The Psalter. Book One (PS 1-41) (Rhetorica Biblica Et Semitica, 32) 9789042946446, 9789042946453, 904294644X

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TABLE OF CONTENTS
THE LORD LIBERATES HIS FAITHFUL FROM HIS ENEMIES
GOD’S SALVATION ANSWERS DAVID’S PRAYER

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pontificia universitas gregoriana rhetorica biblica et semitica

Like the fifth book, the first book does not merely juxtapose isolated prayers; the forty-one psalms constituting it form a highly elaborate architecture, in accordance with the principle of self-similarity of fractals, or following the procedure of mise en abyme. The book is organised as its second section and even more as the third one. The first side of each of these two sections features the king’s enemies whose sin consists in persecuting him “without reason”, with the psalmist claiming his innocence and faithfulness to the Law. Then the centre of these sections switches to the second side, where the psalmist becomes aware of his own sinfulness and inability to keep the Law; he needs to be “instructed” in the “ways” of God, who will forgive him his sins and imprint his Law “in his heart”. It therefore acts as a transition from the first covenant, the Mosaic covenant of Sinai, to the new covenant, the one announced by the exilic prophets, which is based on the forgiveness of sins, on the inner knowledge of the law and on the universality of salvation that will attain all nations. This same shift can be seen throughout the book. Its first section (Ps 1–18) entirely occupied by the threat posed to the psalmist by his sinful enemies, while the next two sections (Ps 19–25 and 26–41) make the transition from the old covenant to the new one. A similar changeover was already taking place in the central subsection of the second section (Ps 20–24) and in the third section (Ps 32–37), always in the same direction. The Author: Roland Meynet is Professor Emeritus of Biblical Theology (Gregorian University – Rome). Among his publications are a commentary on the Third Gospel, Luke: The Gospel of the Children of Israel (awarded the Grand Prix de philosophie from the Académie française in 2006), and on the Second Gospel, L’évangile de Marc, the Treatise on Biblical Rhetoric, A New Introduction to the Synoptic Gospels, Called to Freedom, and the six-volume work Le Psautier. Secretary of the International Society for the Study of Biblical and Semitic Rhetoric, and editor of the series “Rhetorica Biblica et Semitica”.

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Roland Meynet  The Psalter. Book One (Ps 1– 41)

Roland Meynet, The Psalter: Book One (Ps 1– 41)

Roland Meynet

THE PSALTER

Book One (Ps 1– 41)

PEETERS

04/05/2021 13:50

THE PSALTER Book One (Ps 1– 41)

Roland Meynet

THE PSALTER Book One (Ps 1– 41) Rhetorica Biblica et Semitica XXXII Translated by Bernard Witek

PEETERS leuven – paris – bristol, ct 2021

INTERNATIONAL SOCIETY FOR THE STUDY OF BIBLICAL AND SEMITIC RHETORIC

Many scholarly societies exit whose purpose is the study of rhetoric. The best known is the “International Society for the History of Rhetoric”. The RBS is the only one: • devoted exclusively to study Semitic literature, mainly the Bible, but also the other texts, such as Islamic texts; • which consequently sets out to list and describe the specific laws of a rhetoric that presided over the elaboration of the texts whose importance is in no way inferior to those of the Greek and Latin of which the modern Western civilization is heir. We should not forget either that the same Western civilization is also the heir of the Judeo-Christian tradition which has its origins in the Bible, that is in the Semitic world. More broadly, the texts that we are studying are the founding texts of the three great monotheistic religions, Judaism, Christianity and Islam. Such a scientific study, the first condition for a better mutual knowledge, can only contribute to the rapprochement between those who claim to belong to these various traditions.

The RBS promotes and supports training, research and publications:

• especially in the biblical field, both New and the Old Testament; • but also in the field of other Semitic texts, in particular those of Islam; • and also of authors who have been nourished by the biblical texts, such as St. Benedict

and Pascal.



For this purpose, the RBS organises international conference in even years, the proceedings of which are published in the this series; • every year, training seminars on its methodology, in different languages. • an

The RBS welcomes and brings together first of all researchers and university professors who, in various academic institutions, work in the field of biblical and Semitic rhetoric. It encourages in all ways students, especially doctoral students, in the learning of its own technique. It is also open to all those who are interested in its activities and wish to support them. International Society for the Study of Biblical and Semitic Rhetoric Pontificia Università Gregoriana – Piazza della Pilotta, 4 – 00187 Rome (Italy) For more information on the RBS, visit, www.retoricabiblicaesemitica.org. ISBN 978-90-429-4644-6 eISBN 978-90-429-4645-3 D/2021/0602/88 A catalogue record for this book is available from the Library of Congress. © 2021, Peeters, Bondgenotenlaan 153, B-3000 Leuven, Belgium No part of this book may be reproduced in any form or by any electronic or mechanical means, including information storage or retrieval devices or systems, without prior written permission from the publisher, except the quotation of brief passages for review purposes.

Rhetorica Biblica et Semitica Many imagine that classical rhetoric, inherited from the Greeks through the Romans, is universal. It is indeed the one that seems to govern modern culture, which the West has spread throughout the world. The time has now come to abandon such ethnocentrism: classical rhetoric is not the only one in the world. The Hebrew Bible, whose texts were written mainly in Hebrew but also in Aramaic, obeys a rhetoric quite different from the Greek-Roman rhetoric. It should therefore be recognised that another rhetoric exists, the “Hebrew rhetoric”. As for the other biblical texts, from the Old and the New Testaments, which were either translated or written directly in Greek, they largely obey the same laws. We are therefore entitled to speak not only of Hebrew rhetoric, but more broadly of “biblical rhetoric”. Moreover, the same laws were then recognised as operative in Akkadian, Ugaritic and other texts, preceding the Hebrew Bible, then in the Arabic texts of the Islamic Tradition and the Koran, subsequent to the biblical literature. It should therefore be admitted that this rhetoric is not only biblical, and we can say that all these texts, which belong to the same cultural area, belong to the same rhetoric, which we will call “Semitic rhetoric”. Contrary to the impression that the Western reader inevitably gets, the texts of the Semitic tradition are very well composed, provided that they are analysed according to the laws of rhetoric that govern them. We know that the form of the text, its layout, is the main door which opens the access to the meaning. Not that composition directly and automatically provides the meaning. However, when formal analysis allows us to make a reasonable division of the text, to define its context more objectively, to highlight the organisation of the work at the different levels of its composition, the conditions are thus met which allow us to undertake the work of interpretation on a less subjective and fragmentary basis.

INTRODUCTION The Psalter, entitled in Hebrew The Book of Praises, or, more simply, The Praises, assembles together one hundred and fifty psalms. Their number is the same in the Masoretic text and in the Greek version of the Septuagint, although the division is different. In fact, since the Septuagint considers Ps 9 and 10 of the Hebrew text as one psalm, the numbering differs from then on until they finally come together, three psalms before the end of the book: Masoretic text1 1–8 9–10 11–113 114–115 116:1–9 116:10–19 117–146 147:1–11 147:12–20 148–150

Septuagint (and Vulgate) 1–8 9 10–112 113 114 115 116–145 146 147 148–150

But it is not only Ps 9 and 10 of the Masoretic text that pose a problem of division; Ps 114 and 115 of the Hebrew text are also considered as one psalm by the Septuagint. On the contrary, the Hebrew Ps 116 is divided into two by the Greek version (Ps 114–115), and the same applies to the Hebrew Ps 147 divided into two in the Septuagint (Ps 146–147). In short, these are the only four cases of different divisions out of one hundred and fifty psalms in total. However, this fact can be interpreted as posing a question that is not unimportant. What one tradition reads separately (Ps 9–10 and 114–115) is considered by another tradition as forming a single unit, and on the contrary, what the first tradition holds as one unit (Ps 116 and 147) is held by the other as two separate units. Would it not be possible to bring together in a single unit two psalms that are parallel to each other and complementary, as are the two alphabetical acrostic psalms 111 and 112, which some people call “twin psalms”?2 In fact, they form a diptych in which the two panels can be distinguished, but it would be very difficult to separate them. The Western text of the Acts of the Apostles introduces a quotation from verse 7 of Ps 2 with the words, “Thus it is written in the first psalm”, which suggests that the first two psalms were considered at that time as forming one psalm. Going further, Ps 113–118 are traditionally called the “Egyptian Hallel” and are actually sung together

1 2

The exegetes follow the Masoretic numbering, which is applied in this commentary. See, e.g., R. Meynet, “Harmonie biblique. Les psaumes 111 et 112”.

8

The Psalter. Book One

during the Easter Seder and, among the Catholics, during the Easter Vigil. This is the principle of a consolidated reading of the Psalter. COMPOSITION OF EACH PSALM Each time has its own focal points. Since Gunkel, the exegesis is focusing on identifying literary genre and form of each psalm as well as the sociological setting in which it originated (Sitz im Leben). Form criticism tends to reduce all texts belonging to the same form to a common pattern, compositional research aims at identifying the specific figure of each individual text, each one as a concrete and unique realisation of the form of the text.3 Compositional research of each individual text is more recent, but it is expanding more and more. When, for example, in 1950 Weiser says nothing about the layout of Ps 23, he nevertheless begins his commentary on the subsequent psalm with these words: “The song consists of three sections which differ from each other in style and subject matter”.4 In 1985 Ravasi distinguishes in Psalm 23 “two structural moments”, which he determined based on “pastoral symbolism” (434–437) and “symbolism of hospitality” (437–438), and in the section “Structure of psalm” he outlines them in two parts, each subdivided into “four and three points”. The criteria used are essentially those of content, but it should be pointed out that he distinguishes two levels in the organisation of the text. Pierre Auffret, an extremely prolific author, devotes tireless energy to “structural analysis”, or to “literary structure” of many biblical texts, especially the psalms. Unfortunately, this author has never provided a systematic account of the employed methodology.5 Then came a time when a few authors explained the methodology they used. For instance, Marc Girard prefaces his commentary on the psalms with a presentation of his system.6 Then came Jan Fokkelman, known for his opus magnum in four large volumes on the books of Samuel;7 between1998 and 2004 four other volumes were devoted to Hebrew poetry.8 This author is certainly one of the most important. He constantly returns to the questions of method. Unlike many others, he clearly distinguishes the different levels of textual organization, from its minimal constituents, sounds, up to the book:9 in total, twelve levels for prose, eleven for 3 On this matter, see R. MEYNET, Les huit psaumes acrostiches alphabétiques, 7–9; and especially ID., Le fait synoptique reconsidéré, 13–26. 4 Weiser, 232. 5 See R. MEYNET, “Analyse rhétorique du psaume 90. Hommage critique à Pierre Auffret”. 6 M. GIRARD, Les psaumes redécouverts. De la structure au sens. 1–50, 13–136 (the first edition was published in 1984 under the title: Les Psaumes 1–50. Analyse structurelle et interprétation. See my reviews of his work in Rivista biblica; see also my article: “Analyse rhétorique du Psaume 51. Hommage critique à Marc Girard”. 7 Narrative Art and Poetry in the Books of Samuel. 8 Major Poems of the Hebrew Bible: at the Interface of Hermeneutics and Structural Analysis; ID., Reading Biblical Poetry: An Introductory Guide. 9 See, for example, Narrative Art and Poetry in the Books of Samuel, II. 4.

Introduction

9

poetry.10 Pieter Van der Lugt published three volumes on the psalms between 2006 and 2014;11 his system falls under the same criticism addressed to Fokkelman.12 In the present commentary, as in that of Book Five, for each psalm, reference are made to a limited number of authors, by way of example.13 On my part, I have resumed and developed my earlier methodological work— dating back to 197914—in my Traité de rhétorique biblique.15 COMPOSITION OF THE PSALTER The classical commentaries analyse each psalm on its own, one after another, and nothing else.16 The same applies to the majority of more recent commentaries.17 It is only since the mid-1980s that increasing number of researchers is interested in the composition of the Psalter as a whole and tries to see how the psalms are organised together forming a real discourse. Gerald Wilson18 is widely credited with a pioneering role. Many of them have already provided an overview of such research, which is more than thirty years old, and it will be sufficient to refer to their work.19 Division of the psalter into five large groups is traditional. It is marked in the text itself. The “book” of Psalms is in fact divided into five “books” (Ps 1–41; 42–72; 73–89; 90–106; 107–150).20 The text bears its undeniable mark, because the first four books end with remarkably similar doxologies:

10 See my critique of his methodology (as well as those of other authors) in “La rhétorique biblique et sémitique. État de la question”, 297–298. 11 P. VAN DER LUGT, Cantos and Strophes in Biblical Hebrew Poetry, with special reference to the first book of the Psalter; ID., Cantos and strophes in biblical Hebrew poetry II: Psalms 42–89; ID., Cantos and strophes in biblical Hebrew poetry III: Psalms 90–150 and Psalm 1. 12 See note 13. 13 It will be possible to complete it with the works of P. Van der Lugt who provides quotations from a large number of authors and also an abundant bibliography. 14 R. MEYNET, Quelle est donc cette Parole? Lecture «rhétorique» de l’évangile de Luc (1–9 et 22–24); ID., Initiation à la rhétorique biblique (1982); ID., L’Analyse rhétorique. Une nouvelle méthode pour comprendre la Bible. Textes fondateurs et exposé systématique (1989). 15 R. MEYNET, Traité de rhétorique biblique (2007.2011); and its English translation, Treatise on Biblical Rhetoric (2012). 16 Among many others see Artur Weiser (2 vol, 1950), Hans-Joachim Kraus (3 vol, 1961–79), Michael Dahood (1966–70), and Gianfranco Ravasi (1981–85). 17 Among them, Luis Alonso Schoekel – Cecilia Carniti (1992–93), Frank-Lothar Hossfeld – Erich Zenger (1993–2008), Tiziano Lorenzin (2001), Jean-Luc Vesco (2006), William P. Brown, Nancy deClaissé-Walford – Rolf A. Jacobson – Beth LaNeel Tanner (2014), Allen P. Ross (2011– 16). 18 G.H. WILSON, “Evidence of Editorial Divisions in the Hebrew Psalter”; ID., The Editing of the Hebrew Psalter. See Le Psautier. Cinquième livre, 8, notes 7–8. 19 N. WHYBRAY, Reading the Psalms as a Book; N.L. DECLAISSÉ-WALFORD, ed. The Shape and Shaping of the Book of Psalms: The Current State of Scholarship. 20 See, e.g., P. SANDERS, “Five Books of Psalms?”.

10

The Psalter. Book One Ps 41:14

Blessed be Yhwh, the God of Israel, from eternity to eternity. Amen, amen.

End of Book One

Ps 72:18–20 Blessed be Yhwh God, the God of Israel, which alone works wonders. Blessed be the Name of his glory forever and that all the earth may be filled with his glory. Amen, amen. End of the prayers of David son of Jesse. End of Book Two Ps 89:53 Ps 106:48

Blessed be Yhwh forever. Amen, amen.

End of Book Three

Blessed be Yhwh, the God of Israel, from eternity to eternity. And let all the people say: “Amen”. Alleluia21.

End of Book Four

As for Book Five, its doxology extends over the last five psalms (Ps 146–150).22 Even if the traditional division of the Psalter is marked by the ending doxologies, this will have to be confirmed by the analysis of the composition of each of its five books. Already surveyed by a number of scholars, the composition of the fifth book was done by an analysis of all its forty-four psalms carried out systematically at each level of its organisation: The composition is extremely elaborate. Ps 119, at the centre of the construction, is a long meditation on the Law. It is preceded by the “Egyptian Hallel” which celebrates the Exodus from the land of slavery (Ps 113–118) and followed by the “Psalms of the Ascents” which sing and hope for the return from the Exile in Babylon (Ps 120–134). Finally, at the extremities, two subsections corresponding to each other: in the words of the psalmist himself, “From the mouth of imposture to the thanksgiving of the righteous” (Ps 107–112), “From the venom of the serpent to the praise of the righteous” (Ps 135–145).23

After that, it remains to be seen how the five books fit into a structured collection. But we are not there yet and we should proceed step by step. The traditional division seems to be the first hypothesis that is quite reasonable. Given that the fifth book is composed and indeed well composed, it is possible to assume that the other books could be as well. The present commentary on the first book demonstrates that what applies to the last book also applies to this one.

21

Translation by J.-M. AUWERS, La composition littéraire du Psautier, 78–79. See R. MEYNET, Le Psautier. Cinquième livre, “La grande doxologie. La sous-section conclusive. Ps 146–150”, 641–698. 23 Fourth cover page of Le Psautier. Cinquième livre. “The last five psalms (146–150) are, essentially, outside the system, for they constitute the doxology concluding not only the fifth book but also the entire Psalter.” 22

Introduction

11

Attempts to structure the first book are few.24 The phenomenon of “concatenation” has been noted for a long time, linking many psalms, especially contiguous ones with each other.25 That is nothing new: indeed, to move back no further back in time than the nineteenth century, Delitzsch at the beginning of his commentary on Ps 5 observes that: “The evening prayer is now followed by a second morning prayer, which like the first one,26 ends with kî ’attâ [‘for you’] (Ps 4:9; 5:13)”.27 More recently, Vesco always begins his analysis of a psalm with pointing out its relations with the preceding psalm; thus for Ps 5, he writes: “The supplication of Ps 4 ended on the psalmist’s sleeping, that of Ps 5 takes it up again ‘in the morning’. Both are addressed to a God who ‘hears’ the ‘prayer’”.28 Although the concatenation fortunately highlights the relations between the subsequent psalms, it does not, however, lead to a true composition of the book. Studies have been carried out on a few pairs of psalms: Ps 1–2; 3–4; 16–17; 20–21; 25–26; 40–41.29 These pairs will only be confirmed by studying the composition of the whole of the book: indeed, the delimitation of a unit depends on the delimitation of the preceding unit and the subsequent unit, at the same level of composition. It will be presented here that while Ps 1–2, 3–4, 20–21 and 40–41 are confirmed, the same does not apply to Ps 16–17 and 25–26. For J. Schreiner, the first two psalms form the introduction to the Psalter and the first book (Ps 3–41) is focused on Ps 22 which occupies the centre.30 Since Ps 22 has three parts (lament, thanksgiving and hymn), the same sequence can be found elsewhere (Ps 3–9; 10–19A; 25–30).31 It can be observed that the composition of the book according to such hypothesis is considerably incomplete, since Ps 19B–24 and 31–41 are not taken into account. For J.-M. Auwers, on the contrary, the centre of the first book would be Ps 18: “...the masterpiece of the first book of psalms, well highlighted at the centre of the collection...”.32 But this statement is made incidentally and it could be understood that the author does not intend to demonstrate it. Some authors divide the first book into four sections: Ps 3–14; 15–24; 25–34; 35–41, with the understanding that the first two psalms are out of the system. All 24 An overview of the issue was drawn up in 2002 by Donatella Scaiola “Una cosa ha detto Dio, due ne ho udite”, 186–213). See also D.C. MITCHELL, The Message of the Psalter (chap. 1 and 2, 15–89); D.H. HOWARD, Jr, “Recent Trends in Psalms Study”, 329–360; J.-M. AUWERS, “Où va l’exégèse du Psautier?”; C.J. LABUSCHAGNE, “Significant sub-groups in the Book of Psalms”. 25 C. BARTH, “Concatenatio im ersten Buch des Psalters”. See the presentation of his contribution by D. Scaiola “Una cosa ha detto Dio, due ne ho udite”, 187–190). 26 The first one is that of Ps 3. 27 F. DELITZSCH, A Commentary on the Book of the Psalms, 155. 28 J.-L. VESCO, Le Psautier de David, 117. 29 See D. SCAIOLA, “Una cosa ha detto Dio, due ne ho udite”, Ps 1–2 (352–373); 3–4 (294– 304); 16–17 (310–334); 20–21 (274–288); 25–26 (335–349); 40–41 (373–389). 30 J. SCHREINER, “Zur Stellung von Psalm 22 im Psalter”. Similarly Lorenzin is of the opinion that “Psalm 22 is found precisely in the middle of the first book of the Psalter (Ps 3–41). This fact does not seem to be a coincidence” (Lorenzin, 117). 31 See D. SCAIOLA, “Una cosa ha detto Dio”, 190–192. 32 J.-M. AUWERS, “La rédaction du Psaume 18 dans le cadre du premier livre des psaumes”, 26.

12

The Psalter. Book One

of them depend on one research by Pierre Auffret published in 1982;33 according to this author Ps 15–24 form a unit composed concentrically around Ps 19. This grouping of ten psalms was first adopted by E. Zenger in 1991,34 then in the commentary on the first fifty psalms written together with F.L. Hossfeld;35 by P. Miller in 1994,36 by T. Lorenzin in 2001,37 by G. Barbiero in 1999,38 by S. Gillingham in 2005,39 by J.-L. Vesco in 2006—who added that “this structure does not exclude the other ones”40—, by W. Brown,41 and finally by Ph. Sumpter in 2013.42 The reason why “the hypothesis”43 put forward by Auffret was so successful is probably because it was practically the only one available. The majority of scholars then distinguish four parts in the first book. Here is the division of Vesco (who adopts it from Hossfeld – Zenger44): 3–14 In the face of enemies, appeal to the righteous God 3–7 Evening and morning 8 The victory over the evil 9–14 A hidden face 15–24 “Who shall dwell on the holy mountain” 15–18 The perfect man 19 The order of the world and the order of the divine teaching 20–24 God answers and saves the righteous 25–34 From supplication to thanksgiving 25 “Let me know your ways” 26–28 The temple at the end of the way 29 The glory of the temple 30–33 Thanksgiving and the new song 34 Yhwh delivers those who take refuge in him

33

P. AUFFRET, “Les psaumes 15 à 24 comme ensemble structuré”. E. ZENGER, “Was wird anders bei kanonischer Psalmenauslegung?”. 35 F.L. HOSSFELD – E. ZENGER, Die Psalmen, I. Ps 1–50, 12–13, 158. 36 P.D. MILLER, “Kingship, Torah Obedience, and Prayer. The Theology of Ps 15–24”. 37 T. LORENZIN, I salmi. 38 G. BARBIERO, Das erste Psalmenbuch als Einheit: Eine synchrone Analyse von Psalm 1–41; in French, he summarises his position in “Le premier livret du psautier (Ps 1–41)”, 464–466; ID., “Il nuovo e antico approccio al Salterio come opera unitaria”, in: Un libro nelle viscere. I Salmi, via della vita, ed. by M.I. ANGELINI – R. VIGNOLO, Sestante 24, Vita e Pensiero, Milano 2011. See also the presentation by J.-M. AUWERS, “Où va l’exégèse du Psautier?”, 387–388. 39 See note 15. 40 J.-L. VESCO, Le psautier de David, 95. 41 W.P. BROWN, “‘Here Comes the Sun’. The Metaphorical Theology of Psalms 15–24”. 42 Ph. SUMPTER, “The Coherence of Psalms 15–24”. 43 This is how the author modestly calls it as he begins his study. 44 F.-L. HOSSFELD – E. ZENGER, Die Psalmen, Vol. I. Psalm 1–50. Vesco, 95. 34

Introduction

13

35–41 Far from the enemies towards the divine happiness 35–37 Yhwh will make justice 38 The divine help is urgent 39–41 Waiting for Yhwh

Vesco does not justify this outline with a compositional analysis of each of the four parts of the first book. A few years earlier, in 2002, Lorenzin made the same choice as Vesco.45 And also Barbiero in 1999,46 even if sometimes he distances himself from some of the parts. The first book of Psalms comprises Ps 1–41. It seems clear that Ps 1–2 are a two-part introduction to the Psalter. I am impressed with the evidence suggesting that Ps 3–14, 15–24, 25–34, and 35–41 are subcollections within the first book. However, I am less impressed with the scholarly accomplishment in interpreting these small collections.47

Another structure is proposed by Millard.48 For him the book is organised not in four but in three parts: Ps 3–10 “which would be a midrash on 2 Sam 13–18”; Ps 11–31 “centred on the tôrâh”; Ps 32–41 “delimited by the macarisms of Ps 32 and 41”.49 My own research, conducted independently — as it should be —, joins Millard’s for the limits of his third part (Ps 32–41). The first book is therefore organised in three sections: Ps 1–18; 19–31; 32–41. At the centre of the central section is Ps 22.50 As in the commentary on fifth book, the text of first book will be analysed at all levels of its organisation, that of “segment”, then of “piece”, of “part” (and possibly of “subpart”), of “passage”, of “sequence” (and possibly of “subsequence”), of “section” (and possibly of “subsection”) and of “book”. The commentary on each “passage” is developed under four headings: 1) “Text”, dealing with the problems of textual criticism, grammar and lexicography; 2) “Composition”, presenting the rewriting of the translated text which shows its organisation accompanied by a description and/or justification; 3) “Context” for the relevant intertextual relations, and finally 4) “Interpretation”, representing the end of the whole exegetical work. For the upper levels, of subsequence, sequence, subsection and section, the heading “Text” is no longer relevant and the heading “Context” is not always necessary.

45

T. LORENZIN, I salmi, 20, 60. See note 38. 47 R.A. JACOBSON, “Imagining the Future of Psalms Studies”, 239. Such opinion is still relevant. 48 M. MILLARD, Die Composition des Psalters. 49 J.-L. VESCO, Le psautier de David, 95. 50 That is in line with the opinion of Schreiner and Lorenzin (see note 11). 46

14

The Psalter. Book One

In this way, the first book will be analysed and interpreted five times in a row. The exception are two psalms in which the commentary begins at the level of the part (Ps 25 and 37).51 One difference between this volume and the previous one is that the fifth book has been considered a “section”, the fifth one of the “book” of psalms. The complexity of the first book is such that it has led to be considered as a “book”. It will be necessary to wait until the other three books are analysed before we can answer this question.

51 This is how they had been analysed in detail in “Le psaume 25. Psaume de la nouvelle alliance” and in Les huit psaumes acrostiches alphabétiques, 101–123.

ACRONYMS AND ABBREVIATIONS AJSL al. AnBib AncB AssSeign Bib BiTod BJ CBQ CivCatt chap. CRB ed. EeT e.g. EstB EThL FOTL Fs GLAT Gr. HALOT HBS HUCA JBL Joüon JQR JSOT JSOT.S JSSt JTS LeDiv LiBi lit. Luc 2005 Luc 2011 NICOT NRTh NS OBO

American journal of Semitic Languages and Literature alii, others Analecta biblica Anchor Bible Assemblée du Seigneur Biblica Bible Today Bible de Jérusalem Catholic Biblical Quarterly La Civiltà Cattolica chapter Cahiers de la revue biblique editor, edited Église et théologie for example Estudios Biblicos Ephemerides Theologicae Lovanienses The Forms of the Old Testament Literature Festschrift Grande Lessico dell’Antico Testamento Gregorianum L. KOEHLER – W. BAUMGARTNER – B. HARTMANN – Y. KUTSCHER, The Hebrew and Aramaic Lexicon of the Old Testament, I–V, Leiden – New York – Köln 1994–2000 Herders Biblische Studien Hebrew Union College Annual Journal of Biblical Literature P. JOÜON, Grammaire de l’hébreu biblique, Rome 1923 Jewish Quarterly Review Journal for the Study of the Old Testament Journal for the Study of the Old Testament Supplement Series Journal of Semitic Studies Journal of Theological Studies Lectio Divina Lire la Bible literally R. Meynet, L’Évangile de Luc, RhSem 1, Paris 2005 R. Meynet, L’Évangile de Luc, RhSem 8, Pendé 2011 The New International Commentary on the Old Testament Nouvelle Revue Théologique New Series Orbis biblicus et Orientalis

16 OTS p. par. RB RBS ReBib ReBibSem RBSem RevSR RhBib RhSem RivBib RSR RTLu SBi SBL.DS SC SJOT StBib StRBS Traité Treatise TOB trans. v. VT WBC ZAW

The Psalter. Book One Old Testament Studies page, pages paragraph Revue biblique Société internationale pour l’étude de la Rhétorique Biblique et Sémitique Retorica biblica (EDB) Retorica Biblica e Semitica (G&B Press) Rhetorica Biblica et Semitica (Peeters) Revue des Sciences Religieuses Rhétorique biblique (Cerf) Rhétorique sémitique (Lethielleux, Gabalda) Rivista Biblica Recherches de science religieuse Revue théologique de Lugano Sources bibliques Society of Biblical Literature. Dissertation series Sources chrétiennes Scandinavian Journal of the Old Testament Studi biblici Studia Rhetorica Biblica et Semitica R. Meynet, Traité de rhétorique biblique, RhSem 4, Paris 2007; RhSem 12, Pendé 2013 Treatise on Biblical Rhetoric, International Studies in the History of Rhetoric 3, Leyden – Boston 2012. Traduction œcuménique de la Bible translation, translated verse, verses Vetus Testamentum World Biblical Commentary Zeitschrift für die Alttestamentliche Wissenschaft

The commentaries on the psalms are referred to only by the name/s of the author/s in lower case, followed by the volume and page/s numbers; e.g., Weiser, 232; Alonso Schoekel – Carniti, I, 303. The abbreviations of the biblical books follow The SBL Handbook of Style.

GLOSSARY OF TECHNICAL TERMS

1. TERMS DESIGNATING RHETORICAL UNITS Very often in the exegetical works the terms “section”, “passage”, and in particular “piece”, “part”, etc., are not used consistently. Here is a list of terms designating the textual units at their successive levels. THE “LOWER” (OR NON-AUTONOMOUS) LEVELS Apart from the first two (the term and the member), the lower level units are formed of one, two or three units of the preceding level. TERM

The term generally corresponds to a “lexeme”, or word that is found in the lexicon: noun, adjective, verb, adverb.

MEMBER

The member is a syntagma, or group of “terms” linked together by close syntactic relations. The “member” is the minimal rhetorical unit; it may happen that the member consists of a single term (the term of Greek origin is “stich”).

SEGMENT

The segment comprises one, two or three members; there are “unimember” segments (the term of Greek origin is “monostich”), “bimember” segments (or “distichs”), and “trimember” segments (or “tristichs”).

PIECE

The piece comprises one, two or three segments.

PART

The part comprises one, two or three pieces.

THE “UPPER” (OR AUTONOMOUS) LEVELS They are all formed of either one or several units from the previous level. PASSAGE

The passage—the equivalent of the exegetes’ “pericope”—is formed of one or more parts.

SEQUENCE

The sequence is formed of one or more passages.

SECTION

The section is formed of one or more sequences.

BOOK

Finally, the book is formed of one or more sections.

It is sometimes necessary to use the intermediary levels of “subpart”, “subsequence” and “subsection”; these intermediary units have the same definition as the part, sequence and section.

18

The Psalter. Book One

SIDE

The side is a textual complex that precedes or follows the centre of a construction; if the centre is bipartite, the side corresponds to each of the two halves of the construction. 2. TERMS DESIGNATING THE RELATIONS BETWEEN SYMMETRICAL UNITS

TOTAL SYMMETRIES PARALLEL CONSTRUCTION

Composition figure in which the units in paired relations are arranged in parallel fashion: A B C D E | A’B’C’D’E’. When two units parallel to each other frame a single element, we talk about parallelism referring to the symmetry between these two units, but we consider the whole (the upper level unit) as a concentric construction: A | x | A’. “Parallel construction” is also called “parallelism” (as opposed to “concentrism”).

MIRROR CONSTRUCTION

Composition figure in which the units in paired relations are arranged in an antiparallel or “mirrored” fashion: A B C D E | E’D’C’B’A’. Like the parallel construction, the mirror construction does not have a centre; like the concentric construction, the related elements mirror each other. When the construction comprises only four units, it is also called “chiasmus”: A B | B’A’.

CONCENTRIC CONSTRUCTION

Composition figure where concentrically: A B C D E element (this element can organisation). “Concentric construction” opposed to “parallelism”).

the symmetrical units are arranged | x | E’D’C’B’A’, around the central be a unit of any level of textual can also be called “concentrism” (as

ELLIPTIC CONSTRUCTION

Composition figure where the two focal points of the ellipse articulate the other textual units: A | x | B | x | A’.

Glossary of Technical Terms

19

PARTIAL SYMMETRIES INITIAL TERMS

Identical or similar terms or syntagmas that mark the beginning of symmetrical textual units; the “anaphora” of classical rhetoric.

FINAL TERMS

Identical or similar terms or syntagmas that mark the end of symmetrical textual units; the “epiphora” of classical rhetoric.

EXTREME TERMS

Identical or similar terms or syntagmas that mark the extremities of a textual unit; the “inclusion” of traditional exegesis.

MEDIAN TERMS

Identical or similar terms or syntagmas that mark the end of a textual unit and the beginning of the unit symmetrical to it; the “hook-word” or “linking-word” of traditional exegesis.

CENTRAL TERMS

Identical or similar terms or syntagmas that mark the centres of two symmetrical textual units.

For more details, see R. MEYNET, Treatise on Biblical Rhetoric, International Studies in the History of Rhetoric 3, Leyden – Boston 2012, 129–145. MAIN REWRITING RULES – Within the member, the terms are usually separated by spaces; – Each member is usually rewritten on a single line; – Segments are separated by a blank line; – Pieces are separated by a broken line; – Part is delimited by two continuous lines; the same applies to the subparts. – Within the passage, the parts are framed (unless they are very short, such as an introduction or a conclusion); the subparts are arranged in adjoining frames; – Within the sequence or subsequence, the passages, rewritten in prose, are arranged in frames separated by a blank line; – Within the sequence, the passages of subsequence are arranged in adjoining frames. On the rewriting rules, see Treatise, chap. 4, 187–299.

THE LORD LIBERATES HIS FAITHFUL FROM HIS ENEMIES First Section Ps 1–18

22

First Section (Ps 1–18)

The first section comprises eighteen psalms organised in three subsections. Each of the extreme subsections (Ps 1–8 and 11–18) counts eight psalms, while the central subsection comprises only the alphabetical acrostic Psalm 9–10:1 DAVID’S

DAVID

GOD’S

FAITHFULNESS BASED ON

GOD’S FAITHFULNESS

TRUSTS

IN HIS HIDDEN

GOD

SALVATION

ANSWERS

DAVID’S PRAYER

Ps 1–8

Ps 9–10

Ps 11–18

The six psalms of the first subsection form four sequences organised in a mirror-like fashion: HAPPY

the one who takes refuge IN THE LORD

Ps 1–2

YHWH ANSWERS my call

because of my faithfulness

Ps 3–4

YHWH HEARS

because of his faithfulness

Ps 5–6

OF THE MOST HIGH

Ps 7–8

MAGNIFICENT

my prayer

is the name

1 This psalm is divided into two in the Masoretic text, but the Septuagint rightly considers it as one single psalm (LXX: Ps 9).

I. DAVID’S FAITHFULNESS BASED ON GOD’S FAITHFULNESS

The First Subsection: Ps 1–8 The eight psalms of the subsection are organised in four sequences of two psalms each.

A. HAPPY THE ONE WHO TAKES REFUGE IN THE LORD! The First Sequence: Ps 1–2 1. PSALM 1 TEXT 1 Happy the man who does not walk in the counsel of the wicked, and in the way of sinners does not stop, and in the circle of scoffers does not sit; 2 because on the contrary in the Law of Yhwh his delight and in his Law murmurs day and night. 3 And he is like a tree planted on the banks of waters, which gives its fruit in its time and its foliage does not wither. And all which he does, he makes it succeed. 4 Not so the wicked: because on the contrary like chaff which the wind drives away. 5 So the wicked shall not rise up in the judgment, and the sinners in the assembly of the righteous; 6 because Yhwh knows the way of the righteous, and the way of the wicked perishes.

V. 1: “WALK”, “STOP”, “SIT”

It is possible to see a progression in the three actions mentioned: going down the wrong way, stopping and indulging in it, and finally settling in.1 V. 1: “WICKED”, “SINNERS”, “SCOFFERS”

The “wicked” (rešā‘îm) are the deviants who are oppose in particular to the “righteous”;2 the “sinners” (ḥaṭā’îm) are those who do not obey the Law of the Lord. As for the “scoffers” (lēṣîm), they are those who systematically mock others, especially the faithful to the Law. V. 3: “PLANTED ON THE BANKS OF WATERS”

It is not the one that grows up there naturally, but the one that is “transplanted”. “The banks of waters”, literally “the divisions of waters”, namely, the ramifications of the irrigation canals. 1

See, e.g., Ravasi, I, 80–81, who develops the lexicographical considerations. See especially in the Proverbs (Prov 3:33; 4:18–19; etc.), but also in the psalms (Ps 1:5, 6; 7:10; 31:18–19; etc.). 2

24

First Section (Ps 1–18)

V. 3E: “ALL WHICH HE DOES, HE MAKES IT SUCCEED”

The last member of 3 is considered by many as secondary reading,3 to the point that some remove it from their translations.4 The various witnesses add: and all which he does he make it succeed. Stich borrowed from Josh 1:8, which has the triple disadvantage of being unparalleled (a unique case in the poem); of abandoning the figurative style for the direct style; and particularly of breaking with the doctrine according to which the Retribution will only become effective at the Judgement.5

We shall see that this “unparalleled” stich is a unimember segment located at the centre of the psalm. The phrase is ambiguous: the subject can indeed be the tree or the righteous. The ambiguity is redoubled if we consider that the final verb is a hiphil, which can be understood in two ways: in the sense of “succeeding”, as in 2 Chr 32:30 (“and Hezekiah succeeded in all that he did”), but also in the hiphil’s own factitive sense, “to make succeed”, as in Gen 39:3, where it is said about Joseph: “As his master saw that the Lord was with him and made succeed in his hands all that he did”. The translation can therefore be: “And all which he does, he makes it succeed”, a translation that respects the ambiguity, the implied subject being either the righteous man or the Lord himself.6

COMPOSITION “For the six verses of Ps 1, most of the possible structures have been put forward—with or without justification”.7 The simplest and the most common is a division into two antithetical parts (1–3, 4–6).8 Others recognize three parts.9 Some detach verse 6 as a conclusion of the whole.10 And we could go on and on.11

3

See, e.g., Deissler, 33; Beaucamp, I, 40. Jacquet, I, 201. 5 Jacquet, I, 206 following Gunkel and others (see, e.g., Podechard, Le Psautier. Notes critiques, 4

9). 6 See also 2 Chr 26:5, “As long as he seeks the Lord, the Lord will make him prosper”; Neh 2:20: “This is the God of heaven who will make us prosper” (likewise 1 Chr 22:11; Neh 1:11; Ps 118:25; Isa 55:11). “The verb of 3e is in the causative form = ‘shall cause to succeed’, the subject being God” (E.K. KISSANE, The Book of Psalms, I, 3); see also K. SCHAEFER, Psalms, 6. 7 C.J. COLLINS, “Psalm 1: Structure and Rhetoric”, 37. 8 E.g., Ravasi, I, 74–75; Lorenzin, 43. 9 Hakham, I, 3; at the extremities, opposition between the actions of the righteous and the wicked (1–2) and their destiny (5–6) and in the centre two opposite comparisons (3–4); this is also the position of Collins, “Psalm 1: Structure and Rhetoric”, 40 (cf. note 6). 10 E.g., Vesco 60. 11 See the status quaestionis of J.T. WILLIS, “Psalm 1—An Entity”, 396–400.

Psalm 1

25

The concentric composition of the psalm was discovered by Lund; however, he puts at the centre not only the last member of 3, but also the first member of 4.12 Between two parts corresponding to each other in a mirrored fashion (1–3d, 4– 6), the last member of verse 3 forms alone a part that constitutes the pivot of the whole of the psalm. THE FIRST PART (1–3D) + 1 Happy

the man,

– WHO - and in the way - and in the circle

does NOT walk of sinners of scoffers

+ 2 because on the contrary in the Law + and in his Law murmurs

in the counsel does NOT stop, does NOT sit;

of the wicked,

of Yhwh day

his delight and night.

·············································································································································

:: 3 And he is :: planted

like a tree on the banks

– WHICH – and its foliage

its fruit, does NOT wither.

of waters, it gives,

in its time

In the first piece (1–2) the initial unimember is the main clause which governs a relative one developed into a trimember of ABB’ type: the righteous is described as the one who does not associate with the “wicked”, “sinners” and “scoffers”. Introduced by “because on the contrary”, the third segment (2) is opposed to the preceding one: while the righteous person separates himself from the sinners, he himself clings to “the Law of Yhwh”, mentioned twice. The second piece (3a–d) is a comparison which comprises two bimembers: the first one localises the tree (3ab), the second one presents its products, fruit (3c) and foliage (3d). There is no common lexeme between the two pieces; apart from the repetition of the relative particle ’ăšer translated as “who” and “which” at the beginning of the second segments (1b, 3c), it should be noted that the three negations at the beginning (1bcd) find an echo at the end (3d).

12

N.W. LUND, “Chiasmus in the Psalms”, 294–295.

26

First Section (Ps 1–18)

THE LAST PART (4–6) The initial unimember in the first piece opposes “the wicked” (4a) to the righteous ones we have been talking about so far; the second segment (4bc) is the comparison. The first segment of the second piece (5) presents the final fate of the “wicked” and the “sinners”: “in the judgement” they will not stand on their own (5a) and they will be separated from the “righteous” (5b). The two members of the second bimember (6) oppose the “way” of the righteous and that of the “wicked”. The two occurrences of the “wicked” (5a, 6b) and the “righteous” (5b, 6a) correspond to each other in a mirrored fashion. – 4 Not SO

THE WICKED

:: BECAUSE on the contrary like chaff :: which, drives away, – –

the wind.

································································································································ 5 SO shall not rise up THE WICKED in the judgment and THE SINNERS in the assembly of the righteous;

+ 6 BECAUSE knows, – and the way

Yhwh, OF THE WICKED

the way perishes.

of the righteous,

The two occurrences of “so” (4a, 5a) act as initial terms for the two pieces, those of “because” (4b, 6a) as initial terms for the second segments. “Perishes” at the end of the second piece (6b) recalls “drives away, the wind” at the end of the first piece (4c). THE WHOLE OF THE PSALM The extreme parts are opposed: in the first part, the righteous in the singular is separated from the “wicked” in the plural (1–3de), in the other part, the wicked are separated from the “righteous” by the Lord (4–6). These parts are related in a specular manner. On each side of the central part, two comparisons oppose “the tree” bearing fruits (3a–3d) and “the chaff” driven away by the wind (4).13 These pieces are parallel: their last segments are introduced by the same relative particle translated as “which”; they are stating the opposite destiny of the tree and the chaff.14 The extreme pieces (1–2, 5–6) are also in a parallel relation. The couple “wicked” – “sinners” (1bc, 5ab) is repeated; in addition, “stop” (1d) and “rise up” (5a) which are virtually synonymous, and “in the counsel” (ba‘ăṣat, 1c) and “in 13

There is a play on words between «tree» and “chaff” (‘ēṣ and mōṣ). Thus, depending on the level of analysis, verse 4 can be organised in two different ways: unimember and bimember based on the parallelism between pieces 4 and 5–6 at the part level (see p. 26), bimember and unimember based on the parallelism between pieces 3a–3d and 4 at the passage level. 14

Psalm 1

27

the assembly” (ba‘ădat, 5b), which are at least paronomastically related. The last segments (2, 6) are also complementary: at the beginning the righteous one clings to the Law of the “Lord” (2), at the end the same “Lord” (these are the only two occurrences of the name “Yhwh” in the psalm) “knows (recognizes)” “the way” of those who have clung to his Law; the “Law” is repeated in each of the two members of 2, the “way” is found in the two members of 6. The “way” is at the beginning of the psalm (1c) and at the end (6ab). We can notice the play on negation: three times in the first piece (1b, 1d, 1e), once in the last one (5a); once in each of the two comparisons, at the end of the first one (3e), at the beginning of the second one (4a). + 1 Happy

the man,

– WHO – and in THE WAY – and in the circle

OF SINNERS

+ 2 BECAUSE on the contrary + and in his Law

OF THE WICKED

of scoffers

in the counsel does NOT stop does NOT sit;

in the Law murmurs

of YHWH day

his delight and night.

does NOT WALK

····························································································································

+ 3 And he is + planted

LIKE a tree on the banks

:: WHICH :: and its foliage

its fruit, does NOT wither. And all WHICH

– 4 NOT so – because on the contrary

THE WICKED;

:: WHICH

drives away,

of waters, gives,

he does,

in its time

he makes it succeed.

LIKE chaff the wind.

···························································································································· NOT rise up THE WICKED in the judgment and THE SINNERS in the assembly of the righteous;

– 5 So shall –

+ 6 BECAUSE knows, – and

YHWH,

THE WAY

THE WAY

OF THE WICKED

of the righteous, perishes.

The last member of verse 3 closes the description of the righteous, but it differs from the rest of the psalm mainly by its enigmatic character; it is therefore considered to the centre of the psalm.15 The only term used elsewhere is the

15 See Traité, “La fin d’une unité au centre de l’unité supérieure”, 335–341 = Treatise, “The end of a unit in the centre of a higher unit”, 223–227.

28

First Section (Ps 1–18)

relative particle “who/which” that appears twice in the first part (1b, 3c) and is used again in 4c.

CONTEXT THE TWO WAYS The theme is frequently presented in its different forms. The two ways are proposed to the people in Deut 30:19–20, 16

IF YOU HEAR the commandments of Yhwh your God, which I command you this day, and love Yhwh your God, and walk in his ways, and keep his commandments and his statutes and his judgments, you will live and multiply; Yhwh your God will bless you in the land where you go in to take it in possession. 17 BUT if your heart turns away, and YOU WILL NOT HEAR and you allow yourself to be led to prostrate before the other gods and serve them, 18 I declare to you today that you will certainly perish, and that you will not live long days in the land where you will enter to take possession of it by crossing the Jordan. 19 I take heaven and earth as my witness against you today: I set before you life or death, blessing or curse. Therefore choose life, that you and your descendants may live, 20 loving Yhwh your God, listening to his voice, clinging to him; for this is your life, and the length of your days in the land which Yhwh promised to give to your ancestors, Abraham, Isaac and Jacob.16

The text most similar to Ps 1 is undoubtedly that of Jer 17:5–8, although the wicked are presented before the righteous (see the next page). The construction is not concentric but strictly parallel. The “tree” (8a) here is not opposed to the chaff as in the psalm, but to another plant, the “thistle” (6a). THE LAW Ps 19 celebrates the creation of the Lord (1–7) and his Law (8–13). The Law is “reviving the soul” (8), its precepts are “rejoicing the heart” (9), “in keeping them there is abundant reward” (12). The last verse, “Let the sayings of my mouth be acceptable and the whispering of my heart”, recalls Ps 1:2. With its 176 verses dedicated to the Law, Ps 119 begins like Ps 1 with the same macarism, but doubled: 1 2

Happy the perfect of the way, Happy those keeping his testimonies,

16

those walking in the law of Yhwh! with all the heart they seek him!

The verb “to perish” in verse18 (’ābad) is the same as the one with which Ps 1 ends.

Psalm 1

29

THE CHAFF AND THE GRAIN (JER 23:28) In a long oracle against the false prophets (Jer 23:9–40), Jeremiah proposes this enigma: “What do the chaff and the grain have in common?”. The chaff has the same shape as the grain, it resembles it so much that one can be mistaken. But it is empty and cannot nourish. Soon as the riddle is posed, another question arises: “Is not my word like fire, oracle of the Lord?” (Jer 23:28–29). It could not be more clear: the chaff will be devoured by the fire of the divine word. 5

Thus

says

Yhwh:

– CURSED

THE MAN

– WHO TRUSTS – and puts in the flesh – and from Yhwh turns away

IN

man his arm his heart;

·························································································································· LIKE a thistle in the steppe

: 6 AND HE IS

: AND IT DOES NOT SEE

WHEN COMES

the happiness,

.. and it dwells .. land

in burned-places salty

in the desert and not habited.

+ 7 BLESSED

+ WHO + and is

THE MAN TRUSTS

Yhwh

IN

Yhwh his confidence;

·························································································································· LIKE a tree planted near the water

: 8 AND HE IS

: and towards the stream it stretches : AND IT DOES NOT FEAR WHEN COMES

its roots the heat,

.. and it is .. in the year .. and it does not stop

verdant it does not worry fruit.

its foliage of drought making

JOSH 1:8 Those who think that the last member of verse 3 is secondary reading hold that it is taken from Josh 1:8, 7

Only be strong and very courageous, being careful to act in accordance with all the law that my servant Moses commanded you; do not turn from it to the right hand or to the left, so that you may be successful wherever you go. 8 This book of the law shall not depart out of your mouth; you shall meditate on it day and night, so that you may be careful to act in accordance with all that is written in it. For then you shall make your way successful, and then you shall be prosperous.

30

First Section (Ps 1–18)

It should be noted, however, that the two texts differ in the verb “to succeed” in Jos 1:8 is in the second person singular and while in Ps 1:3d it is in the third person singular, which allows the already mentioned ambiguity (p. 24). FRUITS AND LEAVES In the vision of Ezek 47, the water that comes out of the Temple brings life: On the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing (Ezek 47:12).

INTERPRETATION THE TREE AND THE CHAFF The contrast between the tree and the chaff is the most striking. The tree is alive, the chaff is dead, the tree is rooted in the ground and the chaff is blown away by the wind, the tree bears fruit, the chaff, which has the shape of grain, is only the husk and after threshing it is empty; the tree is described at length up to its fruit and its foliage, the chaff hardly mentioned is blown away. This shows first of all how radically different is the fate of the righteous and of the wicked, it shows how their being is entirely opposed: a life that abounds, fruits that nourish and leaves that heal against a nothingness that appearance cannot hide. HAPPINESS OR PERDITION The first and the last words of the psalm, “Happy” (’ašrê), and “perishes” (tō’bed), are opposed like their initials, aleph and taw, which are the most distant in the alphabet. The Lord, through the mouth of Moses, offers to the people a vital choice: “I offer you life or death, blessing or curse” (Deut 30:19). Similarly in Deuteronomy, God’s desire is focused at length on the blessing: “Therefore, choose life...” (30:19–20), thus in the psalm the part dealing with the righteous person is much more developed than the part dealing with the fate of the wicked. However, the order between the two terms of the alternative choice is inverted in Jeremiah 17: the psalm in fact ends with the curse and death. Whoever makes the psalm his or her own in prayer and the song remains then on that dark note which inevitably resounds as a kind of warning against misfortune. THE HUMAN WORK From the very first words it is about “the man” and the works without which he could not be “happy”. And “the man” is the subject of the whole first part. It is true that the primary aim, in negative form, is to avoid associating with those who

Psalm 1

31

do evil; however, everything points to his attachment to “the law of the Lord”. While he finds own “pleasure” and constantly “murmurs” it, it is in reality that he listens to the voice of his God and obeys him. The fruit of the righteous and its foliage are the works prescribed by the Law of the Lord. As for the works of the “wicked”, “sinners” and “scoffers”, nothing is said about them. THE WORKS OF THE LORD Even if God does not intervene in the first part, we should not forget that he is the one who gave “the law”, the Torah, in which the works of the one who created man and saved his people, who made a covenant with Abraham and through Moses with the sons of Israel by giving them the Law, are recorded before any other commandment. The Lord is also the one who carries out “the judgement”, separating the “wicked” and the “sinners” from the “righteous” gathered in the “assembly”, undoubtedly in the temple (Ps 1:5). At the centre of the psalm, it is possible to hear that the success of the righteous is not only, not primarily, the fruit of his own righteousness but that of his Lord.

2. PSALM 2 TEXT 1 Why do the nations tremble and the peoples murmur vain things? 2 The kings of the earth rise up, and the princes gather together, against Yhwh and against his Anointed: 3 “Let us break their bonds, throw away their shackles from us.” 4 The one who sits in the heavens laughs, the Lord mocks them. 5 Then he speaks to them in his anger, and in his fury, he terrifies them: 6 “And I myself, I have installed my king, on Zion, the mountain of my holiness.” 7 I will proclaim the decree of Yhwh: He said to me: “You are my son, I myself, today, I have begotten you. 8 Ask of me and I will give the nations (as) your inheritance, and (as) your dominion the ends of the earth. 9 You will break them with a sceptre of iron, like a vessel of potter you will smash them.” 10 And now, kings, comprehend, correct yourselves, judges of the earth. 11 Serve Yhwh with fear and exult with trembling; 12 kiss the son, lest he be angry and you perish on (your) way. “Yes, his anger quickly ignites; happy all who are refuging in him!”

V. 6: “I HAVE INSTALLED MY KING”

The meaning of the verb is discussed.1 For some it is nsk III, the denominative of nasîk, “prince”; it then means “to invest”, “to install” and it designates intronization;2 for others it would be nsk I, “to pour” and that is why the Targum translates it by “to anoint”, as if nāsak were a synonym for māsaḥ, from which derives māsîḥ, “anointed”, “messiah”. V. 10: “CORRECT YOURSELF”

Literally, “let yourself be corrected”, “accept the correction”. V. 12: “KISS THE SON”

Famous crux interpretum. “The son” translates the Aramaic noun bar (see, e.g., Mark 10:46, “the son of Timaeus, Bartimaeus”).3 The parallelism between Ps 2:11a and 2:12a (“Serve Yhwh” and “kiss the son”), shows that “the son” corresponds to “Yhwh”, just as “his anointed” corresponds to “Yhwh” in verse 2. Consequently, there is no need to change the text and, among other solutions, to translate it by “kiss his feet with trembling”.4 For the kiss of allegiance, see Samuel kissing Saul immediately after the royal anointing (1 Sam 10:1).

1

Alonso Schoekel – Carniti, I, 158–159. E.g., Weiser, 109; Lorenzin, 42; Ravasi, I, 102. 3 Thus the Peshitta and Jerome understand it. 4 Proposed by A. BERTHOLET, “Eine crux interpretum”, largely followed by Weiser, 109; Kraus, I, 124–125; Ravasi, I, 110. 2

34

First Section (Ps 1–18)

V. 12: “YES, … IGNITES”

Kî can be understood as introducing a causal clause dependent on the previous clause (“...you would get lost on the way, because it gets inflamed...”); but it can be interpreted as an adverb introducing an “affirmative clause”.5

COMPOSITION Most scholars divide the psalm into four parts (1–3, 4–6, 7–9, 10–12),6 organised mainly in a mirrored fashion. However, some following the same division consider it as a parallel composition.7 For Lund, instead, two parallel parts (1–2, 8–12) frame the central part focused on verse 5.8 There are very good reasons for the four-part mirrored composition. However, it seems more appropriate to recognise that the two divine oracles form a solid unit and therefore occupy a central position, both formally and meaningfully. The psalm comprises three parts organised concentrically. The extreme parts (1–2, 10– 12) concern the nations and their kings. The central part (4–9) brings together the two declarations of Yhwh, the first one addressed to the rebellious peoples (4–6), the second one to the king whom he invested with the task of breaking their revolt (7–9); the unimember segment of 7a articulates the two oracles and is therefore at the centre of the psalm. THE FIRST PART (1–3) It is the psalmist who speaks in the first piece. He begins with expressing astonishment at the revolt of the “nations” and the “peoples” (1); then, restricting, in a way, the subjects of this rebellion to their leaders, their “kings” and their “princes” (2ab), he ends by stating the double target of their revolt, “Yhwh” and “his Anointed”, the king (2cd). In the second piece (3), giving the insurgents a voice, he makes them explain the reason for their movement: they want to free themselves from the “bonds” and “shackles” that, according to them, they make them their subjected slaves.

5

Joüon, 164a. Delitzsch, 119–130; Kraus, I, 125; Ravasi, I, 95: “The revolt of the vassal kings; the solemn declaration of Yhwh; the solemn declaration of the sovereign; the submission of the vassal kings”; Hakham, I, 6; Lorenzin, 46–47. 7 Vesco, 64–65, who follows Girard, I, 156–160; yet A. CONDAMIN, Poèmes de la Bible, and similarly P. AUFFRET, The Literary Structure of Psalm 2 (reprinted in French in La Sagesse a bâti sa maison, 141–181). 8 N.W. LUND, “Chiasmus in the Psalms”, 295–298. 6

Psalm 2

35

+ 1 Why + and the peoples

DO TREMBLE MURMUR

the nations, vain things?

– 2 RISE UP – the princes

the kings

of the earth, together,

:: AGAINST :: and AGAINST

YHWH HIS ANOINTED:

GATHER

···································································································

= 3 “LET US BREAK = THROW AWAY

from us

their bonds, their shackles.”

THE SECOND PART (4–9) The second part comprises three subparts. The extreme subparts are parallel to each other. In the first subpart “the Lord” addresses the nations and their kings to announce the investiture of his “king” (4–6); in the last subpart the king himself proclaims what “Yhwh” has declared to him when instituting him his “son” (7– 9). The central subpart (7a) articulates the two oracles. The first subpart (4–6) – 4 The one who sits – the Lord 5

– Then HE SPEAKS – and in his fury

in the heavens

LAUGHS,

MOCKS

them.

to them

in his anger

HE TERRIFIES THEM:

········································································································

= 6 “And I myself, = on Zion,

I have installed the mountain

my king, of my holiness.”

The first piece, in which the Lord moves from mockery (4) to anger (5), introduces the words of the second piece (6). The two members of the last segment end with the rhyming suffixes of the first person (malkī, “my king”, and qodšî, “my holiness”); on Mount Zion the human “king” and the “holiness” of God, the Holy One of Israel, reign together. It is not only the king of Israel, but also and especially the one who has “installed” him as his “king”, that “terrifies” the kings of the nations.

36

First Section (Ps 1–18)

The last subpart (7b–9) – 7b He said

to me:

·········································································································

= “My son = I myself, 8

:: Ask :: the nations :: and your dominion 9

.. You will break them .. like a vessel

you, today,

I have begotten you.

of me your inheritance the ends

and I will give of the earth.

with a sceptre of potter

of iron, you will smash them.”

The first piece, a narrative one, is the size of a unimember segment (7b). Then in three segments of the second piece (7c–9) follows a long declaration of the Lord addressed to his king. The first segment is the act of enthronement of the king, which takes the form of his adoption as “son”; at the extremities, two terms from the same semantic field of descendants, as median terms the pronouns referring to the protagonists, “you” and “I myself”. The second segment is a trimember of ABB’ type, which completes the first one: indeed, it states what the son will receive as “inheritance”, which in fact is the totality of the “nations”, stretching to “the ends of the earth” (8bc). The last segment states that the dominion of the son of God cannot be achieved without the force of arms. The “sceptre of iron” is not primarily the insignia of royal power, it is the mace weapon, smasher used in a battle. The contract is striking between the strength and hardness of iron and the fragility of nations compared to terracotta vases. The whole of the part (4–9) The extreme subparts contain a narrative piece that introduces a divine oracle. But while the narrative piece is more developed than the speech in the first subpart (two segments in 4–5 and only one segment in 6), it is opposite in the last subpart (a unimember in 7b and three segments, two bimembers framing a trimember in 7c–9). The referents of the pronouns “them” in the first subpart (4b, 5a) are found in the preceding part and they are referred to as “the nations” and “the ends of the earth” in the last subpart (8bc). “He speaks to them” (5a) corresponds “he said to me” (7b). In the discursive pieces, “I myself” is repeated at the beginning (6a, 7d), “I have begotten you” (7d) recalls “I have installed” (6a), and especially the one who is called “my king” in the first subpart (6a) is called “my son” in the last one (7c). In the first subpart the king is established “on Zion” (6b), in the last subpart his “dominion” extends over “the nations” to “the ends of the earth” (8bc).

Psalm 2

37

+ 4 The one who sits + THE LORD

in the heavens mocks

THEM;

+ 5 then HE SPEAKS + and in his fury,

TO THEM

in his anger,

laugh,

he terrifies them:

··················································································································

= 6 “And I MYSELF, = on Zion,

7

I WILL PROCLAIM

+ HE SAID

I have installed the mountain

MY KING, of my holiness.”

the decree

OF YHWH!

TO ME:

··················································································································

= “MY SON = I MYSELF, 8

= Ask = THE NATIONS = and your dominion 9

= You will break them = like a vessel

you, today,

I have begotten you.

of me your inheritance

and I will give

THE ENDS

OF THE EARTH.

with a sceptre of potter

of iron, you will smash them.”

The central subpart (7a) is the only phrase of the whole part which is in the first person singular. The oracles, which “the Lord” (4b) “Yhwh” (7a) “speaks” to the kings of the nations and then “says” to his own king, are therefore conveyed by the psalmist (7a); he is the one who “proclaims” them to the nations. Thus the Lord’s “decree” (7a) is twofold: it is not only the oracle that follows in the last subpart (7c–9), it is also the one that precedes it in the first subpart (6). The one whom the Lord has instituted, the son whom he has begotten, is not only the king who will rule the nations as well as Israel, he also is the prophet who speaks to them in God’s name.

38

First Section (Ps 1–18)

THE THIRD PART (10–11) + 10 And now, + CORRECT YOURSELVES,

kings, judges

COMPREHEND,

:: 11 SERVE – and exalt

YHWH with trembling;

with fear

:: 12 KISS – lest – and you perish

THE SON,

of the earth.

he be angry on (your) way:

····················································································································

– “Yes, ignites :: happy

quickly all

his anger; who are refuging in him!”

In the first piece, the first segment names the recipients of the speech, “kings” and “judges of the earth” (10). The next two segments explain what these characters must “comprehend”; beginning with an imperative followed by its object complement, the first segment (11) concerns “Yhwh”, while the second one (12abc) regards “the son”, namely, the king. Much shorter, the second piece gives the reason for the orders given to the rulers of the peoples in the first piece. The two members are complementary: the first one warns against the divine “anger” (12d refers to “lest he be angry” of 12b), the second member declares “happy” (12e) those who, having understood the instruction (10), will serve the Lord and give the kiss of allegiance to the king, his son. THE WHOLE OF THE PSALM In the last part, the psalmist addresses the “kings” and the “judges of the earth” (10). The first part was reporting about their revolt (2a: “the kings of the earth, the princes”). It ends with the words of revolt pronounced by the leaders of the nations (3), the last part with their words of repentance (12c). “Yhwh” appears in both parts (2c, 11a) followed by two titles of the king, “his Anointed” (2d) and “the son” (12a). While the extreme parts report the words of the kings of the earth (3, 12de), in the central part the Lord’s words are heard first by the rebels (6ab) and then by his king (7c–9). The name “Yhwh” appears once in each extreme part (2c, 11a) and also in the central part (7a). “The nations” found at the beginning (1a) appear again in the third part (8b); “his anointed” in the first part (2d) corresponds to “my king” in the first subpart of the second part (6a); similarly, “my son” (benî) in the third subpart of the central part (7c) corresponds to “the son” (bar) in the last part (12a). The centre of the psalm is occupied by a single phrase in the first person singular (7a).

Psalm 2 – 1 Why – and the peoples

39

do tremble murmur

THE NATIONS

– Rise up – the PRINCES

the KINGS gather

OF THE EARTH,

– against – and against

YHWH HIS ANOINTED:

2

vain things? together,

····························································································································

= 3 “Let us break = throw away

their bonds, from us

their shackles.”

– 4 The one who sits – the Lord

in the heavens mocks

laughs, them.

– 5 Then he speaks – and in his fury,

to them he terrifies them:

in HIS ANGER,

······················································································································· = 6 “I am the one who has installed MY KING,

7

= on Zion,

the mountain

of my holiness.”

I WILL PROCLAIM

THE DECREE

OF

+ He said

YHWH.

to me:

·······················································································································

= “MY SON = I myself,

you (are), today,

= 8 Ask = THE NATIONS = and your dominion

of me your inheritance the ends

= 9 You will break them with a sceptre = like a vessel of potter + 10 And now, + correct yourselves,

KINGS, JUDGES

+ 11 Serve + and exalt

YHWH with trembling;

+ 12 kiss + lest + and your perish

THE SON, he be angry on (your) way:

I have begotten you. and I will give OF THE EARTH.

of iron, you will smash them.” comprehend, OF THE EARTH.

with fear

···························································································································· = “Yes, ignites quickly HIS ANGER;

= happy

all

who are refuging in him!”

40

First Section (Ps 1–18)

“His anger” occurs at the beginning of the second part and in the third one (5a, accompanied by “fury” in 5b, 12d preceded by “he be angry” in 12b). “Of the earth” is used three times, in each of the three parts (2a, 8c, 10b). In the first part, as well as in the extreme subparts of the central part there are quoted the words, first of the rebellious kings (3), then those of the Lord Yhwh, addressed to the rebels (6) and then to his son (7c–9). Such symmetry, and also the parallelism of the extreme parts, makes us to consider the second piece of the fourth part (12de) as a verbal reaction of the repentant kings in response to the warning addressed to them in the first piece. In the last member (12e), “all” (kol) includes all people, not only the children of Israel but all those of the nations who put their trust in the Lord. CONTEXT COALITION AGAINST ISRAEL AND ITS UNIVERSAL DOMINATION Ps 83:6 enumerates numerous peoples who are united against Israel; but the Lord laughs at the nations (Ps 59:9). In the end, the dominion over all peoples will be given to the chosen people (Ps 72:8–11; Dan 7:14). DAVID’S VASSALS 2 Sam 8:1–14 lists David’s victories against several peoples who became his vassals. IN THE NEW TESTAMENT Similarly to Ps 110, Ps 2 is often quoted in the New Testament, as the first generations of the disciples recognised in Jesus the Anointed One of the Lord, his Christ, whose kingship extends to all the nations of the earth. After Peter and John had reported their appearance before the Sanhedrin, the community of disciples raised their prayer to the Lord and quoted the first two verses of the psalm: Master, it is you who made heaven and earth and the sea and all that is in them; 25 it is you who said through the Holy Spirit and by the mouth of our father David, your servant: “Why such arrogance among the nations, the vain plans among the peoples? 26 The kings of the earth and the rulers have gathered together against the Lord and his Anointed ” (Acts 4:24–26).

After that they apply them to Jesus: 27

Yes indeed, they have come together in this city against your holy servant Jesus, whom you anointed, Herod and Pontius Pilate, with the Gentile nations and the peoples of Israel, 28 to accomplish all that you, in your power and wisdom, have determined beforehand.

Psalm 2

41

In Antioch of Pisidia Paul speaks in the synagogue to announce the good news of Jesus: 32

And we proclaim to you the Good News: the promise made to our fathers, 33 God has fulfilled it for us, their children: he has raised Jesus from the dead. Thus it is written in the psalms: “You are my son, today I have begotten you” (Acts 13:33).

It is the same verse of the psalm that Luke has pronounced with “a voice from heaven” at the baptism of Jesus: “You are my son, my beloved; in you I am well pleased” (Luke 3:22). The verse is quoted twice in Hebrews 1:5 and 5:5. At the end of the letter to the church of Thyatira, the Lord Jesus repeats the words of Ps 2 when he transmits the power he has received from his Father to the disciple who remained faithful: 18 To the Angel of the Church of Thyatira, write: Thus says the Son of God [...]: 26 The victorious one, who will remain faithful to my service until the end, I will give him power over the nations: 27 He will lead them with a sceptre of iron, as the one who smashes vessels of clay! 28 Thus I myself have received this power from my Father. (Rev 2:26–28)

INTERPRETATION WHO IS SPEAKING IN THE PSALM? The interpreters disagree concerning the identification of the speaker in the last part. Some are of the opinion that it is the Lord: in the wake of the oracle addressed to his king at the end of the previous part, he would then turn to the “kings” and “judges of the earth” to give them an ultimatum. Given the composition of the psalm, and in particular the correspondence between the extreme parts, it is more likely that it is the psalmist who speaks in the last part as he did in the first part. In the first part the psalmist describes the rebellion of the allied kings and quotes their words of revolt (3); in the last part he also invites the same kings to convert and quotes their words of submission (12de). It is the psalmist who speaks throughout the psalm,9 but in the central part he quotes the words that the Lord addresses first to the rebels and then to himself. The king is thus portrayed as the spokesman of the one who sits in heaven. AN OPEN ENDING It is not uncommon for the biblical texts to end with an invitation that we do not know whether or not it has been accepted. One of the best known examples is the parable of the prodigal son: the story does not say whether the eldest son agreed to return to his father’s house to feast with his brother. If we consider that the last part of the psalm is entirely pronounced by the Lord or by the psalmist9

Thus Kraus, I, 125.

42

First Section (Ps 1–18)

king, the answer of the kings of the earth remains pending. But the ending remains open in another sense, because the last segment (12de) can also be attributed to the kings who would thus respond positively to the invitation sent to them. The ending of the psalm is, in some ways, double-open and therefore left to the reader’s interpretation. “HAPPY ALL WHO ARE REFUGING IN HIM” The last phrase is considered by many as an addition, whose function would have been to form an inclusion with the beginning of Psalm 1.10 It could then be seen as a kind of posterior interpretation that would also have wanted to give an answer to the final enigma and thus counterbalance in a positive way the previous statement about God’s “anger” threatening to destroy the rebels. On the contrary, put into the mouths of the pagan nations who accept the instruction and give the kiss of allegiance to the king of Zion, it sounds like a declaration of faith on the part of those who acclaim the saving power of Yhwh, recognising that the Lord of Israel is in reality the king of all the peoples of the earth. THE MESSIAH AND THE SON OF THE LORD The one who speaks throughout the psalm is the one who has received from the Lord, the God of Israel, the royal anointing that makes him the deputy of the eternal king, the Messiah who represents the Lord of the heaven and the earth. All the kings of the earth are united inseparably against him and against Yhwh (Ps 2:2), as if they were one. However, this figure is not only the Messiah, the king installed by God (6), he was begotten by him, he is his “Son” (7cd): “I will be a father to him, and he will be a son to me” (2 Sam 7:14). The Lord God passed to him the inheritance of his kingdom, giving him dominion not only over Israel, but also over the whole universe. This is why the king of Israel can exercise in all authority the power granted to him, by inviting the “kings” and the “judges of the earth” to reflect and to learn in order to recognise the sovereignty which he shares with his Lord and exercises in his name, to pledge allegiance to him and thus obey the God whose kingship extends over the whole universe, for they are one. KING AND PROPHET The one whom the Lord has instituted as the head of Israel to exercise in his name his dominion over all the nations is not only a king, he is also a prophet. He is the one who “proclaims the decree of Yhwh” (Ps 2:7a). Through him the rebels receive the revelation that “the one who sits in heaven” “mocks them”, and that he has installed him as king on his holy Mount Zion (4–6), and always through him they learn that the Lord has given them to him as an inheritance so that he may exercise his judgement over them (7c–9). Finally, he is the one whom the 10

See, e.g., Ravasi, I, 110; Lorenzin, 47; Alonso Schoekel – Carniti, I, 168.

Psalm 2

43

Lord God has charged to bring the rebels to the wisdom of the righteous, to serve him by giving the kiss of allegiance to his son (10–12). Indeed, the prophet is not only the one who transmits revelation, he is the one who knows how to denounce the sin of rebellion (1–3) and he is the one who invites to conversion (10–12). THE ESCHATOLOGICAL KING It is useless trying to identify in the history of Israel the king referred to in Psalm 2. Neither David nor even Solomon in all his glory can claim such a destiny of universal domination. A king introduced at the beginning of the psalm could be called “programmatic”. He is the monarch that Israel is calling for, the one who would extend his power far beyond the narrow limits of his territory, who would control in his bonds and in his shackles all the other “kings of the earth”, who would break them with the violence of his strikes, who would bend them with “fear” and “trembling”. Summing up, we perceive that he is the king imagined by the people that have too often been defeated and humiliated. Nonetheless, beneath such warlike image, the portrait of the eschatological Messiah emerges that all the people have never been tired of waiting for. “YOU ARE THE CHRIST, THE SON OF THE LIVING GOD!” (MATT 16:16) It is not surprising that the first Christian generations identified the king of the Psalm with Jesus, Christ and the Son of God. The large number of pagans, following the centurion Cornelius, joined the group of the first disciples who made them understand that the time had come and that there was no longer any need to wait for another eschatological king. Whether they belonged to the chosen people according to flesh or whether they had joined it, “happy all who are refuging in him!” (Ps 2:12e). However, it was not through the exercise of violence that the Christ of God imposed his kingship. On the contrary, it was by enduring it, by accepting it. “Once again, the accomplishment takes place in the reversal of the figure”.11

11 See R. MEYNET, “Selon les Écritures”. Lecture typologique des récits de la Pâque du Seigneur, 65; see also 20, 108, 110, 141.

3. HAPPY THE ONE WHO TAKES REFUGE IN THE LORD! (PS 1–2) COMPOSITION OF THE FIRST SEQUENCE1 Ps 1 1 HAPPY the man who does not walk in the counsel of the WICKED and in the WAY of SINNERS does not stop and in the circle of SCOFFERS does not SIT; 2 because on the contrary in the Law of Yhwh his delight and in his Law MURMURS day and night. ································································································································ 3 And he is like a tree planted on the banks of waters, which GIVES its fruit in its time

and its foliage does not wither. And all which he does, he makes it succeed. 4 Not so the WICKED; because on the contrary like chaff which the wind drives away. ································································································································ 5 So the WICKED shall not rise up in THE JUDGMENT, and the SINNERS in the assembly of the righteous; 6 because Yhwh knows the WAY of the righteous, and the WAY of the WICKED

PERISHES. PERISHES

Ps 2 1 Why do the NATIONS tremble and the PEOPLES MURMUR vain things? 2 The KINGS of the earth rise up, and the PRINCES gather together against Yhwh and against his Anointed: ································································································································ 3

“Let us break their bonds, throw away their shackles from us.” 4

THE ONE WHO SITS in the heavens laughs, Yhwh mocks them. 5 Then he speaks to them in his anger, and in his fury, he terrifies them: ··················································································································· 6

“And I myself, I have installed my king, on Zion, the mountain of my holiness.”

7

I will proclaim the decree of Yhwh: He said to me: ···················································································································

“You are my son, I myself, today, I have begotten you. 8 Ask of me and I WILL GIVE the NATIONS as your inheritance and as your dominion the END OF THE EARTH. 9 You will break them with a sceptre of iron, like a vessel of potter you will smash them.” 10

And now, KINGS, comprehend, correct yourselves, JUDGES of the earth. 11 Serve Yhwh with fear and exult with trembling; 12 kiss the son, lest he be angry and YOU PERISH on your WAY. ································································································································

“Yes, his anger quickly ignites; HAPPY all who are refuging in him!”

1 On the relations between the first two psalms, see in particular G. BARBIERO, “Le premier livret du psautier (Ps 1–41)”, 440–450.

Sequence 1–2

45

The first two psalms are the only ones in the first book (together with Ps 33) that are without a title. They were sometimes considered as forming one single psalm. For instance, Acts 13:33 quotes Ps 2:7b attributing it to Ps 1 (in the Western text: manuscript D): “The promise made to our fathers, God fulfilled it for us, their children, by raising Jesus, just as it is written in the first psalm: ‘You are my son; today I have begotten you’”.2 The two occurrences of “happy” at the beginning of the extreme members form an inclusion and similarly the two occurrences of the “way” (1:1; 2:12). Both psalms begin with an opposition: in Ps 1 between, on the one side, “the wicked”, “sinners” and “scoffers”, and on the other side, “the man” committed to “the Law of the Lord” (1:1–2); in Ps 2 between, on the one hand, “the nations” and “the peoples” guided by their “kings” and “princes”, and on the other hand, “Yhwh” and “his Anointed” (2:1–2). In the first psalm, just after the centre, the vanity of the wicked is described in a few words: they are blown away by the wind “like a chaff” (1:4). In the second psalm the long decree of the Lord ends in a similar way: the rebellious nations are broken “like a vessel of potter” (2:9). The first psalm ends with the judgment that separates the righteous and the wicked, “the way” of the wicked “perishes” (1:6). At the end of the second psalm an alternative is offered to the “kings” of the nations: either they submit themselves to and serve the king chosen by Yhwh or they “perish on their way” (2:11–12).3 In 1:1 the righteous person refuses to “sit” with “the scoffers” (root lwṣ), in 2:4 the Lord who “sits” in the heavens and “mocks” (root l‘g) those who oppose him and his messiah. In 1:2 the righteous “murmurs” in the Law of God day and night, in 2:1 “the peoples murmur” against Yhwh and his Anointed. It should also be noted that “day” (yômām, 1:2) announces “today” (hayyôm, 2:7), that “giving” occurs in 1:3 and 2:8, and that the “judges” (2:10) recall the “judgement” (1:5).

CONTEXT LIFE OR DEATH The double entrance porch of the Psalter sets before the eyes of those who enter it a choice that recalls the one Moses proposes at the end of his third and the last discourse (Deut 30:15–20):

2

See, e.g., Ravasi, I, 89. See A. WÉNIN, “Le Psaume 1 et l’encadrement du livre des louanges”, 152–169; B. RENAUD, “Le Psautier sous le signe du jugement de Dieu. L’unité rédactionnelle des Ps 1 et 2”. 3

46

First Section (Ps 1–18) 15 See, I set before you today life and good, death and evil [...] 19 I call heaven and earth to witness against you today: I offer you life or death, blessing or curse. Therefore choose life, that you and your descendants may live, 20 loving Yhwh your God, listening to his voice, holding fast to him...

INTERPRETATION THE WICKED AND THE RIGHTEOUS The righteous one is found in opposition to the “counsel of the wicked” and to the “circle of scoffers” (Ps 1:1), alone before the compact and organised groups. Similarly, the “messiah” of the Lord is opposition to the “nations” and the “peoples” which “gather together” against him and the one who has consecrated him with the royal anointing (2:1–2). Alone against all, such will be the fate of the righteous throughout the psalter, and in particular that of the king of Israel, always assisted and supported by his God. A VITAL CHOICE The choice placed before the reader is a serious one. It is not between the good and the best, but between life and death. The life of the tree that makes “fruit”, through which life is transmitted, the death of the way that leads to ruin. It is the same with the kings of the earth: if they continue their rebellion, the king chosen by God would break them under the strikes of his sceptre and they will perish on their own way. They will not be safe unless they pledge their allegiance to the son, serving the Lord with fear, though trembling does not hinder them from rejoicing. ISRAEL AND THE NATIONS The first psalm depicts a person who delights and desires “the Law of Yhwh”, transmitted to Israel by Moses. His fidelity to the Law earned him the enmity of the “wicked”, “sinners” and “scoffers”, that is, of those who do not keep the commandments of the Lord. We are actually within the people of Israel. With the second psalm, the circle is widened to include all the other “nations” to the “ends of the earth”. The division that used to exist within the people of Israel moves now between the chosen people and the other peoples. “The man” alone from the first psalm has become a king, the king of the people who are also alone against all those who “gather” against him. “HAPPY ALL WHO ARE REFUGING IN HIM” If the pair of Psalms 1 and 2 constitutes the entrance porch of the Psalter, the whole programme they trace is concentrated in their first word: “Happy”, all the more since it will be repeated in the ending. What “the man” is invited to is not

Sequence 1–2

47

anything other than happiness. This “man”, of course, is the son of Israel who, as the psalmist affirms at the beginning of the first psalm, finds his “delight” in the Law of the Lord; but they are also, as the end of the second psalm proclaims rather unexpectedly, “all who are refuging in him”, those of the nations who, together with the righteous one and with the Messiah of the Lord, will find refuge and protection in him who only wants their common happiness.

B. YHWH ANSWERS MY CALL BECAUSE OF MY FAITHFULNESS The Second Sequence: PS 3–4 1. PSALM 3 TEXT 1A

psalm of David, when he fled from Absalom his son. 2 Yhwh, how many (are) my oppressors, many are rising up against me, 3 many are saying to my soul: “There is no salvation for him in God!” 4 And you (are), Yhwh, a shield around me, my glory and the lifter of my head. 5 I cry to Yhwh (with) my voice, and he answers me from the mountain of his holiness: 6 As for me, I go to bed and fall asleep, I wake up because Yhwh sustains me; 7 I do not fear the thousands of people who (all) around set themselves against me. 8 Rise up, Yhwh, save me, my God, because you strike all my enemies on the jaw, you break the teeth of the wicked; 9 in Yhwh (there is) salvation, upon your people (there is) your blessing!

“As far as the text is concerned, Ps 3 does not present any problem”.1

COMPOSITION Many divide the psalm into four parts. The first part (2–3) is a complaint, the second one (4–7) a confession of faith in Yhwh, the third one (8) a prayer, and the last one (9) a confession and blessing.2 The others recognize in it three parts: lamentation (2–3), trust in God (4–7), and supplication (8–9).3 Auffret organises the psalm in three parts too, but in a different way (2–4, 5–7, 8–9).4 A detailed overview is provided by Kselman.5 After the title (1), the body of the psalm comprises three pieces, each formed of three bimembers. While in the extreme pieces (2–4, 8–9) the psalmist addresses “Yhwh” in the second person singular, in the central piece (5–7) he speaks about him in the third person.

1

Kraus, I, 137. Kraus, I, 137; Vesco, 101 (he takes up the composition of Girard); deClaissé-Walford – al., 72; Ravasi (I, 117) distinguishes three stanzas (them in 2–3, you in 4–5, I in 6–7) followed by the final invocation (8–9). 3 Hakham, I, 10; Lorenzin, 62. 4 P. AUFFRET, “Note sur la structure littéraire du psaume 3”. Our analysis agrees with him concerning this point. 5 J.S. KSELMAN, “Psalm 3: A Structural and Literary Study”. 2

50

First Section (Ps 1–18)

1

A psalm when he fled + 2 YHWH, + many 3

+ many + “There is no – 4 And you (are), – my glory

of David, from

Absalom

how many (are) ARE RISING UP are saying SALVATION

his son.

MY OPPRESSORS,

against me; to my soul:

for him

YHWH, and the lifter

IN GOD!”

a shield of my head.

around me,

························································································································· : 5 (With) my voice to YHWH I cry,

+ +

: and he answers me from the mountain

of his holiness:

- 6 As for me, - I wake up

I go to bed because YHWH

and fall asleep, sustains me;

- 7 I do not fear - who

the thousands (all) around

of PEOPLE set themselves

against me.

························································································································· 8 RISE UP, YHWH, SAVE ME, MY GOD;

– because you strike – the teeth + 9 in YHWH + upon your PEOPLE

all of the wicked

MY ENEMIES

on the jaw,

you break;

(there is) SALVATION, (there is) your blessing!

The first piece is of AA’B type: in the first two segments the psalmist complains about his “many” “oppressors”, in the third one he relies on “Yhwh”, his “shield” and his “glory”. The third piece (8–9) is also addressed to “Yhwh”. In the extreme segments the one who prays appeals for the salvation from his God, while the central segment, introduced by “because”, gives the reason for the request: the Lord saves his protected one by removing the teeth of those who want to tear him to pieces like ferocious beasts. The central piece differs from the other two by the fact that it is not addressed to God: in fact, it switches from the second person singular to the third one. The psalmist begins with saying that the Lord answers to his cry (5), and then he describes the fruits: he can sleep in peace (6), thus he is liberated from the fear of his enemies (7). The extreme pieces are corresponding to each other. The complaint in 2–3 is followed by the supplication in 8ab and 9. The confession of faith in the divine protection in 4 has its corresponding in the confession of 8cd: Yhwh protects his faithful and puts his enemies out of action. The two occurrences of “rising up” play a role of initial terms for the extreme pieces (2b, 8a). The “oppressors” found at the beginning (2a) at the end they are named “enemies” (8c). “Salvation” in 3b finds its echo in “save” and “salvation” in 8b and 9a.

Psalm 3

51

The term “the thousands” (7a) has the same root as “many” occurring three times at the beginning (2a, 2b, 3a). “People” are found in 7a and in 9b. The synonyms translated as “around” (4a, 7b) are found at the end of the first two pieces: while the enemies surround the psalmist, the Lord protects him with his shield all around. The name “Yhwh” appears twice in each piece; in the extreme pieces it is placed at the extremities and accompanied by the name “God” (3b, 8b).

CONTEXT DAVID FLEES FROM ABSALOM The episode of the king’s flight is recounted 2 Sam 15 following the account of the revolt of David’ s son. THE PSALM OF JONAH The book of Jonah focuses on the prayer that the prophet pronounces in the belly of the fish (Jonah 2:3–10); the last member of this psalm, “salvation in Yhwh” recalls the end of Ps 3: “In Yhwh (there is) salvation”. The beginning of Jonah’s prayer, “I called from my oppression to Yhwh and he answered me; out of the belly of Sheol I cried, you heard my voice” (Jonah 2:3) recalls Ps 3:5.

INTERPRETATION YHWH AGAINST THE OPPRESSORS The complaint at the beginning of the prayer focuses on the large number of those who oppress the psalmist. Not only do they oppress him (2a) and “rise up” against him (2b), but it seems that they are willing to oppose his God who cannot save his soul (3). The three complaints against the multitude of oppressors are replaced by a threefold declaration of faith in the only one, who at the same time is the “shield” that protects from the strokes, the “glory” that gives honour to his faithful, the saviour who will raise his head above those who wanted to lower it (4). “YHWH SUSTAINS ME” (6) Having exalted God’s saving power in an exploding phrase addressed to his Lord (4), the psalmist resumes his confession of faith in a more calm manner, as if he were confiding it to those who are listening to him and taking them as if they were witnesses. He begins with saying how the Lord answers to his supplication (5), and then he explains its effects: a peaceful sleep thanks to God (6) and the total absence of fear before the multitude of enemies surrounding him (7).

52

First Section (Ps 1–18)

“IN YHWH (THERE IS) SALVATION!” (9) The psalmist ends his prayer with a double supplication, first for himself (8ab), and then for all the “people” of God (9), the people who are also his own, if we believe that the attribution of the psalm to David is correct. This double request frames a new confession of faith (8cd) which puts the “enemies” back on the stage. They are presented as beasts whose fangs threaten the life of the king and his people. But the Lord watches over them, striking their jaws and breaking their teeth.

2. PSALM 4 TEXT 1 For the music director, with stringed instruments, a psalm of David. 2 When I call, answer me, God of my righteousness; in oppression you have set me at large, have mercy on me and hear my prayer. 3 Son of man, how long (will) my glory (be) in dishonour, will you love vain things, will you seek lies? 4 Know that Yhwh sets apart a faithful to him, Yhwh hears when I call to him. 5 Tremble and do not sin, say in your heart, on your bed, and be silent. 6 Sacrifice the sacrifices of righteousness and trust in Yhwh. 7 Many are saying: “Who will make us see happiness?” Lift up upon us the light of your face, Yhwh. 8 You give more joy into my heart than the time when their grain and their new wine are abundant; 9 in peace, all together, I go to bed and fall asleep, because you (are), Yhwh, alone, you make me dwell in trust.

V. 2C: “YOU HAVE SET ME AT LARGE”

The Septuagint retains the perfect tense of the verb as it rendered the imperative “answer me” with a perfect tense. Many interpret the verb as a precative perfect, therefore with an imperative meaning, to harmonise it with the imperatives of 2a (“answer me”) and 2d (“have mercy on me”).1 Others opt for interpolation.2 The mirrored composition of the first two segments encourages us to retain the past tense in 2c. V. 4: “A FAITHFUL TO HIM”

One may understand that lô depends on “sets apart” (“for him”); but more likely it depends on “faithful”. The psalmist presents himself as “a faithful to Him”. V. 5: “SAY IN YOUR HEART, ON YOUR BED, AND BE SILENT”

There is no need to change the order of words of the Masoretic text in order to obtain a proper meaning. The mirrored structure of the member (verbs at the extremities, complements in between) makes it possible to understand as an invitation to think outside the box. V. 7B: “LIFT UP UPON US”

The verb nsh, “to test”, is problematic, and that is the reason why it has been corrected in various ways, in particular by nś’, “to lift”.

1 2

E.g., Ravasi, I, 127; Hakham, I, 13; Vesco, 112. Thus Kraus (I, 145) who puts the member 2c within em dashes.

54

First Section (Ps 1–18)

COMPOSITION Most scholars divide the body of the psalm into three parts: prayer to God (2); discourse addressed to the enemies, “son of man” (3–6); declaration of trust in God (7–9).3 For Vesco the psalm is organised in two parts (2–4, 5–9), each one centred on a question (3, 7). It is also seen as a concentric composition: Introductory call for help (2) Complaint about what the community said (3) Words of instruction for the community (4–6) Complaint about what the community says (7) Conclusive confession of trust (8–9).4

After the title, the psalm comprises three pieces, each formed of three segments. 1

For the music director, with stringed instruments, a psalm + 2 WHEN I CALL, + GOD

answer me, of my RIGHTEOUSNESS;

+ in oppression + have mercy on me

AND HEAR

me, my prayer.

how long (will) vain things,

my glory (be) will you seek

– 3 Son of man, – will you love

you have set at large

of David.

in dishonour, lies?

····························································································································

:: 4 Know :: YHWH

that sets apart HEARS

YHWH WHEN I CALL

a faithful to him, to him.

: 5 Tremble : SAY

and do not sin, in your HEART,

ON YOUR BED,

and be silent.

6

: Sacrifice : and TRUST

the sacrifices in YHWH.

of RIGHTEOUSNESS

··························································································································· 7

– Many – Lift up upon us + 8 You give + than the time 9

+ in peace, + because you, + IN TRUST,

3

the light

“Who will make us see happiness?” of your face, YHWH.

more joy when their grain

into my HEART and their new wine

all together, YHWH, you make me dwell.

I GO TO BED alone,

ARE SAYING:

are many; and fall asleep,

Thus Kraus, I, 64; Hakham, I, 13; Alonso Schoekel – Carniti, I, 192; Lorenzin, 64. Ravasi (I, 192) has a slightly different division: his second part extends to 7. 4 deClaissé-Walford – al., 81.

Psalm 4

55

The first piece (2–3) is of AA’B type. The first two segments can be considered as a mirrored composition: the imperatives are found in the extreme members (2ad), the median members are giving the reason for the requests (2bc). In the third segment (3), the psalmist turns to those who tarnish his “glory”, namely, his reputation, through lies and who can be understood as the cause of his “oppression” (2c), his anguish, his call and his prayer to God. The second piece (4–6) is characterised by accumulation of seven second person plural imperatives, the only ones in the psalm. The piece is of ABB’ type. Indeed, only the last two segments tell what the psalmist’s enemies must do (5– 6), whereas the first segment informs them of God’s actions towards his “faithful” (4). The third piece (7–9) is of ABB’ type: while the first segment is a prayer in favour of “us” (7b) motivated by the complaint of “many” (7a), the next two form a praise for the benefits received by the psalmist, “joy”, “peace” and “trust” (8– 9). “Many” (7a) and “are many” (8b) form an inclusion for the first two segments. The extreme pieces (2–3, 7–9) are in a mirrored correspondence: the last segment of the first piece (3) differs from the two previous ones and the same applies to the first segment of the last piece (7). Both segments are oriented towards the future. “Many” at the beginning of 7 is opposed to the “Son of man” at the beginning of 3. Some wish to see “happiness” (7a), while the psalmist sees his reputation “in dishonour” (3a) by the fault of his persecutors. His personal situation is not isolated, it is also shared by “many” (7a). The first two pieces have in common “hear/s” (2d, 4b), “when I call” (2a, 4b), “righteousness” (2b, 6a); the last two have in common “say/saying” (5b, 7a), “heart” (lēbāb in 5b, lēb in 8a), “on your bed” and “I go to bed” (5b, 9a), “trust” (6b, 9c).

CONTEXT “VAIN THINGS” AND “LIES” Some commentators note that these two terms refer to vain idols: “Because they rejected the law of Yhwh and did not observe its decrees, because their lies led them astray, those whom their fathers had followed...” (Amos 2:4; see also Ps 40:5).5 However, neither “vain things” (Ps 2:1; 73:13; Jer 51:34.78; Hab 2:13) nor “lies” (Ps 5:7; 58:4; 62:2; 116:11) are reserved for idols, just as “my glory” does not ipso facto refer to the glory of God.6 A man can be considered by his neighbour as “vain”, as non-existent, and his “glory” can be denied. This is what is said in the last part of the Decalogue (“You shalt not bear witness against your neighbour in vain”), which corresponds to its

5 6

Dahood, I, 23; Ravasi, I, 127–128. F. ASENSIO, “Salmo 4: ¿Mentira o Idolatría?”, especially 662–667.

