n21, 152, 161, 162, 164, 192, 194, 196, 200, 202, 203, 204 Doublet/s   7, 10, 16, 17, 23, 45, 82n44, 214n101 Doxology   11, 12, 13, 14, 15, 22, 32, 46n118, 225

Doxological   2, 7, 12, 13, 15, 19, 20, 22, 23, 37, 150

Dramatis personae   200 Dynamic/s   2, 28, 33, 51n199, 51n202, 54, 73, 98, 112, 120, 130, 160, 161, 164, 185, 207, 229, 232

 

Edition/s   24, 29, 35, 65, 80n14, 129, 187 Editing   13, 24, 25, 33, 42n90, 43n92, 44n104, 49n147, 54, 55, 58, 88, 90, 135n3, 141n101, 144n134, 145, 146, 147, 186, 215n119, 217n146, 222, 223 Edito–historical   13, 15, 23, 150 Editor–author   62, 63, 76, 77, 120, 129, 133, 136, 176, 180, 186, 191, 198, 201, 220n183

Elohistic psalter   7, 10, 17, 18, 36, 44n100, 45n104, 53, 66, 150 Emotion/Emotional   2, 96, 201, 206 Enemy/enemies   20, 27, 48n134, 72, 75, 94, 102, 103, 105, 106, 110, 111, 112, 116, 118, 119, 121, 123, 126, 127, 128, 130, 133, 136n19, 137n21, 137n22, 139n52, 143n130, 144n135, 158, 161, 166, 167, 168, 173, 177, 194, 203, 205, 209, 218n151, 230, 232, 233, 236 Enthronement psalms/songs   10, 12, 37, 96, 135n8, 174 Eschatology/Eschatological   9, 22, 23, 25, 26, 27, 28, 29, 34, 35, 36, 37, 38n8, 39n29, 48n130, 48n135, 48n136, 56, 73, 75, 79n13, 84n74, 87n113, 91, 96, 97, 101, 114, 115, 119, 120, 121, 123, 124, 128, 130, 131, 132, 133, 140n66, 142n101, 153, 154, 155, 156, 157, 158, 159, 161, 163, 166, 176, 177, 178, 181, 182, 183, 184, 185, 187, 188, 191, 194, 198, 199, 207, 208, 209,

270 | Patterns

of Movement in the Hebrew Psalter

209n2, 210n26, 213n67, 216n122, 218n154, 219n165, 223, 229 Ethos   201, 202 Exile   1, 13, 18, 21, 22, 29, 35, 36, 47n128, 48n130, 48n135, 50n182, 131, 176, 179, 181, 185, 187, 192, 194, 209, 231

 

Exilic   17, 47, 124, 154, 176, 210n9, 229 Pre-exilic   17, 211n51 Post-exilic   13, 23, 27, 29, 35, 47, 131, 141n101, 178, 194, 195, 210n9

False prophet   195, 200 Fear of YHWH   1, 106, 114, 118, 121, 136n11, 206, 230 Fear YHWH   114, 117, 133, 232 Figure/s   4n6, 62 Fivefold division   3, 7, 12, 13, 15, 37, 81n29, 150, 225, 230 Folklore/Folktale   68, 69, 84n72, 89n140, 91, 200, 220n184, 223 Form–critical   26, 30, 67, 89n139, 129, 135n5, 146, 157, 212n55, 222 Formless poems   10

 

Gattung/Gattungen   8, 38n3, 55, 85n87, 90, 135n7, 146, 152, 210n7

 

Gattungsforschung   74, 206, 222

Hallelūyāh psalms   11, 12, 77 Hallelujahs   15 Hallelu-Yah (see also Praise YHWH)   70, 113 Hllwyh psalms   21

Happiness   28, 40n60 Historical   3, 4n6, 8, 10, 11, 17, 18, 21, 23, 24, 27, 28, 35, 36, 37, 42n89, 45n104, 55, 62, 66, 67, 77, 79n9, 79n13, 82n53, 90, 91, 96, 97, 114,

120, 121, 124, 127, 128, 129, 132, 135n4, 138n34, 138n41, 141n101, 142n101, 147, 153, 154, 157, 167, 168, 169, 178, 179, 181, 183, 184, 185, 187, 215n103, 229 Historico-literary   198 Historical-theological   18

Holistic   7, 20, 67, 78, 82n52, 101, 188 Hymn/s   9, 10, 11, 12, 16, 20, 30, 37, 39n24, 39n25, 41n66, 93, 96, 97, 152, 180, 210n20, 210n22, 210n25, 215n112

 

Hymnic   17, 77, 151 Hymn to the Creator   103, 234

Imperfect   110, 156 waw–imperfect   110

Imprecation/Imprecatory   102, 110, 113, 119 Inclusio   16, 17, 27, 76, 78, 129, 195 Individual complaint (=Complaint of Individual)   11, 39n24, 85n87, 136n19, 151, 152, 158, 159, 210n21 Inspiration/inspired   63, 186 Intratextual   26, 67, 178 I psalms   2, 154, 202, 203

 

Joshua   27, 28, 172 Joshua the high priest   191, 199, 200, 218n154 Judah–Ephraim   195 Justice   28, 70, 118, 119, 123, 124, 126, 133, 135n5, 167, 181, 186, 190

 

Justice and righteousness   70, 102, 111, 118

Keyword/s   75, 76, 78 King Darius   189, 192, 199, 219n175, 219n176, 219n177

Index of Key Words & Subjects | 271 Kingship/s   18, 20, 23, 25, 26, 27, 37, 44n98, 45n108, 55, 56, 73, 74, 95, 97, 120, 121, 124, 125, 127, 129, 130, 133, 134, 135n3, 135n5, 142n103, 143n130, 145, 146, 163, 175, 176, 177, 178, 179, 182, 185, 186, 196, 199, 208, 229, 230, 231, 233, 234, 236 Babylonian/Persian   150, 196, 199 Davidic   8, 21, 22, 23, 74, 95, 124, 126, 128, 129, 131, 134, 150, 174, 184, 209n1, 213n76, 216n131, 229, 236 Davidic-messianic (Semi-messianic)   183, 184, 208, 233 (Flawed) Human   124, 128, 131, 134, 141n101, 150, 177, 178, 179, 180, 183, 184, 187, 192, 202, 203, 208, 226, 233, 234, 236 Messianic   3, 74, 75, 95, 124, 126, 128, 129, 133, 134, 150, 159, 177, 178, 179, 180, 183, 184, 192, 196, 199, 202, 203, 208, 226, 229, 234, 236 YHWH   8, 21, 22, 23, 30, 33, 52, 74, 75, 95, 101, 103, 106, 113, 117, 118, 120, 124, 126, 127, 128, 129, 131, 133, 134, 141n101, 150, 159, 164, 177, 178, 179, 180, 183, 184, 185, 187, 192, 196, 202, 203, 208, 216n131, 217n134, 226, 229, 233, 234, 236

Korah psalms/ Korahite collection   17, 18, 150, 182

 

Lament/s (of individual/community)   3, 4n10, 5, 18, 20, 29, 30, 31, 33, 39n25, 41n65, 41n66, 41n67, 51n185, 58, 70, 71, 72, 73, 74, 75, 86n98, 86n100, 87n113, 87n114, 89n143, 92, 95, 96, 97, 100, 101, 102, 104, 106, 107, 108, 109, 110, 111, 112, 113, 116, 117, 118, 119, 129, 134n1, 136n19, 137n25, 139n54, 147, 150, 151, 152, 153,

154, 157, 159, 160, 161, 162, 163, 166, 168, 173, 176, 177, 179, 187, 201, 206, 208, 210n9, 211n51, 212n57, 212n59, 213n59, 215n112, 228, 229, 230, 231 Lament of Individual to Praise of nations (see movement) Lament–prayer (Lament–petition)   72, 94, 101, 104, 105, 107, 108, 111, 115, 116, 118, 119, 121, 124, 163, 225 Lament–thanksgiving   114 “I” Lament/s   109, 110, 111 “We” Lament/s   108, 110, 111, 112, 119