56

First Section (Ps 1–18)

first part, where it is forbidden to treat the Lord “in vain” (Deut 5:11, 20), as if he were not existing.7 “SACRIFICES OF RIGHTEOUSNESS” The expression is found at the end of the Miserere: “Then you will want the sacrifices of righteousness” (Ps 51:21). These sacrifices are “the sacrifices of righteousness” when they are offered by “a heart broken and crushed”, a heart that has renounced sin and has been forgiven by the righteousness of God. “LIFT UP UPON US THE LIGHT OF YOUR FACE” This request recalls the priestly blessing (Num 6:24–26): 24

May the Lord bless you and keep you! May the Lord make his face shine upon you, and have mercy on you! 26 May the Lord lift up his face upon you and grant you peace! 25

“Have mercy” is found at the beginning of the psalm (2d) and “peace” at the end (9a). EPH 4:26 The first member of 5 is quoted in the parenetic part of the Letter to the Ephesians, but according to the Septuagint version: “Be angry, but do not sin: do not let the sun go down on your anger”.

INTERPRETATION FROM SUPPLICATION TO THANKSGIVING The psalmist begins with imploring the Lord to answer his call, to hear his prayer, to have mercy on him (2a, 2d); his request is motivated by the “righteousness” of God in his regard, who sets him free when he is oppressed by his enemies (2bc). At the end, he acknowledges in thanksgiving that the Lord has given him a much greater joy than that of his adversaries who celebrate bountiful harvests (8). Such joy is rooted in “peace” that is provided by “trust”, security in which the Lord has established him and which allows him to fall asleep like his child. DISHONOUR OR HAPPINESS The oppression from which the psalmist asks to be liberated is caused by those people who dishonour him by spreading vain words and deliberate lies about him 7

See R. MEYNET, Appelés à la liberté, 111.

Psalm 4

57

(3). He finds himself in the same position as all those who would like to “see happiness” (7a) and are deprived of it by the followers of “vain things” and “lies” (3). In their name, the psalmist invokes the Lord so that “the light of his face” may rise upon them (7b) and thus reveal the futility of their accusations. CALL TO CONVERSION The psalmist is not satisfied with simply calling for the Lord’s help to save him from the slanders of his enemies who threaten his honour, he addresses them directly to denounce the emptiness of their actions and their lies. Moreover, he first invites them firstly to see what the Lord has done for him (4), then he calls them to reflect in silence of the night on their conduct and to abandon sin, and finally he urges them to go to the temple to offer the sacrifices of righteousness and thus, like him, to put their trust in the only God, the one who forgives.

3. YHWH ANSWERS MY CALL BECAUSE OF MY FAITHFULNESS (PS 3–4) Ps 3

1

A psalm of David, when he fled from Absalom his son.

2

YHWH, how many are my OPPRESSORS, many are rising up against me, 3 many ARE SAYING to my soul: “There is no salvation for him in GOD!” 4 And YHWH you are a shield around me, MY GLORY GLORY and the lifter of my head. ··················································································· 5 I CALL with my voice to YHWH, and HE ANSWERS ME from the mountain of his holiness: 6

As for me, I GO TO BED AND FALL ASLEEP, I wake up because YHWH sustains me; 7 I do not fear the thousands of people who all around set themselves against me. ··················································································· 8

Rise up, YHWH, save me, MY GOD, because you strike all my enemies on the jaw, you break the teeth of the wicked; 9 in YHWH there is salvation, upon your people there is your blessing! Ps 4 1 For the music director, with stringed instruments, a psalm of David. WHEN I CALL, ANSWER ME, GOD of my righteousness; in THE OPPRESSION you have set me at large, have mercy on me and hear my prayer. 3 Son of man, how long will MY GLORY GLORY be in dishonour, will you love vain things, will you seek lies? 2

··················································································· 4 Know that YHWH sets apart his faithful, YHWH hears WHEN I CALL to him. 5

Tremble and do not sin, in your heart, on your bed, and be silent. 6 Sacrifice the sacrifices of righteousness and trust in YHWH. SAY

··················································································· 7

Many ARE SAYING: “Who will make us see happiness?” lift up upon us the light of your face, YHWH. 8 You give more joy into my heart than the time when their grain and their new wine are many; many 9 in peace, all together, I GO TO BED AND FALL ASLEEP because you alone, YHWH, you make me dwell in trust.

Sequence 3–4

59

COMPOSITION OF THE SECOND SEQUENCE Both psalms have so much in common that some were thinking that they form one single psalm.1 – Besides the names “Yhwh” and “God”, “oppressors” and “oppression” (3:2; 4:2) play the role of initial terms; – “Many” occurs three times in 3:2–3 followed by “the thousands” in 3:7; 4:7, 8; “many” is the subject of “are saying” which introduces the direct speech in 3:3 and 4:7; – “My glory” (of God in 3:4; of the psalmist in 4:3); – “Call” is related to “answer” (3:5; 4:2, 4); – “I go to bed and fall asleep” (3:6; 4:9); – “Rise up” in 3:8 and “lift up upon us” in 4:7 are synonymous. “I wake up” at the centre of the first psalm (3:6) and “I go to bed and fall asleep” at the end of the second one (4:9) make us consider that one psalm was a morning prayer and the other one an evening prayer.2 Both psalms are parallel from the point of view of their composition: each one comprises three pieces, all of them are formed of three segments: all the segments are bimembers, except for the last one that is a trimember, which is a case of a final expansion. While the extreme pieces are addressed to God, the central pieces are addressed generally as a testimony, in the first case, for those reciting the psalm, in the second case, for the persecutors invited to conversion. Both psalms are also articulated by the fact that the first one begins with a complaint (3:2–3) and after the central piece it continues with a supplication (3:8– 9); as for the second psalm, it begins with a supplication (4:2) and ends in praise (4:8–9). There is then a transition from complaint to supplication leading to praise.

CONTEXT MORNING PRAYER AND EVENING PRAYER According to the Rule of St. Benedict, Ps 3 is recited in the early morning, the first office of the day (chap. 9 and 10), and Ps 4 every day at Compline before Ps 90 and 133 (chap. 18). In the Liturgy of the Hours, it is used at Compline on Saturday evening and on the eve of the solemnities.

1 2

See Kraus, I, 145. Weiser, 119.

60

First Section (Ps 1–18)

INTERPRETATION FROM COMPLAINT TO PRAISE The first psalm begins with a complaint against the merciless “oppressors” (3:2–3), immediately followed by a short confession of faith (4) which resembles a call for help. The psalm ends with a supplication (8ab, 9) that is also based on a declaration of trust in God (8cd). Praise is absent in this first psalm, even if the central piece, addressed generally, is a beautiful testimony of faith in divine salvation. As if the prayer were not ending, the next psalm follows on from the preceding one by continuing with the supplication (4:2), which is repeated at the beginning of the last piece (7b). Then in two long final verses (8–9) the grateful account of the results of salvation resounds. In this way, the canonical journey from complaint to praise is accomplished. FROM A SIMPLE TESTIMONY TO A CALL TO CONVERSION The leap is immense from one centre to another one. But it is logical. We do not know whom the psalmist addresses in the central piece of the first psalm. His words could be a monologue, a kind of serene meditation of the one who is happy for being heard, for finding tranquillity which allows him to sleep as soon as he lies down, for being liberated from fear. However, the monologue has been put in writing, it is recited by people pray the psalm, who sing it and who pass on the psalmist’s testimony to those who hear it. As for the words on which the second psalm is focusing, their recipients are those who persecute the psalmist. Seeing what the Lord has done for his faithful one, full of fear, they will come to their senses and finally find him in his temple. Thus the testimony that goes to the end is naturally transformed into a call to conversion. FROM MORNING TO EVENING The liturgical attribution of both psalms to the morning and evening prayers may seem artificial, but it would be difficult to ignore it. It should be recognised that such interpretation does not lack any support in the text. “I go to bed and fall asleep” of the first psalm is followed by “I wake up”(3:6) and here we are in the early morning after a quiet night; the second psalm sounds differently: “in peace, all together, I go to bed and fall asleep” (4:9) comes at the end of the next psalm and the reason given for it introduces a sleep established by the confidence in God. These two psalms accompany those who take them as their own from morning to evening, from one night of peace to the next one.

C. YHWH HEARS MY PRAYER BECAUSE OF HIS FAITHFULNESS The Third Sequence: Ps 5–6 1. PSALM 5 TEXT 1 For

the music director, for the flutes, a psalm of David. 2 Give ear to my words, Yhwh, discern my sigh; 3 give attention to the voice of my cry, my King and my God, because I pray to you. 4 Yhwh, in the morning your hear my voice, in the morning I prepare myself for you and I wait. 5 Yes, you are not a God accepting wickedness, evil does not sojourn with you; 6 the arrogant do not stand before your eyes; you hate all workers of iniquity; 7 you make perish the tellers of lies, Yhwh detests the man of blood and deceit. 8 And as for me, for the abundance of your faithfulness, I come to your house, I bow down towards the Temple of your holiness in fear of you; 9 Yhwh, lead me in your righteousness, for the sake of my adversaries make level your way before me. 10 Yes, there is no safety in their mouth, their interior (is) destruction; open sepulchre (is) their throat, their tongue is sticky. 11 Declare them guilty, O God, let them fall by their own projects; for the abundance of their transgressions drive them away, because they have rebelled against you. 12 And all who are refuging in you will rejoice, they will exult forever; and you will protect them and those loving your name will be jubilant in you 13 because you, Yhwh, you bless the righteous, like a shield of your favour you surround him. V. 2: “MY SIGH”

The precise meaning of this word (hăgîg), which appears yet only in Ps 39:4, is not certain. It can be related to higgāyôn, “meditation”, “reflection”. V. 10A: “THEIR MOUTH”

The Masoretic text has the singular and the Septuagint has the plural. V. 10D: “THEIR TONGUE IS STICKY”

The translation of the verb is not so simple because of its double meaning, “being syrupy”, “being slippery”.1 Just like honey, flattery draws on the slippery slope that precipitates to the sepulchre. The BJ translates: “honey becomes their tongue”, Osty: “their tongue is flattering”, the TOB: “their tongue is a slippery slope”.

1

Hakham, I, 19.

62

First Section (Ps 1–18)

COMPOSITION Some distinguish three parts, but they do not agree on their limits.2 The others recognize six.3 and even eight parts.4 According to R.A. Jacobson two organisations are competing. There will be five parts if the criterion is that one of the psalmist’s relationship with God (2–4, 8–9, 12–13) and with the wicked (4–7, 10–11); the other option is that of three stanzas, each one comprising a request (2– 4, 8–9, 11–12) followed by a reason introduced by “because” (5–7, 10, 13).5 We can see that certain limits are recognised by the majority. The psalm is organised in three parts of varying length: a short one, the first part is a supplication (2–4); the last part corresponding to it is also short, it announces the final jubilation (12–13). The central part is subdivided into three subparts, at the extremities dedicated to the enemies (5–7, 10–11), and at the centre, to the psalmist (8–9). THE FIRST PART (2–4) + 2 To my words + DISCERN 3

GIVE EAR,

YHWH,

my sigh; to the voice

+ GIVE ATTENTION + MY KING :: because to you

AND MY GOD, I PRAY;

– 4 YHWH, :: in the morning

in the morning I PREPARE MYSELF

of my cry,

YOU HEAR

my voice,

for you

AND I WAIT.

The extreme bimembers (2, 4) are addressed to “Yhwh”, while the central trimember at its centre is addressed to “my king and my God” (3b). In the first segment (2) the psalmist is asking God to hear him, and similarly in the first member of the central segment (3a); in the last member of the central trimember (3c), the subject is no longer God but the psalmist, and similarly in the second member of the final segment (4b) which relies on the preceding member with the repetition of “in the morning”.

2 For Hakham (I, 17) there are 2–4, 5–8 and 9–13. For Ravasi (I, 139) after the opening (2–4) and before the ending (12–13), the central part is subdivided into three (you in 5–7, me in 8–9, them in 10–11); five parts of Alonso Schoekel – Carniti (I, 208) are corresponding to the division of Ravasi. 3 Lorenzin, 65. 4 Vesco, 119. 5 deClaissé-Walford – al., 92.

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63

THE SECOND PART (5–11) The three segments of the first subpart show a clear progression: God is not a friend of evil (5), much more, he hates the evildoers (6), he even destroys them (7). The third subpart comprises two pieces: the first one (10) describes the work of death of the wicked through the words of “their mouth” and “their throat”, the second piece (11) is a request to “God” that their plans fall on them and that they be driven out. The central subpart is concerned with the psalmist. It begins with “And as for me” (8a), which is opposed to “you”, whose referent is “God” at the beginning of the first subpart (5a). The first trimember describes his movement towards the temple “in fear” (8), the second one is a request for the Lord’s help in order to walk “in righteousness” (9). : 5 YES, NOT a GOD : does not sojourn

accepting with you

WICKEDNESS, EVIL;

YOU

: 6 do not stand : you hate

THE ARROGANT

before

your eyes,

all WORKERS

OF INIQUITY;

: 7 you make perish : THE MAN OF BLOOD

THE TELLERS AND DECEIT,

OF LIES,

FOR THE ABUNDANCE

of your faithfulness,

to your house, towards the Temple

of your holiness

lead me

in your righteousness,

- 8 AND AS FOR ME, - I come - I bow down .. 9 YHWH, .. for the sake of .. make level

(him) detests

(are),

YHWH.

in fear of you;

MY ADVERSARIES

before me

your way.

in their mouth

safety,

: 10 YES, THERE IS NO : their interior

DESTRUCTION;

: SEPULCHRE : their tongue

open is sticky.

their throat,

···································································································· O GOD,

- 11 DECLARE THEM GUILTY, - let them fall

by their own projects;

- FOR THE ABUNDANCE of their TRANSGRESSIONS drive them away, - because THEY HAVE REBELLED against you.

The extreme subparts begin with “yes” followed by the negation (5a, 10a). They accumulate terms belonging to the semantic field of “wickedness” (5a): “evil” (5b), “the arrogant” (6a), “workers of iniquity” (6b), “the tellers of lies” (7a), “the

64

First Section (Ps 1–18)

man of blood and deceit” (7b); “destruction” (10b), “sepulchre” (10c), “tongue” “sticky” (10d), “declare them guilty” (11a), “transgressions” (11c), “they have rebelled” (11d). In the central subpart all these terms are summarised by a single term “my adversaries” (9b). The end of the first subpart (7) and the beginning of the last subpart (10) are marked by death caused by “the man of blood” (7b), whose intentions are nothing but “destruction”, whose “throat” is a “sepulchre” and whose “tongue” attracts by flattery on the slippery slope to the grave (10), but also and consequently by death inflicted on him by the Lord who causes him to “perish” (7a). THE THIRD PART (12–13) + 12 And will rejoice + forever

all who are refuging they will will exult; exult

– and you will protect them + and will be jubilant in you those loving 13

– because you, – like a shield

you bless of your favour

in you,

your name the righteous, you surround him.

Yhwh,

The central bimember articulates the other two in a crossing manner: its first member in the second person singular announces the third segment, while its second member in the third person plural recalls the first segment, “those loving your name” (12d) are corresponding to “all who are refuging in you” (12a). THE WHOLE OF THE PASSAGE It is rare that there are so few lexical repetitions in the psalm: apart from the names of God, only the isolated pronoun “you” occurs in 5a and 13a. In addition, “your righteousness” of 9a is retaken at the end in 13a by “the righteous”. In the first part four verbs have God as their subject: “give ear” (2a), “discern” (2b), “give attention” (3a), “you hear” (4a); and three verbs have the psalmist as their subject: “I pray” (3c), “I prepare myself” and “I wait” (4b). The last part is marked by a similar balancing. Three plural verbs have the beneficiaries of God’s salvation as their subjects: “will rejoice” (12a), “will exult” (12b), “will be jubilant” (12d); and three verbs have God as their subject: “you will protect” (12c), “you bless” (13a), “you surround him” (13b). The same applies to the central subpart. Two verbs have the psalmist as their subject: “I come” (8b) and “I bow down” (8c) and the other two have God as their subject: “lead me” (9a) and “make level” (9c).6 6

At the end of the central part (11), two verbs have God as their subject, “declare them guilty” and “drive them away”, but they are not accompanied by the verbs whose subject would be the human counterpart of the Lord.

Psalm 5

65

The words of the wicked which bring death in the central part (7, 10) are opposed to the psalmist’s supplication addressed to God in the first part (2–3) and to the praise of all those who take refuge in the Lord in the last part (12), because the divine “shield” has protected them from the arrows of their enemies (13b). 1

For the music director,

for the flutes,

a psalm

+ 2 To my words + DISCERN

GIVE EAR,

YHWH,

my sigh;

+ 3 GIVE ATTENTION + MY KING + because to you

AND MY GOD, I PRAY;

– 4 YHWH, – in the morning

in the morning I PREPARE MYSELF

YOU HEAR

my voice,

for you

AND I WAIT.

: 5 Yes, not A GOD : does not sojourn

accepting with you

wickedness, evil;

YOU (are),

: 6 do not stand : you hate

the arrogant all workers

before of iniquity;

your eyes,

: 7 you make perish : the man of blood

the tellers and deceit,

of lies, (him) detests

- 8 And as for me, - I COME - I BOW DOWN

for the abundance to your house, towards the Temple

of your faithfulness,

.. 9 YHWH, .. for the sake of .. MAKE LEVEL

LEAD ME

in YOUR RIGHTEOUSNESS,

my adversaries before me

your way.

10

to the voice

of David.

of my cry,

of your holiness,

: Yes, there is no : their interior

in their mouth destruction;

safety,

: sepulchre : their tongue

open is sticky.

their throat,

YHWH.

in fear of you;

································································································

- 11 declare them guilty, - let them fall

O GOD, by their own projects;

- for the abundance of their transgressions - because they have rebelled against you. + 12 And WILL REJOICE + forever

all who are refuging THEY WILL EXULT;

– and YOU WILL PROTECT them + and WILL BE JUBILANT in you those loving 13

– because YOU, – like a shield

YOU BLESS

of your favour

drive them away,

in you,

your name; THE RIGHTEOUS, YOU SURROUND HIM.

YHWH,

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First Section (Ps 1–18)

CONTEXT “YOU SHALT NOT KILL [...] YOU SHALL NOT TESTIFY AGAINST YOUR NEIGHBOUR FALSELY” (EXOD 20:13, 16) Lying in the court can lead to death; that is why false testimony is closely related to murder.7 “THE TONGUE [...] IS FULL OF DEADLY POISON” (JAS 3:8) The entire chapter 3 of the Letter of James is devoted to the tongue that can cause death: 5

See how small a flame can set fire to a huge forest; 6 And the tongue is a fire. The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell. 7 For every species of beast and bird, of reptile and sea creature, can be tamed and has been tamed by the human species. 8 The tongue, on the contrary, no one can tame it: it is a restless evil. It is full of deadly poison (Jas 3:5–8).

INTERPRETATION THE WORD THAT KILLS “The man of blood” (Ps 5:7b) is not the one who strikes with the sword, rather the one who uses “lies” as the weapon, which is even more efficient: when he ends up destroying the body, he first ruins the reputation, and therefore the soul of the other person. “The man of blood” kills with his “mouth”, his “throat”, his “tongue”. It is even more dreadful when a deadly venom poisons honey with his words. But, if “the tellers of lies” lead to the sepulchre those whom their tongue kills, they themselves will fall into a pit they have dug for the others. The Lord who “detests” them will make them “perish” (7a). The word that kills, kills also those who utter it. THE WORD THAT GIVES LIFE The victims of the bloodthirsty man do not respond to him, they speak to the only one who, “like a shield”, can protect them from the attacks inflicted on them. That is why they cry out to their God, begging him to listen to their complaint. The Lord does not speak, but he “hears” the voice of those who take refuge in him (4). And in particular he is kind to those who love his name: he “protects” them, “surrounds” them with his protection and “blesses” them (12–13). For this reason, the voice of supplication is answered by joy, exultation and jubilation of all those who have been saved from the grave and have found life again. One prayed, a 7

See R. MEYNET, Appelés à la liberté, 102–104.

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67

multitude was heard and saved. Since the psalm is attributed to David, we can understand that the king prays not only for himself but for all the people he represents. He is “the righteous” one (13) who knows how to be guided by the divine “righteousness” in order to escape from the “adversaries” (9). The word that gives life to others it also gives life to the one who utters it.

2. PSALM 6 TEXT 1 For the music director with the strings on the octachord, a psalm of David. 2 Yhwh, do not chastise me in your anger and do not discipline me in your fury. 3 Have mercy on me, Yhwh, because I wither myself; heal me, Yhwh, because my bones are terrified 4 and my soul is greatly terrified. And you, Yhwh, until when? 5 Return, Yhwh, deliver my soul, save me for the sake of your faithfulness. 6 Because in death there is no remembrance of you, in Sheol who will give you thanks? 7 I am exhausted with my groaning, every night I drench my bed, I water my couch with my tears; 8 my eye is consumed with indignation, it grows old because of all my oppressors. 9 Depart from me, all workers of iniquity, because Yhwh hears the voice of my weeping; 10 Yhwh hears my supplication, Yhwh accepts my prayer; 11 let all my enemies blush and be greatly terrified, let them retreat, let them suddenly blush!

V. 1: “WITH THE STRINGS ON THE OCTACHORD”

“With the strings”, it means “with stringed instruments”. The next term literally means “on the eight”. There are many possible interpretations.1

COMPOSITION For Kraus the psalm is organised in four parts: appeal to the Lord (2); requests (3–6); description of distress (7–8); testimony of being heard (9–11).2 Weiser has also a division into four parts (2–4, 5–6, 7–8, 9–11), but only the limits of the last two parts are corresponding to those of Kraus. The majority of the commentators distinguish three parts. While all agree on the limits of the last part (9–11), the same cannot be said for the second part (3–83 or 5–84 and especially 7–85) and consequently for the first part. The knowledge of the Law at the centre of the question leads to identify the part that is framed by the two questions of 4 and 6 as the centre of the psalm.

1

See, e.g., Vesco, 124. Kraus, I, 160. 3 Ravasi, I, 153. 4 Lorenzin, 67; deClaissé-Walford – al., 103–106. 5 Hakham, I, 21; Alonso Schoekel – Carniti, I, 215; even Kraus. 2

70

First Section (Ps 1–18)

1

For the music director a psalm

with the strings of David.

– 2 YHWH, – and

do not in your anger chastise me do not in your fury discipline me.

on octachord;

································································································································

+ 3 Have mercy on me, - because I wither

YHWH, myself;

+ heal me, - because ARE TERRIFIED - 4 and my soul

YHWH, my bones, IS TERRIFIED

GREATLY.

* And you,

YHWH,

until when?

YHWH, my soul, for the sake

of your faithfulness.

in death who

remembrance of you, will give you thanks?

– 7 I am exhausted .. I drench .. with my tears

with my groaning, every night my couch

my bed, I water;

.. 8 is consumed – it grows old

with indignation because of ALL

MY OPPRESSORS.

+ 5 Return, + deliver + save me * 6 because there is no * in Sheol

my eye,

································································································································

+ 9 Depart : because hears, : 10 hears, : YHWH + 11 let them blush + let them retreat,

from me,

ALL WORKERS

OF INIQUITY

YHWH, YHWH, my prayer

the voice my supplication, accepts;

of my weeping,

AND BE TERRIFIED

GREATLY,

ALL MY ENEMIES,

let them blush

suddenly!

The first part (2–4a) is arranged in two stages. Firstly, there are two negative imperatives in which the psalmist implores the Lord not to chastise him (2); followed then by two positive requests (3a, 3c), their reasons are introduced by “because” (3b, 3d–4a). “I wither” of 3b is subsequently developed by the last two members of the next trimember: the withering does not regard only the body but also the spirit. The second part is framed by the only two questions in the text (4b, 6). Between the two questions, there are three requests addressed to “Yhwh”. The last segment (6) makes it clear that the issue at stake is the “death” of the psalmist, who

Psalm 6

71

consequently would not be able to give thanks to the Lord. We can understand that the “until when” in the first question (4b) means “until death”. The psalmist in the first piece of the last part (7–8) exposes the wrongdoings inflicted on him by his “oppressors”: “groaning” which makes him dissolve into “tears” every night (7), “indignation” which makes his “eye” age prematurely (8). At the extremities of the second piece, the order given to the wicked to depart (9a) corresponds to the desire for punishing his “enemies” (11). “Let them retreat” at the beginning of the last member (11b) recalls “depart” at the beginning of the first member (9a). “All workers of iniquity” and “all my enemies” form an inclusion (9a, 11a). The central segment, introduced by “because” (9b), gives the triple reason for the initial order. “All my oppressors” (8b) and “all workers of iniquity” (9a) act as middle terms linking these two pieces together. The extreme parts have a similar composition. In the last pieces (3–4a, 9–11) the psalmist addresses first the Lord to obtain his help, then his enemies that they should move away and be punished; each time, the requests are followed by a reason introduced by “because” (3b, 3d–4a, 9b–10ab). The three occurrences of being “terrified” and two occurrences of “greatly” act as final terms for both parts (3d–4a, 11a). The relation between the first pieces is not evident; there is no repeated vocabulary to support it, unless “indignation” (8a)6 is a synonym for “anger” and “fury” (2ab), or at least that the pair “groaning” – “indignation” (7a, 8a) corresponds to the pair “anger” – “fury” (2). The logic of these two parts seems to be as follows: God’s “anger” and “fury” against the psalmist (2) prompts him to appeal to the mercy of the one who can heal him (3–4a); the psalmist’s “groaning” and “indignation” against his enemies (7–8) urges him to appeal for the divine punishment on them (9–11). This would suggest that God’s anger is manifested in the oppression of the psalmist by his enemies. We can notice that “my soul” occurs in the first two parts (4a, 5b), that in the last two parts “return” (5a) and “let them retreat” (11b) translate the same verb šûb and that in the extreme parts “have mercy” (3a) and “supplication” (10a) are of the same root ḥnn.

CONTEXT “YHWH DO NOT CHASTISE ME IN YOUR WRATH” Ps 38 begins with the same segment as Ps 6, but with one variation: “your wrath” instead of “your anger”. It is followed by a confession of sins (Ps 38:4–6), which is totally absent in Ps 6. “IN SHEOL WHO WILL PRAISE YOU?” The theme is found in particular in Ps 88: 6

The Hebrew term ka‘as is often translated as “grief”.

72

First Section (Ps 1–18) 11

“Do you work wonders for the dead, do the shades rise up to give you thanks?

12

Is your love spoken of in the grave, your truth in place of destruction?

13

Are your wonders known in the darkness and your righteousness in the land of oblivion...?”

Similarly in the Song of Hezekiah: 18

Sheol does not give you thanks, death does not praise you. They no longer hope in your faithfulness, those who descend into the pit.

19

The living person, only the living person gives you thanks, as I do today. (Isa 38:18–19)

“DEPART FROM ME…” The first member of the last piece of Ps 6 is quoted by Matthew at the end of the Sermon on the Mount (Matt 7:23) and by Luke at the centre of the first passage of the fourth sequence of the ascent to Jerusalem.7 INTERPRETATION “DO NOT CHASTISE ME” (2A) Even if the psalmist does not formally confess any fault, the fact that he asks the Lord not to punish him (2) suggests that he implicitly acknowledges to be guilty of some sins. The punishment he is talking about is not different from the one he experiences every night in groaning, tears and indignation (7–8). His “oppressors” inflict it on him, but he interprets it as being sent, or at least permitted by God. And that is why he is asking his Lord for mercy (3–4a). DANGER OF DEATH The psalmist is so insistent in his supplication, to the point that it occupies the whole space of the first two parts. It is because he is “withering”, it is because the evil which he is asking to be healed from, it will bring him to death if the Lord does not intervene to save him. Time is running out, and that is why he is asking “until when”, until he has been swallowed up in Sheol. Then it would be the end, both for him and for the praise of God.

7

See Luc, 2011, 600–603.

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73

“LET THEM BLUSH AND BE TERRIFIED” (11A) At the beginning the psalmist evokes the punishment that the Lord would have inflicted on him, and at the end he invokes the punishment that God will make fall on his enemies. The terror that they imposed “greatly” on the “bones” and the “soul” of their victim (3d–4a) will fall back entirely on their heads (11). This will be the work of the Lord, who “hears” the “supplication” of his faithful and “accepts” their “prayer” (9b–10).

3. YHWH HEARS MY PRAYER BECAUSE OF HIS FAITHFULNESS (PS 5–6) COMPOSITION OF THE SEQUENCE Ps 5

1

For the music director, for the flutes, a psalm of David.

2

GIVE EAR to my words, Yhwh, discern my sigh; 3 GIVE ATTENTION to the voice of my cry, my King and my God, because I PRAY to you. 4 Yhwh, in the morning YOU HEAR my voice voice, ce in the morning I prepare myself for you and I wait. 5

Yes, you are not a God accepting WICKEDNESS, EVIL does not sojourn with you; ARROGANT do not stand before your eyes; you hate ALL WORKERS OF INIQUITY; make perish THE TELLERS OF LIES, Yhwh detests THE MAN OF BLOOD AND DECEIT.

6 7

THE

you

8

And as for me, for the abundance of YOUR FAITHFULNESS, I come to your house, FAITHFULNESS I bow down towards the Temple of your holiness in fear of you; 9 Yhwh, lead me in your righteousness, for the sake of MY ADVERSARIES make level your way before me. 10

Yes, there is no safety in their mouth, their interior is DESTRUCTION; open SEPULCCRE is their throat, their tongue is sticky. 11 declare them guilty, O God, let them fall by their own projects; for the abundance of THEIR TRANSGRESSIONS drive them away, because THEY HAVE REBELLED against you. 12

And ALL WHO ARE REFUGING IN YOU will rejoice, they will exult forever; and you will protect them and THOSE LOVING YOUR NAME will be jubilant in you 13 because you, Yhwh, you bless THE RIGHTEOUS, like a shield of your favour you surround him.

Ps 6

1

For the music director with the strings on the octachord, a psalm of David.

2

Yhwh, do not chastise me in your anger, and do not discipline me in your fury. Have mercy on me, Yhwh, because I wither myself; heal me, Yhwh, because my bones are terrified, 4 and my soul is greatly terrified. 3

And you, Yhwh, until when? 5 Return, Yhwh, deliver my soul, save me for the sake of YOUR FAITHFULNESS. FAITHFULNESS 6 Because in DEATH there is no remembrance of you, in SHEOL, who will praise you? 7

I am exhausted with groaning, every night I drench my bed, I water my couch with my tears; 8 my eye is consumed with indignation, it grow old because of ALL MY OPPRESSORS. 9 Depart from me, ALL WORKERS OF INIQUITY, because Yhwh HEARS the voice voice of my weeping; 10 Yhwh HEARS my supplication, Yhwh accepts MY PRAYER PRAYER; 11 let ALL MY ENEMIES blush and be greatly terrified, let them retreat, let them suddenly blush!

Sequence 5–6

75

At the beginning of the first psalm, the psalmist implores the Lord to “hear” his prayer: “Give ear to my words”, “discern my sigh” (5:2), “give attention to the voice of my cry”, “I pray to you” (3), “you hear my voice” (4). At the end of the second psalm, he testifies that his God “hears” him: he “hears the voice of my weeping” (6:9), he “hears my supplication”, he “accepts my prayer” (10). In the second psalm his enemies are mentioned in the last part, on both sides of his testimony: “all my oppressors”, “all workers of iniquity” (6:8–9a), “all my enemies” (11). In the first psalm they are mentioned in the central part: “wickedness”, “evil” (5), “the arrogant”, “all workers of iniquity” (6), “the tellers of lies”, “the man of blood and deceit” (7), a little further “my adversaries” (9), “their sins” and “they have rebelled against you” (11). “Destruction” and “sepulchre” in the first psalm (5:10) correspond to “death” and “Sheol” in the second psalm (6:6). “Your faithfulness” occurs at the centre of each psalm (5:8; 6:5), playing the role of central terms. As for “all who are refuging in you” accompanied by “those loving your name” and “the righteous” (5:12–13), with their opposites, “all my oppressors”, “all workers of iniquity”, “all my enemies” (6:8–11), they serve as final terms. Both psalms are complementary. They begin with a supplication, but while in the first psalm the psalmist asks God to hear him (5:2–4), in the second one he asks for his help, emphasising his misery (6:2–4a). The first psalm focuses on wickedness of the enemies, the second one on the oppression endured by the psalmist. The first psalm ends with jubilation of “all who are refuging” in the Lord (5:12–13), the other one with the punishment of “all workers of iniquity” (9a, 11).

INTERPRETATION These two psalms play together, one on “the flutes” (5:1), the other one on “the strings” (6:1). GOD HEARS Everything begins with a supplication in which the psalmist urgently is asking the Lord to give ear to his words, to be attentive to his cry (5:2–3); but in the process, the one who has been crying acknowledges that in the morning his God hears his voice (4). This statement addressed to God is repeated at the end of the second psalm, but this time before his oppressors, as a testimony on which is based his command for them to depart and which justifies the final curse he invokes on them. THE LORD’S FAITHFULNESS When the Lord hears, it is because he is faithful to the covenant by which he has irrevocably committed himself. His faithfulness is the fulcrum that enables those who take refuge in him, those who love his name, to lift up the world of

76

First Section (Ps 1–18)

suffering imposed on them by all those who do iniquity and persecute the righteous. God’s faithfulness is evoked near “death” and not far from the “sepulchre”; no doubt because only his faithfulness is capable of preserving and restoring to life the one who relies on him. BLESSING AND CURSING The flutes are light and naturally accompany joy, exultation, jubilation, the blessing to which the first psalm leads with the greatest joy. The strings, on the contrary, seem more attuned to pain and gravity of the situation depicted at the end of the second psalm, where the psalmist orders his oppressors to withdraw from him and especially when he calls on them the curse of disgrace and terror.

D. MAGNIFICENT IS THE NAME OF THE MOST HIGH The Fourth Sequence: Ps 7–8 1. PSALM 7 TEXT 1A

lamentation of David which he sang to Yhwh concerning the words of Kush, a Benjaminite. my God, I take refuge in you, save me from all my persecutors and deliver me, 3 lest he lacerate my soul like a lion, tearing apart, and no one to deliverer. 4 Yhwh my God, if I have done this, if there is perversion on my palms, 5 if I have repaid my ally with evil and wrongly rescued my oppressor, 6 let an enemy pursue my soul and overtake it, and let him trample my life on the earth, and let him make my glory dwell in the dust! 7 Rise up, Yhwh, in your anger, lift yourself up against the rage of my oppressors and awaken for me, order the defence. 8 And the assembly of the nations will surround you, and return on high over it; 9 Yhwh will sentence the peoples. Defend me, Yhwh, according to my righteousness and according to my own integrity. 10 Let the evil of the wicked come to an end and strengthen the righteous. And he examines the hearts and kidneys, the righteous God; 11 my shield (is) with God who saves the upright of heart; 12 God defending the righteous and God indignant every day. 13 If he does not turn, he sharpens his sword, he bends his bow and strengthens it; 14 and he prepares for himself the weapons of death, he made his flaming arrows. 15 Behold, he conceives iniquity, and bears trouble, and gives birth to a lie. 16 He has opened a hole and digs it, and he will fall into the pit he made; 17 his trouble will return on his head and his violence will fall on his skull. 18 I will give thanks to Yhwh according to his righteousness and I will sing praises to the Name of Yhwh the Most High. 2 Yhwh

V. 1: “A LAMENTATION”

The meaning of the first term, šiggayôn, is unclear. It is found only in the plural in Hab 3:1. It has been related to the Akkadian šigû, “lamentation”. V. 1: “THE WORDS OF KUSH, A BENJAMINITE”

The personage is unknown. Of the tribe of Benjamin, like Saul, he is likely an enemy of David. V. 3: “LEST HE LACERATE”

The singular troubled some commentators, who translated it by the plural that agrees with “my persecutors”; the singular is referring to “a lion”. V. 5AB: “AND WRONGLY RESCUED MY OPPRESSOR”

“My ally” translates the active participle of šālam, which is used only in the Hebrew Bible; it literally means “the one who is at peace with me”. The second member is a crux interpretum and has therefore been interpreted in various ways,

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First Section (Ps 1–18)

most of the time with some correction.1 It is possible to understand that the second member gives the reason for the first one and Tournay translates it as follows: “If I have wronged my ally by sparing my opponent without reason”.2 V. 7C: “ORDER THE DEFENCE”

The verb is interpreted as a precative perfect; it is therefore rendered by an imperative. V. 8B: “AND ABOVE IT RETURN ON HIGH”

After having exercised judgment on earth among the nations (8a), the Lord returns to his heavenly dwelling place. V. 13A: “IF HE DOES NOT TURN”

The syntagma ’im-lō’ yāšûb is understood in various ways.3 Some consider ’imlō’ as introducing formula for an oath or imprecation4 and translate “Truly, he returns and sharpens his sword” or “He sharpens his sword again”.5 But ’im can also introduce a conditional and in this case we translate: “If he does not turn...”, that means, if he does not change his attitude, if he does not convert.6 This is how the Targum interprets it, but makes God the subject of the following verbs.7 The Septuagint, however, makes the first syntagma an interpellation addressed to the oppressors: “If you do not convert”, and it also considers the Lord as the subject of the following actions.

COMPOSITION Opinions are very much divided. The structure of the psalm ranges from a diptych (2–7, 8–18)8 to seven parts division9 not forgetting about three stanzas10 or four parts.11 However, many agree on some limits: 2–6 (often subdivided into 2–3 and 4–6), 15–17 as a sapiential reflection, 18 as a conclusive promise of praise. 1 E.g., J.H. TIGAY, “Psalm 7:5 and Ancient Near Eastern Treaties”; J. LEVEEN, “The Textual Problems of Psalm VII”. 2 R.J. TOURNAY, Le Psautier de Jérusalem, 16–18; similarly the TOB. 3 For the discussion see, e.g., Vesco, 135; deClaissé-Walford – al., 116–117. 4 Joüon, 165a. 5 E.g., Kraus, I, 167; Ravasi, I, 166; deClaissé-Walford – al., 112. 6 Alonso Schoekel – Carniti, I, 223; Lorenzin, 53. 7 This solution was adopted by Vesco, 132. 8 Vesco, 133, following Girard. 9 Hakham, I, 24. 10 deClaissé-Walford – al., 110. 11 Lorenzin, 69.

Psalm 7

79

After the title (1) and before the conclusion (18), the body of the psalm is arranged in three parts: with eleven members each, the extreme parts oppose the psalmist (2–6) and his oppressor (13–17): the first one claims his innocence and calls for the evil to fall on his head, which inexorably happens later. At the centre (7–12), a more developed part (sixteen members) which calls for God’s judgment. THE FIRST PART (2–6) + 2 YHWH + save me

MY GOD,

in you

from all

MY PERSECUTORS

– 3 lest he lacerate – tearing apart,

like a lion and no one

MY SOUL,

I take refuge, and deliver me,

to deliver.

······························································································································· 4

+ YHWH + if there is

MY GOD,

perversion

if I have done on my palms,

+ 5 if I have repaid + and rescued

my ally my oppressor

with evil, wrongly,

– 6 LET PURSUE – and let him trample – and my glory

an enemy on the earth into the dust

MY SOUL

this,

and overtake it, my life, let him make it to dwell!

The first piece begins with a segment comprising confession of faith (2a) and a double petition (2b). The second segment depends syntactically on the first one, because it is a negative ending (3a) followed by two participles, a positive one then negative one (3b). Both segments end with the same verb “to deliver”. The second piece also consists of a single complex phrase. At the beginning, there are four conditional clauses divided into two bimembers (4–5) followed by three main coordinated clauses (6). The vocatives “Yhwh my God” act as initial terms for both pieces (2a, 4a). Worth noting is the repetition of “my soul” (3a, 6a) and that “my persecutors” and “let pursue” have the same root (2b, 6a).

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First Section (Ps 1–18)

THE SECOND PART (7–12) + 7 Rise up, + lift yourself up + and awaken 8

– And the assembly – and above it – 9 YHWH

YHWH, against the rage for me,

THE DEFENCE

of the nations on high will sentence

will surround you, return; the peoples.

in your anger, of MY OPPRESSORS order.

····························································································································· :: DEFEND ME, YHWH, because of MY RIGHTEOUSNESS

:: and because of my integrity (that is) in me; + 10 let come to an end + and strengthen

the evil OF THE WICKED THE RIGHTEOUS. ·····························································································································

.. And he examines .. GOD (who is)

RIGHTEOUS;

:: 11 my shield (is) :: who saves

with GOD, the upright

of heart;

DEFENDING

THE RIGHTEOUS

indignant

every day.

12

: GOD : and GOD

the hearts

and kidneys,

In the first piece the three members of the first segment begin with the imperatives asking for Yhwh’s intervention (7); the last two members are complementary, against the “oppressors” (7b), then in favour of the psalmist (7c). The second segment concerns the “nations” and the “peoples” (8–9a): the assembly will be gathered around the Lord during the judgment, not as witnesses but as defendants (8a, 9a), after that the judge will return to heaven. In the first segment of the second piece the psalmist calls for help because of his innocence (9bc); in the second segment he desires an opposing fate for “the wicked” and for “the righteous” that he is (10ab). All the verbs in the third piece are the participles (10c–12), which describe the usual actions of God: he is “righteous”, he knows everything about the peoples (10cd), he protects the righteous (11), he distinguishes between “the righteous” whom he defends and those he is “indignant” with (12). The central segment (11) is the only one where the psalmist refers to himself. “Defence/defend” occur in all three pieces (7c, 9b, 12a). “The wicked” (10a) recall “my oppressors” (7b). “My righteousness” and “the righteous” of the central piece (9b,10b) are retaken by two occurrences of the “righteous” in the last piece (10d, 12a). While in the first two pieces the name “Yhwh” is used (7a, 9a, 9b), in the last piece there is the name “God” repeated four times (10d, 11a, 12a, 12b).

Psalm 7

81

THE THIRD PART (13–17) + 13 IF HE DOES NOT TURN, + his bow

his sword he bends

he sharpens, and strengthens it;

– 14 and for himself – his arrows

he prepares flaming

HE MADE.

the weapons of death,

·······································································································

:: 15 Behold, :: and bears :: and gives birth to

he conceives

iniquity,

TROUBLE,

a lie.

······································································································· 16

+ A hole – and he will fall

he has opened into the pit

– 17 WILL RETURN – and on his skull

HIS TROUBLE

his violence

and digs it, HE MADE;

on his head will fall.

In the last piece (16–17), the first segment sets out the law, with the image of the “pit”, according to which those who prepare evil for others they themselves become the victims (16); the second segment takes up and develops the preceding member in a perfect mirrored composition (17). The symmetrical piece (13–14) is disputed12 and many believe that the subject of the verbs (except for “he does not turn”) is the Lord.13 The composition, and therefore the logic of the part, shows that it is the wicked one as in the subsequent two pieces. In the first segment (13), he prepares the weapons that he thinks he is going to use against others, in the second segment he “prepares” them “for himself” (14). The central piece (15) expresses in a proverbial fashion its radical malignity, from the conception of iniquity to the birth of lies. “He made” occurs in the extreme pieces in symmetrical positions (14b, 16b); “trouble” found at the centre of the central piece (15b) returns in the last piece (17a).

12

See deClaissé-Walford – al., 116–117. E.g., Delitzsch, 184; Ravasi, I, 175; Alonso Schoekel – Carniti, I, 234; Lorenzin, 70; Vesco, 135. For Weiser (134), on the contrary, it is the enemy of the psalmist; similarly Kraus (I, 174) and Hakham (I, 27). 13

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First Section (Ps 1–18)

THE WHOLE OF THE PSALM 1

A lamentation of David + 2 YHWH + save me – 3 lest he lacerate – tearing apart,

which he sang to YHWH

concerning the words of Kush, a Benjaminite.

MY GOD,

from all like a lion and no one

in you my persecutors my soul, to deliver.

I take refuge, and deliver me,

·················································································································································· MY GOD, if I have done this,

+ 4 YHWH + if there is + 5 if I have repaid + and rescued – 6 let pursue – and let him trample – and my glory

+ 7 Rise up, + lift yourself up + and awaken – 8 And the assembly – and about it – 9 YHWH

perversion my ally MY OPPRESSOR

an enemy on the earth into the dust YHWH, against the rage for me, of the nations on high will sentence

on my palms, with EVIL wrongly, my soul and overtake it my life, let him make it to dwell! in your anger, of MY OPPRESSORS the defence will surround you, RETURN; the peoples.

order.

································································································································

:: Defend me, YHWH, :: and according to my integrity (that is) in me. + 10 Let come to an end THE EVIL + and STRENGTHEN the righteous.

according my righteousness of the wicked

································································································································

:: And he examines .. GOD (who is) .. 11 my shield (is) :: who saves : 12 GOD : and GOD + 13 If he does not TURN, + his bow – 14 and for himself – his arrows

the hearts righteous; with GOD the upright defending indignant his sword he bends he prepares flaming

and kidneys, of heart; the righteous every day. he sharpens, and STRENGTHENS it; the weapons of death, he made.

·································································································································

:: 15 Behold :: and bears :: and give birth to

he conceives trouble, a lie.

iniquity,

·································································································································

+ 16 A hole – and he will fall – 17 WILL RETURN – and on his skull • 18 I will give thanks • and I will sing praises

he has opened into the pit his trouble his violence

and digs it, he made; on his head will fall.

to YHWH to the Name of YHWH

according his righteousness THE MOST HIGH.

Psalm 7

83

Few words are repeated within the parts: “Yhwh” is used eight times, “God” six times, making a total of fourteen (the names of God are absent in the part 13– 17). There are repeated, in the first two parts “evil” (5a, 10a) and “oppressor/s” (5b–7b), in the last two parts verbs “to return” or “to turn” (the same šûb, 8b; 13a, 17a) and “to strengthen” (10b, 13b). The root that occurs more often is that of the “righteous” – “righteousness” (five times), mainly in the central part (9b, 10b, 10d, 12a), but also in the final verse (18a). A similar movement marks the first and last parts of the body of the psalm. In the extreme pieces of the last part (13–14, 16–17), the evil that the wicked person prepares against his or her neighbour is prepared for himself/herself; in the second piece of the first part (4–6), the psalmist claims his innocence, wishing that, if he had committed some evil, a much worse evil would fall on him.

CONTEXT JOB’S APOLOGY (JOB 31) After the long discussions between Job and his friends (Job 3–27), Job ends his conclusion with a long apology in which he proclaims his innocence, reinforced by impregnable oaths, among them the first two, which are as follows: 7 If my steps have turned aside from the straight path, if my heart was led by my eyes and if any spot has cleaved to my hands, 8 let another eat what I have sown and let my young shoots be rooted out! 9

If my heart has been seduced by a woman, if I have been spying at my neighbour’s door, 10 let my wife start grinding for others, let others bow down upon her...

“RIGHTEOUSNESS FROM HEAVEN LOOKED DOWN” (PS 85:12B) “Righteousness” is several times presented as one of the divine attributes: Righteousness and judgement are the foundation of your throne, Faithfulness and truth go before your face (Ps 89:15).

At the heart of the last part of Ps 85 (10–14), “righteousness” becomes more like a name of God: 12 Faithfulness of the earth for righteousness from heaven

shall spring out looked down.

84

First Section (Ps 1–18)

In the preceding verse the same “faithfulness” meets divine “love”, and the same “righteousness” embraces the “peace” of the people. 11

Love righteousness

and faithfulness and peace

meet together embrace.14

INTERPRETATION RIGHTEOUSNESS The psalm culminates in thanksgiving for God’s righteousness and the psalmist adds that he will sing praises to “the name of Yhwh the Most High”. As if “righteousness” were the proper name of God. God’s righteousness is revealed when the evil that the godless people were preparing against their neighbour turns against themselves, when they perish by the deadly devices they were setting up to strike others (13–14), when they fall into the pit they dug to capture their prey (16–17). The human righteousness, whereby the psalmist is asking to be judged (9b), is exactly the opposite to the intentions and actions of the wicked person. It means not paying one’s ally by evil, it also means not rescuing one’s enemy at the expense of others (5). GOD IS THE JUDGE The psalmist renounces doing justice for himself. Right from the beginning, he relies on the Lord to deliver him from all his persecutors (2). He entrusts himself to him as the only one capable of establishing his righteousness and in advance submits himself to his judgement (4–6); and he appeals to him for defence in front of all (7–9). Indeed, who examines hearts and kidneys if not the righteous God (10cd)? No one else but only he can protect the psalmist and threaten the wicked (12). FROM SUPPLICATION TO THANKSGIVING Conventionally, the final thanksgiving (18) corresponds to the initial supplication (2), which actually leads to the heart of the psalm (10ab). One might be tempted to interpret the last verse as a conditional promise: “I will give thanks to the Lord if he answers my prayer”. This view is hardly sustainable after the long confession of faith that precedes it. The certainty that the psalmist deploys, beyond the centre of the psalm, suggests that he is sure that he will be saved and that he will be able to offer the sacrifices of thanksgiving by singing praises to the righteousness of the Most High.

14

See R. MEYNET, “L’enfant de l’amour (Ps 85)”, 850–853.

2. PSALM 8 TEXT 1 For the music director, on the gittith, a psalm of David. 2 Yhwh our Lord, how magnificent is your name in all the earth! (You) who have given your majesty in the heavens 3 through the mouth of children and nursing babies, you have established strength in response to your oppressors to reduce the enemy and the avenger. 4 Yes, I see your heavens, the works of your fingers, the moon and the stars which you strengthen. 5 What is man that you remember him and the son of adam that you care for him? 6 You make him little less than God, with glory and splendour you crown him. 7 You set him over the works of your hands, you have placed all under his feet: 8 all the sheep and oxen and also the beasts of the field; 9 the birds of the heaven and the fish of the sea crossing the paths of the seas. 10 Yhwh our Lord, how magnificent is your name in all the earth!

V. 1: “THE GITTITH”

This indication is also found in the titles of Ps 81 and 84. The ancient versions as well as the midrash derive the word from the noun gat, “press”, others from the proper name Gat and assume that it is a musical instrument or a tune related to this city.1 V. 2C: “(YOU) WHO HAVE GIVEN...”

This is a famous crux interpretum which provoked a lot of discussion and correction.2 The Masoretic text integrates this member in verse 2, thus linking it syntactically with what precedes. It is unusual for a phrase to begin with the relative pronoun ’ăšer, but it does happen in poetic texts: “What we have heard and learned, what our fathers have told us, we will not hide from their children”. (Ps 78:3; see also Job 5:5; 9:15); especially Job 37:17: “(You) whose clothes are too warm, when the earth languishes under the south wind, did you help him to roll the clouds…” (TOB). In this way Jerome and the Targum understood it. V. 6: “YOU MAKE THEM LITTLE LESS THAN GOD”

The Septuagint and the Targum translate ’ĕlōhîm as “angels”, undoubtedly to preserve the dignity and uniqueness of God.

1 2

See, e.g., Ravasi, I, 191; Vesco, 137, note 1. See HALOT, 1760–1761; Ravasi, I, 192–194.

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First Section (Ps 1–18)

COMPOSITION All recognise the inclusion formed by the identical repetition of the introduction (2ab) in the last verse (10), pointing out also that these are the only segments that use the first person plural (“our Lord”). As for the body of the psalm, some scholars divide it into two (2c–5, 6–9).3 Alonso Schoekel – Carniti point out that the exclamatory mâ at the extremities (let.; “how is magnificent...!”) finds an echo in the interrogative mâ at the centre (“What is man”).4 Girard and Auffret propose a concentric composition around the question in 5.5 Both short extreme parts are identical (2ab, 10). The central part with the question (5) and its answer (6) is surrounded by two parallel parts (2c–4, 7–9). The first piece of the second part (2b–3) forms a single complex phrase: a relative clause (2c–3a) qualifies the subject of the verb of the main clause (“you have established”), which is followed by a final clause (3c). The first members of the two segments compare the “majesty” and the “strength” that the Lord has established “in heavens” and “in response to the oppressors”; the second members oppose two couples, that of “children” and “nursing babies” and that of “the enemy” and “the avenger”. The second piece (4), which begins like the first one with the “heavens”, describes their “majesty” which is revealed through the stars. The second piece (8–9) of the symmetrical part provides the details of “the works of his hands” that the Lord has put under the feet of the human beings (7), namely the set of animals that are on earth (8), in “heaven” (9a) and in the sea (9bc). These two parts are constructed in a similar fashion, with the second piece detailing the content of what is said in the first piece. In the first instance “the works of the fingers” (4b) of the Lord are the stars, in the second instance “the works of his hands” (7a) are the animals. Besides, the term “the heavens” occurs in 2c, 4a and 9a and that the terms of the first pieces “(you) have given” and “you strengthen” (2c.3b) are corresponding to “you set” and “you have placed” (7ab). At the centre there is the only question in the psalm (5) together with its answer (6). It is not rare for “the question at the centre” to be accompanied by its answer; e.g., Luke 3:12–13 at the centre of the passage 3:10–14; Amos 6:12 at the centre of the sequence 6:8–14.6 “All” is found in the extreme parts (2b, 10b) and in the penultimate part, in median terms of the two pieces (7b, 8a). “How is” and “What is” mark the extremities and the centre (2b, 5a, 10b).

3

Ravasi, I, 187 (Divine omnipotence and man in 2b–5, human power and God in 6–9); Lorenzin, 71; deClaissé-Walford – al., 120. 4 Alonso Schoekel – Carniti, I, 242. 5 Girard, I, 230–231 (2ab, 2c–4 / 5 / 6–9, 10). 6 See Traité, 425.427. Other example, Ps 120: see Le Psautier. Cinquième livre, 331–332.

Psalm 8 1

For the music director,

87

on the gittith,

a psalm

of David.

our Lord, your name

in ALL

the earth!

+ (You) who – 3 through the mouth

have given of children

your majesty in THE HEAVENS and nursing babies,

+ you have established – to reduce

strength the enemy

in response to and the avenger.

• 2 Yhwh = HOW IS magnificent

your oppressors

··················································································································

: 4 Yes, I see : THE WORKS

YOUR HEAVENS,

: the moon : which

and the stars you strengthen.

of your fingers,

• 5 WHAT IS • and the son

man of adam

that you remember him that you care for him?

= 6 You make him less = with glory

a little and splendour

than God, you crown him.

OVER THE WORKS

of your hands, his feet:

+ 7 You set him + ALL you have placed

under

···················································································································

: 8 sheep : and also ::

9

the birds

: and the fish : crossing • 10 Yhwh = HOW IS magnificent

and oxen the beasts

ALL OF THEM

of the field;

OF THE HEAVEN

the paths

of the sea of the seas.

our Lord, your name

in ALL

the earth!

CONTEXT CREATION MYTHS The beginning of Yhwh’s first discourse in Job 38, which seems to echo certain creation myths,7 can shed light on the beginning of the body of the psalm (2c–3):

7

See, e.g., H. CAZELLES, Note sur le Psaume 8, 87–88.

88

First Section (Ps 1–18) 4 Where were you when I founded the earth? Speak, if your knowledge is enlightened. 5 Who set the measurements, do you know, or who stretched the line over it? 6 On what were its bases set? Who laid its cornerstone, 7 to the joyful concert of the morning stars and unanimous acclaim of the sons of God? 8 Who shut in the sea with doors, when it leapt tumultuous from the womb; 9 when I put on it a cloud for clothing and made dark clouds its swaddling bands; 10 when I cut out its boundary and set bars doors? 11 I said to it: “This far you may come and no further, here your proud waves must be broken!”

Verse 7 can be related to Ps 8:3a (“through the mouths of children and nursing babies”) and verses 8–11 to Ps 8:3bc. The last verses are reminiscent of certain Ugaritic texts in which Baal fights and defeats the claims of Yam (the sea) and Nahar (the river).8 And the Psalter itself recalls how in “the ancient times” the Lord “broke the heads of the dragons on the waters” and “crushed the heads of Leviathan” (Ps 74:13–14); and similarly Ps 89:10–12, 10 You control the pride of the sea, when its waves rise, it is you calm them; 11 You split Rahab in two like a corpse, scattered your enemies with your mighty arm. 12 Yours are the heavens and yours the earth, the world and its fulness, you have founded them.

THE FIRST CREATION STORY (GEN 1) In Ps 8:3bc it is first of all a probable allusion to the divine domination over chaos, “the tohu-bohu” (Gen 1:2). Then the creation of the light and the celestial bodies follows, among others “the moon” and “the stars” (Gen 1:14–16; Ps 8:4). It is followed by the creation of man “in the image” of God (Gen 1:26, 28; Ps 8:6) and, subsequently, the dominion over animals (Gen 1:26, 28; Ps 8:7–9). THE TRUE MEASURE FOR HUMANITY There are many texts that resize humanity to its rightful place in the universe:

8 See the translation and rewriting of KTU 1.2.IV in R. MEYNET, L’analyse rhétorique, 316; see Dahood, I, 50–51.

Psalm 8

89

15

Yes, nations are like a drop of water on the edge of a bucket, They count like a speck of dust in the balance. Yes, the islands weigh like a tiny powder [...] 17 All nations are as nothing before him, They count for him as nothing at all and emptiness. (Isa 40:15, 17; trans. Osty)

CHILDREN IN THE TEMPLE To justify the children who acclaim him in the temple Jesus quotes verse 3 of Ps 8, according to the Septuagint: 15

And when the chief priests and the scribes saw the wonders he did, and the children shouting in the Temple, “Hosanna to the son of David”, they were indignant 16 And they said to him: “Do you hear what they are saying?” Jesus said to them, “Yes, have you never read that: From the mouth of infants and nursing babies you have prepared a praise for yourself ?” (Matt 21:15–16)

INTERPRETATION NURSING BABES AND THE AVENGER “Children and nursing babies” (3a) are opposed to “the enemy and the avenger” (3c); aggressivity and violence on the one hand, and gentleness and impotence on the other hand. Only the little and the humble are able to recognise the majesty of God who reigns over the heavens and to sing to him. As for his opponents, on the contrary, who rebel against him, the Lord is forced to oppose them with his “strength” in order to reduce them, to contain their violence as he had “mastered the pride of the sea” by setting the limits that it could not cross. And one can easily imagine that, in doing so, he shelters from their blows the “children and nursing babies” who would inevitably suffer their oppression. PEOPLE LOOKING AT THE STARS Whoever contemplates the immensity of the skies, whoever looks at the countless stars inevitably becomes acutely aware of his or her infinitesimal smallness. Even from the top of a tower or a mountain, the other people seem smaller than ants to him. What then will it be under the gaze of God who is enthroned in the highest heaven? Less even than “a speck of dust in the balance”. The joy and admiration that can be heard “from the mouths of children and nursing babies” (3a) is followed by astonishment at the infinity of creation and the infinity of human smallness. “The view of the cosmos, of the extra-terrestrial world, makes it hard to believe that the human being is important”.9

9

P. BEAUCHAMP, Psaumes nuit et jour, 158.

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First Section (Ps 1–18)

“WITH GLORY AND SPLENDOUR YOU CROWN HIM” (6B) At the purely human consideration that leads inexorably to cease at the humbling human smallness, a view of faith responds paradoxically. The speck of dust is a little less than God himself; the Lord makes him a king in his own image, crowned with “glory and splendour”. The centre of the psalm marks an immeasurable leap from the limitlessness of the human being to the infinity of his or her divine vocation: “God created man in his own image, in the image of God he created him” (Gen 1:27). THE KING OF ANIMALS New surprise: crowned above “all things”, man, in literal reality, has only power over animals. Dominated by the stars, dominating the animals – divine wisdom places man on this very thin middle line. Modern wisdom, on the other hand, would find little “glory and honour” and does not see much royalty in this position.10

The first account of creation, however, stresses twice the mastery that the people are called to exercise over the animals, those on earth, and even those that swim in the seas and fly in the skies, the animals that they will have domesticated such as “the sheep and oxen” and the wild animals, “the beasts of the field”. The same story, saying that God gives vegetable food to people and to animals, suggests that people do not kill animals to eat them, nor animals do need to tear each other apart to feed themselves. Violence is not on the agenda; people command animals by word alone, by gentleness. Such a utopian agenda will not last long soon the eldest son of Adam will kill his brother. Therefore, since the flood, people dominate animals by violence (Gen 9:2–3): 2

Be the terror and the dread of all the animals on land and all the birds of heaven, of everything that moves on land and all the fish of the sea; they are placed in your hands 3 Every living thing that moves will be yours to eat, I give you all that just as the foliage of the plants.

In fact, people have lost their royalty over the animals. Today the king of the animals is the lion, the one who tears and devours the antelope. Deprived of his control over the animals due to his violence, people end up being dominated by their own animality, imitating the behaviour of lions. “Thus, concludes the elder, the power over the animals that seems little to you is that which, although you walk on a celestial body, you do not have. Perhaps you have it less than ever.”11 “O LORD, OUR MASTER, HOW GREAT IS YOUR NAME OVER THE EARTH” (2, 10) We should not forget the double exclamation that embraces the psalm in its astonished admiration. The great and “magnificent” “name” that is acclaimed at 10 11

P. BEAUCHAMP, Psaumes nuit et jour, 159. P. BEAUCHAMP, Psaumes nuit et jour, 160.

Psalm 8

91

the beginning and at the end is of course that of “Yhwh”, the proper name of God of Israel, God the creator of heaven and earth, and especially the creator of human beings, of the sons of Adam. But beside this first name the name of “our Master” is attached. And perhaps because of it Yhwh is so highly praised. The mastery that the human race has received over the works of the hands of God, the crown with which it has been girded, comes from the one from whom all mastery originates, not only over the animals, but also over the infernal powers, such as the moon and the stars. If today’s reality shows that people have lost their domination over the animals, the Lord has not renounced his initial project and he remains the “Master” whose mastery continues to be offered through gentleness.

3. MAGNIFICENT IS THE NAME OF THE MOST HIGH (PS 7–8) COMPOSITION OF THE SEQUENCE Ps 7 1 A Lamentation of David which he sang to Yhwh concerning the words of Kush, a Benjaminite. 2 YHWH MY

GOD, I take refuge in you, save me from all MY PERSECUTORS and deliver me, 3 lest he lacerate my soul like A LION, tearing apart, and no one to deliverer. 4 YHWH MY GOD, if I have done this, if there is perversion on my palms, 5 if I have repaid my ally with evil and wrongly rescued MY OPPRESSOR, 6 let AN ENEMY pursue my soul and overtake it, and let him trample my life on THE EARTH and let him make my glory dwell in the dust! 7 Rise up, Yhwh, in your anger, lift yourself up against the rage of MY OPPRESSORS, and awaken for me, order the defence. 8 And the assembly of the nations will surround you, and return on high over it, 9 Yhwh will sentence the peoples.

Defend me, Yhwh, according to my righteousness and according to my own integrity. 10 Let the evil of THE WICKED come to an end, and STRENGTHEN the righteous. And he examines the hearts and kidneys, the righteous God; who saves the upright of heart; 12 God defending the righteous day.

11 my

shield is with God, and God indignant every

13 If he does not turn, he sharpens his sword, he bends his bow and STRENGTHENS STRENGTHENS it; 14 and he prepares for himself the weapons of death he made his flaming arrows. 15 Behold, he conceives iniquity, and bears trouble, and gives birth to a lie. 16 He has opened a pit and digs it, and he will fall into the hole he made; 17 the trouble will return on his head and his violence will fall on his skull. 18 I

will give thanks to Yhwh according to his righteousness Yhwh the Most High.

and I will sing praises to the name of

Ps 8 1 For the music director, on the gittith, a psalm of David. 2 YHWH OUR MASTER,

how magnificent is your name in all THE EARTH!

(You) who have given your majesty in the heavens 3 through the mouth of children and nursing babies, you have established strength in response to YOUR OPPRESSORS to reduce THE ENEMY and THE AVENGER. 4 Yes, I see your heavens, the works of your fingers, the moon and the stars, which YOU STRENGTHEN. 5 What

is man that you remember him and the son of adam that you care for him? make him little less than God, with glory and splendour you crown him. 7 You

6 You

set him over the works of your hands, you have placed all under his feet: 8 all the sheep and oxen and also THE BEAST OF THE FIELD; 9 the birds of the heaven and the fish of the sea crossing the paths of the seas. 10 YHWH OUR MASTER,

how magnificent is your name in all THE EARTH!

Sequence 7–8

93

“Yhwh my God” (7:2) and “Yhwh our master” (8:2) serve as initial terms, “the name” (7:18) and “your name” (8:10) as final terms, “the name” (7:18) and “your name” (8:2) as median terms. “Oppressors” and “enemy” in 7:5–6 come back in the same order in 8:3; “to strengthen” occurs in 7:10, 13 and 8:4. “Lion” (7:3) is followed by “the beasts of the field” (8:8). There is also repetition of “earth” in 7:6 and 8:2, 10. Violence is present throughout the first psalm, especially at the beginning with the “persecutors” and the “lion” who “lacerates” and “tears apart” (7:3) and at the end with the image of the hunting of the wild beast that the “pit” implies (7:16– 17). This theme is taken up again, as opposed to gentleness, at the beginning of the second psalm with the “oppressors”, “the enemy” and “the avenger” (8:3) and at the end it is reflected negatively behind the domination over the animals (8:7– 9).

INTERPRETATION THE PROJECT... The second psalm recalls the human vocation, the project that the Lord had proposed to humanity, royalty over creation, domination over animals through gentleness, mastery of their own animality, simplicity and the wonder of children and nursing babies in front of the beauty of creation, in front of the moon and the stars. In short, a true image of God, crowned with glory and splendour. ... AND THE REALITY In the face of this utopian project, the reality is frightening. The psalmist finds himself attacked by his persecutors who like a lion chase him, who open a pit under his feet to capture him and devour him. He proclaims his innocence, the innocence of the one who fulfils his primary vocation, but he defends himself against those who use their weapons to kill him. However, he is not losing confidence in the one that will surely deliver him, and thus he will be able to give thanks and sing praises for the righteousness of the Most High.

E. DAVID’S FAITHFULNESS BASED ON GOD’S FAITHFULNESS The Whole of the First Subsection (Ps 1–8) COMPOSITION Each sequence comprises two psalms. All four sequences are arranged in a mirrored fashion.

HAPPY

who takes refuge

IN THE LORD

Ps 1–2

YHWH ANSWERS my call

because of my faithfulness

Ps 3–4

YHWH HEARS

because of my faithfulness

Ps 5–6

OF THE MOST HIGH

Ps 7–8

MAGNIFICENT

my prayer

is the name

In addition, the first sequence (Ps 1–2) and the last one (Ps 7–8) are in a mirrored relation (Ps 1 with Ps 8, and Ps 2 with Ps 7). Similarly, the second sequence and the third one (Ps 3 with Ps 6 and Ps 4 with Ps 5). From a quantitative point of view, here are the counts of the number of signs in the transliterated Hebrew text, spaces included.1 1st sequence

2nd sequence

3rd sequence

4th sequence

Ps 1:

436

Ps 3:

451

Ps 5:

770

Ps 7:

969

Ps 2:

634

Ps 4:

506

Ps 6:

569

Ps 8:

554

Total:

957

Total:

Total:

1,070

1,339

Total:

1,523

It should be noted that the second side is more developed than the first one; that the second psalms of the first two sequences are longer than the first ones and that the opposite is true for the last two sequences.

1

Without the verse numbers, with the qeré (except for “Yhwh”).

96

First Section (Ps 1–18)

THE EXTREME SEQUENCES (1–2 AND 7–8) 1 Happy THE MAN who does not walk in the counsel of the WICKED and in the way of SINNERS Ps 1 does not stop and in the circle of SCOFFERS does not sit; 2 because on the contrary in the Law of Yhwh his delight and in his Law murmurs day and night. 3 And he is like a tree planted on the banks of waters, which gives its fruit in its time and its foliage does not wither. And all which he does, he makes it succeed. 4 Not so the WICKED: because on the contrary like chaff which the wind drives away. 5 So the WICKED shall not rise up in the JUDGMENT and the SINNERS in the assembly of the righteous; 6 because Yhwh knows the way of the righteous and the way of the WICKED perishes. 1 Why do the NATIONS tremble and the PEOPLES murmur IN VAIN? 2 The kings of the earth rise Ps 2 up, the princes gather together, against Yhwh and against his Anointed: 3 “Let us break their bonds, throw away their shackles from us.” 4 The one who sits in the heavens laughs, the Lord mocks them. 5 Then he speaks to them in his ANGER, and in his fury, he terrifies them: 6 “And I myself, I have installed my king, king on Zion, the mountain of my holiness.” 7 I will proclaim the decree of Yhwh. He said to me: “You are my son, I myself, today I HAVE GENERATED YOU. 8 Ask of me and I will give the NATIONS as your inheritance, and as your dominion the ends of the earth. 9 You will break them with a sceptre of iron, like a UTENSIL of potter you will smash them.” 10 And now, kings, kings comprehend, correct yourselves, JUDGES of the earth. 11 Serve Yhwh with fear and exult with trembling; 12 kiss the son, lest he be angry and you perish on your way. “Yes, his ANGER; quickly ignites; happy all WHO ARE REFUGING in him!”

[...] 1 A lamentation of David which he sang to Yhwh concerning the words of Kush, a Benjaminite. Ps 7 2 Yhwh my God, I TAKE REFUGE in you, save me from all my PERSECUTORS and deliver me, 3 lest he lacerate my soul like a lion, tearing apart, and no one to deliverer. 4 Yhwh my God, if I have done this, if there is perversion on my palms, 5 if I have repaid my ally with evil and IN VAIN rescued my OPPRESSOR, 6 let an enemy pursue my soul and overtake it, and let him trample my life on the earth, and let him make my glory dwell in the dust! 7 Rise up, Yhwh, in your ANGER, lift yourself up against the rage of my OPPRESSORS, and awaken for me, order the JUDGEMENT. 8 And the assembly of the NATIONS will surround you, and return on high over it, 9 Yhwh will sentence the PEOPLES. JUDGE ME, Yhwh, according to my righteousness and according to my own integrity. 10 Let the evil of the WICKED come to an end and strengthen the righteousness. And he examines the hearts and kidneys, the righteous God; 11 my shield (is) with God, who saves the upright of heart; 12 God JUDGING the righteous and God indignant every day. 13 If he does not turn, he sharpens his sword, he bends his bow and strengthens it; 14 and he prepares for himself THE UTENSILES of death, he made his flaming arrows. 15 Behold, he conceives iniquity, and bears trouble, and GENERATES a lie. 16 He has opened a pit and digs it, and he will fall into the hole he made; 17 the punishment will return on his head his violence will fall on his skull. 18 I will give thanks to Yhwh according to his righteousness, and I will sing praises to the Name of Yhwh the Most High. 1 For the music director, on the gittith, a psalm of David. Ps 8 2 Yhwh our Lord, how magnificent is your name in all the earth! You who have given your majesty in the heavens 3 through the mouth of children and nursing babies, you have established strength in response to your OPPRESSORS to reduce the ENEMY and the AVENGER. 4 Yes, I see your heavens, the works of your fingers, the moon and the stars which you establish. 5 What is MAN that you remember him and THE SON OF ADAM that you care for him? 6 You make him little less than God, with glory and splendour you crown him. him 7 You set him over the works of your hands, you have placed all under his feet: 8 all the sheep and oxen and also the beasts of the field; 9 the birds of the heaven and the fish of the sea crossing the paths of the seas. 10 Yhwh our Lord, how magnificent is your name in all the earth!

The whole of the first subsection: Ps 1–8

97

These two sequences are in a mirrored relation. The extreme psalms (Ps 1 & 8) are on the one hand shorter than the other two, and on the other hand both have a quite positive tone. Surely, the adversaries are present, “the wicked”, “sinners” and “scoffers” in the first one (1:1, 4–6), “oppressors”, “the enemy and the avenger” in the last one (8:3). However, it is actually the first psalm that dedicates most space for it right from the beginning and especially at its centre (3c), and in the last psalm the admiration prevails, in the extreme exclamations and especially with the question and its answer at the centre of the construction (8:5–6). In addition, both psalms are about “man” (’îš in 1:1; ’ĕnôš, called also “the son of Adam” in 8:5). While “the man” in Ps 1 is a faithful follower of the Lord, faithful to his Law, there is no mention in Ps 8 that he is son of Israel; however, the exclamations that frame the body of the psalm are addressed to “Yhwh our Lord” (8:2, 10), the God of the Chosen People. In the median psalms 2 and 7 there is a great violence manifested on the part of “the nations” and “the peoples” (2:1; 7:8) against the psalmist: they are his “persecutors” (7:2), “oppressor/s” (5, 7), and “the wicked” (10). The Lord speaks to them in his “anger” (2:5, 12), and the psalmist begs him to rise up against them in his “anger” (7:7). As a potter’s “utensil” they are broken (2:9), “the utensils of death” will fall on the head of the wicked (7:14). The Lord declares that he has “generated” the king as his son (2:7), while the persecutor of the psalmist “generates” a lie (7:15). “The kings” of Ps 2, at the end they are called “judges of the earth” (2:10), but in Ps 7 the Lord is the one who “judges” (7:7, 9, 12). After so much violence, both psalms end in a positive way: one with a macarism that embraces all those who were in conflict (2:12), the other one with the promise of thanksgiving (7:18). Finally, “all who are refuging in him” (2:12) and “I take refuge in you” (7:2) play the role of distance median terms.2 Other lexical repetitions reinforce the coherence of the whole. Firstly, between Ps 1 and 7, the wicked will not be able to “rise up” in the day of judgement (1:5), the Lord is called to “rise up” against them (7:7). The “assembly” of the “righteous” (1:5) opposes the “assembly” of the “nations” (7:8). The psalmist of 7:9–12, judged according to God’s “righteousness” (7:18), is among the “righteous” in 1:5–6. The “judgment” with which the first psalm ends (1:5) is invoked and then implemented in Ps 7 (7, 9, 12). Common terms to Ps 2 and 8, the extensions to “all the earth” (8:2, 10) and to the “ends of the earth” (2:8), besides them, the insistence on “the kings of the earth” (2:2) and “the judges of the earth” (20:10). As for the “heavens”, it is the throne of the Lord (2:4) on which he placed his “majesty” (8:2b). “Crowning” man “with glory and splendour” (8:6), the Lord makes him a “king” (2:6) whom all the “kings” of the nations will serve (2:2, 10).

2

There is also repetition of “in vain” (2:1; 7:5).

98

First Section (Ps 1–18)

THE MEDIAN SEQUENCES (3–4 AND 5–6) 1 A psalm of David, when he fled from Absalom his son. Ps 3 2 YHWH, how many are my OPPRESSORS, many are rising up against me, 3 many are saying to MY SOUL: “There is no SALVATION SALVATION for him in God!” 4 And you are, Yhwh, a shield around me, my glory and the lifter of my head. 5 I call to Yhwh with my voice, and he answers me from the mountain of his holiness: 6 As for me, I go to bed and fall asleep, I wake up because Yhwh sustains me; 7 I do not fear the thousands of people who all around set themselves against me. 8 Rise up, Yhwh, SAVE ME, my God, because you strike all my ENEMIES on the jaw, you break the teeth of the WICKED; 9 in Yhwh there is SALVATION SALVATION, upon your people there is your blessing!

1 For the music director, with stringed instruments, a psalm of David. Ps 4 2 When I call, answer me, God of my RIGHTEOUSNESS; in OPPRESSION you have set me at large, have mercy on me and HEAR my PRAYER. 3 Son of man, how long will my glory be in dishonour, will you love vain things, will you seek LIES? 4 Know that Yhwh sets apart A FAITHFUL to him, Yhwh HEARS when I call to him. 5 Tremble and do not SIN, say in your heart, on your bed, and be silent. 6 Sacrifice the sacrifices of RIGHTEOUSNESS and trust in Yhwh. 7 Many are saying: “Who will make us see happiness?” Lift up upon us the light of your face, Yhwh. 8 You give more JOY into my heart than the time when their grain and their new wine are abundant; 9 in peace, all together I go to bed and fall asleep: BECAUSE YOU, YHWH, alone, you make me dwell in trust.

1 For the music director, for the flutes, a psalm of David. Ps 5 2 Give ear to my words, Yhwh, discern my sigh; 3 give attention to the voice of my cry, my King and my God, because I PRAY to you. 4 Yhwh, in the morning YOU HEAR my voice, in the morning I prepare myself for you and I wait. 5 Yes, you are not a God accepting WICKEDNESS, EVIL does not sojourn with you; 6 the ARROGANT do not stand before your eyes; you hate ALL WORKERS OF INIQUITY; 7 you make perish the tellers of LIES, Yhwh detests THE MAN OF BLOOD AND DECEIT. 8 And as for me, for the abundance of YOUR FAITHFULNESS, I come to your house, I bow down towards the Temple of your holiness in fear of you; 9 Yhwh, lead me in your RIGHTEOUSNESS, for the sake of my ENEMIES make level your way before me. 10 Yes, there is no safety in their mouth, their interior is destruction; open sepulchre is their throat, their tongue is sticky. 11 Declare them guilty, O God, let them fall by their own projects; for the abundance of their SINS drive them away, because THEY HAVE REBELLED against you. 12 And all who are refuging in you WILL REJOICE, they will exult forever; and you will protect them and those loving your name will be jubilant in you 13 BECAUSE YOU, YHWH, you bless the RIGHTEOUS, like a shield of your favour you surround him.

Ps 6 1 For the music director with the strings on the octachord, a psalm of David. 2 YHWH, do not chastise me in your anger and do not discipline me in your fury. 3 Have mercy on me, Yhwh, because I wither myself; heal me, Yhwh, because my bones are terrified, 4 and MY SOUL is greatly terrified. And you, Yhwh, until when? 5 Return, Yhwh, deliver MY SOUL, SAVE ME, for the sake of YOUR FAITHFULNESS. 6 Because in death there is no remembrance of you, in Sheol who will give you than? 7 I am exhausted with my groaning, I drench every night my bed, I water my couch with my tears; 8 my eye is consumed with indignation, it grows old because of ALL MY OPPRESSORS. 9 Depart from me, ALL WORKERS OF INIQUITY, because Yhwh HEARS the voice of my weeping; 10 Yhwh HEARS my supplication, Yhwh accepts MY PRAYER; 11 let ALL MY ENEMIES blush and be greatly terrified, let them retreat, let them suddenly blush!

The whole of the first subsection: Ps 1–8

99

The adversaries are present throughout the two sequences: “oppressors”, “enemies”, “the wicked” (3:2, 8), “oppression”, “sin” (4:2, 5), “wickedness”, “evil”, “the arrogant”, “all workers of iniquity”, “the tellers of lies”, “the man of blood and deceit”, “enemies”, “sins”, “they have rebelled” (5:5–7, 9, 11), “all my oppressors”, “all workers of iniquity”, “all my enemies” (6:8–11). The night is evoked in all four psalms, a night of “peace” for the psalmist (“I go to bed and fall asleep”, 3:6; 4:9) but of reflection for sinners (5:4b), of “sighing” and “crying” which ends “in the morning” when the Lord “hears” the “voice” of the supplicant (4:2–4), a night of “groaning” and “tears” (6:7–8), but followed by the Lord’s answer (6:9b–10). Both sequences are in a mirrored relation. The most important fact is the recurrence of terms belonging to the semantic field of prayer, especially, since none of them are found elsewhere in the subsection: Ps 3: “I call”, “my voice”, “he answers me” (3:5) Ps 4: “When I call, answer me” (4:2); “Yhwh hears when I call” (4:4) Ps 5: “Give ear to my words”, “give attention to the voice of my cry”, “I pray”, “you hear my voice” (5:2–4) Ps 6: “Yhwh hears the voice of my weeping, Yhwh hears my supplication, Yhwh accepts my prayer” (6:9–10).

Whereas in the extreme psalms (Ps 3 & 6) these terms are found in narrative verses, in the median psalms (Ps 4 & 5) they are part of discourses addressed to God, that are at the beginning of psalms.3 “Righteousness” and “righteous” are only found in the median psalms (4:2, 6; 5:9, 13), and the same applies to “lies” (4:3; 5:7). “A faithful” (4:4) corresponds to “your faithfulness” (5:8; and also in 6:5). Finally, both psalms end in joy (“joy” in 4:8, “will rejoice” in 5:12), “because you, Yhwh, alone, you make me dwell in trust” in 4:9; “because you, Yhwh, you bless the righteous” in 5:13. The extreme psalms are the only ones where “salvation” is mentioned (3:3, 8, 9; 6:5) and where “my soul” occurs (3:3; 6:4, 5). It should be added that they are the only psalms that begin with the apostrophe “Yhwh” (3:2; 6:2). Finally, in Ps 3 and 5 there is repetition of “shield” (3:4; 5:13), also a link between “the mountain of his holiness” (3:5) and “the Temple of your holiness” (5:8), and “blessing” occurs in final terms (3:9; 5:13). The extreme sequences (Ps 1–2 & 7–8) are arranged in a mirrored fashion and the same applies to the median sequences (Ps 3–4 and 5–6). It should be added that the eight psalms of the sequence form also a mirrored composition: A (1) – B (2) – C (3) – D (4) / D’ (5) – C’ (6) – B’ (7) – A’ (8).

3 At the centre of Ps 4 “hears when I call”, in the third person singular, is a statement addressed to the oppressors.

100

First Section (Ps 1–18)

The most frequent word is the name “Yhwh”, which occurs no less than 39 times; and if we add “God” (13 times) and the “Lord” (3 times), we arrive at a total of 55. The set of terms designating the wicked and their wickedness reaches a total of 34. Those whom the wicked oppose are “the righteous”. Designating the man, this term is in the plural only twice, at the end of the first psalm (1:5–6), elsewhere it is in the singular (5:13; 7:10, 12); the total of these occurrences is only 5, but all the first person singular pronouns whose referent is the psalmist should be added! Qualifying God, the term occurs only once (7:10). “Righteousness” should be added to the “righteous”. “Righteousness” is either referring to the people, especially to the psalmist (4:2, 6; 7:9) or to God (5:9; 7:18).

CONTEXT FROM THE PROPHETS TO THE WRITINGS On leaving Deuteronomy and entering the book of Joshua, the Law and the Prophets are brought together in terms recalling Ps 1. Only be strong and stand very firm and be careful to keep the whole Law which my servant Moses laid down for you. Do not swerve from this either to right or to left, and then you will succeed wherever you go. 8 Let the book of this Law always be on your lips: meditate on it day and night, so that you may be careful to act according to all that is written in it. Then you will be happy in your endeavours and will succeed. (Josh 1:7– 8)

Similarly, the ending of Malachi (3:17–22) establishes a link between the Prophets and the Writings: the terms of the judgment are found in Ps 1 that opens the third part of the Hebrew Bible: 17

In the day that I am preparing, [...] you will see the difference between the righteous and the wicked, between those who serve God and those who do not. 19 For behold, the Day is coming, burning like an oven. They will be chaff, all the arrogant and wicked; the Day that comes will set them on fire, says Yhwh Sabaoth, leaving them neither root nor branch 20 But for you who fear my Name, the sun of righteousness shall shine with healing in its rays [...] 21 You shall trample on the wicked, for they shall be ashes under the soles of your feet in the Day which I am preparing, says Yhwh Sabaoth. 22 Remember the Law of Moses, my servant, to whom I prescribed laws and customs for all Israel in Horeb. (Mal 3:17–22)

INTERPRETATION Mirrored compositions, which do not have any central element, are even more enigmatic than concentric compositions where the centre has the function of a keystone, a key to interpretation. In mirrored compositions, the centre is empty, it

The whole of the first subsection: Ps 1–8

101

is “absent”.4 It looks like a sort of keyhole, a hidden key, a redoubled enigma. It is therefore necessary to “read between the lines”, trying to express what is not said in the text. The sesame, the “hidden word” or “mystery word”, the one that is uttered nowhere but underlies and animates the whole, seems here to be that of “covenant”. THE LAW OF THE LORD With the first psalm, the whole Psalter is placed under the sign of the Law. And with the Law, by definition, those to whom it is addressed have the choice of obeying or rejecting it. In this way, people will be divided into “righteous” and “sinners”, and the righteous will be persecuted and oppressed by the “wicked”, who oppose not only the Law of God and its author, but also those who are faithful to it. And thus, the Sinai covenant between Yhwh and the people of Israel is the backdrop of the first psalm. There is no shortage of sinners, such ones as those who rebelled against the Lord and against Moses on the day after the conclusion of the covenant and along the way of the exodus. THE LORD’S KING In the first psalm God bestowed his Law on Mount Sinai, in the second psalm he consecrated his king on Zion, the mountain of his holiness. The Sinaitic covenant was succeeded by the Davidic covenant. Whereas in Psalm 1 the enemies of the faithful to the Law were the members of the same chosen people by God from among all peoples, in Psalm 2 they are “the nations” and the “peoples” who unite against Yhwh and his Messiah and refuse to serve the Lord by pledging allegiance to his king. In Ps 7, which is related to Ps 2, the king is always confronted by the “nations” and the “peoples” and he implores his Lord for help against them. THE SON OF ADAM The last psalm (Ps 8), which parallels the first psalm, glorifies the name of the Lord, the creator of the heavens, the moon and the stars, who set the people over the works of his hands, putting everything under their feet. Therefore, from the Davidic covenant and the Sinaitic covenant, the poet goes back to the origin of the whole humanity, to the Adamic covenant. Here we find the opposition between “children and nursing babies” who sing the glory of the creator and the cosmic “oppressors” that the Lord had to reduce in order to create the world.

4

See P. BOVATI, “Il centro assente”.

102

First Section (Ps 1–18)

FAITHFULNESS AND THE COVENANT When two parties make a covenant, they swear to each other “faithfulness” and mutual support. In the case of a covenant between unequal parts such as that of Sinai and the one that binds the king of Israel to his heavenly overlord, the vassal appeals to his aid whenever he is attacked by his enemies, who are by the very fact the enemies of his Lord. Nevertheless, the vassal must be faithful to his overlord in order to appeal to his faithfulness. THE PSALMIST’S RIGHTEOUSNESS The other name for “faithfulness” is “righteousness”. In Ps 4 the psalmist presents himself before his enemies as a “faithful” of the Lord: “Know that the Lord sets apart a faithful to him”, and therefore he goes on saying: “The Lord hears when I call to him” (4:4). In Ps 7 he insists on his own righteousness: firstly, in a long imprecation calling for punishment on himself, if it should prove that there was “perversion on his palms” (7:4–6); afterwards, he is even more explicit while saying: “Judge me, O Lord, according to my righteousness and according to my own integrity” (7:10). THE LORD’S RIGHTEOUSNESS When the supplicant is sure of being heard, it is because he believes that his reason is justified, that he was behaving faithfully to his God. But also, and perhaps above all, his faith rests on the fact that he cannot doubt about the righteousness of the Lord. He knows that God “blesses the righteous” (5:13), that he “judges the righteous” and “every day” is “indignant” at the sinner (7:12). That is why he asks: “Let the evil of the wicked come to an end and establish the righteous” (7:10). It is indeed by liberating the righteous that the Lord manifests his own righteousness: “I will give thanks to the Lord for his righteousness” (7:18). Actually, he counts not so much on his own righteousness as on that of God: “Lord, lead me in your righteousness” (5:9). And the first time he pronounces the name “righteousness”, when he calls the Lord “God of my righteousness” (4:2), his formulation states clearly that his own righteousness has its source in him, that all righteousness can only originate from the Most High.

II. DAVID CONFESSES HIS FAITH IN HIS HIDDEN GOD

The Second Subsection: Ps 9–10 Ps 9 of the Septuagint is divided into two in the Masoretic text that considers them as two distinct psalms (Ps 9 and Ps 10). There are three main arguments in favour of the unity of the text. Firstly, it is the alphabetical acrostic, although it is not a perfect one: from aleph to kaph for Ps 9, then from lamed to taw for Ps 10. Secondly, both psalms are unified by the lexical and thematic coherence. Finally, the second psalm in Hebrew has no title (10:1), although it belongs to a quite large group of psalms with titles (Ps 1–41, except Ps 33). Ps 9–10 presents serious difficulties. The first one is that the alphabetic pattern is largely deficient. It disappears completely between lamed (10:1–2) and qoph (10:12), that is an eclipse of six consecutive letters; with the absence of dalet, thus no less than seven letters are missing out of twenty-two letters of the Hebrew alphabet, that it means nearly its third part! In addition, there are many textual problems, especially between lamed and qoph, where the phrases are so clumsy that they are hard to understand.1 For a long time, the text was considered as “corrupted”, qualifying these problems as “alterations” or “irregularities” and attributing them to a poor textual transmission: “We believe that no other psalm presents such a poorly transmitted text”.2 “This Psalm was unfortunately subjected to many damages in the transmission of its text. The one in Ps 10 is so defective that it must often be amended and sometimes reconstructed”.3 And actually, many scholars were trying to restore its alphabetic pattern and to correct the text in order to make it more comprehensible, at the expense of all kinds of manipulations.4 There is another problem no less important than that of the condition of the text. It concerns the mix of literary genres. While the first psalm is a thanksgiving psalm, the second one is a supplication; and it would be logical for a supplication to precede obtaining of salvation that prompts thanksgiving. Similarly, in Psalm 9, after the initial thanksgiving (9:2–3) the motivation given is full of calls for help and supplications (9:10, 14, 18, 20–21). For this reason, one might be tempted to refrain from studying the composition of such a problematic text: We are still far from having acquired a perfect knowledge of the formal structure and precise meaning of this literary composition. For, at least at first glance and in ordinary

1

On alterations suffered by the text over time, see, e.g., J. ENCISO VIANA, “El salmo 9–10”. Alonso Schoekel – Carniti, I, 262. 3 Jacquet, I, 337. 4 Thus, e.g., J. LEVEEN, “Psalm X. A Reconstruction”; R. GORDIS, “Psalm 9–10: A Textual and Exegetical Study”. For the reconstruction of the dalet verse see for example P.W. SKEHAN, “A Broken Acrostic and Psalm 9”. 2

104

First Section (Ps 1–18)

interpretation, it puts the reader in an awkward position, discovering neither a clear sequence nor a cohesion of ideas.5

And yet, it would seem strange that this text has been preserved in the psalter, regardless of all the damage caused by the incidents that may have occurred during its transmission. Biblical rhetorical analysis could help to understand the text better as it is, and thus to account for its “irregularities”. Far from amending the text, and even less from reconstructing it, we shall keep a careful eye on the Masoretic text trying to understand it in the condition in which it has been handed down to us. While Kraus divides the psalm into nine parts6, others recognize only two parts corresponding to the Masoretic division7, while Ravasi, divides the text into three: 1. Thanksgiving to Yhwh, the judge (9:2–19); 2. Appeal to Yhwh, the judge (9:14– 21); 3. Final supplication to Yhwh, the king and the judge (10:1–18). Psalm 9–10 is the size of a sequence comprising two long passages (9:2–20; 10:3–18) that frame the third passage, much shorter (lamed, 10:1–2), which marks the turning point of the whole8.

1. THE FIRST PASSAGE (9:2–21) TEXT ’ 2 I give thanks (to you), Yhwh, with all my heart, I recount all your wonders; 3 I rejoice and exult in you, I sing praises to your name, Most High. b 4 When my enemies turn back, they bend and perish before your face, 5 because you have made my judgment and my sentence, you have sat on the throne as a righteous judge. g 6 You have rebuked the nations, you have made the wicked perish, you have wiped out their name forever and ever; 7 the enemy is finished, a ruin without end, and you have uprooted cities, their memory has perished. h They... 8 but Yhwh sits forever, he strengthens his throne for judgment; 9 and as for him, he will judge the world with righteousness, he will sentence the pagans with uprightness. w 10 And may Yhwh be a refuge for the oppressed, a refuge in times of anguish, 11 and those who know your name will trust in you, because you do not forsake those who seek you, Yhwh. z 12 Sing praises to Yhwh, who dwells in Zion, and announce among the peoples his deeds, 13 because he seeks blood, he remembers them, he does not forget the cry of the afflicted. ḥ 14 Have mercy on me, Yhwh, see my affliction, from my enemies lift me up from the gates of death, 15 in order that I may recount all your praise, that at the gates of the daughter of Zion I may be jubilant in your salvation. ṭ 16 The nations have sunk in the pit they have made, the net they have stretched has caught their feet. 17 Yhwh has made himself known, the judgment he has made, in the work of his hands he has ensnared the wicked. y 18 Let the wicked return to Sheol, all the nations forgetful of God, 5

H. JUNKER, “Unité, composition et genre littéraire des Ps 9 et 10”. Kraus, I, 192. 7 Girard, I, 243; Lorenzin, 73 (Ps 9, a thanksgiving, and Ps 10, a supplication). 8 According to the first of the seven laws of N.W. Lund: “The centre is always the turning point” (Chiasmus in the New Testament, 40; English transl. from Treatise, 42). 6

Psalm 9–10

105

k 19 because the poor are not forgotten till the end, the hope of the afflicted does not perish forever. 20 Rise up, Yhwh, let no man triumph, let the nations be judged before your face! 21 Cast, Yhwh, terror upon them, let the nations know that they are only man! V. 2: “I GIVE THANKS (TO YOU)”

Unlike the Masoretic text, the Septuagint explains the object complement of the verb. V. 6: “THE NATIONS”

It has been proposed to change gôyim, “nations”, to ge’îm, “proud”9; the correction is not justified since the next piece deals with “the pagans” (9b, le’ummîm) and later with “the peoples” (12b, ‘ammîm). V. 7B: “YOU HAVE UPROOTED CITIES”

The verb means “pulling up”, “uprooting” (a plant; Ezek 19:12); it is opposed to “planting” (Amos 9:15). It is used metaphorically for “deportation” (Deut 29:27; 1 Kgs 14:15). V. 7–8: “THEY...”

The MT places hēmma (“they”) at the end of the previous segment where it does not make sense; the alphabetic pattern suggests moving it to the beginning of the hé segment. But the first member of this segment is so strange that it has been suggested to change hēmma to hinneh (“behold”; Dahood, I, 56) or to hōmeh (“exalted”) and to delete the following “and” (see Kraus, I, 190). It is possible to preserve the text, if we consider that “they” and “he” at the beginning of the two pieces oppose each other; and it possible to understand it and translate as: “They? But the Lord...”

COMPOSITION The first passage is formed of two parts that are parallel to each other. THE FIRST PART (9:2–9) This part comprises two subparts.

9

S.N. ROSENBAUM, “New Evidence for Reading ge’im in Place of go’im in Ps 9 and 10”.

106

First Section (Ps 1–18)

The first subpart (2–3) + ᴐ 2 I give thanks, + I recount

YHWH,

with all my heart, all your wonders;

:: 3 I rejoice :: I sing praises

and exult to your name,

in you, MOST HIGH.

The four members begin with verbs in the first person singular; the third member comprises even the second verb coordinated with the first one (3a). Therefore, all five verbs begin with aleph and not just the first one10. The names of God are at the extremities. In the first segment “all” is found at the end of the members, in the second segment “your name” corresponds to “you”. The second subpart (4–9) – b 4 When turn – they bend

MY ENEMIES

AND PERISH

back, before your face,

+ 5 because you have made + YOU HAVE SAT

my JUDGMENT on THE THRONE

and my SENTENCE, as a JUDGE of RIGHTEOUSNESS.

································································································································

– g 6 You have rebuked . their name

the nations, YOU HAVE MADE PERISH THE WICKED, you have wiped out forever and ever ;

– 7 THE ENEMY . and cities

is finished, a ruin you have uprooted, HAS PERISHED

without end, their memory.

································································································································

+ h They, 8 + he strengthens

but Yhwh for JUDGMENT

forever

– 9 and as for him, – HE WILL SENTENCE

HE WILL JUDGE

the world with RIGHTEOUSNESS, with uprightness.

the pagans

SITS,

HIS THRONE;

The extreme pieces are corresponding to each other (4–5 & 8–9): there are repeated or related terms, “righteousness” (5b, 9a), “judgment”, “judge” and “he will judge” (5a, 5b, 8b, 9a; “sentence” in 5a and “he will sentence” in 9b belong to the same semantic field), and also “to sit” and “throne” (5b, 8a, 8b). In the central piece (6–7), “forever and ever” at the end of the second member of 6 has its counterpart at the end of the first member of 7 with “without end”; the two occurrences of “to perish” are found in the same position in the extreme members (6a, 7b). The central piece (6–7) retakes the “enemy” (7a) from the beginning of the first piece (4a, in plural), this “enemy” is qualified as “the wicked” (6a); accordingly, 10

See, e.g., L.D. MALONEY, A Word Fitly Spoken, 46–47.

Psalm 9–10

107

“the nations” of 6a is taken up in the last piece by “the world” and “the pagans” (9a, 9b). The two occurrences of “to perish” at the centre (6a, 7b) refer back to the one in 4b in the first piece; similarly, “forever and ever” and “without end” in the central piece (6b, 7a) announce “forever” at the beginning of the last piece (8a). The whole of the first part (2–9) + ᴐ 2 I give thanks, + I recount

YHWH,

with all MY heart, all YOUR wonders,

:: 3 I rejoice :: I sing praises

and I exult to YOUR NAME,

in YOU, MOST HIGH.

– b 4 When turn – they bend

MY

enemies and perish

back, before YOUR face,

+ 5 because YOU have made MY judgment + YOU have sat on the throne

and MY sentence, as a judge

of righteousness.

·································································································································· – g 6 YOU have rebuked the nations, you have made perish the wicked, . their NAME you have wiped out forever and ever;

– 7 the enemy . and cities + +

is finished,

a ruin

without end,

YOU have uprooted, has perished their memory. ·································································································································· h They... 8 but YHWH forever sits, HE strengthens for judgment HIS throne;

– 9 and as for HIM, – HE will sentence

will judge the pagans HE

the world with uprightness.

with righteousness,

In the first subpart (2–3) the psalmist gives thanks to the Lord. Only these two figures appear, the Lord is designated by his two names “Yhwh” and “Most High”, the psalmist is not named but only indicated by first person singular pronouns. In the second subpart (4–9) the psalmist gives the reasons for his thanksgiving; then a third figure appears, “the wicked” (6a), “the enemy” (7a), in the plural at the beginning (4a). In the first piece (4–5), in which the first person singular pronouns are used as in the first subpart, the psalmist recalls how the Lord freed him from his enemies, judging him as a sovereign king; in the second piece (6– 7b), he specifies that his “enemies” are “the nations” whose “cities” have been “uprooted”, and thus we discover that the one who speaks is the king who has defeated a foreign nation; Finally, in the third piece (7c–9) he expands again, reiterating that the kingship of the Lord is eternal and that it will continue to be manifested in the future.

108

First Section (Ps 1–18)

THE SECOND PART (9:10–21) This part is also formed of two subparts. The first subpart (10–15) + w 10 AND MAY (he) BE, + a refuge

YHWH, in times

– 11 and will trust in you – because you do not forsake

a refuge of anguish,

for the oppressed,

those who know your name, those who seek you, Yhwh.

··································································································································

: z 12 SING PRAISES : ANNOUNCE

to YHWH, among the peoples

- 13 because he seeks BLOOD, - he does not forget the cry

who dwells his deeds,

in ZION,

of them of the afflicted.

he remembers,

··································································································································

+ ḥ 14 HAVE MERCY ON ME, YHWH, + from my enemies lift me up – 15 in order that – that at the gates

SEE

from the gates

I may recount all your praise, of the daughter of ZION I may be jubilant

my affliction, OF DEATH, in your salvation.

The three pieces begin with a jussive (10a) or an imperative (12a, 12b, 14a[2x]). – In the first piece (10–11), the wish of the first segment is followed by its consequence (11a) which is motivated by a causal clause (11b); – In the second piece (12–13) the invitations of the first piece are followed by a double causal clause (13); – Lastly, in the third piece (14–15) the request of the first segment is followed by a double finale clause (15). Moreover, “Yhwh” is found in the same position at the beginning of each piece. The three pieces are therefore parallel. However, the central piece articulates the other two pieces: – “Zion” (12a) announces the same name at the end of the last piece (15b), while “blood” (13a) corresponds to “death” (14b), because “blood” in plural (here in Hebrew it is a plural form) indicates violent death; – “The afflicted” at the end of the central piece (13b) echo “the oppressed” at the end of the first member of the first piece (10a) and “my affliction” in a symmetrical position at the beginning of the last piece (14a). We can also point out that the double repetition of “refuge” in the first piece (10a, 10b) and similarly of “gates” in the last piece (14b, 15b).

Psalm 9–10

109

The second subpart (16–21) – ṭ 16 Have collapsed, – the net

the nations, into the pit they have stretched has caught

they have made, their feet.

+ 17 HAS MADE HIMSELF KNOWN, + in the work

YHWH, of his hands

he has made, the wicked. (h. s.)

THE JUDGMENT

he has ensnared

································································································································

:: y 18 Let (them) return, :: all the nations

the wicked, forgetful

+ k 19 because not till the end is forgotten + the hope of the afflicted

to Sheol, of God, the poor, (does not) perish

forever.

································································································································

+ 20 Rise up, : LET (them) BE JUDGED, + 21 Cast, : LET (them) KNOW,

YHWH, the nations, YHWH, the nations,

do not let triumph before your face!

man,

terror (that only) man

upon them, they (are)! (s)

The first piece (16–17) describes what happened to “the nations”, the second one (18–19) expresses a wish, the third one (20–21) is a prayer addressed to “Yhwh”. In the first piece “the nations” and “the wicked” are punished because of their sins. While the first segment shows them as victims of their own pit and their own net (16), the second segment reveals who was the agent (17). “The work of his hands” (17b) sends back to “the net they have stretched” (16b). In an identical position “the nations” and “Yhwh” oppose each other; similarly, at the end of the first members of each segment the “making” of the two protagonists is opposed. In the second piece (18–19), the second segment introduced by “because” gives the reason for the first segment. While “the wicked” and “all these nations” end up in “Sheol”, “the poor” and “the afflicted” will not perish there. The first ones are “forgetful of God”, the others are not forgotten by God. The last piece (20–21) has a parallel structure: the first members begin with an imperative whose subject is “Yhwh”, the second ones with jussives and “the nations” as their subject. “Man” (’ĕnôš) is found at the end of the extreme members (20a, 21b). The extreme pieces (16–17 & 20–21) are corresponding to each other: the name “Yhwh” (17a, 20a, 21a) is found in the same position; “the nations” and “the wicked” (16a, 17b) relate to the two occurrences of “the nations” (20b, 21b). The words “(he) has made himself known” and “the judgment” in 17a correspond to “let (them) be judged” and “let (them) know” in 20b and 21b. Only the central piece puts in contrast “the wicked” and “all the nations” (18) with “the poor” and “the afflicted” (19). Two pieces end with a pause sign: higgāyôn selâ at the end of 16–17 and selâ at the end of 20–21.

110

First Section (Ps 1–18)

It should be pointed out that the letter yod comprises only one segment, while the letter kaph has three. However, each of the previous letters, from aleph to ḥet was formed of two bimembers. For this reason, several scholars propose to reverse the order of segments in order to correct the irregularity of the composition.11 Just moving the last verse after verse 18 and the equilibrium is restored. Thus, we would have three pieces each comprising two bimembers as in the previous parts. It is worth trying to see if not only the equilibrium is improved, but also and above all if the logic of the reconstructed part is also improved: – ṭ 16 Have collapsed, – the net

THE NATIONS,

they have stretched

+ 17 Has make himself known Yhwh, + in the work of his hands

into the pit has caught

they have made, their feet.

THE JUDGMENT

he has made, the wicked.

he has ensnared

·································································································································

:: y 18 LET (them) RETURN, :: ALL THE NATIONS

the wicked, forgetful

to Sheol, of God!

:: 21 CAST, :: LET (them) KNOW,

Yhwh, THE NATIONS,

terror (that only) man

upon them, they (are)!

·································································································································

+ k 19 Because not till the end is forgotten + the hope of the afflicted :: 20 RISE UP, :: LET (them) BE JUDGED,

Yhwh, THE NATIONS,

the poor, (does not) perish DO NOT LET TRIUMPH before your face!

forever. man,

It is possible to say that the last piece (19–20) resumes the movement of the two preceding pieces. In fact, 19 is narrative like 16–17: it recounts how the Lord thwarted the plans of the nations (16–17), saving “the poor” and “the afflicted” from their claws (19). As for the last verse (20), it is discursive like the second piece (18, 21): these are the wishes and prayers that the psalmist adds to his account. In short, remedying one irregularity leads to another irregularity. The order of the Masoretic text (which is also that of the Septuagint) is no less logical than that of the corrected text. And its parallel composition in two pieces seems preferable, because it is more balanced. Hebrew poetry does not follow the cadence of our Western armies, it dances freely and unpredictably: the text of this part happily combines a beautiful regular composition and an irregular distribution in respect to the acrostic pattern.

11

See, e.g., Jacquet, I, 332, 339.

Psalm 9–10

111

It is of course impossible to know what the author’s intentions were. On the other hand, the effect on the reader is accessible. And one can taste the fact that the whole part, which until now followed a regular rhythm, ends with a kind of pirouette, which can be interpreted at the formal level as a closing mark of the whole passage. At the level of meaning, it is not irrelevant that the part and thus the whole passage ends with a strong emphasis on prayer, into two segments where the parallelism plays to some extent the function of a coda.

112

First Section (Ps 1–18)

The whole of the second part (10–21) + w 10 And may (he) be, + a refuge

YHWH, in times

+ 11 and will trust in YOU + because YOU do not forsake

a refuge of anguish,

for THE OPPRESSED,

YOUR name, those who seek YOU, YHWH.

THOSE WHO KNOW

·································································································································

:: z 12 Sing praises :: announce

to YHWH, among the peoples

who dwells HIS deeds,

in Zion,

:: 13 BECAUSE HE seeks :: HE does not forget

BLOOD, the cry

of them

he remembers,

OF THE AFFLICTED.

·································································································································

= ḥ 14 HAVE MERCY on ME, = from MY enemies

YHWH, lift ME up

: 15 in order that : that at the gates

I MAY RECOUNT all YOUR praise, of the daughter of Zion I may be jubilant

in YOUR salvation.

– ṭ 16 Have collapsed – the net

the nations they have stretched

into the pit has caught

they have made, their feet.

– 17 HAS MADE HIMSELF KNOWN, – in the work

YHWH, of his hands

the judgment HE has ensnare

HE

SEE from the gates

MY AFFLICTION,

of death,

has made, the wicked.

·································································································································

:: y 18 Let (them) return :: all the nations

the wicked forgetful

:: k 19 BECAUSE not always is forgotten :: the hope OF THE AFFLICTED

to Sheol, of GOD, THE POOR

does not perish

forever.

·································································································································

= 20 RISE UP, : let (them) be judged,

YHWH, the nations,

do not let triumph man, before YOUR face!

= 21 CAST, : LET (them) KNOW,

YHWH, the nations,

terror that only mam

upon them, they are!

Psalm 9–10

113

The two subparts are parallel. The first pieces speak of what the Lord does, first in favour of “the oppressed” (10–11), then against their enemies, “the nations”, “the wicked” (16–17). The first members of the second segments deal firstly with those who “know” the name of the Lord (11a), and then with the wicked person whom God “has made himself known” (17a). The second pieces are constructed in the same way: two imperatives (12) and one jussive (18) are motivated by a second segments introduced by the same “because” (13, 19). The first segments mention “the peoples” (12b), “the wicked”, “all the nations” (18) and the second members refer to “the afflicted” and their “blood” (13), “the poor” and “the afflicted” (19). “Forgetful” and “is forgotten” (18b.19a) correspond to “he remembers” and “he does not forget” (13a, 13b). In the third pieces, the two imperatives in 14a correspond to the two imperatives in 20a and 21a. We can say that “I may recount all your praise” (15a) has its opposite counterpart in “let (them) know, the nations, (that only) man they (are)” (21b). The three characters of the first subpart part are found throughout the entire part: “Yhwh”/“God” is mentioned in each piece, twice in the extreme pieces (10a, 11b, 20a, 20b), only once in the other pieces (12a, 14a, 17a, 18b); in the third piece we learn that the psalmist shares the “affliction” (14) with “the oppressed” (10), “the afflicted” (13b, 19b), “the poor” (19a); finally the “enemies” (14b), “the peoples” (12b), “the nations” (16a, 18b, 20b, 21b), “the wicked” ones (17b, 18a).

114

First Section (Ps 1–18)

THE WHOLE OF THE FIRST PASSAGE (9:2–21) ᴐ2

I give thanks (to you), I RECOUNT

YHWH, all your wonders;

with all my heart,

3

and I exult to your name,

in you, Most High.

b 4 When return they bend

MY ENEMIES

AND PERISH

back, before your face,

5 because you have made you have sat

my JUDGMENT on the throne

and my SENTENCE, as a JUDGE

I rejoice I SING PRAISES

righteousness.

·····························································································································

g 6 You have rebuked their name 7

THE ENEMY

and cities

THE NATIONS,

you have wiped out is finished, you have overturned,

YOU HAVE MAID PERISH forever a ruin HAS PERISHED

THE WICKED,

and ever; without end, their memory.

·····························································································································

h They... 8 he strengthens 9 and as for him, HE WILL SENTENCE

w 10 And may (he) be , a refuge 11 and will trust because you do not forsake

but YHWH for JUDGMENT

forever his throne;

sits,

HE WILL JUDGE THE PAGANS

THE WORLD

with righteousness,

with uprightness.

YHWH, in times in you those who seek you,

a refuge of anguish, those who know YHWH.

for THE OPPRESSED, your name,

··································································································································

z 12 SING PRAISES announce 13 because he seeks he does not forget

to YHWH, AMONG THE PEOPLES blood, the cry

who dwells his deeds, of them

in Sion, he remembers,

OF THE AFFLICTED.

··································································································································

ḥ 14 Have mercy on me, from MY ENEMIES

YHWH, lift me up

see from the gates

15

I MAY RECOUNT of the daughter of Zion

all your praise, I may be jubilant

THE NATIONS

into the pit has caught

in order that that at the gates 16

ṭ Have collapsed the net 17 Has made himself known, in the work

they have stretched YHWH, of his hands

THE JUDGMENT

he has ensnared

MY AFFLICTION,

of death, in your salvation. they have made, their feet. he has made, THE WICKED.

·····························································································································

y 18 Let (them) return,

THE WICKED

ALL THE NATIONS

forgetful

k 19 because not till the end is forgotten the hope OF THE AFFLICTED

to Sheol, of God, THE POOR,

DOES NOT PERISH

forever.

····························································································································· 20

Rise up,

YHWH,

LET (them) BE JUDGED,

THE NATIONS,

21 Cast, let (them) know,

YHWH, THE NATIONS,

do not let triumph before your face! terror that only man

man, upon them, they are!

Psalm 9–10

115

The two parts of the passage (2–9 & 10–21) are parallel to each other. In the first subpart (2–3) the psalmist gives thanks to the Lord, in the symmetrical subpart (10–15) he invites others to join him in praise, to “sing praises” to God as he did (3b, 12a), to “announce” “his deeds” (12b) as he himself “recounted all his wonders” (2b). “I recount” occurs in 2b and 15a, “I may be jubilant” (15b) is synonymous to “I rejoice” and “I exult” (3a). Only in these two parts the verbs “to recount” (2b, 15a) and “to sing praises” (3b, 12a) and their synonyms are found. We can also add the repetition of “your name” in 3b and 11a. The second subparts (4–9 & 16–21) give the reasons for thanksgiving: the psalmist’s “enemies” have been put out of order by the “judgment” (5a, 8b, 17a) of the one who judged them and “will judge” them (9a, 20b). Only in these two subparts there are used the terms of the same root “to judge” and “judgment” (5a, 5b, 8b, 9a; 17a, 20b), and the terms belonging to the same semantic field, “sentence” (5a) and “to sentence” (9b); the same applies to the verb “to perish” (4b, 6a, 7b, 19b). Unlike the first part, the second part is characterised by several wishes and prayers: in fact, apart from the imperatives addressed to other people (12a, 12b), the first subpart begins with a jussive (10) and ends with a request addressed to God (14–15); as for the second subpart, its second piece begins with a wish (18) and the last with prayers that alternate with jussives (20–21; take a note of the density of these wishes in the last two segments of the passage). It is only in the second part where “the afflicted” appear who are not “forgotten” by God (13b, 19a), as well as their synonyms, “the oppressed” (10a) and “the poor” (19a).

INTERPRETATION A KING WHO GIVES THANKS... When the psalm begins, we do not know who is speaking in the first person singular, and whoever sings it can take up the words of the psalmist. The “enemies” whom he latter mentions (9:4) could only be his own, but first we learn that they are “the nations” (6), and then that their “cities” have been overthrown and reduced to ruins (7). In this way, the persons praying know that they are pronouncing the words that the king addresses to the Lord who has given him the victory over all the external enemies. ... TO THE KING OF THE WORLD But this king is not the only one! The one whom he addresses “Yhwh” (9:2a) is the God of Israel, and he is the one whom the praying king acknowledges as his king: in fact, he has “sat on the throne as a judge of righteousness” (5b) to pronounce “judgment” and “sentence” (5a) in favour of the one who had appealed to him against his enemies. But the king of Israel does not stop at the past: he confesses that the “throne” and the divine royalty are “forever” (8) and that they

116

First Section (Ps 1–18)

extend not only to all time but also to all space, over “the pagans”, over “the world” (9). FROM “I” TO “YOU” In the second part, the king extends the discourse to “the oppressed” in general (9:10), to all those who know the name “Yhwh” and seek it (11); and he invites them to join him in his praise (12a) and in the testimony that they will give together before “the peoples” (12b). When the psalmist goes back to the first person (14– 15), we can then understand that he is no longer the only one who speaks, but all his people with him, who speak as one, as the people gathered “at the gates of the daughter of Zion”.12 FROM THANKSGIVING TO SUPPLICATION All then repeat how the Lord saved them, how their enemies had to suffer what they wanted to inflict on God’s people (16–17). But it seems that the victory celebrated may well not be definitive, and this is why the wish is heard that the wicked should “return to Sheol” (18) and that the whole passage ends with an ardent supplication addressed to the God of Israel against the nations, who will have to recognise that they are only “human”, incapable of resisting the judgement of the Almighty (20–21).

2. THE SECOND PASSAGE (10:1–2) TEXT Why, Yhwh, do you stand far off, do you hide in times of anguish? 2 By the pride of the wicked the afflicted is consumed; they will be caught in the plots they have devised. 1

COMPOSITION – l 1 Why, – do you hide

YHWH, in times

do you stand of anguish?

far off,

:: 2 By the pride :: they will be caught

of THE WICKED in the plots

is consumed they have devised.

the afflicted;

In the first segment, “do you stand far off” and “do you hide”, which are almost synonymous, are found in median terms.

12 Robert Gordis (“Psalm 9–10: A Textual and Exegetical Study”, 106–107) speaks of “fluid personality” to explain the movement from the individual to the group.

Psalm 9–10

117

In the first member of the second segment, “the wicked” is in the singular, but it must be regarded as a collective term since he is the one to whom the plural subject of the two verbs of the second member refers. “Yhwh” and “the wicked” are in the same position opposing each other. We can consider “anguish” and “the afflicted” as median terms.

INTERPRETATION The second segment seems to be the answer to the question that the psalmist is asking the Lord in the first segment. It is true that the wicked consume the afflicted by their pride, but they will not have the last word: they will fall into the trap they have set for them. The Lord who seemed to be hiding far away will finally intervene and save the afflicted from the clutches of the wicked. This short part will take on its full meaning only in the psalm as a whole, where it constitutes the centre, the key to reading.

3. THE THIRD PASSAGE (10:3–18) TEXT 3 Yes,

the wicked boasts about the desire of his soul, and he blesses a profiteer, he spurns Yhwh. wicked, in the arrogance of his nose, he does not seek: “There is no God!” (These are) all his plots. 5 His ways are successful at all times, (far) on high your judgements for him, all his adversaries, he spits on them. 6 He says in his heart: “I will not be shaken from age to age!” the one who (is) not in trouble. 7 His mouth is full of cursing, and of deceit and oppression, under his tongue mischief and iniquity. 8 He sits in ambush in the villages, in hidden places he kills the innocent, his eyes spy on the helpless. 9 He lies in ambush, in a hidden place, like a lion in his thicket, he lies in ambush to seize the afflicted, he seizes the afflicted dragging him in his net. 10 He crouches, lurks, and the helpless falls into his powers. 11 He says in his heart: “God forgets, he covers his face so as not to see until the end.” q 12 Rise up, Yhwh! God, lift up your hand, do not forget the humiliated! 13 Wherefore does the wicked spurn God, he says in his heart: “You shall not seek?” r 14 You have seen, yes, you, pain and tears, you watch to take it into your hand: the helpless surrenders to you, the orphan, you, you were helper (to him). š 15 Break the arm of the wicked, of the evil one, you will seek his wickedness, it will no longer be found. 16 Yhwh is king forever and ever, the nations perish from this earth. t 17 Yhwh you hear the desire of the humiliated, you strengthen their hearts, you incline your ear, 18 to judge the orphan and the oppressed: there will be no more fear of man (born) of the earth! 4 The

V. 3–11: “YES, THE WICKED BOASTS ABOUT...”

These nine verses are full of difficulties. There are numerous attempts to correct them, including the attempts to restore lost alphabetic pattern. We shall confine ourselves here as closely as possible to the Masoretic text.

118

First Section (Ps 1–18)

COMPOSITION The third and the final passage of the psalm comprises two parts. THE FIRST PART (10:3–11) This part if formed of two subparts. The first subpart (3–7) : 3 Yes, boasts – and a profiteer

the wicked

about the desire

HE BLESSES,

HE SPURNS

: 4 The wicked, – “THERE IS NO

in the arrogance GOD!”

of HIS NOSE, he does not seek: (these are) all his plots.

of HIS SOUL, YHWH.

······························································································································· – 5 Are successful his ways AT ALL TIMES,

. (far) on high . all his adversaries,

your judgments

for him,

HE SPITS on them. ······························································································································· 6 He says in HIS HEART: “I WILL NOT BE SHAKEN FROM AGE TO AGE!”

– – – the one who (is) 7

: Of CURSING : and of deceit : under HIS TONGUE

not in trouble. is full, and of oppression, mischief and iniquity.

HIS MOUTH

The two segments of the first piece are parallel (3–4): the first members repeat “the wicked” (3a, 4a), and “his nose” (4a) recalls “his soul” (3a, especially since nepeš also means “throat”). His contempt for God (3b) is due to his denial of his existence (4b). The last piece (6–7) corresponds to the first one (3–4). The first trimember (6)13 refers to the second members of the first piece (3b, 4b) with their two declarations (4b, 6b); “not in trouble” (6c) is an equivalent of “a profiteer” (3b). In the second trimember “cursing” (7a) opposes “he blesses” but its equivalent is “he spurns” (3b). “His heart” (6a), “his mouth” (7a) and “his tongue” (7c) correspond to “his soul” and “his nose” (3a, 4a). The central piece comprises only one ABB’ type trimember. As he constantly succeeds (5a), the wicked despises both God (“your judgments”: 5b, as in 3b, 4b) and his opponents (5c). “At all times” (5a) is retaken by “from age to age” (6b).

13

The Masoretic punctuation puts “from age to age” at the beginning of the next member. The translation adopted here makes unnecessary any correction the text and keeps the relative ’ăšer translated as “the one who”.

Psalm 9–10

119

The second subpart (10:8–11) – 8 He sits – in hidden places – his eyes

IN AMBUSH

he kills on the helpless

in the villages, the innocent, spy.

– 9 HE LIES IN AMBUSH, in a hidden place, – HE LIES IN AMBUSH to size – he sizes the afflicted

like a lion the afflicted, dragging him

: 10 He crouches, : and falls

the helpless.

lurks, into his powers

in his thicket, in his net.

··················································································································

+ 11 He says :: “Forgets, :: he covers :: so as not to see

in his heart: God, his face until the end.”

The first piece (8–10) describes the aggression of the wicked against “the innocent” (8b), “the helpless”14 (8c, 10b), and “the afflicted” (9b, 9c). In the first segment (8) “the villages” seem to be the towns without ramparts, which makes them an easy target for any external aggression, whether by bandits or ferocious beasts. In the second segment the wicked is compared to “a lion in his thicket” (9)15 and the third segment provides the comparison (10). The expression “in hidden places” of the first segment (8b) is retaken by “in a hidden place” in the second segment (9a); similarly, the noun “ambush” in the first segment (8a) finds a double echo in the second segment in the expression with the verb “he lies in ambush” (9a, 9b). The second piece (11) relates the reasoning of the wicked person who despises God. Therefore, these two pieces are complementary: in the first piece the wicked person attacks people, and in the second piece he mocks God.

14

This adjective is found three times in this psalm (Ps 10:8, 10, 14) and not elsewhere in the Hebrew Bible. See Kraus, I, 191; O. KOMLOS, “The Meaning of ḥelekhah-ḥelkaʼim”. 15 The idea of the “net” obviously does not refer to a “lion”. It refers to a hunter, who is thus placed on the same level as the wild animal. The wicked is not only a fierce beast, but as a hunter he deals with his fellows as if they were animal prey; on this type of trap see Vesco, I, 151.

120

First Section (Ps 1–18)

The whole of the first part (3–11) 3

Yes, boasts and a profiteer

THE WICKED

he blesses,

about the desire he spurns

of HIS SOUL, Yhwh.

• 4 THE WICKED, :: “There is no

in the arrogance GOD!”

of HIS NOSE, he does not seek: (there are) all his plots.

································································································································ 5

Are successful (far) on high all his adversaries,

his ways your judgments he spits

AT ALL TIMES,

for him, on them.

································································································································

• 6 He says :: “I will not be shaken the one who (is)

IN HIS HEART: FROM AGE

7 Of cursing and of deceit under HIS TONGUE

HIS MOUTH

8

in ambush he kills on the helpless

He sits in hidden places HIS EYES 9

TO AGE!”

not in trouble. is full, and of oppression, mischief and iniquity. in the villages, the innocent, spy.

He lies in ambush, he lies in ambush he sizes

in a hidden place, like a lion to size the afflicted, the afflicted dragging him

10

lurks, into his powers

He crouches, and falls

in his thicket, in his net.

the helpless.

································································································································

•

11

He says

:: “Forgets, :: he covers :: so as not to see

IN HIS HEART:

GOD,

his face UNTIL THE END.”

“The wicked” is mentioned twice at the beginning of the first subpart (3a, 4a) but not at all in the second subpart. Conversely, “the innocent”, “the helpless” and “the afflicted” are mentioned five times in the second subpart (8bc, 9bc, 10b); this list is matched in the first subpart by the single term “all his adversaries” (5c). In the first subpart two short thoughts of the wicked are reported (4b, 6b) and the second subpart ends with the third more developed thought (11bcd); it is introduced by the same narrative phrase (11a) as that which introduces the second thought of the first subpart (6a). These two thoughts end with a similar expression:

Psalm 9–10

121

“from age to age” and “until the end” (6b, 11d), they are announced by “at all times” (5a). There are also terms belonging to the semantic field of the body: “his soul” (or “throat”, 3a), “his nose” (4a), “his mouth” (7a), “his tongue” (7c), “his eyes” (8c), all of them belonging to “the wicked” (3a, 4a). “The wicked” does not pronounce the proper name “Yhwh”, he uses “God” (’ĕlōhîm in 4b, ’ēl in 11b). THE SECOND PART (10:12–18) This part also comprises two subparts. The first subpart (12–14) + q 12 RISE UP, + God, + DO NOT FORGET

Yhwh! LIFT UP the humiliated!

– 13 Wherefore – he says

does spurn in his heart:

YOUR HAND, THE WICKED

God,

“YOU SHALL NOT SEEK”?

··················································································································

+ r 14 YOU HAVE SEEN, + YOU WATCH

yes, you, to take it

pain INTO YOUR HAND:

: to you : the orphan,

surrenders you,

the helpless, you were

and tears,

helper (to him).

In the first piece the prayer in favour of “the humiliated” (12) is followed by a question concerning “the wicked” (13), the one who oppresses “the humiliated”. “You shall not seek” at the end (13b) is opposed to the three initial imperatives, in particular to “do not forget” (12c). The second piece also comprises two bimembers. The pronoun “you” (14a, 14d) occurs in a similar position. “Pain and tears” (14a) are those of “the helpless” and “the orphan” (14cd). The first segment of the second piece (14ab) is a response to what the wicked person was just thinking: “you have seen”, “you watch” (14ab) is indeed directly opposed to “you shall not seek” (13b); these two verbs thus play the role of median terms, but they also play the role of initial terms with the three imperatives at the beginning of the subpart (12abc). “The helpless” and “the orphan” (14cd) refer to “the humiliated” (12c); “your hand” is repeated in a symmetrical position at the end of the second members (12b, 14b).

122

First Section (Ps 1–18)

The second subpart (15–18) + š 15 Break = you will seek + 16 Yhwh = perish

the arm HIS WICKEDNESS,

is king THE NATIONS

of THE WICKED, of THE EVIL ONE, it will not longer be found. forever from this earth.

and ever,

································································································································

+ t 17 The desire – you strengthen

of the humiliated, their hearts,

+ 18 to judge the orphan – there will be no more fear

you hear, you incline

Yhwh, your ear,

and the oppressed of MAN (born)

of the earth!

The two segments of the first piece are parallel (15–16): the first members present the Lord as the king who judges, the second members show the radical consequence of his judgment on “the wicked” (15a) who at the end is identified with “the nations” (16). The second piece (17–18) seems to be constructed in the same way: the ending of 18a would be governed by 17a (“the Lord hears the desire of the humiliated to judge in their favour”); as for the second members, their beginnings are corresponding, like the fact (“you strengthen their hearts”) and its consequence (“there will be no longer fear”). In the first piece the Lord judges the “wicked”, “the evil one” (15a), that is “the nations” (16b), while in the second piece he focuses on “the humiliated” (17a) and “the orphan and the oppressed” (16b). In the ending, however, the wicked is called “man of the earth” (18b) who would not be feared. In the first members of each piece “break the arm” (“of the wicked”, 15a) opposes “you strengthen their hearts” (“of the humiliated”, 17b). The two occurrences of “earth” function as final terms (16b, 18b).

Psalm 9–10

123

The whole of the second part (12–18) + q 12 RISE UP, + God, + DO NOT FORGET

THE HUMILIATED!

– 13 Wherefore – he says

does spurn in his heart:

Yhwh! LIFT UP

YOUR HAND, THE WICKED “YOU SHALL NOT SEEK?”

God,

································································································································

+ r 14 You have seen, + you watch

yes, you, to take it

pain IN YOUR HAND:

: to you : THE ORPHAN,

surrenders you,

the helpless, you were

+ š 15 BREAK = YOU WILL SEEK

the arm HIS WICKEDNESS,

of THE WICKED, of THE EVIL ONE, it will not longer be found.

+ 16 Yhwh = perish

is king THE NATIONS

forever from this earth.

and tears,

helper (to him).

and ever,

································································································································

+ t 17 The desire – you strengthen

OF THE HUMILIATED,

+ 18 to judge – there will be no more

THE ORPHAN

their hearts, fear

you hear, you incline

Yhwh, your ear,

and the oppressed: of MAN (born)

of the earth!

Both subparts begin with imperatives (12abc, 15a): “lift up your hand” (12b) corresponds directly to “break the arm” (15a). “You will seek” (15b) is opposed to “You shall not seek” (13b). “The orphan” is repeated at the end of each subpart, with “the helpless” in 14cd and “the oppressed” in 18a. “The humiliated” are found in the extreme segments (12c, 17a). “The wicked” of the beginning (13a) at the end becomes only “man” (18b). “You have seen” and “you watch” at the beginning of the second piece of the first subpart (14ab) have their corresponding terms in “you hear” and “you incline your ear” at the beginning of the second piece of the second subpart (17).

124

First Section (Ps 1–18)

THE WHOLE OF THE THIRD PASSAGE (10:3–18) 3

Yes, boast and a profiteer 4 THE WICKED, “There is no

THE WICKED

of THE DESIRE

he blesses, in the arrogance God!”

HE SPURNS

of his soul, Yhwh.

of his nose, (there are) all his plots.

HE DOES NOT SEEK:

····················································································································· 5

Are successful (far) on high all his adversaries,

his ways your judgments he spits

AT ALL TIMES

for him on them.

·····················································································································

• 6 He says “I will not be shaken the one who (is) 7 Of cursing and of deceit under his tongue

in his heart:

8

in ambush he kills on the helpless in a hidden place, to size the afflicted lurks, into his powers

He sits in hidden places his eyes 9 He lies in ambush, he lies in ambush he sizes 10 He crouches, and falls

FROM AGE

not in trouble. his mouth and of oppression, mischief

TO AGE!”

is full, and iniquity. in the villages, the innocent, spy. like a lion the afflicted, dragging him

in his thicket, in his net.

the helpless.

························································································································

• 11 He says “FORGETS, he covers so as NOT TO SEE

in his heart: GOD, his face UNTIL THE END.”

q 12 Rise up, GOD, DO NOT FORGET 13 Wherefore • he says

Yhwh! lift up the humiliated!

your hand,

DOES SPURN

THE WICKED

in his heart:

“YOU SHALL NOT SEEK?”

God,

·····················································································································

r 14 YOU HAVE SEEN, you watch to you the orphan,

yes, you, to take it surrenders you,

pain in your hand: the helpless, you were

š 15 Break

the arm

YOU WILL SEEK

HIS WICKEDNESS,

16 Yhwh perish

is king

of THE WICKED, of THE EVIL ONE, it will not longer be found. FOREVER AND EVER, from this earth.

THE NATIONS

and tears,

helper (to him).

·····················································································································

t 17 THE DESIRE you strengthen 18 to judge There will be no more

of the humiliated, their hearts, the orphan fear

you hear, you incline and the oppressed: of MAN (born)

Yhwh, your ear, of the earth!

Psalm 9–10

125

While the whole second part (12–18) is a prayer directed to “Yhwh” (12a), the first part (3–11) is a long description of the misdeeds of the “wicked” (3a); the psalmist addresses God only once (5b). The three statements of the wicked, two of which concern “God” (4b, 6b, 11bcd) are opposed to the psalmist’s prayer; however, in the second part the psalmist quotes the fourth statement of the wicked (13b). In initial terms the wicked “spurns” God (3, 13). In extreme terms, “the desire” of “the wicked” (3a) opposes “the desire of the humiliated” (17a). In median terms there are opposed, “forgets, God” and “not to see” (11bcd) referring to “God”, and “do not forget” (12bc) and “you have seen” (14a). While the wicked—who succeeds “at all times” (5a)—declares that he can endure “from age to age” (6b) and that God will see none of his crimes “until the end” (11d), the psalmist affirms that the Lord reigns “for ever and ever” (16a). Whereas the wicked “does not seek” (4a) and says to God “You shall not seek” (13b), the psalmist is sure that the Lord will destroy his “wickedness” and that one may indeed “seek”, but it will no longer be found (15b). In the first part many body parts belong to the wicked (3a, 4a, 6a, 7a, 8c, 11a), except for the last one, the “face” of God (11c); in the second part there are the “hand” of God (12b, 14b) and his “ear” (17b), but also the “heart” of the wicked (13b) and his “arm” (15a), and finally the “heart” of the “humiliated” (17b). The alphabetic pattern, which completely disappeared in the first part, resumes from the beginning of the second part. BIBLICAL CONTEXT THE UNJUST JUDGE AND THE WIDOW The first part of the passage describes the wicked in his double contempt, of God and of men. Luke recounts the parable of the unjust judge “who did not fear God and had no respect for people” (Luke 18:2) and of the widow who asks him to make justice against the one who is unjust to her. She will end up, by bothering him, getting what she wants. And the Lord concluded: “And would not God do justice to his chosen ones who cry out to him day and night, while he is late to them? I tell you that he will promptly do justice to them with righteousness” (Luke 18:7–8). INTERPRETATION FASCINATION IN FRONT OF THE WICKED Throughout the first part (10:3–11), the psalmist is obsessed by the wicked, he is somehow fascinated by him as the prey of his predator, to the point that his expression is so awkward that it is almost incomprehensible. He begins to forget his

126

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alphabet. It even seems that he has forgotten about his God: he addresses him only once, incidentally (5b). The wicked is a “profiteer” (3b) who always succeeds (5a) and can therefore spit with impunity on all his adversaries (5c). No one can escape this beast (9) and “the helpless” can only fall into his power (10). “THERE IS NO GOD” (10:4B) Seeing how the wicked behaves towards his fellows, the psalmist understands what “his plots” (4b) are, the thoughts which “he says in his heart” (6, 11). God does not exist; why seek him? (4). In any case, even if he existed, he does not care about anyone in this world, neither the afflicted nor the wicked who oppress them: He “forgets”, “he covers his face so as not to see until the end” (11). And for this reason, the wicked is sure to fear nothing and to remain unshakeable forever. In this sense, he puts himself in the place of God, the only one who is the “king forever and ever” (16a). He actually is an idol of himself. As for the helpless, the victim of the wicked, like the widow in the parable, he has reason to despair when he sees that the Lord, his Lord, does not intervene and abandons him to the clutches of his enemy. He too could be tempted to believe in the end that God does not exist or that he is hiding his face. BELIEVER’S REVIVAL It will be the last words of the wicked (10:11) that will have provoked the psalmist to react, as if he could no longer hear the arrogance of one who dares to mock God and the afflicted. He takes up the very words of the blasphemer to address God asking him to intervene: “God”, “do not forget the humiliated” (12), “you have seen, yes, you, pain and tears” (14). It even reminds him of what “the wicked” says in his heart: “You shall not seek!” (13). The Lord will have to respond to this blasphemy by breaking with his “hand” “the arm of the wicked so that one may “seek his wickedness”, it will no longer be found. The faith of the psalmist causes himself, in a way, to “rise up” and he suddenly finds a clear and confident language with the alphabet; his “heart” is “strengthened” (17), he can no longer be afraid of someone who, like him, is only a human being brought up from the earth (18).

4. DAVID CONFESSES HIS FAITH IN HIS HIDDEN GOD COMPOSITION The short central passage (10:1–2) is framed by two long passages (9:2–21 & 10:3–18). “The wicked” (9:6, 17, 18; 10:3, 4, 13, 15) and “the afflicted” (9:13, 19; 10:9[2x]) are repeated at the centre (10:2). “In times of anguish” of 10:1 already appeared in 9:10 and the “plots” of 10:2 are repeated in 10:4. “Why” of 10:1 is

Psalm 9–10

127

taken up by “wherefore” in 10:13, “pride” (10:2) and “arrogance” (10:4) are of the same root. 9 1 For the music director, on “Death of the son”, a psalm of David. ᴐ 2

I give thanks to you, YHWH, with all my heart, I recount all your wonders; I rejoice and exult in you, I sing praises to your name, Most High. B 4 When my enemies turn back, they bend and perish before your face, 5 because you made my judgment and my sentence, you sat on the throne as a righteous judge. G 6 You have rebuked the nations, you made the WICKED perish, you wiped out their name forever and ever; 7 the enemy is finished, a ruin without end, and you uprooted cities, their memory has perished. H They... 8 but YHWH sits forever, he strengthens his throne for judgment; 9 and as for him, he will judge the world with righteousness, he will sentence the pagans with uprightness. 3

W 10 And may YHWH be a refuge for the oppressed, 11 And those who know your name will trust in you, Z 12 Sing praises to YHWH, who dwells in Zion, 13 because he seeks blood, he remembers them, Ḥ 14 Have mercy on me, YHWH, see my affliction, 15 in order that I may recount all your praise

a refuge IN TIMES OF ANGUISH ! because you do not forsake those who seek you, YHWH. and announce among the peoples his deeds! he does not forget the cry of the AFFLICTED. from my enemies lift me up from the gates of death, that at the gates of the daughter of Zion I may be jubilant in your salvation. Ṭ 16 The nations have collapsed into the pit they have made, the net they have stretched has caught their feet. 17 YHWH, has made himself known, the judgment he has made, in the work of his hands he has ensnared the WICKED. Y 18 Let the WICKED return to Sheol, all the nations forgetful of God, K 19 because the poor are not forgotten till the end, the hope of the AFFLICTED does not perish forever. 20 Rise up, YHWH, let no man triumph, let the nations be judged before your face! 21 Cast, YHWH, terror upon them, let the nations know that they are only man! L 10 1 WHY, YHWH, do you stand far off, 2 By THE PRIDE of the WICKED the AFFLICTED is consumed;

do you hide IN TIMES OF ANGUISH? they will be caught in the PLOTS they have devised.

Yes, THE WICKED boasts about the desire of his soul, and he blesses a profiteer, he spurns YHWH. of his nose, he does not seek: “There is no God!” These are all HIS PLOTS. 5 His ways are successful at all times far on high your judgements for him all his adversaries, he spits on them. 6 He says in his heart “I will not be shaken from age to age!” the one who is not in trouble. 7 His mouth is full of cursing and of deceit and oppression, under his tongue mischief and iniquity. 8 He sits in ambush in the villages, in hidden places he kills the innocent, his eyes spy on the helpless. 9 He lies in ambush, in a hidden place, like a lion in his thicket, he lies in ambush to seize the AFFLICTED, he seizes the AFFLICTED dragging him in his net. 10 He crouches, lurks, and the helpless falls into his powers. 11 He says in his heart: “God forgets, he covers his face so as not to see until the end.” 3

4 THE WICKED, in THE ARROGANCE

Q 12 Rise up, YHWH! God, lift up your hand, 13 WHEREFORE does the WICKED spurn God, R 14 You have seen, yes, you, pain and tears, the helpless surrenders to you, Š 15 Break the arm of the WICKED, of the evil one, 16 YHWH is king forever and ever, T 17 YHWH you hear the desire of the humiliated, 18 to judge the orphan and the oppressed:

do not forget the humiliated! he says in his heart: “You shall not seek?” you watch to take it into your hand: the orphan, you, you were helper to him. you will seek his WICKEDNESS, it will no longer be found. the nations perish from this earth. you strengthen their hearts, you incline your ear, there will be no more fear of man born of the earth!

As it often happens, the psalm focuses on a question (10:1), followed by its answer (2).16 16

On the question at the centre, see Traité, 417–435 = Treatise, 280–286.

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THE EXTREME PASSAGES ᴐ 3

9 2 I give thanks to you, Yhwh, with all my heart, I rejoice and exult in you,

I recount all your wonders; I sing praises to your name, Most High.

B 4 When my enemies turn back, 5 because you have made my judgment and my sentence, G 6 You have rebuked the nations, MADE PERISH the WICKED, 7 the enemy is finished, a ruin without end, H They... 8 and Yhwh sits forever, 9 and as for him, he will judge the world with righteousness,

they bend and PERISH before your face, you have sat on the throne as a righteous judge. you have wiped out their name forever and ever; and you have uprooted cities, their memory HAS PERISHED. he strengthens his throne for judgment; he will sentence the pagans with uprightness.

W 10 And may Yhwh be a refuge for THE OPPRESSED, 11 And those who know your name will trust in you, Z 12 Sing praises to Yhwh, who dwells in Zion, 13 because HE SEEKS blood, he remembers them, Ḥ 14 Have mercy on me, Yhwh, SEE my AFFLICTION, 15 in order that I may recount all YOUR PRAISE

a refuge in times of anguish! because you do not forsake THOSE WHO SEEK YOU, Yhwh. and announce among the peoples his deeds! HE DOES NOT FORGET the cry of THE AFFLICTED. from my enemies lift me up from the gates of death, at the gates of Zion’s daughter I may be jubilant in your salvation.

Ṭ 16 The nations have sunk in the pit they have made, the net they have stretched has caught their feet. 17 Yhwh has made himself known, the judgment he has made, in the work of HIS HANDS he has ensnared the WICKED. Y 18 Le the WICKED return to Sheol, all the nations FORGETFUL of God, K 19 because the poor are not FORGOTTEN till the end, the hope of t THE AFFLICTED DOES NOT PERISH forever. 20 RISE UP, YHWH, le no MAN triumph, let the nations be judged before your face! 21 Cast, Yhwh, terror upon them, le the nations know that they are only MAN! [10:1–2] 10 3 Yes, THE WICKED BOASTS of the desire of his soul, 4 THE WICKED, in the arrogance of his nose HE DOES NOT SEEK: 5 His ways are successful at all times all his adversaries, he spits on them. 6 He says in his heart: the one who is not in trouble. 7 His mouth is full of cursing, under his tongue mischief and iniquity.

and he blesses a profiteer, he spurns Yhwh. “There is no God!” These are all his plots. far on high your judgements for him,

8

in hidden places he kills the innocent, innocent

He sits in ambush in the villages, his eyes spy on the helpless. helpless 9 He lies in ambush, in a hidden place like a lion in his thicket, he sizes THE AFFLICTED dragging him in his net. 10 He crouches, lurks, 11 He says in his heart: “God FORGETS, so as NOT TO SEE until the end.”

“I will not be shaken from age to age!” and of deceit and oppression,

he lies in ambush to seize THE AFFLICTED, and the helpless falls into his powers. he covers his face

Q 12 RISE UP, YHWH! DO NOT FORGET the humiliated humiliated! ated 13 Wherefore does the WICKED spurn God, R 14 YOU HAVE SEEN, yes, you, pain and tears, the helpless surrenders to you,

God, lift up YOUR HAND, he says in his heart: “YOU SHALL NOT SEEK?” you are watch to take it into YOUR HAND: the orpha orphan, you, you were helper to him.

Š 15 Break the arm of the WICKED, of the evil one, 16 Yhwh is king forever and ever, T 17 Yhwh you hear the desire of the humili humiliated umiliated, ated 18 to judge the orpha orphan and THE OPPRESSED OPPRESSED:

YOU WILL SEEK his WICKEDNESS, it will no longer be found. the nations PERISH from this earth. you strengthen their hearts, you incline your ear, there will be no more fear of MAN born of the earth!

Psalm 9–10

129

In addition to the correspondences already noted between the central passage and those that frame it, the extreme passages have a large number of common terms that is a strong indicator of the psalm’s unity. Both passages are full of the opposing terms such as “wicked” and “afflicted” and their synonyms: on the one hand, the “enemy/enemies” (10:4, 7, 14), “the nations” (9:6, 16, 18, 20, 21; 10:16), “the pagans” (9:9), “the peoples” (9:12), “the world” (9:9), “the evil one” (10:15); on the other hand “the oppressed” (9:10; 10:18), “the poor” (9:19), “the innocent” (10:8), “the helpless” (10:8, 10, 14), “the humiliated” (10:12, 17), “the orphan” (10:14, 18)17. There are also the following repetitions: – “to perish” (9:4, 6, 7, 19; 10:16); – “forever and ever” (9:6; 10:16); – “to seek” (9:11, 13; 10:4, 13, 15); – “to forget” (9:13, 18, 19; 10:11, 12); – “to see” (9:14; 10:11, 14); – “net” (9:16; 10:9). More important is the repetition of “Rise up, Yhwh” in the second parts of both passages (9:20; 10:12) and of “man” in the final terms (9:20, 21; 10:18). While the psalmist proclaims the “praise” of the Lord (9:15), the wicked “boasts” himself (10:3). It may be added, although there are no lexical repetitions, that the beginnings of both passages oppose each other: firstly, it is the psalmist who gives thanks to the Lord, “rejoices and exults” in him (9:2–3), secondly, it is the wicked who “boasts” himself “of the desire of his soul” (10:3) Whereas in the first passage the enemies are in the plural, in the third passage the wicked are throughout in the singular (except “the nations” in 10:16). Finally, the part where the alphabetic pattern is lost (10:3–11) and where the text is distorted, is also the part where the rhythm is shaken: while the other parts are formed of bimember segments,18 in this part there is a succession of: 2 bimembers, 5 trimembers, 1 bimember, 1 unimember, 1 trimember (see p. 120).

BIBLICAL CONTEXT CAIN AND ABEL One verse in the first passage may recall the story of the first two brothers: “because he seeks blood, he remembers them, he does not forget the cry of the afflicted” (Ps 9:13). The first “bloodshed” that “cried out” to the Lord was that of Abel, who was “killed” by Cain: “And it happened when they were in the field, that Cain rose up against Abel his brother and killed him” (Gen 4:8); “And [Yhwh] said, 17

On the terms used to refer to the oppressed, see, e.g., Vesco, I, 151–154. The only exception is that the next part begins with a trimember (12), as if the psalmist had not yet regained his calm. 18

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First Section (Ps 1–18)

‘What have you done? The voice of your brother’s blood cries out to me from the ground’” (Gen 4:10). In the last passage, the description of the wicked who “lies in ambush” “like a lion in his thicket” (Ps 10:9), who “crouches, lurks” (10) and who “in hidden places kills the innocent” (8), is also a reminder of the story of Cain and Abel and in particular the words that Yhwh addresses to Cain giving him a warning: “Why are you angry and why is your face downcast? If you do well, will you not be accepted? But if you do not do well, sin is lurking at the door and it desires to have you; but you can master it.” (Gen 4:6–7).19

INTERPRETATION A PSALM OF THANKSGIVING FOLLOWED BY A PSALM OF SUPPLICATION? At first sight, it might seem that the psalmist has put the cart before the horse. The exposition of misfortune and the supplication of Ps 10 should indeed precede the thanksgiving and exultation caused by divine judgement and salvation with which Ps 9 begins. Some think that this is the reason why the psalm has been cut into two in the Masoretic text: the literary genres of both psalms must be distinguished, Ps 9 is a psalm of thanksgiving, Ps 10 is a psalm of supplication. However, there are texts where glory precedes pain. As in the fourth hymn of the Servant (Isa 52:13–53:12), where the exaltation of the Servant (Isa 52:13) is announced before the description of his sufferings and humiliation20 (see also Ps 98). A chronological order is not the only one that a poet may choose. PSALM 9 IS ALSO A PSALM OF SUPPLICATION The first part of Psalm 9–10 is not only a psalm of thanksgiving. The second part begins with a vow: “May the Lord be a refuge for the oppressed, a refuge in times of anguish” (9:10). When the psalmist turns to his fellow compatriots, inviting them to “sing praises” to the Lord and to “announce” “among the people about his deeds” (12), he is not taking time to plead with his God to “have mercy” on him (14). After recalling the salvation, saying how “the nations have sunk in the pit they have made” (16), he returns again to the supplication: “Rise up, Lord, let no man triumph....” (20–21). It is true that the enemy has been defeated and that is why the king gives thanks to the Lord. But he also knows that the threat remains and that he still needs to invoke the help of his God by renewing his faith.

19 Translated by André Wénin (Actualité des mythes, 41–53); see ID., D’Adam à Abraham ou Les errances de l’humain, 147–153. 20 See the rhetorical analysis of this text in R. MEYNET, “Le quatrième chant du Serviteur. Is 52,13–53,12”.

Psalm 9–10

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“TRULY, YOU ARE A GOD WHO HIDES HIMSELF, GOD OF ISRAEL, SAVIOUR!” (ISA 45:15) The question that arises at the turning point of the psalm is certainly surprising.21 However, it is not totally a thunderbolt in a serene sky. The supplication of the two preceding verses suggested that peace was again threatened, and perhaps even that hostilities had resumed. The psalm entirely can be read not only as a prayer, but as a story, that of a king who has just won a battle with the help of the Lord, but who has not yet won the war, and who invokes the divine help. However, another interpretation is possible. Despite the victory and deliverance, the sovereign remained shaken and troubled by the great fear that he had felt at the attacks of his enemies; and he revived the anguish that had gripped him, terrified first of all by the threat of death that had been hanging over him (10:3–11), and then crying out to his God and in his multiple declarations of confidence in him (10:12–18). THE MATTER OF FAITH In short, what is at stake in the whole psalm and which bursts forth from its centre is none other than the matter of faith. This is really the case, since the whole psalm revolves around the question addressed to the Lord: “Why, Lord, do you stand far off, do you hide in times of anguish?” In these reproaching words at the same time two contradictory sentiments are expressed: the psalmist thinks that God is absent, but he speaks to him, perhaps shouts out his “why” as if he were close, or at least within earshot. If he thought that he was so far away that he could not hear, would he have spoken to him? Paradoxically his anguished question expresses his faith. And he does not stop at his question, he goes on to complain against the wicked person who consumes the afflicted with his pride. Finally, his last words make it clear that he trusts his Lord who will ensure that his persecutors will be caught up in their own trap. ARROGANCE OF THE WICKED The recurring term “wicked” would perhaps be better translated as “ungodly”. However, “ungodly” refers rather to the one who does not respect God, whereas the “wicked” at the same time is despising both the people and God himself. Victim of the ungodly, [the oppressed] is also his opponent, opposing him with the living reproach of his innocence. Much more than an obstacle to be removed on the road to wealth and power, the poor are in the eyes of the ungodly the image of God that they want to break: if he can suppress the poor, not only will he have got rid of an

21 It is this question that has been chosen as the title of the monograph by D. LIFSCHITZ, ed., Perché, Signore, te ne stai lontano?: Salmi 9 e 10.

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First Section (Ps 1–18)

embarrassing witness; he will have given himself proof of God’s inability to save his own, or of his indifference towards them.22

CRIPPLED OR VIRTUOSO? Has the psalm survived an incident that would have left it severely crippled, irremediably shaky and covered with ugly scars that disfigure it and that no surgery could erase? Its author could, on the contrary, be a very skilful poet, or even a virtuoso. The portrait he paints of the panic that suffocates the royal psalmist in the face of the mortal threat (10:3–11), with its style of terror that causes him to lose the alphabetic pattern, expresses in a very striking fashion the state in which he finds himself. And it is no coincidence that, turning to his God, he can finally calm down and find again the path of the alphabet that will lead him to his taw (Job 31:35), up to its last word. Then I discover another very suggestive interpretation: It is noteworthy that this lengthy meditation on the warped logic of the wicked falls exactly at the place where six consecutive letters are omitted. This correlation leads us to suggest that the structure of the psalm reflects its message. The alphabetic acrostic represents proper order––the way the world should be when God is present. Mention and discussion of the wicked, who represent a breakdown in appropriate divine order, come at precisely the point where there is a breakdown in the acrostic sequence. In this ten verse long section which delves into the inner thoughts of the wicked, the acrostic breaks down completely and six letters go missing. The acrostic only gets back on track with the call for God to act and punish the wicked: “Rise up, Lord” (10:12).23

THE ENIGMA OF THE ABSENT DALET Psalm 9–10 is not the only one with “defective” alphabetic pattern,24 but in no other one dalet is omitted. It has been noted that the first segment of the preceding letter, gimel, ends with a dalet25 and that no other segment of the psalm ends with this letter.26 That is true, but it seems a little consolation. Should we try to find a reason for this absence? Could it be intentional, or at least meaningful?27 From the outset, a friend pointed out to me that delet means “door”, interpreting immediately, in a “natural” way that its absence could mean that there was no door. This would suit the context (Ps 9:4–9), where enemies cannot find any way out of God’s 22

Mannati – Solms, I, 148. R. BENUN, “Evil and the Disruption of Order: A Structural Analysis of the Acrostics in the First Book of Psalms”, 6. 24 Psalm 145 is without nun, according to the Masoretic text, Psalm 25 has no bet, waw or qoph; waw is also missing in Psalm 34 which on the other hand has two pé, ayin is also missing in Psalm 37. 25 gā‘artā gôyim ’ibbadtā rāšā‘ šemām māḥîtā le‘ôlām wā‘ed. 26 R. BENUN, “Evil and the Disruption of Order”, 3. 27 According to Ronald Benun “The absence of the dalet verse symbolically represents the literal meaning of the erasing of evil and its memory” (“Evil and the Disruption of Order”, 7). 23

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judgment. Even more naturally, or even better adopting kabbalistic reasoning, we note that the last two consonants of dalet are lamed and taw, that are the letters with which the first and last verses of Ps 10 begin. If it is possible to omit dalet, one should certainly not leave out anything from lamed to taw. It would be damaging to stop in the middle of the alphabetical journey; one must go to the end, to the end of one’s fear, to the moment when the oppressed “will no longer be afraid of man born of the earth” (Ps 10:18).

III. GOD’S SALVATION ANSWERS DAVID’S PRAYER

The Third Subsection: Ps 11–18 The eight psalms in the subsection are organised in three sequences. The first sequence comprises six short psalms (Ps 11–16), it is formed of two subsequences of three psalms each, the third sequence is a single psalm (Ps 18) long as the first six psalms, the second sequence is a single psalm (Ps 17) which measures one third of each of the extreme sequences. COMPLAINT

OF DAVID

“A PRAYER

THANKSGIVING

AGAINST HIS OPPRESSORS

Ps 11–16

OF DAVID”

OF DAVID

Ps 17

TO HIS LIBERATOR

Ps 18

A. DAVID’S COMPLAINT AGAINST HIS OPPRESSORS THE FIRST SEQUENCE: PS 11–16 The six psalms of the sequence are organised in two subsequences of three psalms each.

a) THE LORD RISES UP AGAINST THE OPPRESSORS The First Subsequence: Ps 11–13 1. PSALM 11 TEXT 1 For

the music director, of David. In Yhwh I take refuge. How can you say to my soul: “Bird, flee to your mountains; 2 for behold, the wicked bend the bow, they set their arrow on the string to shoot in the darkness at the upright of heart.” 3 When the foundations are demolished, what can the righteous do? 4 Yhwh in the temple of his holiness, Yhwh, in the heavens his throne. His eyes contemplate, his pupils examine the sons of Adam. 5 Yhwh examines the righteous and the wicked, and the one who loves violence, he hates his soul; 6 he rains down on the wicked coals, fire and sulphur, and a wind of flames, the portion of their cup. 7 Yes, the righteous Yhwh, he loves righteousness, the upright contemplate his faces.

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First Section (Ps 1–18)

V. 1D: “BIRD, FLEE TO YOUR MOUNTAINS”

Unlike the qeré, the ketib reads the verb in the plural, probably because of the plural of “your mountains”. Various corrections have been proposed, which are unnecessary: instead of the vocative, the Septuagint has “like a sparrow” and removes the pronoun suffix from “your mountains”, which makes it easier to read. V. 1D–2: THE LIMITS OF THE INDIRECT DISCOURSE

While the beginning of the discourse poses no problem, its end is problematic. For some it comprises only one member (1d), for others it goes to the end of verse 2, yet for others it also comprises verse 3.1 The composition of the psalm organised around the question in verse 3, which is answered in verse 4, invites us to limit the discourse of the enemies to 1d–2. V. 3: “THE FOUNDATIONS”

The term šēt is rare; elsewhere (2 Sam 10:4; Isa 20:4) it means “buttocks”. In the metaphorical sense, it indicates what we can lean on, sit on. Hence it is translated as “the foundations”. V. 6: “COALS”

The term paḥîm means “nets” for catching birds (e.g., Amos 3:5), which is problematic in this context; peḥāmîm, “coals”, gives a better meaning. Its abbreviated form might have been chosen to reflect the “bird” hunting in verse 2. V. 7B: “THE UPRIGHT CONTEMPLATE HIS FACES”

In Hebrew, the phrase is ambiguous, as the subject of the verb can be the plural of “his faces” (usually translated by the singular form), but also yāšār, interpreted as a collective term and therefore translated as “the upright”. Most commentators and translators choose the second option;2 the Septuagint opts for the first solution. The Midrash discusses at length the meaning of this member and proposes: Another comment: Rendered literally, the verse reads: As for the upright one, they shall behold each other’s faces (Ps 11:7) [...] The upright ones shall behold the face of the Upright One of the world, and the Upright One of the world shall behold the faces of the upright ones. For the Upright is the Holy One, blessed be He, of whom it is said He is Just and the Upright (Deut 32:4).3

1

See deClaissé-Walford – al., 148. See in particular a similar and convincing argumentation by Delitzsch (242–243). Mannati on the contrary opts for the first solution (I, 150–151); similarly Girard (I, 276–277). 3 The Midrash on Psalms, 163–164. 2

Psalm 11

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COMPOSITION Most scholars divide the psalm into two parts (1–3 & 4–7).4 Girard considers it a parallel diptych with different limits: 1–2, 3–4 / 5–6, 7.5 The psalm presents a new example of the law of the question at the centre (3), accompanied by its answer (4).6 In the first part (1b–2) the psalmist responds to those who invite him to flee from the wicked, in the last part (4c–7) he elaborates on what the Lord does for the righteous and for the wicked. At the centre he answers the question of what can “the righteous” do “when the foundations are demolished” (3), by saying that the Lord is enthroned as judge in his heavenly dwelling (4ab). THE FIRST PART (1B–2) + 1b In Yhwh

I take refuge.

·························································································································

– How – “Flee

can you say to you mountains,

to my soul: bird;

– 2 for behold – they set – to shoot

the wicked their arrow in the darkness

bend on the string at the upright

the bow, of heart.”

In its extreme brevity, the confession of faith in the first piece (1b) contrasts with a long invitation to flee in the second piece (1cd), motivated by the threats posed to “the upright in heart” by “the wicked” who are about to hunt them with “bow” and “arrow”. THE SECOND PART (3–4B) :: 3 When the foundations :: the righteous, + 4 Yhwh + Yhwh,

are demolished, what can he do? in the temple in the heavens

of his holiness, his throne.

The question in the first segment is answered in the second one. The extreme terms are corresponding to each other, especially if we have in mind the concrete meaning of “the foundations” (see previous page). “The foundations” of human society are demolished, but in heavens the “throne” of the Lord remains solid and the righteous can rely on it. 4

Weiser, 155; Kraus, I, 201; Hakham, I, 48; deClaissé-Walford – al., 146. Girard, I, 276; followed by Vesco, 158. 6 See above, Ps 8, note. 6 (p. 88). 5

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THE THIRD PART (4C–7) = 4c His eyes = his pupils

CONTEMPLATE,

examine

the sons

of Adam.

······························································································································

= 5 YHWH, – and THE ONE WHO LOVES

THE RIGHTEOUS,

violence,

he examines, he hates

and the wicked, his soul;

– 6 he rains down – coals, – and a wind

on the wicked fire of flames,

and sulphur, the portion

of their cup.

······························································································································

+ 7 Yes, THE RIGHTEOUS + THE UPRIGHT

YHWH,

RIGHTEOUSNESS

CONTEMPLATE

his faces.

HE LOVES,

The first piece (4) is a general introductory statement, the Lord putting to test all people, all “sons of Adam”. In the second piece (5–6), the first member of the first segment states that the sons of Adam include both “the wicked” and “the righteous”, all equally are tested by the Lord (5a), but the second member affirms God’s position towards the violent (5b). The second segment (6) describes the punishment of “the wicked”. The last piece, moreover, deals only with the righteous: at the beginning God’s attitude towards them (7a), and then in the conclusion the reward of “the upright” (7b). The two occurrences of “to contemplate” (4c, 7b) make an inclusion, the first one having the eyes of the Lord as its subject, the second one “the upright” ones. The two occurrences of “to examine” (4d, 5a) having the same subject play the role of median terms that link the first two pieces. The two occurrences of “the righteous”, in the first instance qualifying the people (5a), in the second instance qualifying God (7a), function as initial terms for the last two pieces; similarly, the two occurrences of “to love” (5b, 7a) whose subjects are opposed.

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THE WHOLE OF THE PSALM 1

For the music director,

of David.

+ In YHWH

I take refuge.

····························································································································

– How can you say – “Flee 2

– for behold – they set – to shoot

to my soul: to your mountains, THE WICKED

the arrow in the darkness

bird; bend the bow, on the string at THE UPRIGHT of heart.”

:: 3 When the foundations are demolished, :: THE RIGHTEOUS, what can he do? + 4 YHWH + YHWH, = His eyes = his pupils

in the temple in the heavens

of his holiness, his throne.

contemplate, examine

the sons

of Adam.

····························································································································

= 5 YHWH, – and the one who loves

THE RIGHTEOUS,

violence,

he examines, he hates

and THE WICKED, his soul;

– 6 he rains down – coals, – and a wind

on THE WICKED fire of flames,

and sulphur, the portion

of their cup.

····························································································································

+ 7 Yes, THE RIGHTEOUS + THE UPRIGHT

YHWH, contemplate

RIGHTEOUSNESS

he loves,

his faces.

In the extreme parts, “the wicked” of 2a is repeated in the singular in 5a and in the plural in 6a. The two occurrences of “the upright” act as final terms (2c, 7b). “The righteous” of the central part (3b) returns twice in the last part, in the first instance qualifying people (5a), in the second one “Yhwh” (7a), in addition “righteousness” in 7a, indicating again the righteous actions of people. The “throne” of Yhwh (4b) is that of the judge who “examines” the sons of Adam (4d), separating the righteous people from the wicked ones. In this way, the second segment of the central part (4ab) prepares for the third part; concerning its first segment (3), it echoes the first part, because faced with the threats of the wicked, the “doing” of the righteous person refers to taking refuge in God (1b) or to flee into the mountains (1d).

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CONTEXT SODOM AND LOT Verse 6 with “fire and sulphur” which God “rains down” on “the wicked” recalls the story of the destruction of Sodom and Gomorrah in Genesis 19. The advice of Ps 11:1: “Bird, flee to your mountains” retakes what God’s envoys said to Lot: “Flee to the mountains or you will be swept away!” (Gen 19:17). Once Lot, his wife and his daughters were safe, “Yhwh rained down on Sodom and Gomorrah sulphur and fire from Yhwh” (24). DEDICATION OF SALOMON’S TEMPLE Solomon, in his prayer during the dedication of the temple he built so that the Lord might dwell in it, declares: “But will God really live with human beings on earth? Behold, the heavens and the heavens of heavens cannot contain you, much less this house which I have built!” (1 Kgs 8:27). He continues by making a distinction between the earthly temple and the heavenly one: “Hear the supplication of your servant and your people Israel when they pray in this place. Hear from the place where you live, in heaven, hear and forgive” (30). And he will come back to this throughout his prayer (33–34, 35–36, 38–39, etc.).

INTERPRETATION “WHEN THE FOUNDATIONS ARE DEMOLISHED” (3A) When a person is treated by others as a “bird”, that means, as a prey hunted in order to be devoured, “the foundations are demolished”. Laying the foundations of creation, the Lord gave people dominion over animals, not to kill and eat them, since their diet, like his, had to be exclusively vegetarian (Gen 1:29–30). People were invited to exercise their mastery not over other people, but over animals, and not by violence of bow and arrows, but by the gentleness of speech. “WHAT CAN THE RIGHTEOUS DO?” (3B) Facing the attack of the wicked with weapons, the one who has renounced violence, “the righteous” can do nothing. Well-intentioned people advise him to keep distance from aggressors, to fly away like a bird in the mountains. Unless the advice comes from those who, on the lookout, are only waiting for the moment when the bird takes flight to knock it down by piercing it with an arrow. And even if the righteous person were to escape the bow and reach the shelter in the mountains, is he sure that his enemy would give up hunting him until there?

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“I TAKE REFUGE IN THE LORD” (1B) The very first words of the psalmist indicate where the only safe shelter is, the one from which the wicked cannot remove him. The righteous persons can do nothing in the face of violence unleashed against them (3), except to rely on the one who is “in the temple of his holiness”, on Zion, but whose “throne” is actually in heaven (4ab). In fact, the Lord from the heaven contemplates the sons of Adam and makes judgment between the wicked and the righteous ones. CONTEMPLATING GOD The psalm ends with a phrase of a double meaning which leaves it up to the reader to conclude, or rather to continue his or her meditation. If we understand “the upright” as synonymous with “the righteous”, then the face of God “contemplates” him, just as his eyes “contemplate” the sons of Adam (4cd). If on the contrary “the upright” is understood as a collective term and if the syntactical structure is followed, then the upright are the ones who contemplate the face of God. Is it compulsory to make a choice? Would it not be happier to come face to face?

2. PSALM 12 TEXT 1 For the music director, on the octachord, a psalm of David. 2 Save, Yhwh, because it is the end for the faithful, because the loyal have vanished from among the sons of Adam: 3 they speak falsely each one to his companion, flattering lips, with a double heart they speak. 4 May Yhwh cut off all flattering lips, the tongue speaking great things, 5 those who say: “With our tongue we are strong, our lips are with us, who (is) master over us?” 6 “For the oppression of the poor, for the groaning of the afflicted, now I will rise up, — says Yhwh, I will place (you) in safety, — he assures him.” 7 The words of Yhwh (are) pure words, silver purified at the entrance from the earth, refined seven times. 8 As for you, Yhwh, you watch over them, you protect him from this generation forever; 9 in a circle the wicked go away when is exalted depravity among the sons of Adam.

V. 2B: “HAVE VANISHED”

The verb is a hapax legomenon. The parallelism of the members of the first segment makes us to consider it as synonymous to “it is the end”.1 V. 6C: “HE ASSURES HIM”

The last two terms of the verse are problematic and therefore they are interpreted in various ways. First of all, the meaning of the verb yāpîaḥ is questionable: in Ps 10:5 it is generally translated as “all his adversaries, he breathes (or, he spits) on them”;2 in Hab 2:3, “he aspires to the end”.3 In Ugaritic as in Hebrew, the verb also means “to testify”.4 In Prov 12:17 it is used in parallel with a verb of speech, “he declares, (yāpîaḥ) truth, he utters (yaggîd) justice, but the witness of lies what is false”.5 Moreover, since the verb is in the third person masculine singular, is the problem to identify the referent of his subject? The enigma is redoubled with the final term, lô, “to him”, because the referent of the singular masculine pronoun is also quite difficult to determine. It seems that the simplest solution would be to consider the composition of the text.

1 See Kraus, I, 206–207; G.T.M. PRINSLOO, “Man’s Word-God’s Word: A Theology of Antithesis in Psalm 12”, 390, note 2. 2 G. Ravasi translates it in this way: “I will put in safety the one who has the breath of contempt of himself” (I, 241). Dhorme referring to Ps 10:5 does it similarly: “I come to the aid of those who are blown upon”. 3 A. Weiser translates: “I will grant my salvation to him who longs for it” (158). 4 See P.D. MILLER, “Yāpîaḥ in Psalm 12:6”; Miller translates the last member of 6 as follows: “I will place in safety the witness in his behalf”. 5 This is the first interpretation proposed by Hakham (I, 54).

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First Section (Ps 1–18)

V. 7C: “AT THE ENTRANCE FROM THE EARTH”

The two terms ending 7c (ba‘ălîl lā’āreṣ) are not clear, because the first term is a hapax legomenon; consequently some scholars delete them.6 The Septuagint and the Vulgate seem to have interpreted them as “purified from the earth”, that is “separated from the gangue”. Ravasi understands “earth” as the “terracotta” of the crucible and therefore translates “in the crucible of earth”.7 Others understand it as deriving from ‘ll II, ‘ălîl meaning “entrance”;8 it could therefore be the underground as furnace dug in the ground. V. 8: “YOU WATCH OVER THEM”

The first member of 8 presents a double problem: at the end of the first member, what are the referents of the plural masculine suffix pronoun “them”? Some commentators believe that they are the “poor” and “the afflicted” from the previous section;9 others are of the opinion that they are “the words” at the beginning of the first piece (7ab),10 although in Hebrew both terms are feminine. As for the pronoun “him” of the second member, it can only refer to the poor;11 the parallelism makes us to consider the plural pronoun “them” of 8a as referring to the poor and the afflicted. V. 9: “IN A CIRCLE THE WICKED GO AWAY...”

The last verse is extremely problematic. At the beginning of the first member, sābîb, “around”, translated here as “in a circle”, seems to mean “all around”, and it can be understood that the wicked are lost, unable to find their way. As for the first two words of the next member, kerum zullût, they are far from being clear. The Greek versions are not much helpful, as they are quite different from each other.12 The second term, zullût, is a hapax legomenon, but the participle zôlēl, means “debauched”, “depraved” (Deut 21:20; Prov 23:20, 21; 28:7), we may assume that zullût is the abstract term corresponding to this verb. As for the first term, kerum, it is also a hapax. Disregarding the various corrections that have been proposed, it is preferable to follow the Masoretic text. In fact, rum can be considered as the infinitive of rwm (rûm: “to be elevated”, “exalted”). As for the

6

Thus Kraus, I, 206–207. Ravasi, I, 246. 8 See, e.g., G.T.M. PRINSLOO, “Man’s Word-God’s Word”, 391, note. 4. 9 Thus Hakham, I, 55. 10 E.g., Kraus, I, 207. 11 The canonical couple “to guard” and “to protect” can be found on Iron Age amulets made in partially buried furnaces (J.D. SMOAK, “Amuletic Inscriptions and the Background of YHWH as Guardian and Protector in Psalm 12”). 12 See, e.g., W.E. MARCH, “Note on the Text of Psalm 12:9”. This author interprets the beginning of 9b as follows: “the star (or the Constellation) is recognised (or perhaps ‘observed’, ‘consulted’) among the sons of men”; this proposal received little attention from the scholars. 7

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145

meaning of the preposition ke, most probably it is uses a temporal one (“when is exalted depravity among the sons of Adam”).

COMPOSITION Hakham divides the psalm into two parts (the works of the wicked in 2–5, the works of God in 6–9).13 Ravasi subdivides each part into two: initial appeal (2–3) and commentary of the appeal (4–5); divine oracle (6) and commentary of the oracle (7–9).14 For Lorenzin there are four parts, following the subdivisions of Ravasi.15 Kraus has the same four-part division, but he considers 6 as an unquestionable centre of the poem.16 Others consider three parts (2–5, 6, 7–9).17 Two parts, each formed of two pieces (2–5, 7–9), frame a much shorter part that is the size of a trimember segment (6). THE FIRST PART (2–5) + 2 SAVE, YHWH, :: because have vanished the loyal

because it is the end from among the sons

for the faithful, of Adam:

- 3 falsely - lip

+ :: ::

THEY SPEAK each one to his companion, FLATTERING, with a double heart THEY SPEAK. ························································································································ 4 MAY (HE) CUT OFF, YHWH, all lips FLATTERING, the tongue SPEAKING great things, 5 those who SAY:

- “With our tongue - our lips - who (is) master

we are strong, are with us; over us?”

The prayer of the first piece (2a) is motivated by two similar reasons introduced by “because” (2a, 2b): the play on singular and plural seems to suggest that there is no longer a single “faithful” person, that all “loyal” people are no more. The second segment (3) shows how those, on whose fidelity and loyalty one could rely, are virtually replaced by their opposite; indeed, everything is false in their words (“they speak”, twice): generalised lies (3a), “flattering” and double hearted (3b).

13

Hakham, 1, 53; Vesco, 162. Ravasi, I, 244. 15 Lorenzin, 77. 16 Kraus, I, 207.210. 17 deClaissé-Walford – al., 152. 14

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First Section (Ps 1–18)

In the second piece the first segment invokes the intervention of the Lord against those who tell lies (4a) and boast themselves (4b). The second segment recounts the proud words that they “say”, challenging anyone who could master them. “Lips” (4a, 5c) and “tongue” (4b, 5b) occur in each segment in a reverse order. Both pieces are generally parallel. They begin with a prayer (2a, 4a), first with an imperative (“Save”), then with a jussive (“May (he) cut off”), each time addressed to “Yhwh”; these two syntagmas serve as initial terms. The people the psalmist is asking to be delivered from are those whose words betray their evil intentions. The two occurrences of “they speak” in the first piece (3a, 3b) are taken up in the second piece by “speaking” (4b) and “say” (5a); the “lip” of 3b in the singular appears twice in the second piece in the plural (4a.5c), accompanied by the two occurrences of “tongue” (4b, 5b). The two occurrences of “lip/s flattering” (3b, 4a) act as median terms. The insistence on bad speech could not be stronger. The second piece goes further than the first one, because the pride (4) of those who intend to crush the others (5) is added to the falsity (3). THE SECOND PART (6) . 6 “For the oppression - NOW - “I WILL PLACE

of the poor, for the groaning I WILL RISE UP, — says IN SAFETY, — he assures

of the afflicted, Yhwh, him.”

It is an ABB’ type trimember. Faced with the situation of “the poor” and “the afflicted” (6a), the Lord reacts: “now I will rise up” (6b), “I will put in safety” (6c). And at the end of the second member, he adds: “says Yhwh” (6b). The parallelism of the last two members suggests that the ending of the last member should be interpreted in the light of the ending of the previous member: the two expressions would be complementary, the first one identifying the one who speaks, “Yhwh”, the second one identifying the one to whom he speaks, “him”, that is the poor. The shift from the plural of the first member (“the poor” and “the afflicted”) to the singular at the end (“him”) should not be too surprising, for it is a common practice in the psalms. Just one example from Ps 34: 5

I sought Yhwh and he answered me AND FROM ALL MY FEARS HE DELIVERED ME. They look to him and were radiant and their faces will never blush. 7 This poor called and Yhwh heard AND FROM ALL HIS ANXIETIES HE SAVED HIM. 6

While the extreme segments are in the singular, the central segment is in the plural.18

18

See p. 444.

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Then the composition of the segment (AB / AB) can be rewritten as follows: – 6 “For the oppression + for the groaning

of the poor, of the afflicted,

– NOW + I WILL PLACE (YOU)

I WILL RISE UP, IN SAFETY,

— says — he assures

Yhwh, him.”

It is by seeing the oppression of the poor that the Lord rises, it is by hearing the groaning of the poor that he brings them salvation. THE THIRD PART (7–9) + 7 The words :: (are) words - silver - refined

of YHWH pure, purified seven times.

at the entrance

from the earth,

··························································································································· 8

+ As for you, :: you protect him - 9 in a circle - when is exalted

YHWH, from this generation

you watch over them, forever;

the wicked depravity

go away, among the sons

of Adam.

The first piece compares the purity of the Lord’s “words” (7ab) with that of the silver refined in the crucible (7cd), “seven times”, the figure of totality. The first segment of the second piece (8) deals with the poor observed by Yhwh. The second segment (9) is now about those who persecute the poor and the afflicted, “the wicked” ones (9a) who in the previous member are called “this generation” (8b). Thus, the wish or prayer of the first segment (8) continues in the next one (9). As in the previous segment, the psalmist — who counts himself among the poor — wants that his oppressors would be struck with blindness, going around in circles (9a) because of their depravity.19 The biblical context will give a glimpse of what the psalmist is referring to. The relations between both pieces of the last part are not expressed by any lexical repetition, apart from the two occurrences of “Yhwh” in the same position (7a, 8a).20 However, the separation between silver and its impurities is unrelated to the separation that the Lord will make between those whom he will guard (8) and “the wicked” ones from whom they will be protected by the Lord (9).

19 The incompleteness of 8–9 can be translated by the future tenses, expressing wishes, but by the logic of the psalm we understand them rather as observations in the present tense. 20 One might wonder if there is any link between “earth” (’ereṣ, 7c) and “Adam” (’ādām, from ’ădāmâ, “the ground, soil”, 9b).

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First Section (Ps 1–18)

THE WHOLE OF THE PSALM 1

For the music director, on the octachord,

a psalm

+ 2 SAVE, :: because have vanished

YHWH, the loyal

because it is the end for the faithful, from among THE SONS OF ADAM:

THEY SPEAK

each one with a doble heart

- 3 falsely - lip

flattering,

of David.

to his companion, THEY SPEAK.

····························································································································

+ 4 May (he) cut off, :: the tongue :: 5 those who - “With our tongue - our lips - who (is) master

YHWH, SPEAKING

- silver - refined

flattering,

for the groaning — SAY — HE ASSURES

of the afflicted, YHWH, him.”

SAY

we are strong, are with us; over us?”

• 6 “For the oppression of the poor, - now I will rise up, - I will place (you) in SAFETY, + 7 The WORDS :: (are) WORDS

all lips grate things,

of YHWH pure, purified seven times.

at the entrance

from the earth,

···························································································································· 8

+ As for you, :: you protect him - 9 in a circle - when is exalted

YHWH you watch over them, from this generation forever; the wicked depravity

go away, among THE SONS

OF ADAM.

The five occurrences of “Yhwh” form a very regular pattern: four are in second position at the beginning of each piece of the extreme parts (2a, 4a, 7a,8a) and the fifth one is at the heart of the central part (6b). At the end of the extreme segments (2b, 9b) there is an inclusion formed by two occurrences of the syntagma “the sons of Adam”. “Safety” at the centre (6c) echoes the first word, “save” (2a). There are “words” twice at the beginning of the last part (’ămārôt, 7ab), four verbs of speech in the first part, “to speak” (dibber, 3a, 3b, 4b) and “to say” (’āmar, 5a), and also two verbs in the central part, “to say” (6b) and “to assure” (pwḥ, 6c). The uncontaminated purity of God’s word in the last part (7) is the exact opposite of the deceitful and lying duplicity of the psalmist’s opponents in the first part (3–4).

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In the first part the poor ones beseech God to save them from the tongue of their persecutors, in the second part the Lord answers simultaneously to the pretensions of the proud (5) and to the prayers of the poor (2); the last part, finally, is the confession of faith of those who know that they are protected from their adversaries by the one in whom they have put their trust.

CONTEXT “THE TONGUE IS A FLAME” (JAS 3:6) This expression is from James: See how small a flame can set fire to a huge forest: 6 the tongue is a flame too. It is the world of evil, this tongue placed among our members: it defiles the whole body; it inflames the cycle of creation, as it is by inflamed Gehenna. (Jas 3:5–6)21

But the image is already found in Prov 26: 18

Like a madman who shoots firebrands, arrows and death: 19 so the man who deceives his companion, and then he says: “Was not that a joke?” 20 Where no wood the fire quenches, and without slander the quarrel ceases. 21 Charcoal for burning coals and wood fire, such is a quarrelsome man for kindling dispute.

And you do not have to go so far to find the image of silver refined in the crucible, “deceit”, and even “seven abominations” (as opposed to silver refined seven times). 23 Silver dross spread over an earthenware: such are burning lips and an evil heart. 24 A hater is disguised through his lips, but within them he places deceit; 25 when his voice is gracious, do not believe him, for there are seven abominations in his heart.

STRUCK WITH BLINDNESS The three men who had been received by Abraham and had told him of the birth of a son were then received in Sodom by Lot, Abraham’s nephew. But all the men in the city wanted to abuse these three men. Lot then went out to talk with them to protect his divine guests, but

21

See T. KOT, La lettre de Jacques, 122–130.

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First Section (Ps 1–18)

they forced Lot back and moved forward to break down the door. 10 But the men inside reached out their hands and brought Lot into the house with them, and shut the door. 11 And they struck with blindness the men who were at the door of the house, both small and great, so that they were unable to find the opening (Gen 19:9–11).

After this, the angels urged Lot to “leave the place” (Gen 19:12, 14). Lot and his family were thus separated from the wicked of this perverse generation, who perished in sulphur and fire (24). Abraham went early in the morning to the place where he had stood before the Lord 28 and he looked down toward Sodom and Gomorrah and toward all the land of the Plain and saw the smoke of the land going up like the smoke of a furnace. (Gen 19:27– 28)

The image of the furnace matches with that of silver purified in the furnace fire. (Ps 12:7cd).

INTERPRETATION THE WORD THAT KILLS It is quite remarkable that the “oppression” inflicted on the “poor” and “the afflicted” (6a) is not described in terms of theft, exploitation or physical violence. The only thing that the psalmist is asking is to be saved from is the tongue of those who oppress him, from their lies, from the foolish pride of their words. The claims of those who believe themselves to be the “master” are intended to suffocate all speech from those who are the victims. And in fact, the words they utter (5) are thrown generally, as if they were talking to themselves, gargling with their own words. Their contempt for the poor manifests itself in the most cruel way by the fact that they do not even speak to them. THE WORD THAT DOES WHAT IT SAYS The one who, by his overwhelming word, takes away the word from the other one, leaves him or her only the groaning, like an inarticulate complaint of the suffering animal. Whereas the proud are deaf to “the groaning of the afflicted” (6a), the Lord hears it. And he is not slow to reply: the first word he utters is “now” (6b).22 What God hears first in the supplication of the poor, what prompts his reaction, they are the words of the oppressors, whose pride is truly unbearable (5). When the Lord speaks, he does what he says. There are no promises, but actions. The central discourse of the psalm is a performative discourse.

22

On the “now” as the “centre of the covenant structure”, see P. BEAUCHAMP, “Propositions sur l’alliance de l’Ancien Testament comme structure centrale”, 167–170. Here, the central “now” is the turning point between the oppressive past of the first part and the future inaugurated by salvation.

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THE WORD THAT SAVES Once the Lord has risen, the psalmist can see at leisure the effects of his intervention. His uncontaminated speech drew him out of the attacks to which he was subjected, and that is “forever” (8b). He can then see his oppressors going around in circles without being able to reach their prey. The Lord has brought him and his companions of misfortune out of the city of perdition, which will be overwhelmed by sulphur and fire from heaven.

From the methodological point of view, it is possible to make three remarks. The first one is that the study of composition can be of a great help in solving certain textual problems. It has been noted long time ago that the parallelism of members helps to clarify the meaning of one member by the other one.23 This is the case, recognised by many, of the first bimember segment of Ps 12. At the centre of the same psalm, the highly elaborated construction of the central part (6) has made it possible to propose a new interpretation which has the merit of simplicity. The second remark concerns the biblical context. The image at the end of Ps 12, with the wicked going around in circles in their depravity, evokes the famous scene of the inhabitants of Sodom being struck with blindness: then the meaning of the last verses can be made clear. The last remark concerns the logical and thematic coherence of the text, which, as we have seen, is not without relation to the biblical context: again in the same psalm, the theme of fire runs through the entire psalm, from the evil word which sets everything ablaze in the first part, to the punishment of Sodom at the end of the last part, not forgetting the theme of the crucible where silver is separated from the dross, just as Lot and his own are pulled out of the city of perdition.

23

See, e.g., Ch. SCHOETTGEN, Horae Hebraicae et Talmudicae, “Dissertatio VI. De exergasia sacra”, chap. III, “De usu Exergasiae in Exegesi sacra”, 1257–1263; English translation of the sixth dissertation in J.R. LUNDBOM, Jeremiah: A Study in Ancient Hebrew Rhetoric, 121–127.

3. PSALM 13 TEXT 1 For the music director, a psalm of David. 2 Until when, Yhwh, will you forget me, until the end? Until when will you hide your face from me? 3 Until when will I put plans in my soul, sorrow in my heart by day? Until when will my enemy be exalted over me? 4 Look, answer me, Yhwh my God, enlighten my eyes, lest I sleep in death, 5 lest my enemy say: “I have overcome him”, my oppressors exult when I am shaken! 6 And as for me, in your faithfulness I trust; let my heart exult in your salvation, let me sing to Yhwh because he has done good to me!

V. 3A: “PLANS”

Often ‘ēṣôt, “counsel”, “plans”, is corrected with ‘aṣṣābôt, “suffering”, but it is unnecessary, because the psalmist’s soul is worried about his enemy and he thinks and devises plans to escape from him. V. 3B: “BY DAY”

The Septuagint adds “and by night” to “by day” (thus BJ, Osty). Others understand it as “daily”, “every day”. Because of the parallelism of members 3a– 3b, Hakham is of the opinion that the psalmist makes his reflections and plans at night and sorrow overwhelms him by day because he is unable to do anything against his enemy1. Another solution is to consider 3b as a gloss2. V. 4B–5A: “THAT”

To respect the rhythm, the conjunction pen which introduces a negative ending is translated simply by “lest”.

COMPOSITION Most scholars recognize three parts in the psalm: series of questions (2–3), prayer (4–5), trust and thanksgiving (6)3. For Girard, on the other hand, there are two parts (2–3 & 4–6), each one subdivided into three units4. The psalm comprises two parallel pieces: 2 and 4–5 have the Lord as their subject, on the contrary, 3 and 6 have the first person of the psalmist: you forget me and this is my situation, I pray you, and this is what will happen.