Lamentation   2, 30, 34, 46n115, 51n206, 52n206, 74, 94, 151, 153, 176, 183, 190, 232 Last culmination   3, 109, 114, 119, 158 leḏāwiḏ/‫   לְ דָ וִ ד‬2, 36 Legend   10, 39n24, 152, 206, 210n22, 225 Lexical   8, 19, 20, 24, 29, 42n87, 94 Linear   69, 76, 183, 184, 198, 200, 225 Linguistic–literary   63 Literary   3, 4n11, 5, 8, 11, 12, 19, 23, 24, 26, 37, 45n111, 51n186, 54, 56, 62, 63, 64, 65, 66, 67, 68, 69, 74, 75, 76, 77, 78, 79n6, 80n17, 81n41, 82n57, 83n65, 84n69, 84n73, 84n75, 88n135, 89, 90, 91, 92, 98, 130, 135n3, 138n43, 145, 176, 188, 200, 201, 206, 209, 212n52, 229 Literary and Cultural   217, 221 Literary-theological (literary and theological)   63, 68, 86n108, 90, 201, 202, 209, 211n41, 221 Literariness   62, 78

Liturgy   152, 155, 206, 210n26, 217n145, 221, 225 Entrance liturgy   19

LXX/Septuagint   8, 15, 17, 83n67, 104, 141n97, 145

272 | Patterns

of Movement in the Hebrew Psalter

Masoretic Text (MT)   2, 4n7, 5, 4n14, 17, 19, 21, 44n102, 55, 67, 84n70, 141n97, 145, 180, 233, 234, 235 Messiah/māšîaḥ (See also Kingship)   4n4, 29, 35, 43n92, 47, 50n182, 58, 74, 75, 87n113, 95, 97, 119, 123, 124, 130, 131, 132, 144n135, 153, 156, 158, 159, 160, 161, 179, 181, 182, 185, 186, 191, 194, 195, 196, 199, 200, 202, 213n67, 214n100, 216, 217, 219n180, 220n181, 220n182, 221, 222, 229, 231

194, 198, 199, 200, 208, 219n163, 220n187 Mount Zion/Zion   9, 28, 29, 35, 42n90, 44n100, 47n129, 50n182, 53, 54, 75, 76, 87n113, 95, 97, 101, 103, 104, 111, 112, 119, 120, 121, 126, 130, 131, 132, 133, 134, 135n5, 144n137, 149, 155, 157, 158, 159, 160, 161, 168, 169, 170, 176, 177, 186, 189, 190, 191, 194, 196, 199, 200, 203, 205, 207, 229, 230, 232, 236

Messianic   17, 18, 22, 23, 28, 29, 35, 36, 44n103, 47n130, 48, 50n182, 57, 88n131, 92, 97, 107, 109, 115, 119, 120, 121, 123, 124, 126, 127, 128, 130, 133, 134, 142n101, 143n130, 150, 166, 177, 178, 180, 182, 183, 184, 185, 187, 192, 196, 199, 202, 203, 208, 209, 211n43, 211n44, 214n100, 216n133, 217n144, 223, 226, 229, 233, 234, 236 Messianic–eschatological   35, 36

Apostrophe to Zion   234 Zion song/s   12, 17, 37, 152, 153, 206, 210n20, 225

Messianic psalter   18, 23 Mixed songs   10 Mood/s   2, 11, 12, 31, 37, 69, 70, 71, 73, 74, 75, 76, 86n108, 95, 97, 99, 101, 103, 104, 106, 107, 109, 110, 112, 113, 115, 116, 117, 119, 133, 139, 149, 150, 151, 153, 154, 157, 161, 165, 192, 196, 200, 201, 206, 225, 227, 230, 233, 234 Moses   12, 13, 14, 40, 41n60, 64, 65, 113, 171, 172, 181, 186, 190, 219n163 Mosaic   12, 40, 65, 74, 81n41, 95, 120, 134, 161, 161, 173, 174, 176, 225, 229, 231

Moses–David   13 Motif/s   4n6, 11, 25, 28, 37, 48n134, 73, 74, 75, 76, 78, 87n121, 87n122, 91, 95, 101, 136n19, 170, 187,