1

Hakham, I, 58; yet Delitzsch, 252.253. Ravasi, I, 253. 3 Kraus, I, 213; also Ravasi, I, 256; Hakham, I, 57; Lorenzin, 79; Alonso Schoekel – Carniti, I, 303, deClaissé-Walford – al., 158. 4 Girard, I, 296. 2

154 1

First Section (Ps 1–18)

For the music director, + 2 Until when, + Until when – 3 Until when – sorrow

a psalm

of David.

YHWH, will you hide

will you forget me, your face

until the end? from me?

will I put

plans by day?

in my soul,

IN MY HEART,

– Until when will be exalted MY ENEMY OVER ME? ······························································································································· + 4 Look, answer me, YHWH my God, + enlighten

my eyes,

lest I sleep

:: 5 lest say :: MY OPPRESSORS

MY ENEMY:

“I have overcome him”, when I am shaken!

exult

– 6 And as for me, in your faithfulness – let exult MY HEART – let me sing to YHWH

in death,

I trust; in your salvation, because he has done good TO ME!

In the first piece, unified by the four initial terms, “until when”, the second segment (3ab) states the consequences for the psalmist as a result of the Lord’s abandonment of him (2). While the first segment has God as its subject, the second one has the psalmist as its subject, the subject of the final unimember is his “enemy” (3c). With the threatening presence of the enemy, the last segment can be understood as the preoccupations and plans that the psalmist imagines at night (3a), and his “sorrow” during the day (3b) when he sees himself dominated by his enemy. The first two segments of the second piece form one complex sentence. The first segment begins with the imperatives motivated by the first ending in which the subject is the psalmist (4b); adding to it the two other endings, in which now the subjects are his “enemy” (5a), his “oppressors” (5b). After the supplication of the first two segments, the last segment tells of the psalmist’s attitude, first the current one (6a) and then the future one, when he will be saved (6bc). The repetition of “to exult” links together the first two segments with the third one (5b, 6b). The name Yhwh appears, as an apostrophe, at the beginning of each piece; it is repeated yet in 6c, thus making an inclusion with the first occurrence in 2a. The two occurrences of ‘ālāy rendered as “over me” (3c) and “to me” (6c) act as final terms. You can also notice the repetition of “my heart” in a symmetrical position (3b, 6b) and the repetition of “my enemy” (3c, 5a). “In death” at the beginning of the second piece (4b) corresponds to “until the end” at the beginning of the first piece (2a).

Psalm 13

155

CONTEXT THE COMPLAINT WITHIN THE FRAMEWORK OF THE COVENANT “Until when?” This question addressed to God is not uncommon in the Psalter (Ps 6:4; 80:5; 90:13; 94:3); it goes hand in hand with “why?” (74:9–10, 11; 79:5, 10; 80:13), with “remember”, “do not forget” (74:18, 22–23; 89:48, 51), with “until the end” (74:19; 79:5; 89:47), several times related to death (Ps 6:6; 79:2– 3; 89:49). It is placed within the framework of the covenant (Ps 74:20: “Look to the covenant”; 89:4, 29, 35, 40).5 Elsewhere, the question introduced by “until when” is asked by the Lord, always within the framework of the covenant, to reproach the unfaithfulness of his partner.6 When the people rebelled against “Joshua the son of Nun and Caleb the son of Jephunneh” who boasted of the merits of the land of Canaan, which they had visited and which the Lord had promised to give to the children of Israel, “Yhwh said to Moses: ‘Until when will these people treat me with contempt? Until when will they refuse to trust me, in spite of all the signs I have displayed among them?’” (Num 14:11; see also 14:27). “Faithfulness” (Ps 13:6a) is another term in the vocabulary of the covenant and is even its key term (see, p. 102).

INTERPRETATION “UNTIL THE END?” (2A) It is the only time in the Psalter that “until when” resounds, like a burst, four times in a row. The happy days go by very quickly, those of misfortune seem never ending. They seem to be destined to last all life, “until the end” (2a), until the hour of death (4b). The fourfold question is addressed to an absent God, who has forgotten the psalmist, who has hidden his face from him, then he exposes to him the complainant of his “soul” and his “heart” crushed by pain night and day without hope of ever getting out of it, and finally he reveals the cause of all this misfortune, the enemy who will never end to prevail over him. LIGHT FOR MY EYES The psalmist can no longer bear to hear only the sarcasm of his enemy and his exultation, without his God deigning to utter the slightest word. He can no longer bear to live in absolute darkness, the darkness of nights spent in vain making plans to escape the clutches of his oppressors, and even worse, to be deprived of the 5 See P. BEAUCHAMP, “Propositions sur l’alliance de l’Ancien Testament comme structure centrale” (“la plainte du vassal”, 178–183). 6 See P. BEAUCHAMP, “Propositions sur l’alliance de l’Ancien Testament comme structure centrale” (“la plainte du suzerain”, 183–186).

156

First Section (Ps 1–18)

light of God’s face. That is why he begs the Lord to answer him, but above all to “look” at him, and thus to illuminate his eyes, lest they close definitively in the sleep of death. THE LORD’S FAITHFULNESS The Lord can remain silent, he can leave his faithful in the night, and this can last for a very long time. Nevertheless, he remains faithful. He must believe in it; against all evidence, he has to trust him, to build on the commitment the Lord has made and which he cannot betray. This is what the psalmist does after pleading. The story does not say what happened, if the Lord answered and made his face shine on his faithful one. Whoever takes over the psalmist’s prayer remains on a double wish. His or her heart wants to exult, he or she will sing to Yhwh, if God wills, whenever he wills.

4. THE LORD RISES UP AGAINST THE OPPRESSORS (PS 11–13) COMPOSITION OF THE SUBSEQUENCE Relations between the three psalms – The titles begin and end in the same way. – The adversaries are found in each psalm: “the wicked” (11:2, 5, 6; 12:9), “my enemy” and “my oppressors” (13:3, 5a, 5b). – The verb “to say” occurs in all three psalms; in the last psalm its subject is “my enemy” (13:5), in the second psalm the opponents of the psalmist are the subject (12:5, preceded by two occurrences of “to speak”, 3[2x]), but also the Lord is the subject (12:6b, echoed by “to assure” and the “words” of 7); finally, the same applies to the first psalm (11:1–2).1 The “heart” is found in all three psalms (11:2; 12:3; 13:3, 6). Relation between the extreme psalms – “My soul” (11:1.5; 13:3); – “Eyes” (11:4; 13:4), accompanied by “contemplate” and “pupils” in 11:4, 7 and by “look” and “enlighten” in 13:4. Relations between the first two psalms – “The sons of Adam” occurs three times (11:4; 12:2, 9). 1

Regarding Ps 11:1, Vesco writes: “Who does invite to flee and where does this invitation end?” (Vesco, 159). The coherence of the three psalms reinforces the interpretation which in 1c–2 sees the words of the enemies (see p. 136).

Subsequence 11–13

157

Relations between the last two psalms – “Save/salvation” occur in 12:2.6 and 13:6, – “Faithful/faithfulness” in 12:2 and 13:6. Ps 11 1 For the music director,

of David.

In Yhwh I take refuge. How CAN YOU SAY to MY SOUL: “Bird, flee to your mountains; 2 for behold, THE WICKED bend the bow, they set their arrow on the string to shoot in the darkness at the upright of HEART.” 3 4

When the foundations are demolished, what can the righteous do? Yhwh in the temple of his holiness, Yhwh, in the heavens his throne.

His EYES contemplate, his pupils examine the sons of Adam. 5 Yhwh examines the righteous and THE WICKED and the one who loves violence, he hates HIS SOUL; 6 he rains down on THE WICKED coals, fire and sulphur and a wind of flames, the portion of their cup. 7 Yes, the righteous Yhwh, he loves righteousness, the upright contemplate his face. Ps 12 1 For the music director, on the octachord,

a psalm

of David.

2

SAVE, Yhwh, because it is the end for the FAITHFUL, because the loyal have vanished from among the sons of Adam: 3 THEY SPEAK falsely each one to his companion, flattering lips, with HEART and HEART THEY SPEAK. 4 May Yhwh cut off all flattering lips, the tongue SPEAKING great things, 5 those who SAY “With our tongue we are strong, our lips are with us, who is master over us?” 6

“For the oppression of the poor, for the groaning of the afflicted, now I will rise up, — SAYS Yhwh, I will grand you SALVATION, — he ASSURES HIM.”

7

The WORDS of Yhwh are pure WORDS, silver purified at the entrance from the earth refined seven times. 8 As for you, Yhwh, you watch over them, you protect him from this generation forever; 9 in a circle THE WICKED go away when is exalted depravity among the sons of Adam. Ps 13 1 For the music director,

a psalm

of David.

2

Until when, Yhwh, will you forget me, until the end? Until when will you hide your face from me? 3 Until when will I put plans in MY SOUL, sorrow in my HEART by day? Until when will MY ENEMY be exalted over me? 4

Look, answer me, Yhwh my God, enlighten my EYES, lest I sleep in death, 5 lest MY ENEMY SAY: “I have overcome him”, MY OPPRESSORS exult when I am shaken! 6 And as for me, I trust in your FAITHFULNESS; let my HEART exult in YOUR SALVATION, let me sing to Yhwh because he has done good to me!

158

First Section (Ps 1–18)

INTERPRETATION “IT IS THE END FOR THE FAITHFUL” (12:2) The tone of the subsequence is extremely dark. “The foundations are demolished” (11:3), “the loyal have vanished from among the sons of Adam” (12:2). The situation has become unbearable, so much so that the psalmist arrives at questioning his Lord with a series of four “until when” which shows that he reached his limits. In the supplication following these cries of distress, he addresses a blind and mute God: “Look, answer me”, God who abandons him to the ultimate blindness: “enlighten my eyes, least I asleep in death” (13:4). “NOW I WILL RISE UP, SAY YHWH” (12:6) At the heart of the subsequence, the Lord answers (12:6); these are the only words he pronounces throughout these three psalms. He is not promising “salvation” on a distant day: he gives it “now”. He has seen “the oppression of the poor”, he has heard “the groaning of the afflicted”. He is neither deaf nor blind. His “now” answers simultaneously the central question of the first psalm: “When the foundations are demolished, what can the righteous do?” (11:3) and anticipates, virtually, the anxious “until when” of the last psalm (13:2–3). “I TAKE REFUGE IN THE LORD” (11:1) The subsequence does not follow a chronological order; on the contrary, it resembles paintings in which various episodes of life are depicted on the same canvas. Therefore, the framework is delimited by two confessions of faith: “In Yhwh I take refuge” (11:1), “I trust in your faithfulness” (13:6). The psalmist’s final supplication, “Look, answer me [...] enlighten my eyes” (13:4), is anticipated by what he quietly affirms at the end of the first psalm: “His eyes contemplate, his pupils examine the sons of Adam [...] the upright contemplate his face” (11:4b, 7).

B. THE RIGHTEOUS DOES NOT HARM HIS NEIGHBOUR The Second Subsequence (Ps 14–16) 1. PSALM 14 TEXT 1 For the music director, of David. A fool said in his heart: “There is no God!” They are corrupt, they do abominable deeds; there is no one that does good. 2 Yhwh looks down from heaven on the sons of Adam, to see if there is anyone prudent searching God. 3 All turn away, together they are perverted; there is no one that does good, there is not even one. 4 Do they not know, all workers of iniquity? Devouring my people (as) they devour bread, they do not call upon Yhwh. 5 There, they will be sized with fright, yes, God (is) with the generation of the righteous; 6 you degrade the plans of the afflicted, yes, Yhwh (is) his refuge. 7 Who will bring from Zion the salvation of Israel? When Yhwh restores the situation of his people, Jacob will exult, Israel will rejoice!

V. 4: DIVISION

Many scholars make the verse a single interrogative sentence, considering that the second bimember is a relative one: “all workers of iniquity, who devour...”.1 Respecting the Masoretic punctuation which puts an ‘ôlê weyôrēd after “all workers of iniquity” and the ’aṭnāḥ after “bread”, the verse is divided into two: at the beginning an independent interrogative clause (4ab, bimember segment), then a complex phrase consisting of a participial clause governed by the main clause (4cd), with another independent phrase juxtaposed (4e, these three members form one trimember segment). This case is practically the same as in Ps 113.2 The law of the question at the centre is also applicable here. V. 6: “YOU DEGRADE THE PLANS OF THE AFFLICTED”

Some understand: “Your plan against the poor will be confused”.3 It seems preferable to stay close to the Hebrew text. “You put to shame the plan of the afflicted”.4

1

E.g., Delitzsch, 260; Kraus, I, 218; Ravasi, I, 261. See Cinquième livre, 101.104. 3 E.g., Weiser, 164; Kraus, I, 218–219; Hakham, I, 62; Lorenzin, 60 (who says in the note: “Another translation: ‘In front of the poor person’s plan you will fail’”). 4 Vesco, 170 (he makes it a question); deClaissé-Walford – al., 165. 2

160

First Section (Ps 1–18)

COMPOSITION Most scholars divide the psalm into three parts: for some 1–3, 4–6, 7;5 for others 1–4, 5–6, 7.6 The last verse is often considered as an addition. The first part (1b–3) and the last part (4c–7) frame a very short part, the question in 4ab. THE FIRST PART (1B–3) – 1b Said – “THERE IS NO

a fool GOD!”

– They are corrupt, – THERE IS NO ONE

they do abominable

deeds;

THAT DOES

GOOD.

in his heart:

·······························································································

+ 2 YHWH + on the sons

from heaven of Adam,

looks down

+ to see + searching

IF THERE IS ANYONE GOD.

prudent

······························································································· 3

– ALL – TOGETHER

turn away, they are perverted;

– THERE IS NO ONE – THERE IS NOT

THAT DOES

GOOD,

even

one.

The first piece juxtaposes the attitude of the “fool” towards God (1bc) and towards people (1de), although there is a shift from the singular in the first segment to the plural in the second segment. In the second piece “Yhwh” demonstrates his existence through examining people from heaven (2ab) and trying to find out if there is at least one “prudent” person (2cd). The third piece gives a negative answer to the central question and says it in two complementary ways: all are evil (3ab), no one is good (3cd). “There is no/not” occurs four times (’ên, 1c, 1e, 3cd); the same identical member is found in 1e and 3c. The negations (’ên, “there is no/not”) have their corresponding terms in the affirmation at the centre (yēš, “if there is anyone”). “A fool” of the initial member (nābāl, 1b) has its corresponding term in the “prudent” (maśkîl, 2c) at the centre.

5 6

E.g., Hakham, I, 60; Lorenzin, 81. Kraus, I, 220; Ravasi, I, 264.

Psalm 14

161

THE THIRD PART (4C–7) – 4c Devouring – (as) they devour – YHWH,

my PEOPLE, bread, they do not call upon (him).

···························································································································

= 5 There, + yes, GOD (is)

they will be sized with the generation

with fright, of the righteous;

– 6 the plan + yes, YHWH (is)

of the afflicted, his refuge.

you degrade,

···························································································································

:: 7 Who will bring + When restores, + will exult,

from Zion YHWH, Jacob,

the salvation the situation will rejoice,

of Israel? of his PEOPLE, Israel!

The first piece (4c–4e) describes the double fault of sinners: against those people whom they eat as one eats bread, which means those from whom they draw their subsistence, and against Yhwh whom they ignore, whom they do not invoke. The second piece (5–6) comprises two parallel segments whose “logical” order seems to be reversed: the punishment (5a) is mentioned before the offence (6a), but the second members of each segment, introduced by kî (translated as “yes”), have the Lord as their subject, who takes the side of “the righteous” and “the afflicted” (5b, 6b). The third piece (7) concerning the salvation of Israel is related to the first piece which was already dealing with “my people” (4c). The “people” of “Israel” (4c, 7abc) is like “the righteous” and “the afflicted” in the central piece. The name “Yhwh” occurs in the extreme pieces and also in the central piece in parallel position to “God”.

162

First Section (Ps 1–18)

THE WHOLE OF THE PSALM 1

For the music director,

of David.

.. Said .. “There is no

A FOOL GOD!”

in his heart:

– They are corrupt, – THERE IS NO ONE

they do abominable

deeds;

THAT DOES GOOD. ·························································································································· + 2 YHWH from heaven looks down

+ on the sons

of Adam,

+ to see + searching

if there is anyone GOD.

prudent

··························································································································

– 3 All – together

turn away, they are perverted;

– THERE IS NO ONE –there is not

THAT DOES

GOOD,

even

one.

4

Do they not

ALL WORKERS

– Devouring – (as) they devour .. YHWH,

KNOW, OF INIQUITY?

my people, bread, they do not call upon (him).

··························································································································

= 5 There, + yes, GOD (is)

they will be sized with the generation

with fright, of the righteous;

– 6 the plan + yes, YHWH (is)

of the afflicted, his refuge.

you degrade,

··························································································································

:: 7 Who will bring + When restores, + will exult,

from Zion YHWH, Jacob,

the salvation the situation will rejoice,

of Israel? of his people, Israel!

The initial pieces of the extreme parts are a mirrored relation: they who say that “there is no God” (1bc) are those who do not invoke “Yhwh” (4e); the first two members of the last part (4cd) and the second segment of the first part speak of the evil that they do to others. The second pieces describe God’s intervention: he seeks a prudent person among the people (2), he judges between the wicked and the righteous ones (5– 6). The names “Yhwh” and “God” are in a mirrored relation: “Yhwh” and “God” at the extremities of 2, “God” and “Yhwh” at the beginning of the second members in 5–6.

Psalm 14

163

As for the third pieces, they have nothing in common. Whereas in 3 the psalmist comes back in a pessimistic manner to the general perversion of the sons of Adam, in 7 on the contrary he exults for the salvation operated by “Yhwh” in favour of his people. The contrast is quite striking. The question at the centre of the psalm echoes the first part: “they do not know” (4a) recalls the “fool” found at the beginning (1b), and “all workers of iniquity” (4a) sends back to the two occurrences of “there is no one that does good” (1e, 3c). The question is answered in the last part where they will see their punishment and the salvation of those they oppress.

CONTEXT PS 53 Ps 14 and 53 are almost identical. In Ps 53, the title is more developed, the divine names are all the same (’ĕlōhîm, “God”). Instead of “deeds” (14:1d) Ps 53 has “unrighteousness”. In verse 6, after “There, they will be sized with fear”, the text changes completely: “(and) there is no fear, yes, God has scattered the bones of those who besiege you; you have put them to shame, yes, God has despised them”. The composition of the whole is the same. BAD SHEPHERDS (EZEK 34) The good shepherds take care by feeding their flock, the bad shepherds exploit them and feeds themselves: Woe to you shepherds of Israel who feed themselves. Should not shepherds feed the flock? 3 You have fed on milk, you have clothed yourselves in wool, you have sacrificed the fattest sheep, but you do not feed the flock [...] Behold, I am against the shepherds. I will remove my flock from them and from now on I will prevent them from grazing my herd. So the shepherds will no longer feed themselves. I will rescue my sheep from their mouths that they will no longer be a prey for them. 11 For thus says the Lord God: Behold, I myself will take care of my flock, and I will tend it. (Ezek 34:2–3, 10–11).

The Lord will save his sheep from the teeth of those who behave like ferocious beasts. PS 126 The last verse is reminiscent of Ps 126, which begins as follows: “When Yhwh restored the fortune of Zion, we were like in a dream. Then our mouths were filled with laughter and our tongues with jubilation” (Ps 126:1–2).

164

First Section (Ps 1–18)

INTERPRETATION THEY ARE NOT WILLING TO KNOW Those who do iniquity know very well what they are doing, but they prefer not to know, they behave as if they do not know. They act as if God were not existing: this is what they say in their hearts (1bc), refusing both, listen to him and invoke him (4e). God whom they deny is in their image: he is a God who would not know, who would not see, who would not hear. But they deny not only God, but also people. By considering them as objects like bread they refuse to see in them their siblings, children of the same father; by devouring them they destroy them. THE LORDS SEES AND SAVES The Lord bends down from heaven. “He sees” the deeds of people, and even their thoughts “in their hearts”; he also sees “the righteous” and “the afflicted” who are oppressed. As in the time of Noah, the only “righteous man among his contemporaries”, “God saw the earth: it was perverted, for all flesh had a perverse way of behaving upon the earth” (Gen 6:9.12). He knows well that fools are unwilling to know, that they are devouring the righteous and the afflicted. Then he intervenes to pull their victims out of their mouths, “they will be sized with fright”. The only one who can “bring salvation to Israel” is his Lord. Far from being a fancy addition, the last verse reveals the double name of the victim of the evildoers, “Jacob”, to whom the angel of the Lord gave the name “Israel”.

2. PSALM 15 TEXT 1 A psalm of David. Yhwh, who shall sojourn in your tent, who shall dwell on the mountain of your holiness? 2 Walking perfectly and practicing righteousness and telling the truth in his heart, 3 he has not peddled on his tongue, he has not done evil to his companion and he has not lifted up reproach against his neighbour. 4 Despised in his eyes (is) the rejected one and he glorifies those fearing Yhwh. He has sworn to his own evil and he does not change; 5 his money has not brought any interest and the gift against an innocent he has not taken. The one who does these things will not be shaken forever.

V. 2–3: “WALKING [...] HE HAS NOT PEDDLED”

We interpret verses 2–3 as a single complex phrase, the three participles (2abc) are the subject of the conjugated verbs of the next verse (3abc), or at least they are opposing them. V. 3A: “HE HAS NOT PEDDLED”

The verb rāgal (from the same root as regel, “foot”) means “to go about”, “to circulate”, either to spy (Deut 1:24) or to peddle slander (2 Sam 19:28).1 The root rgl is related to rkl, “to circulate in order to trade”. V.4A: “DESPISED IN HIS EYES (IS) THE REJECTED ONE”

The syntactic construction of the sentence can be interpreted in two different ways. Either “rejected” is the subject and “despised” is the predicate, or “despised” is the subject and “rejected” is the predicate: “The despised in his eyes is rejected”, which is practically the same thing.2 The first solution is preferable either, because the extreme terms of the bimember are opposed: “despised” – “he glorifies”. That is also the reading of the Septuagint. V. 4C: “TO HIS OWN EVIL”

The hiphil infinitive of r‘‘ means “to cause evil, harm”; it is generally translated as “at one’s own expense”.

COMPOSITION In 1825, Boys noted that the initial question corresponds to the conclusion in 5cd. Regarding the body of the psalm, he arranged it following the alternation of the positive (2, 4ab) and negative elements (3, 4c–5b) that resulted in a parallel 1 2

Delitzsch, 268; Hakham, I, 64. See Delitzsch, 268–270; Hakham, I, 64.

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construction.3 In 1933, Lund made a revision and refined the analysis, again ending with a parallel composition of the body of the psalm.4 Some recent authors consider only two parts: the question (1) and the answer (2–5).5 Most scholars distinguish the third and the conclusive part (5c).6 For Girard, after the initial question, the rest of the psalm is subdivided into three (2–3, 4ab, 4c–5), with 4ab constituting the centre.7 After the title, the psalm consists of three parts, the initial question (1bc) and the general conclusion in 5cd which is corresponding to this question. The central part is focused on the bimember in 4b. 1

A psalm,

• YHWH, • who shall dwell + 2 Walking + and practicing + and telling 3

– he has not peddled – he has not DONE – and reproach

of David. who shall sojourn on the mountain

in your tent, of your holiness?

perfectly righteousness, the truth

in his heart,

on his tongue, to his companion he has not lifted up

EVIL

against his neighbour.

·············································································································

:: 4 Despised :: and the those fearing

in his eyes YHWH,

the rejected one he glorifies.

·············································································································

– He has sworn – and he does not

TO HIS OWN EVIL

– 5 his money – and the gift

has not brought against an innocent

• THE ONE DOING • will not be shaken

3

change; any interest he has not taken.

these things forever.

Boys, 107–110. N.W. LUND, “Chiasmus in the Psalms”, 291–292. 5 Hakham, I, 63. 6 Ravasi, I, 275; Alonso Schoekel – Carniti, I, 324; Lorenzin, 98; deClaissé-Walford – al., 171. 7 Girard, I, 312 sqq. 4

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The introduction (1bc) contains a double question addressed to “Yhwh”. It is an a (bc) / (b’c’) a’ type bimember if we consider that “your holiness” is referring to “Yhwh”.8 The long central part (2–5b) answers the initial question by listing the conditions necessary for being accepted by the Lord. Its twelve members are organised in three pieces. The first piece (2–3) comprises two parallel trimembers: “peddling” (3a), i.e. circulating in order to slander, corresponds to “walking” (2a), “practicing” (pā‘al, 3b) corresponds to “doing” (‘āśāh, 2b), and “reproach” (3c) to “telling” (2c), both implying spoken words. While the first two members are general statements (2ab), the third one focuses on the truthful speech (2c), which will be explained and developed by the three members of the second segment (3). “In his heart” (2c) and “on his tongue” (3a) can be considered as median terms. While the first piece focuses on speech, the third one (4c–5b) is about money. In the second bimember segment (5ab) the righteous one refuses the interest loans and corruption, while in the first segment (4cd) he prefers to give up some profit, out of respect for the word given. It is therefore possible to say that the first verb of the last piece, “he has sworn”, a verb of speech, provides a link with the first piece. As for the central piece (4ab), it differs from the other two not only because it is shorter, but mainly because it is the only one in which the righteous is put in relation to the opposing characters of “the rejected one” and “those fearing Yhwh”. It should be noted in the extreme pieces that “evil” in 3b has the same root as the infinitive translated as “to his own evil” in 4c. The last part (5cd) serves as a conclusion. Its first member (5c) refers directly to the central part: its initial verb is already found in 3b, and “these things” refers to all the positive actions of the previous part. The second member (5d), on the contrary, refers to the introduction (1bc): “will not to be shaken” (5d) corresponds to “to sojourn” (1b) and “to dwell” (1c), but the last term (5d) adds that sojourning with God is permanent. The name “Yhwh” appears only twice, at the very beginning (1b) and at the centre (4b).

CONTEXT THE DECALOGUE List of conditions, both positive and above all negative, required before presenting oneself in the temple, physically or spiritually, the genre of the psalm has strong affinities with that of the Decalogue. There are no imperatives as in the Decalogue, but rather the alternation between the negative and positive actions. Contrary to the Decalogue, which lists the commandments concerning the

8 See, e.g., Ps 24:3, “Who shall go up to the mountain of Yhwh? And who shall rise up in the place of his holiness?”.

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First Section (Ps 1–18)

relationship with God and those concerning one’s neighbour,9 the Psalm is limited to the latter. In this sense it is closer to some prophetic texts where the emphasis is on social justice (e.g., Jer 7:1–11; Mic 6:6–8). THE RICH YOUNG MAN’S CALL When a rich man comes to Jesus with a question about what he should do to inherit eternal life, the Master answers him: “You know the commandments”, and he goes on, quoting only those that regard the neighbour. And the reader may rightly wonder what happened with the first table of the Law.10

INTERPRETATION A COMPLETE DECALOGUE The long list that makes up the body of the psalm includes the actions that the righteous persons must perform and especially those that they must avoid in order to be admitted to the Temple without ever wavering. And one may be surprised that only the duties towards one’s neighbour from the second table of the Decalogue are recalled, without the slightest mention of those from the first table that regard the Lord. However, the first table of the Law is not absent in the psalm; it is hidden, somehow, within the lines of the double initial question. It is in the Temple of the Lord, on the mountain of his holiness, that in worship the sons of Israel fulfil the precepts that the Decalogue prescribes in his regard. LIVING FOREVER? The link between the two tables of the Law, their binding, is ensured here by the correspondence between the question and its answer. The two are inseparable, because a question cannot go unanswered, and there can be no answer without a question being asked. The question is about how to live next to God, not for a day or two, not for the time of the pilgrimage to the Temple, but “forever”. The answer to the question, a long and detailed one, is living next to people, in perfection, justice and truth, avoiding doing anything that could harm them by damaging their reputation and honour, by hurting them also in their possessions and even in their lives.

9 See the rhetorical analysis of the two Decalogues of Exod 20 and Deut 5 in my study, Appelés à la liberté, 89–136. 10 Matt 19:16–22; Mark 10:17–22; Luke 18:18–27; see R. MEYNET, Le fait synoptique reconsidéré, 64–65 (excursus on the two Decalogues) 100–115.

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“IN A DIFFERENT WAY” What is the definition of a Jew? It is someone who, when being told a story, always knows its different form.11 A very broad-minded but narrow-hearted man had come to find Rabbi Abraham of Stretyn: – It seems that you give people special remedies, and that these remedies are effective. Could you give me one to win the fear of God? – Concerning the fear of God, I do not know any. But if you want, I can give you one for the love of God. – This seems very precious to me. Please, give it! – The remedy, the Rabbi says, is the love of people.12

11

M.-A. OUAKNIN – D. ROTNEMER, La bible de l’humour juif, 29 (see also p. 15, 22, 89, 180,

198). 12

M.-A. OUAKNIN – D. ROTNEMER, La bible de l’humour juif, 132.

3. PSALM 16 TEXT 1 In a low voice, of David. Keep me, El, because I take refuge in you. 2 I said to Yhwh: “You (are) my Lord, my happiness (is) not apart from you”. 3 As for the Saints who (are) in the earth, they and the Princes in whom (is) all my pleasure, 4 their Sufferings are many, they have acquired another one; I will not pour out their libations of blood and I will not lift up their names upon my lips. 5 Yhwh, (you are) the portion of my share and my cup, you (are), you guarantee my lot; 6 the boundary lines have fallen for me in delights, yes, the inheritance is pleasing to me. 7 I bless Yhwh who advised me, yes, (during) the night, my kidneys instruct me; 8 I place Yhwh before me always, because (he is) at my right hand, I will not be shaken. 9 Therefore my heart rejoices and my liver exults; yes, my flesh will dwell confidently. 10 Because you will not abandon my soul to Sheol, you will not allow your faithful to see the pit; 11 you will make me know the path of life, fullness of joy in your face, delights at your right hand until the end.

V. 1: “IN A LOW VOICE”

The meaning of miktam used in the titles of six Davidic psalms (Ps 16; 56–60) is much discussed.1 These psalms could be recited in a discreet or even secret way. V. 2A: “I SAID”

Following the Septuagint, the Syriac, and several Hebrew manuscripts. The Masoretic text has: “you said”, in the second person feminine singular, which could be understood as an apocopated form of the first person singular. V. 3–4B: “AS FOR THE SAINTS...”

“The terrible condition of the text” 2 led to numerous attempts of correcting and translating it—already in the ancient versions—consequently they differ much. “The Saints” as well as “the Princes” (or “the powerful ones”) refer to false gods. The term ’addîrê (“princes”, in the constructed state) is often corrected to ’addîray, “my princes”; however, it could be understood as governing the subsequent syntagma. The term translated as “Sufferings” (‘aṣṣābôt) evokes the “idols” (‘aṣṣabîm) with which it makes a play on words, which is the reason for the capital letter. The parallelism between 4b and 4a allows to interpret māhārû as “they have acquired” rather than “they have hastened”, thus avoiding the need to correct ’aḥēr (“another one”) with ’aḥar (“behind”).3

1

See Vesco, 180–181. Ravasi, I, 288–290. 3 See, e.g., R.J. TOURNAY, “À propos du psaume 16,1–4”, 23–24. 2

172

First Section (Ps 1–18)

COMPOSITION Many commentators consider 1b as a kind of introductory antiphon, after which they organise the remaining text either in two,4 or three parts.5 Other scholars recognize two large parts,6 four,7 and even five parts.8 After the title, the psalm is organised in three parts: supplication (1b–4), blessing (5–8), confidence (9–11). THE FIRST PART (1B–4) + 1b Keep me, + because I take refuge .. 2 I said :: “MY LORD :: my happiness

EL, IN YOU. to YHWH: you, NOT apart from you”.

····················································································································· 3

– As for the SAINTS – they

AND THE PRINCES

– 4 are many – another one

their Sufferings, they have acquired;

:: I will NOT pour out :: and I will NOT lift up

who (are)

their libations THEIR NAMES

in the earth, of all my pleasure IN THEM,

of blood upon my lips.

The first piece (1b–2) concerns the psalmist’s relationship with the Lord and the second piece (3–4) with the idols. The first piece begins with a request for protection addressed to “El” (1b) and motivated by the trust that the psalmist places in him (1c); it continues with a double declaration (2bc) which takes up and develops the second member of the first segment. The generic name “El” used at the beginning (1c) is followed by the proper name “Yhwh” (2a), before calling him “My Lord” (2b), the name which the psalmist chooses for his God. The second piece (3–4) is of AAB type. The first two segments (3.4ab) describe, in a tormented way, false gods, called “Saints” and “Princes”, where at the end of the first segment we learn that the psalmist in them finds his “pleasure” (3b); the second segment insists on their multiplicity, because not only “their Sufferings” “are many”, but their followers add yet “another one” to them. The 4 Ravasi, I, 291 (2–6, 7–11); Lorenzin, 99 (invocation of confidence in 1b, confession of faith in 2–6 and thanksgiving in 7–11). 5 Hakham, I, 69 (2–4, 5–8, 9–11). 6 Vesco, 182–183 (1b–6, 7–11). 7 Kraus, I, 234 (1–2, 3–4, 5–8, 9–11). 8 deClaissé-Walford – al., 176 (1–2, 3–4, 5–6, 7–8, 9–11).

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173

last segment differs from the previous ones, since the psalmist promises not to serve them, and even not to pronounce their names. At the ends of the first segments of each piece, “in them” (3b) is opposed to “in you” (1c). The three divine names of the first piece, “El”, “Yhwh” and “my Lord”, correspond to the three names of the second piece: “Saints”, “Princes” and “Sufferings”. Moreover, “my happiness” (2c) is opposed to “their Sufferings”. The same negation (bal) occurs in the final terms of both pieces (2c, 4cd). THE SECOND PART (5–8) + 5 YHWH, (you are) + you (are),

the portion you guarantee

– 6 the boundary lines – YES, the inheritance

have fallen for me in delights, is pleasing to me.

of my share my lot;

and my cup,

······························································································································ 7

+ I bless :: YES, (during) the night,

YHWH instruct me

who my kidneys;

+ 8 I place YHWH before me :: because (he is) at my right hand, I will not be shaken.

advised me, always,

In the second piece the psalmist blesses the Lord and clings to him (7–8) because of the benefits mentioned in the first piece (5–6). The first piece is entirely dedicated to “the inheritance” received from God. First of all, it is Yhwh himself whom the psalmist calls his “portion” (5a) and it is he (“you”) who is the guarantor of this gift. The second segment tells of his happiness, “delights” (6a) which are “pleasing” to him (6b). The two segments of the second piece begin with the verbs in the first person singular, “I bless” (7a) and “I place” (8a), governing the same object complement, “Yhwh”. The second members (7b, 8b), beginning with “yes” (’ap) and “because” (kî), give the reason for the first members.

174

First Section (Ps 1–18)

THE THIRD PART (9–11) + 9 Therefore + and exults :: yes, MY FLESH

REJOICES MY LIVER;

MY HEART

will dwell

confidently.

········································································································ 10 Because you will not abandon MY SOUL to Sheol,

– – you will not allow .. to see

your faithful the pit;

= 11 you will make me know = fulness .. delights

OF JOY AT YOUR RIGHT HAND

the path

of life, in YOUR FACE, until the end.

The first piece (9) is in the first person singular denoting the psalmist, the second piece (10–11) is in the second person singular denoting the Lord. The first segment is of AAB type: joy (9ab) motivated by “confidence” (9c). The second piece, introduced by “because” (10a), elaborates the last member of the previous piece, specifying the place where the psalmist will be able to “dwell confidently”: not in “Sheol” in “the pit” (10), but in the place of “life”, “in the face” of God and at his “right hand” (11). “My soul” (9c) and “my flesh” (10a) act as median terms linking both pieces, “rejoices” (9a) and “joy” (11b) as extreme terms. In the ending, “your face” and “your right hand” (11bc) are the body parts like those at the beginning, “my heart” and “my liver” (9ab). The last terms of each piece can be considered as corresponding to each other: in the first one “confidently” (or “securely”), and in the last one the duration, “until the end”. THE WHOLE OF THE PASSAGE The three occurrences of “Yhwh” in the central part (5a, 7a, 8a) correspond to the three divine names in the first part, “El” (1b), “Yhwh” (2a) and “my Lord” (2b); furthermore, “you” is repeated in 2b and 5b. The third part, on the contrary, contains neither a divine noun nor the pronoun “you”. The same negation bal used three times in the first part (2c, 4cd) is repeated at the end of the second part (8b), but not in the third one. The two occurrences of “right hand” (8b, 11c) as well as “always” (8a) and its synonym “until the end” (11c) act as final terms for the last two parts. In addition, “delights” occurs in 6a and 11c. Furthermore, “yes” (’ap) used in 6b and 7b occurs again in 9c, and “because” (kî) is repeated in 8b and 10a. A list of the body parts runs through all three parts: “my lips” at the end of the first part (4d), “my kidneys” in the second part (7b), and more numerous in the last part, “my heart”, “my liver”, “my flesh” (9), “my soul” (10a), all with the pronoun in the first person singular, adding yet “your face”, that is God’s face, in the ending (11b).

Psalm 16 1

In a low voice,

+ Keep me, + because I take refuge .. 2 I said :: “MY LORD :: my happiness

175

of David. EL, in you. to YHWH: YOU, NOT apart from you”,

································································································································

– 3 As for the Saints – they

who (are) and the Princes

– 4 are many – and another one

their Sufferings, they have acquired;

in the earth, of all my pleasure in them,

:: I will NOT pour out :: and I will NOT lift up

their libations their names

of blood upon MY LIPS.

+ 5 YHWH, (your are) + YOU (are),

the portion you guarantee

of my share my lot;

+ 6 the boundary lines + yes, the inheritance

have fallen for me is pleasing

in DELIGHTS, to me.

and my cup,

···························································································································

+ 7 I bless + yes, (during) the night,

YHWH instruct me

+ 8 I place YHWH + because (he is) AT MY RIGHT HAND, I will NOT be shaken. + 9 Therefore + and exults + yes, MY FLESH

rejoices

who

advised me,

MY KIDNEYS;

before me

ALWAYS,

MY HEART

MY LIVER;

will dwell

confidently.

································································································································

= 10 Because you will not abandon = you will not allow = to see

MY SOUL

= 11 you will make me know = fulness = DELIGHTS

the path of joy

of life, in YOU FACE,

AT YOUR RIGHT HAND

UNTIL THE END.

to Sheol,

your faithful the pit;

CONTEXT “MY CUP” (5A) That is the amount of beverage that each person receives in his or her own cup. It can be a pleasant drink, as here, given the context (see also Ps 23:5), but also a painful one (Ps 11:6; 75:9). The image is repeated in the New Testament, in particular referring to the cup that Jesus accepts to drink as he enters his Passion (Matt 26:39, 42).

176

First Section (Ps 1–18)

“THE BOUNDARY LINES” (6A) This is the surveying line used to draw the boundaries of the land, in particular the lot of land that each Israelite received as an inalienable inheritance at the time of the conquest and division of the land of Israel (Josh 15–17). The term eventually becomes synonymous with the lot or the land itself: “The inheritance of the tribe of Simeon formed part of the territory of Judah; because the portion of the tribe of Judah was too large for them (lit., in the line of the children of Judah [was] the inheritance of the children of Simeon...)” (Josh 19:9). THE RESURRECTION OF JESUS In his discourse on the day of Pentecost, Peter bases his proclamation of the resurrection of the Lord on the final verses of Ps 16, quoted from the Septuagint which reads “corruption” instead of “the pit”: 24

But God raised him to life, freeing him from the pangs of Hades; for it was impossible for him to be held in its power since; 25 as David says of him: I kept the Lord before my sight always, for with him at my right hand, nothing can shake me. 26 So my heart was glad my tongue rejoiced; moreover my flesh will live in hope, 27 for you will not abandon my soul to Hades or let your Holy One experience corruption. 28 You have made known to me the ways of life, you will make me full of gladness with your presence. (Acts 2:24–28)

During his speech in the synagogue in Antioch of Pisidia, announcing the resurrection, Paul quotes, among other texts, Ps 16:10bc, again from the Septuagint: “You will not let your Holy One experience corruption” (Acts 13:35).

INTERPRETATION A SUPPLICATION “IN A LOW VOICE” (1A) The whole begins with an imperative, the only one in the whole psalm, like a cry, a call for help. The one who is praying is asking to be “kept” (1b) and, when he adds that he is “taking refuge” in his God (1c), it is because he knows that he is in a great danger. The last words which he pronounces and which he had already addressed to him in the past, “my happiness is not apart from you”, suggest that he had been tempted to look for it elsewhere, apart from him, the only true Lord. Perhaps he had even succumbed to temptation. And it is then a kind of confession,

Psalm 16

177

so painful that it is confusing to the point of being almost incomprehensible; it even seems to be pronounced “in a low voice”, as if he were suffocated by shame.9 A FREE BLESSING Forgetting the past, the psalmist recognises the gift that has been given to him, “the inheritance” that he has received freely, and which has “pleased” him so much, that he finds in it his happiness, his “delights” (6). Now this “lot” is not the land bequeathed to him by his parents and the parents of his parents, it is the Lord himself who is “the portion of my share and my cup” (5a). He concludes that he sees nothing but “Yhwh” his God, who stands at the same time “before” him and at his “right hand” (8), who “counsels” him by day and instructs him by night to the depths of his being (7). TRUSTING TILL THE END

Joy explodes to the “fullness” at the end (9a, 11b); the “Sufferings” (4a) have now disappeared. In all his being, in his “heart” and in his “liver”, in all his “flesh” and in all his “soul” he regained life, the one who was begging the Lord to “keep” him (1b) from the trap of death, from “Sheol” and from “the pit” (10). He told his God that he was taking refuge in him (1), so now he is next to “his face” and “at his right hand” “until the end” (11). Until the end of his life, “trusting” against everything that might throw him into the pit before he becomes like Job, “old and full of days” (Job 42:17). It is not surprising that, following the interpretation of the Septuagint, Peter and Paul, together with all the disciples, saw in these last verses of the psalm a prophecy of Jesus’ resurrection. IDOLS OF YESTERDAY AND TODAY The idols of the past were called Baal, Asherah, Molech... (2 Kgs 23:4, 10), without counting the “abominations” of the surrounding peoples, Astarte the Sidonians, Chemosh the Moabite, Milcom the Ammonite, which were also venerated by the descendants of Israel even in the time of Solomon (2 Kgs 26:13). These idols have disappeared long time ago, but not idolatry. The false gods to whom other people are sacrificed, up to the newly born children, are today called power, sex and money. “The golden calf is still standing”, probably even more than ever, and it is the one who, to a great extent, drives the world. Even those who believe in God and worship him remain tempted to honour, together with the true God, all these modern idols. The psalm has lost nothing of its relevance for today’s world.10 9

As at the beginning of the second verse of Psalm 9–10, the “dire” condition of the text may not be due to a poor textual transmission but could be intended by the author to translate the psalmist’s state of mind (see p. 132). 10 See the commentary on the call of the rich young man by P. Beauchamp, D’une montagne à l’autre, la Loi de Dieu, especially 16–19.

4. THE RIGHTEOUS DOES NOT HARM HIS NEIGHBOUR (PS 14–16) COMPOSITION OF THE SUBSEQUENCE Ps 14 1 For the music director,

of David.

A fool SAID in HIS HEART: “There is no God!” They are corrupt, they do abominable deeds; there is no one that DOES good. 2 Yhwh looks down from heaven on the sons of Adam, to see if there is anyone prudent, searching God. 3 All turn away, together they are perverted; there is no one that DOES good, there is not even one. 4

Do they not know,

all WORKERS of iniquity?

Devouring my people, as they devour bread, they do not call upon Yhwh. 5 There, they will be sized with fright, yes, God is with the generation of the RIGHTEOUS; 6 you degrade the plans of the afflicted, yes, Yhwh is his refuge. 7 Who will bring from Zion the salvation of Israel? When Yhwh restores the situation of his people, Jacob WILL EXULT, Israel WILL REJOICE! Ps 15 1 A psalm

of David.

Yhwh, who shall sojourn in your tent, who SHALL DWELL on the mountain of your holiness? 2

Walking perfectly and MAKING RIGHTEOUSNESS and SAYING the truth in HIS 3 he has not peddled on his tongue, HE HAS NOT DONE evil to his companion and he has not lifted up reproach against his neighbour. 4 Despised in his eyes is the rejected one and he glorifies the those fearing Yhwh. He has sworn to his own evil and he does not change; 5 his money has not brought any interest and the gift against an innocent he has not taken. HEART,

THE ONE WHO DOES these things WILL NOT BE SHAKEN FOREVER. Ps 16 1 In a low voice,

of David.

Keep me, El, because I take refuge in you. 2 I SAID to Yhwh: “You are my Lord, my happiness is not apart from you»”. 3 As for the Saints who are in the earth, they and the Princes in whom is all my pleasure, 4 their Sufferings are many, they have acquired another one; I will not pour out their libations of blood and I will not lift up their names upon my lips. 5

Yhwh, you are the portion of my share and my cup, you are, you guarantee my lot; the boundary lines have fallen for me in delights, yes, the inheritance is pleasing to me. 7 I bless Yhwh who advised me, yes, during the night, my kidneys instruct me; 8 I place Yhwh before me always, because he is at my right hand, I WILL NOT BE SHAKEN. 6

9

Therefore MY HEART REJOICES and my liver EXULTS; Yes, my flesh WILL DWELL confidently. 10 Because you will not abandon my soul to Sheol, you will not allow your faithful to see the pit; 11 you will make me know the path of life, fulness of JOY in your face, delights at your right hand UNTIL THE END.

Sequence 11–16

179

Relations between the three psalms – Each of the three titles includes two terms, the second one is identical, “of David”; – The subject of the verb “to say” in the first psalm is “a fool” (14:1), in the second one is the righteous (15:2), and in the third one the psalmist (16:2); – “His heart” (14:1; 15:2), “my heart” (16:9); Relations between the extreme psalms – What the psalmist says at the beginning of the last psalm (16:2) is opposed to what the fool says at the beginning of the first one (14:1); – The two psalms end with joy and exultation: “will exult”, “will rejoice” (14:7), “rejoices”, “exults”, “joy” (16:9, 11); Relations between the first two psalms – The verb “to do” is repeated twice in each psalm (14:1, 3; 15:3, 5); – Its synonym “to make” only once (14:4; 15:2); – “The righteous” of 14:5 corresponds to “righteousness” in 15:2; Relations between the last two psalms – Verb “to dwell” occurs in 15:1 and in 16:9; – “He will not be shaken” in 15:5 and “I will not be shaken” in 16:8; – The “lips” of 16:4 echo the “tongue” of 15:3; – “Forever” (15:5) and “until the end” (16:11) play the role of final terms. INTERPRETATION THE REJECTED ONE AND THOSE FEARING THE LORD The centre of the central psalm (15:4) articulates the two sides of the subsequence. The “rejected one” is a “fool” person mentioned in the first psalm (14:1), and the praying person in the last psalm belongs to “those fearing the Lord” (15:4). One said, “There is no God” (14:1); the other one said, “You are my Lord; my happiness is not apart from you” (16:2). “MY FLESH WILL DWELL IN HOPE” (PS 16:9) The central psalm sets out the conditions for the righteous person to dwell on the holy mountain of the Lord. In the face of the threats of those who “turned away” and “are perverted” (14:3), the “afflicted” one find his “refuge” in God (6), and he takes refuge in Him (16:1). There he will “rejoice” and “exult” (14:7; 16:9). He “will not be shaken” (15:5c; 16:8b), “forever” (15:5c), “until the end” (16:11b).

180

First Section (Ps 1–18)

c) David’s complaint against his oppressors (Ps 11–16) The First Subsequence (Ps 11–13)

The Second Subsequence (Ps 14–16)

11 1 For the music director, of David. In Yhwh I TAKE REFUGE. How CAN YOU SAY to my soul: “Bird, flee to your mountains; 2 for behold, the wicked bend the bow, they set their arrow on the string to shoot in the darkness at the upright of heart.” 3 When the foundations are demolished, what can THE RIGHTEOUS do? 4 YHWH in the temple of his holiness, Yhwh, in the heavens his throne. His eyes CONTEMPLATE, his pupils examine the sons of Adam. 5 Yhwh examines THE RIGHTEOUS and the wicked, and the one who loves violence, he hates his soul; 6 he rains down on the wicked coals, fire and sulphur and a wind of flames, the portion of their cup. 7 Yes, THE RIGHTEOUS Yhwh who loves RIGHTEOUSNESS, the upright contemplate HIS FACE.

14 1 For the music director, of David. A fool SAID in his heart: “There is no God!” They are corrupt, they do abominable deeds; there is no one that does good. 2 YHWH looks down from heaven on the sons of Adam, to SEE if there is anyone prudent searching God. 3 All turn away, together they are perverted; there is no one that does good, there is not even one. 4 Do they not know, all workers of iniquity? Devouring my people as they devour bread, they do not call upon Yhwh. 5 There, they will be sized with fright, yes, God is with the generation of THE RIGHTEOUS; 6 you degrade the plans of the afflicted, yes, Yhwh is HIS REFUGE. 7 Who will bring from Zion the salvation of Israel? When Yhwh restores the situation of his people, Jacob will exult, Israel will rejoice!

12 1 For the music director, on the octachord, a psalm of David. 2 Save, Yhwh, because it is the end for the faithful, because the loyal have vanished from among the sons of Adam: 3 THEY SPEAK falsely each one to HIS COMPANION, flattering LIPS, with a double HEART THEY SPEAK. 4 May Yhwh cut off all flattering LIPS, the TONGUE speaking great things, 5 THOSE WHO SAY “With our TONGUE we are strong, our LIPS are with us, who is master over us?” 6 “For the oppression of the poor, for the groaning of the afflicted, now I will rise up, SAYS Yhwh, I will place you in safety, HE ASSURES him.” 7 The WORDS of Yhwh are pure WORDS, SILVER purified at the entrance from the earth, refined seven times. 8 Aa for you, Yhwh, you watch over them, you protect him from this generation FOREVER; 9 in a circle the wicked go away when is exalted depravity among the sons of Adam.

15 1 A psalm of David. Yhwh, who shall sojourn in your tent, who shall dwell on the mountain of your holiness? 2 Walking perfectly and practicing righteousness and SAYING the truth in his HEART, 3 he has not peddled on his TONGUE, he has not done evil HIS COMPANION and he has not lifted up REPROACH against his neighbour. 4 Despised in his eyes is the rejected one and HE GLORIFIES those fearing Yhwh. HE HAS SWORN to his own evil and he does not change; 5 his SILVER has not brought any interest and the gift against an innocent he has not taken. The one who does these things will not be shaken FOREVER.

13 1 For the music director, a psalm of David. 2 Until when, Yhwh, will you forget me, until the end? Until when will you hide YOUR FACE from me? 3 Until when will I put plans in my soul, sorrow in MY HEART by day? Until when will my enemy be exalted over me? 4 Look, answer me, Yhwh my God, enlighten my eyes, lest I sleep in DEATH. 5 LEST my enemy SAY: “I have overcome him”, my oppressors EXULT when I AM SHAKEN! 6 And as for me, in YOUR FAITHFULNESS I TRUST; LET MY HEART EXULT in your salvation, let me sing to Yhwh because he has done good to me!

16 1 In a low voice, of David. Keep me, El, because I TAKE REFUGE in you. 2 I SAID to Yhwh: “You are my Lord, my happiness is not apart from you”. 3 As for the Saints who are in the earth, they and the Princes in whom is all my pleasure, 4 their Sufferings are many, they have acquired another one; I will not pour out their libations of blood and I will not lift up their names upon my lips. 5 Yhwh, you are the portion of my share and my cup, you are, you guarantee my lot; 6 the boundary lines have fallen for me in delights, yes, the inheritance is pleasing to me. 7 I bless Yhwh who advised me, yes, during the night, my kidneys instruct me; 8 I place Yhwh before me always, because he is at my right hand, I WILL NOT BE SHAKEN. 9 Therefore MY HEART rejoices and my liver EXULTS EXULTS; yes, my flesh will dwell CONFIDENTLY. 10 Because you will not abandon my soul to SHEOL, you will not allow YOUR FAITHFUL to see THE PIT; 11 you will make me know the path of life, fullness of joy in YOUR FACE, delights at your right hand until the end.

Sequence 11–16

181

PARALLELISM BETWEEN BOTH SUBSEQUENCES Relations between the first passages (Ps 11 and 14) – “I take refuge” at the beginning of Ps 11 (1) is answered by “his refuge” near the end of Ps 14 (6); – Both psalms begin with the indirect discourses introduced by the verb “to say” (11:1; 14:1); – “The righteous” in Ps 14 (5) corresponds to four occurrences of “righteousness/ righteous” in Ps 11 (3, 5, 7[2x]); – Ps 11:4 and Ps 14:2 are quite similar: “Yhwh” from “heaven”, “contemplates”, “sees”, “the sons of Adam”. Relations between the second passages (Ps 12 and 15) – There are many terms belonging to the semantic field of speech. In Ps 12: “to speak” (3[2x]), “to say” (5, 6), “to ensure” (6), “words” (7[2x]), “lips” (3, 4), “tongue” (4, 5). In Ps 15: “to say” (2), “to glorify”, “to swear” (4), “tongue”, “reproach” (3). – “Heart” (12:3: 15:2); – “His companion” (12:3; 15:3); – “Silver” (12:7; 15:5); – “Forever” (12:8; 15:5). Relations between the third passages (Ps 13 and 16) – “Your face” at the beginning of Ps 13 (2) and at the end of Ps 16 (11); – “To say” (13:5; 16:2); – “My heart” (13:3, 6; 16:9); – “Death” (13:4), “Sheol”, and “the pit” (16:10) are not found elsewhere; – “To exult” (13:5, 6; 16:9); – “To be shaken” (13:5; 16:8); – “Your faithfulness” (13:6), “your faithful” (16:10); – “To trust” (13:6), “confidently” (16:9); – Both psalms end in exultation, “to sing” (13:6), joy (16:9, 11) and “delights” (16:11).

The words common reported to five passages are especially those of the enemies (11:1; 14:1; 12:5; 13:5), but also of the psalmist (16:2). Ps 15 is an exception, even though it is written that the righteous is “saying the truth” (15:2). “Heart” occurs in all six psalms (11:2; 12:3; 13:3, 6; 14:1; 15:2; 16:9).

182

First Section (Ps 1–18)

OTHER RELATIONS The First Subsequence (Ps 11–13)

The Second Subsequence (Ps 14–16)

11 For the music director, of David. In Yhwh I TAKE REFUGE. How can you say to my soul: “Bird, flee to your mountains; 2 for behold, the wicked bend the bow, they set their arrow on the string to shoot in the darkness at the upright of heart.” 3 When the foundations are demolished, what can THE RIGHTEOUS do? 4 Yhwh in the temple of his holiness, Yhwh, in the heavens his throne. His eyes contemplate, his pupils examine the sons of Adam. 5 Yhwh examines THE RIGHTEOUS and the wicked, and the one who loves violence, he hates his soul; 6 he rains down on the wicked coals, fire and sulphur and a wind of flames, the portion of THEIR CUP. 7 Yes, THE RIGHTEOUS Yhwh who loves RIGHTEOUSNESS, the upright contemplate HIS FACE.

14 For the music director, of David. A fool said in his heart: “There is no God!” They are corrupt, they do abominable deeds; there is no one that does good. 2 Yhwh looks down from heaven on the sons of Adam, to see if there is anyone prudent searching God. 3 All turn away, together they are perverted; there is no one that does good, there is not even one. 4 Do they not know, all workers of iniquity? Devouring my people as they devour bread, they do not call upon Yhwh. 5 There, they will be sized with fright, yes, God is with the generation of THE RIGHTEOUS; 6 you degrade the plans of THE AFFLICTED, yes, Yhwh is HIS REFUGE. 7 Who will bring from Zion THE SALVATION of Israel? When Yhwh restores the situation of his people, Jacob WILL EXULT, Israel will rejoice!

12 1 For the music director, on the octachord, a psalm of David. 2 SAVE, Yhwh, because it is the end for THE FAITHFUL, because the loyal have vanished from among the sons of Adam: 3 they speak falsely each one to his companion, flattering LIPS, with a double heart they speak. 4 May Yhwh cut off all flattering LIPS, the tongue speaking great things, 5 Those who say “With our tongue we are strong, our LIPS are with us, who is master over us?” 6 For the oppression of the poor, for the groaning of THE AFFLICTED, now I will rise up, says Yhwh, I will place you in SAFETY, he assures him.” 7 The words of Yhwh are pure words, silver purified at the entrance from the earth, refined seven times. 8 As for you, Yhwh YOU WATCH OVER THEM, you protect him from this generation forever; 9 in a circle the wicked go away when is exalted depravity among the sons of Adam.

15 1 A psalm of David. Yhwh, who shall sojourn in your tent, who shall dwell on the mountain of your holiness? 2 Walking perfectly and practicing RIGHTEOUSNESS and saying the truth in his heart, 3 he has not peddled on his tongue, he has not done evil to his companion and he has not lifted up reproach against his neighbour. 4 Despised in his eyes is the rejected one and he glorifies those fearing Yhwh. He has sworn to his harm and he does not change; 5 his silver has not brought any interest and the gift against an innocent he has not taken. The one who does these things WILL NOT BE SHAKEN forever.

13 1 For the music director, a psalm of David. 2 Until when, Yhwh, will you forget me, until the end? Until when will you hide YOUR FACE from me? 3 Until when will I put plans in my soul, sorrow in my heart by day? Until when will my enemy be exalted over me? 4 Look, answer me, Yhwh my God, enlighten my eyes, lest I sleep in death, 5 les my enemy say: “I have overcome him”, my oppressors EXULT when I AM SHAKEN! 6 And as for me, in YOUR FAITHFULNESS I trust; LET my heart EXULT in YOUR SALVATION, let me sing to Yhwh because he has done good to me!

16 1 In a low voice, of David. KEEP ME, El, because I TAKE REFUGE in you. 2 I said to Yhwh: “You are my Lord, my happiness is not apart from you”. 3 As for the Saints who are in the earth, they and the Princes in whom is all my pleasure, 4 their Sufferings are many, they have acquired another one; I will not pour put their libations of blood and I will not lift up their names upon MY LIPS. 5 Yhwh, you are the portion of my share and MY CUP, you are, you guarantee my lot; 6 the boundary lines have fallen for me in delights, yes, the inheritance is pleasing to me. 7 I bless Yhwh who advised me, yes, during the night, my kidneys instruct me; 8 I place Yhwh before me always, because he is at my right hand, I WILL NOT BE SHAKEN. 9 Therefore my heart rejoices and my liver EXULTS; yes, my flesh will dwell confidently. 10 Because you will not abandon my soul to Sheol, you will not allow your faithful to see the pit; 11 you will make me know the path of life, fullness of joy in YOUR FACE, delights at your right hand until the end.

1

1

Sequence 11–16

183

Besides those already mentioned, some other relations indicate the lexical coherence of the subsequence: – “I take refuge/refuge” in the first passages on each side (11:1; 14:6) is found yet in the last psalm (16:1); these terms play the role of initial terms for the extreme psalms; – “The righteous/righteousness” in the first passages on each side (11:3, 5, 7; 14:5) returns in 15:2; – “The sons of Adam” in the first passages on each side (11:4; 14:2) returns in 12:2, 9; – “On the mountain of your holiness” (15:1) echoes “in the temple of his holiness” (11:4); – “Cup” occurs in 11:6 and 16:5; – “Face” of 11:7 is repeated in 13:2 and 16:11; the two occurrences of “your face” play the role of the final terms for the extreme psalms (11:7; 16:11); – “Salvation” occurs in 13:6 and 14:7; its corresponding terms “to save/safety” in 12:2, 6; – “To exult” occurs in 14:7; 13:5, 6; 16:9; – “The faithful” (12:2) occurs in 16:10 and its corresponding term “faithfulness” in 13:6; – “To be shaken” is repeated in 13:5; 15:5 and 16:8; – “The afflicted” of 12:6 occurs again in 14:6; – “Lips” are found three time in 12:3, 4, 5 and also in 16:4.

INTERPRETATION The parallel composition of the sequence invites to read it transversely. THE KING AND HIS PEOPLE At the beginning of the first psalm the psalmist addresses those who hunt him to take his life (11:1–2) and at the end of the parallel psalm he challenges those who want to devour his people (14:6). We then understand that the psalmist is no one else than the king of Israel (14:7). But facing such mortal threats, his faith is not weakening: he takes refuge in the Lord, who is also the refuge for all the people (11:1; 14:6). The king knows that Yhwh is the righteous judge (11:7) who examines the sons of Adam in order to make distinction between the righteous and the wicked, who punishes the persecutors and saves the righteous ones who will rejoice (14:7) and contemplate the face of their Lord (11:7). THE WICKED AND THE RIGHTEOUS The first two psalms were a kind of meditation, in which the psalmist briefly challenged the wicked but was not addressing the Lord. In the two central psalms, on the contrary, the psalmist begins to speak to the Lord. First of all, he requests

184

First Section (Ps 1–18)

him to be saved from those who are neither faithful nor loyal and say only lies to their neighbours (12:1–3); he opposes their arrogance with the word of the Lord who saves, watches over and protects them (12:6–8). At the beginning of the symmetrical psalm, the psalmist addresses a double question to the Lord about the conditions that a person must fulfil in order to be admitted into his presence (15:1), and the rest of the psalm can be understood as the Lord’s answer (15:2–5). In this way the portrait of the righteous is opposed to that of the wicked. RECIPROCAL FAITHFULNESS In the last two psalms the king’s prayer becomes more intense and pressing. His words are practically all addressed to the Lord. It begins with a blow of four questions (13:1–3) followed by a long series of requests, imperatives and other vows (13:4–6). In the final psalm, the longest of all, the psalmist declares his faithfulness (16:10), which is intended to correspond to the faithfulness of his God (13:6). He renounces to seek his own happiness outside the Lord (16:2–4), the only one who is able to prevent him from “being shaken” (13:5; 16:8) and to save him from death (13:4; 16:10). The whole then ends in exultation, songs, joy, and delight (13:6; 16:9, 11).

B. “A PRAYER OF DAVID” The Second Sequence: Ps 17 TEXT 1A

prayer of David. 1b Hear, Yhwh, righteousness, give attention to my cry; give ear to my prayer, with no lips of deceit. 2 Let my judgment come forth from your face, let your eyes contemplate what is upright. 3 You have scrutinized my heart, you have visited me at night, you have tested me, you did not find; if I thought evil, it did not cross over my mouth. 4 In spite of the actions of people, at the word of your lips, as for me, I have kept myself from the paths of the violent; 5 my steps have held fast to your traces, my feet have not been shaken. 6 As for me, I call to you, because you answer me, God! Turn your ear towards me, hear my speech; 7 show your faithfulness, saviour of the refuging from the adversaries at your right hand. 8 Keep me as the apple of the eye, hide me in the shadow of your wings 9 from the face of these wicked who ravage me, my enemies of the soul who crowd around me. 10 In their fat they are enclosed, with their mouth they speak with arrogance; 11 they reject me, now they surround me, their eyes are set to precipitate to the ground. 12 Its appearance like a lion impatient to tear and a lion cub lurking in hidden places. 13 Rise up, Yhwh, confront his face, bring him down; deliver my soul from the wicked (by) your sword. 14 Make them die (by) your hand, Yhwh, make them disappear from this world, their share among the living; but your protected, you will fill their belly, their children will be satisfied (who) will leave the surplus to their babes. 15 As for me, in righteousness I will contemplate your face, when I awake I will be satisfied with your image. V. 1B: “HEAR, YHWH, RIGHTEOUSNESS”

It could be understood as “Yhwh of righteousness” (the Septuagint has: “God of my righteousness”). However, the symmetry of “righteousness” with “deceit” makes us consider “righteousness” not as a complement to the name “Yhwh” but as a complement to the object of the verb “Hear”. V. 3C–4: “YOU HAVE TESTED ME...”

The text is particularly problematic; it is deemed as corrupted and therefore corrected in various ways. Changing zammôtî of the Masoretic text (“my thinking”) to zimmôtî, “my crime”1 is not necessary. It is in fact possible to understand that an evil thought born in the heart has not been suppressed and it has not gone as far as to cross the barrier of the lips.2

1

E.g., Kraus, I, 244, Dahood, I, 94. The translation of Delitzsch (289, 293–295) closely follows the Masoretic text and seems to be the most reasonable one. 2

186

First Section (Ps 1–18)

V. 11A: “THEY REJECT ME”

The Masoretic text, “our steps, now they surround us” makes little sense. Following the Septuagint and 11QPsc, we read ’iššerûnî instead of ’aššùrênû and we retain the ketib, “they surround me”.3 V. 14: “MAKE THEM DIE...”

The verse is quite obscure, considering various ways in which it has been segmented, corrected and translated, from ancient times to the present day. For some scholars, the whole verse is negative, dealing with the punishment of the wicked,4 for others on the contrary it is entirely positive,5 yet for others, the first part of the verse deals with the punishment of the wicked, while the ending concerns the righteous who will be filled with good things.6 Literally the beginning of the verse reads: “The mortals with your hand, Yhwh, the mortals of the world have their share in life”, which is hardly comprehensible. The second segment (“and your protected...”) is less abstruse than the first one. As for the first term, the Masoretic text hesitates between the ketib, ûṣepînkā (“and your treasure”) and the qeré, ûṣepûnkā (“and what you have hidden”), but their meanings are similar; the fact that the qeré participle is in the singular, while the rest is in the plural, is not a problem in Hebrew; it has a collective meaning.7 The only really important issue is whether it applies, ironically, to the wicked or the righteous. The clause put forward here is inspired by the law of biblical rhetoric, which holds that the centre of composition articulates the whole; often its first element recalls what precedes and the second element announces what follows.8 This is also the case in the second part of the psalm, where verse 8 with its two imperatives in the second person singular is linked to the first piece with its three imperatives in the same modalities, and verse 9 with its third person plural verbs announces the third piece, where the first two segments also contain five verbs in the same modalities (see the analysis of the part, p. 189). In this way, the second segment of verse 14 announces the third piece (15), which is marked by the repetition of “satisfied” (14e, 15b). As for the first segment of 14, where “by your hand” in 14a and “by your sword” in 13d act as median terms for the first two pieces, it should follow the same path as the first piece and pronounce the punishment for the wicked. Correcting the vocalisation,9 because of desperation,

3

deClaissé-Walford – al., 185. Weiser, 181–182; Kraus, I, 249; Ravasi, I, 315. 5 Hakham, I, 77. 6 Dahood, I, 99; Alonso Schoekel – Carniti, I, 350.360–361; Lorenzi, 85–86; deClaissé-Walford – al., 188. 7 Joüon, 150e. 8 R. MEYNET, “Le leggi della retorica biblica. A proposito della ‘legge dell’intreccio al centro’”. 9 See, e.g., Dahood, I, 98–99. 4

Psalm 17

187

one obtains an acceptable meaning not only for the beginning of the verse, but also for the whole part.

COMPOSITION Most people divide the psalm into three parts: 1–5, 6–12, 13–15.10 Based solely on the repetition of meanings, Girard makes a different division: 1–6, 7–14b, 14c– 15.11 The psalm consists of three parts, each formed of three concentrically arranged pieces. THE FIRST PART (1B–5) + 1b Hear, – give attention

Yhwh, to my cry;

– give ear + with NO

LIPS

of deceit.

:: 2 Let from your face :: let your eyes

my judgement contemplate

come forth, what is upright.

righteousness,

to my prayer,

·································································································

- 3 You have scrutinized my heart, - you have visited me at night, - you have tested me, you did NOT find, - if I thought evil, - it did not cross over

my mouth.

································································································· 4

+ In spite of the actions + at the word

of people, of YOUR LIPS,

+ as for me, + from the paths

I have kept myself of the violent;

: 5 have held fast : have not been shaken

my steps my feet.

10

to your traces,

Hakham, I, 73; Alonso Schoekel – Carniti, I, 354–355; deClaissé-Walford – al., 184 (he subdivides each part into two stanzas). Lorenzin (101–102) refines it by removing 1–2 at the beginning and 15 at the end. 11 Girard, I, 330–338; he considers the lexical repetitions in 1 and 6 as an inclusion, even though they are initial terms.

188

First Section (Ps 1–18)

The first piece (1b–2) is a supplication: in the first two segments there are imperatives, in the third there are jussives. The first two segments are in a mirrored relation, “to my prayer” (1c) recalls “to my cry” (1b) and “deceit” (1d) is opposing “righteousness” (1b). At the end of the extreme members “what is upright” (2b) is synonymous with “righteousness” (1b). The second piece (3) switches to the third person singular, referring to the past; making an inclusion, “my heart” (3a) and “my mouth” (3e) are opposed to the inner and outer thoughts. The first two segments of the last piece (4) form a single phrase; they are constructed in a mirrored manner, “the paths of the violent” corresponds to “the actions of people” and the psalmist’s conduct (4c) is conforming to God’s will (4b). The last segment links with the preceding member, the “steps” (5a) and “feet” (5b) of the praying person are opposed to “the paths” (4d) of the violent one. + 1b Hear, Hear – give attention

Yhwh, to my cry;

– give year + with NO

LIPS

of deceit.

:: 2 Let from your face :: let your eyes

my judgment contempla contemplate

come forth, forth what is upright.

righteousness,

to my prayer,

································································································

- 3 You have scrutinized my heart, - you have visited me at night, - you have tested me, you did NOT find; - if I thought evil, - it did not cross over

my mouth.

································································································

+ 4 In spite of the actions + at the word

of people, of YOUR LIPS,

+ as for me, + from the paths

I have kept myself of the violent;

: 5 have held fast : have not been shaken

my steps my feet.

to your traces,

The central piece (3) articulates the other two: the subject of the first segment (3a–c) is the one of the imperatives and jussives of the first piece, “Yhwh” (1b), while the subject of the second segment (3de) is the same as that of the last piece, namely the psalmist. The part is also unified by the terms belonging to the semantic field of the parts of the body, of psalmist, “lips” (1e), “my heart” and “my mouth” (3a, 3e), “my steps” and “my feet” (5ab), but also of God, “your face” and “your eyes” (2ab), “your lips” (4b) and even “your traces” (5a); it should be pointed out that “lips” occur in the extreme parts (1e, 4b).

Psalm 17

189

THE SECOND PART (6–12) + 6 As for me, I call to you, :: because you answer me, God! + Turn + hear

your ear towards me, my speech;

:: 7 show :: saviour :: from the adversaries

your faithfulness, of the refuging at your right hand.

··························································································································

:: 8 Keep me :: in the shadow

as the apple of your wings

of the eye, hide me

– 9 from the face – my enemies

of these wicked of the soul

who ravage me, who crowd

around me.

··························································································································

– 10 In their fat – with their mouth

they are enclosed, they speak

– 11 They reject me, – their eyes – to precipitate

now are set to the ground.

: 12 Its appearance : impatient : and a lion cub

like a lion to tear lurking

with arrogance; they surround me,

in hidden places.

The first segment is introductory (6ab): its first member (6a) announces the second segment (6cd) in which the psalmist calls upon his God, its second member (6b) announces the third segment (7) in which the divine response is made explicit by the salvation of those who refuge at his right hand against their aggressors. In the first piece (6–7) the psalmist invokes the future actions of the Lord, while the last piece (10–12) is entirely devoted to the description of the present actions of those who assail and persecute the psalmist. The central piece (8–9) articulates the other two: the second person singular imperatives of the first segment (8) are reminiscent of those in the first piece (6–7), the third person plural verbs of the second segment (9) announce those of the first two segments (10–11) of the third piece which have the same subject, the “wicked” and the “enemies” of 9. The metaphor of the last segment (12) changes to the singular.

190

First Section (Ps 1–18)

THE THIRD PART (13–15) + 13 Rise up, up + confront

YHWH,

+ deliver + from the wicked

my soul (by) your sword.

HIS FACE,

bring him down; down

···························································································································· + 14 Make them die (by) your hand, YHWH,

= =

+ make them disappear + their share

from this world, among the living;

– but your protected, – WILL BE SATISFIED – (who) will leave

you will fill their children the surplus

their belly, to their babies.

···························································································································· 15 As for me, in righteousness I will contemplate YOUR FACE, I WILL BE SATISFIED when I awake with your image.

The whole first piece (13) is in the imperative of the second person singular with “Yhwh” as its subject, the last piece (15) has the psalmist as the subject of the verbs in the future tense. In the first segment of the central piece (14a–c) there is a request to God to destroy the enemies as in the first piece (13), while the second segment (14d–14f) is in the future tense as the last piece and is also positive. The two occurrences of “Yhwh” (13a, 14a) act as initial terms for the first two pieces, and “(by) your sword” (13d) and “(by) your hand” (14a) as median terms. The two occurrences of the verb “to satisfy” (14e, 15b) in the future tense link the last piece with the second segment of the second piece. “His face” (13b) and “your face” (15a) serve as extreme terms for the whole part. THE WHOLE OF THE PSALM In the extreme parts (1b–5 & 13–15) the psalmist appeals to the judgement of his God, so that his innocence may be recognised in the beginning, so that his enemies may be condemned in the end. In the central part (6–12) he begs for salvation against the enemies who assail him and want his death. Contrary to the central part, the extreme parts are marked by great textual problems. Each of the three parts consists of three pieces, with the central piece acting throughout as an articulator for the other two pieces. The beginning of each of the three parts is marked by the imperatives addressed to the Lord (1b–2, 6–7, 13); he is called “Yhwh” at the beginning of the extreme parts (1b, 13a) and “God” at the beginning of the central part (6a). They are thus particularly strong initial terms. Apart from the psalmist and the Lord, a third character present throughout consists of “people “, “the violent”, at the beginning (4ab); “the adversaries” (7b),

Psalm 17

191

“wicked”, “enemies” (9), without forgetting the “lion” and the “young lion” (12), at the centre; “the wicked” appears again at the end (13b). 1

A prayer

of David.

HEAR, YHWH, RIGHTEOUSNESS, GIVE ATTENTION to my cry; GIVE EAR to my prayer, with no of lips of deceit. 2 Let my judgment come forth from YOUR FACE, let your EYES CONTEMPLATE what is upright. 1b

3 You have scrutinized my heart, you have visited me at night, did not find; if I thought evil, it did not cross over my mouth.

you have tested me, you

4

In spite of the actions of people, at the word of your lips, as for me, I have kept myself from the paths of the violent; 5 my steps have held fast to your traces, my feet have not been shaken. 6

As for me, I call to you, because you answer me, GOD! TURN YOUR EAR towards me, HEAR my speech; 7 show your faithfulness, saviour of the refuging from the adversaries at your right hand. 8

KEEP ME as the apple of THE EYE, HIDE ME in the shadow of your wings from THE FACE of these WICKED who ravage me, my enemies of the soul who crowd around me. 9

10

In their fat they are enclosed, with their mouth they speak with arrogance; they reject me, now they surround me, their EYES are set to precipitate to the ground. 12 Its appearance like a lion impatient to tear and a lion cub lurking in hidden places. 11

13 RISE UP, YHWH, CONFRONT HIS FACE, BRING him DOWN; DELIVER my soul from THE WICKED (by) your sword. 14 Make them die (by) your hand, YHWH, make them disappear from this world, their share among the living; but your protected, you will fill their belly, their children will be satisfied (who) will leave the surplus to their babes.

As for me, in RIGHTEOUSNESS I WILL CONTEMPLATE YOUR FACE, when I awake I will be satisfied with your image. 15

In the extreme pieces (1b–2, 15), the two occurrences of “righteousness”, “your face” and “contemplate” serve as extreme terms. The “face” appears again at the centre of the second part and at the beginning of the third part (9a, 13a); it is no longer as at the extremities of the face of God, but of the face of the wicked. These four occurrences of “face” belong to the long list of the body parts, – Of the psalmist: “lips” (1c), “my heart” (3a), “my mouth” (3b), “my steps” and “my feet” (5), “my soul” (or “throat”, 13b); it should be added “the belly” of those protected by God (14c);

192

First Section (Ps 1–18)

– Of God: “your face” (2, 15), “your eyes” (2), “your traces” (5), “your ear” (6b), “the apple of the eye” and “your wings” (8), “your hand” (14a); – Of the enemies: “the face” (9a, 13a), “their fat” and “their mouth” (10), “their eyes” (11b). With the image of the lion and the lion cub (12), the second part ends in the singular, whereas before it was about the enemies in the plural (7.9); conversely, the last part begins with a call for help against “the wicked” in the singular (13), after that it switches to the plural (14). It is also worth noting the use of the pronoun rendered by “as for me” in each part, at the end of the extreme parts (4b, 15) and at the beginning of the central part (6a). INTERPRETATION PROFESSION OF FAITH Before asking anything, at the beginning of the central part, the psalmist proclaims his faith in his Lord: he is sure that he will answer his call (6a), that those who refuge at his right hand are always saved (7). All his prayer is based on the rock of his trust in God. Then he can fearlessly invoke his help against the “wicked” who ravage him. He turns to him as to his mother, running to hide under her “wings”, knowing that he is dear to her “like the apple of the eye” (8) and that she will defend him even against the lions eager to snatch him up to feed their cubs “lurking in the hidden places” (12). IN DANGER OF DEATH The enemies who surround the psalmist, those against whom he invokes God’s salvation, are not mere opponents who would be content to speak “with arrogance” (10). They “ravage” him (9), they want him “to precipitate to the ground” (11), they are determined to tear him to pieces like the lion of its prey (12). When the psalmist “cries” out and “prays” with such force (1bc), it is because he is in a mortal danger. AN EMBARRASSED CLAIM OF INNOCENCE Facing so serious situation, the psalmist begins with claiming his innocence. One might think without a doubt that what is happening to him is the right punishment for wrongful conduct. He must therefore exonerate himself and appeal to God’s “judgment” (2). But soon he seems to stutter, so that it is quite difficult to understand what he wants to say. It is possible, of course, that the text has been badly transmitted and corrupted. But it is not hinder us from thinking that this could indicate a certain hesitation on the part of the psalmist, and even some embarrassment. It would seem that, even if the evil has not crossed the barrier of his mouth, he still admits to have thought it.

Psalm 17

193

AN AWKWARD CALL FOR THE PUNISHMENT OF THE WICKED The same applies to the last part. Indeed, he begins with requesting the Lord without the slightest hesitation to strike down the lion that threatens him, to strike the “wicked” with his sword (13). But his words immediately become blurred and the translation that one is compelled to make out of them, to avoid being as incomprehensible as the Hebrew text, could change all that. It should be kept in mind that scholars understand what follows (14) either totally negatively or totally positively, and even, to be fair, half-negatively and half-positively. To such an extent that one cannot avoid wondering if the psalmist really knows what he is saying, so vivid is his pain. His last words, however, show that he has not lost his trust in God; he remains sure that he will be able to contemplate his face and be filled with his image, when he finally wakes up from his nightmare, because the Lord will save him from death.

C. DAVID’S THANKSGIVING TO HIS LIBERATOR The Third Sequence: Ps 18 Ps 18 is the third longest of the Psalter, after Ps 119 (176 verses, 357 members) and Ps 78 (72 verses, 164 members).1 It can be found in 2 Sam 22:1–51 with a few variations. Scholars are far from being unanimous on the composition of the psalm. Many assumed that there were originally two independent psalms.2 Some organise it in two parts,3 others in three,4 four,5 five,6 six,7 seven,8 nice,9 and even twelve “stanzas”, not counting a “liturgical postlude” (50–51).10 After the title (1–2a), the psalm is the size of a sequence comprising seven passages. The three passages of the first subsequence are organised concentrically (2b–20), and the same applies to the last subsequence (31–51): The Lord saves me

from death

The Lord wins the victory The Lord saved me

“With the faithful

The Lord protects his king

over the elements

2b–7 of the world

8–16

from my enemies

17–20

you are faithful”

21–30

and teaches him self-defence

31–35

The Lord makes to win the victory

over the enemies

The king will praise the Lord among the nations

of the king

36–46 47–51

1 In number of verses Ps 89 is longer (53) than Ps 18 (51), but in number of members it is shorter (106 for Ps 89, 119 for Ps 18); likewise, in number of words, the words connected by the maqqqef being considered as a single word (345 for Ps 18, 341 for Ps 89). 2 See Kraus, I, 256; J.-M. AUWERS, “La rédaction du Psaume 18 dans le cadre du premier livre des psaumes”, 23, with an extensive bibliography in note 1. 3 Delitzsch, 311–312; Dahood, I, 104: 2–31, 32–51. 4 Girard, I, 351: 2–20, 21–31b, 31c–50. 5 Lorenzin, 109: 2b–9, 4–20, 21–31, 32–51. 6 Alonso Schoekel – Carniti, I, 369–370: 2–3, 5–20, 21–32, 30–46, 47–49. 7 Hakham, I, 78. 8 Ravasi, I, 326–327. 9 deClaissé-Walford – al., 192. 10 J.K. KUNTZ, “Psalm 18: A Rhetorical-Critical Analysis”.

196

First Section (Ps 1–18) I. THE FIRST SUBSEQUENCE (18:2–20)

1. THE LORD SAVES ME FROM DEATH (18:2B–7) TEXT 2b I

love you, Yhwh, my strength; 3 Yhwh, my crag and my fortress and my deliverer, my God, my rock, I take refuge in him, my shield and the horn of my salvation, my retreat. 4 The praiseworthy, I call to Yhwh, and I am saved from my enemies; 5 the cords of Death encompassed me and the torrents of Belial terrified me, 6 the cords of Sheol encircled me, the snares of Death confronted me. 7 In my anguish I call to Yhwh and to my God I cry out; he will hear my voice from his temple and my cry before him will reach his ears.

v. 2b: “I love you” Derived from reḥem, “breast” in the sense of “womb”, this verb is generally translated as “I love you”. This is the only use of the verb’s qal form in the Hebrew Bible (2b is omitted in 2 Sam 22). That is the reason why many propose to change only the second consonant to read ’ărômimkā (“I exalt you”), as in Ps 30:1; 145:1, which is not supported by any manuscript or version. In piel the verb has mostly the Lord as its subject, meaning “to have mercy”, “to show mercy” (Exod 33:19; Deut 13:19, etc.). In Ps 103:13 it clearly expresses paternal love: “As a father has compassion to his children, so Yhwh is compassionate to those who fear him”; In Isa 49:15 God’s compassion is even greater than that of a mother: “Can a woman forget her nursing child, show no compassion for the child of her womb? Even these may forget, I will not forget you”. The uniqueness of the first verb of the psalm is a reminiscent of the expression “compassionate and merciful” (raḥûm weḥanûn) which always qualifies the Lord, except once when it qualifies the righteous person (Ps 112:4b; in Ps 111:4b it is referred to the Lord).11 It would be better to have a translation that expresses the relation to the divine compassion or mercy; we have to be satisfied with “I love you”, as the Septuagint did it.12 v. 4a: “The praiseworthy” The participle mehullāl, which qualifies “Yhwh”, by being placed at the beginning of the member is emphasized. Tenses of verbs Except for two that are complete verbs (5a, 6a), all the other verbs are incomplete. They are translated in various ways, by the present, imperfect, past simple, or present perfect. The composition of the text should help to take a stand. 11 12

See, Le Psautier. Cinquième livre, 89–92. Girard (I, 344) proposes “I am fond of you”.

Psalm 18

197

COMPOSITION OF THE PASSAGE + 2b I love you,

Yhwh,

my strength,

= 3 Yhwh, = my God, = my shield

my crag my rock, and the horn

and my fortress and my deliverer, I take refuge in him, of my SALVATION, my retreat.

·····························································································································

:: 4 The praiseworthy, I CALL TO :: and from my enemies I AM SAVED:

YHWH,

- 5 encompassed me - and the torrents

the cords of Belial

of Death terrified me,

- 6 the cords - confronted me

of Sheol the snares

encircled me, of Death.

···································································································

:: 7 In my anguish :: and to my God - he will hear - and my cry

I CALL TO I cry out:

YHWH,

from his temple before him

my voice will reach

his ears.

The second segment of the first piece (3) develops at length the preceding unimember (2b). No less than eight other quasi-synonyms correspond to “my strength”: “my crag”, “my fortress”, “my deliverer”, “my God”, “my rock”, “my shield”, “the horn of my salvation” and “my retreat”; “I take refuge in him” (3b) corresponds to “I love you” (2b). The second piece (4–6) consists of three bimembers arranged as an ABB type composition. Arranged in a mirrored manner, the last two segments say of what the psalmist “was saved” (4b): from “death” (5a, 6b) that his “enemies” (4b) wanted to inflict on him. The third piece (7) is entirely devoted to the “cry” (7b, 7d) made towards “Yhwh”; the psalmist is sure that it “will reach his ears” (7d) and that the Lord “will hear” it (7c). The first piece (2b–3) is general and atemporal. The last two pieces (4–6, 7) are parallel and complementary: the last one, which looks at the present and the future (7), is based on the experience of the past recalled by the preceding piece (4–6). In the first two pieces “salvation” and “I was saved” (3c, 4b) act as median terms; in the last two pieces the two occurrences of “I called/will call to Yhwh” (4a, 7a) serve as initial terms.

198

First Section (Ps 1–18)

CONTEXT Belial Concerning the term belîya‘al various etymologies have been proposed: belî ‘ôl, “without yoke” would designate those who refuse to subject themselves to the yoke of the Law, and that is how the Septuagint translated it in Deut 13:14 (andres paranomoi); belî ya‘al, “without profit”; belî yā‘āl, “who does not ascend”, “does not succeed” (Qimchi), or “who does not ascend” from the place where he came down, namely Sheol.13 It is often used in expressions such as “son of Belial” (Deut 13:14; Judg 19:22; “daughter of Belial” in 1 Sam 1:16; etc.), “man of Belial” (2 Sam 20:1; Prov 16:27), translated as “rascal”, or “people of worthlessness”, “daughter of worthlessness”. The expression debar belîya‘al (Ps 41:9) is translated as “a wound from hell” (BJ), “a sinister evil” (Osty), “a dirty business” (TOB). In Job 34:18 belîya‘al is put in parallel with rāšā‘, “the wicked” one. There is a consensus on the mythological background of the term. That is why Ps 18:5 (and 2 Sam 22:5) is the only place where the BJ and Osty render the term by the proper name, “Belial”, because it is put in parallel with “Sheol”; however the TOB translates 2 Chr 13:7 ’ănāšîm rēqîm beney belîya‘al by “worthless men, sons of Belial”. This name, in the form of Belial, appears once in the New Testament, in a whole series of parallel oppositions: 14

Do not be mismatched with unbelievers. What partnership between righteousness What fellowship between light 15 What accord between Christ What in common between believer 16 What agreement between the temple of God

and lawlessness? and darkness? and Belial? and unbeliever? and the idols? (2 Cor 6:14–16)14

INTERPRETATION “I love you” (2a) This unique first word of the psalm draws the reader’s attention. And even more as it introduces a long litany of ten terms, inaugurated by “my strength”, all marked by the possessive, which qualify “Yhwh” to whom the psalmist is addressing himself. The psalmist’s love for his Lord is corresponding to maternal and paternal compassion that the Lord has manifested it to him. Apparently, it is not really the love of a vassal for his overlord, of a servant for his master, but rather the love of children for their parents, for those who gave them live.

13 14

Thus Hakham, I, 81. See, e.g., T.J. LEWIS, “Belial”.

Psalm 18

199

“I was saved” (4b) All the adjectives attributed by the psalmist to “Yhwh” at the beginning (2b–3) translate, in a more or less evident way, the salvation for which he gives him thanks. His Lord defended him against the assaults of his “enemies”, he was his “fortress”, his “deliverer”, his “rock”, his “shield”, his “retreat”. He did not save him from a mere danger, he saved him from “death”, from the “cords” which already enfolded him, from the “torrents” which inevitably dragged him to Sheol. Delivering him from Belial, dragging him out of death, he gave him life. And this is undoubtedly the reason why he uses this very particular verb for a child who shows by his love the affection for the one whom he recognises as his father, whom he loves tenderly as one loves his mother.

2. THE LORD WINS VICTORY OVER THE ELEMENTS OF THE WORLD (18:8–16) TEXT 8 And

the earth shook and quaked and the foundations of the mountains trembled and were shaken because he got angry; 9 smoke ascended from his nostrils and fire from his mouth devoured, coals were kindled by him. 10 And he bent the heavens and descended and a dark cloud under his feet; 11 and he rode on a cherub and flew, and he glided on the wings of the wind. 12 He made darkness his veil around him, his tent, darkness of water, thick clouds of clouds. 13 By the brightness in front of him his thick clouds passed over, hail and coals of fire; 14 and Yhwh thundered from the heavens, and the Most High gave with his voice, hail and coals of fire. 15 And he sent his arrows and scattered them, and he flashed forth lightnings and routed them. 16 And the bed of the sea appeared, and the foundations of the world were uncovered, at your rumbling, Yhwh, at the breath of wind from your nostrils.

v. 8c: “he got angry” Literally, “(it) became hot for him”; the expression ḥārâ ’appô, “his nose became hot”, has the same meaning.15 The ending of 8 thus prepares for the following verse: “smoke ascended from his nostrils”. v. 12: “He made darkness...” The Masoretic text places the Atnah after “his tent”, as in 2 Sam 22:12. However, the psalm adds “his veil” after “darkness”: “his tent” being related to “his veil” is therefore considered as the first term of the second member.16 15

These expressions seem not so strange if we remember the French way of speaking: “la moutarde lui monte au nez” (the mustard goes up his nose), or even “vous commencez à me chauffer les oreilles” (you are starting to warm my ears). 16 Here the two versions are put in parallel: Ps 18: He made darkness his veil around him / his tent darkness of waterclouds of clouds. 2Sam 22: And he made darkness around him the tents / darkness of waterclouds of clouds.

200

First Section (Ps 1–18)

v. 13: “his thick clouds passed over” The text of 2 Sam 22 is different: “From the brightness (that was) before him, embers of fire were burning”. For this reason, some scholars change the verb of the psalm to that of the 2 Sam 22 version.17

COMPOSITION OF THE PASSAGE – 8 And shook – and THE FOUNDATIONS – and were shaken

and quaked THE EARTH of the mountains trembled, because he got angry;

:: 9 ascended :: and fire :: coals

smoke from his mouth were kindled

FROM HIS NOSTRILS

+ 10 And he bent + and a dark cloud

THE HEAVENS

under

and descended his feet;

= 11 and he rode = and he glided

on a cherub on the wings

and flew, of THE WIND.

devoured, by him.

···············································································································

• 12 He made • his tent

darkness darkness OF WATER,

• 13 by the brightness in front of him • hail and coals

his veil

around him,

THICK CLOUDS

of clouds;

HIS THICK CLOUDS

passed over

of fire.

··············································································································· FROM HEAVENS Yhwh,

+ 14 And thundered + and the Most High + hail

gave and coals

with his voice, of fire;

= 15 and he sent = and lightings

his arrows he flashed forth

and scattered them, and routed them.

– 16 And appeared – and were uncovered

the bed THE FOUNDATIONS

OF THE SEA, OF THE WORLD,

:: and your rumbling, :: at the breath

Yhwh, of WIND

FROM YOUR NOSTRILS.

While in the extreme parts (8–9, 16) the subjects of the verbs are the elements of the world, in the central part (10–15) the subject is essentially the Lord (apart from 13). 17

Vesco, 195, note 1.

Psalm 18

201

In the first part the earthquake (8), which is attributed to God (8c), is followed by a kind of volcanic eruption (9), all three members mention God as the author. The last part (16) expresses in a single sentence the consequences of the phenomena described in the first part: the earthquake makes the bottom of the seas and “the foundations” of the earth appear (16ab), it is accompanied by the “rumbling” from his “nostrils” (16cd). The extreme pieces of the central part seem to correspond to each other in parallel manner: Their initial segments (10, 14) begin with “the heavens” and end with “his feet” and “his voice”, their second segments mention the tools the Lord uses for his descent, “cherub” and “wind” (11), and then for the storm he sets off, “arrows” and “lightnings” (15). As for the central piece (12–13), it is, as usual, highly enigmatic.18 The two occurrences of “thick clouds” (12b, 13a) play the role of median terms: in the first segment the Lord hides himself in the “darkness” of the “thick clouds” (12), in the second one the same “thick clouds” are transformed into “hail and coals of fire” “by the brightness” that precedes him (13).

CONTEXT Theophany at Sinai (Exod 19) Evoking an earthquake and a sort of volcanic eruption (Ps 18:8–9), the descent of the Lord (10–11) and the storm (14–15) reminds us of the Theophany of Sinai: In the morning there was thunder (lit., voices), lightnings and a thick cloud on the mountain, as well as a very powerful trumpet sound (voice), and in the camp all the people trembled. [...] 18 Now Mount Sinai was all smoke, because Yhwh descended in the fire; smoke rose up like the smoke of a furnace, and the whole mountain trembled violently. 19 The trumpet voice was getting louder and louder. (Exod 19:16–19; see also 24:15–18; Ps 77:17–20)

Crossing the Red Sea (Exod 15) The ending of the passage (Ps 18:16) makes an allusion to the Read Sea crossing (Exod 14), when the children of Israel were able to cross on dry foot, the bed of the sea being dried up by the breath of the Lord’s nostrils: 8

At the breath from your nostrils the waters piled up, the waves rose like a dyke, the depths of the sea were frozen in the heart of the sea. 10 You exhaled your breath, the sea covered them, they sank like lead in the mighty waters. (Exod 15:8,10)19

18

See, e.g., Ravasi, I, 335: “V. 13 is also difficult, as is v. 12, and the resulting picture is not entirely clear”. 19 See R. MEYNET, Appelés à la liberté, 72.

202

First Section (Ps 1–18)

“Voice of Yhwh” Psalm 29 lists seven times the deeds of “The voice of Yhwh”, which “thunders”, “breaks into pieces the cedars of Lebanon”, “carves out flames of fire” and “shakes the desert of Kadesh” (see p. 382). A hiding God Isa 45 proclaims that the Lord will raise up Cyrus as the instrument of salvation who will bring Israel back from its exile in Babylon. At the heart of the chapter resounds a statement reputed to be “isolated”: “Truly you are a God who hides himself, God of Israel, Saviour” (Isa 45:15). Similarly, at the centre of Ps 18:8– 16, the Lord is presented as hiding in darkness.

INTERPRETATION The anger of God The earthquake is presented as the manifestation of his anger (Ps 18:8c). This earthquake is accompanied by a fire which devours like that of an erupting volcano, a wind capable of drying up even the waters of the sea. These are the traditional representations of divine intervention in history, from the destruction of Sodom and Gomorrah as punishment for their crimes (Gen 19), to the crossing of the sea, when the Lord swallowed up the pride of Pharaoh and all his armies in the Red Sea (Exod 14–15). Divine domination over the cosmic elements symbolises the domination he exercises over humans who oppose him. That is why several commentators interpret, with a good reason, that the victims of the “arrows” thrown by the Lord are his enemies and even those of his people whom he “scattered” and “routed” (Ps 18:15).20 Deus absconditus God intervenes in history; he bends the heavens and descends. But under his feet “a dark cloud” hides him from the eyes of people (10). He hides himself in the “darkness” in which he wraps himself, of which he makes “his veil”; “his tent” darkens him doubly in the thickest “clouds” (12). Does divine discretion refuse to impose itself? Is the too bright light withheld, which would surely blind whoever would look at him in the face? The “clouds” that conceal the divinity finally turn into “hail and coals of fire” of a storm that certainly makes people tremble but where, as on Sinai, they can recognise “his voice”.

20

Weiser, 191; Hakham, I, 84; Alonso Schoekel – Carniti, I, 376.

Psalm 18

203

3. THE LORD SAVED ME FROM MY ENEMIES (18:17–20) TEXT 17 He

sends from on high, he takes me, he draws me from many waters; 18 he delivers me from my powerful enemy, and from my haters, because they prevail over me. 19 They confronted me on the day of my misfortune, and Yhwh was a support to me; 20 and he brought me out into a broad place, he safeguarded me, because he cherishes me.

v. 20: “he cherishes me” The verb ḥāpaṣ is translated contextually as “to want” (Ps 51:8, 18, 21; 35:27[2x]), “to take pleasure in” (Ps 1:2; 5:5), “to desire” (Ps 70:3), “to love” (Ps 22:9). To avoid translating it as the first word of the psalm, “I love you” (2b), it will be rendered as “he cherishes me”. COMPOSITION OF THE PASSAGE + 17 He sends + he draws me

from on high, from waters

he takes me, many;

+ 18 he delivers me – and from my haters

from my enemy BECAUSE their prevail

powerful, over me.

···········································································································

– 19 They confronted me + and was

on the day Yhwh

+ 20 and he brought me out + he safeguarded me,

BECAUSE

of my misfortune a support to me;

into a broad place, he loves me.

In the first piece (17–18), the metaphor of “many waters” (17b) of the first segment is deciphered in the second segment: not only the enemies are “many” like the “waters”, but they are also stronger than the psalmist, they prevail over him. The same preposition translated as “from” and “over” occurs in each member. In the first segment of the second piece “Yhwh” opposes the evil designs of the psalmist’s enemies (19). The “support” of the Lord (19b) is spelt out in the second segment (20). The median members (18b, 19a) are the only ones where the opponents are the subjects of the verbs. Both pieces end with a short phrase introduced by “because” (18b, 20b). CONTEXT The Exodus from Egypt “And he brought me out into a broad place” (20a) recalls the first words of the Decalogue: “I am the Lord your God who brought you out of the land of Egypt,

204

First Section (Ps 1–18)

out of the house of slaves” (Exod 20:2; Deut 5:6). And “many waters” from which the Lord removes the psalmist can echo “the mighty waters” of the Red Sea (Exod 15:10). INTERPRETATION “They prevail over me” (18b) The waters are “many” (17b), the enemy “powerful” (18a). The psalmist’s opponents have set a trap for him which he will not be able to avoid, they have already locked him in a cage from which he is unable to escape. He can do absolutely nothing against those who hate him: they are stronger than him. Totally helpless in the face of so much hostility, his only help is in the Lord. “He loves me” (20b) The enemies are there. However, they are subject to only two verbs in the middle of the game: “they prevail over me. They confronted me” (18b–19a). They find themselves as if they were surrounded, enclosed by the subject of the other eight verbs, “Yhwh”. The first piece ended with “because they prevail over me” (28b) and in a strict parallelism the second piece could have ended with its opposite: “because the Lord prevails over them”. The ending, “because he loves me” (20b), could therefore be surprising. It should be noted, however, that the object of all verbs of which the Lord is the subject is not the enemy, but the psalmist: all God’s actions are done for the love of the weak and the oppressed.

4. THE WHOLE OF THE FIRST SUBSEQUENCE (18:2–20) COMPOSITION OF THE SUBSEQUENCE The extreme passages are related: the first member is addressed to Yhwh (2b), but everything else is in the third person and recounts what the Lord has done for the psalmist or what he will do for him (7). In both passages there only repeated the term are “enemy” (4, 18) and the syntagma “they confronted me” (6b, 19a), but many terms belong to the semantic field of salvation: “my deliverer”, “my salvation”, “my retreat” (3), “I was saved” (4), “he delivers me” (18), “a support” (19), “he safeguarded me” (20). The synonyms “I love you” (2b) and “he cherishes me” play the role of extreme terms. The relations between the first passage (2b–7) and the central passage (8–16) are few: “my voice” (7c) corresponds to “his voice” (14b) and “his ears” at the end of the first passage (7d) announces Yhwh’s body parts in the other passages, “his nostrils” (9a), “his feet” (10c) and “your nostrils” at the very end of the central passage (16d). “Water” (12b), “to sent” (15a) and “many” (15b) are repeated at the beginning of the last passage (17).

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2b I LOVE YOU,

Yhwh, my strength; 3 Yhwh, my crag and my fortress and MY DELIVERER, my God, my rock, I take refuge in him, my shield and the horn of MY SALVATION, my retreat. 4 The praiseworthy, I called to Yhwh, and I WAS SAVED from MY ENEMIES. 5 the cords of Death encompassed me and the torrents of Belial terrified me; 6 the cords of Sheol encircled me, the snares of Death CONFRONTED ME. 7 In my anguish I call to Yhwh and to my God I cry out; he will hear MY VOCE from his temple and my cry before him will reach his ears. 8 And

the earth shook and quaked, and the foundations of the mountains trembled and were shaken because he got angry; 9 smoke ascended from his nostrils and fire from his mouth devoured, coals were kindled by him. 10 And he bent the heavens and descended, and a dark cloud under his feet; 11 and he rode on a cherub and flew, and he glided on the wings of the wind. 12 He made darkness his veil around him, his tent, darkness of WATER, thick clouds of clouds. 13 By the brightness in front of him his thick clouds passed over, hail and coals of fire; 14 and Yhwh thundered from the heavens, and the Most High gave with HIS VOICE, hail and coals of fire. 15 HE SENDS his arrows and scattered them, and MANY lightnings and routed them. 16 And the bed of the sea appeared, and the foundations of the world were uncovered, at your rumbling, Yhwh, at the breath of wind from your nostrils. 17 HE SENDS

from on high, he takes me, he draws me from MANY WATERS, 18 HE DELIVERS ME from MY powerful ENEMY, and from my haters, because they prevail over me. 19 THEY CONFRONTED ME on the day of my misfortune, and Yhwh was a support to me; 20 and he brought me out into a broad place, HE SAFEGUARDED ME, because HE CHERISHES ME.

INTERPRETATION God’s strength The contrast is striking between the solidity of Lord’s help offered to his faithful whom he calls “my strength”, “my crag and my fortress”, “my rock” (3), and on the other hand, the trembling of the mountains (8) which were burning when they seemed to be the symbol of stability and security. Now it is the same strength of God that is manifested in the solidity of the rock in the earthquake. He is the rock on which the righteous persons can rely on when they are threatened with death by their enemies. He shakes the earth so that the wicked ones cannot stand upright, so that they are burned with the fire from his nostrils, pierced by his fiery darts. A story of love When the Lord reveals himself as terrifying, both in the form of earthquake and volcano, when he is able to shake the world to the point that its foundations appear, it is because he cannot bear the fact that his faithful, the one with whom he has made a covenant, is threatened, attacked, doomed to the nets and snares of death. The earth then, under the breath of his nostrils, comes out of its hinges, and the psalmist’s enemies are struck down, driven out by the fire of his anger. This is

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how God’s love for the righteous is manifested; and the righteous in turn shows him love of the one who has been saved from death.

II. “WITH THE FAITHFUL YOU ARE FAITHFUL” (18:21–30) TEXT 21 Yhwh rewards me according to my righteousness, according to the purity of my hands he recompenses me, 22 because I have kept the ways of Yhwh and I have not been wicked away from my God; 23 because all his judgements (are) before me and his decrees I have not discarded from me, 24 and I am perfect with him and I keep myself from my fault. 25 And Yhwh recompenses me according to my righteousness, according to the purity of my hands before his eyes. 26 With the faithful you are faithful, with the perfect person you are perfect, 27 with the pure you are pure and with the deceitful you are cunning; 28 because you save an afflicted people and you lower the haughty eyes, 29 because you light up my lamp, Yhwh my God illuminates my darkness; 30 because with you I run (after) a band, and with my God I leap over a wall.

v. 30: “because with you I run (after) a band...” “2 Sam 22:30 // is known as particularly obscure to the point that CrossFreedman judging it as not been explained satisfactorily renounced even to translate it”.21 While the second member does not pose any difficulty, the first one is understood in various ways. To reinforce the parallelism several correct gedûd (“band”) to gāder (“wall”) and translate: “I force the enclosure”. COMPOSITION OF THE PASSAGE The first part (21–25) + 21 Rewards me = ACCORDING TO THE PURITY

YHWH

ACCORDING TO MY RIGHTEOUSNESS, OF MY HANDS HE RECOMPENSES ME; ································································································································ :: 22 because I HAVE KEPT the ways of Yhwh

– and I have not been wicked away from my God, :: 23 because all his judgments (are) before me, – and his decrees I have not discarded :: 24 and I am – and I KEEP MYSELF

perfect from my fault.

from me, with him,

································································································································ YHWH ME ACCORDING TO MY RIGHTEOUSNESS, OF MY HANDS before his eyes.

+ 25 And RECOMPENSES = ACCORDING TO THE PURITY

21

A. MARX, “Note sur la traduction et la fonction de II Samuel 22,30 // Psaume 18,30”, 240.

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The extreme pieces (21, 25) are parallelly related. The central piece (22–24) is framed by the repetition of the verb “to keep” (22a, 24b). In the first members of its three segments the psalmist speaks of the positive actions he has accomplished, in the second members of the evil he has avoided. The second part (26–30) + 26 With the faithful + with the person 27

+ with the pure – and with the deceitful

you are faithful, perfect

you are perfect,

you are pure you are cunning;

······················································································································

+ 28 because you – and the eyes

a people haughty

afflicted you lower.

+ 29 because you, – Yhwh

you light up my God

my lamp, illuminates

+ 30 because with you + and with my God

I run (after) I leap over

a band, a wall.

you save

my darkness;

In the first piece (26–27) the absolute equivalence between God’s conduct towards the people and the people’s conduct towards him is affirmed four times. All three segments of the second piece (28–30), beginning with “because”, give the reasons for the divine behaviour. The first two segments (28–29) take up the opposition of the first piece (26–27), the “haughty” “eyes” (28b) and the “darkness” (29b) being negative like “the deceitful” (27b).22 While the first piece ends on its only one negative member (28b), the second piece ends on the only one entirely positive segment (30). God is the subject in the first two segments (28–29), then the psalmist becomes subject in the last one (30), but with the help of the Lord. “My God” occurs in the last two segments (29b, 30b). The whole of the passage (21–30) The divine names appear four times in the first part (21, 22, 25), three times at the end of the second part (29, 30). “The pure” one of 27 recalls “the purity” of 21 and 25, “I am perfect with him” (24) announces “with the perfect person” (26). The reasons introduced by “because” are found at the centre of the first part (22, 23) and in the second part of the second piece (28, 28, 30). While the psalmist speaks of God in the first part, he addresses him in the second part. In the second part he speaks in a general way of “the faithful”, of “people”, but in the last two

22

Strangely, 29b is in the third person singular.

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members he returns to the “I” (30), as in the first part. It should also be noted that both “my darkness” (29) and “my fault” (24) are negative realities. 21

YHWH rewards me according to my righteousness, according to THE PURITY of my hands he recompenses me, 22 because I have kept the ways of YHWH and I have not been wicked away from MY GOD; 23 because all his judgements are before me and his decrees I have not discarded from me, 24 and I am PERFECT with him and I keep myself from my fault. 25

And YHWH recompenses me according to my righteousness, according to THE PURITY of my hands before his EYES. 26 27

With the faithful you are faithful, with the PERFECT person you are perfect, with THE PURE you are pure and with the deceitful you are cunning; 28

because you save an afflicted people and you lower the haughty EYES, because you light up my lamp, YHWH MY GOD illuminates my darkness; 30 because with you I run after a band, and with MY GOD I leap over a wall. 29

CONTEXT “The ways” of the Lord In Ps 119, “judgements” and “decrees” are among the seven synonyms of the “Law”, terms which recur in practically every one of its twenty-two passages;23 especially in the first subsequence (119:1–40) “the way” designates the same reality and it is found in such expressions as “the way of your commands”, “the way of your precepts”.24 Claim of innocence In a miserable situation, the persons praying may acknowledge that their sin has earned them divine punishment, but they may also claim their innocence: 18

All this came upon us, yet we have not forgotten you, or been false your covenant, our hearts have never turned back, nor have our steps departed from your path: 20 you have crushed us in the dwelling of the jackals, covering us with the shadow of death. 21 If we had forgotten the name of our God, or spread out our hands to a foreign god, 22 Had God not seen him, who knows the secrets of the heart? (Ps 44:18–23)25 19

However, the psalmist’s situation is different. The purpose of mentioning his innocence is not to exculpate himself from punishment, but to give a reason for the salvation that has been granted to him as a reward for his righteousness.

23

Le Psautier. Cinquième livre, 321. Le Psautier. Cinquième livre, 212–213, 215, 306–307. 25 See also, e.g., Job 30:24–25; 31:1–34; Esth 4:17d–17e. 24

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Righteousness of David “He committed all the sins that his father did before him, and his heart was not wholly with Yhwh his God like the heart of his ancestor David” (1 Kgs 15:3). What is said of Abiyam king of Judah, will be said of many others (1 Kgs 14:8; 15:11; 2 Kgs 14:3; 16:2). On the contrary concerning good kings (2 Kgs 18:3; 22:2). David is the model of the righteous king: “David did what was right in the eyes of Yhwh and did not turned aside from anything that he commanded him all his life – except in the matter of Uriah the Hittite” (1 Kgs 15:5). You rise and you lower Verse 28 recalls expressions that run through the whole Bible: 6

Yhwh gives death and life, brings down to Sheol and draws up. Yhwh makes poor and rich, he brings low and also lifts up. 8 He raises up the poor from the dust, he lifts the needy from the dunghill. (1 Sam 2) 7

And similarly in the Gospels: For everyone who raises himself up and who lowers himself

will be lowered, will be raised up. (Luke 14:11; 18:14)

David pursues the Amalekites After the Amalekites had burnt Ziklag and taken its inhabitants captive, including David’s two wives, David consulted the Lord: “Shall I pursue this band? Shall I overtake them? (1 Sam 30:8), and the Lord answers him positively. After his victory, David acknowledges that it was the Lord who delivered into their hands the band which came against them (1 Sam 30:23).

INTERPRETATION An unspeakable boast Who will ever be able to believe what the psalmist initially asserts with such aplomb (Ps 18:21–25)? Does he really have nothing to reproach himself with? He unblinkingly declares that he has kept “all” the judgments of God, and then he simply considers himself to be “perfect”. And, to confirm his innocence, he does not hesitate, while beginning and ending (21, 25), to give the final touch to his self-portrait by putting Yhwh on his side. Does he seem to have forgotten what others have said, with all worldly reasons: “Behold, I was born guilty, a sinner when my mother conceived me” (Ps 51:7) or “Do not enter into judgment with your servant, for no living person is righteous before you” (Ps 143:2)? The reader can only hesitate between an outraged irritation and an amused, even condescending smile.

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A mirror held up for the praying person It is true that not everything can be said in a single text, and the second half of the part will moderate the psalmist’s initial remarks. However, taken in themselves, in their completeness, sealed by a massive inclusion, the first verses could fulfil another function than that of repelling those who, by praying to him, make his words their own. What if they are the ones bragging, justifying themselves shamelessly? They could then recognise themselves first shamefully and then humbly in the mirror held out to them by their brother, the psalmist. A curious shift The reasons put forward to justify or illustrate the initial assertions seem to be truly out of place. In fact, after having reiterated four times an absolute equivalence between God’s conduct and human conduct, it is not human faithfulness that is evoked, but human misery, not human purity, but human “darkness”. Everything happens as if the psalmist were in a hurry to correct, or to temper, a discourse that might appear, if not pretentious, at least somewhat ingenuous. All is grace It is undeniable that the Lord “repays all according to their deeds” (Isa 59:18; Ps 28:4; Job 34:11). And like Matthew (Matt 16:27), Paul in Rom 2:6–8 quotes Ps 62:12, “He will repay everyone according to his deeds”. This will not prevent him from insisting that a person is not justified by observing the Law (Rom 3:10, quoting Ps 14:1–3). This is the paradox that requires us to hold together salvation by works and by grace, the works of righteousness being the most beautiful grace that is bestowed on the people, those “good works which God has prepared beforehand for us to do” (Eph 2:10). From boasting to prayer There is no indication of whom the psalmist addresses in the first part (Ps 18:21–25). Rather than a declaration thrown to no one in particular, it could be a kind of interior monologue, in the wake of the preceding account: if the Lord loves him (20) it is because of his righteousness. Once this declaration of innocence has been completed, its author turns to his God in prayer. However, he continues along the same lines; the general law he sets out on the reward of “the faithful”, “the perfect”, “the pure” is the one he has just applied to himself. “The deceitful” whom he mentions is obviously a different one. However, the discourse soon changes. Of course, he continues in general terms when he speaks of “an afflicted people” and “haughty eyes”, but he finally comes to himself and to the “darkness” that reminds us of his “fault” (24). And if, in the end, he is victorious, it is only thanks to the work of his God.

Psalm 18

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III. THE THIRD SUBSEQUENCE (18:31–51) 1. THE LORD PROTECTS HIS KING AND TEACHES HIM SELF-DEFENCE (18:31–35) TEXT 31 This

God, his way (is) perfect, the word of Yhwh is refined; he (is) a shield, to all who take refuge in him. 32 Because who (is) God apart from Yhwh? And who (is) the Rock, except our God? 33 This God who girds me with strength and sets my way perfect, 34 makes my feet similar to (those) of a deer and makes me stand firm on the heights, 35 he trains my hands for war and my arms to bend a bow of bronze.

COMPOSITION OF THE PASSAGE + 31 THIS GOD, + the word

PERFECT of Yhwh

HIS WAY, is refined;

: a shield : to all

he (is), who take refuge

in him.

················································································································· 32 Because who (is) GOD, apart from YHWH?

+ +

And who (is) the Rock, except OUR GOD? ················································································································· 33 THIS GOD who girds me with strength and gives PERFECT MY WAY,

: 34 make similar : and on the heights

my feet to those of a deer makes me stand firm,

: 35 he trains : and to bend

my hands a bow

for war, of bronze,

my arms.

The two occurrences of “This God”, “perfect his/my way” (31, 33) act as initial terms for the extreme pieces. While the first piece is a general statement, concerning “all” (31d), the last piece (33–35) has a personal character describing the Lord’s relationship with the psalmist. While at the end of the first piece God is presented as a “shield”, a defensive weapon (31cd), at the end of the final piece he teaches the psalmist the use of offensive weapons (35). With its double question, the central piece (32) verifies the law of the question at the centre; the name “God”, used at the beginning of the extreme pieces (31a, 33a), appears there three times, accompanied by “the Rock” (32b), another divine name, often in parallel with a “stronghold”, a “fortress”, which means a protector (see v. 2–3, p. 197). “The Rock” (32b) thus belongs to the same semantic field as “a shield” (31c) and “a bow” (35b).

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CONTEXT The Rock “The Rock” is often used as a divine name: “The God of Jacob has spoken, the Rock of Israel has said to me” (2 Sam 23:3); “How could one have routed a thousand, and two put ten thousand to flight, unless their Rock has sold them and Yhwh had given them up? For their rock is not like our Rock” (Deut 32:30–31; see also, e.g., Deut 32:15; Ps 18:47). The Rock provides safe support, a “refuge” against the enemy’s attacks: “Where are their gods, the Rock in which they took refuge” (Deut 32:37).

INTERPRETATION Human ways and God’s ways The “way” followed by the psalmist is “perfect” (Ps 18:33), as the way of God is “perfect” (31). This would not be possible without the help of the Lord; the perfection of human conduct is “given” to him from above (33b). God’s way is given in the “word” that he addresses to people; the human way is manifested in the obedience to the word. And this is what makes his or her “strength”, the strength with which God clothes him or her like a belt that holds his/her loins in place. The way to war God’s way leads to combat. The Lord protects those who recognise him as “their God” (32b), parrying the blows of the enemy with his “shield” (31c). The Lord is “the Rock” (32b) that provides “refuge” for them” (31d). But defensive weapons are not sufficient for victory. The “strength” (33a) of the soldiers lies first in their agility, which enables them to run and dodge blows as fast as deer, and then in their ability to handle weapons and strike down opponents with their arrows.

2. THE LORD MAKES HIS KING WIN (18:36–46) TEXT 36 And you give me the shield of your salvation and your right hand supports me and your answer makes me grow; 37 you widen my steps under me and my ankles did not flex. 38 I pursue my enemies and overtake them, I don not turn back until they are finished; 39 I hit them and they are not able to rise, they fall under my feet. 40 And you girded me with strength for war and you bend down my aggressors under me. 41 And my enemies, you have given me their backs and those who hate me, I exterminate them. 42 They cry out, and there is no saviour, to Yhwh, and no answer. 43 And I crumble them like dust on the face of the wind, I cast them out like the mire of the streets; 44 you deliver me from the quarrels of people, you place me at the head of the nations, people that I did not know serve me. 45 At the hearing of the ear they hear me, the

Psalm 18 children of strangers court me; their fastness.

46 the

213

children of strangers fade away

and flee trembling from

v. 36: “your humility makes me grow” The first term of the Masoretic text, ‘ănāwâ (“humility”), is problematic, and the versions render it as “your gentleness”, “your correction”, or even “your word”. 2 Sam 22:36 has ‘ănôt, the infinitive of ‘ānāh, “to answer”.26 The opposition of the initial verses of the extreme parts supports the latter solution: “your answer makes me grow” (36c), “no answer” (42b). COMPOSITION OF THE PASSAGE + 36 And YOU GIVE ME + and your right hand + and YOUR ANSWER

the shield supports me makes me grow;

of your SALVATION

+ 37 you widen – and did not flex

my steps my ankles.

under me

···························································································································

:: 38 I pursue :: I do not turn back

MY ENEMIES

:: 39 I hit them – they fall

and they are not able under

and overtake them,

UNTIL THEY ARE FINISHED;

to rise, my feet.

···························································································································

+ 40 And you girded me – and you bend down

with strength my aggressors

+ 41 And MY ENEMIES, YOU HAVE GIVEN ME :: and those who hate me, I EXTERMINATE THEM. – 42 They cry out, – to Yhwh,

and there is no and no

for war, under me. their backs,

SAVIOUR, ANSWER.

···························································································································

:; 43 And I crumble them :: like the mire

like dust of the streets

on the face of the wind, I CAST THEM OUT;

+ 44 you deliver me + you place me + people

from the quarrels at the head that I did not know

of people, of the nations, serve me.

···························································································································

– 45 At the hearing - the children

with the ear of strangers

they hear me, court me;

- 46 the children – and flee trembling

of strangers from their fastness.

fade away,

26

See, e.g., Vesco, 196, note 3.

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First Section (Ps 1–18)

+ 36 And YOU GIVE ME + and your right hand + and YOUR ANSWER

the shield supports me makes me grow;

of your SALVATION

+ 37 you widen – and did not flex

my steps my ankles.

under me

································································································································· :: 38 I pursue MY ENEMIES and overtake them,

:: I do not turn back 39

:: I hit them – they fall

UNTIL THEY ARE FINISHED;

and they are not able under

to rise, my feet.

·································································································································

+ 40 And you girded me – and you bend down

with strength my aggressors

for war, under me.

YOU HAVE GIVEN ME I EXTERMINATE THEM.

their backs,

and there is no and no

SAVIOUR,

:; 43 And I crumble them :: like the mire

like dust of the streets

on the face of the wind, I CAST THEM OUT;

+ 44 you deliver me + you place me + people

from the quarrels at the head that I did not know

of people, of the nations, serve me.

+ 41 And MY ENEMIES, :: and those who hate me, – 42 They cry out, – to Yhwh,

ANSWER. ·································································································································

·································································································································

– 45 At the hearing - the children

with the ear of strangers

they hear me, court me;

- 46 the children – and flee trembling

of strangers from their fastness.

fade away,

In the first part (36–40) the subject of the verbs at the extremities is the Lord (36–37, 40) and in the centre the psalmist (38–39). The three pieces end similarly: while the psalmist’s “ankles” “did not flex” “under” him (37b), his “enemies” “fall under” his “feet” (39b), because the Lord makes them “bend down” “under” him (40b). “To rise” (39a) and the “aggressors” (40b) are of the same root. In the last part (42–46), the subject of the verbs at the extreme pieces are the enemies (42, 45–46), while in the central piece the subject is first the psalmist (43), then the Lord (44). Thus, these two parts are parallel to each other. The two members of the central part (41) echo the alternation between the actions of God and those of the psalmist: it is thanks to the Lord who allows him to see the backs of his enemies that the praying person can exterminate them. This part retakes from the previous part “to give” of 36a and the “enemies” of 38a;

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“I exterminate” (41b) announces “I cast them out” of the next part (43b) and recalls “until they are finished” of the preceding part (38b). “Salvation” (36a) and “saviour” (42a) act as initial terms for the extreme parts, with the addition of “answer” (36c, 42b).

INTERPRETATION God subdues the nations to his king The Lord supports the psalmist, protects him with his shield, secures his steps (36–37); he secures his victory in his war against his aggressors (40). He does not answer his enemies who ask for salvation (42), he pacifies internal quarrels and secures to his king dominion over foreign nations who, from then on, listen and obey him, court him and serve him (44–45). The enemies flee (46) and can only show their backs (41a) to the one in front of whom they flee trembling (46). It is not God who exterminates “My enemies, you have made me see their backs, and those who hate me, I will exterminate them”. In an unambiguous formula, the short central part (41) summarises the whole passage. It is God who gives victory to his king, but he is not the one who exterminates his enemies. The psalmist had already said it at the centre of the first part: “I do not turn back until they are finished” (38b) and he will come back to it at the heart of the last part: “like the mire of the streets I cast them out” (43b). It is possible to understand the central formula in two different ways. It may indeed be that the second member is the normal consequence of the first member, desired by the Lord: God would deliver the enemies to his king, who would eliminate them. However, it is also possible to think that the two members are opposed, and that it should therefore be translated: “My enemies, you made me see their backs, but those who hate me, I exterminate them”. It could be that the king indulges in a destructive violence that his God does not want. How could the nations “serve” Israel if the king were to annihilate them? “Would I take pleasure in the death of the wicked – declares the Lord Yhwh – and not prefer to see him renounce his wickedness and live?” (Ezek 18:23).

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3. THE KING WILL PRAISE THE LORD AMONG THE NATIONS (18:47–51) TEXT 47 Yhwh

is alive and blessed be my rock, and exalted be the God of my salvation, 48 the God who gives vengeance to me and subdues peoples under me, 49 who rescues me from my enemies, indeed, you exalt me above my aggressors, you deliver me from the man of violence. 50 Therefore I will give you thanks among the nations, Yhwh, and I will sing praise to your name: 51 “Magnifying the salvation for his king and showing faithfulness to his anointed, to David and his offspring forever.”

v. 48: “vengeance” The word “vengeance” is to be understood in a sense that is not the common one in English [...] (vengeance) is not revenge or vendetta, but the restoration of justice by judgment [...] it aims at restoring order disrupted by injustice and allowing that life could resume its normal course.27

v. 49b: “indeed” The term ’ap can be read as an adverb, meaning “also”, “even”, “again”, interchangeable with the coordinate “and” (thus in the parallel of 2 Sam 22:49b) or as a noun, “nose”, used as referring to “anger”. The Septuagint rendered it in the latter sense: “to rescue me from raging enemies” (BJ).28

COMPOSITION OF THE PASSAGE + 47 (Is) alive + and exalted be

YHWH the God

and blessed be of MY SALVATION,

= 48 the God = and subdues

who gives PEOPLES

vengeance to me under me;

:: 49 who rescues me from my enemies, :: indeed, above my aggressors :: from the man of violence

my rock,

you exalt me, you deliver me.

····················································································································· :: 50 Therefore I will give you thanks AMONG THE NATIONS, YHWH,

:: and to your name 51

– “Magnifying – and showing – to David

27 28

I will sing praise: THE SALVATION

faithfulness and to his offspring

A. WÉNIN, Psaumes censurés, 48–49. Similarly Osty, CEI, Ravasi.

for his king to his anointed, forever.”

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Beginning with “therefore” (50a), the second piece expresses the outcome of the first piece. The first piece begins with the third person singular and ends with the second person (49), the second piece corresponds to the first one in a mirrored manner: in fact, the psalmist first addresses the Lord in the second person singular (50) and then returns to the third person, with the final verse sounding like the words of his praise. The name “Yhwh” (47a, 50a) is found in the first members of each piece, “salvation” (47b, 51a), in the extreme segments. The “peoples” (48b) described as “enemies”, “aggressors” and “the man of violence” in the singular in the first piece (49), in the second piece becomes simply “the nations” (50a). It can be observed that “Yhwh” is accompanied by “my rock” at the beginning (47a) and that at the end it is followed by “your name” (50).

CONTEXT Concluding praise Like many other psalms, Psalm 18 ends in praise or thanksgiving (Ps 7:18, 30:13; 35:28; 45:18; 64:11; 79:13; 97:12; 106:47 etc.), and as the Psalter itself does it (Ps 146–150).29

INTERPRETATION Praise for liberation The king blesses his “Rock” (Ps 18:47a), the one that sheltered him from the aggressions of his enemies. By putting down the people under his anointed, the Lord has “avenged” (48a) the one who was the victim of “the man of violence” (49c), thus restoring justice that had been flouted, delivering him from his enemies and saving him from death. “I will give you thanks among the nations” (50) We can imagine, with a good reason, that it is in the Temple of Jerusalem that the king first raises his praise and thanksgiving for the victory that his God gave him over the enemies who wanted to crush him (47–49). But this is not enough. The nations, too, must hear the praise of the one whom the Lord has consecrated to govern and defend his people. Thanksgiving should come out of the Temple, move beyond the borders of the chosen people, and reach out the other peoples. In fact, the “name” of “Yhwh”, the God of Israel, should be recognised and celebrated among those who were his enemies and who will see how the Lord has been “faithfulness to his Anointed” (51b). 29

See Le Psautier. Cinquième livre, 693–698.

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4. THE WHOLE OF THE THIRD SUBSEQUENCE (18:31–51) COMPOSITION OF THE SUBSEQUENCE his way is perfect, THE WORD of YHWH is refined; he is a shield to all who take refuge in him. 31 THIS GOD,

32 Because

who is GOD, apart from YHWH?

And who is THE ROCK, except OUR GOD?

33 THIS GOD

who girds me with strength and GIVES my way perfect, 34 makes my feet similar to those of a deer and makes me stand firm on the heights, 35 he trains my hands for war and my arms to bend a bow of bronze. 36 You

GIVE me the shield of your SALVATION and your right hand supports me and your answer makes me grow; 37 you widen my steps under me and my ankles did not flex. 38 I pursue my enemies and overtake them, I don not turn back until they are finished; 39 I hit them and they are not able to rise, they fall under my feet. 40 You girded me with strength for war and you bend down MY AGGRESSORS under me. 41 MY ENEMIES,

you HAVE GIVEN me their backs and I EXTERMINATE those who hate me.

42 They

cry out, and there is no SAVIOUR, to YHWH, and no answer. 43 And I crumble them like dust on the face of the wind, I cast them out like the mire of the streets; 44 YOU DELIVER ME from the quarrels of PEOPLE, you place me at the head of the NATIONS, PEOPLE that I did not know serve me. 45 At the hearing of ear they hear me, the children of strangers court me; 46 the children of strangers fade away and flee trembling from their fastness. 47 YHWH

is alive and blessed be my ROCK, and exalted be THE GOD of my SALVATION, 48 THE GOD who GIVES me vengeance and subdues PEOPLES under me, 49 who rescues me from MY ENEMIES, indeed, you exalt me above MY AGGRESSORS, YOU DELIVER ME from the man of violence. I WILL GIVE YOU THANKS among the NATIONS, YHWH, and I will sing praise to your name: 51 “Magnifying the SALVATION for his king and showing faithfulness to his anointed, to David and his offspring forever”. 50 Therefore

The order of the three passages is chronological: the Lord first prepares his king for the war, then gives him victory, after which comes the time for thanksgiving. The divine names, “the God”, “Yhwh”, “the Rock”, appear in all three passages, seven times in the first passage (31[2x], 32[4x], 33), five times in the last one (47[3x], 48, 50), but only once in the central passage (42). The verb “to give” is repeated in all three passages (33, 36, 41, 48). In the first two passages there are, “shield” (in the initial terms: 31, 36), “who girds me/you girded me with strength” (33, 40), and “war” (35, 40). The last two passages have in common: “salvation”, “saviour” (36, 42, 47, 51), “under me/under my feet” (37, 39, 40, 48), “my aggressors” (40, 49), “my enemies” (41, 49), “you deliver me” (44, 49), “people/s” (44[2x], 48) and “nations” (44, 50). The words of the king’s thanksgiving at the end of the last passage (50–51) seem to correspond to “the word” of God at the beginning of the first passage (31). The law according to which the centre and the extremities of a concentric

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composition correspond to each other could also apply here.30 Indeed, some scholars translate ṣmt hiphil (41b) not as “to exterminate” but as “to silence”.31 The reason is that in Arabic this verb means “to be silent” and in Syriac “to silence”. At the level of the passage, ’aṣmîtēm at the centre of the central part (41b) is related to ‘ad-kallôtām (“until they are finished”) at the centre of the first part (38b) and to ’ărîqēm (“to empty”, “to eliminate”) at the centre of the third part (43b); it could be therefore understood in the same sense and translated as “to exterminate”. On the other hand, at the level of the whole of the second side,’aṣmîtēm at the centre it is related first to God’s “word” and then to “thanksgiving”, that is why it could be translated as “to silence”. The two meanings are not exclusive, especially if one understands “to silence” in the sense of “silencing definitively”.

CONTEXT The Rock The psalmist twice calls his Lord “Rock” (Ps 18:32, 47). The beginning of Psalm 71 also clearly shows the defensive role of the Rock: 1

In you, Yhwh, I take my refuge, , In your righteousness rescue me, deliver me, 3 Be a sheltering rock for me, you have determined to save me, 2

let me never be put shame! incline your ear to me and save me. always accessible; because you are my rock, my fortress.

INTERPRETATION The Defender The Lord first of all is presented as the “shield” (Ps 18:31, 36) that protects from the enemy’s blows; he is also called the “Rock” (32, 47), the fortress in which one can take refuge from the aggressors’ assaults. He is the one who “delivers” (49) him from death that the pagan nations want to inflict on him. Master of arms Nevertheless, defending oneself is not sufficient to stop an aggressor who is determined. It is not possible to remain enclosed in the citadel under the shelter of the ramparts; the invader must be driven out and forced to retreat from within the 30

The third law of Lund, Traité, 98 = Treatise, 42. E.g., Alonso Schoekel – Carniti, I, 383; deClaissé-Walford – al., 196; Hossfeld – Zenger, III, 15–16 (for Ps 101). That is the translation of the BJ for Ps 94:23[2x]; 101:5, 8; similarly the TOB for Ps 101:5, 8. 31

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borders. That is why the Lord is presented as the one who “girded” his faithful “with strength” (40) and teaches him to make a war, to bend a bow (35). He helps him not only not to bend in front of his adversaries, but he also teaches him how to put them down on their knees and make them prostrate under his feet. The word At the beginning there is “the word” of Yhwh, the one that shows people “his way” (31), the way that the king will follow (33). Then follows the word that the psalmist addresses to his Lord at the beginning of the second passage, where he acknowledges before the one who instructed him that he is the one whom he owes his victory over his aggressors. Indeed, the “answer” that God gave him “makes him grow” (36), while the cry that his enemies had hurled towards him had not found any “answer” (42). When God does not listen to the words of his enemies, the king silences them (41) and on the contrary he compels them to listen to him, to subdue themselves to him and to obey his orders (45). Finally, it is the word of thanksgiving that the king will address to his saviour among the “nations”, so that they will hear him.

IV. THE WHOLE OF THE PSALM COMPOSITION THE TITLE + 1 For the music director, by the servant – who SPOKE – THE WORDS of the canticle

of YHWH, to YHWH this one,

of David,

= on the day :: from the palm :: and from the hand

YHWH his enemies

him

delivered of all of Saul

– 2 and HE SAID:

The subject of the first segment (1a–1c) is “David”, of the second segment (1d– 1f) is “Yhwh”, and of the third segment (2a) is “David” again. It is the Lord’s deliverance in favour of David (1def) that causes him to pronounce the words of his “canticle”. In the extreme segments, “he said” (2a) sends back to he “spoke” (1b) and to “the words” (1c).

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RELATIONS BETWEEN THE EXTREME SUBSEQUENCES I love you, Yhwh, my strength; 3 Yhwh, my crag and my fortress and MY DELIVERER, my God, my ROCK, I take refuge in him, my SHIELD and the horn of MY SALVATION, my retreat. 4 THE PRAISEWORTHY, I CALLED to Yhwh and I was SAVED from MY ENEMIES. 5 The cords of Death encompassed me and the torrents of Belial terrified me; 6 the cords of Sheol encircled me, the snares of Death confronted me. •• 7 In my anguish I WILL CALL to Yhwh and to my God I WILL CRY OUT; HE WILL HEAR my voice from his temple and MY CRY before him will reach HIS EARS. 8 And

the earth shook and quaked and the foundations of the mountains trembled and were shaken because he got angry; 9 smoke ascended from his nostrils and fire from his mouth devoured, coals were kindled by him. 10 And he bent the heavens and descended and a dark cloud under his feet; 11 and he rode on a cherub and flew, and he glided on the wings of the wind. 12 He made darkness his veil around him, his tent, darkness of water, thick clouds of clouds. 13 By the brightness in front of him his thick clouds passed over, hail and coals of fire; 14 and Yhwh thundered from the heavens, and the Most High gave with his voice, hail and coals of fire. 15 And he sent his arrows and scattered them, and he flashed forth lightnings and routed them. 16 And the bed of the sea appeared, and the foundations of the world were uncovered, at your rumbling, Yhwh, at the breath of wind from your nostrils. 17 He

sends from on high, he takes me,

he draws me from many waters, 18 HE DELIVERS ME from 19 They confronted me on the day of my misfortune, and Yhwh was a support to me; 20 and he brought me out into a broad place, he safeguarded me, because he cherishes me. MY powerful ENEMY, and from THOSE WHO HATE ME, because they prevail over me.

[...] 31 This God, his way is perfect, THE WORD of Yhwh is refined; he is a

SHIELD to all who take refuge in him. who is God apart from Yhwh? And who is THE ROCK, except our God? 33 This God who girds me with strength and sets my way perfect, 34 makes my feet similar to those of a deer and makes me stand firm on the heights, 35 he trains my hands for war and my arms to bend a bow of bronze. 32 Because

36 And you give me the SHIELD of your SALVATION, and your right hand supports me and YOUR ANSWER makes me grow, 37 you widen my steps under me and my ankles did not flex. 38 I pursue MY

ENEMIES and overtake them, I don not turn back until they are finished; 39 I hit them and they are not

able to rise, they fall under my feet. 40 And you girded me with strength for war and you bend down my aggressors under me. 41 And MY ENEMIES, you have given me their backs and I SILENCE THOSE WHO HATE ME. 42 THEY CRY OUT and there is no SAVIOUR, to Yhwh and NO ANSWER. 43 And I crumble them like dust on the face of the wind, I cast them out like the mire of the streets; 44 YOU DELIVER ME from the quarrels of people, you place me at the head of the nations, people that I did not know serve me. 45 To HEAR with THEIR EARS they HEAR ME, the children of strangers court me; 46 the children of strangers fade away and flee trembling from their fastness. is alive and blessed be my ROCK, and exalted be the God of MY SALVATION, 48 the God who gives vengeance to me and subdues peoples under me, 49 WHO RESCUES ME from MY ENEMIES, indeed, you exalt me above my aggressors YOU DELIVER ME from the man of violence. •• 50 Therefore I WILL GIVE YOU THANKS among the nations, Yhwh, and I will sing praise to your name: 51 “Magnifying the SALVATION for his king and showing faithfulness to his anointed, to David and his offspring forever”. 47 Yhwh

– “Rock”, “shield”, “to take refuge in him” (3, 31–32, 36, 47); – “Enemy” and “those who hate me” (4, 18, 38, 41, 49); – “To deliver/deliverer”, to rescue” (3, 18, 44, 49); – “Saviour/salvation” (3, 4, 36, 42, 47, 51); – Other terms from the semantic field of speech (4, 7, 31, 36, 41, 42, 45) with the synonyms “to praise” and “to give thanks” (4, 50). The extreme passages end with verses in the future tenses (7, 50–51).

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the music director, of DAVID, Yahweh’s SERVANT, who SPOKE to Yhwh THE WORDS of this canticle, on the day when Yhwh DELIVERED him from the palm of all his ENEMIES and from THE HAND of Saul, 2 and HE SAID:

1 For

I love you, Yhwh, my strength; 3 Yhwh, my crag and my fortress and MY DELIVERER, my God, my rock, I take refuge in him, my shield and the horn of MY SALVATION, my retreat. 4 The praiseworthy, I CALLED to Yhwh and I was SAVED from my ENEMIES. 5 The cords of Death encompassed me and the torrents of Belial terrified me; 6 the cords of Sheol encircled me, the snares of Death confronted me. 7 In my anguish I WILL CALL to Yhwh and to my God I WILL CRY OUT; HE WILL HEAR my voice from his temple and MY CRY and before him will reach HIS EYERS. 8 And

the earth shook and quaked and the foundations of the mountains trembled and were shaken because he got angry; 9 smoke ascended from his nostrils and fire from his mouth devoured, coals were kindled by him. 10 He bent the heavens and descended and a dark cloud under his feet; 11 he rode on a cherub and flew, and glided on the wings of the wind. 12 He made darkness his veil around him, his tent, darkness of water, thick clouds of clouds. 13 By the brightness in front of him his thick clouds passed over, hail and coals of fire; 14 and Yhwh thundered from the heavens, and the Most High gave with HIS VOICE, hail and coals of fire. 15 And he sent his arrows and scattered them, and he flashed forth lightnings and routed them. 16 And the bed of the sea appeared, and the foundations of the world were uncovered, at your rumbling, Yhwh, at the breath of wind from your nostrils. 17 He sends from on high, he takes

me, he draws me from many waters, 18 HE DELIVERS ME from my powerful 19 They confronted me on the day of my misfortune, and Yhwh was my support; 20 and he brought me out into a broad place, he safeguarded me, because he cherishes me. ENEMY, and from THOSE WHO HATE ME, because they prevail over me.

21 Yhwh

rewards me according to my righteousness, according to the purity of MY HANDS he recompenses me, 22 because I have kept the WAYS of Yhwh and I have not been wicked away from my God; 23 because all HIS JUDGMENTS are before me and I have not discarded HIS DECREES from me, 24 and I am PERFECT with him and I keep myself from my fault. 25 And Yhwh recompenses me according to my righteousness, according to the purity of MY HANDS before his eyes. 26 With the FAITHFUL you are FAITHFUL, with the PERFECT man you are PERFECT, 27 with the pure you are pure and with the deceitful you are cunning; 28 because you SAVE an afflicted people and you lower the HAUGHTY EYES , 29 because you light up my lamp, Yhwh my God illuminates my darkness; 30 because with you I run after A BAND, and with my God I leap over a wall.

This God, his WAY is PERFECT, THE WORD of Yhwh is refined; he is a shield to all who take refuge in him. 32 Because who is God apart from Yhwh? And who is the Rock, except our God? 33 This God who girds me with strength and sets my WAY PERFECT, 34 makes my feet similar to those of a deer and makes me stand firm on the heights, 35 trains MY HANDS for war and my arms to bend a bow of bronze. 31

36 You

give me the shield of your SALVATION, YOUR RIGHT HAND supports me and YOUR ANSWER makes me grow, 37 you widen my steps under me and my ankles did not flex. 38 I pursue my ENEMIES and overtake them, I don not turn back until they are finished; 39 I hit them and they are not able to rise, they fall under my feet. 40 And you girded me with strength for war and you bend down my AGGRESSORS under me. 41 My ENEMIES, you have given me their backs and I SILENCE THOSE WHO HATE ME. 42 THEY CRY OUT and there is no SAVIOUR, to Yhwh and NO ANSWER. 43 And I crumble them like dust on the face of the wind, I cast them out like the mire of the streets; 44 YOU DELIVER ME from the quarrels of people, you place me at the head of the nations, people that I did not know SERVE ME. 45 At the HEARING of THE EAR they HEAR ME, the children of strangers court me; 46 the children of strangers fade away and flee trembling from their fastness. 47 Yhwh

is alive and blessed be my rock, and exalted be the God of MY SALVATION, 48 the God who gives vengeance to me and subdues PEOPLES under me, 49 WHO RESCUES ME from my ENEMIES, indeed, you exalt me above my AGGRESSORS, YOU DELIVER ME from THE MAN OF VIOLENCE. 50 Therefore I will give you thanks among the NATIONS, Yhwh, and I will sing praise to your name: 51 “Magnifying the SALVATION for his king and he showing FAITHFULNESS to his anointed, to DAVID and his descendants forever”.

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RELATIONS BETWEEN THE TITLE AND THE REST OF THE PSALM – David is called the “servant” of the Lord (1a); at the end of the central passage of the second side an unknown “people” “serves” the king (44); – The name “David” (1a) returns in the last member of the psalm, thus making inclusion (51c); – “The words”, “spoke” and “said” (1) finds an echo with all the terms of the same semantic field: “to call” (4, 7), “to cry” (7[2x], 42), “to hear” (7, 45), “ears” (7, 45), “way/s” (22, 31, 33), “judgments, decrees” (23), “the word” (31), “answer” (36, 42), “silence” (41), not forgetting the almost synonymous terms “praiseworthy” and “giving thanks”, which form an inclusion (4, 50); – “To deliver” (1) occurs also in 18 and 49; – “Enemies” (1) is found again in 4, 18, 28, 41, 49, together with “those who hate me” (18, 41), to these terms we should add “the haughty eyes” and “a band” (28, 30); – “The hand” (1) is retaken in the plural at the centre (21, 25) and also in 35, together with “your right hand” (36). RELATIONS BETWEEN THE CENTRE AND THE EXTREME SUBSEQUENCES – The two occurrences of “my hands” (21, 25) recall the “hand” of the title and announce “my hands” of 35; – “The ways” (22) occur in singular in 31 and 33; – “His judgments” and “his decrees” (23) belong to the semantic field of speech (see above); – “Perfect” (24, 26) is repeated in 31 and 33; – “You are faithful” (26) finds an eco at the end in “faithfulness” (51); – “To save” (28) recalls “salvation” and “to save” from 3–4 and announces “salvation” and “saviour” (36, 42, 47, 51); – “People” (28) is repeated in 44; – “The haughty eyes” and “a band” (28, 30) belong to the list of enemies (see above); – “My darkness” (29) recalls the two occurrences of this term in 12.

CONTEXT THE PSALM IN THE CONTEXT Another version of the same psalm can be found at the end of the books of Samuel (2 Sam 22:1–51). Saul’s death is at the hinge of the two books, and the hymn closes them, as it were, after the death of Absalom, the king’s rebellious son (2 Sam 18) and all his adversaries, the rebels from within and the enemies from outside, Saul’s descendants and the Philistines (2 Sam 21).

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Psalm 18 has also a conclusive position: it comes at the end of the first section of the first book of the Psalter. THE LORD’S PROMISE OF FAITHFULNESS Through the mouth of the prophet Nathan, the Lord had sworn “faithfulness” to his king. The prophecy ends with these words: “My faithfulness will not be taken away from him as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom will stand before me for ever, your throne will be established for ever” (2 Sam 7:15–16).

INTERPRETATION “WITH THE FAITHFUL YOU ARE FAITHFUL” (26) The formula at the centre of the psalm (18:26) sums up, essentially, the whole hymn. This reciprocity of faithfulness could already be heard with the verbs that delimit the first subsequence. Indeed, when the psalmist begins with saying: “I love you, Yhwh, my strength” (2b), it is because his Lord loved him first by saving him, as he acknowledges at the end: “he saved me because, he loves me” (20). He will return to it at the conclusion of his prayer when he promises to the Lord to give thanks and to sing praise to his name “among the nations”: “he shows faithfulness to his Anointed, to David and to his descendants for ever” (51). DIVINE FAITHFULNESS... From the beginning to the end, the psalmist celebrates the actions of his God on his behalf. He is his “strength”, “the Rock” on which he can rely, the “fortress” that alone can protect him (18:2–3); thanks to divine intervention he is “saved” from “death” and preserved from “Sheol” (5), for the king can do nothing but “cry out” calling for his help (7). He is incapable of resisting the aggressions of his enemies who prevail over him; as his Lord is the only one who can dominate all the forces of nature (8–16), so he pulls his follower out of the deadly waters and brings him out (17–20). If the king can prevail over his enemies in the war which they wage against him, he owes it entirely to the “strength” with which the Lord has girded him. Dominion over the peoples is given to him by God (44–45) and that is why he will give him thanks among the nations and bear witness before them to the omnipotence of the God of Israel (47–51). ... AND FAITHFULNESS OF DAVID It is true that the multiple manifestations of divine faithfulness occupy the largest space in the psalm. However, it is remarkable, even surprising, that the centre of the canticle is occupied by a claim of absolute faithfulness on the part of

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the psalmist which seems to explode over the whole. Believing in getting out of this embarrassment by claiming that it is a late insertion32 is not a satisfactory solution, at least for those who, in a canonical reading, use the psalm in making it their own prayer. It seems that these verses should be considered first within the framework of the covenant, where the partners commit mutually a total faithfulness. The whole of the first side (18:2–20) has just shown how the Lord has manifested his faithfulness and love for David, and the second side returns to it at length (31–51). At the centre, the king had to claim his own faithfulness (21– 25). Moreover, the second half of the central passage (26–30) tempers the statements of the first part (21–25), which seem so compelling: governing a humiliated and “afflicted people” (28), the king is well aware that he needs to be saved and he begs his Lord to enlighten his “darkness” (29). And it will not take long to hear him declare not only that God girdled him with strength but also that he is the one who makes his way perfect (33).

32 See, e.g., Alonso Schoekel – Carniti, I, 379–381 (p. 380, par. 3, correction “v. 23 corrects” with “verse 33 correct”); deClaissé-Walford – al., 198–199.

D. GOD’S SALVATION ANSWERS DAVID’S PRAYER

The Whole of the Subsection: Ps 11–18

COMPOSITION The three sequences correspond to each other concentrically. COMPLAINT

OF DAVID

“A PRAYER

THANKSGIVING

Ps 11–16

AGAINST HIS OPPRESSORS

OF DAVID”

OF DAVID

Ps 17

TO HIS LIBERATOR

Ps 18

LENGTH COMPARISON 1st sequence Ps 11:

450 Ps 14:

453

Ps 12:

542 Ps 15:

343

Ps 13:

352 Ps 16:

625

2nd sequence

3rd sequence

Ps 17

Ps 18

920

2,808

Total: 1,344 Total: 1,421 2,765

The extreme sequences are almost of the same length; the central sequence accounts for one third of each of the other two sequences. CONCLUSIVE CHARACTER OF PS 18 The title of the last psalm is particularly developed: it has seven members and thus corresponds in quantity to the six titles of the first sequence.1 From the point of view of content, the psalm is pronounced after the Lord had delivered David from all his enemies.

1 In terms of the number of signs, the titles of the first sequence make the total of 135, while the title of Ps 18 has 143.

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First Section (Ps 1–18)

A CHRONOLOGICAL DEVELOPMENT The organisation of the subsection is therefore chronological. After the king’s complaint, which exposes to the Lord his misfortune and that of his people (Ps 11– 16), his prayer of supplication follows (Ps 17), which finally culminates in a long thanksgiving for the salvation obtained (Ps 18). RELATIONS BETWEEN THE EXTREME SEQUENCES Ps 11 1 For the music director, of David. In Yhwh I TAKE REFUGE. How can you say to my soul: “Bird, flee to your mountains; 2 for behold, the wicked bend the bow, they set their arrow on the string to shoot in the darkness at the upright of heart.” 3 When the foundations are demolished, what can THE RIGHTEOUS do? 4 Yhwh in the temple of his holiness, Yhwh, in the heavens his throne. His eyes contemplate, his pupils examine the sons of Adam. 5 Yhwh examines THE RIGHTEOUS and the wicked, and the one who loves violence, he hates his soul; 6 he rains down on the wicked coals, fire and sulphur and a wind of flames, the portion of their cup. 7 Yes, THE RIGHTEOUS Yhwh who loves RIGHTEOUSNESS, the upright contemplate his face. Ps 12 1 For the music director, on the octachord, psalm of David. 2 SAVE, Yhwh, because it is the end for the FAITHFUL, because the loyal have vanished from among the sons of Adam: 3 they speak falsely each one to his companion, flattering lips, with a double heart they speak. 4 May Yhwh cut off all flattering lips, the tongue speaking great things, 5 Those who say “With our tongue we are strong, our lips are with us, who is master over us?” 6 For the oppression of the poor, for the groaning of the afflicted, now I will rise up, says Yhwh, I will place you in SAFETY, he assures him.” 7 The words of Yhwh are pure words, silver purified at the entrance from the earth, refined seven times. 8 As for you, Yhwh you watch over them, you protect him from this generation forever; 9 in a circle the wicked go away when is exalted depravity among the sons of Adam. Ps 13 1 For the music director, psalm of David. 2 Until when, Yhwh, will you forget me, until the end? Until when will you hide your face from me? 3 Until when will I put plans in my soul, sorrow in my heart by day? Until when will MY ENEMY be exalted over me? 4 Look, answer me, Yhwh my God, enlighten my eyes, lest I sleep in DEATH, 5 lest MY ENEMY say: “I have overcome him”, my oppressors exult when I am shaken! 6 And as for me, in YOUR FAITHFULNESS I trust; let exult my heart in YOUR SALVATION, let me sing to Yhwh because he has done good to me! Ps 14 1 For the music director, of David. A fool said in his heart: “There is no God!” They are corrupt, they do abominable deeds; there is no one that does good. 2 Yhwh looks down from heaven on the sons of Adam, to see if there is anyone prudent searching God. 3 All turn away, together they are perverted; there is no one that does good, there is not even one. 4 Do they not know, all workers of iniquity? Devouring my people as they devour bread, they do not call upon Yhwh. 5 There, they will be sized with fright, yes, God is with the generation of the RIGHTEOUS; 6 you degrade the plans of the afflicted, yes, Yhwh is HIS REFUGE. 7 Who will bring from Zion THE SALVATION of Israel? When Yhwh restores the situation of his people, Jacob will exult, Israel will rejoice! Ps 15 1 Psalm of David. Yhwh, who shall sojourn in your tent, who shall dwell on the mountain of your holiness? 2 Walking perfectly and practicing RIGHTEOUSNESS and saying the truth in his heart, 3 he has not peddled on his tongue, he has not done evil to his companion and he has not lifted up reproach against his neighbour. 4 Despised in his eyes is the rejected one and he glorifies those fearing Yhwh. He has sworn to his own evil and he does not change; 5 his silver has not brought any interest and the gift against an innocent he has not taken. The one who does these things will not be shaken forever. Ps 16 1 In a low voice, of David. Keep me, El, because I take refuge in you. 2 I said to Yhwh: “You are my Lord, my happiness is not apart from you”. 3 As for the Saints who are in the earth, they and the Princes in whom is all my pleasure, 4 their Sufferings are many, they have acquired another one; I will not pour put their libations of blood and I will not lift up their names upon my lips. 5 Yhwh, you are the portion of my share and my cup, you are, you guarantee my lot; 6 the boundary lines have fallen for me in delights, yes, the inheritance is pleasing to me. 7 I bless Yhwh who advised me, yes, during the night, my kidneys instruct me; 8 I place Yhwh before me always, because he is at my right hand, I will not be shaken. 9 Therefore my heart rejoices and my liver exults; yes, my flesh will dwell confidently. 10 Because you will not abandon my soul to SHEOL, you will not allow your FAITHFUL to see the PIT; 11 you will make me know the path of life, fullness of joy in your face, delights at your right hand until the end.

The Whole of the Subsection: Ps 11–18

229

– The “enemy” occurs twice in 13:3, 5, first in a complaint (“until when”) and then in a wish; in Ps 18 they are mentioned more times, but the Lord delivered David from them (18:1, 4, 18, 38, 41, 49); – What the enemies desire is “death”, “Sheol”, “the pit” (13:4; 16:10, at the end of each side), from which the Lord saved the king (18:5–6 at the beginning); – The psalmist “takes refuge” in God (11:1; 14:6) who protects him with his “shield” (18:3, 31, at the beginning of each side); – “Salvation/safety” is requested and promised in the first subsequence (12:2, 6; 13:6; 14:7), obtained and proclaimed in the last subsequence (18:3, 4, 28, 36, 47, 51);

230

First Section (Ps 1–18)

18 1 For the music director, of David, Yahweh’s servant, who spoke to Yhwh the words of this canticle, on the day when Yhwh delivered him from the palm of all HIS ENEMIES and from the hand of Saul, 2 and he said: I love you, Yhwh, my strength; 3 Yhwh, my crag and my fortress and my deliverer, my God, my rock, I TAKE REFUGE in him, my shield and the horn of MY SALVATION, my retreat. 4 The praiseworthy, I called to Yhwh and I WAS SAVED from MY ENEMIES. 5 The cords of DEATH encompassed me and the torrents of Belial terrified me; 6 the cords of SHEOL encircled me, the snares of DEATH confronted me. 7 In my anguish I will call to Yhwh and to my God I will cry out; he will hear my voice from his temple and my cry and my cry before him will reach his eyers. 8 The

earth shook and quaked and the foundations of the mountains trembled and were shaken because he got angry; 9 smoke ascended from his nostrils and fire from his mouth devoured, coals were kindled by him. 10 He bent the heavens and descended and a dark cloud under his feet; 11 he rode on a cherub and flew, and glided on the wings of the wind. 12 He made darkness his veil around him, his tent, darkness of water, thick clouds of clouds. 13 By the brightness in front of him his thick clouds passed over, hail and coals of fire; 14 and Yhwh thundered from the heavens, and the Most High gave with his voice, hail and coals of fire. 15 And he sent his arrows and scattered them, and he flashed forth lightnings and routed them. 16 And the bed of the sea appeared, and the foundations of the world were uncovered, at your rumbling, Yhwh, at the breath of wind from your nostrils. 17 He

sends from on high, he takes me, he draws me from many waters, 18 he delivers me from MY powerful ENEMY, and from those who hate me, because they prevail over me. 19 They confronted me on the day of my misfortune, and Yhwh was my support; 20 and he brought me out into a broad place, he safeguarded me, because he loves me. 21 Yhwh

rewards me according to MY RIGHTEOUSNESS, according to the purity of my hands he recompenses me, 22 because I have kept the ways of Yhwh and I have not been wicked away from my God; 23 because all his judgments are before me and his decrees I have not discarded from me, 24 and I am perfect with him and I keep myself from my fault. 25 And Yhwh recompenses me according to MY RIGHTEOUSNESS, according to the purity of my hands before his eyes. 26 With THE FAITHFUL YOU ARE FAITHFUL, with the perfect person you are perfect, 27 with the pure you are pure and with the deceitful you are cunning; 28 because YOU SAVE and afflicted people and you lower the haughty eyes, 29 because you light up my lamp, Yhwh my God illuminates my darkness; 30 because with you I run after a band, and with my God I leap over a wall. 31 This God, his way

is perfect, the word of Yhwh is refined; he is a shield to all WHO TAKE REFUGE in him. 32 Because who is God apart from Yhwh? And who is the Rock, except our God? 33 This God who girds me with strength and sets my way perfect, 34 makes my feet similar to those of a deer and makes me stand firm on the heights, 35 trains my hands for war and my arms to bend a bow of bronze. 36 You

give me the shield of YOUR SALVATION, your right hand supports me and your answer makes me grow, 37 you widen my steps under me and my ankles did not flex. 38 I pursue MY ENEMIES and overtake them, I don not turn back until they are finished; 39 I hit them and they are not able to rise, they fall under my feet. 40 And you girded me with strength for war and you bend down my aggressors under me. 41 MY ENEMIES, you have given me their backs and I silence those who hate me. 42 They cry out and there is no SAVIOUR, to Yhwh and no answer. 43 I crumble them like dust on the face of the wind, I cast them out like the mire of the streets; 44 you deliver me from the quarrels of people, you place me at the head of the nations, people that I did not know serve me. 45 At the hearing of the ear they hear me, the children of strangers court me; 46 the children of strangers fade away and flee trembling from their fastness. 47 Yhwh

is alive and blessed be my rock, and exalted be the God of MY SALVATION, 48 the God who gives vengeance to me and subdues peoples under me, 49 who rescues me from MY ENEMIES, indeed, you exalt me above my aggressors, you deliver me from the man of violence. 50 Therefore I will give you thanks among the nations, Yhwh, and I will sing praise to your name: 51 “Magnifying THE SALVATION for his king and showing FAITHFULNESS to his anointed, to David and his descendants forever”.

– It is thanks to the “faithfulness” of the Lord in which the psalmist wants to believe (16:10; 13:6) and which he has experienced (18:51); God being faithful with the faithful (26), “righteous” with the righteous (11:3, 5, 7; 14:5; 18:21, 25); – The wicked “bend the bow” and “set their arrows” (11:2); the Lord shoots “his arrows” and teaches his king how to “bend the bow” (18:15, 35).

The Whole of the Subsection: Ps 11–18

231

PECULIARITY OF THE CENTRAL SEQUENCE Ps 17 1 PRAYER of David. HEAR, Yhwh, righteousness,

GIVE ATTENTION

to my cry;

GIVE EAR

to my

PRAYER, with no lips of deceit. 2 LET my judgment COME FORTH from your face, LET your eyes CONTEMPLATE

what is upright. 3 You have scrutinized my heart, you have visited me at night, you have tested me, you did not find; if I thought evil, it did not cross over my mouth. 4 In spite of the actions of people, at the word of your lips, as for me, I have kept myself from the paths of the violent; 5 my steps have held fast to your traces, my feet have not been shaken. 6 As for me, I call to you, because you answer me, God! TURN your ear towards me, HEAR my speech;

your faithfulness, saviour of the refuging from the adversaries at your right hand. 8 KEEP ME as the apple of the eye, HIDE ME in the shadow of your wings 9 from the face of these wicked who ravage me, my enemies of the soul who crowd around me. 10 In their fat they are enclosed, with their mouth they speak with arrogance; 11 they reject me, now they surround me, their eyes are set to precipitate to the ground. 12 Its appearance like a lion impatient to tear and a lion cub lurking in hidden places. 7 SHOW

RISE UP, Yhwh, CONFRONT his face, BRING HIM DOWN; DELIVER my soul from the wicked by your sword. 14 MAKE THEM DIE by your hand, Yhwh, MAKE THEM DISAPPEAR from this world, their share among the living; but your protected, you will fill their belly, their children will be satisfied who will leave the surplus to their babes. 15 As for me, in righteousness I will contemplate your face, when I awake I will be satisfied with your image. 13

It is the only psalm in the subsection with the title “Prayer”. This term is immediately repeated in the same verse: “Prayer of David. Hear, Yhwh, righteousness, give attention to my cry; give ear to my prayer, with no lips of deceit”. This kind of prayer is a supplication: “Yhwh hears the voice of my cry, Yhwh hears my supplication, Yhwh accepts my prayer” (Ps 6:9–10). The fact is confirmed by the density of volitive verbs (fourteen second person plural imperatives; two jussives). In the first sequence Ps 11, 14 and 15 have no volitive verbs, Ps 12 contains two (12:2, 4), Ps 16 only one (16:1); Ps 13, on the contrary, at the hinge of the two sides, contains eight (13:4[4x], 5[2x], 6[2x]). In the last subsequence (Ps 18) there is only one jussive (18:47) and no imperative. After the series of volitive verbs, the first part continues with a declaration of innocence (17:3–5) which announces that of the central passage of the last sequence (18:21–30). The same phenomenon is found in the last part: after the initial imperatives, the psalmist’s salvation is announced (17:14d–15), which prepares for the final sequence. In the central part, on the contrary, what follows the initial imperatives deals with the actions of the wicked against the psalmist (17:9–12), which is a reminiscent of the first sequence. The central sequence thus articulates the whole subsection, the extreme parts dealing with the psalmist, the central part with his enemies.

232

First Section (Ps 1–18)

INTERPRETATION SLOW EMERGENCE OF PRAYER The supplication explodes at the climax of the subsection. However, it is not a thunderclap in a serene sky. Indeed, prayer was gradually making its way through the two waves of the long complaint which preceded it. In the initial psalms of each side, the psalmist speaks of his enemies, addresses them (11:1–2), reports their words (14:1), but does not address God in the slightest word. He starts with turning to his Lord at the beginning of the subsequent psalms (12:1; 15:1) and the dialogue begins (12:6; 15:2–6). Finally, the prayer becomes denser in the final psalms, mixed with complaints (13:1–3), promises and declarations of trust (13:16). After this long journey, prayer is given free way at the centre of the subsection, in three successive assaults (17:1–2, 6–8, 13–14c). We will have to wait till the end of the last sequence to hear thanksgiving, praise to which every prayer ultimately leads; first addressed to God, then it will be addressed to “the nations” (16:47–51). SLOW EVOLUTION OF ENEMIES The “wicked” are first presented as the psalmist’s enemies, whom they want to destroy as one hunts a bird with bow and arrow (11:1–2). They love violence (11:5), they lie to their neighbour (12:3) and they push pride to the point of claiming that no one will ever be able to control them (12:5). Indeed, “a fool said in his heart: ‘There is no God!’” (14:1). It is not surprising that in denying the existence of God, they also deny the existence of their neighbour and especially of the righteous. However, they do not hesitate to shed libations of blood before their idols (16:3–4). At the heart of the central sequence, they are described for what they have become in the corruption of their very nature: they are ferocious beasts: “Its appearance like a lion impatient to tear and as a lion cub lurking in hidden places” (17:12). From the title of the last sequence the reader learns that the Lord “delivered him from the palm of all his enemies and from the hand of Saul” (18:1). He saved him from “death” and “Sheol” (18:4–6); he “lowers the haughty eyes” (18:28). The Lord makes the king’s enemies bend under him (18:40), who silences them (18:41). Fallen and unable to rise (18:39), they begin to cry out to God who for them did not even exist (18:42) and this is the beginning of their conversion. Listening attentively to the words of the king who defeated them, they pledge their allegiance to him (18:44–45). At the end they will hear the thanksgiving proclaimed among them by the Anointed One of the Lord who will sing the marvels of God (18:50–51).

IV. THE LORD LIBERATES HIS FAITHFUL FROM HIS ENEMIES

The Whole of the Section: Ps 1–18 The three subsections that constitute the section are organised concentrically around the shortest one; unlike the extreme subsections, each comprising eight psalms, the central subsection comprises only one, and it is distinguishing itself from all the other psalms by the fact that it is the only alphabetical acrostic in the section. The first subsection: 4,889 signs — the second one: 2,200 — the third one: 6,493. DAVID’S

DAVID

GOD’S

FAITHFULNESS BASED ON

GOD’S FAITHFULNESS

TRUSTS

IN HIS HIDDEN

GOD

SALVATION

ANSWERS

DAVID’S PRAYER

Ps 1–8

Ps 9–10

Ps 11–18

COMPOSITION A. RELATIONS BETWEEN THE EXTREME SUBSECTIONS (1–8 AND 11–18) All the main themes can be found in both subsections grouping together psalms, which apart from the first two introductory psalms are “of David”. The wicked “The wicked”, the psalmist’s “enemies”, occupy almost the entire space of both subsections. It begins with Psalm 1, which is built on the opposition between “the righteous” and “the wicked”, and with Psalm 2, where the king enthroned by God over his people is the target of the coalition of the “peoples”. And this continues throughout (3:2–3; 4:2; 5:5–11; 6:8–10; 7:2, 5, 7–10, 13–17; 8:3 // 11:2, 5–6; 12:3–5, 9; 13:3, 5; 14:1, 3–4; 15:4; 17:7, 12–13; 18:1, 18, 28, 38, 40–41, 49). These enemies are opposed not only to the psalmist, but also to God himself (2:2; 5:11 // 12:5; 14:1). They use “bow” and “arrows” to hunt the righteous (7:13–14 // 11:2); but God launches “arrows” against his enemies (18:15) and teaches his king to use such weapons against his enemies (18:35).

234

First Section (Ps 1–18)

Their weapon is their “tongue”, which utters “lies” and “deceit” (4:3; 5:7,10; 7:15 // 12:3–5). They are portrayed as “lion” who “lacerates” “impatiently to tear” (7:3 // 17:12). God will break their teeth (3:8). They desire to inflict “death”, to precipitate into the “sepulchre” of their throat, into the “pit”, into “Sheol” (5:10; 6:6; 7:14, 16; // 13:4; 16:10; 18:5–6). The psalmist The Lord is the psalmist’s “shield” (3:4; 5:13; 7:11 // 18:3, 31, 36) and in him his faithful finds “refuge” (2:12; 5:12; 7:2 // 11:1; 14:6; 18:3, 31). The psalmist claims his faithfulness and innocence (7:4–6, 9 // 17:3–5; 18:21– 27), but also his “trust” and “confidence” (4:4, 9 // 13:6; 16:9). He prays to his Lord begging him for salvation. The volitive verbs, the imperatives and the jussives, are many, especially at the centre of the subsections (3:8; 4:2, 7; 5:2, 3, 9, 11; 6:2–3, 5, 11; 7:2, 7, 9, 10 // 12:2, 4; 13:4[4x], 5[2x], 6[2x]; 16:1; 17:1[3x], 2[2x], 6[2x], 7, 8[2x], 13[4x], 14[2x]; 18:47). He requests the intervention of the supreme judge (1:5; 7:5, 7, 12 // 17:2; 18:23) and asks for “salvation” (3:3, 8, 9; 6:5; 7:2, 11 // 12:2, 6; 13:6; 14:7; 17:7; 18:3, 4, 28, 36, 42, 47, 51). The Saviour The Lord hears the cry of his faithful and answers him (3:5; 4:4; 5:4; 6:9–10 // 18:7); the king acknowledges and proclaims the judgment that God has exercised and saved him from his enemies (2:5; 3:6–7, 9; 4:4, 9; 5:4, 8, 13; 7:12; 8 // 11:4– 7; 12:6; 13:6; 16:6–8; 17:7; 18:3–4, 17–20, 36–46, 47–49). God subdues the nations, that means the whole earth to his king (2:8–12; 8:2, 10 // 18:44–46, 48– 49). Therefore, the king rejoices and exults (4:2; 5:12 // 16:9, 11), and will give thanks, sing praises and chant psalms for his saviour (7:18 // 18:50–51).

B. RELATIONS BETWEEN THE CENTRAL SUBSECTION AND THE OTHER SUBSECTIONS The first side of the central psalm (Ps 9:2–21) announces the final psalm of the section (Ps 18), while its second side (Ps 10:3–18) recalls the first psalm (Ps 1). Thus the “law of crossing at the centre” is verified.1 Consequently, it can be understood why in Ps 9–10 praise precedes supplication.

1 See R. MEYNET, “Le leggi della retorica biblica. A proposito della ‘legge dell’intreccio al centro’”.

The Whole of the Section: Ps 1–18

235

The first side of Ps 9–10 and the final psalm (Ps 18) There are many things in common between the beginning of Ps 9–10 and the end of Ps 18: 9 2 I GIVE THANKS, Yhwh, with all my heart, I recount all your wonders; 3 I rejoice and exult in you, I SING PRAISES to your name, Most High. 4 When my enemies turn back, they bend and perish before your face [...] 12 SING PRAISES to Yhwh, who dwells in Zion, and announce AMONG THE PEOPLES his deeds! 18 47 Yhwh is alive and blessed be my rock, and exalted be the God of my salvation, 48 the God who gives vengeance to me and subdues peoples under me, 49 who rescues me from my enemies, indeed, you exult me above my aggressors, you deliver me from the man of violence. 50 Therefore I WILL GIVE YOU THANKS AMONG THE NATIONS, Yhwh, and I WILL SING PRAISE to your name.

The king “give thanks” (9:2; 18:50), he “sings praises” to the “name” of the Lord (9:3; 18:50) “among the peoples” and “among the nations” (9:12; 18:50). The psalmist found “refuge” in God (9:10[2x]; 18:3) and was “saved” (9:15; 18:3, 4, 28, 36, 47, 51) from his “enemies” (9:4, 14; 18:4, 49), from the “nations” (9:16, 18), from the “wicked” (9:17, 18) from his “aggressors” and from “the man of violence” (18:49), who prepared for him “the hole” and the “snares” (9:16; 18:6) to bring him to “death” (9:14; 18:5, 6) and to “Sheol” (9:18; 18:6): 9 14 Have mercy on me, Yhwh, see my affliction, from my enemies lift me up from the gates of DEATH, 15 in order that I may recount all your praise that at the gates of the daughter of Zion I may be jubilant in YOUR SALVATION. 16 The nations have collapsed into THE HOLE they have made, THE NET they have stretched has caught their feet. 17 Yhwh, made himself known, the judgment he made, in the work of his hands he bound the wicked. 18 let the wicked return to SHEOL, all the nations forgetting God, 19 because the poor are not forgotten till the end, the hope of the afflicted does not perish forever. 18 4 Praiseworthy, I call to Yhwh and I AM SAVED from my enemies; 5 the cords of DEATH encompassed me and the torrents of Belial terrified me, 6 THE CORDS of SHEOL encircles me, THE SNARES of DEATH confronted me. 7 In my anguish I will call to Yhwh and to my God I will cry out; he will hear my voice from his temple and my cry before him will reach his ears.

236

First Section (Ps 1–18)

The second side of Ps 9–10 and Ps 1 1 1 HAPPY THE MAN, who does not walk in the counsel of THE WICKED and in THE WAY of sinners does not stop and in the circle of scoffers DOES NOT SIT; 2 because on the contrary in the Law of Yhwh his delight and in his Law murmurs day and night. 3 And he is like a tree planted on the banks of waters, which gives its fruit in its time and its foliage does not wither. And all which he does, he makes it succeed. 4 Not so THE WICKED, because on the contrary like chaff which the wind drives away. 5 So THE WICKED shall not rise up in THE THE JUD JUDGMENT and the sinners in the assembly of the righteous; 6 because Yhwh knows THE WAY of the righteous and THE WAY of THE WICKED PERISHES. 10 3 YES, THE WICKED BOASTS of the desir desire sire of his soul, and HE BLESSES a profiteer, he spurns Yhwh. 4 THE WICKED, in the arrogance of his nose he does not seek: “There is no God!” These are all his plots. 5 His WAYS are successful at all all times far on high YOUR JUD JUDGMENTS for him, all his adversaries, he spits on them. 6 He says in his heart: “I will not be shaken from age to age!” the one who is not in trouble. 7 His mouth is full of cursing, and of deceit and oppression, under his tongue mischief and iniquity. 8 HE SITS in ambush in the villages, in hidden places he kills the innocent, his eyes spy on the helpless. 9 He lies in ambush, in a hidden place like a lion in his thicket, he lies in ambush to seize the afflicted, he sizes the afflicted dragging him in his net. 10 He crouches, lurks, and the helpless falls into his powers. 11 He says in his heart: “God forgets, he covers his face so as not to see until the end.” 12 Rise up, Yhwh! God, lift up your hand, do not forget the humiliated! 13 Wherefore does THE WICKED spurn God, he says in his heart: “You shall not seek?” 14 You have seen, yes, you, pain and tears, you are watch to take it into your hand: the helpless surrenders to you, the orphan, you were helper to him. 15 Break the arm of THE WICKED, of the evil one, you will seek his WICKEDNESS, it will no longer be found. 16 Yhwh is king forever and ever, the nations PERISH from this earth. 17 Yhwh you hear the desir desire sire of the humiliated, you strengthen their hearts, you incline your ear, 18 to JUD JUDGE the orphan and the oppressed: there will be no more fear of man born of the earth!

The second side of Ps 9–10 differs from the rest of the section by the fact that it deals with “the wicked” in the singular, while elsewhere it is mostly in the plural. In this sense it corresponds to Ps 1, which presents the righteous in the singular. The beginnings of both psalms are opposed to each other. Whereas the righteous “person” is declared “happy” by somebody else, by God2 (1:1), The “wicked” “boasts” himself and “blesses” the one who resembles him in evil (10:3).

2 In Ps 128, “happy” is paralleled to “blessed” of God: “Happy everyone who fears Yhwh and walks in his ways” at the beginning of the first part; “Behold, surely will be blessed the man who fears Yhwh. Blessed be the man who fears Yhwh of Zion” at the beginning of the second part; see Le Psautier. Cinquième livre, 408.

The Whole of the Section: Ps 1–18

237

The lexical relations between both texts are many: – “The wicked” appears in 1:1, 4, 5, 6, accompanied by the synonyms, “sinners” (1:1, 5) and “scoffers” (1:1); appears again in 10:3, 4, 12, 15, together with “a lion” (10:9), “the evil one” (10:15), and “the nations” (10:16); – “The righteous” of Ps 1:5–6 has its corresponding terms in “the innocent” (10:8), “the helpless” (10:8, 10, 14), “the orphan” (10:14, 18), “the oppressed” (10:18), “the afflicted” (10:9[2x]), “the humiliated” (10:12, 17); – “Way/s” occurs in 1:1. 6[2x] and in 10:5; – “To sit” of 1:1 is retaken in 10:8; – “Judgment/s” and “to judge” (1:5; 10:5, 18); – “To perish” (1:6; 10:16); – “In its time” (1:3) corresponds to “at all times” (10:5); – “He makes it succeed” (1:3) and “are successful” (10:5) are synonymous; – The righteous finds “his delight” in the Law of God (1:2), “the desire” of the wicked regards his own soul (10:3); “the desire of the humiliated” (10:17) is heard by the Lord.

C. THE CENTRE OF THE SECTION The centre of Psalm 9–10, which is at the centre of the section Ps 1–18, is therefore the centre of this whole of the first eighteen psalms of the book. – 10 1 Why, – do you hide

YHWH, in times

do you stand of anguish?

far off,

:: 2 By the pride :: they will be caught

of THE WICKED in the plots

is consumed they have devised.

the afflicted;

It should therefore serve as the reading key for the entire section. This centre is a question (10:1) followed by an answer (10:2). The “law of the question at the centre”3 is once again verified. These two verses stand out from the rest because most of the terms are not found elsewhere in the section: “far off”, “to hide”, “anguish”, “pride”, “to be consumed”, “to be caught”, “plots”, “to devise”. However, whereas “to hide” (‘ālam, hiphil) is not used elsewhere, a synonym (sātar, hiphil) is used in 13:2, in a question addressed to the Lord as in 10:1, “Until when will you hide your face from me?” Moreover, the second member of 10:2 recalls first Ps 9:16, “The nations have sunk in the pit they have made, the net they have stretched has caught their feet” and also 7:16–17 in the first subsection: “He has opened a pit and digs it, and he

3

Traité, 417–435 = Treatise, 280–286.

238

First Section (Ps 1–18)

will fall into the hole he made; his trouble will return on his head and his violence will fall on his skull”.4 In this way, the question of 10:1 announces that of Ps 13 in the last subsection and 10:2 refers to 7:16–17 in the first subsection; a new example of a crossing at the centre. The question of 10:1 is addressed to “Yhwh” by the psalmist, that is the one who speaks throughout the section. The psalmist, however, reports the words of the other characters. More frequently there are words of the wicked: in the first subsection in 2:3 (“Let us break their bonds, throw away their shackles from us”), in 2:12de (“Yes, his anger; quickly ignites; happy all who are refuging in him!”), in 3:3 (“There is no salvation for him in God!”), especially in the second side of the central subsection, 10:4 (“There is no God!”), 10:6 (“I will not be shaken from age to age!”), 10:11 (“God forgets, he covers his face so as not to see until the end.”), 10:13 (“you shall not seek”), then in the last subsection in 12:5 (“With our tongue we are strong, our lips are with us, who is master over us?”), 13:5 (“I have overcome him”), and finally in 14:1 which takes up 10:4 (“There is no God!”). The psalmist also reports God’s words: in the first subsection, in 2:6 he speaks to the rebels (“And I myself, I have installed my king, on Zion, the mountain of my holiness”), in 2:7–9 he speaks at length to his king: “You are my son, I myself, today I have generated you. 8 Ask of me and I will give the nations as your inheritance and as your dominion the ends of the earth. 9 You will break them with a sceptre of iron, like a utensil of potter you will smash them”.

In the third subsection, in 12:6 in reaction to the words of the wicked in 12:5 (“For the oppression of the poor, for the groaning of the afflicted, now I will rise up, says Yhwh, I will place you in safety, he assures him”). One might think that the answer to the central question of the section (10:2) is given by the person to whom the question was addressed. However, contrary to the other words of God in Ps 2 and 12, there is no linguistic element that forces or even invites such interpretation. It is more likely that these words express the reflection of the psalmist himself. INTERPRETATION5 THE OMNIPRESENCE OF “THE WICKED” Especially for those who discover the psalms, but also for those who practice and pray them every day, it is striking to notice how much these prayers are saturated with the presence and the evil activity of those whom the psalmist most often calls “the wicked”.6 It is reasonable to think that the psalmist-king also has 4

Although less clearly, Ps 5:11 says the same thing: “let them fall by their own projects”. These pages are marked by my recent reading of the book of André Wénin, Psaumes censurés. 6 The term is used no less than twenty times in the section (“enemies” fifteen times). 5

The Whole of the Section: Ps 1–18

239

friends on whose faithfulness he can rely, but he does not talk about them. His prayer to the Lord concerns only his enemies, those who seek his life, who want to kill him and send him to Sheol. Those who encounter people who resemble “the wicked” of the psalms—and there seem to be few people who escape such situations—they will feel at home in the Psalter, at least in the first section of the first book. GOD IS HIDING HIMSELF God knows when the psalmist is asking God to intervene against the wicked; most of the time he does nothing else, psalm after psalm. If he keeps coming back to it, it is because the Lord does not intervene. He even seems to be asleep: “awaken for me, order the defence” (7:7). That is why the psalmist becomes impatient and asks “until when” it will last (4:3; four times in 13:2–3). Only once does the Lord respond to the provocation of the wicked, assuring that he will act: “For the oppression of the poor, for the groaning of the afflicted, now I will rise up, says Yhwh, I will place you in safety, he assures him” (12:6). However, when he rises as the defender of the innocent in the court, when he saves the afflicted, he does not say that he will punish the oppressors. God is absent, at least he hides himself: “Until when will you hide your face from me?” (13:2). “He made darkness his veil around him, his tent, darkness of water, thick clouds of clouds” (18:12). It seems that the wicked are right when they repeat: “There is no God” (10:4; 14:1), when they claim about the righteous: “There is no salvation for him in God!” (3:3), that is also equivalent to denying the presence of God, when “He says in his heart: ‘God forgets, he covers his face so as not to see until the end’” (10:11), when he pretends in his heart: “I will not be shaken from age to age!” (10:6). THE PSALMIST TRUSTS IN GOD God may be silent, but the psalmist still has absolute trust in his Lord. He does not stop talking to him, exposing his misery, calling for help. And above all he relies on him when it comes to punishing his enemies. It is true that he never misses an opportunity to ask God to intervene against them, and often with violence: “Break the arm of the wicked” (10:15); “Declare them guilty, O God, [...] drive them away” (5:11); “let all my enemies blush and be greatly terrified, let them retreat, let them suddenly blush!” (6:11); “Rise up, Yhwh, confront his face, bring him down; deliver my soul from the wicked by your sword. Make them die by your hand, Yhwh, make them disappear from this world, their share among the living” (17:13–14). One can be rightly scandalised by so much violence. However, it should be pointed out first of all that the psalmist does not intend to take revenge by himself, but leaves judgment to the Lord, “the righteous judge” (9:5): “and as for him, he will judge the world with righteousness, he will pronounce on the pagans with uprightness” (9:9). It is undoubtedly, above all, that

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he demonstrates his righteousness that he claims it with such conviction: “In spite of the actions of people, at the word of your lips, as for me, I have kept myself from the paths of the violent” (17:4). GOD DOES NOT NEED TO INTERVENE When one hears: “By the pride of the wicked the afflicted is consumed” (10:2) which, in a lapidary formula, summing up at the centre of the section all that is said of the wrongdoings of the wicked, the reader might expect the second member of the verse to state about the punishment that God in his righteousness will inflict on them. It would be like what the psalmist says elsewhere, for example in 11:6, “he rains down on the wicked coals, fire and sulphur and a wind of flames, the portion of their cup”. But what the reader hears is quite different: “they will be caught in the plots they have devised”. This is a reminiscent of what 7:16–17 says of the wicked: “He has opened a hole and digs it, and he will fall into the pit he made; his trouble will return on his head and his violence will fall on his skull”, and what 9:16 says about pagans: “The nations have sunk into the pit they have made, the net they have stretched has caught their feet”. The judgment will undoubtedly fall, but on its own, according to an inevitable law. It is true that the psalmist attributes victory over his enemies to the Lord, who instructed his hands in war (18:35), gives him vengeance and makes the peoples prostrate under him (18:48). The fact remains that, actually, we never see God intervene directly; he lets people, his king in this case, apply the law that the evil projected by the wicked persons will eventually fall on their heads. “YHWH OUR LORD, HOW MAGNIFICENT IS YOUR NAME IN ALL THE EARTH!” (8:2, 10) Despite the supplications of the psalmist, who never ceases to call for punishment and even for capital punishment for his enemies, the Lord does nothing about it. Quite on the contrary, “Would I take pleasure in the death of the wicked—declares the Lord Yhwh—and not prefer to see him renounce his wickedness and live?” (Ezek 18:23); “I take no pleasure in the death of anyone, says the Lord Yhwh. Turn, then, and live!” (18:32). From the opening of the book this is what the Lord Yhwh says, in other words, to the kings of the earth who rebelled against him and against his messiah: “And now, kings, comprehend, correct yourselves, judges of the earth. Serve Yhwh with fear and exult with trembling; kiss the son, lest he be angry and you perish on your way” (2:10–12). This will be taken up again in the conclusion of the section. Despite the pompous talk of the king who, in the drunkenness of victory, claims to have “completed” and “eliminated” his enemies (18:38, 43), the rebellious nations are not suppressed and annihilated. They are subjected to David and “serve him” (18:44) as they are invited to serve joyfully the Lord of all the earth: “Serve Yhwh with fear and exult with trembling” (2:11). Everything leads to thanksgiving of the one who will sing

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praises to the name of the Lord “among the nations” (18:50–51). The promise of life to the threatened psalmist is not reserved for himself only, it is for all, the oppressed and the oppressors, exulting because they are all together saved from death. This is undoubtedly the reason why the first side of the section proclaims: “Yhwh our Lord, how magnificent is your name in all the earth!” (8:2, 10).