Movement   2, 3, 8, 9, 20, 22, 29, 30, 34, 50n182, 69, 70, 71, 73, 74, 76, 85n80, 87n111, 93, 94, 96, 98, 101, 133, 134, 141n101, 149, 150, 151, 160, 161, 162, 163, 164, 165, 170, 172, 173, 188, 193, 197, 198, 199, 200, 202, 206, 207, 209, 225, 229, 230, 232, 233, 234 From (flawed) human kingship through Messianic kingship to YHWH’s kingship   74, 95, 124–131, 134, 142n103, 150, 176–187, 196, 197, 199, 208, 226, 229, 234 From lament to praise   71, 74, 95, 97, 207, 213n60 From laments of individual to praises of community   2, 3, 7, 8, 10, 34, 37, 74, 160, 202, 225 From lament/s of individual/s to praise/s of nations   74, 77, 93, 98–120, 134, 160, 164, 165, 173, 202, 207, 225, 227, 229, 230 From lament/accusation/life under Torah to future salvation/prophetic scope   12, 20, 37, 74, 77, 95, 131–132, 134, 196, 225, 229 Lament–praise–thanksgiving– lament   51n206

Index of Key Words & Subjects | 273 From distress/sorrow to joy   74, 160, 188, 190, 195 From distress through deepest distress to joy   134, 192, 230 From petition through recollection to decision   116 From a city of Israel (?) to the ends of the earth/From earth through Sheol to Zion   74, 76, 134, 225, 229 From Sinai–Moab (Mosaic) to Davidic covenant   74, 120–124, 134, 150, 168, 173–176, 225, 229 From obedience to praise   8 From petition/prayer to praise   32, 165–170, 182 From present/historical to future/ eschatological   74, 134, 225, 229 From praise to petition   32 Themes of “Certainty” and a movement (or From question to answer   133, 158–159, 165–170, 207, 208, 213n60 Movement and break   78 Movement and progression   77 Movement/s (Sonata)   61, 66, 67, 78n1, 78n2, 92 Movements in Pss 69–87 149–209

Mt. Horeb   170 Mt. Sinai   134 Mt. Sinai–the plains of Moab   183, 194

 

Narrative/s   8, 9, 62, 76, 77, 80, 81n28, 81n38, 85n79, 89n139, 90, 92, 150, 170, 187, 201, 220n186, 223 Narrative causalities   69, 85n79, 91 Narrative complexes   64 Narrative discourse   80n17 Narrative effect   40n60, 57, 89n139, 92 Narrative impulse   89n139 Narrative schema (See also Storyline)   2, 29, 34, 35, 36, 47n128 Narrative structure (See also Storyline)   200, 220n187, 220n191, 223

Narrative typology   81n28 Narrator   128, 205

New criticism   62, 79n7

 

Orientation   29, 32, 33, 79n9, 87n113, 178, 179, 215n112

 

From orientation to disorientation   179 Orientation–disorientation– reorientation   32, 178 Disorientation   29, 47n129, 87n113, 178, 179, 215n112 From disorientation to new orientation   179, 180 Reorientation/new orientation   32, 40n60, 47n129, 179, 180, 215n112

Parallel/s (or parallelism)   13, 20, 22, 37, 62, 76, 88n137, 93, 97, 98, 103, 104, 105, 107, 109, 112, 116, 117, 118, 119, 121, 122, 127, 128, 130, 133, 134, 137n23, 137n24, 140n66, 140n68, 149, 161, 164, 165, 167, 173, 176, 184, 188, 189, 190, 194, 195, 198, 199, 206, 207, 208, 209, 212n52, 213n78, 213n80, 214n98, 218n151, 220n181, 220n183, 220n192, 221n193, 221n194, 221, 229, 232 Progressive parallel/ism (see progression) Parallelism   4n6, 62 Parallelization   208

Pathos   150, 201 Pattern/s   1, 8, 20, 29, 47n129, 62, 63, 64, 66, 68, 70, 76, 78, 80n21, 82n44, 93, 115, 120, 149, 198, 200, 216n133, 220n187, 223, 225, 232, 234 Pause/Break   13, 15, 68, 76, 78, 85n98, 98, 109, 112, 178 Pentateuch   11, 12, 13, 26, 39n30, 41n60, 42n88, 54, 57, 64, 65,

274 | Patterns

of Movement in the Hebrew Psalter

81n28, 81n30, 81n38, 81n41, 82n44, 92 Pesach Hallel   18 Petition/s   9, 31, 71, 72, 75, 86n98, 104, 107, 108, 110, 111, 112, 113, 114, 116, 118, 136n19, 137n25, 140n67, 150, 152, 155, 158, 159, 167, 168, 169 Complaint–petition   19, 31, 155 Petition–lament/s (or Lamentpetition)   94, 101, 104, 105, 107, 108, 111, 115, 116, 118, 119, 121, 163 Lament–petition/thanksgiving psalms of God’s discipline   107 Repentance–petition   155, 213n67 Petition and assurance–thanksgiving   115 Question/petition   168, 169 “I–petition”   156, 157 “We–petition”   156 I–We’s petition   232