THE LORD DELIVERS HIS FAITHFUL FROM DEATH Second Section Ps 19–25

244

Second Section (Ps 19–25)

The central section consists of seven psalms organised in three subsections. The extreme subsections, which comprise only one psalm (19 and 25) are closely related to each other: THE LAW

THE LORD

THE WAYS

OF THE LORD

IS LIGHT

SAVES

ALL THE PEOPLE

OF THE LORD

ARE TRUTH

Ps 19

Ps 20–24

Ps 25

The five psalms of the central subsection (Ps 20–24) form three sequences: two pairs of psalms (Ps 20–21 and 23–24) frame Ps 22: RELIEF The king RETURN

OF THE SANCTUARY

is saved TO THE TEMPLE

FOR ALL THE ENEMIES

OF THE KING

from death WITH ALL THE SEEKERS

Ps 20–21 Ps 22

OF GOD

Ps 23–24

I. THE LAW OF THE LORD IS LIGHT

The First Subsection: Ps 19

TEXT 1 For

the music director, a psalm of David. 2 The heavens recount the glory of God and the firmament proclaims the work of his hands; 3 day to day pours forth speech and night to night transmits knowledge. 4 No speech and no words without hearing their voice; 5 the lines coming out through all the earth and to the end of the world their utterances. For the sun he sets a tent in them 6 and it, like a bridegroom coming out of his pavilion, enjoys like a hero running (on) a path. 7 From one end of the heavens its coming out and its circuit to their ends, and there is nothing hidden from its heat. 8 The law of Yhwh (is) perfect, reviving the soul; the testimony of Yhwh (is) trustworthy, making wise the simple. 9 The precepts of Yhwh (are) right, rejoicing the heart. The commandment of Yhwh (is) clear, enlightening the eyes; 10 the fear of Yhwh (is) pure, enduring forever. The judgments of Yhwh (are) loyalty, they are righteous altogether. 11 More desirable than gold and than the abundant finest gold; sweeter than honey, and than the drippings of the honeycombs. 12 Moreover, your servant is illuminated by them, in keeping them (there is) abundant reward. 13 The wanderings, who can discern (them)? From the hidden ones, declare me innocent. 14 Moreover, from the insolent preserve your servant, let them no have dominion over me! Then I shall be perfect and innocent of abundant sin. 15 Let the sayings of my mouth be acceptable and the whispering of my heart before you, Yhwh, my rock, my redeemer! V. 5A: “THE LINES”

The term qaw means “a line”. Its meaning here is much discussed, and it has even been corrected to “a voice” (qôl); the Septuagint translated it as “a sound/voice”. It should be understood in its context, in opposition to “speech”, “words” and “voice” (4) and in parallel with “utterances” (5): no words that can be “heard” (4), but “lines” and “utterances” that “come out”, that can be seen, which means read. V. 8: “REVIVING THE SOUL”

It means bringing it back to life;1 the TOB translates: “it restores life”. V. 12: “IS ILLUMINATED”

Often considered as the niphal of zhr I, nizhār meaning “to be instructed”, “to be warned” (as in Ezek 33:6; Qoh 4:13).2 The Septuagint understood it as “to guard, keep”. Most recent commentaries refer to the verb with the root zhr II, “to 1 2

Hakham, I, 89. Thus Weiser, 201; Kraus, I, 275; and the translations by the BJ, Osty.

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Second Section (Ps 19–25)

illuminate”, “to enlighten”.3 The latter meaning is more appropriate in the context, since the “sun”, like the Torah, is used to enlighten people. COMPOSITION For a long time, it was considered as two independent psalms (1–6 and 7–14).4 Most of those who try to understand the unity of the psalm around the theme of revelation, organise it into two parts.5 However, others consider three parts.6 The psalm consists of three parts. THE FIRST PART (2–7) + 2 THE HEAVENS + and the work

recount

the glory

of his hands

proclaims

+ 3 day + and night

to day to night

pours forth transmits

of God the firmament; SPEECH

knowledge.

·································································································································

:: 4 No SPEECH :: without

and no hearing

WORDS

= 5 through all = and to THE END

THE EARTH

COMING OUT THEIR UTTERANCES.

of the world

their VOICE; THE LINES

·································································································································

.. For the sun – 6 and it, – enjoys

he sets like a bridegroom like a hero

a tent

– 7 From ONE END – and its circuit .. and there is nothing

OF THE HEAVENS to their ENDS NDS,

ITS COMING OUT

hidden

from its heat.

COMING OUT

running

in them of his pavilion, (on) a path.

In the first piece (2–3), the first segment (2) is constructed in a mirrored manner (a b (cd) / (c’d’) b’a’), while the second segment (3) has a parallel composition. The first one concerns space, the second one time. The two segments of the second piece (4–5b) are a kind of clarification of what has just been said in the first piece: 3

E.g., Ravasi, I, 366; Alonso Schoekel – Carniti, I, 391; Le Psautier, traduction liturgique, TOB. Weiser, 197; Kraus (I, 268–269) calls them 19A and 19B. 5 Ravasi, I, 252–253: the hymn to the creator, the hymn to the Torah; Hakham, I, 87; Girard, I, 374; Lorenzin, 108 who subdivides the second part into “Hymn to the Torah” (8–11) and “Supplication of an Individual” (12–15). 6 R.J. WAGNER, “From the Heaven to the Heart: The Dynamics of Psalm 19 as Prayer”: A. 2–7: Cosmic praise of El; B. 8–11: Perfection of the Torah of Yhwh); C. 12–15: The psalmist’s supplication); see also deClaissé-Walford – al., 203–204. 4

The First Subsection: Psalm 19

247

the “speech” made by “the heavens” is “without hearing” if not articulated by human words (4) and yet on “the earth” it is possible to perceive its lines and to read its message (5ab). As for the third piece (5b–7), it focuses on the sun. The first trimember (5b–6) is of ABB’ type: indeed, the first member has God as its subject, while in the other two it is the sun, compared to a young “bridegroom”, who rises out of the “tent” to begin his journey. The second trimember (7) is of opposite type (AA’B), first indicating that the sun’s “circuit” occupies the entire space of “the heavens”, from one end to the other (7ab), after which the totality is expressed in another way (7c). THE SECOND PART (8–10) + 8 THE LAW – reviving

of YHWH the soul;

(is) perfect,

+ THE TESTIMONY – making wise

of YHWH the simple.

(is) trustworthy,

of YHWH the heart.

(are) right,

:: 9 THE PRECEPTS : rejoicing

·································································································

+ THE COMMANDMENTS – enlightening

of YHWH the eyes;

(is) clear,

+ 10 THE FEAR – enduring

of YHWH forever.

(is) pure,

of YHWH altogether.

(are) loyalty,

:: THE JUDGMENTS : they are righteous

The third segment of each piece (9ab, 10cd) differs from the preceding two because the subject is in the plural, “the precepts” (9a) and “the judgments” (10c). The second members begin with a participle, except for the last one where the verb is in complete form (10d); moreover, the last segment is distinguishing itself from the others by the fact that the last term of the first member is not an adjective but a noun, “loyalty” (10c). The penultimate segment (10ab) also stands out from the others; in fact, on the one hand its first term is not in line with the other initial terms, “the fear” (10a) is a deed of man while “the Law” (8a), “the testimony” (8c), etc., are the deeds of God, and, on the other hand, its last term is a complement of time (10b) instead of being an object complement as in the four preceding segments. This is a phenomenon of closure.

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Second Section (Ps 19–25)

THE THIRD PART (11–15) + 11 More desirable – and than the finest gold

ABU ABUNDANT;

+ sweeter – and than the drippings

than honey, of the honeycombs.

:: 12 Moreover, YOU SERVANT :: in keeping them

is illuminated (there is) a reward

than gold,

by them,

ABU ABUNDANT. ·································································································································

- 13 The wanderings, - From the hidden ones,

who can discern (them)?

DECLARE ME INNOCENT. ································································································································· 14 Moreover, from the insolent preserve YOUR SERVANT,

:: :: let them not have dominion :: then I shall be perfect

AND INNOCENT

of sin

ABU ABUNDANT.

+ 15 Let be + and the whispering – Yhwh,

acceptable of my heart my rock,

the sayings before you, my redeemer!

of my mouth

over me;

In terms of number of members, the extreme pieces (11–12, 14–15) are of the same size: the first one has three bimembers, the last one has two trimembers. The central piece, on the other hand, has only one bimember (13). In the first piece, the first two segments (11ab, 11cd) are parallel to each other and the third one (12), beginning with “moreover”, expresses the consequence for the one who introduces himself as the “servant” of the Lord. In a mirrored fashion, the third piece similarly begins with “moreover” and its first member has the same expression “your servant” (14a). The two segments are complementary: while in 12 the psalmist is situated in relation to God’s “judgements”, in 14 he asks to be preserved from “the insolent” ones who would lead him to “sin”. The same term “abundant” qualifies on the one hand the “reward” of keeping the Law (12b), on the other hand it qualifies the “sin” of insolence (14c). The second trimember is of AA’B type, the first two members placing “the sayings of my mouth” (15a) and “the whispering of my heart” in parallel (15b), the third member is an apostrophe (15c). This last segment is complementary to the first one: indeed, the psalmist asks God to accept his words (15) as he himself delights in the words of the divine Law (11). At the centre, as it often happens in such position, there is a question (13a), followed by a request (13b), where “the hidden ones” qualifies “the wanderings”. “Abundant” occurs in 11b, 12b, 14c, “declare me innocent” (13b) announces “innocent” in 14c.

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249

THE WHOLE OF THE PSALM 1 For 2 3

the music director, a psalm of David.

The heavens recount the glory of GOD day to day pours forth SPEECH

and the firmament proclaims the work of his hands; and night to night transmits knowledge.

································································································································ 4

No SPEECH and no WORDS, without hearing their VOICE; coming out through all the earth and to the end of the world their UTTERANCES.

5 THE LINES

································································································································

For the sun he sets a tent in them, enjoys like a hero running on a path.

6 and it, like a bridegroom coming out of his pavilion,

7

From one end of the heavens its coming out and its circuit to their ends, and there is NOTHING HIDDEN from its heat. The Law of YHWH is PERFECT, the testimony of YHWH is trustworthy, 9 The precepts of YHWH are right, 8

reviving the soul; making wise the simple. rejoicing the HEART.

···················································································································

The commandment of YHWH is clear, 10 the fear of YHWH is pure, The judgments of YHWH are loyalty, 11

More desirable than gold, sweeter than honey, 12 Moreover, your servant is illuminated by them,

enlightening the eyes; enduring forever. they are righteous altogether. and than the abundant finest gold; and than the drippings of the honeycombs. in keeping them there is abundant reward.

································································································································ 13

The wanderings, who can discern them?

from THE HIDDEN ONES, declare me innocent.

································································································································ 14

Moreover, from the insolent preserve your servant, let them no have dominion over me; then I SHALL BE PERFECT and innocent of abundant sin. 15

Let THE SAYINGS of my mouth be acceptable YHWH, my rock, my redeemer!

and THE WHISPERING of my HEART before you,

The name of “God” (’ēl) at the beginning (2) is answered by “Yhwh” at the end (15), making an inclusion; the same name “Yhwh” appears in each of the six segments of the central part (8–10). To the two occurrences of “speech” in the first part (’ōmer, 3–4, with the synonyms, “words”, “voice”, “lines” and “utterances” in 4–5), answers “the sayings” (’imrê, the same root as ’ōmer, accompanied by “to whisper” in 15). At the beginning it is the word of God, at the end it is the word of the psalmist. “Hiding” at the end of the first part (7) finds an echo in “wanderings [...] hidden” at the centre of the last part (13). The central and the third part are linked through “perfect” (8) and “I shall be perfect” (14). “Heart” occurs in 9 and 15, and “pure” (10) is a synonym for “innocent” (13, 14). Finally, “to enlighten” (9b) is synonymous with “to illuminate” (12).

250

Second Section (Ps 19–25)

CONTEXT MORE THAN GOLD, MORE THAN HONEY The last two parts have several features in common with Ps 119. The whole central part is a praise of the Law, as is the whole of Ps 119. In fact, 19:9b refers to 119:130, “The unfolding of your words gives light, imparting understanding to the simple”, which also recalls 119:105, “Your word is a lamp for my feet and a light to my path”. At the beginning of the last part, 19:11a recalls 119:127, “Therefore I love your commandments more than gold and more than fine gold”, and 19:11b refers to 119:103, “How sweet to my palate is your utterance, more than honey to my mouth”. Gold and honey are also found in the Song of Songs, gold in the description of the beloved: “His head of gold, of pure gold” (Song 5:11), “his legs are alabaster columns, set upon bases of pure gold” (5:15); honey for his companion: “Your lips distil nectar, my bride, honey and milk are under your tongue” (4:11), “I come in my garden, my sister, my bride, I gather my myrrh with my spice, I eat my honeycomb with my honey” (5:1). “THE BRIDEGROOM” (6A) AND THE “REDEEMER” (15C) The last word of the psalm, gō’ēl (15c), refers to “a bridegroom” (6a), because it designates the closest relative of a childless widow who is obliged to marry her in order to raise offspring for the deceased. For example, Boaz who married Ruth, who begat Obed, David’s grandfather. The Lord presents himself as the one who has the right of redemption and who will marry his people (Isa 54:1–8). ROM 10:18 Paul quotes the beginning of verse 5 in his Letter to the Romans: 17

So faith comes from what is heard, and what is heard comes through the word of Christ. 18 But I ask: Have they not heard? Indeed they have, for “Their voice has gone out to all the earth, and their words to the ends of the world”. (Rom 10:17–18)7

INTERPRETATION Saying that the psalm juxtaposes two separate and different poems does not explain the reason why they were put together. This is a good example of the fundamental feature of biblical rhetoric: the enigma, which can manifest itself in two “laws”, binarity and parataxis. The psalm in fact comprises two apparently heterogeneous elements that are simply juxtaposed, their connections being hidden. At this point the enigma can be formulated as follows: what is the 7

See the enlightening pages by P. BEAUCHAMP, Psaumes nuit et jour, 165–167.

The First Subsection: Psalm 19

251

relationship between the creation and the Law? Or what is the relationship between the word of God and the word of people? “THE HEAVENS RECOUNT THE GLORY OF GOD” (2A) No one can deny that the contemplation of the sky, of the starry sky, provokes human wonder and astonishment. However, no one has ever perceived the slightest “word”, the slightest “speech” from heaven (4a); the only thing that can be heard are the “utterances” of admiration of those who contemplate them (5b). These are the people “throughout all the earth” (5a) who “recount the glory of God” (2a), who “proclaim the work of his hands” (2b). They are those who believe in God the Creator and who speak about him. “The heavens are the heavens of the Lord, but the earth he has given to the sons of Adam” (Ps 115:16). “THE LAW OF THE LORD IS PERFECT” (8A) The same applies to the Torah. What the children of Israel heard from Mount Sinai was only the “voice” of thunder (Exod 19:16; 20:18–19). The words of “the Law”, his “precepts” and his “judgments” (Ps19:8a, 9a, 10c), they heard them and received them from the mouth of Moses. They believed Moses who told them to convey the words that he himself had heard from the mouth of God. The words preserved by the people of Israel are not those which were written by the finger of the Lord himself on the stone (Exod 24:12; 31:18; 32:15–16), those tables which were then broken (32:19), they are those words which, on God’s command, Moses wrote on stone tables similar to the first ones (Exod 34:27–28). THE SUN OF THE LAW ILLUMINATES Of all the heavenly creatures, only “the sun” is mentioned at length. Like it, the Law of the Lord “enlightens” (9d) and the servants of God are “illuminated” by it (12). Just as the sun traverses all space and rhythms time day after day, so does the Law, “altogether” and “forever” (10). As the “bridegroom” of the Song of Song he is more desirable than the finest gold, as his beloved she is sweeter than honey (Song 5:11; 4:11). Indeed, the psalmist could not have expressed his love for the Law better than by using the language of the covenant between God and the people. HIDDEN WANDERINGS Unexpectedly, starting from the centre of the last part the psalm shifts from praise to supplication. This is because sunlight does not reach the depths of the human heart, no more than it reaches the depths of the Law. There are “wanderings” that remain “hidden” from the people and which they are unable to understand. As in Ps 119, where the righteous are constantly confronted by “the insolent”, those who do not obey the precepts of the Lord (Ps 119:21, “You rebuke

252

Second Section (Ps 19–25)

the insolent, accursed ones, who stray from your commandments”), who taunt the righteous and persecute them for their fidelity to the Law (Ps 119:51, 69, 78, 122), even to the point of digging pits for them (119:85). When the psalmist begs the Lord to purify him from his hidden wanderings, it is probably also because he is asking to be preserved from the insolence which could be hidden in his heart, which would be the greatest “sin” (Ps 19:13–14). For this reason, he concludes his prayer by asking that “the sayings” of his “mouth” should not be different from “the whispering” of his “heart”.

II. THE LORD SAVES ALL THE PEOPLE

The Second Subsection: Ps 20–24 This subsection consists of three sequences: HELP

FROM THE SANCTUARY

The king

is saved

RETURN TO THE TEMPLE

AGAINST ALL THE ENEMIES

OF THE KING

from death

WITH ALL THE SEEKERS

Ps 20–21 Ps 22

OF GOD

Ps 23–24

A. HELP FROM THE SANCTUARY AGAINST ALL THE ENEMIES OF THE KING The First Sequence: Ps 20–21 SUPPLICATION

AND THANKSGIVING

FOR THE KING

Ps 20

THANKSGIVING

AND SUPPLICATION

FOR THE KING

Ps 21

1. PSALM 20 TEXT 1 For the music director, a psalm of David. 2 May Yhwh answer you in the day of anguish, may the Name of the God of Jacob protect you. 3 May he send your help from the sanctuary and from Zion give you support. 4 May he remember each of your offerings and may he consider fat your burnt offering; 5 may he give to you according to your heart and may he fulfil each of your plans. 6 We shout for joy in your salvation and we celebrate in the Name of our God. Yhwh fulfils all your requests. 7 Now I know that Yhwh saves his messiah. He answers him from the heavens of his sanctuary with the mighty power of salvation of his right hand. 8 These in chariots and these in horses, but we, the Name of Yhwh our God we remember; 9 they bend and fall, but we, we rise up and stand upright. 10 Yhwh, save! the king will answer us in the day we call.

V. 2B: “MAY PROTECT YOU”

The verb is from the same root as miśgāb, “refuge”, “fortress”. V. 4: “MAY HE CONSIDER FAT”

The animals offered as a holocaust had to be not only flawless but also fat, so that under the effect of the fire, their fat would flow abundantly on the altar. 6A: “WE SHOUT FOR JOY” As the next one, the verb in the cohortative form (“let us shout for joy”) and is not translated as an imperative (see Ps 95:1: “Come, let us shout for joy”). V. 6 B: “WE CELEBRATE”

Instead of dgl (“to set up standard, banner”), the Septuagint reads gdl (“to magnify”). “To celebrate” captures the idea well. V. 6C: “HE FULFILS”

The Septuagint translated the verb with an optative, and the majority follows such interpretation. However, in Hebrew it is possible to read a simple uncompleted verb which can be translated by a future1 or even by a present tense. V. 10: “YHWH, SAVE; THE KING...”

The Masoretic Text places the atnah before “the king”, making it the subject of the following verb: “the king will answer us”. According to the Septuagint, on the contrary, “the king” is considered as the object complement of the imperative

1

In this way Alonso Schoekel – Carniti (I, 412).

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Second Section (Ps 19–25)

“save” and the segment 10ab becomes a bimember of the 2 x 3 rhythm, whereas with the Masoretic division is 3 x 2.

COMPOSITION The majority recognises two parts in the psalm, the caesura is placed after verse 6: “now” at the beginning of 7 would mark the turning point of the psalm.2 Some, however, detach from the two main parts verse 10 where they see repetition of the intercession.3 Lorenzin distinguishes three parts based on the speakers, with verse 7 constituting the central part. After the title (1), the psalm has five parts (2, 3–5, 6–7b, 7c–9, 10). THE FIRST PART (2) + 2 MAY ANSWER YOU + MAY PROTECT YOU

Yhwh the Name

in the day of the God

of anguish, of Jacob.

Both members begin with a jussive followed by its subject, “Yhwh”, elaborated in three terms in the second member. The first member ends with a complement of time, “in the day of anguish”. This double wish is addressed to an anonymous figure who will later be understood as the “messiah” of the Lord (7b). THE SECOND PART (3–5) = 3 May he send = and from Zion

your help give you support.

from the sanctuary

.. 4 May he remember .. and your burnt offering

EACH

may he consider fat;

of your offerings (selâ)

– 5 may he give – and EACH

to you of your plans

according to your heart, may he fulfil.

Each of the three segments begins with a jussive which is echoed by another jussive at the end of the second members. In the first two segments “Zion” corresponds to “sanctuary” (3), “your offerings” to “your burning offering” (4), playing the role of median terms; in the last segment, “your plans” refer to “according to your heart” (5), the heart being the seat of the will, and therefore of the plans. “Each” (4a, 5b) is found in the last two segments.

2 3

Girard, I, 391; Vesco, 214–215. Kraus, I, 278; Ravasi, I, 374; Hakham, I, 104.

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The last two segments explain and develop the first one: the psalmist first of all hopes that God will remember the sacrifices that the king has offered in the past, and then that he will make his plans for the future successful. THE THIRD PART (6–7B) :: 6 We shout for joy :: and in the Name + Fulfils :: 7 Now :: that SAVES

in your SALVATION OF OUR GOD

we celebrate.

YHWH

all your requests.

I know YHWH

his messiah.

In the extreme bimembers (6ab, 7ab), which have the same rhythm (2 + 3), he “saves” refers to “your salvation”, and “Yhwh” to “in the Name of our God”. Both segments are in the first person, plural at the beginning but singular at the end. Taken on its own, the first member is ambiguous: it can be understood either as still addressed to the king (who is saved) or to the Lord (who saves him). The context prompts us to favour the first solution: in fact, the two preceding parts are addressed to the king and so is the next verse. The first segment therefore presents salvation as that enjoyed by the king, while the last segment makes it clear who is the author. The central unimember (6c) articulates the other two segments: it gives the reason why we “rejoice”, it prepares the statement of 7. THE FOURTH PART (7C–9) = 7c He answers him = with mighty power

from the heavens of salvation

of his sanctuary of his right hand.

: 8 These .. but we,

in chariots the Name of Yhwh

and these our God

: 9 they .. but we,

bend we rise up

and fall, and stand upright.

in horses, we remember;

In the first segment “salvation” comes exclusively from the Lord: “from the heavens of his sanctuary”, from the “mighty powers” of “his right hand” (7). In the next two segments, which are constructed in parallel, what the pagans trust in is the opposite to what those who speak trust in (8), which brings out completely opposite results (9).

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Second Section (Ps 19–25)

THE FIFTH PART (10) + 10 Yhwh, = The king = in the day

SAVE! WILL ANSWER US

we call.

The trimember is of ABB’ type. The psalmist first is asking God to “save” the king (10a). In this way, “the king” will be able to “answer” to his people, which means to save them (10b) when they call to him (10c). THE WHOLE OF THE PASSAGE 1

For the music director,

+ 2 MAY ANSWER YOU + may protect you = 3 May he send = and from Zion

a psalm

of David.

YHWH THE THE NAME

IN THE DAY

your HELP give you support.

FROM THE SANCTUARY

OF THE

GOD

of anguish, OF JACOB.

.. 4 MAY HE REMEMBER each of your offerings .. and you burnt offering may he consider fat; (pause) – 5 may he give – and each

to you of your plans

: 6 We shout for joy : and IN THE NAME

in your SALVATION OF OUR GOD we celebrate.

FULFILS = 7 Now = that SAVES = HE ANSWERS HIM = with mighty power

according to your heart MAY HE FULFIL.

YHWH

all your requests.

I know YHWH

HIS MESSIAH.

from the heavens of SALVATION

OF HIS SANCTUARY

of his right hand.

: 8 These .. but we,

in chariots

and these

in horses,

THE NAME OF YHWH

OUR GOD

WE REMEMBER;

: 9 they .. but we,

bend we rise up

and fall, and stand upright.

+ 10 YHWH, + THE KING + IN THE DAY

SAVE! WILL ANSWER US

we call.

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The extreme parts are the size of a segment, two members at the beginning (2) three members at the end (10); repeated terms are, “Yhwh”, “to answer” and “in the day”. In the first part, two wishes are addressed to an anonymous character who in the last part is called “the king”. Whereas in the beginning it is the Lord who is called to answer the king’s prayer, in the end it is the king saved by God who will answer his people’s call for help. The second and penultimate parts are more developed and comprise three bimembers organised according to the same ABB’ pattern. “From the sanctuary” (3a) and “of his sanctuary” (7c) serve as initial terms; “help” (3a) is synonymous with “salvation” (7d). The two verbs of the same root “may he remember” and “we remember” (4a, 8b) occur only in these parts. In the succession “your help” (3a), the terms “salvation” and “save” are found in 6a, 7b, 7d, 10a. The verb “to answer” is repeated three times, once at the beginning of each side (2a, 7c) and also at the end (10b). “The king” of the last part (10b) corresponds to “his messiah” at the end of the central part (7b). The verb “to fulfil” at the end of the second part (5b) is taken up again in the middle part (6c). “The Name of the God of Jacob” of the first part (2b) is echoed by “in the Name of our God” in the central part (6b) and “the Name of Yhwh our God” in the penultimate part (8b).

CONTEXT THE GOD OF JACOB At the beginning of his journey to take his wife from the house his uncle Laban, the God of Abraham and Isaac appears in a dream to Jacob and promises him assistance. On waking up Jacob makes a promise that, if he will be with him, Yhwh will be his God (Gen 28:10–22). CHARIOTS AND HORSES Several texts oppose the trust placed in force and weapons and the trust placed in the Lord (e.g., Ps 33:16–19; 44:7–9; 147:10–11); that it is above all in the account of the crossing of the sea where Egyptian chariots and horses are most often mentioned (Exod 14:9, 17–18, 23, 25, 26, 28) as the force that can do nothing against the hand of the Lord. INTERPRETATION A LONG PRAYER FOR AN UNKNOWN The entire first side of the psalm is a prayer that includes as many as eight wishes. The strange thing is that they are addressed for a personage that cannot be identified. We will have to wait till we move beyond the centre of the psalm to

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Second Section (Ps 19–25)

hear, in the very last word of the central part, that it is the king. Whoever hears this long invocation is immersed without prior notice as if he were in the middle of a scene that has already begun, as if he had to catch the train on the move. Indeed, since the first word is “May Yhwh answer you” (2a), it is because the personage in question was asking for something, that he was praying “in the day of anguish”. Those who pray the psalm are thus trained to join in an intercession for someone whom they do not know yet, but who is clearly in great need of God’s “help” (3a). ON BEHALF OF ALL THE PEOPLE It has been already said: in the eight wishes on the first side, it is not clear for whom the supplication is made. But we do not know either who pronounces it. Only at the end of the second part that we will learn that it is the one who speaks in the first person singular: “Now I know” (7a). But this individual addresses all the people, when he invites them to “shout for joy” and “celebrate” (6). He speaks on his behalf when he says at the end: “the king will answer us in the day we call” (10bc). It is quite difficult to know who this person is: a prophet, a priest, the coryphaeus? On the other hand, what is certain is that each reader taking up the words of the psalmist, expresses his or her confidence in the Lord who saves his or her people when he or she invokes him, even today. “THE NAME OF THE LORD” The Name of the Lord is invoked three times, as if the psalmist were never tired of pronouncing it over and over again. It is first of all “the God of Jacob” (2b), which does not mean that we can distance ourselves from him as if he were the God of another; on the contrary, it is the best way to place ourselves in a lineage, in the filiation of the entire people, of the sons of Israel, sons of Isaac, sons of Abraham. Within the “we” with which the central part begins (6a), “the Name of the God of Jacob” (2b) could only be called “the Name of our God” (6b) and the third time its proper name is added to the formula so that it becomes complete: “the Name of Yhwh our God” (8b). “THE KING WILL ANSWER US” According to the Hebrew text, the last verse is surprising. The old versions, on the contrary, have blunted his point: “Lord, save the king; you will hear us in the day we call upon you”. At the beginning of both sides of the psalm, it was the Lord who answered the king (3a, 7c), now it is the king who answers the calls of his people (10bc). As if God’s salvation consisted in investing the king with his own power so that he would be able to save his people.

2. PSALM 21 TEXT 1 For the music director, a psalm of David. 2 Yhwh, in your strength the king rejoices and in your salvation how greatly he exults! 3 You have given him the desire of his heart and you have not withheld the request of his lips. selâ 4 Yes, you have prevented him with the blessings of happiness, you have set on his head a crown of fine gold. 5 He asked you for life, you have given him, length of days always and forever. 6 Great (is) his glory in your salvation, splendour and honour you have placed on him. 7 Yes, you have set him blessings forever, you have made him enjoy with joy of your face. 8 Yes, the king trusts in Yhwh and in the faithfulness of the Most High he will not be shaken. 9 May your hand find all your enemies, may your right hand find those who hate you. 10 You will set them as a furnace of fire, at the time of your face. Yhwh in his anger will swallow them up, and the fire will devour them. 11 You will annihilate their fruit of the earth, and their seed among the sons of Adam. 12 When they will extend an evil against you, when they will devise a plot, they will not succeed. 13 When you will set them from behind, your strings you will adjust against their faces. 14 Rise up, Yhwh, in your strength: we will sing and praise your mighty power.

V. 10: “YOU WILL SET THEM AS A FURNACE OF FIRE...”

The verse is problematic, mainly because of “at the time of your face”, which Dahood interprets as “at the time of your fury”.1 In Ps 34:16–17 “the face of Yhwh against the doers of evil” is set in parallel with “the eyes of Yhwh toward the righteous”: while “the eyes” are clearly for good, “the face” is for punishment. Many make “Yhwh” an apostrophe after “your face”.2 It is preferable to follow the division of the Masoretic text. V. 13: “WHEN YOU WILL SET THEM FROM BEHIND...”

The first member means: when you put them to flight. As for the second member, it seems to contradict the first one: indeed, how can one hit “the faces” of those who turn their “back” to the one who pursues them? This is because ‘alpenêhem is not to be taken literally, but simply it means “against them”. To be pointed out, that “their faces” correspond to “your face” in 7b. The “strings” are those of the bow.

COMPOSITION In view of different opinions, it appears that the status and function of verses 8 and 14 are problematic. Verse 8 is placed either at the end of the first part,3 at the 1

M. DAHOOD, “Fury”, Bib 51 (1970) 399–400; Dahood, I, 130. E.g., DAHOOD, I, 130; ALONSO SCHOEKEL – CARNITI, I, 419; LORENZIN, 92. 3 Clifford, 119; M. CIMOSA, Mia luce e mia salvezza è il Signore: commento esegetico-spirituale dei Salmi (Salmi 1–50), 183–184. 2

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Second Section (Ps 19–25)

beginning of the second part,4 or even in the centre of the composition.5 For others, 8 and 14 conclude each of the two parts of the psalm.6 The psalm is organised in two parts of equal length (2–8, 9–14). THE FIRST PART (2–8)

+ 2 YHWH, + and IN YOUR SALVATION : 3 The desire : and the request

in your strength REJOICES how he exults greatly! of his heart of his lips

4

: Yes, you have prevented him with blessings : YOU HAVE SET on his head

THE KING

YOU HAVE GIVEN HIM you have NOT withheld. of happiness, a crown

selâ

of fine gold.

···················································································································

– 5 Life – length

that he asked of days

of you, always

YOU HAVE GIVEN HIM, and FOREVER.

··················································································································· his glory IN YOUR SALVATION,

+ 6 Great + splendour

and honour

you have placed

: Yes, YOU HAVE SET HIM : you have made him enjoy

blessings with JOY

FOREVER,

: 8 Yes, THE KING : and in the faithfulness

trusts in YHWH of the Most High he will NOT be shaken.

7

on him.

of your face.

In the first piece the second segment (3) gives the reason why “the king rejoices” (2); the third segment beginning with “yes” (4a) goes even further, for before the king was asking him anything, the Lord informs him of his gifts. The last piece has a similar design: the first segment (6) is followed by the other two (7–8), which, beginning with “yes” (7a, 8a), explain or detail the “glory”, “splendour and honour” of God’s “salvation” (6). These two segments seem to correspond to each other in a mirrored fashion: “blessings forever” (7a) cause the “joy” of the king (7b), “the faithfulness of the Most High” (8b) is the reason why “the king trusts in Yhwh” (8a). The extreme pieces are thus parallel to each other. “In your salvation” occurs in the first segments (2b, 6a); the two occurrences of “blessings” and “you have set” are found after the first “yes” (4, 7). The two occurrences of “the king” play the role of extreme terms (2a, 8a) and “joy” in 7b recalls “rejoices” in 2a. The central piece (5) is the size of a bimember: its first member (5a) refers to the second segment of the preceding piece (3) with the repetition of “you have 4

Hakham, I, 109; Girard, 400–401. Alonso Schoekel – Carniti, I, 422; Lorenzin, 112; Vesco, 220. 6 Kraus, I, 284; Beaucamp, I, 105–106; deClaissé-Walford – al., 222–225. 5

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given him” and its second member (5b) announces the second segment of the next piece (7) with the repetition of “forever”. “The desire” and “the request” (3) “to ask” (5a) and “to place” (6b), as well as “to set” (4b, 7a) belong to the same semantic field. THE SECOND PART (9–14) + 9 May find + your right hand

your hand may find

all your enemies, those who hate you.

+ 10 YOU WILL SET THEM + at the time

as a furnace of your FACE.

of fire ire,

in his anger the fire. ire

will swallow them up,

:: YHWH = and will devour them

················································································································

– 11 Their fruit – and their seed

of the earth among the sons

you will annihilate, of Adam.

················································································································

+ 12 When they will extend + they will devise

against you a plot,

an evil, that they will not succeed.

+ 13 When YOU WILL SET THEM + your strings

from behind, you will adjust

against their FACES.

YHWH, and praise

in your strength: your mighty power.

:: 14 Rise up, = we will sing

The first piece (9–10) is of AA’B type: the first two segments are addressed to a second person singular, the third segment is a narrative one in the third person singular. The last two segments are linked by the repetition of “fire” (10a, 10d). The second segment (10ab) specifies what the verb “to find” means in the first segment (9), namely the destruction by fire. The composition of the third piece (12–14) is similar to the first one. The first two segments (12–13), which begin with kî, translated here as “when”, both announce the defeat of the enemies. The third segment (14) differs from the preceding ones because its first member is in the imperative and its second member is in the first person plural. The extreme pieces therefore are in parallel relation. The second segments begin with “you will set them” (10a, 13a) and conclude respectively with “your face” (10b) and “their faces” (13b). Their final segments, which differ from the two preceding ones, have in common in their first members the name “Yhwh” (10c, 14a), and also by the fact that their second members (10d, 14b) express the consequences of the first members. The central piece (11) is the size of a bimember and has no common lexeme with the other pieces.

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Second Section (Ps 19–25)

THE WHOLE OF THE PSALM 1

For the music director,

a psalm

+ 2 YHWH, + and in your salvation

IN YOUR STRENGTH rejoices how he exults greatly!

+ 3 The desire + and the request

of his heart of his lips

: 4 Yes, you prevented him of the blessings : YOU HAVE SET on his head

of David. the king

you have given him you have NOT withheld. of happiness, a crown

of fine gold.

···················································································································

– 5 Life – length

that he asked for of days

of you, always

you have given him, and forever.

··················································································································· 6

+ Great + splendour

his glory and honour

in your salvation, you have placed on him.

: 7 Yes, YOU HAVE SET HIM blessings : and have made him enjoy with joy

forever, of YOUR FACE.

: 8 Yes, the king : and in the faithfulness

trusts of THE MOST HIGH

in YHWH he will NOT be shaken.

+ 9 May find + your right hand

your hand may find

all your enemies, those who hate you.

+ 10 YOU WILL SET THEM + at the time

as a furnace of YOUR FACE.

of fire,

in his anger the fire.

will swallow them up,

:: YHWH = and will devour them

···················································································································

– 11 Their fruit – and their seed

of the earth among the sons

you will annihilate, of Adam.

··················································································································· 12

+ Yes, they will extend + they will devise

against you a plot,

an evil, they will NOT succeed.

+ 13 Yes, YOU WILL SET THEM + you strings

from behind, you will adjust

against THEIR FACES.

YHWH, and praise

IN YOUR STRENGTH: your mighty power.

14

:: Rise up, = we will sing

The first part (2–8) is a praise to Yhwh for the “blessings” (4a) he bestowed on the king, the second part (9–14) is a series of wishes addressed to the king, and therefore to God, concerning the fate of his enemies. Each part has seven

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bimembers organised concentrically. The most salient fact is that their central pieces are opposing to each other: while verse 5 deals with the gift of life that the Lord gives to the king “always and forever”, that is, not only for himself but also for his descendants, verse 11 announces that the seed of his enemies will be annihilated. The two occurrences of “Yhwh, in your strength” make an inclusion (2, 14). Kî, now translated everywhere as “yes”, is found three times in the first part (4, 7, 8) and twice in the second one (12, 13). The negation translated as “not” is found at the end of the segments in both the first part (3, 8) and the second part (12). The verb “to set” is found at the beginning of members, twice in the first part (4, 7), and twice in the second one (10, 13), accompanied by “face/s” at the end of the respective segments (7, 10, 13). The first part is addressed to “Yhwh” whose name is pronounced as an apostrophe since the first word. As for the second part, it is evident that the psalmist speaks of “Yhwh” in 10cd and addresses him in the last verse (14). On the other hand, it is quite difficult to determine to whom he speaks in 9–10 and 12–13, and also at the centre in 11: it could be the king, but it could also be the Lord.7 Ambiguity may be intentional. The final segments of the extreme pieces (10cd, 14) could be understood as removing the ambiguity in favour of God, but it could also be interpreted that Lord is at work through the actions of the king. CONTEXT DAVID IS ASKING FOR HIS HOUSE TO REMAIN FOREVER After the prophet Nathan conveyed to David the words of the Lord who promises to build him a house, the king addresses a long prayer to God which ends with this request: Now be pleased to bless the house of your servant, that it may always continue in your presence. For your, O Lord God, have spoken, and with your blessing the house of your servant be blessed forever. (2 Sam 7:29)

THE DESCENDANTS OF AMALEK WILL BE ERADICATED Amalek is the enemy par excellence who wanted to destroy Israel; this people must therefore be destroyed right down to their descendants: 17

Remember what Amalek did to you when you were on your way out of Egypt. 18 He met you on the way and, after you had gone by, he fell on you from the rear and cut off the stragglers; when you were faint and weary, he had no fear of God. 19 So when the Lord your God gives you relief from all your enemies who surround, in the land which 7

Most authors point out the difficulty. For some, the part is addressed to God (Weiser, 215; Alonso Schoekel – Carniti, I, 424; Lorenzin, 113), for others the king is the addressee (Kraus, I, 284; Ravasi, I, 292; Vesco, 220; deClaissé-Walford – al., 225).

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Second Section (Ps 19–25)

the Lord your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven. Do not forget! (Deut 25:17–19; see also Exod 17:14– 16; Num 24:20)

THE HAND OF MOSES AND THE HAND OF THE LORD It was by the “hand” of Moses that the Lord opened the sea to let his people pass through and closed it again to swallow up the Egyptians and thus “showed his glory against Pharaoh and all his army” (Exod 14:16, 21, 26, 27). At the end of the account of the sea crossing, the people recognised that through the hand of Moses it was God’s hand that was at work: “Israel saw the great hand of Yhwh displayed against the Egyptians; and the people feared Yhwh and believed in Yhwh and in Moses his servant” (31)8.

INTERPRETATION “STRENGTH BELONGS TO GOD” (PS 62:12) “Glory”, “splendour and honour” with which the king is clothed (Ps 21:6) are not due to his merits, but to God alone. Everything is a gift, his own life and that of his successors, all the blessings granted to him, before he even thought of asking for anything (4), everything was “given” to him for free (5). All his requests have been granted. “The salvation” he had experienced, like the people coming out of the sea, he owes it to no one else but to the Lord: “My strength and song is the Lord; he was my salvation” (Exod 15:2; Ps 118:14). And for this reason, like a son satisfied by his father, he “rejoices” and “exults greatly” (Ps 21:2). THE KING IS CLOTHED WITH THE STRENGTH OF GOD It is evident that it is the Lord who will give the king victory over his enemies: “Yhwh in his anger will swallow them up” (10c), but it is equally evident that he will achieve salvation through the king’s actions. As with Moses, “the hand” of God worked through the hand of his servant. That is why the psalm ends with a direct appeal to the Lord: “Rise up, Yhwh, in your strength”, and all the people will sing of the mighty deeds that the Lord will accomplish, through the strength with which he will cloth his king. FILIATION The fact that both parts are focusing on filiation, secured forever for the king (5), annihilated for his enemies (11), can hardly be a matter of chance. Certainly, the king is not directly called “son of God”, as for example in Ps 2. However, saying that the Lord gave him life (21:5) is not far from it. Developing in all ways 8

See R. MEYNET, “Le passage de la mer (Ex 14). Analyse rhétorique”.

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the gifts he has received from God is a way of letting people know that he has inherited everything from him. Finally, the second part, in the interpretation that has been proposed, follows the same line: accomplishing the works of God, the king acts as his son. Concerning the enemies, they obviously suffer the most opposite fate to that of the king: not only will the fire devour them, but their descendants are doomed for destruction.

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Second Section (Ps 19–25) 3. HELP FROM THE SANCTUARY AGAINST ALL THE ENEMIES OF THE KING

COMPOSITION OF THE SEQUENCE (PS 20–21) Ps 20 2

1

For the music director,

psalm of David.

May Yhwh answer you in THE DAY of anguish, may the name of the God of Jacob protect you.

May he send your help from the sanctuary May he remember each of your offerings, 5 May he GIVE to you according to your HEART

and from Zion give you support. and may he consider fat your burnt offering. and may he fulfil all your plans.

6 We shout for joy in your SALVATION, Yhwh fulfils all your REQUESTS. 7 Now I know

and we celebrate in the name of our God.

He answers him from his heavenly sanctuary 8 For some chariots and for others horses, 9 they bend and fall,

with the MIGHTY POWER of SALVATION of HIS RIGHT HAND. but we, the name of Yhwh our God we remember; but we, we rise up and stand upright.

3 4

10

Yhwh, SAVE!

Ps 21

1

that Yhwh SAVES his MESSIAH.

THE KING will answer us

For the music director,

in THE DAY we call.

psalm of David.

Yhwh, in your strength THE KING rejoices You HAVE GIVEN him the desire of his HEART 4 Yes, you prevented him with rich blessings, 5 HE ASKED you for life, you HAVE GIVEN him, 6 Great his glory in your SALVATION, 7 Yes, you have set him blessings forever, 8 Yes, THE KING trusts in Yhwh

and in your SALVATION how greatly he exults! and you have not withheld the request of his lips. you have set on his head a CROWN of fine gold. length of DAYS, always and forever. splendour and honour you have placed on him. you have made him enjoy with joy of your face. and in the Most High faithfulness he will not be shaken.

May your hand find all your enemies, You will set them as a furnace of fire, Yhwh in his anger will swallow them up 11 You will annihilate their fruit of the earth 12 Yes, they will extend an evil against you, 13 Yes, you will set them from behind, 14 Rise up, Yhwh, in your strength:

may YOUR RIGHT HAND find those who hate you. at the time of your face. and the fire will devour them. and their seed among the sons of Adam. they will devise a plot, they will not succeed. your strings you will adjust against their faces. we will sing and praise YOUR MIGHTY POWER.

2 3

9

10

Both psalms have so much in common that they have been described as “brothers”9 or even “twins”;10 forming a diptych,11 being “parallel”.12 Below there is a list of lexical links: – The titles are identical; 9

D. SCAIOLA, “Una cosa ha detto Dio, due ne ho udite”, 274–288. Ravasi, I, 385; M. MILLARD, Die Komposition des Psalters. 11 Alonso Schoekel – Carniti, I, 421. 12 S. BAZYLIŃSKI, I Salmi 20–21, chap. 5: “Proposta di lettura unitaria dei Salmi 20–21”, 247– 266. 10

Psalm 21

269

– The name “Yhwh” makes an inclusion for each psalm and therefore is found in median terms (20:10; 21:2); this name appears yet three more times in the first psalm (20:6b, 7, 8) and twice in the second one (21:8, 10b); – The terms of the semantic field of royalty: “messiah” (20:7), “the king” (as median terms in 20:10 and 21:2; and also in 21:8), “crown” (21:4); – The terms belonging to the semantic field of desire are “request” (20:6b), “to ask” (21:5), “heart” (20:5; 21:3), “plans” (20:5), “desire” (21:3), “request” (21:3); the terms of the semantic field of gift, “to give” (20:5; 21:3, 5), “to fulfil” (20:5, 6b); all these terms mark the segments 20:5, 6b and 21:3–5; – “Salvation” and “to save” occur in 20:6, 7, 10 and 21:2, 6; – “Right hand” occurs in 20:7b and in 21:9; – “Mighty power” of 20:7b is retaken in 21:14; – “Day/s” in extreme terms of the first psalm (20:2, 10) occurs again in 21:5; – The theme of joy which emerges in 20:6 with “we shout with joy” and “we celebrate” returns in 21:2 with he “rejoices” and “he exults” and in 21:7 with “you have made him enjoy with joy”. The titles assigned to both psalms are intended to underline their mirrored structure: Ps 20 Supplication Ps 21 Thanksgiving

and thanksgiving and supplication

for the king for the king.

In fact, the entire first side of Ps 20 is a long series of wishes (20:2–5) and the second part of Ps 21 (9–13) corresponds to it. Conversely, thanksgiving starts from the centre of Psalm 20 (6) and continues throughout the first part of the next psalm (21:2–8). The “we” comes at the end of each psalm, in the last three verses of Ps 20 (8– 10), but only in the last member of Ps 21 (14b).

INTERPRETATION SURROUNDED BY ENEMIES The sequence begins “in the day of anguish” (20:2) and ends with a long fight against the “enemies” (21:9–14). This is the framework in which the king must face adversity. The enemies who fight with “chariots” and “horses” are the external ones; it is in these heavy armaments that they put their trust while Israel puts its trust only in the name of its Lord (20:8). At the beginning of the second part of the second psalm, the psalmist expresses the wish “may your hand find all your enemies, may your right hand find those who hate you” (21:9). The possibility cannot be ruled out that the enemies from within are included in the totality. David did not only wage war against the surrounding kingdoms, but he also had to face his adversaries within his own people.

270

Second Section (Ps 19–25)

THE FAITH OF THE KING Finding himself in anguish, surrounded by enemies, the king turns to his God asking for his help (20:6b; 21:5). Without him, none of the projects of his heart could be accomplished. He does not only keep his desires in his heart, but he makes them come up to “his lips” (21:3), he formulates them so that the Lord may hear them. GOD’S SALVATION Of all the projects and desires in his heart, we know nothing in particular. Except for one, that the king asked God for “life” (21:5). This suggests that his life was threatened and that he was in mortal danger. Probably for this reason, “salvation” is so emphatically evoked (20:6, 7a, 7b, 10; 21:2, 6). The Lord saved his “messiah” from all his enemies, he “fulfilled” all his plans, he “gave” him everything he asked for. He even “prevented” his desires by filling him with his “blessings” and crowning him king over his people (21:4). THE KING’S SALVATION Both psalms are said to be “of David”, but he is not the one who speaks. It is someone else speaking to him. We will have to wait for the centre of the first psalm to discover that this anonymous character expresses himself as “we”, and we understand that this character speaks in the name of all the people. This “we” will be repeated at the end of the psalm, in opposition to the enemies who will eventually fall, especially in the last segment (20:10), which unexpectedly contrasts with the remaining parts of the two psalms: everywhere else, it is about the king’s requests to God, requests which God answers. There, at the end of the first psalm—acting as a kind of centre for the sequence13—, the people appeal to their king, and the king is the one who “answers” and saves them. Consequently, it is always Yhwh who saves (20:10a), it is his “mighty power” that the people will sing about and praise (21:14), but it is through the action of the king that Israel will be saved.

13 See Traité, “La fin d’une unité au centre de l’unité supérieure”, 335–341 = Treatise, “The end of a unit in the centre of a higher unit”, 223–227.

B. THE KING IS SAVED FROM DEATH

The Second Sequence: Ps 22 TEXT For the music director, on “The Doe of the Dawn”, a psalm of David. 2 My God, my God, why have you forsaken me? Far from my salvation, the words of my roaring! 3 My God, I call by day and you do not answer, and by night and no rest for me. 4 And you (are) the Holy One, dwelling in the praises of Israel: 5 in you our fathers trusted, they trusted and you delivered them, 6 to you they cried out and they escaped, in you they trusted and they were not ashamed. 7 And I (am) a worm and not a man, scorned by adam and despised by people; 8 all those who see me mock me, they sneer with their lips, they shake the head: 9 “He commits himself to Yhwh, let him deliver him! Let him rescue him, because he delights in him!” 10 Because you (are), you pulled me from the womb, you made me trust on the breasts of my mother; 11 on you I was cast from the entrails, from the womb of my mother, my God you (are). 12 Do not be far from me, because anguish is near, because there is no helper! 13 Numerous bulls surround me, strong beasts of Bashan encircle me; 14 their open their mouths at me, a tearing and roaring lion. 15 I am poured out like water and all my bones are dislocated; my heart is like wax, melting in the midst of my viscera; 16 my force is dried up like a potsherd, and my tongue sticks to my jaw. And you lay me down in the dust of death. 17 Because dogs surround me, a gang of villains enclose me. They have pierced my hands and my feet. 18 I count all my bones. They stare, look at me, 19 they divide my cloths among them and for my garment they cast lots. 20 And you, Yhwh, do not be far, O my vigour, hasten to my aid! 21 Rescue my soul from the sword, from the claws of the dog, my only one. 22 Save me from the mouth of the lion, and from the horns of the wild oxen. You have answered me. 23 I will recount your name to my brothers, and in the midst of the assembly I will praise you. 24 “You fearful of Yhwh, praise him, all you offspring of Jacob, glorify him, stay in awe of him, all you offspring of Israel!” 25 Because he did not despise nor abhorred the affliction of the afflicted, he did not hide his face from him, but he heard, when he cried out to him. 26 My praise of you in the numerous assembly, my vows I will fulfil before his fearful. 27 The humiliated will eat and be satiated, those seeking him will praise Yhwh: “May your heart live forever!” 28 Will remember and return to Yhwh all the ends of the earth and will bow down before you all the families of the nations. 29 Because kingship (belongs) to Yhwh and he rules over the nations. 30 They have eaten and they will bow down all the fat of the earth; before him will bend all going down to the dust and whose soul does not revive. 31 Offspring will serve him, 32 they will come and proclaim his it will be recounted about the Lord to the generation; righteousness to a people who will be born, because he has done it. 1

V. 17C: “THEY HAVE PIERCED”

The Hebrew text reads: “like a lion my hands and feet”. Following the text, some people make these words depend on the preceding verb, which would read: “they surround me like a lion, my hands and feet”.1 There are multiple corrections.2 The Septuagint interprets the first word as a verb and translates: “they have pierced”. This reading would be supported by one manuscript at Qumran.3 1

E.g., Hakham, I, 119; Tanner, 230; K.M. SWENSON, “Psalm 22:17: Circling around the Problem Again”. 2 See, e.g., Ravasi, I, 416–417; Vesco, 223–224; B.A. STRAWN, “Psalm 22:17b: More Guessing” (“they bound my hands and feet). 3 Sh. HOPKIN, “The Psalm 22:16 Controversy: New Evidence from the Dead Sea Scrolls”.

272

Second Section (Ps 19–25)

V. 22: “YOU HAVE ANSWERED ME – ANSWER ME”

The last term of the verse is problematic. Many scholars follow the ancient versions that read ‘ănîyyātî (“my poor” [soul or life]) instead of ‘ănîtānî, the perfect form of the verb ‘ănāh (“to answer”).4 This perfect can be translated by a past tense: “You have answered me”,5 but it can also be considered as a precative perfect, therefore translated by an imperative: “Answer me”.6 It could be that we are dealing here with a case of “Janus parallelism”7, the first meaning, “answer me” being oriented towards the imperatives that precede 20–22, the second meaning, “you have answered me” being oriented towards the consequences (23– 32). V. 30AB: “THEY HAVE EATEN AND THEY WILL BOW DOWN”

By splitting the first word, ’āklû (“they have eaten”), into ’āk lô (“only to him”), and by deleting the “and” before the second verb, many translate: “Before him alone they will bow down...”.8 Such correction is tempting, as the Hebrew text is quite challenging. The term translated as “the fat” ones also poses a problem for some readers, therefore there are many proposals for corrections: for example, harmonising “those who sleep in the earth” in parallel with “those who descend to the dust”.9 The Masoretic text of segment 30ab should first be understood in its immediate context, namely with the subsequent segment: all those who descend into the dust must bow down before the Lord, beginning with the powerful of this world, those who have become fat through eating. V. 30CD: “ALL GOING DOWN TO THE DUST”

In the first member “will bend” corresponds to “will bow down” in the first member of the preceding segment; thus in the second members, “all going down to the dust” refers to “all the fat of the earth”, namely the powerful ones: although they are powerful, they are nevertheless destined to die and their fat will return to “dust”. The problem is to know whether those “going down to the dust” are the mortals, those who are destined to return to dust” (Gen 3:19),10 or whether they are the 4

Thus Alonso Schoekel – Carniti, I, 428; the same translation by BJ, Osty, Dhorme. Kraus, I, 291; Ravasi, I, 396 (“you have granted me”); Lorenzin, 94; Vesco, 224; deClaisséWalford – al., 231 (“from the horns of the buffalo you answered me”); the TOB does the same but rejects “You have answered me” as the first line of the next stanza. 6 This Hakham, I, 120. 7 See W.G.E. WATSON, Classical Hebrew Poetry, 159. 8 Thus Kraus, I, 292; Ravasi, I, 422; BJ, Osty. 9 E.g., Ravasi, I, 397. 10 Among others, Hakham, I, 123; F.J., DELITZSCH, Commentary on the Old Testament in Ten Volumes. Volume V: Psalms, Grand Rapids (MI) 1980, 326. 5

Psalm 22

273

dead, who had already gone down to the dust.11 The expression is a hapax, but it is possible to relate it to “going down into the pit”. In Ps 88:5 the psalmist is near death, but still alive: 4

For my soul is filled with evils and my life is on the brink of Sheol; already counted among those who go down to the pit, I am a helpless man: 6 abandoned among the dead, like the slain that lie in the grave... 5

Elsewhere, on the contrary, it is about those who are dead (Isa 38:18; Ezek 26:20; 32:18, 24, 25, 30). But the context is quite different from that of Ps 22:30. V. 30E: “AND WHOSE SOUL DOES NOT REVIVE”

The last words of verse 30 are problematic and they are interpreted in various ways, with many scholars correcting the text without any hesitation.12 The Septuagint understood it: “my soul also lives to him”. By following the Masoretic text and its punctuation, this member is in agreement with the preceding one, of which it takes the meaning in another form: “those who go down to the dust” are those who cannot bring their lives back.13 V. 31: “OFFSPRING WILL SERVE HIM…”

The composition of the segment helps to understand it better. At the extremities “offspring” and “generation” are synonymous; between the two, “to serve” is explained by “it will be recounted about the Lord” (his deeds). Some suggest moving the verb “they will come” to the end of the preceding segment, which would make it the equivalent of “the generation that is coming”. However, the two verbs in 32a go together: following a common construction that should be rendered as “they will come to proclaim”. V. 32: “BECAUSE HE HAS DONE IT”

In accordance with the parallelism, the last term of the segment kî ‘āśâ, often translated as “for he has acted”, is to be related to “his righteousness”, the last term of the first member.

11

Thus Kraus, I, 300; Lorenzin, 117; Alonso Schoekel – Carniti, I, 446; Vesco, 236 (The author notes, as many others do, that “Ps 22:30 is the only text in the Old Testament that would affirm a homage paid to God from the dead”). 12 E.g., Vesco, 225. 13 See, e.g., Tanner, 232, note 39.

274

Second Section (Ps 19–25)

COMPOSITION “The division into two parts is evident”.14 Many share this view: supplication (2–22) followed by thanksgiving (23–32).15 For others, it has three parts: lamentation (2–22), thanksgiving (23–27) and a “hymn to Yhwh the universal king” (28–32).16 The psalm is organised in five clearly delimitated parts, three developed parts (2–11, 13–19, 23–32), linked by two short parts (12, 20–22).17 THE FIRST PART (2–11) – 2 MY GOD, – Far

MY GOD, from my salvation,

why the words

have you forsaken me? of my roaring!

– 3 MY GOD, – and by night

I call and no

by day rest

and you do not answer for me.

································································································································

+ 4 AND YOU (are), + dwelling

the Holy One, in the praises

.. 5 in you .. THEY TRUSTED

TRUSTED OUR FATHERS, AND YOU DELIVERED THEM,

.. 6 to you .. in you

they cried out THEY TRUSTED

and they escaped, and they were not ashamed.

– 7 AND I (am) – scorned – and despised

a warm by adam by people:

and not a man,

:: 8 all those who see me :: they sneer :: they shake

mock me, with their lips, the head:

= 9 “He commits himself = Let him rescue him,

to Yhwh, because he delights

of Israel:

LET HIM DELIVER HIM!

in him!”

································································································································

: 10 BECAUSE YOU (are), you pulled me : YOU MADE ME TRUST on the breasts

from the womb, of MY MOTHER;

- 11 on you - from the womb

MY

14

I was cast of MY MOTHER,

from the entrails, GOD you (are).

Alonso Schoekel – Carniti, I, 434. Among them Alonso Schoekel – Carniti, Hakham, I, 114; Girard, I, 412; Vesco, 226. 16 Ravasi, I, 408–409; Lorenzin inserts God’s answer (22b) between the first two parts (Lorenzin, 115). 17 This analysis is in line with that by F. Graziano (“Il Salmo 22. La preghiera del Servo di Yhwh”). 15

Psalm 22

275

In the first subpart both bimembers of the first piece (2–3) begin with almost identical apostrophes,18 marked by the first person singular suffix pronoun. In the first segment the psalmist reproaches God for abandoning him (2a), despite his “roaring” (2b); the same opposition in the first member of the second segment is occupied by the call that is unanswered, neither by day (3a) nor by night (3b). In the second piece (4–5) the psalmist opposes the situation of his “fathers” (5a) to the situation in which he currently finds himself. The last two segments (5–6) give the reason for the divine titles in the first segment (4): Israel praised the Holy One because he responded to her trust. The second subpart (7–10) runs parallel to the first subpart (2–6). It is above all a long description of the contempt that the psalmist has to endure (7–9), which corresponds in a complementary manner to the distressing situation of the symmetrical piece: abandoned by God who does not answer him (2–3), the psalmist is mocked by people (7–8), they make fun of his trust in God who does not pay him back (9). The second piece begins with “Because you” (10a), just as the symmetrical piece began with “And you” (4a); it is again about trust in the past, collective with “our fathers” (5a), personal this time with “my mother” (10b, 11b). Finally, the repetition of “my God” in 11b forms an inclusion with 2a. To be pointed out, that “And I” of 7a opposes “And you” of 4a, each introducing a description opposed in particular by the praises for God and contempt for the psalmist; the verb “to deliver” occurs in these contiguous pieces. THE SECOND PART (12) + 12 Do not be far from me, .. because anguish is near, .. because there is no helper!

Only one trimember of ABB’ type, the last two members, introduced by “because”, one giving the reason for the request of the first member, the other one providing the reason for the preceding member.

18

First ’ēlî repeated in 2, then ’ĕlōhay in 3.

276

Second Section (Ps 19–25)

THE THIRD PART (13–19) + 13 SURROUND ME + strong beats

BULLS

numerous,

of Bashan

ENCIRCLE ME;

+ 14 they open + a LION

at me tearing

they mouths, and roaring.

·········································································································

. 15 Like water . and are dislocated

ALL MY BONES;

. (it) is . melting

my heart in the midst of

like wax, my viscera;

. 16 (it) is dried up . and my tongue

like a potsherd sticks to

my force, my jaw.

of death

you lay me down.

And in the dust + 17 Because SURROUND ME + a gang

I am poured out

DOGS,

of villains ENCLOSE ME. ·········································································································

. They have pierced . 18 I count

my hands

. They . 19 they divide . and for my garment

stare, my cloths they cast

and my feet:

ALL MY BONES.

look at me; among them lots.

In the first subpart (12–16b), the enemies are presented first under the metaphors of “bulls” and a “lion” (13–14), after which a series of comparisons describes the consequences of these assaults on the psalmist’s body in five of its parts, “bones” (15ab), innermost organs, “heart” and “viscera” (15cd), mouth with “tongue” and “jaw” (16ab).19 The same movement is repeated in the last part (17– 19), with the enemies described as “villains” and presented as “dogs” (17ab), then the consequences for the psalmist, his body (17c–18a) and even his clothes (19). “Surround me” (13a, 17a), “encircle me” (13b) and “enclose me” (17b) are found in extreme terms in the first segments of the extreme parts. The second pieces (15– 16b, 18–19) list the parts of the psalmist’s body, including the clothing; “all my bones” is repeated in the same position (15b, 18a). The central subpart is limited to a single unimember segment (16c). It differs from the rest of the part by the fact that it is the only phrase in which the verb is in the second person singular, thus more directly addressed to God.

19

First one, then two and finally three.

Psalm 22

277

THE FOURTH PART (20–22) + 20 And you, + O my vigour,

Yhwh, to my aid

do not be far, hasten.

································································································

.. 21 Rescue .. from the claws

from the sword of the dog, dog

my soul, my only one.

.. 22 Save me .. and from the horns

from the mouth of the wild oxen. oxen

of the lion, lion

································································································

+ You have answered me!

At the end, the Lord “answered” the initial supplication; the contrast is underlined by the extreme brevity of the final unimember (22c) compared to the initial bimember (20) and its double call for help (21–22). In both segments of the central piece “the sword” (21a) gives the human element to the animal images that follow. THE FIFTH PART (23–32) The first subpart (23–27) • 23 I will recount • and in the midst :: 24 “You FEARFUL = all you offspring = stay in awe

your name of THE ASSEMBLY

to my brothers, I WILL PRAISE YOU:

of YHWH, of Jacob, of him,

PRAISE HIM,

glorify him, all you offspring

of Israel!”

··························································································································

.. 25 For he did not despise nor abhorred .. the affliction of the afflicted, .. he did not hide .. but, when he cried out

his face to him,

from him, he heard.

·························································································································· MY PRAISE in THE ASSEMBLY numerous, I will fulfil before his FEARFUL.

• 26 Of you • my vows

= 27 Will eat :: WILL PRAISE = “May live

the humiliated YHWH your heart

and be satiated, those seeking him: forever!”

In the first segments of the extreme pieces the psalmist tells the Lord that he will “praise” him in “the assembly” (23, 26), in the second segments, the fearful of God are first called to “praise” him (24) and indeed they do (27). “The assembly” (23b, 26a), namely the “fearful” of God (24a, 26b), is identified with the sons of Israel,

278

Second Section (Ps 19–25)

his “offspring” (24bc) whom the psalmist calls his “brothers” (23a). The same syntagma mimmennû rendered as “of him” (24c) and “from him” (25c) links the first two pieces, “the affliction of the afflicted” (25b, ‘ĕnût ‘ānî) and “the humiliated” (27a, ‘ănāwîm) are related paronomastically and conceptually. The second subpart (28–30) + 28 WILL REMEMBER .. all the ends

AND WILL RETURN OF THE EARTH;

+ and WILL BOW DOWN .. all the families

BEFORE YOU

to YHWH

OF THE NATIONS.

······················································································ :: 29 Because to YHWH (belongs) kingship

:: and he rules

OVER THE NATIONS.

······················································································ + 30 They have eaten AND THEY WILL BOW DOWN .. all the fat OF THE EARTH;

+ BEFORE HIM .. all going down .. and whose soul

WILL BEND

to the dust does not revive.

The extreme pieces announce that all people “will bow down” “before” Yhwh (28c, 30a): all “the nations” in the first piece (28), all the mortals in the last one (30), the powerful (30ab) as well as the miserable (30cd), unable to sustain their being (30e). “All” occurs at the beginning of the second members (28b, 28d, 30b, 30d), “bow down” in 28c and 30a. At the centre of the subpart “because” introduces a short piece (29) which provides the reason for the other two pieces; lastly “the nations” (29b) takes up the final term of the first piece (28d). The third subpart (31–32) = 31 OFFSPRING = it will be recounted

will serve him, about the Lord

= 32 they will come = to A PEOPLE

and proclaim WHO WILL BE BORN,

to the GENERATION; his righteousness because he has done it.

The second member of the first segment (31b) seems to explain the meaning of “will serve him” (31a): this service consists in passing on the Lord’s work to the next generation. The second segment specifies it: “because he has done” at the end of the second member (32b) refers to “his righteousness” (32a) at the end of the first member (Ps 98:2, “Yhwh has made his salvation known, in the sight of the nations he has revealed his righteousness”). They will “proclaim” of the second segment (32a) corresponds to “it will be recounted” of the first segment (31b).

Psalm 22

279

The whole of the last part (23–32) + 23 I WILL RECOUNT + and in the midst = 24 “You fearful = all you OFFSPRING = stay in awe

your name of the assembly

to my BROTHERS, I will praise you:

of YHWH, OF JACOB,

praise him, glorify him, all you OFFSPRING

of him,

OF ISRAEL!”

······························································································ :: 25 BECAUSE he did not despise nor abhorred

:: the affliction

of the afflicted;

:: he did not hide :: but, when he cried

his face to him,

from him, he heard.

······························································································ 26

+ Of you + my vows = 27 WILL EAT = will praise = “MAY LIVE + 28 Will remember .. all the ends + and will bow down .. all the FAMILIES

my praise I will fulfil

in the assembly before

the humiliated YHWH your heart

and be satiated, those seeking him: forever!”

and will return

to YHWH

numerous, his fearful.

OF THE EARTH

before you OF THE NATIONS.

······························································································ :: 29 BECAUSE to YHWH (belongs) kingship

:: and he rules

over the nations.

······························································································

+ 30 THEY HAVE EATEN .. all the fat

OF THE EARTH,

+ before him .. all going down .. and whose soul

will bend to the dust DOES NOT REVIVE.

= 31 OFFSPRING = IT WILL BE RECOUNTED

will serve him, about the Lord

32

= they will come = to a people

See the next page.

and they will bow down

and proclaim WHO WILL BE BORN,

to the GENERATION; his righteousness because he has done it.

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Second Section (Ps 19–25)

+ 23 I WILL RECOUNT + in the midst = 24 “You fearful = all you OFFSPRING = stay in awe

your name of the assembly

to my BROTHERS, I will praise you:

of YHWH, OF JACOB,

praise him, glorify him, all you OFFSPRING

of him,

OF ISRAEL!”

······························································································ :: 25 BECAUSE he did not despise nor abhorred

:: the affliction :: he did not hide :: but, when he cried

of the afflicted; his face from him, to him, he heard.

······························································································

+ 26 Of you + my vows = 27 WILL EAT = will praise = “MAY LIVE + 28 Will remember .. all the ends + and will bow down .. all the FAMILIES

my praise I will fulfil

in the assembly before

the humiliated YHWH your heart

and be satiated, those seeking him: forever!”

and will return

to YHWH

numerous, his fearful.

OF THE EARTH

before you OF THE NATIONS.

······························································································ :: 29 BECAUSE to YHWH (belongs) kingship

:: and he rules

over the nations.

······························································································

+ 30 THEY HAVE EATEN .. all the fat

OF THE EARTH,

+ before him .. all going down .. and whose soul

will bend to the dust DOES NOT REVIVE.

= 31 OFFSPRING = IT WILL BE RECOUNTED

will serve him, about the Lord

32

= they will come = to a people

and they will bow down

and proclaim WHO WILL BE BORN,

to the GENERATION; his righteousness because he has done it.

Psalm 22

281

The first two subparts are parallel to each other. In the first subpart (23–27) the psalmist promises to tell his “brothers” (23a), who are “the offspring of Israel” (24c), what the Lord has done for him (25); in the second subpart (28–30) this proclamation will reach “all the families of the nations” (28), even the dead (30). The second subpart is significantly shorter than the first one, in particular because the members of the extreme pieces are shorter and because the central piece consists of a single bimember instead of two. These two subparts are focusing on a piece that begins with “because” (25, 29), which gives the reason for what is announced. Both reasons are quite different: the salvation of the Lord granted in Israel to the “afflicted” who invoked him, (25) the universal “kingship” of God over “the nations” (29). Just as there is no supplication in the central part of the second subpart and therefore no divine response, so the rest of the subpart is totally voiceless: the psalmist does not “tell” anything in it and does not invite to praise. Four occurrences “all” in the second subpart (28b, 28d, 30b, 30d) recall the two “all” in the first subpart (24bc). “May live” (27c) and “does not revive” (30e) act as final terms. The same verb “to eat” occurs in both subparts: the first time the subject is “the humiliated” who benefit from the generosity of the one who fulfils his vows in the Temple (27a), the second time, on the contrary, the “fat” ones, namely, the powerful ones who have become fat at the expense of the poor (30ab). The third subpart (31–32), which is even shorter, continues the movement of the first two subparts: indeed, they are not only the sons of Israel (23–27) and all families of the nations and even the dead (28–30), but also the successive generations, without distinction, “a people who will be born” (32b) that can be understood as encompassing the descendants of Israel and that of the nations. A thread running throughout the whole part is the one of kinship or generation: “brothers” (23a), “offspring” (24bc), “families” (28d), “offspring” again (31a), “generation” (31b) and finally “a people who will be born” (32b). The two occurrences of “to recount” (23, 31) make an inclusion.

282

Second Section (Ps 19–25)

THE WHOLE OF THE PSALM 1

For the music director, on “The Doe of the Dawn”, a psalm of David. 2 3

MY GOD, GOD MY GOD, GOD why have you forsaken me? MY GOD, GOD I call by day and YOU DO NOT ANSWER, And you are the Holy One, in you OUR FATHERS trusted, 6 to you they cried out and they escaped, 4 5

FAR from my SALVATION, the words of my roaring! and by night and no rest for me.

dwelling in the praises of Israel: they trusted and you DELIVERED them, in you they trusted and were not ashamed.

And I am a worm and not a man, scorned by adam and despised by PEOPLE: all those who see me mock me, they sneer with their lips, they shake the head: 9 “He commits himself to YHWH, YHWH let him DELIVER him! Let him RESCUE him, because he delights in him!” 7 8

10 11

12

Because you are, you pulled me from the womb,you made me trust on the breasts of MY MOTHER; on you I was cast from the entrails; from the womb of MY MOTHER, you are MY GOD. GOD

DO NOT BE FAR from me 13 14

because anguish is near,

because there is no HELPER!

Numerous BULLS surround me, their open their mouths at me,

strong beasts of Bashan encircle me; a tearing and roaring LION.

15 I am poured out like water my heart is like wax, 16 my force is dried up like a potsherd,

and all my bones are dislocated; melting in the midst of my viscera; and my tongue sticks to my jaw.

And you lay me down in THE DUST of DEATH. 17

Because DOGS surround me,

a gang of villains enclose me;

They have pierced my HANDS and my feet, 18 I count all my bones. They stare, look at me, 19 they divide my cloths among them and for my garment they cast lots. And you, YHWH, YHWH DO NOT BE FAR, RESCUE my SOUL from the sword, 22 SAVE me from the mouth of THE LION, 20 21

I will recount your name to MY BROTHERS, “You fearful of YHWH, YHWH praise him, stay in awe of him, all you OFFSPRING of Israel!” 25 Because he did not despise nor abhorred he did not hide his face from him, 26 My praise of you in the numerous assembly, 27 The humiliated will eat and be satiated, “MAY your heart LIVE forever!” 23 24

Will remember and return to YHWH and will bow down before you 29 Because kingship belongs to YHWH, YHWH 30 They have eaten and they will bow down before him will bend and whose SOUL DOES NOT REVIVE. 28

31 32

OFFSPRING will serve him, they will come and proclaim his righteousness

O my vigour, hasten to my AID! from the CLAWS of THE DOG, my only one. and from the horns of THE WILD OXEN. YOU HAVE ANSWERED ME. and in the midst of the assembly I will praise you: all you OFFSPRING of Jacob, glorify him, the affliction of the afflicted, but he heard, when he cried out to him. my vows I will fulfil before his fearful. those seeking him will praise YHWH: YHWH all the ends of the earth all THE FAMILIES of the nations. and he rules over the nations. all the fat of the earth, all going down to THE DUST it will be recounted about THE LORD to the GENERATION; to a PEOPLE WHO WILL BE BORN, BECAUSE HE HAS DONE IT.

Psalm 22

283

Relations between the extreme parts (2–11 & 23–32). In the first part the psalmist addresses his supplication to the Lord in the situation of distress in which he finds himself. In the last part he promises to call to join him in praise and thanksgiving not only all present people, but also the future generations. In these parts there are all the terms belonging to the semantic field of filiation, organized in a chronological fashion: beginning with “our fathers” (5) and “my mother” (10, 11), then “my brothers” (23), the “offspring” (24a, 24b, 31), “the families” (28b), “the generation” (31), and ending with “a people who will be born” (32). Each part divine names occur five times: “my God” (’ēlî, 2[2x], 11; ’ĕlōhay, 3) and “Yhwh” (9) in the first part; “Yhwh” (24, 27, 28, 29) and “the Lord” (’ădōnāy, 31) in the last part. Relations between the binding parts (12 & 20–22). The second one (20–22) is much more developed than the first one (12): this is probably due to the fact that the pressure became even stronger in the central part focused on death (16c). Both parts begin in the same way with “do not be far” (12a, 20a); “helper” at the end of the second part (12c) finds an echo with “my aid” at the end of the first segment of the fourth part (20b). Relations between the binding parts and the other parts – With the first part: the two occurrences of “do not be far” recall “far from my salvation” (2); similarly, “rescue” (21) and “save me” (22) recall “my salvation” (2), “rescue” (9) and the two occurrences of “to deliver” (5, 9). “You have answered me” (22) is opposed to “you do not answer” (3). “And you” in 20a repeats “And you” of 4. “The lion” in 22a refers back to “roaring” of 2b. – With the central part: “mouth” (14, 22) and “hands/claws” (yad, 17, 21); “lion” (14, 22) and “dog/s” (17, 21); “bulls” in 13 corresponds to “the wild oxen” of 22. – With the last part. “Soul” is the only term common to the last two parts. The last term in the last part, “because he has done it” (32), seems to correspond to “you have answered me” at the end of the second binding part (22). Each of these terms is not only a clause on its own, which is thus detached from what precedes it, but also from the point of view of meaning: what the Lord “has done” was to “respond” to the psalmist’s supplication. However, the strongest relation between the binding parts and the other parts is the fact that they are the only ones where the psalmist begs the Lord and calls for help. Relations of the central part (13–19) with the other parts. “The dust of death” (16c) at the centre of the psalm finds an echo with “all going down to the dust” (30d) and with “does not revive” (30e), which is opposed to “May your heart live forever!” (27c).

284

Second Section (Ps 19–25)

CONTEXT ISRAEL WILL HAVE TO PASS THROUGH DEATH The central sequence of Amos (Amos 5:1–17) is a lamentation over the virgin Israel in which the prophet announces that the people will have to pass through the death of exile, death in all its dimensions, economic, political, and religious.20 THE FOURTH SERVANT SONG (ISA 52–53) While Amos announces passing through death for the people, the Fourth Servant Song announces it for an individual, even though the Servant is also interpreted as representing the people of Israel. The major difference between Ps 22 and Isa 52–53 is that the psalmist did not pass through death, since he continues to speak after he made the statement: “you lay me down in the dust of death” (Ps 22:16c). On the contrary, the Servant suffered death and was buried, and there are the other ones who speak of him, first the Lord and then those who had led him to death and who are saved by his sacrifice.21 THE PASSION AND RESURRECTION OF JESUS CHRIST The Fourth Servant Song is a prophecy, and it is quite difficult to know “who is the prophet talking about” (Acts 8:34). The first disciples in the figure of Ps 22 recognised the figure of Jesus, as can be seen in many quotations and allusions throughout the accounts of the Lord’s passion and resurrection: – Ps 22:2, the first words of the psalm are taken up by Jesus on the cross: “Éli, Éli, lema sabachtani?”, that is, “My God, my God, why have you forsaken me?” (Matt 27:46; Mark 15:34); – Ps 22:7b–8a, “scorned by adam and despised by people: all those who see me mock me”. On the cross Jesus is insulted by all (Matt 27:39, 44; Mark 15:29, 32; Luke 23:35–36); – Ps 22:8, “they shake the head” (Matt 27:39; Mark 15:29); – Ps 22:9, “He commits himself to Yhwh, let him deliver him! Let him rescue him, for he delights in him!”, is retaken in Matt 27:43; – Ps 22:19, “They divide my cloths among them and for my garment they cast lots” (Matt 27:35; Mark 15:24; Luke 23:34; John 19:23–24); – Ps 22:28: “all the ends of the earth [...] all the families of nations”. The first person to recognise Jesus’ righteousness after his death is the Roman centurion and his companions (Matt 27:54; Mark 15:39). According to Mark, Simon of Cyrene who helps Jesus carry his cross is “father of Alexander and Rufus” (Mark 15:21); the first one has a Greek name, the second one Latin, and one can see in

20 21

See P. BOVATI – R. MEYNET, Le livre du prophète Amos, 159–185. See R. MEYNET, “Le quatrième chant du Serviteur (Is 52,13–53,12)”.

Psalm 22

285

these names an opening for the Gentiles. At the end of Matthew Jesus sends the eleven to make disciples of all nations (Matt 28:19; Mark 16:15).22. The beginning of the last part of the psalm (Ps 22:23) is quoted in Heb 2:11– 12: “For the consecrator and consecrated are all of the same stock. That is why he is not ashamed to call them brothers, when he says: ‘I will proclaim your name to my brothers. in the midst of the congregation I will praise you’”.

INTERPRETATION THE PSALMIST MAKES A COMPLAIN AGAINST GOD The psalmist will certainly make his supplication heard (12, 20–22), but this is not how he begins. Throughout the first part he presents a complaint (2–11) and continues it throughout the central part, which culminates in the most serious accusation: “you lay me down in the dust of death” (16c). His imminent death is the fault of God. This is how far his suffering and the feeling of being abandoned pushes him. He is surrounded by a whole bestiary of enemies who persecute him and want his life, but he does not call out to them, he does not complain to them. The real responsible one is none other than the Lord. An aggravating circumstance is the faithfulness he had once shown towards the fathers (4–6) and the faithfulness the psalmist believed he could count on as far as he was personally concerned, which turns out to be illusory (10–11). HE DID NOT LOSE HIS MEMORY Half of his complaint is devoted to reminding the Lord of his past blessings.23 However, these two reminders are not used to support his pleading, they are arguments against his complaint. They call into question the Lord’s faithfulness. Given what God is, “the Holy One” (Ps 22:4), given that he had always delivered the fathers who cried out to him, why does he not do the same for the one who today calls him roaring? He who had delivered him from his mother’s womb (11) and had, so to speak, adopted him from birth, how can he now abandon him? HE DID NOT LOSE FAITH The psalmist shouts, he roars like a lion. The words he addresses to God are very harsh, his reproaches are of the utmost seriousness, going so far as to accuse him of laying him down in the dust of death. And yet he does not cease to believe in the one he so violently vituperates. If he had lost his faith, if all hope had left him, he would not speak to him. He certainly complains, but his complaint is nonetheless a prayer. If he were not convinced to be heard, he would keep silent, 22 23

See R. MEYNET, La Pâque du Seigneur, index des références bibliques, 508. Verses 4–6 and 10–11 comprise ten members and likewise verses 2–3 and 7–9.

286

Second Section (Ps 19–25)

prostrate in silence. The only possible way for him to call for help is by reproaching him for his suffering. “DO NOT BE FAR” (12) The complaint eventually gives way to the request. Initially furtive and still largely imbued with plaintive motivations (12), the supplication finally develops into a series of four imperatives that are all calls for help (20–22). The sword, the claws of the dog, the mouth of the lion and the horns of the wild oxen that populate the central complaint (13–19) are found there, but this time the main character is the Lord whom the psalmist invokes, even he is asking him to hasten. A decisive step has therefore been taken. If he no longer hesitates to ask, it is because he has become convinced that he will be heard. “YOU HAVE ANSWERED ME” (22) The Lord’s response comes suddenly and unexpectedly, at least for the reader, and no doubt for the psalmist as well. We do not hear his voice; we do not perceive the slightest word. We learn this in the most laconic possible way through the psalmist’s mouth alone. One might have expected him to proclaim it in front of everyone. No, he tells it to God. The Lord’s answer is an integral part of the prayer of the one who cannot repress this cry which is the most beautiful praise and thanksgiving that springs spontaneously from his lips. Before announcing it to others, he had to tell it to the one who saved him in the very moment. EXPLOSION OF PRAISE As soon as the psalmist realised that the Lord had answered him, he was overwhelmed by praise (23–24). Of course, he is still a long way from the day when in the Temple he will fulfil his vows by offering the promised sacrifices that will allow the poor to eat and be satiated by joining his thanksgiving (26–27). But within the hour he must let his joy burst forth for having been saved. And to no one else but his God he says this, at length. “TO MY BROTHERS” (23) “All honour belongs to the Lord”. As it should be, the account of what happened to him is destined for his brothers (23), who are also sons of Jacob-Israel. He already addresses them in direct speech: “Praise him, glorify him, stay in awe of him!” (24). It is in the Temple that he will gather “the assembly” (23), a “numerous assembly” (26) to which he will recount the affliction he had fallen into and how the Lord had listened to the voice of his invocation (25). But the story will not be sufficient, it will have to be translated into offerings and sacrifices of thanksgiving, for the benefit of those who are “humiliated” (27) like him and who will thus share in his return to life. It is possible to think that the “contempt” he

Psalm 22

287

suffered was not only inflicted on him by strangers, but also, and perhaps especially, by members of his own people: he was indeed “scorned by adam”, i.e. by human beings, and “despised by people”, i.e. by his own people (7).24 By calling those who had scorned him his “brothers” and inviting them to celebrate his salvation, he forgives them. “ALL THE FAMILIES OF THE NATIONS” (28) Continuing to address his God, the psalmist announces that the news of his salvation will go beyond the borders of Israel to reach “all the families of the earth” to “all” the farthest “ends of the earth” (28). This is a way of suggesting that the person who was saved is not a simple member of the people, that he is a person known to other peoples, in short, its king. The news will come to the nations, but it is not the king of Israel who will announce it to them, and if they bow down before the Lord, their voice of praising the Lord will not be heard. However, we can understand that they will recognise the universal kingship of the God of Israel, from the greatest to the smallest, from the most “fat” (30) to the poorest (27). “A PEOPLE WHO WILL BE BORN” (32) The whole space will be vested in the kingship of the Lord. But that is not enough. He will also become the master of time. As with that of the “fathers” from the origin of the people (5), as with that of each individual from the womb of his/her “mother” (10–11), the account of the Lord’s action will be perpetuated in the time to come, from one “generation” to the next. The transmission will not only take place from father to son, individually; God’s “righteousness” will be proclaimed to the whole of the people. This “people who will be born” at the end of the psalm (32), at the end of time, can be understood as the one people that Israel and all the families of the earth will form. “TRULY THIS MAN WAS THE SON OF GOD” The first disciples of Jesus recognised him as the one who speaks in Psalm 22. So many details have been verified throughout the account of the Passion of Christ. But apart from these partial coincidences, it is the overall movement that wins the support. Jesus fulfils the Scriptures, that of the psalm of David, supported by that of the Fourth Servant Song from Isaiah. As often happens, the fulfilment is accompanied by an excess that surpasses prophecy. The psalmist had probably never been so close to death, but he had not passed through it. The pagans had heard of the salvation of the king of Israel and bowed down before his God. In the Gospel accounts, pagans are the first to give glory to God for Jesus’ righteousness (Luke 23:47), and even to recognise in him as the Son of God (Matt 27:54; Mark 24

See P. BEAUCHAMP, Psaumes nuit et jour, 221, 226–227 (for Ps 22, see 217–252)

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Second Section (Ps 19–25)

15:39). This is how the “people who will be born” start to be constituted with bringing together the children of Israel and all the children of Adam.

C. RETURN TO THE TEMPLE WITH ALL THE SEEKERS OF GOD

The Third Sequence: Ps 23–24 This sequence comprises two psalms: THE SHEPHERD OF ISRAEL

BRINGS BACK HIS FLOCK

TO HIS HOUSE

Ps 23

THE KING OF GLORY

RETURNS WITH THE SEEKERS

TO HIS TEMPLE

Ps 24

1. PSALM 23 TEXT 1 A psalm of David. Yhwh (is) my shepherd, I lack nothing. 2 In meadows of green grass he makes me lie down, towards the waters of rest he leads me; 3 he brings back my soul, he guides me in the paths of righteousness for the sake of his name. 4 Even if I walk through the valley of the shadow, I fear no evil; because you (are) with me, your rod and your staff they comfort me. 5 You prepare before my face a table facing my adversaries; you sprinkle my head with oil, my cup (is) overflowing. 6 Yes, happiness and faithfulness pursue me all the days of my life; and I will come back to the house of Yhwh for the length of days.

V. 3A: “HE BRINGS BACK MY SOUL”

Many understand it as “he restores my soul”, through food and drink, and that this member would conclude segment 2. However, the literal meaning of šwb in polel is “to bring back” (see Isa 49:5) and the Masoretic division should to be respected, “my soul” simply meaning “myself”.1 V. 3B: “THE PATHS OF RIGHTEOUSNESS”

In a literal and practical sense, these are the right, safe, harmless paths. Nevertheless, it is possible that they have moral and spiritual connotations. V. 4A: “THE VALLEY OF THE SHADOW”

The word translated as “shadow” (ṣalmāwet) is often coordinated with its synonym “darkness” (Ps 107:10, 14; Job 3:5; 10:21; 34:22). The ancients interpreted it, apparently according to a popular etymology, as the compound ṣal māwet: “the shadow of death”. V. 4D: “YOUR ROD AND YOUR STAFF”

A simple rod is used to defend the sheep (the term also refers to the sceptre, which was originally a weapon). A staff is a stick with a sort of pipe, with which the shepherd takes clods of earth or pebbles and throws them at the sheep to bring them back on the right path; at the other end, a hook for catching cattle heads. V. 5: “OIL”

The perfumes were diluted, not in alcohol as nowadays, but in oil. Thus “oil” (šemen) is a synonym for “perfume” (rēaḥ; see Song 7:10); the two terms appear together, e.g., in Song 1:3: “the aroma of your perfume” (lit. “the fragrance or smell of your oil”).

1

Thus, Hakham, I, 124.

290

Second Section (Ps 19–25)

V. 6A: “PURSUE ME”

The verb rādap means “to pursue”; one pursues one’s enemy, but also “righteousness” (Ps 15:9; Isa 51:1), “peace” (Ps 34:15). The BJ translates it by “press me”, Osty by “will escort me”, Le Psautier, version liturgique, by “accompany me”. It seems that “happiness and faithfulness” (6a) at the beginning of the second piece of the third part are opposed to the “adversaries” (5b) mentioned in the first segment of the first piece: the psalmist would not be “pursued” by his enemies but by “happiness and faithfulness” which are in some way divine attributes. V. 6C: “AND I WILL COME BACK”

The Masoretic text read wešabtî (from šwb), “and I will return”. The complement of time, “for the length of days”, could induce to adopt the interpretation of the ancient versions that read yāšab, “to live”. It is possible that the psalmist wanted to play on words by choosing a verb of the same root as in 3a: “he brings back my soul”. “For the length of days” can be interpreted as “all the days of my life” being parallel to it. This is indeed the meaning of the expression in Deut 30:20; and also in Prov 3:2, where the expression is coordinated with “years of life”. However, in Ps 21:5 it is coordinated with “always and forever” which clarifies its meaning (see also Lam 5:19–20). The parallelism between 6b and 6d could therefore be not just simply synonymous but progressive, moving from the duration of earthly life to eternity. In this sense, the liturgical translation retains the ambiguity: “for the duration of days”.

COMPOSITION For the majority of scholars, the psalm consists of two parts: “The poet is compared to a sheep and the Lord to his shepherd (1–4); the poet is compared to a guest in the house of God (5–6)”.2 While dividing the text into two parts, others hold at the same time that the psalm is focused on 4b: The fifth line, 4b, is found at the centre of the nine lines of the poem, it belongs to those who precede the image, to those who follow the appearance of the second person. It undoubtedly constitutes the centre of the lyric in form and content. Some choose this line as a way of summing up the whole poem and its images in a unique and simple emotion: “You are with me”.3

2

Hakham, I, 124; see also Ravasi, I, 438; Girard, I, 432–433. Alonso Schoekel – Carniti, I, 457; also Lorenzin, 119; Vesco, 241; for deClaissé-Walford – al. (239), verses 4c–5 form the centre of the psalm. 3

Psalm 23

291

In fact, we could be tempted to distinguish two parts, parallel to each other: 1) the first part (1b–4) presenting the Lord as a “shepherd”, ends with the “rod” and the “staff”. The part develops in two stages: a) the Lord feeds his sheep (1b– 3a); b) he guides them along safe paths (3b–4). 2) the second part where the Lord is presented with the features of a host. This part also consists of two phases: a) the Lord feeds his guest (5); b) he accompanies him to his house (6). However, verse 4 marks a turning point. It is characterised by the fact that its two segments form a single complex phrase, and also by the fact that the psalmist switches from the third to the second person singular (“you are with me”), and by its rhythm (4 + 2 / 2 + 4). It is therefore an example of “the end of a unit in the centre of the higher unit”.4 After the title, the psalm is therefore organised in three parts (1b–3, 4, 5–6) THE FIRST PART (1B–3) + 1b YHWH + 2 in meadows + towards the waters

(is) my shepherd, of green grass of rest

I lack nothing: he makes me lie down, he leads me.

·········································································································· 3

= My soul = he guides me – for the sake

he brings back, in the paths of HIS NAME.

of righteousness

In the first trimember, the last two members detail what the ewe “does not lack”, neither eating (2a) nor drinking (2b). The second trimember adds the security that the shepherd provides for his ewe; he “brings her back” if she goes astray (3a), he leads her on the right “paths” (3b). The last term, “his name” (3c), sends back to the name “Yhwh” at the beginning of the part (1b), thus making an inclusion, but we may assume that it also refers to “my soul”, that is “myself”, at the beginning of the last segment (3a). They are in fact the two beneficiaries of divine action, the ewe and God himself, who thus assures ewe’s reputation and the reputation of his name.

4

Traité, 335–341 = Treatise, 223–227.

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Second Section (Ps 19–25)

THE SECOND PART (4) – 4 Even if . I fear no

I walk evil

. because you (are) – your rod

with me, and your staff

through the valley

of the shadow,

they

comfort me.

This part forms only one complex phrase, the second segment, introduced by “because”, gives the reason for the first one. The two segments mirror each other: “you” opposes “evil” and “your rod and your staff” protect from the “valley of shadows”. THE THIRD PART (5–6) = 5 You prepare – facing

before my face my adversaries;

a table

= you sprinkle – my cup

with oil (is) overflowing.

my head,

····························································································· 6

.. Yes, happiness : all the days

and faithfulness of my life;

pursue me

.. and I will come back : for the length

to the house of days.

of Yhwh

The first piece in the second person singular deals with the meal (5); the second piece in the third person accompanies the psalmist to the temple (6). The “adversaries” are first excluded from the “table” prepared for the psalmist (5ab), after which the Lord offers perfume and abundant drink to his guest (5cd). In the second piece the second members are both concerned with time, first with the time of the psalmist’s life (6b), then with the time extended to the “days” without limitation (6d); in the first members the psalmist’s walk towards his destination (6a) is followed by his sojourn in the temple (6c). THE WHOLE OF THE PSALM The extreme parts are parallel to each other (1b–3, 5–6). In the first pieces the Lord feeds and gives water to his sheep (1b–2), he treats and perfumes his guest (5), in the second pieces he guides him along the right paths (3), accompanies him with his “happiness” and “faithfulness” to his house (6). The two occurrences of “Yhwh” make an inclusion (1b, 6c). “I will come back” in 6c recalls the verb of the same root “he brings back” in 3a.

Psalm 23 1

A psalm

= YHWH .. 2 in meadows .. towards the waters

293

of David. (is) my shepherd, of green grass of rest

I lack NOTHING: he makes me lie down, he leads me.

··························································································································

+ 3 My soul + he guides me : for the sake

HE BRINGS BACK,

in the paths of his name.

of righteousness

:: 4 Even if – I fear NO

I walk evil;

through the valley

of the shadow,

– because you (are) :: your rod

with me, and your staff

they

comfort me.