Pilgrimage psalms   9 Plains of Moab   121, 170, 208, 231 Praise   3, 4n10, 5, 12, 14, 16, 22, 23, 25, 30, 31, 32, 33, 34, 38n8, 39n25, 41n65, 41n66, 41n66, 47n128, 51n185, 51n192, 51n199, 51n202, 51n206, 52n224, 53, 54, 58, 70, 71, 72, 73, 75, 77, 87n111, 87n114, 87n143, 92, 93, 95, 96, 97, 98, 100, 101, 102, 103, 104, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 121, 128, 131, 133, 134, 134n1, 136n11, 136n19, 137n25, 138n50, 139n51, 140n72, 144n140, 146, 147, 149, 151, 153, 154, 157, 159, 160, 161, 162, 177, 179, 201, 203, 205, 206, 212n56, 213n77, 213n78, 215n112, 217n141, 221, 222, 225, 228, 229, 230 Declarative praise   32 Descriptive praise   32

Praise of individual   119 Praise of community (Corporal Praise)   34, 37, 165 Praise of nations   20, 77, 102, 104, 114, 118, 119, 120, 149, 150, 151, 159, 160, 161, 162, 164, 165, 207 From lament to praise, etc. (see Movement) Praise YHWH   12, 14, 70, 103, 113, 114, 117, 133, 157, 203, 205, 232

Prayer/s   10, 14, 20, 24, 25, 30, 42n88, 45n108, 46n115, 48n134, 51n199, 51n202, 52n206, 52, 54, 56, 70, 71, 88n131, 93, 102, 110, 111, 112, 114, 115, 119, 131, 139n54, 156, 157, 160, 165, 166, 169, 173, 174, 201, 206, 207, 208, 230 Lament-prayer   72, 124, 208

Pre-climax/Pre-climactic   3, 107, 111, 113, 119, 149 Progression   30, 68, 69, 77, 141n91, 141n92, 101 Progressive/progressiveness   17, 76, 89n137, 98, 121, 130, 149, 161, 162, 164, 173, 175, 176, 187, 198, 200, 207, 229, 232, 234 Progressive parallel/ism   3, 76, 88n137, 93, 107, 120, 130, 134, 150, 160, 184, 198, 208, 209, 220n183, 225, 232

Promise   1, 37, 72, 142n101, 181, 182, 201, 202, 203, 204, 208, 210n9, 231, 232 Prophetic/prophetical   3, 9, 10, 11, 20, 30, 36, 37, 66, 68, 69, 77, 131, 132, 133, 150, 152, 153, 155, 191, 194, 198, 200, 201, 206, 210n26, 218n154, 220n188, 229, 231 Prophetic element/s   9, 10, 11, 12, 30, 36, 37, 38n8, 77, 153, 184, 186, 188 Prophetic liturgy   210n26 Prophetic past/perfectum propheticum   141, 154, 213n63 Prophetic poem   225

Index of Key Words & Subjects | 275 Propp   62, 68, 69, 77, 84n72, 89n140, 91, 200, 201, 208, 220n184, 220n186, 223, 232 Psalmody   10, 11, 32 Psalms-group/s   3, 24, 35, 93, 94, 107, 113, 133, 134, 149, 151, 157, 173, 182, 185, 209, 226, 230 Psalms of confidence/assurance   30, 95

 

Qumran (See Dead Sea Scroll/s)

 

Reality   2, 32, 41n66, 62, 67, 78, 79n9, 185

Repetition   68, 76, 77, 166, 167, 168, 198 Repetition and variation   76, 78, 98, 188, 198, 200, 208

Rhapsody   73 Rhetorical   66, 76, 145 Rhetorical conventions   76, 78 Rhetorical criticism   62, 70, 80n17, 83n60, 83n61, 85n82, 85n83, 89, 92

Righteousness   4n4, 28, 86n98, 95, 102, 105, 106, 107, 108, 118, 135n5, 137n24, 166, 172, 183, 191, 202, 203, 205, 206 Human righteousness   137n24 Self-righteousness   86n99 “Small” righteousness   137n24 Righteousness and justice (See Justice and righteousness)

The primary reality   66

Reconstruction   10, 66, 67, 142n103 Redaction   2, 4n6, 8, 15, 16, 17, 18, 19, 21, 22, 23, 24, 27, 33, 35, 37, 47n128, 48n130, 48n135, 49n144, 54, 62, 64, 81n29, 81n41, 129, 187, 225 Redaction-historical   17, 21, 214n101

Redemption   9, 36, 63, 112, 188, 203, 204 Referent/s   63, 78, 80n16 Reinterpretation   180, 187 Religionsgeschichte   10, 55 Rely on YHWH   117, 232 Remind   27, 71, 72, 143n130, 168, 174 Reminding ministry   72, 86n101 Reminding–invoking ministry   72

Reminiscence/recollection   108, 113, 115, 116, 119, 126, 137n24, 149, 150, 154, 164, 167, 168, 169, 179, 207, 208, 231, 236 Remnant   132, 139n53, 190, 196, 203, 205, 209, 234 Repentance   102, 109, 110, 119, 121, 133, 136n21, 155, 158, 190, 195, 200, 204, 206, 213n67, 229

Roles and functions   68, 69, 200, 201 Royal ideology   25 Royal psalms   9, 16, 17, 19, 21, 22, 23, 27, 29, 33, 35, 37, 43n92, 46n120, 46n122, 47n130, 48n130, 48n132, 55, 58, 77, 96, 129, 130, 142n103, 163, 178, 179, 180, 181, 182, 183, 184, 185, 186, 208 Non-royal psalms   47n127

Russian Formalism   62, 79n3, 90

 

Sefer Tehillim   18 Semantic   20, 26, 67, 128 Semi–messianic   183, 184 Sequence/sequential   8, 9, 10, 11, 14, 15, 20, 21, 24, 35, 37, 43n93, 47n128, 57, 68, 69, 70, 72, 76, 77, 78, 84n76, 85n80, 91, 130, 149, 159, 167, 171, 178, 180, 181, 182, 184, 185, 186, 200, 220n183 Shape   34, 40n60, 41n60, 42n71, 43n92, 43n94, 44n97, 45n111, 46n116, 46n119, 46n121, 46n123,

276 | Patterns

of Movement in the Hebrew Psalter

48n139, 48n141, 49n152, 51n191, 51n200, 52n207, 52n210, 53, 54, 55, 56, 58, 63, 66, 77, 81n41, 83n64, 91, 134n1, 135n3, 146, 147, 182, 212n54, 212n59, 215n120, 216n122, 222, 223 Shaping   21, 25, 42n71, 43n92, 43n94, 44n97, 44n98, 44n104, 45n111, 46n116, 46n119, 48n143, 49n152, 52n209, 52n212, 54, 55, 56, 58, 65, 83n64, 91, 134n1, 135n3, 146, 147, 212n54, 212n59, 215n120, 216n121, 216n122, 221, 222, 223 Sheol   36, 76, 102, 103, 104, 133, 232 Shepherd   107, 140n66, 142n104, 143n130, 143n131, 195, 196, 199, 220n180 Shepherd–king   143n130

Shoot   191, 192, 196, 199, 200, 205 Signified   201 Signifier/s   201 Sin/s   40n60, 75, 79n9, 86n98, 96, 102, 106, 107, 108, 109, 110, 111, 112, 114, 116, 118, 119, 121, 123, 126, 133, 136n21, 137n21, 137n23, 137n24, 152, 155, 156, 161, 162, 166, 170, 172, 175, 176, 200, 201, 202, 203, 204, 206, 208, 214n97, 229, 230, 231, 236 Sitz im Buch   67 Sitz im Leben   8, 67, 82n57 Smaller genres   11 Socio-Literary   4n11, 5, 51n186, 54, 134n1, 145 Solomon/Solomonic   17, 64, 131, 141n91, 144n137, 166, 214n87, 215n117 Song/s of ascent/s (Songs of the stairs; Pilgrimage psalms; ‫הַ ּמַ עֲלֹות ;המעלות‬ ‫)ׁשיר‬ ִ   7, 9, 22, 27, 30, 44n96, 46n117, 46n126, 48n134, 53, 54, 56, 66, 118, 141n91, 141n92, 182