= 5 You prepare .. facing

before my face my adversaries;

a table

= you sprinkle .. my cup

with oil (is) overflowing.

my head,

··························································································································

+ 6 Yes, happiness : all the days

and faithfulness of my life;

+ and I WILL COME BACK to the house : for the length of days.

pursue me of YHWH

The central part (4) ensures the connection between the other two parts. The first segment (4ab) refers to the first part: as in it he speaks of the Lord in the third person, “I fear no” (4b) and “I lack nothing” (1b) are syntagmas with negation, “I walk through the valley of the shadow” (4a) is opposed to “in the paths of righteousness” (3b). The second segment (4cd) and the first piece of the next part (5) are both addressed to the Lord; moreover, we can add yet that the couple “your rod and your staff” (4d) announces that of “happiness and faithfulness” (6a).

CONTEXT THE GOOD SHEPHERD “Shepherd” is one of the titles of the Lord (Gen 48:15; Isa 40:11). Chapter 34 of Ezekiel opposes the bad shepherds of Israel who, instead of feeding their sheep, they strip them of their milk and wool and end up eating them (Ezekiel 34:1–10); after which the Lord declares that he himself will take care of his sheep and feed them “in fat pasture” (Ezekiel 34:11–16).

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Second Section (Ps 19–25)

In the New Testament it is Jesus who is presented as the good shepherd (1 Pet 2:25; Rev 7:17), especially in the fourth gospel (John 10). LACK NOTHING The Promised Land is a country where there is no shortage of things: 7

The Lord your God is brining you into a good land, a land of brooks, streams, springs gushing out into the valleys and hills, 8 a land of wheat and barley, of vines, fig trees and pomegranates, a land of olive trees, oil and honey, 9 a land where bread will not be measured to you and where you will lack nothing. (Deut 8:7–9)

Already during their stay in the wilderness the people lacked nothing, for the Lord was “with them”: “For the Lord your God has blessed you in all your work; he has known your walking through this great wilderness; the Lord your God has been with you forty years, and you have lacked nothing” (Deut 2:7). At the end of his ministry and at the moment of entering his Passion, Jesus said to his disciples: “‘When I sent you out without purse, bag, or sandals, did you lack anything?’ They said, ‘Nothing’” (Luke 22:35). “YOU ARE WITH ME” From Genesis onwards, the Lord is “with” the fathers, with Abraham (Gen 21:2), with Isaac (26:3, 24, 28), with Jacob (28:15; 31:3). He promises Moses that he will be with him (Exod 3:12). He will be with his people (Deut 3:1, 3–4), he walks with them (Deut 31:6) and with Joshua (31:8, 23). Through the mouth of Isaiah, the Lord assures Israel that he will be with him (Isa 41:8–10; 43:2, 5; see also Jer 30:11; 46:28); he reassures Jeremiah at the time of his vocation (Jer 1:7–8, 19; 15:20). After the prologue of the genealogy of Jesus, the Gospel of Matthew begins with the proclamation by the angel of the Lord who takes up the words of the prophet: “‘Behold, the virgin shall conceive and bear a son, and they shall call his name Emmanuel’, which means: ‘God is with us.’” (Matt 1:23) and it ends with Jesus’ promise to the eleven disciples: “And behold, I am with you always, until the end of time” (Matt 28:20), which refers not only to the centre of Ps 23 (4) but also to its last verse (6). In Corinth, One night, the Lord said to Paul in a vision: “Do not be afraid, keep on speaking, do not be silent. 10 For I am with you, and no one will lay a hand on you to harm you, because I have many people in this city”. (Acts 18:9–10)

And that is why “He stayed there for a year and six months” (11).

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FRAGRANCE The Song of Songs is the most fragrant of all the biblical books: the fragrance of the flowers (Song 2:13; 7:14), the fragrance of her beloved one (1:3; 5:13) and of his beloved one (4:10; 7:9). In the gospels, Jesus receives an anointing with perfume, on his feet in the third and the fourth gospel (Luke 7:36–50; John 12:1–8), on his head at the beginning of the passion in the first two synoptics (Matt 26:6–13; Mark 14:3–9). THROUGH THE DESERT TO THE TEMPLE On the way out of Egypt, the Lord leads his people through the desert like a flock, providing them with water, food and rest. When the sons of Israel arrive in the Promised Land, the Lord receives them like a host offering them hospitality in his territory.5

The itinerary of the Exodus leads the people from bondage in the land of Egypt to God’s service in the Temple (Exod 15:13.17): 13

You guided in your faithfulness whom you led by your strength [...] 17 You will bring them and plant them in the place of your residence the sanctuary, O Lord,

this people you had redeemed, to the dwelling place of your holiness. on the mountain of your inheritance, O Lord, that you made, which your hands have established.

RETURN FROM EXILE “Bringing back” (3a) and “coming back” (6c) inevitably evoke the return from exile, with its two stages, namely: the return journey to “the paths of righteousness” (3b) which culminates at the end of the journey in the entrance to the temple (6cd). In this sense, Ps 23 is close to Ps 126: “When the Lord brought back the captives of Zion, we were like those who dream...”.6 Similarly, the word “rest” (2b) recalls Ps 132 where the Lord chose Zion as his “rest”: “Yes, Yhwh has chosen Zion, he has desired it as his seat: This is my rest for ever” (Ps 132:13–14; see also 8).

INTERPRETATION THE GIFT OF FOOD The first thing God does after creating man is to give him food: “I give you every seed-bearing plant that is upon the face of the all the earth, and every tree with seed-bearing fruit: they will be your food” (Gen 1:29), and in the process he 5 6

Alonso Schoekel – Carniti, I, 461. See Le Psautier. Cinquième livre, 377–384.

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Second Section (Ps 19–25)

does the same for the animals (30). Food and drink represent indeed the primary condition for maintaining and developing life. And there is no coincidence that the Lord’s Prayer is focused on the gift of daily bread.7 PERFUME AND WINE “Man does not live by bread alone...”. Bread is necessary for life, like grass for the sheep. For humans, however, bread without the word cannot nourish the soul. Airy like the word, perfume is the language of love, as free and precious as it is. According to St. John, the sheep listen to the voice of the shepherd and follow him, just as lovers recognize each other by the smell of their perfumes. Water is indispensable for both humans and animals, but the overflowing “cup” (5b) does not serve to quench the guest’s thirst; it contains the “wine to gladden human heart” (Ps 104:15). Wine is the gift of Wisdom: “Wisdom [...] has slaughtered her beasts, mixed her wine, he has also set her table [...] ‘Come, eat my bread, drink of the wine I have mixed’” (Prov 9:1–5). Undoubtedly, that is why wine is so often linked to perfume in the Song of Songs: “How beautiful are your love, my sister, O bride; how much better is your love than wine, and the fragrance of your perfumes than any spice!” (Song 4:10; see also 1:2–3; 7:9–10). THE REST Just as eating and drinking are not sufficient, and the fragrance somehow gives a sense of gratitude for food that would otherwise be pure animal feed, so the insistence on rest at the beginning of the psalm expresses its end. When the ewe has eaten well, she lies down to rest and ruminate quietly. In the same line, the stream where she quenched her thirst is called “the waters of rest” (2b). Like the rest on the seventh day after the work of the first six days of work which is meant to consecrate the work of creation. Like the rest that the Lord finds on Zion and in his temple. THE PRESENCE During their absence, the perfume marks the presence of those we love, makes them present. The same applies to their food and their words. That is why Deuteronomy is never weary of repeating: “Remember, do not forget” (Deut 8:2, 12–20; 24:18). Perhaps and above all during the crossing of “the valley of the shadow”, of “the shadow of death”, faith makes it possible to affirm: “I fear no evil, because you are with me” (Ps 23:4). It is not surprising that the first verse of the psalm is so often sung by those who realise that they are about to die and that the psalm is picked up and sung by the crowd at their funeral. Especially since the last segment begins with the return to the house of God (6b).

7

R. MEYNET, “La composition du Notre Père”.

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THE PATHS OF RIGHTEOUSNESS The shepherd is not only the one who gives food and drink, the host cannot be satisfied with simply offering his guest in addition wine and perfume. He is also the guide who ensures the safety of those he leads, who makes them return if they stray away from the right path. Against the “adversaries” (5b) who pursue the sheep in order to devour them, the Lord watches over his protégé with all the strength of his angels, whose name are “happiness and faithfulness” (6a). His honour, the honour of “his name” (3c) is at stake. The shepherd is the one who brings his sheep back “to the house of the Lord” (6c) which he had to leave going into exile. “YOU ARE WITH ME” (4) The “adversaries" (5b) appear for the first time in the centre of the psalm: they are those who foment “evil” (4b), at the passing through the “valley of the shadow” (4a), when “the shadow of death” threatens. The wolves’ howling can be heard. Without the shepherd’s rod and staff the sheep would inevitably become “the prey of every wild beast” (Ezek 34:5). That is why the psalmist expresses his confidence: “I fear no evil, because you are with me” (Ps 23:4c). The presence of the shepherd is not limited only to the moment of trial and mortal danger; it extends to “all the days of my life” (6a) and even beyond “the length of the days” (6c), now and forever.

2. PSALM 24 TEXT A psalm of David. To Yhwh (belong) the earth and its fullness, the world and the inhabitants in it; 2 because he founded it on the seas, and established it on the rivers. 3 Who shall go up to the mountain of Yhwh and who shall rise up in the place of his holiness? 4 The clean of palms and pure of heart: who has not lifted up his soul to vanity, and has not sworn deceitfully. 5 He will lift up the blessing from Yhwh and righteousness from the God of his salvation. 6 This one (is) the generation of those who seek him, those who search for your face, Jacob. 7 Lift up, gates, your pediments, and lift up, ancient portals, and the king of glory shall enter! 8 Who (is) this one, the king of glory? Yhwh, strong and valiant, Yhwh, the valiant of war. 9 Lift up, gates, your pediments, lift up, ancient portals, and the king of glory shall enter! 10 Who (is) he, this one, the king of glory? Yhwh Sabaoth, he (is) the king of glory. 1

V. 4: “VANITY”

The term indicates emptiness, nothingness, lies. It occurs three times in Ps 127, rightly translated as “in vain”: “Unless the Lord builds the house, the builders labour in vain...” (Ps 127:1), that means, “for nothing”. In the Decalogue: “You shall not take the name of the Lord your God in vain” (Exod 20:7), with a corresponding to it, “You shall not bear false witness against your neighbour” (Exod 20:16). Here “vanity” is that of idols. V. 6B: “THOSE WHO SEARCH FOR YOUR FACE, JACOB”

The Masoretic text has: “those who search for your face, Jacob”, where one can understand either that “Jacob” is a vocative and that “your face” is that of Jacob,1 or that it is in apposition to the subject of “searching”, which could be paraphrased as “those who search for your face” (the face of God), that means Jacob.2 The Psalter, ecumenical version, liturgical text renders the latter interpretation as follows: Behold the people of those who seek him! Behold Jacob who seeks for your face!

The Syriac version has “God of Jacob” as a vocative.3 As for the Septuagint, it removes the vocative and reads: “those seeking the face of the God of Jacob”.4 If verse 6 is indeed the centre of the psalm, it is not surprising that it conceals an enigma. It is wiser to follow the Masoretic text.

1

Thus Lorenzin, 96. Hakham, I, 130; Vesco, 252–253 following Girard, I, 442; and also the TOB. 3 Weiser, 232; Ravasi, I, 447; Alonso Schoekel – Carniti, I, 466–467; similarly, BJ, Osty, Dhorme, Tournay 4 Kraus, I, 311; deClaissé-Walford – al., 248. 2

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Second Section (Ps 19–25)

COMPOSITION For the vast majority, the psalm is organised in three parts: “Praise to Yhwh, the creator of the world” (1–2); request and answer on the question, “who will ascend the mountain of Yhwh?” (3–6); appeal to the gates to open so that the king of glory may enter through them (7–10).5 Beaucamp on the contrary, is of the opinion that the psalm comprises only two parts, which he calls: “The people ascend” (1–6) and “Yhwh ascends” (7–10).6 Verse 6 being the only verse that is addressed to the Lord and it will be considered as the central part of the whole. Verses 1b–5 are kept as a part because of their coherence around the question of 3. THE FIRST PART (1B–5) + 1b To YHWH + the world

the earth and the inhabitants

and its fulness, in it;

– 2 because he – and on the rivers

on the seas he established it.

he founded it,

·················································································································· 3 Who shall go up to the mountain of YHWH

and who shall rise up

in the place

of his holiness?

··················································································································

+ 4 The clean + who + and

of palms has not LIFTED UP has not sworn

and pure to vanity deceitfully.

– 5 HE WILL LIFT UP – and righteousness

the blessing from THE GOD

from YHWH of his salvation.

of heart: his soul,

In the first piece, the second segment introduced by “because” (2a) contrasts “the seas” and “the rivers” (2) with “the earth” and “the world” (1bc), the latter being solid places, “founded” and “established”, dominating the waters (2). The earth and the world are mentioned with “the inhabitants” filling them (1c). In the central question, “the mountain” and “the place of his holiness” (3) refer to “the earth” and “the world” on which the temple is built. The third piece (4–5) sets out the conditions for accessing “the mountain of Yhwh” (3a). The first segment contrasts purity of hands and heart (4a) with “vanity” and deception (4bc); the second segment (5) announces the divine sanction of such attitude. “He will lift up” (5a) refers back to the verb of the same root “has not lifted up” in the preceding segment (4b). 5

Hakham, I, 127; see also Weiser, 232; Ravasi, I, 454–455; Alonso Schoekel – Carniti, I, 419; Lorenzin, 120; Girard, I, 443 and Vesco, 250; deClaissé-Walford – al., 247–248. 6 Beaucamp, I, 120–121; as for Kraus, he hesitates between two and three sections (I, 311).

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In this way, the one who goes up to the mountain of the Lord will be the one who, just as the creator who dominated the evil waters, will know how to dominate the forces of evil. Given that the first segments (1bc.4) are corresponding to each other, we can understand that the “clean of palms” (4a) is among “the inhabitants” of “the world” (1c), and not only of Israel. THE SECOND PART (6) 6

This one (is) those who search for

the generation your face,

of those who seek him, Jacob.

While the first member is in the third person, the second member is in the second person. The two verbs (drš and bqš) are synonymous. THE THIRD PART (7–10) : 7 LIFT UP, : and LIFT UP, : and shall enter, + 8 Who + THE KING – YHWH, – YHWH,

gates, portals THE KING

your pediments, ancient, OF GLORY!

(is) this one, OF GLORY?

strong the valiant

and valiant,

gates, portals THE KING

your pediments, ancient, OF GLORY!

(is) he,

this one,

OF WAR. ························································································

: 9 LIFT UP, : and LIFT UP, : and shall enter, + 10 Who + THE KING – YHWH – he (is)

OF GLORY? OF ARMIES, THE KING

OF GLORY.

The two pieces are entirely parallel. While the first segments are identical (7, 9), some differences marking the subsequent segments become more and more accentuated: firstly, in the second segments in which 10a adds “he”, and especially in the last segments in which “of armies” (10c) refers to “of war” (8d) and where the final “king of glory” (10d) concludes the list of five identical syntagmas (7c, 8b, 9c, 10b, 10d).

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Second Section (Ps 19–25)

THE WHOLE OF THE PSALM 1

A psalm

of David.

+ To YHWH + the world

the earth and the inhabitants

and its fulness, in it;

– 2 because he – and on the rivers

on the seas he established it.

he founded it,

·················································································································· = 3 WHO shall go up to the mountain of YHWH

= and WHO shall rise up in the place

of his holiness?

··················································································································

+ 4 The clean + who + and

HAS NOT LIFTED UP

has not sworn

and pure to vanity deceitfully.

– 5 HE WILL LIFT UP – and righteousness

the blessing from THE GOD

from YHWH of his salvation.

of palms

6

This one (is) the generation those who search for your face,

+ 7 LIFT UP, + and LIFT UP, + and shall enter, = 8 WHO = the king – YHWH, – YHWH,

gates, portals the king

of heart: his soul,

of those who seek him, Jacob.

selâ

your pediments, ancient, of glory!

(is) this one, of glory? strong the valiant

and valiant, of war.

··················································································································

+ 9 LIFT UP, + and LIFT UP, + and shall enter, = 10 WHO = the king – YHWH – he (is)

gates, portals the king

your pediments, ancient, of glory!

(is) he, of glory?

this one,

of armies, the king

of glory.

selâ

In each of the extreme part (1b–5 & 7–10) there is the triple occurrence of “Yhwh” (1b, 3a, 5a, 8cd, 10c) and the double occurrence of the interrogative “who” (3ab, 8a, 10a); they have in common six occurrences of verbs of the same root translated as “to lift up” (4b, 5a, 7ab, 9ab). We should add that the two occurrences of “shall enter” (7c, 9c) correspond to “shall go up” and “shall rise up” (3ab) insofar as it is a matter of reaching the same place, the temple. It is also

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possible to notice a link between “the sea” and “the rivers” (2ab), and “the valiant of war” (8d) and “Yhwh of armies” (10c), insofar as in both cases it is a matter of domination. The central part has only one word in common with the rest, the masculine pronoun zeh, translated as “this one” (6a, 8a, 10a). The central part is the only place where the psalmist addresses someone in the second person singular.

CONTEXT VICTORY OVER THE WATERS The earth was pictured as resting on the waters and dominating them. Oriental mythologies considered that creation was the fruit of the victory of gods over the negative powers represented by waters; thus in Ugarit between Baal, “the Master”, on the one hand, and Yam, “the Sea” and Nahar, “the River”, on the other hand:7 : The club is thrown : like a hawk

from the hand of BAAL from between his fingers,

– hits the skull – between the two eyes

of Prince of Judge

Yam Nahar.

···························································································

+ Collapses + and falls

Yam on the ground

= weaken = unravels

his joints his figure

- BAAL drags - he finishes

and dismembers Judge

Yam Nahar

Echoes of these mythical representations resound in the Bible; as in Ps 104:5–9, 5

He founded the earth on its foundations, it shall not be shaken forever and ever. 6 The deep covered it as a garment, the waters stood above the mountains. 7 At your rebuke, they flee, at the voice of your thunder, they rush away; 8 they go up the mountains, they go down to the valleys to the place you established for them; 9 you set a boundary they cannot cross, they will not come back to cover the land. (Ps 104:5–9; see also Job 38:4–11)

7

KTU 1.2.IV; see the analysis of the whole of the text in R. MEYNET, L’analyse rhétorique, 316.

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Second Section (Ps 19–25)

THE GLORY OF THE LORD LEAVES THE TEMPLE Whereas the entire last part of the psalm celebrates the entry of “the king of glory” into the temple (7–10), it is because he left it. Ezekiel has seen “the glory of the Lord” rise over the cherubim and leave the temple (Ezek 10:18–19) and even the city of Jerusalem: “The glory of Yhwh rose up from within the city and stood on the mountain which is on the east side of the city” (Ezek 11:23). INTERPRETATION ACCOMPLISHING THE WORKS OF GOD God’s “blessing”, “righteousness” and “salvation” (5) are for “the inhabitants” of the solid place of “the earth” and of “the world” (1) and are opposed to “vanity” and falsehood (4) as deceptive as “the seas” and “the rivers” (2) which are fickle. Who will be allowed to stand in the place of God’s holiness? Only those who behave like their Lord, who know how to dominate the powers of evil that assail them, those forces that are actually deceptive “vanity” like the waters of “the sea” or of “the rivers” upon which no one can rely or construct. “The mountain” is the most distant place from the waters of the sea, the solidity of the rock that constitutes it is par excellence the place of God’s dwelling, where the earth touches the heaven. Created in the image of God (Gen 1:27), the vocation of the human being is to resemble him. SEEKING GOD BY SEARCHING FOR JACOB The central phrase of the psalm (6) can just be paraphrased as follows: “The generation of those who seek the Lord is the generation of those who search for Jacob”. Such reading is consistent with that of the first part of the psalm, where the answer to the double central question, “the clean of palms and pure of heart...” (4) refers back to “the earth and its fullness”, that is to “the world and the inhabitants in it” (1bc). The seekers of God are not only the sons of Jacob, they are all those who meet the description of verse 4, but they will find the one they are seeking by searching for Jacob.8 “THE KING OF GLORY SHALL ENTER!” Many see this psalm as a kind of entrance liturgy to the temple. In the first phase, there are set out the conditions of access, purity of intention and action (1b– 5). After which an officiant, priest or another person, certifies that the group which presents itself is worthy of being admitted to the house of holiness (6). Finally, the doors are open (7–10). Such a scenario allows to visualise the scene effectively. Here, however, the movement does not end with the entry of people 8 See, e.g., Vesco, 253–254: “YHWH, hailed as the creator and Lord of the universe, he is also the one who through his people ensures salvation to the nations” (254).

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into the sanctuary; On the contrary, it is the Lord who makes his entrance into the temple, as if his presence in his house were depending on that of all those who seek him, as if this was the place of the meeting of two longings, as if the Lord himself left his house going in search of people. Returning from the exile where the sin of his people had driven him away, he returns there in the company of all the nations that seek him and find him through the encounter with the chosen people, now returning from their sin and from the exile.

3. RETURN TO THE TEMPLE WITH THE SEEKERS OF GOD COMPOSITION OF THE SEQUENCE (PS 23–24) Ps 23

1

A psalm of David.

Yhwh is my SHEPHERD, I lack nothing: 2 in meadows of green grass he makes me lie down, towards the waters of rest he leads me; 3 he brings back my SOUL; he guides me in the paths of RIGHTEOUSNESS for the sake of his name. 4 Even if I walk through the valley of the shadow, because you, you are with me, 5

You prepare before MY FACE a table you sprinkle MY HEAD with oil, 6 Yes, happiness and faithfulness pursue me and I WILL COME BACK to the house of Yhwh Ps 24

1

facing my adversaries; my cup is overflowing. all the days of my life; for the length of days.

A psalm of David.

To Yhwh belong the earth and its fullness, 2 because he founded it on the seas, 3 Who shall go up to the mou mountain ntain of Yhwh 4 The clean of palms and pure of heart: and has not sworn deceitfully. 5 He will lift up the blessing from Yhwh 6

I fear no evil; your rod and your staff they comfort me.

This is the generation of those who seek him,

7 Gates, lift up YOUR HEADS, that THE KING of glory shall enter! 8 Who is this one, (It is) Yhwh, strong and valiant, 9 Gates, lift up YOUR HEADS, that THE KING of glory shall enter! 10 Who is he, this one, Yhwh of armies,

the world and THE INHABITANTS in it; and established it on the rivers. and who shall rise up in the place of his holiness? holiness who has not lifted up his SOUL to vanity, and RIGHTEOUSNESS from the God of his salvation. those who search for YOUR FACE, Jacob. lift up, ancient portals, THE KING of glory? Yhwh, the valiant of war. lift up, ancient portals, THE KING of glory? he is THE KING of glory.

– The name “Yhwh”, that makes an inclusion for each psalm, is therefore found in median terms (23:6b; 24:1b); this name appears four more times in the second psalm (24:3, 5, 8b[2x]); – Terms belonging to the semantic field of royalty, “king” (24:7b, 8a, 9b, 10a, 10b) and “shepherd” (23:1b) that is another name for the king; 24:1b describes the universal kingship of Yhwh; – “I will come back” and “the inhabitants” (23:6b; 24:1b) play the role of median terms;1 – “To the house of Yhwh” of 23:6b has its corresponding terms in “to the mount of Yhwh” and “in the place of his holiness” in 24:3; 1

The link between these two terms is based on paronomasia (wešabtî – weyōšbê).

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307

– There are repeated terms: “righteousness” (23:3b; 24:5), “head/s” (23:5b; 24:7a, 9a) and “face” (23:5a; 24:6).

INTERPRETATION THE SHEPHERD AND THE KING OF THE UNIVERSE There is a strong contrast between the two incipits. On the one hand, the shepherd who cares for a single sheep, as if it were alone in the world, who leads it to graze, who makes it drink, who guides and protects it in all its paths with his staff and his crook, who provides it with food, who anoints its head with perfume, ensures that its cup is always full. On the other hand, the Creator of the earth and of all that it contains, who holds it firm against the evil forces of the primordial waters. This double portrait shows the absolute omnipotence of the Lord. THE HOUSE OF THE LORD The image of the Shepherd that occupies almost the entire space of the first psalm, with its context of green meadows and cool streams, could make us forget the place where, ultimately, the Lord leads his sheep, “to the House of Yhwh” (23:6). It is then understood that the prepared table, the perfumed oil and the cup overflowing with wine are those of the thanksgiving sacrifices offered in the temple in which the faithful participate and which they consume with joy. In this way, the ending of the first psalm introduces the unique theme of the second psalm: the figure of the Lord of the Universe is barely evoked, and the question posed regards those who will be allowed to ascend “the mountain of Yhwh” and to stand “in the place of his holiness” (24:3). The righteous persons, who has not sought other gods than the Lord, who have not deceived their neighbour (4), they will enter there together with the King of Glory. RETURN TO THE TEMPLE It is strange to see that both psalms end with a return to the temple. In the first psalm, it is the person, the sheep led by his shepherd, who promises to “return” “to the house of the Lord” (23:6). In the second psalm, it is God, “the king of glory” who makes his entrance “into the place of his holiness” (24:3). In other words, both of them were out of it! As if the Lord were returning to his temple after having sought and found the lost sheep! In both cases God becomes close to man, caring for each of the sheep of his flock, he, the master of the world, is accepting to make his presence felt in a very small place of the smallest of nations, to be as close as possible to all those who seek him.

D. THE LORD SAVES ALL THE PEOPLE The Whole of the Second Subsection: Ps 20–24 THE EXTREME SEQUENCES (PS 20–21 AND 23–24) Relations between the first passages (Ps 20 and 23) – The “name” of the Lord: 20:2, 6, 8; 23:3; – “From the sanctuary”, “from Zion” in 20:3 and “from his heavenly sanctuary” in 20:7 correspond to “to the house of Yhwh” in 23:6; – The terms belonging to the semantic field of kingship: “messiah” (20:7), “the king” (20:10); and the “shepherd” (23:1). Relations between the second passages (Ps 21 and 24) – “The king” in 21:2, 8 is accompanied by “a crown” in 21:4; “the king” occurs again in 24:7, 8, 9, 10; – “Blessing/s” 21:4, 7; 24:5; – “Glory” 21:8; – “Face/s” 21:7, 10, 13; 24:6; – “Salvation” 21:2, 6; 24:5; – “Strength” 21:2, 14; “strong” 24:8; – “Rise up” (rûmâ, 21:14) and its synonyms “lift up” (śe’û, hinnāś’û, 24:7, 9). Other relations – “Length of days” (21:5); “for the length of days” preceded by “all the days of my life” (23:6); – “Enemies” (21:9); “adversaries” (23:5); – “Happiness” and “faithfulness” of 21:4, 8 are retaken together in 23:6. Relations between both sequences In addition to what has already been noted about the sanctuary in the first passages (20:3, 7; 23:6), it should added “to mountain of Yhwh” and “in the place of his holiness” (24:3); – “Salvation/to save” occur in both psalms of the first sequence (20:6, 7[2x], 10; 21:2, 6) and also in the last psalm of the second sequence (24:5); – The theme of kingship is present in all four psalms (20:7, 10; 21:2, 46; 23:1; 24:7, 8, 9, 10[2x]); – The titles of both sequences are intended to underline the essential difference between them: whereas in the first sequence the nations that are the enemies of the king are doomed to destruction, in the second sequence they are admitted into the temple together with the sons of Israel.

Subsection 20–24 First Sequence (Ps 20–21) Ps 20

1

For the music director, a Psalm of David.

May Yhwh answer you in the day of anguish, may the NAME of the God of Jacob protect you. 3 May he send your help FROM THE SANCTUARY and FROM ZION give you support. 4 May he remember each of your offerings, and may he consider fat your burnt offering. 5 May he give to you according to your heart and may he fulfil all your plans. 2

6 We shout for joy in your SALVA SALVAT VATION, ION and we celebrate in the NAME of our God. Yhwh fulfils all your requests. 7 Now I know that Yhwh SAVES SAVES his MESSIAH.

He answers him FROM HIS HEAVENLY SANCTUARY with the mighty power of his right hand SALVA SALVAT VATION. ION 8 For some chariots and for others horses, but we, the NAME of Yhwh our God we remember. 9 they bend and fall, but we, we rise up and stand upright. 10 Yhwh, SAVE! SAVE THE KING will answer us in the day we call. Ps 21

1

For the music director, a psalm of David.

Yhwh, in your strength THE KING rejoices and in your SALVA SALVAT VATION how greatly he exults! 3 You have given him the desire of his heart and you have not withheld the request of his lips. 4 Yes, you have prevented him with the BLESSINGS of HAPPINESS, you have set on his head a CROWN of fine gold; 5 He asked you for life, you have given him, length of days, always and forever. 6 Great is his GLORY GLORY in your SALVA SALVAT VATION, ION splendour and honour you have placed on him. 7 Yes, you have set him BLESSINGS forever, you have made him enjoy with joy of your face. 8 Yes, THE KING trusts in Yhwh, and in the Most High FAITHFULNESS he will not be shaken. 2

May your hand find all your ENEMIES, may your right hand find those who hate you. 10 You will set them as a furnace of fire at the time of your face. Yhwh in his anger will swallow them up and the fire will devour them. 11 You will annihilate their fruit of the earth and their seed among the sons of Adam. 12 Yes, they will extend an evil against you, they will devise a plot, they will not succeed. 13 Yes, you will set them from behind, your strings you will adjust against their faces. 14 Rise up, Yhwh, in your strength: we will sing and praise your mighty power. 9

309 Third Sequence (Ps 23–24)

Ps 23

1

A psalm of David.

Yhwh is my SHEPHERD, I lack nothing: 2 in meadows of green grass he makes me lie down, towards the waters of rest he leads me, 3 he brings back my soul, he guides me in the paths of righteousness for the sake of his NAME. 4 Even if I walk through the valley of the shadow, I fear no evil; because you are with me, your rod and your staff they comfort me. 5 You prepare before my face a table facing my ADVERSARIES; you sprinkle my head with oil, my cup is overflowing. 6 Yes, HAPPINESS and FAITHFULNESS pursue me all the days of my life; and I will come back TO THE HOUSE OF YHWH for the length of days.

Ps 24

1

A psalm of David.

To Yhwh belong the earth and its fullness, the world and the inhabitants in it; 2 because he founded it on the seas, and established it on the rivers. 3 Who shall go up TO THE MOUNTAIN OF YHWH and who shall rise up IN THE PLACE OF HIS HOLINESS? 4 The clean of palms and pure of heart: who has not lifted up his soul to vanity and has not sworn deceitfully. 5 He will lift up the BLESSING from Yhwh and righteousness from the God of his SALVA SALVAT VATION. ION 6 This is the generation of those who seek him, those who search for your face, Jacob. 7 Gates, lift up your pediments, lift up, ancient portals, that THE KING of GLORY GLORY shall enter! 8 Who is this one, THE KING of GLORY GLORY? Yhwh, strong and valiant, Yhwh, the valiant of war. 9 Gates, lift up your pediments, lift up, ancient portals, that THE KING of GLORY shall enter! 10 Who is he, this one, THE KING of GLORY GLORY? Yhwh of armies, he is THE KING of GLORY GLORY.

310

Second Section (Ps 19–25)

THE WHOLE OF THE SECOND SUBSECTION (PS 20–24) – The titles of the first two psalms are identical, as are those of the last two, and that of the central psalm is the most developed. – The theme of holiness and the temple runs throughout three sequences: “from the sanctuary and from Zion” (20:3), “from his heavenly sanctuary” (20:7); “the Holy One” (22:4), “the assembly” (22:23, 26), “the house of Yhwh” (23:6), “the mountain of Yhwh”, “the place of his holiness” (24:3). – Similarly with the theme of kingship: “messiah” (20:7), “king” (20:10; 21:2, 8; 24:7, 8, 9, 10[2x]), “crown” (21:4), “kingship” (22:29), “shepherd” (23:1), “to Yhwh belong the earth and its fullness…” (24:1). – Enemies are all over : “they” (20:9), that is those who put their trust in chariots and horses, “your enemies”, “those who hate you” (21:9), “adam”, “people” (22:7), “bulls” and “strong beasts” (22:13), “lion” (22:14), “dogs”, “villains” (22:17), “sword” and “dog” (22:21), “lion” and “wild oxen” (22:22), “my adversaries” (23:5), and also “seas” and “rivers” which the Lord had to master (24:2). – Death and life: “the dust of death” at the centre (22:16), “may your heart live” (22:27), “does not revive” (22:30), “fall”, “we rise up” (20:9), “life”, “length of days, always and forever” (21:5), “you will annihilate” (21:11), “the valley of the shadow” (or “the shadow of death” 23:4), “my life”, “for the length of days” (23:6); – “Anguish” (20:2; 22:12); – “Offspring” (21:11; 22:24[2x], 31), “generation” (22:31; 24:6) “people who will be born” (22:32). – “To answer” three times in the first psalm (20:2, 7, 10) and two times in the central psalm (22:3, 22); – “To save/salvation” (20:6, 7[2x], 10; 21:2, 6; 22:2, 22; 24:5); – “Aid/helper” (20:3; 22:12, 20); – “Strength” and its synonyms (21:2; 22:16, 20; 24:8); – “Righteousness” (22:32; 23:3; 24:5); – “Name” of God (20:2, 6, 8; 22:23; 23:3); – “To fear” (22:24, 26; 23:4); – “To return” (22:28; 23:6). The name “Jacob” forms an inclusion (20:2; 24:6; it is also found in 22:24). Length ratios (in number of signs): 1st sequence Ps 20: 536 Ps 21: 729 Total: 1,265

2nd sequence Ps 22 1,755

3rd sequence Ps 23: Ps 24: Total:

379 576 955

Subsection 20–24

311

Ps 20 1 For the music director, a psalm of David. 2 May Yhwh answer you in the day of anguish, may the NAME of the God of JACOB protect you. 3 May he send your HELP FROM THE SANCTUARY, and FROM ZION give you support. 4 May he remember each of your offerings, and may he consider fat your burnt offering. 5 May he give to you according to your heart and may he fulfil all your plans. 6 We shout for joy in your SALVATION, and we celebrate in the NAME of our God. Yhwh fulfils all your requests. 7 Now I know that Yhwh SAVES his MESSAIAH. He answers him FROM HIS HEAVENLY SANCTUARY with the mighty power of SALVATION of his right hand. 8 For some chariots and for others horses, but we remember the NAME of Yhwh our God; 9 THEY bend and FALL, but WE RISE UP and stand upright. 10 Yhwh, SAVE! THE KING will answer us in the day we call. Ps 21 1 For the music director, a psalm of David. 2 Yhwh, in your strength THE KING rejoices and in your SALVATION how greatly he exults! 3 You have given him the desire of his heart and you have not withheld the request of his lips. 4 Yes, you prevented him with the blessings of happiness, you have set on his head a CROWN of fine gold. 5 He asked you for LIFE, you have given him, LENGTH OF DAYS, ALWAYS AND FOREVER. 6 Great is his glory in your SALVATION, splendour and honour you have placed on him. 7 Yes, you have set him blessings forever, you have made him enjoy with joy of your face; 8 Yes, THE KING trusts in Yhwh and in the Most High faithfulness he will not be shaken. 9 May your hand find all YOUR ENEMIE ENEMIES, may your right hand find THOSE WHO HATE YOU. 10 You will set them as a furnace of fire, at the time of your face. Yhwh in his anger will swallow them up and the fire will devour them. 11 YOU WILL ANNIHILATE their fruit of the earth and their OFFSPRING among the sons of Adam. 12 Yes, they will extend an evil against you, they will devise a plot, they will not succeed. 13 Yes, you will set them from behind, your strings you will adjust against their faces. 14 Rise up, Yhwh, in your strength: we will sing and praise your mighty power. Ps 22 1 For the music director, on “The Doe of the Dawn”, a psalm of David. 2 My God, my God, why have you forsaken me? Far from my SALVATION, the words of my roaring! 3 My God, I call by day and you do not answer, and by night and no rest for me. 4 And you are THE HOLY ONE, dwelling in the praises of Israel: 5 in you our fathers trusted, they trusted and you delivered them, 6 to you they cried out and they escaped, in you they trusted and they were not ashamed. 7 And I am a worm and not a man, scorned by ADAM and despised by PEO PEOPLE; 8 all those who see me mock me, they sneer with their lips, they shake the head: 9 “He commits himself to Yhwh, let him deliver him! Let him rescue him, because he delights in him!” 10 Because you, you pulled me from the womb, you made me trust on the breasts of my mother; 11 on you I was cast from the entrails, from the womb of my mother, you are my God. 12 Do not be far from me because anguish is near, because there is no HELPER! 13 Numerous BULLS surround me, STRONG BEASTS of Bashan encircle me; 14 their open their mouths at me, a tearing and roaring LION. 15 I am poured out like water and all my bones are dislocated; my heart is like wax, melting in the midst of my viscera; 16 my force is dried up like a potsherd, and my tongue sticks to my jaw. And you lay me down in THE DUST OF DEATH. 17 Because DOGS surround me, a gang of VILLAINS ILLAINS enclose me. They have pierced my hands and my feet. 18 I count all my bones. They stare, look at me, 19 they divide my cloths among them and for my garment they cast lots. 20 And you, Yhwh, do not be far, O my vigour, hasten to my AID. 21 Rescue my soul from the SWORD, from the claws of the DOG, my only one. 22 SAVE ME from the mouth of the LION, and from the horns of the WILD OXEN. You have answered me. 23 I will recount your NAME to my brothers, and in the midst of THE ASSEMBLY I will praise you: 24 “You FEARFUL of Yhwh, praise him, all you OFFSPRING of JACOB, glorify him, stay in awe of him, all you OFFSPRING of Israel!” 25 Because he did not despise nor abhorred the affliction of the afflicted he did not hide his face from him but he heard, when he cried out to him. 26 My praise of you in THE NUMEROUS ASSEMBLY, my vows I will fulfil before his FEARFUL. 27 The humiliated will eat and be satiated, those seeking him will praise Yhwh: “MAY your heart LIVE forever!” 28 Will remember and return to Yhwh all the ends of the earth, and will bow down before you all the families of the nations. 29 Because KINGSHIP TO YHWH and he rules over the nations. 30 They have eaten and they will bow down all the fat of the earth, before him will bend all going down to the dust and whose soul DOES NOT REVIVE. 31 OFFSPRING will serve him, it will be recounted about the Lord to the GENERATION; 32 they will come and proclaim his righteousness to a PEOPLE WHO WILL BE BORN, because he has done it. Ps 23 1 A psalm of David. Yhwh is MY SHEPHERD, I lack nothing; 2 in meadows of green grass he makes me lie down, towards the waters of rest he leads me, 3 he brings back my soul; he guides me in the paths of righteousness for the sake of his NAME. 4 Even if I walk through THE VALLEY OF THE SHADOW, I FEAR no evil, because you are with me, your rod and your staff they comfort me. 5 You prepare before my face a table facing MY ADVERSARI ADVERSARIES; you sprinkle my head with oil, my cup is overflowing. 6 Yes, happiness and faithfulness pursue me all the days of MY LIFE; and I will return to THE HOUSE OF YHWH FOR THE LENGTH OF DAYS. Ps 24 1 A psalm of David. TO YHWH belongs the earth and its fullness, the world and the inhabitants in it; 2 because he founded it on THE SEAS, and established it on THE RIVERS. 3 Who shall go up to THE MOUNTAIN OF YHWH and who shall rise up in THE PLACE OF HIS HOLINESS? 4 The clean of palms and pure of heart: who has not lifted up his soul to vanity, and has not sworn deceitfully. 5 He will lift up the blessing from Yhwh and the righteousness from the God of his SALVATION. 6 This is the GENERATION of those who seek him, those who search for your face, JACOB. 7 Gates, lift up your heads, lift up, ancient portals, that THE KING of glory shall enter! 8 Who is this one, THE KING of glory? It is Yhwh, strong and valiant, Yhwh, the valiant of war. 9 Gates, lift up your heads, lift up, ancient portals, that THE KING of glory shall enter! 10 Who is he, this one, THE KING of glory? Yhwh of armies, he is THE KING of glory.

312

Second Section (Ps 19–25)

INTERPRETATION Omnipresence of enemies Everything begins “in the day of anguish” (20:2), when the enemies of God’s “messiah” attack him with “chariots” and “horses” (20:8), whereas he puts his trust only in the Name of the Lord. It continues with “all” his “enemies”, those who “hate” him (21:9). The peak of dereliction is reached in the centre of the psalm, where the psalmist is scorned even by members of his own “people” (22:7) who are waging war against him like so many ferocious beasts, “bulls”, “lions”, “dogs” and “wild oxen”, and “villains” brandishing “the sword” (22:13–21). The feast prepared by the Shepherd is prepared in front of his “adversaries” (23:5). And though the king’s enemies are no longer mentioned in the last psalm, “the seas” and “the rivers” on which the creator founded the world (24:2), symbolise the powers of evil that he had to subject to his power. IN THE DUST OF DEATH With Psalm 22 the whole sequence is focused on the death in which the psalmist finds himself lying (22:16). With all these enemies constantly attacking him, death is omnipresent. But it does not have the last word. Even in his cry of dereliction, the psalmist’s voice continues to be heard, first in the complaint, and finally in the praise that celebrates “salvation”, which is even more omnipresent than the enemies. And death turns against those who wanted to inflict it on the king. They “fall” while “we rise up and stand upright” (20:9). They will be “annihilated” with their “offspring” (21:11), while the persecuted king receives “life”, “length of days, always and forever” (21:5). Raised from the dust, the one who has been saved will himself be able to cry out to the humiliated: “May your heart live forever” (22:27). The one who has passed through “the valley of the shadow”, or “the shadow of death” (23:4) accompanied by his shepherd, will find “happiness and faithfulness” all the days of his “life”, “for the length of days” (23:6) and he will be able to enter his house with “the king of glory” (24:7–10). FROM THE LORD’S SANCTUARY The Lord “answers” (20:7) from his heavenly “sanctuary” to save his “messiah”, and he sends help “from the sanctuary and from Zion” (20:3). The psalmist to whom the Lord has “answered” (22:22) calls for praise and thanksgiving in his temple, “in the midst of the assembly”, “in the numerous assembly” (22:23, 26). “All the ends of the earth” will “return” to this place (22:28), with the sheep led by their shepherd (23:6). There “we will sing and praise your mighty prowess” (21:14). Finally “the king of glory” will enter through the “ancient portals” (24:7–10) with “the clean of palms and pure of heart” (24:4), the king of Jacob with the king of heaven.

Subsection 20–24

313

FROM THE DEATH OF THE NATIONS TO THEIR SALVATION In both psalms of the first sequence the nations are doomed to be destroyed by the king of Israel: “They bow and fall, but we rise up and stand upright” (20:9). The Lord himself, by the hand of his king, will make them disappear: “You will set them as a furnace of fire, at the time of your face. Yhwh in his anger will swallow them up and the fire will devour them” (21:10). Even their offspring will be eliminated: “You will annihilate their fruit of the earth and their offspring among the sons of Adam” (21:11). Ps 22 turns the relationship between Israel and the nations upside down. In fact, whereas the king saved from the lion’s mouth begins with telling his “brothers”, “all the offspring of Jacob”, that the Lord has answered him (22:23–27), he then announces how “all the ends of the earth”, “all the families of the nations”, whose “master” is the Lord, “will return” and “bow down” before him (22:28–32). In the first psalm of the last sequence, “the adversaries” are no longer destined to destruction, even though the psalmist’s table is set facing them (23:5). As for the last psalm of the subsection, it seals the reversal made by Ps 22 when it brings into the temple “the world and the inhabitants in it” (24:1) with Jacob whom they have sought (24:6), forming together one unique “people who were to be born” (22:32). Having been saved from death by returning from the exile, now the transition from the first covenant to the new one is assured.

III. THE WAYS OF THE LORD ARE TRUTH

The Third Subsection: Ps 251 TEXT 1 Of David ’ To you, Yhwh, I lift up my soul, ’ 2 my God, in you I trust, let me not blush, let my enemies not rejoice over me. g 3 Also let all those who hope in you not blush, let them blush who betray for nothing. d 4 Make me to know your ways, Yhwh, teach me your paths! h 5 Make me walk in your loyalty and teach me, because you (are) the God of my salvation, in you I hope all the day. z 6 Remember your tenderness, Yhwh, and your faithfulness, because they are from of old. ḥ 7 Do not you remember the faults of my youth and my sins. According to your faithfulness remember me, you, for the sake of your goodness, Yhwh. ṭ 8 Yhwh (is) good and upright, that is why he instructs sinners in the way. y 9 He makes the humiliated walk in judgement and he teaches the humiliated his way. k 10 All the paths of Yhwh (are) faithfulness and loyalty to those who keep his covenant and his precepts. l 11 For the sake of your name, Yhwh, you will forgive my wrong though there are many. m 12 Who is the man who fears Yhwh whom he instructs in the way he should choose? n 13 His soul abides in goodness and his offspring will inherit the earth. s 14 The secret of Yhwh for those who fear him and his covenant, to make them know. ‘ 15 My eyes ever toward Yhwh because he will bring my feet out from the net. p 16 Turn to me and have mercy on me because I am lonely and afflicted. ṣ 17 The anguishes of my heart multiply, from my torments bring me out. r 18 See my humiliation and my pain and take away all my faults. r 19 See my enemies, because they are many and with a violent hatred they hate me. š 20 Guard my soul and deliver me so that I do not blush, because I take refuge in you. t 21 May perfection and uprightness keep me, because I hope in you. p 22 Redeem Israel, O God, from all its anguishes.

The alphabetic pattern of Ps 25 has some irregularities: in fact, there are missing segments beginning with the letters beth, waw and qûf; on the other hand, two successive segments begin with aleph and another two with resh; finally, instead of ending with a segment beginning with the last letter of the alphabet, taw, the last verse begins with the letter pé, which is thus used twice (16, 22). Many have worked hard to restore the acrostic in its completeness and purity, through multiple corrections.2 Are these anomalies due to the vicissitudes of the manuscript tradition that would have transmitted a deteriorated text, or are they the result of an elaborate composition that plays skilfully with the alphabet? A precise study of the composition of the psalm could shed some light on this question.

1

The following pages are a slightly shorter version of “Le psaume 25. Psaume de la nouvelle alliance” (included in Les huit psaumes acrostiches alphabétiques, 51–75). 2 See, e.g., Vesco, 258, note 1.

316

Second Section (Ps 19–25)

V. 9, 16, 18: “AFFLICTED”, “HUMILIATED”

The meaning of ‘ānî is nearly similar to that of ‘ănāw (both derive from ‘nh2). The Masoretic text hesitates more than once between both forms of the text, as can be seen in the cases of the qeré-ketib (Ps 9:13, 19; 10:12; Prov 14:21; etc.). The TOB translates both as “humble” or “humiliated”,3 which makes the lexical affinity of both terms clear. The precise meaning depends on the context: in Num 12:3 ‘ănāw means “humble”: “The man Moses was very humble, more than all men on the face of the earth”. When ‘ānî is coordinated with “poor” (’ebyôn: Ps 109:16, 22; 140:13; see also Ps 107:41), it has the same meaning, without the moral connotation of humility (as referring “a person of humble condition”). As in the commentary on the fifth book, ‘ānî is translated as “afflicted” (and ‘ĕnût as “affliction”) and ‘ănāw as “humiliated” (and ‘onyî as “humiliation”). V. 11: “AND YOU WILL FORGIVE”

The emphatic conjunction “and” is often not translated, with a good reason. The perfect is precative and therefore rendered by an imperative or future tense with imperative meaning. V. 17: “MULTIPLY”

Instead of hirḥîbû (“thy are enlarged”) of the Masoretic text, we read like the old versions: “multiply”.

COMPOSITION All commentators propose an outline of the psalm, but many do it without much conviction. A. Rose writes that: Lament of an individual, in alphabetical form, without a precise outline, Ps 25 can be divided into three parts, since the central section (vv. 8–15) speaks of Yahweh in the third person, while the other two (vv. 1–7, 16–21) are in the form of direct prayer.4

That is the traditional division5. Similarly, Craigie proposes an outline only for the purpose of commentary, “although the division does not necessarily reflect the internal structure of the psalm”; he organises the psalm in three parts (1–7, 8–14, 15–21) but does not provide any justification for its division.6

3

See Concordance de la Traduction Œcuménique de la Bible, “humble”, “humilier”. A. ROSE, “Le Psaume 25”, 11. The same division by Jacquet, 581. Goldingay writes: “Verses 1–3 and 20–22 are corresponding to each other, but the psalm as a whole surely does not show any organized structure” (368, note 1). 5 Ravasi, I, 468. 6 Craigie, 218. 4

The Third Subsection: Psalm 25

317

Many adopt this same tripartite outline, but, unlike Rose and Jacquet, they end the second part at verse14.7 It should be pointed out, that the last verse (22) is not included in these outlines, being considered as a late addition, applying this prayer of an individual to Israel.8 J.L. Mays on the other hand, points out that the collective dimension of verse 22 was already present before.9 Other outlines are more detailed10 and most scholars notice that the last verses (18–21) correspond to the initial ones (1–2).11 Some discern a concentric composition. To my knowledge, Thomas Boys was the first one, in 1825.12 Here is the scheme given by him: A 1–7 Supplicatory B 8–10 Didactic C 11 Supplicatory B’ 12–14 Didactic A’ 15–22 Supplicatory

Marina Mannati’s outline, also focusing on the request for forgiveness in verse 11, is more detailed: it comprises six stanzas corresponding concentrically to each other (1–3 with 20–22, the requests of 4–7 with 15–19, the praises of 8–12 with 12–14).13 Samuel Terrien’s concentrism is quite similar to the previous one.14 The same applies to Pierre Auffret’s analysis,15 which as usual is extremely extensive. Finally, we should mention those who, in spite of recognising the great inclusion of 1–3 and 20–21, consider the body of the psalm as “a group of four very regular octaves (v. 4–7, v. 8–11, v. 12–15, v. 16–19)”16 or a triptych in two parts (4–5 and 6–7, 8–10 and 11, 12–14 and 15–19).17 The concentric composition of the psalm is now accepted. Knowledge of the laws of biblical rhetoric should make it possible to arrive at more reliable results; the law of the question at the centre,18 among other matters, will lead to the identification of the actual centre, that is the key to reading the psalm. 7

Thus Clifford, 138; for him verse 15 is a transitional one (p. 140). Anderson (207) integrates verse 22 in his outline which, apart from this difference, follows that of the authors cited above. 9 Mays, 144. 10 Gestenberger, I, 120: I. Superscription (1a); II. Affirmation of confidence (1b–3); III. Petition (4–7); IV. Hymnic praise (8–11); V. Exhortation (12–15); VI. Petition (16–22). The same outline is taken up by Lorenzin (137). 11 Thus Beaucamp, I, 123; Girard, I, 456–457; Vesco, 257. 12 A Key to the Book of the Psalms, 122–127; French translation of his analysis in R. MEYNET, L’Analyse rhétorique, 119–121. No modern author refers to it. 13 Mannati, I, 254–255. 14 S. TERRIEN, The Psalms., 253. 15 P. AUFFRET, “‘En raison de ton nom, YHWH, tu pardonneras ma faute’: étude structurelle du psaume 25”, 5–31. 16 Beaucamp, 123. Retaken by Ravasi, I, 469: Initial antiphon (1); four octaves (4–19); final quatrain (20–21); final antiphon (22). 17 Girard, I, 459–461. 18 Traité, 417–435 = Treatise, 280–286. 8

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Second Section (Ps 19–25)

After the title (1a), the proper psalm is organised in three parts, two supplications (1b–7 & 16–22) framing a kind of meditation (8–15). A. THE FIRST PART (25:1B–7) COMPOSITION This part comprises three pieces organised concentrically. THE FIRST PIECE (1B–3) + ’ 1b To you, + ’ 2 MY GOD, – let not rejoice

YHWH, in you my enemies

my soul I trust, over me.

+ g 3 Also – let BLUSH

all those who hope in you those who betray

let (them) not BLUSH, for nothing.

I lift up; let me not BLUSH,

Both segments are parallel; the second one generalises and extends to the plural what the first segment says about a single person who is praying. The first members of both segments (1b–2a, 3a) express trust in the God to whom the prayer is addressed, the last members (2b, 3b) are wishes concerning the “enemies”. The verb “to blush” (which could also be translated as “to be ashamed”, “to be confused” or “to be disappointed”) occurs in both segments (2a, 3a, 3b). The last member is ambiguous. On the one hand, the participle “those who betray” (3b) has no direct object and it is therefore possible to comprehend it in two ways.19 If we consider that “those who betray” are opposed to “all those who hope in you” of the first member (3a), the object of “betrayal” will be God; in this case it would be possible to interpret “for nothing” as designating nil, the nothingness of idols. If, on the contrary, we consider, at the higher level, that “those who betray” are synonymously related to “my enemies”, which are found in a symmetrical position in the last member of the first segment (2b), then the object would be the psalmist; “for nothing” would mean “without reason”.20 Both interpretations are not exclusive and it is undoubtedly better to respect the ambiguity: “The expression is finely ambiguous, for it alludes at the same time to the betrayal of friendship and human relations and to infidelity to the Yahwist covenant, the two great radical sins condemned by the Decalogue”.21

19 In the Hebrew Bible, the object of this verb is both man and God. See, e.g., Jer 3:20: “But like a woman who betrays her husband, so you have betrayed me, O house of Israel, says the Lord”. 20 Alonso Schoekel – Carniti prefer the first solution (I, 481). 21 Ravasi, I, 473.

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THE SECOND PIECE (4–5) + d 4 YOUR WAYS, + YOUR PATHS + h 5 MAKE ME WALK : because you (are) : in you

YHWH,

make me to know, teach me!

in your loyalty

and teach me, of my salvation, all the day.

THE GOD I HOPE

The first member of the second segment (5a) reiterates the two members of the first segment and clarifies the nature of Yhwh’s “ways” and “paths” (4ab): they are those of his “loyalty” (’ĕmet can also be translated as “firmness” or “truth”22). As for the last two members of the second segment (5bc), they give the motivation for the preceding requests: although the last member is juxtaposed to the previous one, it is understood as expressing the consequence of the affirmation of the previous member (“You are the God of my salvation; that is why...”). “Your ways”, “your paths” and “make me walk” serve as initial terms for the first three members; the two occurrences of “teach me”, synonymous with “make me to know”, serve as median terms; “the God” of 5b refers to “Yhwh” of 4a. THE THIRD PIECE (6–7) + z 6 REMEMBER : because from of old,

YOUR TENDERNESS,

YHWH,

and YOUR FAITHFULNESS,

and my sins you, YHWH.

DO NOT REMEMBER.

they (are).

– ḥ 7 The faults of my youth + According to YOUR FAITHFULNESS REMEMBER me, : for the sake of YOUR GOODNESS,

The second member of the second segment (7b) corresponds to the first member of the first segment (6a), in which are repeated “your faithfulness” and “remember”. The first member of the second segment is opposed to the next one by negation; the pair “faults” and “sins” (7a) is opposed the one of the first member, “tenderness” and “faithfulness” (6a), which are also in the plural. Introduced by “because” and “for the sake of”, the last members of each segment give the reason of the demands expressed in the other members.

22 This is how the Septuagint translated it: hodēgēson me epi tēn alētheian sou. On the translation of ḥesed we’ĕmet, see Le Psautier. Cinquième livre, 123.

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Second Section (Ps 19–25)

THE WHOLE OF THE PART (1B–7) + ’ 1b To you, + ’ 2 MY GOD, : let not rejoice

YHWH, in you my ENEMIES

my soul I trust, over me.

I lift up; let me not blush,

+ g 3 Also all THOSE WHO HOPE in you let (them) not blush, : let blush THOSE WHO BETRAY for nothing. ····························································································································

= d 4 YOUR WAYS, = YOUR PATHS

YHWH,

make me to know teach me!

= h 5 MAKE ME WALK : because your (are) : in you

in your loyalty THE GOD I HOPE

and teach me, of my salvation, all the day.

····························································································································

+ z 6 Remember : because from of old,

your tenderness,

– ḥ 7 THE FAULTS + according to your faithfulness : for the sake of

of my youth remember me, your goodness,

YHWH,

and your faithfulness,

and my SINS you, YHWH.

do not remember;

they (are).

Each piece has its own lexical and therefore thematic coherence. In the first piece (1b–3) “to blush” occurs three times (2b, 3ab); in the second piece (4–5) three words are from the root drk (“way”, “path”, “to make walk”), “to teach”, which occurs twice, and as synonym “to make to know”; in the last piece (6–7), “to remember” occurs three times, “faithfulness” occurs twice, accompanied by two quasi-synonyms, “tenderness” and “goodness”. The divine names, “Yhwh” and “God”, appear twice in each piece (1b, 2a, 4a, 5b, 6a, 7c). In the extreme pieces, the psalmist asks to be freed from two kinds of evils: first, external evils, “enemies” (2b, 3b) who “betray”, then internal evils, personal “faults” and “sins” (7a). The central piece (4–5) differs from the other two pieces, as it is complementary, by the fact that the one praying asks God to transmit to him the goodness of his teaching and his “salvation” (5b). “I hope” of 5c echoes “them who hope in you” of 3a, playing the role of final terms for the first two pieces. “In you I trust” of 2a and also “my soul I lift up” of 1b express the same idea.

CONTEXT This first part of the psalm is saturated with the vocabulary of the covenant.23

23

See Mannati, I, 253–254.

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“FAITHFULNESS” AND “LOYALTY” Both terms designate primarily the attitude of the Lord towards his people, as the last piece makes it clear, where “faithfulness” (ḥesed: 6a, 7b) as well as its synonyms “your tenderness” (raḥămèkā, 6a) and “your goodness” (ṭûbkâ, 7c), all have the second person singular suffix whose referent is “Yhwh”. Know therefore that the Lord your God is the true God, the true God who keeps his covenant and faithfulness (ḥesed) for a thousand generations to those who love him and keep his commandments. (Deut 7:9; see also 5:10)

“Loyalty” (’ĕmet) of 5a has also the same pronoun and thus indicates God’s commitment; but if people walk in God’s loyalty, it means that they themselves become loyal to the God with whom they made a covenant: “Now therefore fear the Lord, and serve him with integrity and loyalty” (Josh 24:14; see also Mic 6:8). “BETRAYAL” The opposite to loyalty is betrayal. That is already the matter of the covenant between people: “For even your brothers and the house of your father, even they will betrayed you” (Jer 12:6); and in particular of the conjugal covenant: “The Lord stands as witness between you and the wife of your youth whom you betrayed, though she was your companion and your wife by covenant” (Mal 2:14). The same term is used for the covenant with God: “I have seen traitors and am disgusted; they do not keep your words” (Ps 119:158). “SINS” “The root of this word usually refers to “rebellion”, “violation” by a vassal of the covenant made with his suzerain (pš‘ be, ‘to rebel against’): 1 Kgs 12:19; 2 Kgs 1:1; 3:5, 7; etc.”24 “TEACH ME YOUR WAYS” The “ways” or “paths” are a common metaphor for the Law, especially in Ps 119, right from the first verse: “Blessed are the perfect who walk in the Law of Yhwh”. The psalmist tirelessly asks the Lord to instruct him in his law: “Make me understand the way of your precepts, and I will meditate on your wonders” (Ps 119:27).

24

P. BOVATI – R. MEYNET, Le Livre du prophète Amos, 40.

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Second Section (Ps 19–25)

INTERPRETATION THE PSALMIST’S ENEMIES AND SINS Like all those who hope in the Lord (3a), the one praying asks firstly to be delivered from his enemies (1b–2), from those who by “betraying” him have betrayed the law of God (3b). But the external enemies are not the only ones that the psalmist must face: the “faults” of his youth and the “sins” (7a) he has committed since he became obsessed with them, and he asks to be freed from them. For this he cannot rely on himself. On the contrary, he knows that he can rely on the “faithfulness” (6a, 7b), “tenderness” (6a) and “goodness” (7c) of the Lord: being “from of old” (6b), they precede by far his sins and his very birth.25 THE WAYS OF THE LORD The central piece (4–5), on which the part culminates, no longer has anything to do with sin and fault, as if, since the psalmist has been “saved” from it, nothing else mattered to him but to move to another perspective. With great insistence, in fact, he asks the Lord not only to “make him to know” (4a), to “teach” him his ways (4b), but to help him by “making him walk” “in his loyalty” (5a). He thus recognises that he is incapable, by his own strength neither to learn nor to undertake. Everything can come to him only from the Lord. That is why, from the beginning, all his faith is oriented “to” him (1b–2a).

B. THE SECOND PART (25:8–15) COMPOSITION This part comprises three concentrically arranged pieces. THE FIRST PIECE (8–10) +ṭ

8

Good = that is why 9

+ y HE MAKES WALK + and HE TEACHES + k 10 ALL THE PATHS = to those who keep

and upright HE INSTRUCTS

(is) YHWH, sinners

the humiliated the humiliated

HIS WAY.

of YHWH his covenant

faithfulness and his precepts.

in THE WAY

in judgment and loyalty

25 Regarding the expression “from of old”, David Kimchi writes: “already when I was formed of my mother’s womb”, and in note 12 he refers to Ps 139:13 (Commento ai salmi, 217).

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The extreme segments are corresponding to each other (8, 10). Each of their first members displays a pair of “Yhwh” qualities. Their second members are complementary: The Lord addresses first the “sinners” (8b) and then those who are faithful to his covenant (10b). The name “Yhwh” appears only in these two segments. “The way” at the end of 8 and “all the paths” at the beginning of 10 act as distance median terms. The two members of the central segment (9) are parallel: the two occurrences of “humiliated” are in the second position, and two terms with the same root form an inclusion, “he makes walk” and “his way”. The four occurrences of the terms of the root drk (“way/to walk”) and their synonym “path” form of a very regular system: – “The way” at the end of 8 and “he makes walk” at the beginning of 9 act as median terms for the first two segments; – Similarly, “his way” at the end of 9 and “the paths” at the beginning of 10 serve the same function for the last two segments; – It should be added that the two occurrences of the “way” in 8b and 9b act as final terms for the first two segments. In the first two segments “he teaches” of 9b is synonymous with “he instructs” of 8b. The “judgement” in the first member of the central segment (9a) is a quality corresponding to those of the first members of the extreme segments. While it is evident that goodness and uprightness (8a) are divine attributes, it is possible to observe some ambiguity in 10a: “Faithfulness and loyalty” can be the work of God, but also of those who keep his covenant, just as “judgement” is what the Lord guides the humble to walk in. Both interpretations are not incompatible, quite the contrary, since people are invited to follow God’s way, to adopt his own behaviour.26 This is what verse 5 already says: “Make me walk in your loyalty”. It is God’s loyalty, but received from God as a grace is adopted, assumed by people. THE SECOND PIECE (11–12) +l

11

For the sake of . you will forgive

+ m 12 Who is . whom he instructs

your name, my wrong

YHWH, because there are many.

the man in the way

who fears he should choose?

YHWH,

Unlike the second segment, the first one is addressed to God. The first members in each segment end with the name “Yhwh”. The second members express two

26 In this sense, what is expressed in this piece overturns what is said in Isa 55:8, “For my thoughts are not your thoughts, and your ways are not my ways”.

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Second Section (Ps 19–25)

complementary actions of God: forgiveness of something negative, “my wrong”, and teaching of something positive, “the way”. +l

11

For the sake of . you will forgive

+ m 12 Who is . whom he instructs

your name, my wrong

YHWH, because there are many.

the man in the way

who fears he should choose?

YHWH,

The second member of 12 is generally understood as the answer to the first member: “Who is the man fearing the Lord? He instructs him the way that he should choose”. However, it is grammatically possible to interpret it as relatively asyndetic, even if the subject of “to instruct” is not the same as that of the previous member. As in the centre of Psalm 34, verse 13 forms of a single question: “Who is the man who desires life, who loves days to see good?”. The last word, “to choose”, which is relatively asyndetic, is ambiguous: indeed, it is possible to consider that the subject is the same as that of “he instructs”, that is “Yhwh”.27 However, the subject can be “the man”, especially if one interprets the incomplete form as a future: “the path that he will choose”, that means “that he should choose”.28 It seems preferable to respect the ambiguity. It is both God’s and human choice. THE THIRD PIECE (13–15) + n 13 HIS SOUL + and his offspring

in goodness will inherit

abides the earth.

– s 14 The secret – and his covenant

of YHWH

for those who fear him to make them know.

+ ‘ 15 MY EYES + because he will bring out

ever from the net

toward YHWH MY FEET.

In the extreme segments the parts of the body are mentioned: in the last one “eyes” and “feet” (15), in the first one “soul” (lit., “throat”, hence “breath”, 13); “his soul” and “my eyes” are the initial terms for the extreme segments, “his soul” and “my feet” are the extreme terms for the whole piece.

27

Thus Hakham (I, 157), who points out that the verb translated here as “he instructs” (yôrennû) is of the same root as tôrâ, usually translated as “the Law”, but which primarily means “teaching”; for him “the way” that the Lord has chosen is that of the Torah. 28 It is followed by most translations, for example the BJ: “he puts him back on the path he should take”; likewise the TOB: “this one shows him which way to choose”.

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In the central segment (14), the extreme terms are corresponding to each other, since the Lord “makes to know” “his secret”.29 While the first segment speaks of a third person, “the man” referred to at the end of the preceding piece (12a), the third segment is in the first person singular. As for the central segment, it can be stated that it provides the link by generalising in a third person plural, “those who fear him”; this segment is distinguishing itself from the other two by the fact that it speaks of God’s actions.30 THE WHOLE OF THE PART (8–15) + ṭ 8 GOOD + that is why – y 9 HE MAKES WALK – and HE TEACHES : k 10 ALL THE PATHS : to those who keep

and upright HE INSTRUCTS

is YHWH, sinners

the humiliated the humiliated

HIS WAY.

of YHWH

HIS COVENANT

in THE WAY.

in judgment faithfulness and his precepts.

and loyalty

··························································································································· + l 11 For the sake of your name, YHWH,

+ you will forgive

my wrong

because there are many.

12

– m Who is the man – whom HE INSTRUCTS

WHO FEAR YHWH FEARS EARS in THE WAY he should choose? ···························································································································

: n 13 His soul : and his offspring – s 14 The secret – and HIS COVENANT + ‘ 15 My eyes + because he

in GOODNESS will inherit

abides the earth.

of YHWH TO MAKE THEM KNOW.

for THOSE WHO FEAR FEAR him

ever will bring out

towards YHWH from the net

MY FEET.

The central piece (11–12) differs from the other two pieces in that it comprises only two bimembers instead of three as in the surrounding pieces. The two occurrences of “good/goodness” (ṭôb, 8a, 13a) act as initial terms for the extreme pieces. These pieces seem to mirror each other.

29

The first term of the segment, sôd, is translated here as “secret”, but it could also be translated as “intimacy”, e.g., in Prov 3:32 (Osty: “but with the upright [people] is his intimacy”), or even “friendship”, e.g., in Job 29:4 (TOB: “when the friendship of God rested in my tent”). Indeed, only the intimate friend reveals his secret to his friend. 30 It is true that the piece ends mentioning divine action, but does it in a causal way.

326

Second Section (Ps 19–25)

+ ṭ 8 GOOD + that is why 9

– y HE MAKES WALK – and HE TEACHES : k 10 ALL THE PATHS : to those who keep

and upright HE INSTRUCTS

is YHWH, sinners

the humiliated the humiliated

HIS WAY.

of YHWH

HIS COVENANT

in THE WAY.

in judgment faithfulness and his precepts.

and loyalty

···························································································································· + l 11 For the sake of your name, YHWH,

+ you will forgive

my wrong

because there are many.

– m 12 Who is the man – whom HE INSTRUCTS

WHO FEARS YHWH in THE WAY he should choose? ····························································································································

: n 13 His soul : and his offspring – s 14 The secret – and HIS COVENANT + ‘ 15 My eyes + because he

in GOODNESS will inherit

abides the earth.

of YHWH TO MAKE THEM KNOW.

for THOSE WHO FEAR him

ever will bring out

towards YHWH from the net

MY FEET.

– In the extreme segments 15b refers to 8b. Indeed, the two metaphors are corresponding: “he instructs sinners in the way” (8b) is the equivalent of “he will bring out from the net my feet” (15b).31 The second members begin with words that point out the reason: “that is why” (8b) and “because” (15b); – The second and the penultimate segments (9, 14) have no common vocabulary; however, “those who fear him” (14a) refers to “the humiliated” (9ab) and “to make them know” (14b) is synonymous with “he teaches” (9b); – Like the first member of 10, the two members of 13 say what happens to “the man who fears Yhwh” (12a), and to “those who keep his covenant and his precepts” (10b). The movement is chronological in the first piece: forgiveness of sins is followed by instruction and leads to God’s gift. In the last piece the same movement is repeated but in reverse order. Note that “his covenant” at the end of the first piece (10b) returns at the centre of the last piece (14b). The links between the central piece and the other two pieces are many:

31

“Feet” (15b) belongs to the same semantic field as “way”, “to walk” and “paths” (8b, and also 9a, 9b, 10a). It is true that the metaphor of the “net” is mostly linked to the presence of enemies (e.g., Ps 9:16), but this part does not deal with it at all.

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327

– “My wrong” in 11b and “sinners” in 8b, which belong to the same semantic field, act as initial terms for the first two pieces; thus Lund’s third law, that the ends and the centre correspond to each other, would be verified;32 – In 12b “he instructs in the way” sends back “he instructs [...] in the way” in 8b; – “To fear” of 12a is taken up again in 14a; – The name “Yhwh” appears twice in each piece; – The third piece is related to the second one because the referent of the pronoun “his” in 13a is “the man” in 12a.

CONTEXT THE NEW COVENANT The “covenant” mentioned twice (10b &14b) has two essential characteristics of the new covenant: it is based on the forgiveness of sins and the inner knowledge of the Law is given by God himself: 33

But this is the covenant that I will make with the house of Israel after those days, says the Lord. I will put my Law within them and I will write it on their hearts. Then I will be their God and they will be my people. 34 There will be no further need for everyone to teach neighbour, or brother, saying: “Know the Lord!” For everyone will know me, from the least to the greatest, says the Lord, because I will forgive their crime and remember their sin no more. (Jer 31:33–34)33

“FOR THE SAKE OF MY NAME” The beginning of the central piece recalls Isa 48:9–11: 9

For the sake of my name I will defer my anger, for my honour I will be patient with you, so as not to exterminate you. 10 Behold, I have purchased you, but not for silver, I have chosen you in the furnace of adversity. 11 For my own sake, for my own sake, I do it, for how should my name be profaned?

And Ezek 20:44 makes it clear that God’s intervention is due only to his free initiative, without any merit on the part of Israel. And you will know that I am the Lord, when I deal with you for the sake of my name, and not according to your wicked conduct and corrupt deeds, O house of Israel, says the Lord God.

32

See Traité, 98 = Treatise, 42. See A. ROSE, “Le Psaume 25”, 11: “May God not remember our faults (v. 7), this is one of the signs of the New Covenant” (the author refers to Jer 31:34 quoted in Heb 8:12). 33

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Second Section (Ps 19–25)

THE WAYS OF THE LORD The image of the way which the Lord “makes known” and in which he leads his people can be found in the texts of the new covenant as for example: I will lead the blind by a way they do not know, by paths they do not know I will make them walk; I will turn darkness before them into light, and the rough places into a level ground. (Isa 42:16)

Similarly in Isa 48:17, Thus says the Lord, your Redeemer, the Holy One of Israel: I am the Lord your God, who teaches you for your own good, who leads you in the way you should go.

INTERPRETATION EVERYTHING IS BASED ON THE FORGIVENESS OF SINS These are not the righteous ones whom the Lord teaches the way, but sinners (8a). The new covenant is based on the forgiveness of sins. This forgiveness is not due to human merits, to the fact that people have repented and converted, that they have changed their ways, their conduct. It is due solely to God’s goodness and uprightness (8a). The psalmist has understood this well, since at the heart of an essentially hymn-like part he addresses himself directly the Lord asking for his forgiveness (11). He is not saying that he has changed his evil behaviour, he is relying on no one else but God: it is only “for the sake of his name” (11a) that forgiveness will be granted to him, completely free of charge. He will return to this at the end in a trustful supplication: it is God and only him, who will pull him out of the net where his feet were caught (15b) and will give him the ability to walk in his ways.34 THE GIFT OF KNOWLEDGE We can see in these verses — with a good reason — a reference to the exodus. The way would be that followed by the children of Israel in the desert and the teaching would be that of the Torah received by Moses on Mount Sinai.35 Rather, it seems that the context is not as much that of the Mosaic covenant as that of the new covenant. Indeed, these are not commandments that are given to those who fear the Lord, but the knowledge of his ways, the knowledge of God himself, of his goodness and uprightness (8), of his faithfulness and loyalty (10). They are communicated by God in secret, they make people enter into the intimacy of his 34

In the Gospel of Luke, the sequence 5:17–6:11 presents Jesus as the Bridegroom of the new covenant (see Luc 2005, 251–279; Luc 2011, 255–281). Now, in profound accord with the prophecy of Jer 31:31–34, this sequence begins with the forgiveness and healing of a man whose feet were paralysed. 35 Thus Clifford, 140.

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329

knowledge (14). This inner knowledge, a gift from on high, is one of the major characteristics of the new covenant: “I will put my Law within them and I will write it on their hearts [...] There will be no further need for everyone to teach neighbour, or brother, saying: ‘Know the Lord!’ For everyone will know me, from the least to the greatest, says the Lord” (Jer 31:33–34).

C. THE THIRD PART (25:16–22) COMPOSITION The part comprises three pieces organised concentrically. THE FIRST PIECE (16–17) + p 16 TURN – because lonely

to me and afflicted,

– ṣ 17 The anguishes + from my torments

of my heart

AND HAVE MERCY ON ME

I (am). multiply, BRING ME OUT.

Both segments correspond to each other in a mirrored fashion. Two supplications with the imperatives frame their motivations. The first one is introduced by “because”; the second one is simply juxtaposed with the supplication that follows it. The couple “anguishes” and “torments” in the second segment corresponds to that of “lonely and afflicted” in the first segment. THE SECOND PIECE (18–19) :: r 18 See .. and take away

my humiliation all

and my pain my faults.

:: r 19 See .. and with a hatred

my enemies of violence

because they are many they hate me.

Beginning with the same verb, both segments are complementary: misfortune (“humiliation” and “pain”), due firstly to “faults” (18b), then to “enemies” (19a), comes from within and outside. In the second segment, the verb “to see” ruling over “enemies” means prevailing over them.36 The ending of the first member of the second segment can be understood as: “because they are powerful”.

36

Thus, e.g., Ps 112:8, “His is secure in his heart, he does not fear, until he sees his oppressors”.

330

Second Section (Ps 19–25)

THE THIRD PIECE (20–22) + š 20 GUARD . so that I do not blush,

my soul and deliver me because I take refuge in you.

+ t 21 May perfection . because

and uprightness I hope in you.

keep me,

+ p 22 REDEEM, - from all

O God, its anguishes.

Israel,

The first two segments are parallel: request (20a, 21a) is followed by its motivation (20b, 21b). Their first members end with a verb whose object is the pronoun suffix in the first person singular and whose second members end with the pronoun in the second person singular. The first segment is not specifying what the psalmist is asking to be delivered from, unless we understand that napšî does not simply mean “my soul” (that is “myself”) but “my life”. In this case it would be a danger of life that the psalmist is asking to be delivered from; it is confirmed by the fact that the preceding segment spoke of “enemies” (19). In a complementary way, whereas in the first segment the psalmist is asking to be freed from the hand of his enemies (20), in the second segment he is begging to be kept by “perfection and uprightness” (21a). These two qualities can be interpreted as human virtues;37 here, given the context of the piece, it seems that they should be considered as divine attributes. Besides, we notice at the upper level that this couple corresponds to the beginning of the central part of the psalm: “Good and upright Yhwh” (8a). This correspondence is much more apparent in Hebrew: “good “perfection

and upright Yhwh” and uprightness keep me”

ṭôb -weyāšār yhwh tōm -wāyōšer yiṣṣerûnî38

The last segment broadens the request from the singular of “my soul” to the semantic plural of all those who are part of “Israel” (22a). We can also notice that the extreme segments are the only ones that begin with second person singular imperatives. Israel’s “anguishes” (22b) are the dramatic situations in which it finds itself, especially in front of its enemies. From this point of view, the construction can be considered as concentric.

37 The couple “perfection and uprightness” is not found elsewhere in the Hebrew Bible; on the other hand, the couple “blameless and upright” occurs three times, attributed to Job: “a man blameless and upright” (Job 1:1, 8; 2:3). 38 See P. AUFFRET, “Étude structurelle du psaume 25”, 22.

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THE WHOLE OF THE PART (16–22) + p 16 RETURN :: because lonely

to me and AFFLICTED,

and have mercy on me, I (am).

:: ṣ 17 The ANGUISHES + from my torments

of MY HEART

multiply, bring me out.

····························································································································· :: r 18 See my HUMILIATION and my pain .. and take away ALL my faults.

:: r 19 See .. and with a hatred

my enemies of violence

because they are many they hate me.

····························································································································· MY SOUL and deliver me

+ š 20 Guard :: so that I do not blush, +t

21

May perfection

:: + p 22 REDEEM, :: from ALL

because I take refuge in you. and uprightness because I hope in you.

keep me,

O God, its ANGUISHES.

Israel

The first and the last piece are corresponding to each other in several ways. The extreme members of the first piece (16a, 17b) as well as the first members of the first two segments of the last piece (20a, 21a) end with the verbs of request whose object is the first person singular suffix pronoun. “My soul” of 20a recalls “my heart” of 17a, in identical position. The verbs with which the extreme segments begin are in close paronomastic relation: peneh and pedeh; translating them as “return” and “redeem”, the verbs which begin with the same consonant, was an attempt to render this relation. The word “anguishes” at the beginning of the second segment of the first piece (17a) is repeated at the end of the last piece (22b). “All” of 22b recalls “multiply” of 17a. “Israel” at the end of the last piece (22a) corresponds to “I” at the beginning of the first piece (16b): the personal supplication extends to all the people at the end of the part. The central piece is linked with the first piece through “humiliation” (18a), which recalls the “afflicted” mentioned at the beginning (16b). “All” of 18b is repeated at the end (22b); “they are many” of 19a corresponds to “multiply” in 17a.

CONTEXT “THE ANGUISHES” It is not about anguishes in the psychological sense, but situations of distress where one finds oneself pressed on all sides, with no possibility to escape. When

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Second Section (Ps 19–25)

David says, “By the life of the Lord who redeemed my soul from all anguish” (2 Sam 4:9; 1 Kgs 1:29),39 he essentially means the death that his enemies were threatening him with. Ps 54 in its last segment (9) puts together “anguish” and “enemies”: “Because out of all anguish he delivered me and my eye sees my enemies”.

INTERPRETATION “TAKE AWAY ALL MY FAULTS” (18B) The psalmist begins with insistently asking to deliverance from his sin, the sin that causes him humiliation and loneliness (16b). His faults oppress him, they squeeze his “heart” (17). His anguishes are commensurate with his sins by their number, which only add to the weight of his guilt. “SEE MY ENEMIES” (19A) Distress, anguish is not only caused by sin, it does not only come from within, from the consciousness of the one praying. The enemies from the outside, who are numerous and powerful, also oppress him, squeezing him on all sides. THE ANGUISHES OF ISRAEL (22) One might think that the distressing situations in which Israel finds itself are only those in which its enemies put it. Indeed, the final verse is part of the last piece dealing with those who are after the life of the psalmist and his people. However, as the “anguishes” echo those of the psalmist crushed by his sin, it is also possible to understand that the anguishes of the whole people are not only caused by their external enemies, but also by the faults of which they are guilty. It is indeed “from all its anguishes” that the psalmist is asking for the liberation of the whole Israel.

39

In 1 Sam 26:24 it is used the verb “to deliver”: “he will deliver me from all anguish”.

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D. THE WHOLE OF THE PSALM COMPOSITION RELATIONS BETWEEN THE EXTREME PARTS ’ 1b To you, Yhwh, I lift up MY SOUL, ’ 2 my GOD, in you I trust, LET ME NOT BLUSH, g 3 Also LET all those who hope in you NOT BLUSH,

let MY ENEMIES not rejoice over me. LET THEM BLUSH who betray for nothing.

·····························································································································

d 4 Make me to know your ways, Yhwh h 5 Make me walk in your loyalty and teach me

teach me your paths! because you are the GOD of my salvation, in you I hope all the day.

·····························································································································

z 6 Remember your tenderness, Yhwh, and your faithfulness because they are from of old. ḥ 7 Do not you remember the faults of my youth and my sins. According to your faithfulness remember me, for the sake of your goodness, Yhwh. [...] p 16 Turn to me and have mercy on me ṣ 17 The anguishes of my heart multiply,

because I am lonely and afflicted. from my torments bring me out.

·····························································································································

r 18 See my humiliation and my pain r 19 See MY ENEMIES because they are many

and lift up all my faults. and with a violent hatred they hate me.

·····························································································································

š 20 Guard MY SOUL and deliver me t 21 May perfection and uprightness keep me p 22 Redeem Israel, O GOD,

SO THAT I DO NOT BLUSH because I take refuge in you. because I hope in you. from all its anguishes.

The extreme pieces are corresponding to each other (1–3 & 20–21): they deal with enemies and the psalmist is asking not to blush before them (2, 20), because he “trusts” in “God” (2), he “takes refuge” in him (20); he “hopes” in him because “all those who hope” in him will “not blush” (3). “Lifting up” his “soul” to God (1b), he asks him to “guard” his “soul” (20). The central piece of the last part (18–19) refers to the last piece of the first part (6–7): indeed, the psalmist is requesting to be liberated from his “faults” and “sins” (7, 18). At first sight the last part (16–22) does not display any element corresponding to the central piece of the first part (4–5); however, it is possible to say that “your loyalty” of 5 announces “perfection and uprightness” of 21, inasmuch as these two qualities refer God (see p. 330). For David Kimchi, the expression “all those who hope in you” (3) refers to Israel.40 If we accept this interpretation, the expression would form an inclusion with “Israel” of the last segment (22).

40

D. KIMCHI, Commento ai salmi, 215.

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Second Section (Ps 19–25)

RELATIONS BETWEEN ALL THREE PARTS 1

Of David ’ To you, Yhwh, I lift up MY SOUL, ’ 2 my GOD, in you I trust, let me not blush, g 3 Also let all those who hope in you not blush, d 4 MAKE ME TO KNOW your WAYS, Yhwh, h 5 Make me WALK in your LOYALTY and TEACH ME,

let my enemies not rejoice over me. let them blush who betray for nothing. TEACH ME your PATHS! because you are the GOD of my salvation, in you I hope ALL THE DAY.

z 6 Remember your tenderness, Yhwh, and your faithfulness because they are FROM OF OLD. ḥ 7 Do not you remember the FAUL FAULTS of my youth and my SINS. According to your faithfulness remember me, for the sake of your GOODNESS, Yhwh. ṭ 8 Yhwh is GOOD AND UPRIGHT, that is why he INSTRUCTS SINNERS in the WAY. y 9 He MAKES the humiliated WALK in judgment and he TEACHES the humiliated his WAY. k 10 All the PATHS of Yhwh are faithfulness and LOYALTY to those who KEEP his covenant and his precepts. l 11 For the sake of your name, Yhwh, m 12 Who is the man who fears Yhwh n 13 HIS SOUL abides in GOODNESS s 14 The secret of Yhwh for those who fear him ‘ 15 My eyes EVER toward Yhwh p 16 Turn to me and have mercy on me ṣ 17 The anguishes of my heart multiply, r 18 See my humiliation and my pain r 19 See my enemies because they are many š 20 Guard MY SOUL and deliver me t 21 May PERFECTION AND UPRIGHTNESS KEEP me p 22 Redeem, O GOD, Israel,

you will forgive my WRONG though there are many. whom he INSTRUCTS in the WAY he should choose? and his offspring will inherit the earth. and his covenant, TO MAKE THEM KNOW. because he will bring out my feet from the net. because I am lonely and afflicted. from my torments bring me out. and lift up all my FAULTS. and with a violent hatred they hate me. so that I do not blush, because I take refuge in you. because I hope in you. from all its anguishes.

The three parts are of comparable length: 15 members in the first one, 14 in the last one, and 16 in the central part. The first two parts. The terms found only in these two parts: – “Way/s”, “to walk” and “paths” (4, 5, 8, 9, 10, 12); – “To teach”, “to instruct”, “to make know” (4, 5, 8, 9, 12, 14); – “Loyalty” and “faithfulness” (5, 6, 10); – “Yhwh” (1b, 4, 6, 7b, 8, 10, 11, 12, 14, 15); – “For the sake of your goodness” at the end of the first part (7b) and “for the sake of your name” at the centre of the second part (11); – “All the day” of 5b and “from of old” of 6 correspond to “ever” in 15; – “Goodness” and “good” have a role of median terms (end of 7b, beginning of 8). The request of forgiveness at the end of the first part (7) corresponds to the one at the centre of the second part (11).

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335

Relations between the last two parts are fewer. – However, the request for forgiveness in the first segment of the central piece of the second part (11) corresponds to the one in the first segment of the central piece of the last part (18), a good example of central terms; – “Though there are many” (kî rab-hû’) at the centre of the second part (11) announces “because they are many” (kî-rābbû) of 19; in the first case it concerns the sins of the psalmist, in the second case it refers to his enemies; – The two occurrences of “the humiliated” (‘ănāwîm) in 9 correspond to the “afflicted” (‘ānî) and to “my humiliation” (‘onyî) in 16 and 18; – As already pointed out, “perfection and uprightness” in the penultimate segment of the third part (21) corresponds to “good and upright” at the beginning of the second part (8), thus forming an inclusion for the last two parts (see p. 330); – “To keep” is found in 10 and 21; in the first case, it refers to people who “keep” the covenant, in the second one it refers to God whom the psalmist is asking to “keep” him. Relations between all three parts: – Just as “sins” (7) and “sinners” (8) act as median terms for the first two parts, so the two occurrences of “bringing out” (15, 17) act as median terms that link the last two parts; – “My soul” occurs in each of the three parts (1b, 13, 20); at the beginning the psalmist lifts up his soul to God, at the end, in a complementary way, he is asking God to watch over his soul; – The request for forgiveness is found once in each part (7a, 11b, 18b); the last time the psalmist adds “all” to “my faults”.

CONTEXT VOCABULARY OF THE COVENANT Marina Mannati listed all the terms related to the covenant: starting just with “the covenant” that frames the central piece twice (10, 14); the other terms which without ever naming it refer to the Law, “way/s” and “to walk” (4, 5, 8, 9[2x], 12), “paths” (4, 10), “precepts” (10); “to instruct” (from the same root as Torah: 8, 12), “to teach” (4, 5, 9) and “to make to know” (4, 14); “to choose” the way, that is, to take the path of the covenant (Deut 30:15–20; Josh 24:15); “faithfulness and loyalty” (Ps 25:10) which refers to the same terms in 5, 6, 7b. These are the most important ones.41

41

Mannati, I, 253–254. Similarly, Ravasi, I, 469–472.

336

Second Section (Ps 19–25)

THE NEW COVENANT André Rose writes: “That God may not remember our faults (v. 7), this is one of the signs of the New Covenant”,42 and he refers to Jer 31:34 quoted in Heb 8:12 (Heb 8:8–12 quotes the whole passage from Jer 31:31–34). It has already been noticed above that the forgiveness of sins is the very foundation of the New Covenant (see p. 327) and that the gift of knowledge is one of its essential characteristics (see p. 328).43

INTERPRETATION The interpretation of the psalm as a whole, as we have understood it, will be organised around the two verses that constitute the heart of the prayer,44 namely verses 11 and 12. A COMPLETELY FREE FORGIVENESS It is not on account of repentance and conversion that the psalmist is begging for the Lord’s forgiveness: indeed, he does not mention it even once. When he is asking to be forgiven for his many sins, at the heart of the psalm, he does so only “for the sake of his Name” (11). He does not put his trust in himself, but only in God: “My God, in you I trust” (2). He is “the God of his salvation” and in him he “hopes all the day” (5). When he is asking the Lord to remember him, it is “according to his faithfulness”, that is “for the sake of his goodness” (7). He is the one who “will bring his feet out of the net” (15), he is the one in whom he “takes refuge” (20). He “hopes” in him, asking to be kept by his perfection and uprightness (21). INNER KNOWLEDGE OF GOD’S WAYS The psalmist insistently is asking for the knowledge of the Lord’s ways. As if he never knew them! Indeed, the laws and precepts of the Torah are not unfamiliar to him and he has learned them since his youth, like all the children of Israel. If we consider the title of the psalm, the psalmist is no one else than David himself, but it is certain that the king of Israel knows nothing of God’s commandments. “Who is the man who fears Yhwh whom he instructs in the way he should choose?” (12). He is the one who is requesting to be taught, inwardly, who desires that the law of God be engraved in his heart, without the need of being taught by anyone other than the Lord himself. This inner knowledge is so intimate that the psalmist calls it “the secret” of the Lord (14).

42

A. ROSE, “le Psaume 25”, 13. See P. BEAUCHAMP, L’Un et l’Autre Testament. I, Chap. VI, “La nouvelle alliance”, 229–274. 44 See Traité, “Partir du centre”, 567–573 = Treatise, “Starting form the centre”, 350–355. 43

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THE WAY TO UNION “Make me walk in your loyalty” (5). From the very beginning the psalmist is asking the Lord to enter, in a certain sense, into his intimacy, to share with him what constitutes his nature. Because “loyalty” is God’s prerogative. That is why he does not say “loyalty” but “your loyalty”. It is not only that he does not put forward his own faithfulness; on the contrary, he hastens to ask for liberation from his faults and sins (7). But it is not even the grace of being faithful that he implores, but of entering into God’s faithfulness. We find the same play on another divine attribute, “goodness”: “The Lord is good and upright” (8) and its corresponding, “His soul abides in goodness” (13); again our understating here is that the psalmist assumes a quality that becomes his own, but because it is given to him by someone else. The same applies to “the way he should choose” (12), a formula which has been described as ambiguous. Clearly, the first one who chooses the way to be taken is the Lord, but this way also becomes the human choice. In this way, the will of God and of the person become one. A better exchange, a union is also achieved when, at the extremities of the poem, the psalmist begins with the declaration: “To you, Lord, I lift up my soul” (1) and ends with the supplication addressed to the Lord to “guard his soul” (20). The movement is reciprocal and leads the two protagonists of what can rightly be called a story of love, of faithfulness and loyalty to meet together and to make unity. Finally, even the matter of “enemies” can be understood along the same lines; indeed, the ambiguity of the expression of “them who betray for nothing”, which is put in parallel with “my enemies” (2–3), suggests that the psalmist’s enemies are no other ones than those of God himself. By defending his faithful ones, by freeing them from their enemies, he indeed defends his own faithfulness and protects himself. The cause of God and the cause of those who fear him are one and the same. SINGULAR AND PLURAL The play on the singular and the plural marks the three parts of the psalm. Whereas in the central part the singular of the psalmist is briefly evoked in two segments (11 & 15), in application of a general law articulated throughout the rest of the part, conversely in the extreme parts, what the one praying is asking throughout for himself is extended to all in only two segments (3 & 22). Such identical balance in the extreme parts between the singular and plural is a further indication that the last verse is not a secondary addition but an integral part of the psalm. The attribution of this prayer to David is probably due not only to the common artifice of placing a late composition under the patronage and authority of an illustrious figure from the past. It fits well with the function of the one who speaks not only on his own behalf but also on behalf of all his people, which is first and foremost the function of the king, but which can also be understood as the duty of anyone who prays not only for himself or herself, but who, in solidarity with his/her people, holds them all in his/her prayers.