Spiritual poetry   10 Storyline (See also Narrative schema/ structure)   37, 69, 77, 78, 89n141, 94, 102, 133, 134, 150, 188– 209, 232 Strategic placement   77, 78, 229 Structure   1, 2, 3n1, 5, 7, 8, 10, 12, 15, 18, 20, 22, 23, 24, 31, 33, 39n28, 41n66, 43n92, 44n101, 45n105, 46n116, 47n128, 52, 55, 57, 58, 62, 63, 66, 68, 69, 70, 76, 78, 78n2, 80n17, 80n20, 81n29, 82n53, 83n62, 83n64, 83n65, 83n67, 84n68, 84n73, 88n129, 88n135, 88n137, 89, 90, 91, 115, 120, 130, 135n3, 137n25, 138n35, 145, 146, 165, 184, 188, 200, 202, 214n98, 220n181, 220n186, 220n191, 223 Macrostructural   4n7, 5, 44n102, 44n104, 55, 83n59 Structural   1, 2, 3, 7, 8, 10, 11, 12, 13, 14, 15, 19, 20, 22, 23, 24, 30, 31, 33, 34, 36, 37, 38n1, 61, 66, 67, 68, 70, 73, 76, 77, 78, 83n67, 117, 118, 137n21, 138n43, 149, 151, 170, 179, 181, 194, 195, 200, 202, 214n98, 218n150, 221, 225, 232 Structural–theological   178

Structuralism   62, 84n69, 202, 217n148 Succession   69 Sukkoth   13, 35 Supplement   10, 17, 150, 215n117 Symmetrical   76 Synchronic   2, 18, 20, 38, 40n60, 42n85, 44n100, 53, 63, 78

 

Text–oriented/ Text–centered   2, 3, 11, 28, 62, 63 Thanksgiving/Hwdw psalms   9, 21, 39n25, 93, 97, 101, 112, 161 Thanksgiving–praise/Praise– Thanksgiving   70, 73, 86n109,

Index of Key Words & Subjects | 277 87n125, 109, 110, 112, 113, 116, 165, 225 Theme/s   4n4, 4n6, 8, 11, 15, 20, 23, 25, 27, 28, 29, 34, 35, 37, 38n24, 44n104, 47n128, 61, 73, 74, 75, 76, 77, 78, 79n2, 79n9, 81n41, 87n121, 87n122, 87n123, 88n137, 91, 94, 95, 101, 103, 104, 105, 106, 107, 108, 109, 113, 114, 115, 118, 119, 120, 121, 122, 123, 124, 126, 127, 128, 129, 133, 134, 135n5, 136n21, 137n23, 137n24, 140n66, 150, 152, 161, 162, 163, 168, 170, 172, 173, 177, 180, 182, 185, 187, 188, 190, 191, 192, 194, 195, 196, 198, 199, 200, 208, 213n62, 214n98, 225, 226, 229, 230, 234, 236 Thematic   2, 8, 19, 25, 40n60, 42n87, 73, 74, 83n65, 90, 92, 94, 95, 97, 102, 105, 109, 113, 115, 117, 120, 121, 129, 152, 153, 163, 164, 167, 180, 188, 190, 194, 201, 209, 214n101 Thematic–theological   133, 150

Theodicy/Theodicean   96, 109, 111, 154 The Evil/wicked   25, 26, 27, 95, 96, 102, 103, 105, 108, 109, 110, 111, 112, 113, 116, 119, 120, 121, 123, 126, 128, 131, 132, 140n67, 152, 161, 167, 172, 190, 202, 203, 205, 206, 229, 233, 236 The righteous   26, 28, 47n128, 49n147, 50n167, 53, 70, 73, 95, 96, 103, 105, 106, 108, 110, 111, 113, 115, 119, 121, 131, 137n24, 137n29, 150, 152, 161, 167, 181, 202, 203, 205, 214n100, 216n123, 221, 229, 233 The text/the Psalter as a whole (Der Text als Ganzes); A text as a whole   3, 8, 10, 11, 13, 16, 17, 27, 31, 42n85, 50n182, 51n206, 64, 65, 66, 67, 68, 69, 70, 71, 73, 74, 76, 77, 81n41,

82n44, 84n69, 84n70, 84n73, 89n139, 93, 94, 97, 101, 105, 114, 115, 130, 131, 137n22, 152, 155, 156, 157, 160, 161, 163, 167, 178, 180, 181, 187, 194, 198, 200, 201, 206, 207, 209, 214n101, 218n149 Wholeness   67, 68

Thought/s   9, 12, 14, 23, 30, 62, 66, 69, 76, 78, 198, 200 Threefold office   199 Torah/tôrâ   1, 10, 12, 17, 18, 19, 23, 25, 26, 27, 28, 29, 32, 33, 34, 37, 39n24, 39n36, 40n60, 49n146, 49n147, 49n148, 49n158, 49n162, 52n214, 74, 82n58, 87n112, 87n113, 91, 95, 97, 105, 115, 120, 121, 123, 124, 126, 131, 132, 134, 135n3, 135n5, 138n50, 141n99, 143n130, 146, 163, 174, 186, 189, 202, 215n112, 225, 229, 231, 236 Torah and kingship (Torah–kingship)   26, 27, 73, 74, 120 Torah obedience   32, 34, 45n108, 56 Torah piety   26, 32, 37, 73, 74, 96, 115, 120, 121, 124, 133, 230, 232 Torah–related issues   95 Torah–theological   18 Torah (the word [of YHWH])   105, 134 Torah of David (psalter)   18, 23, 88n133

Tradition/s   24, 29, 42n89, 42n90, 54, 57, 84n67, 144n137, 217n133 Traditio–historical   42n89, 64

Transition/s   68, 98, 164 Transitional   32, 100, 102, 104, 109, 110, 115, 116, 151, 152, 162, 228 Transitional psalm/s   18, 75, 104, 107, 108, 110, 119, 134, 163

Trust YHWH   34, 133 Types/genres/Gattungen   4n6, 8, 9, 10, 11, 12, 16, 21, 25, 26, 30, 31, 34, 37, 38n3, 38n15, 38n24, 39n24, 41n66, 44n104, 47n128, 50n182, 55, 68, 70, 71, 72, 73, 74, 77, 78,

278 | Patterns

of Movement in the Hebrew Psalter

82n44, 84n73, 85n87, 86n100, 90, 93, 95, 129, 135n7, 136n19, 138n34, 146, 149, 151, 152, 159, 161, 179, 188, 198, 200, 201, 206, 210n7, 218n149, 220n186, 222, 225 Gattungsforschung (Genre study)   74, 206, 220n189

Type/Typological   191, 196, 199

 

Universal/Universalism   70, 97, 101, 103, 118, 151, 159, 164, 186, 207, 209n4

 

Vow/s   75, 93, 102, 109, 151, 203 Waw conjunctive   156 We psalms   157, 202, 203, 204, 205, 206

Whole (see The text as a whole) Wholeness   67, 68 YHWH is King psalter   18, 23 YHWH mālak Psalms   21, 28, 40n60, 76, 113, 181, 203, 205

Wisdom   1, 9, 10, 11, 16, 17, 22, 25, 26, 33, 34, 37, 38n21, 38n24, 44n97, 48n130, 49n160, 54, 57, 64, 75, 94, 95, 96, 108, 117, 118, 133, 135n7, 136n11, 152, 153, 201, 206, 210n22, 215n112, 217n133, 222, 225, 230, 233 Worship   1, 4n6, 5, 13, 16, 25, 35, 39n38, 43n90, 54, 56, 72, 97, 102, 106, 112, 113, 114, 115, 119, 133, 135n4, 142n103, 144n135, 145, 147, 158, 170, 173, 176, 185, 196, 207, 229, 230, 232

Studies in Biblical Literature This series invites manuscripts from scholars in any area of biblical literature. Both established and innovative methodologies, covering general and particular areas in biblical study, are welcome. The series seeks to make available studies that will make a significant contribution to the ongoing biblical discourse. Scholars who have interests in gender and sociocultural hermeneutics are particularly encouraged to consider this series. For further information about the series and for the submission of manuscripts, contact: Peter Lang Publishing Acquisitions Department 80 Broad Street, 5th floor New York, NY 10004 To order other books in this series, please contact our Customer Service Department: [email protected] (within the U.S.) [email protected] (outside the U.S.) or browse online by series at: WWW.PETERLANG.COM