338

Second Section (Ps 19–25)

ADVENT PSALM “To you I lift up my soul; my God, in you I trust, that I shall not be confounded!” With these words, borrowed from Ps 25, the first Mass of the liturgical year begins, that of the first Sunday of Advent, where we find this psalm in the gradual and the offertory. The choice and insistence are understandable, for this prayer of the anawim of Israel is admirably suited to express the Church’s expectation and hope in the fulfilment of the promises of the God of the covenant.45

These lines, published in 1966, applied to the pre-conciliar liturgy. The liturgical reform did not erase the relationship of Psalm 25 with Advent, since the opening antiphon of the first Sunday of Advent always includes its first three verses. This confers to this psalm a very special position and emphasis. For the acclamation of the Gospel and for the communion antiphon of the same Sunday, the new liturgy calls upon Ps 85, which the old liturgy considered to be specific to this inaugural period.46 IS THERE ANY INCONSISTENCY IN THE ALPHABETICAL ACROSTIC? It should first be noted that the absence of three letters (beth, waw, qûf) is, in effect, compensated by the repetition of three other letters (aleph, pé, resh); the total number of 22 letters of the alphabet is therefore preserved. The balance between the three parts is also respected from this point of view, since the distribution of the letters corresponds exactly to the number of verses as the Masoretic text is divided: seven letters in the first part (aleph, aleph, gimel, daleth, hé, zayn, heth), similarly seven in the last part (pé, tsadé, resh, resh, sîn, taw, pé and eight in the central part (teth, yûd, kaf, lamed, mem, nûn, samek, ayn). Concerning the repetition of pé, it should be remembered that the two occurrences of this letter form an inclusion for the last part; this fact is corroborated by the paronomastic relationship between the two imperatives with which verses 16 and 22 begin, paronomasia is further strengthened by the beginnings of the words that following these imperatives, penēh ’ēl(ay), in 16 and pedēh ’ĕl(ōhîm) in 22. The double occurrence of pé, in extreme terms of the last part, corresponds to the double occurrence of aleph in the first part, but this time at the beginning of the first two members. The first two words of the verses beginning with aleph, “to you” and “my God”, are also found in the second terms of the verses beginning with pé: “to me” and “O God”; symmetry is therefore complementary, since the psalmist raises his soul “to” his “God” so that “God” turns “to” him. Should this be seen as an explanation for the irregularities in the alphabetic pattern of the psalm? Can we assume that these irregularities were intentional?

45 46

Mannati, I, 252. See R. MEYNET, “L’enfant de l’amour (Ps 85)”.

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One thing is certain: this is not the only case of irregularity in the alphabetic pattern in this genre of psalms.47 If it is possible to juggle the letters and play on the words that they may form, the three repeated letters of the alphabetic acrostic (aleph, pé, resh) can be read in the order of the psalm ’ēper, “dust”, and in the reverse order rāpā’, “to heal”. The first word would describe well the state of the person before his Lord, the second the action of God towards him. Even if these were not the words hidden by the author, nothing prevents the reader from finding them there.

47 See the case of Ps 9–10 and 34, see R. MEYNET, Les huit psaumes acrostiches alphabétiques, 48–49, 93.

IV. THE LORD DELIVERS HIS FAITHFUL FROM DEATH The Whole of the Second Section: Ps 19–25 COMPOSITION The section comprises seven psalms organised in three subsections. The extreme psalms (Ps 19 and 25) are closely related: THE LAW

THE LORD

THE WAYS

OF THE LORD

IS LIGHT

SAVES

ALL THE PEOPLE

OF THE LORD

ARE TRUTH

Ps 19

Ps 20–24

Ps 25

Length ratios (in number of signs): 1st subsection

2nd subsection

3rd subsection

Ps 19

Ps 20–24

Ps 25

877

3,975

1,061

The five psalms of the central subsection (Ps 20–24) form three sequences: two pairs of psalms (Ps 20–21 and 23–24) frame Ps 22. HELP

FROM THE SANCTUARY

The king

is saved

RETURN TO THE TEMPLE

AGAINST ALL THE ENEMIES

OF THE KING

from death

WITH ALL THE SEEKERS

Ps 20–21 Ps 22

OF GOD

Ps 23–24

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Second Section (Ps 19–25)

THE EXTREME SUBSECTIONS (19 AND 25) Each of these two psalms comprises three parts of similar length. Lexical relations between the first parts: “knowledge” (19:3); “to make know” (25:4); “path/s” (19:6; 25:4); “day” (19:3; 25:5). Lexical relations between the second parts: “Law” (19:8) and “to instruct” (with the same root as “the Law”, 25:8, 12); “testimony/testimonies” (19:8; 25:10); “judgment/s” (19:10; 25:9); “soul” (19:8; 25:13); “loyalty” (19:10; 25:10); “upright” (19:9; 25:8); “eyes” (19:9; 25:15); “fear” and “fearing” (19:10; 25:12, 14); the synonyms “forever” (19:10) and “ever” (25:15). Lexical relations between the third parts: “Abundant” (19:11, 12, 14; 25:19), “are abundant” (25:17); “to keep” (19:12; 25:20); “to be perfect” (19:14), “perfection” (25:21); “heart” (19:15; 25:17); “the insolent” (19:14) announce “the enemies” (25:19); at the end, “my redeemer” (19:15) corresponds to “redeem” (25:22). Other relations: – “Let them (the insolent) do not have dominion over me” (19:14) and “let my enemies not rejoice over me” (25:2) play the role of distant middle terms; – “Sin/s” (19:14; 25:7), “faults” (25:7, 18), “the wanderings” and “the hidden ones” (19:13) belong to the same semantic field. The request for forgiveness is found in 19:13 (“declare me innocent”), in 25:7 (“my sins, do not remember”) and in 25:18 (“take away all my faults”); – “Path/s” (19:6; 25:4) occurs again in 25:10; “feet” (25:15) belongs to the same semantic field; – “To make know” (25:4) is found also in 25:14; – “Abundant” (19:11, 12, 14; 25:19) occurs also in 25:11; “abundant” qualifies “wrong” in 25:11 and “sin” in 19:14; – “Loyalty” of the second parts (19:10; 25:10) is also found 25:5; – The “heart” of the third parts (19:15; 25:17) is found already 19:9; – The terms of the root “to go out” (19:5, 6) reappear in 25:15, 17; – “To teach”, a synonym of “to instruct” (25:8, 12), occurs two times in 25:4, 5, and once in 25:9; – The synonyms: “forever” (19:10), “from of old” (25:6) and “ever” (25:15); The sun moves from one end of the sky to the other one (19:7); Ps 25 goes from one end of the alphabet to the other one. Therefore, the same theme of totality is found in both psalms.

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343

Ps 19 1

Ps 25

For the music director, a psalm of David.

The heavens RECOUNT the glory of God, and the firmament PROCLAIMS the work of his hands; 3 day to day POURS FORT SPEECH and night to night TRANSMITS KNOWLEDGE. 4 No SPEECH and no WORDS, without hearing their VOICE, 5 the LINES coming out through all the earth and to the end of the world their UTTERANCES. For the sun he sets a tent in them, 6 and it, like a bridegroom coming out of his pavilion, enjoys like a hero running on A PATH. 7 From one end of the heavens its coming out and its circuit to their ends, and there is nothing hidden from its heat. 2

1

Of David.

To you, Yhwh, I lift up MY SOUL, 2 my God, in you I trust, let me not blush, let my enemies not rejoice over me! 3 Also let all those who hope in you not blush, let them blush who betray for nothing. 4 MAKE ME TO KNOW you ways, Yhwh, YOUR PATHS teach me. 5 Make me walk in your loyal loyalty, teach me, because you are the God of my salvation, in you I hope all the day. 6 Remember your tenderness, Yhwh, and your faithfulness because they are from of old. 7 The faults of my youth and my SINS, Do not you remember. According to your faithfulness remember me, you, for the sake of your goodness, Yhwh !

8 THE LAW of Yhwh is perfec rfect ect, reviving THE SOUL; THE TESTIMONY of Yhwh is trustworthy, making wise the simple. 9 THE PRECEPTS of Yhwh are upright, rejoicing the HEART; THE COMMANDMENT of Yhwh is clear, enlightening THE EYES. 10 THE FEAR of Yhwh is pure, enduring forever; THE JUDGMENTS of Yhwh are loyal loyalty, they are righteous altogether.

Yhwh is good and upright, that is why HE INSTRUCTS INSTRUCTS the sinners in the way. 9 He makes walk the humiliated in JUDGEMENT, and he teaches the humiliated his way. 10 All THE PATHS of Yhwh are faithfulness and loyal loyalty to those who keep his covenant and HIS TESTIMONIE TESTIMONIES. 11 For the sake of your name, Yhwh, you will forgive my wrong, because there are ABUNDANT. 12 Who is the man WHO FEARS Yhwh, whom HE INSTRUC INSTRUCTS in the way he should choose? 13 HIS SOUL abides in goodness, and his offspring will inherit the earth. 14 The secret of Yhwh for THOSE WHO FEAR HIM, and his covenant, to MAKE them KNOW. 15 MY EYES ever toward Yhwh, because he will bring out my feet from the net.

More desirable than gold, and than the ABUNDANT finest gold; sweeter than honey, and than the drippings of the honeycombs. 12 Moreover, your servant is illuminated by them, in keeping them there is ABUNDANT reward, 13 The wanderings, who can discern them? From the hidden ones, declare me innocent. 14 Moreover, from the insolent preserve your servant, let them no have dominion over me! Then I shall be perfect and innocent of ABUNDANT SIN. 15 Let the sayings of my mouth be acceptable and the whispering of my HEART before you, Yhwh, my rock, my redeemer!

Turn to me and have mercy on me, because I am lonely and afflicted. 17 The anguishes of my HEART ARE ABUNDANT, from my torments bring me out. 18 See my humiliation and my pain, and take away all my faults. 19 See my enemies because they ARE ABUNDANT, and with a violent hatred they hate me. 20 Keep MY SOUL and deliver me, so that I do not blush, because I take refuge in you. 21 May perfection and uprightness keep me, because I hope in you. 22 Redeem, O God, Israel from all its anguishes.

8

11

16

344

Second Section (Ps 19–25)

THE EXTREME SUBSECTIONS AND THE CENTRAL PSALM (PS 19; 22; 25) Relations between Ps 19 and 22 – “Through all the earth” (19:5) and “all the ends of the earth” (22:28); – “Day to day”, “night to night” (19:3), and “by day”, “by night” (22:3); – negation “no/not” 2 times (19:4; 22:3); – “Words” (19:4; 22:2); – “To hear” (19:4; 22:25); – “Reviving the soul” (19:8) and “soul does not revive” (22:28); – “Fear” (19:10) and “fearing” (22:24, 27); – “They are righteous” (19:10) and “his righteousness” (22:32); – “Forever” (19:10; 22:27); – “Heart” (19:15; 22:15); – “Servant” (19:12, 14) and “to serve” (22:31); – The couple “to recount” and “to proclaim” at the beginning of Ps 19 (2) is retaken at the end of Ps 22 (32; “to recount” is also found at the beginning of the second part of this psalm in 23); – The enemies appear for the first time at the end of Ps 19 with “the insolent” (19:14). In Ps 22: “Adam”, “people” (7), “bulls”, “lion”, “dogs”, “villains” (13–17), “sword”, “dog”, “lion”, “wild oxen” (20–22). Relations between Ps 22 and 25 – “My God” (22:2[2x], 3, 11; 25:2); – “Salvation”, “to save” (22:2, 22; 25:5); – “By day” (22:3), “all the day” (25:5); – “To blush” (22:6; 25:2, 3, 20); – “To trust” (22:5–6, 10; 25:2); – “Heart” (22:15, 27); – “Fearing” (22:24, 26; 25:12, 14); – “Anguish/es” (22:12; 25:17, 22); – “Offspring” (22:24[2x], 31; 25:13); – “To remember” (22:28; 25:6, 7[2x]); – “Humiliated” and “humiliation” (22:27; 25:9[2x], 18); “affliction” and “afflicted” (22:25[2x]; 25:16); – “Your name” (22:23; 25:11); – “Israel” (22:4, 24; 25:22); – The enemies are quite present in Ps 22: “Adam”, “people” (7), “bulls”, “lion”, “dogs”, “villains” (13–17), “sword”, “dog”, “lion”, “wild oxen” (20–22). In Ps 25: “my enemies” (2, 19), “who betray” (3), “they hate me” (19); – The theme of death that is the focus of Ps 22 (16) can be read in Ps 25, especially with “the net” (15), an instrument made to capture prey, but also with the “torments” (17).

The Whole of the Second Section

345

19 1 For the music director, a psalm of David. 2 The heavens RECOUNT the glory of God, and the firmament PROCLAIMS the work of his hands; 3 day to day pours fort speech and night to night transmits knowledge. 4 No speech and no WORDS, without hearing their voice, 5 the lines coming out through all the earth and to the end of the world their utterances. For the sun he sets a tent in them, 6 and it, like a bridegroom coming out of his pavilion, enjoys like a hero running on a path. 7 From one end of the heavens its coming out and its circuit to their ends, and there is nothing hidden from its heat. 8 The law of Yhwh is perfect, reviving the soul; the testimony of Yhwh is trustworthy, making wise the simple. 9 The precepts of Yhwh are upright, rejoicing the heart; the commandment of Yhwh is clear, enlightening the eyes. 10 THE FEAR of Yhwh is pure, enduring forever; the judgments of Yhwh are loyalty, they are righteous altogether. 11 More desirable than gold, and than the abundant finest gold; sweeter than honey, and than the drippings of the honeycombs. 12 Moreover, your servant is illuminated by them, in keeping them there is abundant reward. 13 The wanderings, who can discern them? From the hidden ones, declare me innocent. 14 Moreover, from THE INSOLENT preserve your servant, let them no have dominion over me! Then I shall be perfect and innocent of abundant sin. 15 Let the sayings of my mouth be acceptable and the whispering of my heart before you, Yhwh, my rock, my redeemer! Ps 22 1 For the music director, on “The Doe of the Dawn”, a psalm, of David. 2 My God, my God, why have you forsaken me? Far from my SALVATION, the WORDS of my roaring! 3 My God, I call by day and you do not answer and by night and no rest for me. 4 And you are the Holy One, dwelling in the praises of Israel: 5 in you our fathers TRUSTED, THEY TRUSTED and you delivered them, 6 to you they cried out and they escaped, in you THEY TRUSTED and THEY DID NOT BLUSH. 7 And I am a worm and not a man, scorned BY ADAM and despised BY PEO PEOPLE; 8 all those who see me mock me, they sneer with their lips, they shake the head:: 9 “He commits himself to Yhwh, let him deliver him! Let him rescue him, for he delights in him!” 10 Because you are, you pulled me from the womb, you made me trust on the breasts of my mother; 11 on you I was cast from the entrails, from the womb of my mother, my God you are. 12 Do not be far from me because anguish is near, because there is no helper! BULLS surround me, strong beasts of Bashan encircle me; 14 their open their mouth at me, a tearing and roaring LION. 15 I am poured out like water and all my bones are dislocated; my heart is like wax, melting in the midst of my viscera; 16 my force is dried up like a potsherd, and my tongue sticks to my jaw. And you lay me down in THE DUST OF DEATH. 17 Because DOGS surround me, a gang of VILLAINS enclose me. They have pierced my hands and my feet. 18 I count all my bones. They stare, look at me, 19 they divide my cloths among them and for my garment they cast lots.

13 Numerous

20 And you, Yhwh, do not be far, O my vigour, hasten to my aid. 21 Rescue my soul from THE SWORD, from the claws of the

DOG, my only one. 22 SAVE ME from the mouth of LION, and from the horns of THE WILD OXEN. You have answered me. 23 I WILL RECOUNT your name to my brothers, and in the midst of the assembly I will praise you: 24 “You FEARING Yhwh,

praise him, all you OFFSPRING de Jacob, glorify him, stay in awe of him, all you OFFSPRING of Israel!” 25 Because he did not despise nor abhorred affliction of the afflicted, he did not hide his face from him, but he heard, when he cried out to him 26 My praise of you in the numerous assembly, my vows I will fulfil before FEARING him. 27 The humiliated will eat and be satiated, those seeking him will praise Yhwh: “MAY your heart LIVE forever!” 28 WILL REMEMBER and return to Yhwh all the ends of the earth and will bow down before you all the families of the nations. 29 Because kingship belongs to Yhwh and he rules over the nations. 30 They have eaten and they will bow down all the fat of the earth, before him will bend all going down to the dust and whose soul DOES NOT REVIVE. 31 OFFSPRING will serve him, IT WILL BE RECOUNTED about the Lord to THE GENERATION; 32 they will come and PROCLAIM his righteousness to A PEOPLE WHO WILL BE BORN, because he has done it. 25 1 Of David. To you, Yhwh, I lift up my soul, 2 my God, in you I TRUST, LET ME NOT BLUSH, let MY ENEMIE ENEMIES not rejoice over me! 3 Also LET all those who hope in you NOT BLUSH, LET THEM BLUSH WHO BETRAY for nothing. 4 Make me to know your ways, Yhwh, teach me your paths. 5 Make me walk in your loyalty and teach me, because you are the God of my SALVATION, in you I hope all the day. 6 REMEMBER your tendresses, Yhwh, and your faithfulness because they are from of old. 7 DO NOT YOU REMEMBER the faults of my youth and my sins, According to your faithfulness REMEMBER me, you, for the sake of your goodness, Yhwh! 8 Yhwh is good and upright, that is why he instructs sinners in the way. 9 He make the humiliated walk in judgment, and he teaches the humiliated his way. 10 All the paths of Yhwh are faithfulness and loyalty to those who keep his covenant and his testimonials. 11 For the sake of your name, Yhwh, you will forgive my wrong though there are many. 12 Who is the man WHO FEARS Yhwh, whom he instructs in the way he should choose? 13 His soul abides in goodness, and his OFFSPRING will inherit the earth. 14 The secret of Yhwh for THOSE WHO FEAR him, and his covenant, to make them know. 15 My eyes ever toward Yhwh, because he will bring out my feet from THE NET. 16 Turn to me and have mercy on me, because I am lonely and afflicted. 17 The anguishes of my heart multiply, from my TORMENTS bring me out. 18 See my humiliation and my pain, and take away all my faults. 19 See MY ENEMIE ENEMIES because they are many, and with a violent hatred they HATE HATE me. 20 Guard my soul and deliver me, SO THAT I DO NOT BLUSH, because I take refuge in you. 21 May perfection and uprightness keep me, because I hope in you. 22 Redeem, O God, Israel, from all its anguishes.

346

Second Section (Ps 19–25)

THE WHOLE OF THE THREE SUBSECTIONS (PS 19–25) The extreme subsections are distinguishing themselves from the central subsection by two essential features: – The theme of kingship is absent; unless, however, we consider the first two parts of Ps 19 as evoking kingship, the “glory” of the one who created the universe (2– 7) and who decreed his Law (8–10); the psalmist, “David” according to the title, does not present himself as king but as “your servant” (12:14). – Conversely, the theme of sin is absent in the long central subsection whereas it marks the extreme subsections (19:13–14; 25:7, 8, 11, 18).

We can list the following lexical repetitions: – “Heaven” (19:1, 7; 20:7); – “Glory” (19:2; 21:6; 24:7–10); – “Heart” (19:9; 20:5; 21:3; 24:4; 25:17); – “Fear”, “to fear” (19:10; 23:4; 25:12, 14); – “Forever” and its synonyms (19:10; 21:5, 7; 23:6; 25:6, 15); – “Finest/fine gold” (19:11; 21:4); – “The insolent” and the other enemies (19:14; 20:9; 21:9; 23:5; 25:2.3, 19[2x]); – “Salvation”, “to save” (20:6, 7[2x], 10; 21:2, 6; 24:5; 25:5); – “Name” (20:2, 6, 8; 23:3; 25:11); – “Faithfulness” (21:8; 23:6; 25:6, 7, 10); – “Anguish/es” (20:2; 25:17, 22).

The Whole of the Second Section

347

19 1 For the music director. A psalm of David. 2 THE HEAVENS recount the GLORY GLORY of God, and the firmament proclaims the work of his hands; 3 day to day pours fort speech and night to night transmits knowledge. 4 No speech and no words, without hearing their voice, 5 the lines coming out through all the earth and to the end of the world their utterances. For the sun he sets a tent in them, 6 and it, like a bridegroom coming out of his pavilion, enjoys like a hero running on a path. 7 From one end of the HEAVENS its coming out and its circuit to their ends, and there is nothing hidden from its heat. 8 The law of Yhwh is perfect, reviving the soul; the testimony of Yhwh is trustworthy, making wise the simple. 9 The precepts of Yhwh are upright, rejoicing the heart; the commandment of Yhwh is clear, enlightening the eyes. 10 THE FEAR of Yhwh is pure, enduring FOREVER; the judgments of Yhwh are loyalty, they are righteous altogether. 11 More desirable than gold, and than the abundant FINEST GOLD; sweeter than honey, and than the drippings of the honeycombs. 12 Moreover, YOUR SERVANT is illuminated by them, in keeping them there is abundant reward. 13 The wanderings, who can discern them? From the hidden ones, declare me innocent. 14 Moreover, from THE INSOLENT preserve YOUR SERVANT, let them no have dominion over me! Then I shall be perfect and innocent of abundant sin. 15 Let the sayings of my mouth be acceptable and the whispering of my heart before you, Yhwh, my rock, my redeemer! Ps 20 1 For the music director. A psalm of David. 2 May Yhwh answer you in the day of anguish, may the NAME of the God of Jacob protect you. 3 May he send your help from the sanctuary and from Zion give you support. 4 May he remember each of your offerings, and may he consider fat your burnt offering. 5 May he give to you according to your heart and may he fulfil all your plans. 6 We shout for joy in your SALVATION, and we celebrate in the NAME of our God. Yhwh fulfils all your requests. 7 Now I know that Yhwh SAVES his MESSIAH. He answers him from his HEAVENLY sanctuary with the mighty power of SALVATION of his right hand. 8 For some chariots and for others horses, but we, the NAME of Yhwh our God we remember; 9 THEY bend and fall, but we, we rise up and stand upright. 10 Yhwh, SAVE! THE KING will answer us in the day we call. Ps 21 1 For the music director. A psalm of David. 2 Yhwh, in your strength THE KING rejoices and in your SALVATION how greatly he exults! 3 You have given him the desire of his heart, and you have not withheld the request of his lips. 4 Yes, you prevented him with the blessings of happiness, you have set on his head a CROWN OF FINE GOLD. 5 He asked you for life, you have given him, LENGTH OF DAYS, ALWAYS AND FOREVER. 6 Great is his GLORY GLORY in your SALVATION, splendour and honour you have placed on him. 7 Yes, you have set him blessings FOREVER, you have made him enjoy with joy of your face; 8 Yes, THE KING trusts in Yhwh and in the Most High faithfulness he will not be shaken. 9 May your hand find all YOUR ENEMIE ENEMIES, may your right hand find THOSE WHO HATE YOU. 10 You will set them as a furnace of fire, at the time of your face. Yhwh in his anger will swallow them up and the fire will devour them. 11 You will annihilate their fruit of the earth and their seed among the sons of Adam. 12 Yes, they will extend an evil against you, they will devise a plot, they will not succeed. 13 Yes, you will set them from behind, your strings you will adjust against their faces. 14 Rise up, Yhwh, in your strength: we will sing and praise your mighty power. [...] Ps 23 1 A psalm of David. Yhwh is my SHEPHERD, I lack nothing; 2 in meadows of green grass he makes me lie down, towards the waters of rest he leads me, 3 he brings back my soul; he guides me in the paths of righteousness for the sake of his NAME. 4 Even if I walk through the valley of the shadow, I FEAR NO evil, because you are with me, your rod and your staff they comfort me. 5 You prepare before my face a table facing MY ADVERSARI ADVERSARIES; you sprinkle my head with oil, my cup is overflowing. 6 Yes, happiness and faithfulness pursue me ALL THE DAYS OF MY LIFE; and I will come back to the house of Yhwh FOR THE LENGTH OF DAYS. Ps 24 1 A psalm of David. To Yhwh belong the earth and its fullness, the world and the inhabitants in it; 2 because he founded it on the seas, and established it on the rivers. 3 Who shall go up to the mountain of Yhwh and who shall remain in the place of his holiness? 4 The clean of palms and pure of heart: who has not lifted up his soul to vanity, and has not sworn deceitfully. 5 He will lift up the blessing from Yhwh and the righteousness from the God of his SALVATION. 6 This is the generation of those who seek him, those who search for your face, Jacob. 7 Gates, lift up your head, lift up, ancient portals, that THE KING of GLORY GLORY shall enter! 8 Who is this one, THE KING of GLORY GLORY? It is Yhwh, strong and valiant, Yhwh, the valiant of war. 9 Gates, lift up your head, lift up, ancient portals, that THE KING of GLORY shall enter! 10 Who is he, this one, THE KING of GLORY GLORY? Yhwh of armies, he is THE KING of GLORY GLORY. 25 1 Of David. To you, Yhwh, I lift up my soul, 2 my God, in you I trust, let me not blush, let MY ENEMIE ENEMIES not rejoice over me! 3 Also let all those who hope in you not blush, let them blush WHO BETRAY for nothing. 4 Make me to know your ways, 5 Yhwh, teach me your paths. Make me walk in your loyalty and teach me, because you are the God of my SALVATION, in you I hope all the day. 6 Remember your tendresses, Yhwh, and your faithfulness, because they are FROM OF OLD. 7 Do not you remember the faults of my youth and my sins, According to your faithfulness remember me, your, for the sake of your goodness, Yhwh! 8 Yhwh is good and upright, that is why he instructs sinners in the way. 9 He make the humiliated walk in judgment, and he teaches the humiliated his way. 10 All the paths of Yhwh are faithfulness and loyalty to those who keep his covenant and his testimonials. 11 For the sake of your NAME, Yhwh, you will forgive my wrong though there are many. 12 Who is the man FEARING Yhwh, whom he instructs in the way he should choose? 13 His soul abides in goodness, and his offspring will inherit the earth. 14 The secret of Yhwh for THOSE WHO FEAR him, and his covenant, to make them know. 15 My eyes EVER toward Yhwh, because he will bring out my feet from the net. 16 Turn to me and have mercy on me, because I am lonely and afflicted. 17 The anguishes of my heart multiply, from my torments bring me out. 18 See my humiliation and my pain, and take away all my faults. 19 See MY ENEMIE ENEMIES because they are many, and with a violent hatred they HATE HATE me. 20 Guard my soul and deliver me, so that I do not blush, because I take refuge in you. 21 May perfection and uprightness keep me, because I hope in you. 22 Redeem, O God, Israel, from all its anguishes.

348

Second Section (Ps 19–25)

INTERPRETATION “LET THEM NO HAVE DOMINION OVER ME” (19:14) In the five psalms of the central subsection, the psalmist is confronted by a pack of enemies who are after the life of an innocent person. In the extreme subsections (19 and 25) the adversaries have not disappeared, but their role seems to be different. In the first psalm, it is almost necessary to wait until the end to see “the insolent” people mentioned (19:14). Yet they are preceded by the unconscious, “the hidden ones”, “the wanderings” of the psalmist who is asking to be declared “innocent” of them (19:13). What he fears is to be contaminated by the insolent people, to be “dominated” by them; and for this reason he adds: “Then I shall be perfect and innocent of abundant sin” (19:14). As for the last psalm, it begins, as the first one ended, with a similar wish: “Let my enemies not prevail over me” (25:2). And the primary enemies that the psalmist faces are not so much those who threaten him from the outside, whether from the pagan nations or even from within Israel, as in Ps 22, but those who undermine him from within, namely “the faults” and “sins” of his youth (25:7), his “wrong” which are “many” (25:11), “all the faults” that he is asking to be liberated from (25:18). These are first of all the numerous “enemies” who “hate” him “with a violent hatred” (25:19). What will protect him from such a mortal danger will be “perfection and uprightness” (25:21). There is, however, a major difference between the two psalms: at the beginning the psalmist’s request is to be preserved from sin, at the end to be forgiven for it. “TEACH ME” (25:4–5) The enemy, like the snake, is all the more dangerous as he hides himself in order to be more effective in attacking. That is why the psalmist begins with acknowledging that he does not understand his own “wanderings” and that he begs to be cleared of those that are “hidden” (19:13). He therefore needs light to illuminate his path and thus avoid wandering off the way. Such is the role of “the commandment of Yhwh” which “enlightens the eyes” (19:9). As the sun enlightens each one along his/her “path”, so the Law of God “enlightens” his “servants” (19:12). In the last psalm he will implore the Lord to guide him in all possible way: “Make me to known your ways, Yhwh, and teach me your paths. Make me walk in your loyalty and teach me” (25:4–5). Indeed, “the Lord is good and upright, that is why he instructs sinners in the way” (25:8). When the psalmist is so insistently requesting light, for it is completely out of his reach. But he knows that his shepherd “guides him in the paths of righteousness”, leads him “through the valley of the shadow” and will bring him back to his house (23:3, 4, 6). “Who shall go up to the mountain of the Lord, who shall rise up in the place of his holiness?” (24:3); all the inhabitants of the world who, taught by Jacob, will respect God and will not deceive their neighbour (24:4). They will thus enter into the light of his “glory” (24:7–10).

The Whole of the Second Section

349

“I WILL RECOUNT” (22:23) The whole section starts in the highest heaven. It is like the first days of creation: “The heavens recount the glory of God and the firmament proclaims the works of his hands” (19:2). Then there is the sun, God’s sun shining in his Law, evoked in a kind of solemn litany (19:8–10), this Law is revealed on Mount Sinai, where the earth touches the heaven. But the words of the heavenly spheres and the ten words of the Law are not the only ones being heard. There is also the cry of the psalmist, his “roaring” that goes up to the God who, he believes, has “forsaken” him and “laid him down in the dust of death” (22:3,16). And above all, there is the word that prompts God’s long-awaited response (22:22). These words echo those of the heavens and the firmament, from which they take their own terms: These are firstly the words of the psalmist, who, before addressing the large assembly gathered in the temple, begins with telling his saviour what he is about to do: “I will recount your name to my brothers” (22:23). Then, from mouth to mouth, it will be the future generations who will “come and proclaim” God’s righteousness “to a people who will be born” (22:32). Just as the sun traces its path from one end of the sky to the other, so the word of God, relayed, assumed by people, which has become their own, travels all over the space of the most distant nations and throughout the generations, for the rest of time. FROM THE FIRST COVENANT TO THE NEW ONE The last psalm of the section (Ps 25) has been called the “psalm of the new covenant”.1 It actually closes to the whole, but it is prepared by several components preceding it. In this way, by mentioning sin, unconsciously, at the end of the first psalm (19:13–14), death at the centre of the section (22:16), the opening to the nations made by the end of Ps 22 (28–32). This is confirmed by the changeover between the beginning of the central subsection where the enemies are destined for destruction and the end where they are admitted with Jacob into the temple. By mentioning creation at the beginning of the section (19:2–7), forgiveness, which is not absent in the central psalm, when the psalmist who has been saved does not take revenge on those who were mocking and despising him (22:7) but treats them as his “brothers” (22:23).2 Undoubtedly, the extreme psalms are the ones that most strongly contrast the two covenants: that of the Law of Moses, evoked at length at the centre of the first psalm (19:8–10), and the new “ways” that the Lord will “teach” to the forgiven “sinner” (25:8).

1

See p. 315, note 1; see also all the references to the new covenant in the “Context” of each part and then of the whole of the psalm. 2 On all these dimensions of the new covenant, see P. BEAUCHAMP, L’Un et l’Autre Testament. I, 252–274: 1) Beginning, télos, creation; 2) Righteousness and the world; 3) Forgiveness; 4) Eternal covenant; 5) Universality; 6) Death; 7) Antiquity of the new covenant.

THE LORD LIBERATES HIS FAITHFUL FROM SIN Third Section Ps 26–41

352

The Third Section (Ps 26–41)

The third section comprises sixteen psalms organised in three subsections. THE LORD

THE LORD

THE LORD

IN HIS TEMPLE

Ps 26–31

INSTRUCTS THE RIGHTEOUS

TO PRAISE

Ps 32–37

PROTECTS

FROM EVIL

Ps 38–41

SHELTERS

HIS FAITHFUL

THE UPRIGHT

Each of the three sequences in the first subsection comprises two psalms. The subsection is organised concentrically: GOD HIDES

THE HONEST PERSON

IN HIS TEMPLE

GOD HIDES

GOD SAVES

ALL HIS FAITHFUL

IN THE SECRET OF HIS TENT

Ps 26–27

HIS PEOPLE

Ps 28–29

FROM INIQUITY

IN THE SECRET OF HIS FACE

Ps 30–31

I. THE LORD SHELTERS HIS FAIFHFUL IN HIS TEMPLE

The First Subsection: Ps 26–31 The six psalms in the subsection are organised in three sequences of two psalms each.

A. GOD HIDES THE HONEST PERSON IN THE SECRET OF HIS TENT The First Sequence: Ps 26–27 1. PSALM 26 TEXT 1 Of

David. Judge me, Yhwh, because as for me, I have walked in my integrity, and I trust in Yhwh and I will not stumble. 2 Examine me, Yhwh, and test me, refine with fire my kidneys and my heart, 3 because your faithfulness (is) before my eyes and I have walked in your truth. 4 I have not sat with the mortals of falsity and with the hypocrites I do not go. 5 I have hated the assembly of evildoers and with the wicked I do not sit. 6 I wash in innocence my palms and go around your altar, Yhwh, 7 to make the voice of thanksgiving to be heard and to recount all your wonders. 8 Yhwh, I love the habitation of your house and the place of residence of your glory. 9 Do not join my soul with sinners and my life with men of blood, 10 who (have) in their hands iniquity and their right hand is full of gratuities. 11 And as for me, I will walk in my integrity, redeem me and have mercy on me. 12 My foot will stand in uprightness, in the assemblies I will bless you, Yhwh. V. 8A: “THE HABITATION OF YOUR HOUSE”

Kraus is of the opinion that “Yhwh” at the beginning of 8a “is evidently an addition”:1 in fact, the member counts four terms instead of three as in all other members of the part. The vocative of 8a is also found in the Septuagint and should be retained. “Habitation” and “house” are practically synonymous and to avoid this kind of repetition the Septuagint translated: “the beauty of your house”. The same phenomenon of two synonymous terms can be found in the next member in “the place of residence”.2

1 2

Kraus, I, 325. See Hakham, I, 143.

354

The Third Section (Ps 26–41)

COMPOSITION The proposals of composition of the psalm are, as it often happens, many and different. In the list provided by Paul G. Mosca, only two out of sixteen are identical.3 The present analysis is in line with that of Mosca and Bellinger;4 it was previously done by Kidner.5 The psalm comprises five parts (1b–3, 4–5, 6–8, 9–10, 11–12) arranged concentrically. THE FIRST PART (1B–5) + 1b JUDGE ME, : BECAUSE as for me, : and in YHWH

YHWH, in my integrity, I trust

I HAVE WALKED, and I will not stumble.

·················································································································· YHWH, and TEST ME,

+ 2 EXAMINE ME, + REFINE WITH FIRE

my kidneys

: 3 BECAUSE your faithfulness before : and I HAVE WALKED in your truth.

and my heart, my eyes

Both pieces are parallel. The requests addressed to “Yhwh” (1b, 2ab) are then motivated by the psalmist’s irreproachable conduct (1cd, 3). The vocatives, “Yhwh”, are found in the same position in each piece. The two occurrences of “I have walked” form a kind of inclusion (1c, 3b). In the first piece the request is reduced to a simple imperative (1b) which is then amplified by three verbs in the second piece (2ab). The motivations are complementary: while the first one (1cd) is centred on the psalmist and his “integrity”, the second one (3) looks at the Lord, his “faithfulness” and his “truth”. THE SECOND PART (4–5) + 4 I have not SAT – and WITH the hypocrites

WITH

the mortals I do not go.

of falsity

+ 5 I have hated – and WITH the wicked

the assembly I do not SIT.

of evildoers

The two segments are parallel. They are arranged in a mirrored manner: verbs at the extremities, the wicked ones in median terms; the complete verbs come first 3

P.G. MOSCA, “Psalm 26: Poetic Structure and the Form-Critical Task”, 218. W.H. BELLINGER, “Psalm XXVI: A Test of Method”. 5 D. KIDNER, Psalms 1–150, 117–120. 4

Psalm 26

355

followed by the incomplete verbs. The first segment is about those who do not respect the truth, the second segment is about those who do evil; therefore, it is possible to consider both segments as complementary: the wicked do evil while hiding themselves. The two occurrences of the verb “to sit” form a perfect inclusion, even more as they are in the same modalities, apart from the aspect, complete at the beginning, incomplete at the end. THE THIRD PART (6–8) = 6 I wash = and go around

in innocence YOUR altar,

:: 7 to make to be heard the voice :: and to recount all = 8 YHWH, = and the place

I love of residence

MY palms YHWH,

of thanksgiving wonders.

YOUR

the habitation of YOUR glory.

of YOUR house

The psalmist is in the temple, in the “house” of God, in “the place” his “residence” (8), close to his “altar” (6b). The two occurrences of “Yhwh”, at the end of the first segment (6b) and at the beginning of the last one (8a), act as distant median terms. The central segment (7) is a double final clause governed by the preceding member.6 While in the first member the psalmist speaks of himself, after that he focuses on the Lord: the first person singular suffix pronoun translated as “my” (6a) is followed by four occurrences of the second person singular pronoun (-kā, translated as “your”). THE FOURTH PART (9–10) · 9 Do not join . and WITH men – 10 who (have) – and their right hand

WITH

sinners of blood

my soul my life,

in their hands is full

iniquity of gratuities.

The two segments form of a single phrase, the two members of the second segment are relative coordinated clauses. The second members specify the fault of those referred to in the first members: “sinners” are murderers, “iniquity” is the fault of those who are paid with undue “gratuities”. In other words, they are those who are guilty of homicide and robbery (see Exod 20:13, 15).

6

“The voice” and “all” (qôl and kol) are paronomastically related.

356

The Third Section (Ps 26–41)

THE FIFTH PART (11–12) + 11 And as for me, :: redeem me

IN MY INTEGRITY,

+ 12 My foot : in the assemblies

WILL STAND

I WILL WALK,

and have mercy on me. I will bless you,

IN UPRIGHTNESS, YHWH.

In the first members the verbs are corresponding to each other and so the complements do. The second members are complementary, one expressing the action of God invoked by the psalmist (11b), the other one expressing what the psalmist promises to do for “Yhwh” (12b). The two protagonists are mentioned at the extremities, thus making an inclusion. THE WHOLE OF THE PSALM At the beginning of the extreme parts there are two almost identical members (1c & 11a): one begins with “because”, the other one with “and”, they end with the same verb, the complete aspect in the first instance, the incomplete aspect in the second one. Both parts contain several imperatives, four at the beginning (1b, 2a[2x], 2b), two at the end (11b[2x]); however, while in the first part the psalmist is asking God to acknowledge his faithfulness, in the last part he is asking God to help him walking in integrity. To be pointed out, that the verbs “to stumble” (mā‘ad: 1d) and “to stand” (‘āmad: 12) are not only paronomastically related but they are also opposed. The same kind of correspondence is found in the second and penultimate parts: in 4–5 the psalmist states that he never had a relationship “with” the wicked, in 9– 10 he is asking the Lord to preserve him from being found “with” sinners. In this way, in the first two parts the psalmist is requesting God to judge his past (and present) conduct; in the last two parts, on the contrary, he promises him to continue the same path in the future and implores God’s help in doing so.7 In the central part (6–8) the law of crossing at the centre is verified.8 In fact, the first segment is in opposition to the next part, the “palms” of the praying person are pure (6a), while the “hands” of sinners and “their right hand” are soiled with “iniquity” and “gratuities” (10). As for the last segment (8), it recalls and is opposed to the preceding part. The psalmist “hated” the company of “the wicked” (5), but he “loves” the house of the Lord (8); the two verbs are in identical position, in the first member of the last segment of the second and third parts, respectively.

7

See Hakham, I, 144 (on v. 11). See R. MEYNET, “Le leggi della retorica biblica. A proposito della ‘legge dell’intreccio al centro’”. 8

Psalm 26 1

357

Of David. + JUDGE ME, : because as for me, : and in Yhwh

YHWH, in my integrity, I trust

I HAVE WALKED, and I will not stumble.

···················································································································· YHWH, and TEST ME,

+ 2 EXAIN ME, + REFINE WITH FIRE

my kidneys

and my heart,

(is) before in your truth.

my eyes

· 4 I have not sat – and WITH the hypocrites

WITH the mortals I do not go;

of falsity

· 5 I have hated – and WITH the wicked

THE ASSEMBLY

of evildoers

: 3 because your faithfulness : and I HAVE WALKED

= 6 I wash = and go around

I do not sit. in innocence your altar,

my palms YHWH,

the voice all your wonders.

of thanksgiving

I love of residence

the habitation of your house of your glory.

WITH sinners of blood

my soul my life,

in their hands is full

iniquity of gratuities.

+ 11 And as for me, : REDEEM ME

in my integrity, and HAVE MERCY ON ME.

I WILL WALK,

+ 12 MY FOOT : in THE ASSEMBLIES

will stand I will bless you,

in uprightness, YHWH.

:: 7 to make to be heard :: and to recount = 8 YHWH, = and the place · 9 DO NOT JOIN – and WITH men – 10 who (have) – and their right hand

The list of “the parts of the body” runs through the entire psalm, especially those of the psalmist: “my kidneys and my heart” (2b), “my eyes” (3a), “my palms” (6a), “my soul” (9a), “my life” (9b), “my foot” (12a), but also those of the “men of blood”, “their hands” (10a) and “their right hand” (10b). The name “Yhwh” appears only in the extreme parts and in the centre (1b, 2a, 6b, 8a, 12b). The central part (6–8) distinguishes itself from all other parts by the fact that only there the place where the psalmist is found, the temple, is indicated. The last part ends with the blessing “in the assemblies” (12b), which recalls the central part and in particular the central segment in which the psalmist “praises”

358

The Third Section (Ps 26–41)

the Lord (7). “The assemblies” of the temple are opposed to those of “the evildoers” (5a).

CONTEXT FROM THE CLAIM OF INNOCENCE TO A HUMBLE SUPPLICATION: PS 119 The movement from self-justification to supplication in acquiring righteousness is found in Ps 119. In the first subsequence (Ps 119:1–40), which is strongly marked by the theme of the way and walking, the psalmist begins with declaring “happy the perfect of the way” (1–3), but soon he starts to express his wish: “if only my ways were established” (5), and then, repeatedly, he presents his request for acquiring righteousness. The movement is even more evident in the penultimate subsequence (97–136). PSALM OF THANKSGIVING Psalm 26 focuses on the central part (6–8) and, more precisely, on the thanksgiving for the wonders worked by the Lord (7). Five psalms, on the contrary, begin with an invitation to thanksgiving: “Give thanks to the Lord” (Ps 105; 106; 107; 118; 136). They are all psalms that celebrate God’s marvellous deeds in favour of his people.

INTERPRETATION According to the rite of the Mass of Saint Pius V, which has become the “extraordinary form of the Roman rite”, the priest recites verses 6–12 of the psalm as he washes his hands after the offertory, before beginning the Eucharistic prayer, hence the name of the washing of hands: Lavabo (“I will wash”). This liturgical usage joins a widespread interpretation which sees in the psalm a prayer for entry into a liturgical action in the temple of Jerusalem. Many, on the contrary, think that it is a claim of innocence, as a result of charges.9 Regardless of the situation in which the psalm would have been born — of which we know nothing for sure — it is important to be led by the movement of the psalm. The point of departure for this interpretation is, as it should be,10 the central verse (7). THANKSGIVING The central part, and therefore the whole psalm, points to the song of thanksgiving that the psalmist proclaims as he goes around the altar to recount “all 9

E.g., Weiser, 242; Kraus, I, 325; Mannati, I, 258. See the third of “Five hermeneutic rules”: Traité, “Partir du centre”, 567–573 = Treatise, “Starting form the centre”, 350–355. 10

Psalm 26

359

the wonders” worked by the Lord (7).11 Given the position of thanksgiving at the turning point from the claim of innocence to the supplication for righteousness, the “wonders” of God, that he celebrates, become concrete for him in the salvation he implores, in the justification, that he knows, he can only obtain from the divine grace. “NO ONE IS JUSTIFIED BEFORE GOD BY THE LAW” (GAL 3:11) The whole begins with a vehement claim in which the psalmist takes God as a witness to his faithfulness and innocence. He has absolutely nothing to do with “the hypocrites” and “the wicked” (Ps 26:4–5). He has always conducted himself with the utmost “integrity” (1). Though, when he expresses from the first verse his “trust” in God, he does it, because he has not put all his trust in himself, but rather surrenders himself to the divine mercy. Then, when he is asking the Lord to test his kidneys and his heart (2), we may think that he is conscious that his most secret intentions elude him and that he must therefore rely on God’s judgement: “All the ways of man are pure in his own eyes, but the Lord weighs the spirits” (Prov 16:2; see also 21:2).12 However, it is only in the second side of the psalm (Ps 26:9–12) that the psalmist explicitly and insistently implores the Lord to “redeem” him and to “have mercy” on him (11), so that he will not be counted “with sinners” (9). The claim of innocence has given way to a humble request; the psalmist has moved from self-justification to the confession of his weakness, and to the promise of faithfulness, with the grace of God (11). And the psalm concludes with the future blessing (12), which echoes the present “thanksgiving” (7).

11

It is astonishing that this is the only verse that Alonso Schoekel – Carniti (I, 494) did not comment on. 12 Thus Alonso Schoekel – Carniti, I, 488.

2. PSALM 27 TEXT 1 Of David. Yhwh (is) my light and my salvation, before whom shall I fear? Yhwh (is) the refuge of my life, before whom shall I tremble? 2 When evildoers advance against me to devour my flesh, my oppressors and my enemies, to me, they stumble and fall. 3 If a camp is set up against me, my heart does not fear; if a war rises up against me, in this myself I trust. 4 One thing I ask of Yhwh, this one I seek, to dwell in the house of Yhwh all the days of my life, to contemplate the beauty of Yhwh and to admire in his temple. 5 Because he shelters me in his hut in the day of evil, he hides me in the secret place of his tent; he raises me up on the rock. 6 And now my head raises up over my enemies all around me; and I will sacrifice in his tent sacrifices of acclamation, I will sing and I will make music for Yhwh. 7 Hear, Yhwh, my voice when I cry and have mercy on me and answer me. 8 Of you my heart has said: “Seek my face” Your face, Yhwh, I seek. 9 Do not hide your face from me, do not turn your servant away in anger my help you have been. Do not leave me and do not forsake me, God of my salvation; 10 if my father and mother forsake me, Yhwh will take me up. 11 Make me see, Yhwh, your way, and lead me on a path of uprightness for the sake of my adversaries; 12 do not deliver me over to the throat of my oppressors because false witnesses have risen against me and they are breathing out violence. 13 If only I could be sure to see the goodness of Yhwh in the land of the living. 14 Hope in Yhwh, be strong and strengthen your heart, and hope in Yhwh.

V. 8: “OF YOU MY HEART HAS SAID: ‘SEEK MY FACE’”

“Seek my face”, this reading of the Masoretic text is problematic for, according to the formulation that introduces these words of God, it seems that the one who pronounces them is the psalmist himself. That is why the older versions have already tried to make the text easier to read. Among many solutions proposed, we should mention that of Alonso Schoekel – Carniti which consists of inverting the items of the text: Have mercy on me, answer me: “Seek my face” [says the Lord]. My heart says to you: “Yes, I seek your face, O Lord...”1

By adhering to the Masoretic text, we can understand that the psalmist takes up the Lord’s invitation as his own. V. 12C: “THEY ARE BREATHING OUT VIOLENCE”

The meaning of yāpēaḥ is discussed.2 Here the term seems to correspond to the “appetite” of 12a which translates nepeš (“throat”, “breath”, “desire”).

1 2

Alonso Schoekel – Carniti, I, 508–509. See p. 143, concerning Ps 12:6.

362

The Third Section (Ps 26–41)

COMPOSITION Since 1–6 is a song of confidence and 7–14 a lamentation, they were once considered as two separate psalms.3 Many scholars follow this division but hold that verse 14 is an oracle and therefore forms of a third part.4 Others also hold that the psalm is organised in three parts, but they disagree on their limits.5 Finally, some others are of the opinion that the psalm has five parts,6 sometimes arranged concentrically.7 The psalm is organised in three parts. The extreme parts (1b–3 & 11–14), which are of equal length, speak mainly of enemies. The central part is much more developed and comprises three subparts. Verse 6 occupies the centre of the composition. THE FIRST PART (1B–3) + 1b YHWH (is) : before whom

SHALL I FEAR?

+ YHWH (is) : before whom

the refuge shall I tremble?

my light

and my salvation, of my life,

··········································································································· – 2 When advance against me EVILDOERS

.. to devour

my flesh,

– MY OPPRESSORS .. they

and MY ENEMIES stumble

to me, and fall.

··········································································································· against me A CAMP,

+ 3 If set up : DOES NOT FEAR

my heart.

+ If rises up : in this

against me myself

A WAR,

I trust.

The last piece (3) whose two segments are parallel to each other answers the double question of the first piece (1b–1e). “To fear” is repeated in the same position (1c, 3b); “a camp” and “a war” (3a, 3c) refer to the two occurrences of “whom” (1c, 1e). At the centre (2) there are those whom the psalmist has no reason to fear, the “evildoers”, which means his “oppressors” and his “enemies”.

3

And that is why Weiser (244–255) comments on them separately. Kraus, I, 332–333; Ravasi, I, 499 (its two parts are parallel to each other). 5 Hakham, I, 145 (1–3, 4–6, 7–14); deClaissé-Walford – al., 265 (1–6, 7–12, 13–14). 6 Lorenzin, 140 (1–3, 4–5, 6, 7–13, 14). 7 Thus Aletti – Trublet, 69, on vocabulary alone (1–3, 4–5, 6, 7–9a, 9b–14); Girard, I, 478 (1–3, 4–6b, 6cde, 7–9b, 9c–14), as always, on lexical recurrences alone. 4

Psalm 27

363

THE SECOND PART (4–10) The long central part comprises three subparts. The first subpart (4–5) + 4 One thing + this one – to dwell – all the days

I ask I seek,

of YHWH,

IN THE HOUSE

of YHWH

of my life,

.. to contemplate .. and to admire

of YHWH

the beauty IN HIS TEMPLE.

········································································································· 5

= Because he shelters me :: in the day = he hides me :: on the rock

IN HIS HUT

of evil, IN THE SECRET PLACE

OF HIS TENT;

he raises me up.

The three bimembers of the first piece (4) form of a single complex phrase; the first members of each segment end with the name “Yhwh”, “in his temple” (4f) and “in the house of Yhwh” (4c) frame the last two segments, which are affixed to “one thing” and to “this one” of the first segment (4ab). In the last piece the final unimember (5d) is in opposition to the preceding trimember: after having been sheltered and hidden in the “secret place”, the psalmist is raised up on the rock. “In his hut” and “in the secret place of his tent” (5a, 5c) correspond to the two complements of place of the first piece, “in the house of Yhwh” (4c) and “in his temple” (4f). The complement of time “in the day of evil” in 5b recalls that of 4d, “all the days of my life”. The second subpart (6) + 6 And now + OVER MY ENEMIES

raises up all around me;

= and I will sacrifice = I will sing

in his tent and I will make music

my head sacrifices

of acclamation,

FOR YHWH.

The first segment is in the present tense, the second one in the future tense. In the second members there is opposition between “my enemies” (6b) who are brought down and “Yhwh” (6d) to whom sacrifices and songs of thanksgiving will be offered.

364

The Third Section (Ps 26–41)

The third subpart (7–10) + 7 HEAR, + my voice + and HAVE MERCY ON ME

YHWH, when I cry, and ANSWER ME.

+ 8 Of you + “Seek + YOUR FACE,

has said

my heart:

MY FACE.” YHWH, I seek. ·············································································································· 9 DO NOT HIDE YOUR FACE from me,

– – DO NOT TURN AWAY : my help

in anger you have been.

– DO NOT LEAVE ME : GOD

and do not forsake me, of my salvation;

– 10 if my father : YHWH

and my mother will take me up.

your servant;

forsake me,

The “voice” of the psalmist’s “cry” at the beginning (7) seems to be the invitation which, in his “heart”, he puts into the mouth of God (8b) and which he immediately repeats (8c). While the first piece begins with three positive imperatives (7a, 7c[2x]), the second piece begins with three negative imperatives (9ab, 9d). The first members of the last two segments end with “forsake me” (9d, 10a). The occurrences of “my/your face” link both pieces (8bc, 9a). Both occurrences of “Yhwh” that form an inclusion for the first piece (7a, 8c) correspond in the second piece to “God” and “Yhwh” at the beginning of the second members of the last two segments (9e, 10b). The whole of the part (4–10) The unity of the part is ensured by all the terms belonging to the semantic field of the temple: “the house of Yhwh” (4c), “his temple” (4f), “his hut” (5a), “his tent” (5c, 6c), the “face” of God (8bc, 9a).8 “And now” (6a) marks the turning point between the usual present of the first subpart (4–5) and the punctual present of the central subpart (6); as for the third subpart (7–10), which contains no less than seven imperatives, it aims at the future. “He raises me up” and “rises up” (5d, 6a) act as median terms for the first two subparts. The occurrences of “Yhwh” in 6d and 7a link the last two subparts.

8 “The expression ‘seeking the face of God’ is a synonym for ‘entering the temple’” (RAVASI, I, 496). Literally, the traditional expression is “to appear before God”: “Three times a year all your males shall appear before Yhwh your God, at the place that he will choose: at the feast of unleavened bread, at the feast of weeks, at the feast of booths” (Deut 16:16; see also Ps 42:3).

Psalm 27 + 4 One thing + this one – to dwell – all the days

365

I ask I SEEK,

of YHWH,

IN THE HOUSE

of YHWH

of my life,

the beauty of YHWH IN HIS TEMPLE. ······························································································································ 5 Because he shelters me IN HIS HUT :: in the day OF EVIL, HE HIDES ME IN THE SECRET PLACE OF HIS TENT; .. to contemplate .. and to admire

= =

:: on the rock + 6 And now + OVER MY ENEMIES

he raises me up. up raises up all around me;

= and I will sacrifice IN HIS TENT = I will sing and I will make music + 7 Hear, + my voice + and have mercy on me

YHWH, when I cry and answer me.

+ 8 Of you + “SEEK + YOUR FACE,

has said

my head sacrifices for YHWH.

of acclamation,

my heart:

MY FACE.”

Yhwh, I SEEK. ······························································································································ 9 DO NOT HIDE YOUR FACE from me,

– – do not turn away : my help

in anger you have been.

– Do not leave me : GOD

and do not forsake me, of my salvation;

– 10 if my father : YHWH

and my mother will take me up.

your servant;

forsake me,

The three occurrences of “Yhwh” in the first subpart (4a, 4c, 4e) correspond to the three occurrences of the divine names in the last subpart (7a, 9e, 10b); in the central subpart “Yhwh” occurs only once, at the end (6d). “To seek” is repeated in 4b and 8bc; “to hide” occurs in 5c and 9a. It is possible to say that “answer me” at the beginning of the last subpart (7c) is the counterpart of “I ask” at the beginning of the first subpart (4a), and the “enemies” of 6b recall “evil” of 5b.

366

The Third Section (Ps 26–41)

THE THIRD PART (11–14) + 11 Make me SEE, + and lead me + for the sake of

YHWH, on a path my adversaries.

– 12 Do not deliver me over to the throat – because have risen against me witnesses – and they are breathing out violence.

your way, of uprightness of my oppressors of falsehood

················································································································· 13

:: If only :: to SEE :: in the land

I could be sure the goodness of the living.

of YHWH

.. 14 Hope .. be strong .. and hope

in YHWH, and strengthen in YHWH.

your heart,

In the first piece the negative imperative at the beginning of the second segment (12a) corresponds to the two positive imperatives at the beginning of the first segment (11ab). “My adversaries” and “my oppressors” (11c, 12a) link both segments, “falsehood” is opposed to “righteousness” in the same position (11b, 12b). The second piece is a monologue of doubt (13) followed by selfencouragement (14). The omnipresence of the psalmist’s opponents in the first piece disappears in the second one, leaving thus room for “Yhwh”, as he is mentioned there three times. “To see” (13b) sends back to “make me see” (11a). RELATIONS BETWEEN THE EXTREME PARTS (1B–3 AND 11–14) In initial terms, “my light” (1b, ’ôrî) and “make me see” (11, hôrēnî) belong to the same semantic field and are paronomastically related; “to see” occurs yet at the beginning of the last piece (13b). – “Evildoers”, “oppressors” and “enemies” (2), “camp” and “war” (3a, 3c) correspond to “adversaries”, “oppressors”, “witnesses of falsehood” and “they are breathing out violence” (11–12); – “Rise up/risen up” occur in 3c and 12b, “heart” in 3b and 14b; “the living” (13c) recalls “my life” (1d).

Psalm 27 + 1b YHWH (is) : before whom

MY LIGHT

+ YHWH (is) : before whom

the refuge shall I tremble?

367 and my salvation;

shall I fear? of MY LIFE;

························································································································ – 2 When advance against me EVILDOERS

.. to devour

my flesh,

– MY OPPRESSORS .. they

and MY ENEMIES stumble

to me and fall.

························································································································ against me A CAMP, my HEART.

+ 3 If set up : does not fear + If RISES UP : in this

against me myself

A WAR,

YHWH, on a path

your way, of uprightness

I trust.

[...]

+ 11 MAKE ME SEE, + and lead me + for the sake of

MY ADVERSARIES.

– 12 Do not deliver me over – because HAVE RISEN UP against me – and THEY ARE BREATHING OUT

WITNESSES

:: 13 If only :: TO SEE :: in the land

I could be sure the goodness of THE LIVING.

of YHWH

.. 14 Hope .. be strong .. and hope

in YHWH, and strengthen in YHWH.

your HEART,

to the throat

of MY OPPRESSORS OF FALSEHOOD

VIOLENCE. ························································································································

368

The Third Section (Ps 26–41)

THE WHOLE OF THE PSALM 1

Of David. YHWH is my LIGHT and my SALVATION, Yhwh is the refuge of MY LIFE,

before whom shall I fear? before whom shall I tremble?

2

When EVILDOERS advance against me my OPPRESSORS and my ENEMIE ENEMIES

to devour my flesh, they stumble and fall.

3

my heart does not fear; in this myself I trust.

If a CAMP is set up against me, if a WAR rises up against me, 4

One thing I ask of YHWH, to dwell in THE HOUSE of Yhwh to CONTEMPLATE the beauty of Yhwh 5 Because he shelters me in HIS HUT he hides me in the secret place of HIS TENT,

this one I seek, all the days of MY LIFE, and to ADMIRE in HIS TEMPLE. in the day of evil, he raises me up on the rock.

6

And now my head raises up over my ENEMIE ENEMIES all around me; and I will sacrifice in HIS TENT sacrifices of acclamation, I will sing and I will make music for YHWH. 7

Hear, YHWH, my voice when I cry 8 Of you my hear has said: “Seek MY FACE.” 9 DO NOT HIDE YOUR FACE from me, do not turn your servant away in anger; Do not leave me and do not forsake me, 10 if my father and mother forsake me,

and have mercy on me and answer me. YOUR FACE, Yhwh, I seek. you have been my help. God of my SALVATION; Yhwh will take me up.

11

MAKE ME SEE, YHWH, your way, and lead me on a path of uprightness 12 do not deliver me over to the throat of my OPPRESSORS because WITNESSES OF FALSEHOOD have risen against me

for the sake of my ADVERSARIES; and THEY ARE BREATHING OUT VIOLENCE.

13

If only I could be sure to SEE the goodness of Yhwh 14 Hope in Yhwh, be strong and strengthen your heart,

in the land of THE LIVING. and hope in Yhwh.

While the extreme parts are saturated with the psalmist’s “enemies” (2b), “evildoers” (2a), “oppressors” (2b, 12a), their “camp” for “war” (3ab), “adversaries” (11b), “witnesses of falsehood” who “are breathing out violence” (12b). In the long central part it is the Lord in “his temple” who, in fact, occupies the whole space: “the house of Yhwh” (4b), “his temple” (4c), “his hut” (5a), “his tent” (5b, 6c), the “face” of God (8b, 9a). The “enemies” are mentioned only once, right at the centre (6b), that the psalmist’s head at this moment “rises up” above them.

Psalm 27

369

The “light” (1b), “make me see” (11) and “to see” (13) of the extreme parts are corresponding in the central part to “to contemplate” and “to admire”9 (4). All these terms belong to the same semantic field; “do not hide” “from me” (9) is another way for saying “make me see” (11). The object is always the same: namely, “to contemplate the beauty of Yhwh” (4c), “to see the goodness of Yhwh” (13b), to see “his face” (8–9). It is worth noting the following lexical repetitions: “my salvation” (1b, 9c), “my life” (1c, 4b) and “the living” (13b), “heart” (3a, 8a, 14b). The first side of the psalm is in the present tense, a usual present tense until the “now” which marks the beginning of the central subpart (6ab); from the second half of the central subpart (6bc) there is the future tense, that of the sacrifices and hymns promised by the psalmist, future is also indicated by all the imperatives and jussives that follow, seven in 7–10 and seven in 11–14.

CONTEXT THE TENT OF MEETING AND THE FACE OF GOD The “tent”, mentioned twice (5 & 6), recalls “the tent of meeting” in the desert (Exod 33:7), the place where Moses spoke with God “face to face”: “The Lord used to speak to Moses face to face, as a man speaks to his friend” (Exod 33:11). The term “face” will come up again shortly afterwards: “The Lord said, ‘My face will go with you, and I will give you rest’ He said to him, ‘If your face does not go with us, do not take us up from here’” (Exod 33:14–15). The psalmist’s request, “Do not hide your face from me” (Ps 27:9) certainly makes reference to that of Moses: “Please show me see your glory” (Exod 33:18). The Lord will not show his face to Moses, “for man cannot see me and live” (Exod 33:20). However, the words of the psalmist: “If only I could be sure to see the goodness of Yhwh in the land of the living!” (Ps 27:13) seem to refer to the Lord’s promise to his friend Moses: “I will make all my goodness pass before you” (Exod 33:19). Finally, the “light” with which the psalm begins (Ps 27:1b) could make us think of the “pillar of cloud” that descends each time Moses goes to the Tent of Meeting: “Whenever Moses went into the Tent, the pillar of cloud would come down and station itself at the entrance of the Tent, while he spoke with Moses” (Exod 33:9). Now this pillar of cloud is light: “The Lord walked before them by day in a pillar of cloud to show them the way, and at night in a pillar of fire to give them light, so that they might walk by day and by night” (Exod 13:21). Thus, through the context clarifies the connection between the “light” at the beginning of the psalm and the terms belonging to the same semantic field, and the “tent” at the centre and the correlated terms, “temple”, “hut” and “face”.

9

For various interpretations of the verb, see Ravasi, I, 503.

370

The Third Section (Ps 26–41)

THE PRIESTLY BLESSING (NUM 6:24–26) The face of the Lord enlightens the face of his faithful: 24

May the Lord bless you May the Lord make shine 26 May the Lord lift up 25

and keep you! his face upon you and have mercy on you! his face upon you and give you peace!

JESUS, THE LIGHT OF THE WORLD Among many New Testament texts, the Prologue of John presents Jesus as “the light” of the world, which “has set his tent” among us, “and we have seen his glory”. He is the one who makes God’s face visible in him: “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known”. (John 1:1–18). At the transfiguration, “his face shone like the sun, his clothes became white as light” (Matt 17:2).

INTERPRETATION A PSALM WITH A TWIST Many psalms end in praise and thanksgiving.10 After having experienced trial and salvation, it is logical for the psalmist to conclude with thanks to the one who delivered him. We can understand the astonishment of many in front of Ps 27: verse 6 would make a good conclusion with the promise of sacrifices accompanied by songs that the psalmist makes after announcing the victory that the Lord has granted him over his enemies. Why, then, does the psalm start all over again with a supplication that goes to the end? Logically, a prayer should precede the answer that provokes thanksgiving. It is probably that, until the end, nothing is ever acquired once and for all. It is not because the Lord has delivered his faithful from the oppression of his enemies, that they will recognise themselves definitively defeated and renounce falsehood and violence. The righteous will always face the evildoers, and that is why the psalmist immediately begins again with begging his Lord to listen to him, to have mercy on him and to lead him “on a path of uprightness” (11), which will certainly attract the violence of his adversaries11. That is why the last word is hope. “MAKE ME SEE...” (11) “The Lord is my light” (1b). The incipit sets the tone of the psalm. After having proclaimed at length (1–3) that he “trusts” in the Lord, so sure of himself that he cannot fear anything or anyone, the psalmist confesses his only desire, that of 10

Thus Ps 7:18; 18:50–51; 30:13; 35:28; 45:18; 64:11; 79:13; 97:12; 106:47 etc.; as well as the whole psalter (Ps 146–150). 11 This phenomenon is found in Ps 9–10, see p. 103.

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“contemplating the beauty of the Lord”; it is there that he will find salvation, in the shelter of “his hut”, “in the secret place of his tent” (4–5). His absolute trust does not prevent him from “asking” what he “seeks” (4), from the one who alone can give it to him. After the “acclamation” that resounds at the centre of the psalm (6), he resumes his request. What he asks for in the cry of his supplicant prayer, what he “seeks”, as the Lord himself has inspired him to do, is nothing else but the light of “his face”. His greatest desire, the only one he expresses, is to see the face of the Lord: “Do not hide your face from me” (9). Like the little children who cannot find rest if they are not illuminated by the light of their father’s and mother’s faces. And the prayer bounces back again when he begs the Lord to “make him see” his “way” and to lead him “on a path of uprightness” (11); that is when his enemies reappear, using “falsehood” and “violence” (12). His trust in God seems to be somewhat shaken and he would even come to doubt in being able to “see the goodness of the Lord”. The unshakeable faith that he proclaimed at the beginning gives way to “the little girl Hope”12 (14). FACE TO FACE When the psalmist is asking the Lord not only to listen to him but also to respond to him (7), we may think that he wants not only to contemplate the face of God—“to contemplate the beauty of the Lord” (4), “to see” his “goodness” (13)—but also that the Lord would look upon him. Face to face obviously implies exchange of looks. It is like in the early days when I was in Ars. There was a man who never passed in front of the church without going in. In the morning when he was going to work, in the evening when he was coming back from work, he would leave his shovel and pickaxe at the door and he would remain for a long time in adoration before the Blessed Sacrament. I liked it. I asked him once about what he was saying to Our Lord during these long visits he was making to him. Do you know what he told me? “Father, I’m not telling him anything. I ADVISE HIM AND HE ADVISES ME, I LOOK AT HIM, HE LOOKS AT ME!”13

12 13

Ch. PÉGUY, Le Porche du Mystère de la deuxième vertu. A. MONNIN, Esprit du Curé d’Ars, 99.

3. GOD HIDES THE HONEST PERSON IN THE SECRET OF HIS TENT (PS 26–27) COMPOSITION OF THE SEQUENCE 1 Of David. Ps 26 Judge me, Yhwh, because as for me, I have walked in my integrity, and I TRUST in Yhwh and I will not stumble. 2 Examine me, Yhwh, and test me, refine with fire my kidneys and my HEART, 3 because your faithfulness is before my eyes and I have walked in your truth. 4 5

I DO NOT DWELL with THE MORTALS OF FALSITY and with THE HYPOCRITES I do not go. I have hated the assembly of EVILDOERS and with THE WICKED I DID NOT DWELL. I wash in innocence my palms and go around your altar, ar Yhwh, to MAKE THE VOICE of thanksgiving TO BE HEARD and to recount all your wonders. 8 Yhwh, I love the habitation of your HOUSE and the place of residence of your glory. 6 7

9

Do not join my SOUL with SINNERS and MY LIFE with MEN OF BLOOD, who have in their hands iniquity and their right hand is full of gratuities.

10 11 12

And as for me, I will walk in my integrity, redeem me and HAVE MERCY ON ME. My foot will stand in UPRIGHTNESS, in the assemblies I will bless you, Yhwh.

1 Of David. Ps 27 Yhwh is my light and my salvation, before whom shall I fear? Yhwh is the refuge of MY LIFE, before whom shall I tremble? 2 When EVILDOERS advance against me to devour my flesh, my OPPRESSORS and my ENEMIES, to me, they stumble and fall. 3 If a camp is set up against me, my HEART does not fear; if a war rises up against me, in this MYSELF I TRUST. 4

One thing I ask of Yhwh, this one I seek, in the HOUSE of Yhwh all the days of MY LIFE, to contemplate the beauty of Yhwh and to admire in his temple. temple 5 Because he shelters me in his hut in the day of evil, he hides me in the secret place of his tent; tent he raises me up on the rock. 6 And now my head raises up over my ENEMIES all around me; and I will sacrifice in his tent sacrifices of acclamation, I will sing and I will make music for Yhwh. 7 HEAR, Yhwh, MY VOICE when I cry and HAVE MERCY ON ME and answer me. 8 Of you my HEART has said: “See my face.” Your face, face face Yhwh, I seek. 9 Do not hide your face from me, do not turn your servant away in anger; you have been my help. Do not leave me and do not forsake me, God of my salvation; 10 if my father and mother forsake me, Yhwh will take me up. TO DWELL

11

Make me see, Yhwh, your way, way and lead me on a path of UPRIGHTNESS for the sake of my ADVERSARIES; 12 do not deliver me over to the THROAT of my OPPRESSORS because FALSE WITNESSES have risen against me and they are breathing out violence. 13 If only I could be sure to see the goodness of Yhwh in the land of THE LIVING. 14 Hope in Yhwh, be strong and strengthen your HEART, and hope in Yhwh.

Sequence 26–27

373

With all kind of synonyms, the “wicked” are mentioned in the second and the penultimate parts of Ps 26 (4–5 & 9–10); in Ps 27 they are found in the extreme parts (1b–3 & 11–14). The “house” of Yhwh is evoked at the centre of each psalm (26:6–8 & 27:4– 10) with its “altar” and “the place of residence of your glory” (26:6, 8), with the “temple” (27:4c), “hut” and “tent” (27:5–6), and even the “face” (27:8[2x], 9). The psalmist affirms that he does not “dwell” with the wicked (26:4, 5); on the contrary, he wants to “dwell” in the house of his God (27:4). He immediately declares that he has “walked” in his “integrity” (26:1). “To walk” is repeated in 26:3 and in 26:11; the terms belonging to the same semantic field are, “I do not go” (26:4), “my foot” (26:12), “your way” and “a path” (27:11). “Integrity” of 26:1 returns in 26:11, accompanied by its synonym “uprightness” in 26:12, a term which will be taken up again in 27:11. It is worth noting that, whereas at the beginning he claims his “integrity” and “innocence” (26:1, 6), at the end he comes to ask the Lord to make him walk in “uprightness”. It is the Lord in whom he “trusts” (26:1; 27:3). “My soul” and “my life” are paralleled in 26:9. “Life/the living” (in Hebrew the same form of “alive, living”) appears again in 27:1, 4, 13. As for the term “soul”, it returns, translated as “throat” in 27:12; whereas at the beginning it is the psalmist’s soul, at the end it is the throat of his enemies who want to “devour” him (27:2). Before the psalmist goes to the temple, he must appear in the court: he is asking the Lord to “judge” him (26:1), to “examine” him, to “test” him, to “refine with fire” his kidneys and his heart (26:2) as to verify his “integrity”; the right hands of his opponents, the “men of blood” who accuse him, are “full of gratuities” for buying the judges (26:10). They are “false witnesses” who “rise” up to accuse him (27:12). The psalmist implores the Lord to “have mercy” on him (26:11; 27:7); he requests him to “hear” the “voice” of his supplication (27:7) and thus, once his prayer is answered, he will be able to “make the voice of thanksgiving to be heard” in the temple (26:7). Finally, there are four occurrences of “heart”; once tested by God (26:2), the heart of the psalmist, who seeks his face and is strengthened in him, it does not fear anything any more (27:3, 8, 14).

INTERPRETATION FROM THE COURT TO THE TEMPLE False witnesses rise against the psalmist (27:12; 26:4); a whole army of “evildoers”, “wicked”, “sinners”, “men of blood”, “enemies” and “oppressors”, is encamped around him to wage war against him (27:3). The one praying appeals to the court of the Lord to obtain recognition of his integrity and innocence. Then

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The Third Section (Ps 26–41)

he can go to the temple where he will raise the voice of thanksgiving for the wonders the Lord has done in his favour (26:6–8). Moreover, the house of Yhwh becomes for him a shelter “in the day of evil” (27:5), the place of his salvation where he will offer “sacrifices” of acclamation and where he will sing and make music for his God (27:6). FROM SELF-CONFIDENCE TO TRUST IN GOD The psalmist begins with claiming his “integrity” with the greatest assurance; he surrenders himself to God’s judgment, completely sure of his own innocence. And those who take up his words may be rather embarrassed by what appears to them as inappropriate pride. However, we should not forget that he is defending himself against serious charges falsely brought against him by “men of blood”. Nor should we forget that right from the beginning he trusts in the Lord (26:1). His claim of innocence soon turns into a plea: he asks the Lord to redeem him (26:11), not to allow him to be counted among the “sinners” (26:9), his “integrity” and “uprightness” are depending on the Lord’s mercy (26:11–12). When the supplication is taken up again in the next psalm, it occurs only in the second side (27:7–13); in the first side, on the contrary, they are only declarations of trust in the Lord. From the very beginning the psalmist calls the Lord his “light” and his “salvation”, the “refuge of his life” (27:1). That is why he fears nothing and nobody and he puts his trust in him (27:1, 3).

B. IN HIS TEMPLE GOD SAVES HIS PEOPLE FROM INIQUITY The Second Sequence: Ps 28–29 1. PSALM 28 TEXT Of David. To you, Yhwh, I call, my rock, do not be deaf to me, lest you be silent to me and I shall be like those descending to the hole. 2 Hear the voice of my supplications when I cry out to you, when I lift up my hands to your Holy of Holies. 3 Do not drag me away with the wicked and with the workers of iniquity who speak of peace to their neighbour and evil (is) in their heart. 4 Give to them according to their works and the evil of their actions, according to the deeds of their hands give to them, return their wages to them; 5 because they do not consider the works of Yhwh and the deeds of his hands: he demolishes them and will not rebuild them! 6 Blessed (be) Yhwh because he has heard the voice of my supplications. 7 Yhwh my strength and my shield, in him my heart trusted and I was helped, and my heart exults and with my song I give thanks to him. 8 Yhwh (is) the strength to them and he (is) a refuge of salvation for his messiah. 9 Save your people and bless your inheritance, and feed them and lift them up forever! 1

V. 8: “TO THEM”

In place of lāmô (“to them”), some Hebrew manuscripts, the Septuagint, the Syriac read l e‘ammô (“to his people”). COMPOSITION Some consider simply two parts,1 while others recognize three parts.2 Most authors that were consulted divide the psalm into four parts.3 Some distinguish two levels.4 The psalm is organised in three parts (1–2, 3–5, 6–9). It can be observed that the limits of the first two parts are similar to those of the majority of other authors. In the first part the psalmist is asking the Lord to hear his prayer, in the second one he expresses his request of not to being dragged along with the wicked who are to be punished, and finally in the last part he confesses that the Lord is his strength, as he has manifested it up to now and as he will continue to manifest it in the future. 1

E.g., Weiser, 256 (1–5, 6–9). Thus Hakham, I, 151 (1–2, 3–5, 6–9). 3 1b–2; 3–5; 6–7; 8–9 (Kraus, I, 229; Alonso Schoekel – Carniti, I, 516; Lorenzin, 142). Girard (I, 492) divides it differently: 1b–2, 3–5, 6, 7–9. 4 deClaissé-Walford, al., 274: the first part (1–5) is subdivided into 1–4 and 5, the second part (6–9) into 6–7 and 8–9. Ravasi (I, 513) divides the first part 1–7 into two (1–5 and 6–7), but not the second part (8–9). 2

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The Third Section (Ps 26–41)

THE FIRST PART (1B–2) + 1b TO YOU, – my rock,

DO NOT BE DEAF

I CALL, to me,

:: lest :: and I shall be like

you be silent those descending

to me to the hole.

Yhwh,

·············································································································

– 2 HEAR + when I CRY OUT

the voice TO YOU,

+ when I lift up + TO your Holy

my hands of Holies.

of my supplications

The two members of the first segment (1bc, of abc/b’c’a type) are complementary, the first member having as its subject the psalmist, the second one the Lord. The second segment (1de) corresponds to the first one in a mirrored manner: in fact, the first segment is about the Lord and the second segment is about the psalmist. The praying person is requesting God to be neither “deaf” (1c) nor mute or “silent” (1d).5 The first segment of the second piece (2ab) corresponds in a reverse order to the first segment of the first piece: “hear” (2a) retakes in a positive way “do not be deaf” (1c), “I cry out” (2b) is a synonym of “I call” (1b), “to you” is repeated at the beginning (1b) and at the end (2b). The first member of the second segment (2c) is parallel to the preceding member (2b), joining the action to the word; the last member of the second piece is a complement of place, “the Holy of Holies” (2d), which is opposed to the complement of place with which the first piece ends, “the hole” (1e). THE SECOND PART (3–5) – 3 Do not drag me away – and with

with the wicked the WORKERS

– who speak – and EVIL (is)

of peace in their heart.

of iniquity to their neighbour

································································································································ to them according to their WORKS

= 4 Give = and THE EVIL

of their actions,

= according to THE DEEDS = return

of their hands their wages

give to them;

to them,

.. 5 because they do not consider the WORKS of Yhwh .. and THE DEEDS of his hands: = he demolishes them and will not rebuild them.

5

“Do not be deaf” (teḥĕraš) and “you be silent” (teḥĕšeh) are paronomastically related.

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Both segments of the first piece form of a single phrase (3), the second segment is a relative clause (3cd) dependent on the main clause of the first segment (3ab). “Iniquity” (3b) which is discussed at the end of the first segment is clarified in the second segment: it is the hypocrisy that wants to hide “evil” (3d) behind the words of “peace” (3c). The second piece (4–5) is of AA’B type. The first members of the first two segments repeat “give to them” (4a, 4c) and “according to the deeds of their hands” (4c) corresponds to “according to their works” (4a). Whereas 4b takes over and develops “according to their works” at the end of the preceding member, 4d takes over “give to them” at the end of the preceding member. Concerning the third segment that begins with kî (“because”, 5a), it starts with giving the reason for the conduct of “the wicked”: it is because they ignore the “works” and the “deeds” of the Lord (5a, 5b) and that their “works” and their “deeds” are evil (4a, 4c). The last member enunciates their punishment (5c). THE THIRD PART (6–9) + 6 BLESSED (be) + because he has heard

YHWH the voice

of my supplications.

························································································································· : 7 YHWH my strength and my shield,

: in him trusted :: and exults :: and with my song : 8 YHWH : and a refuge

my heart

and I was helped,

my heart, I give thanks to him. the strength of salvation

to them for his messiah,

he (is).

·························································································································

+ 9 Save + and BLESS + and feed them

your people your inheritance, and lift them up

forever!

While in the first piece the psalmist “blesses” God who “has heard” him (6), in the last piece he asks him to “bless” his people in the future (9). The central piece (7–8) gives simultaneously the reasons for the blessing addressed to the Lord (6) and the blessing requested of him (9). Indeed, they are firstly in the past tense (7b) as in the first piece (6b) and leading to the present tense (7cd); the last segment (8) is no longer in the first person singular but in the third person plural and designates the whole people (with their king) as in the last piece.6 In the central piece we can point out the repetition of “strength” (‘ōz) in the same position in the extreme segments (7a, 8a), and the paronomastic link that this term establishes with “exults” (7c, ya‘ălōz) and “a refuge” (8b, mā‘ôz). 6 The variant “for his people” instead of “for them” in 8a reinforces the link between the end of the central piece and the last piece.

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The Third Section (Ps 26–41)

THE WHOLE OF THE PSALM 1

Of David. + To you, + my rock,

YHWH, do not be deaf

I call, to me,

:: lest :: and I shall be like

you be silent those descending

to me to the hole.

·······························································································································

+ 2 HEAR + when I cry out

THE VOICE to you,

+ when I LIFT UP + to your Holy

MY HANDS

OF MY SUPPLICATIONS

of Holies.

– 3 Do not drag me away – and with

with the workers

the wicked of iniquity

– who speak – and evil (is)

of peace in THEIR HEART.

to their neighbour

·····················································································································

= 4 Give = and the evil

to them, of their actions,

according to their works

= according to the deeds = return

of THEIR HANDS their wages

give to them;

to them,

.. 5 for they do not consider the works of YHWH .. and the deeds of HIS HANDS: .. he demolishes them and will not rebuild them. + 6 Blessed be + because HE HAS HEARD

YHWH THE VOICE

OF MY SUPPLICATIONS.

······························································································································· : 7 YHWH my strength and my shield, : in him trusted MY HEART and I was helped,

:: and exults :: and with my song 8

: YHWH, : and a refuge

MY HEART

I give thanks to him. the strength of salvation

to them for his messiah,

he (is).

·······························································································································

+ 9 Save + and bless + and feed them

your people your inheritance, and LIFT THEM UP

for ever!

In the extreme parts, the same syntagma returns, at the beginning in the imperative (2a), thus aiming at the future, and at the end in the past tense (6b); the two occurrences of “to lift up” (2c, 9c) play the role of final terms.

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379

The first two parts are linked through the repetition of “hands”: in the first instance they are the hands raised for prayer (2c), then those of the wicked who do evil (4c), and finally the hands of the Lord whose works oppose those of the wicked (5b). The last member of the central part (5c) sends back to the last member of the first piece of the first part (1e): in both cases it concerns death, “the hole” and then the ruin of what will not be rebuilt. The only lexical repetition between the last two parts is that of “heart”: the first time it is the heart of the wicked which foments evil (3d), then it is the heart of the psalmist which trusts in the Lord and whom it exults (7b, 7c). Their last members oppose the fate of the wicked demolished definitively (5c) and that of Israel elevated “forever” (9c). The name “Yhwh” appears only once in each of the first two parts (1b, 5a) but three times in the last part (6a, 7a, 8a).

INTERPRETATION THREAT OF DEATH What the psalmist fears, what he cries out to the Lord when he rises his hands, is nothing else but death: he does not want to resemble “those who go down to the hole” (1e). However, it is not the physical death that he fears, but the death that “the wicked” deserve, who do “iniquity”, who hypocritically plot evil against their “neighbour” and ignore the works of God. The definitive ruin that they incur has nothing in common with the natural death of the person who has unwound the skein of his/her life. The whole psalm revolves around the divine curse. VOICE, HANDS AND HEART Threatened with death, the psalmist’s body is entirely engaged in prayer. It is the Lord, his Holy of Holies, to whom he “lifts up” together his “voice” and his “hands” (2). His “heart” has put its trust in God, and it “exults” him, his voice is heard in his thanksgiving “song” (7). In response to the psalmist’s cry, God answers by listening to his “supplications” (6); “the deeds of his hands” are inseparably “the wages” of “the wicked”, when “the evil” of their “heart” and “the deeds of their hands” will be destroyed (3–5), and “the salvation” will be granted to the messiah and to his people (8). “OF DAVID” There is an anonymous character who sings the psalm in the first person singular who does not mention his or her name. And that continues almost to the end (1b–7). However, unexpectedly, the first person disappears, thus giving way to the plural, “to them” (8a), who at the end are recognised as the “people” of Israel, those whom the Lord has chosen as his “inheritance” (9ab). Within the

380

The Third Section (Ps 26–41)

collective of the people, however, there comes out an individual figure, God’s “messiah” (8b); if we believe the title of the psalm, we can recognise in it the one who has been speaking from the beginning, the king who discreetly signs the prayer he raises on behalf of his people. Humble, King David fades before the one to whom “the people” belong, who are “his inheritance”, the one who feeds and lifts them up forever.

2. PSALM 29 TEXT 1 A psalm of David. Give to Yhwh, sons of gods, give to Yhwh glory and power, 2 give to Yhwh the glory of his name, bow down to Yhwh in the splendour of holiness. 3 The voice of Yhwh upon the waters, the God of glory thunders, Yhwh upon many waters; 4 the voice of Yhwh in strength, the voice of Yhwh in the splendour. 5 The voice of Yhwh breaks the cedars and Yhwh breaks into pieces the cedars of Lebanon; 6 and he makes Lebanon leap like a calf and Sirion like a young of wild oxen. 7 The voice of Yhwh carves out flames of fire! 8 The voice of Yhwh shakes the desert, Yhwh shakes the desert of Kadesh; 9 The voice of Yhwh makes the deer calve and strips the forests. And in his temple all say: Glory! 10 Yhwh has sat in the flood and Yhwh sits as king forever. 11 Yhwh gives power to his people, Yhwh blesses his people with peace.

V. 5: “BREAKS”, “BREAKS INTO PIECES”

Both verbs are of the same root; while the first one is in qal (šōbēr), the second one is in piel (yešabbēr), with an intensive value. The translation wanted to maintain both the similarity and the difference between the two forms of the verb. V. 9: “MAKES THE DEER CALVE, AND STRIPS THE FORESTS”

The segment poses a problem, because according to the Masoretic text its two members have no connection with each other. To re-establish parallelism, some align the second member with the first one by reading, instead of ye‘ārôt (which is a hapax but can be understood as a plural of ya‘ar, “forest”) ye‘ālôt (“ibexes”, “wild goats”) which is a counterpart to “deer”.1 Others, on the contrary, align the first member with the second one: in place of ’ayyālôt (“the deer”) they read ’êylôt (“the oaks”; a plural form not found in the Bible) which would be a counterpart to “cedars” of 5.2 It was in fact known in the Antiquity that lightning could cause premature delivery.3 The Masoretic text makes it possible to reconcile both interpretations.

COMPOSITION Lund considered it as a concentric construction of seven “members” focused on 5–6.4 Most scholars identify three distinct parts in the psalm: 1. An introduction or invitatory (1–2); 2. The body of the poem (3–9); 3. Conclusion or epilogue (10– 1

Thus Ravasi, I, 522, 540–541; Vesco, 283–284: “The voice of Yhwh makes the deer give birth, and it makes the wild goats abort”. 2 Thus Alonso Schoekel – Carniti, I, 524; Lorenzin, 128; Girard, I, 502–503; deClaissé-Walford – al., 283; BJ, Osty (“the terebinths”), Dhorme. 3 Pliny the Elder reports that “thunder causes isolated sheep to abort” (Histoire naturelle, VIII, LXXII, 89); see Ravasi, I, 541. 4 Chiasmus in the New Testament, 98–101; he reshuffles the text by changing the order of verses, moving 7 after 8.

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The Third Section (Ps 26–41)

11).5 However, some are of the opinion that the end of verse 9 (“and in his temple all say: Glory!”) belongs to the conclusion.6 The psalm comprises three parts (1–2, 3–10, 11). The body of the hymn is organised in three subparts arranged concentrically (3–4, 5–9b, 9c–10). 1

A psalm

of David.

+ Give

to YHWH,

sons

OF GODS,

+ give + 2 give + bow down

to YHWH to YHWH to YHWH

GLORY GLORY IN THE SPLENDOUR

and POWER, of his name, of holiness.

– 3 THE VOICE – THE GOD – YHWH

of YHWH OF GLORY upon WATERS

upon THE WATERS, thunders, many;

of YHWH of YHWH

IN THE SPLENDOUR.

• 5 THE VOICE of YHWH • and breaks into pieces, YHWH,

breaks the cedars

the cedars of Lebanon;

a calf a young

Lebanon of wild oxen.

: 4 THE VOICE : THE VOICE

. 6 and he makes leap . and Sirion

• •

············································································································ 7 THE VOICE of YHWH carves out flames of fire! ············································································································ 8 THE VOICE of YHWH shakes the desert, shakes, YHWH, the desert of Kadesh;

. 9 THE VOICE . and strips : And in his temple : GLORY! – 10 YHWH – and sits, – as king + 11 YHWH, + YHWH

5

like like

in strength,

of YHWH the forests.

makes abort

all

say:

in THE FLOOD YHWH, forever.

has sat

POWER blesses

to his people, his people

the deer

gives, with PEACE.

E.g., J.L. CUNCHILLOS, Estudio del salmo 29, 156; Hakham, I, 155; Alonso Schoekel – Carniti, I, 529–531; Lorenzin, 144; deClaissé-Walford, al., 282. 6 Ravasi, I, 532; Girard, I, 502.

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In the first part (1b–2) all four segments begin with imperatives; the “sons of the gods” (1b)—subaltern deities, angels, celestial beings like the stars7—are invited to “give” to “Yhwh” what belongs to him alone, “glory” (1c, 2a), “strength” (1c) and “the splendour of holiness” (2b). The first subpart of the central part (3–4) describes the thunderstorm caused by Yhwh, with thunder (3b) and heavy rain (3a, 3c). In the central subpart (5–9b) the extreme pieces draw a complementary parallel between what the Lord is doing in Lebanon in the north of Israel, and in “the desert of Kadesh” in the south. “The deer” (9a) correspond to “a calf” and to “a young of wild oxen” in the corresponding piece (6); similarly, “the forests” of Kadesh (9b) are reminiscent of “the cedars” of Lebanon (5). At the centre of the subpart—and therefore of the whole part, and even of the psalm—there is a unimember of 7, with the lightning carved out by the voice of Yhwh.8 The third part (9c–10) comprises a trimember, introduced by a bimember (9cd); it can be understood that what is said in the temple of Yhwh includes not only the last term of the first subpart, “Glory”, but also the subsequent trimember (10). The extreme subparts seem to relate in a mirrored fashion: “the flood” (10), refers to “waters many” of the storm (3), “glory” which is pronounced in the temple (9cd) recalls the “strength” and “the splendour” of “the voice of Yhwh” (4). “The voice of Yhwh” is repeated seven times in the first two subparts. The thunder in 3b corresponds to the flashes of lightning in the central unimember (7). Since the last subpart does not have any “voice of Yhwh”, it can be understood that the thunderstorm is over. The extreme parts comprise the only two occurrences of “power” (1c & 11a): while the “sons of the gods” must “give it” to Yhwh, latter Yhwh “gives it” to “his people”. The “people” of Yhwh referred to at the end (11) are geographically located between Lebanon in the north (5–6) and the desert of Kadesh in the south (8–9); the “peace” that Yhwh gives to his people (11b) is in a striking contrast to what the Lord is doing against the two regions that surround them. The first part is linked to the first subpart of the central part by the repetition of “glory” (1c, 2a, 3b) and of “in the splendour” which plays the role of final terms (2b, 4b); furthermore “the God” of 3b (’ēl) recalls “gods” of 1b (’ēlîm). The last part is linked to the third subpart of the central part, because “the king” referred to in 10c is the one who reigns over “his people” (11ab). “Glory” occurs four times, twice in the first part (1c & 2a) and at the beginning of the extreme subparts of the central part (3b & 9c). “Glory” is linked to “power” in the first part (1c); in the last part “peace” is linked to “power” (11). In the central part (3–10) the name “Yhwh” occurs twelve times, his “voice” seven times.

7

See, e.g., Ps 89:7; Isa 24:21–23. Kraus is bothered by this isolated half-verse which he proposes to combine with that of 3b, to make a bimember (Kraus, I, 345). 8

384

The Third Section (Ps 26–41)

CONTEXT THE SONS OF GOD These are the celestial beings, subaltern divinities that form the court and the counsel of the God of gods: 6

The heavens praise your wonders, Yhwh, your truth, in the assembly of the saints. 7 Who then in the skies can be compared to Yhwh, who is like Yhwh among the sons of the gods? 8 God feared in the council of the saints, great and terrible to all who surround him... (Ps 89:7–8)

THE DESERT OF KADESH There is no mention elsewhere in the Bible of the “desert of Kadesh”; however, Kadesh is found in the desert of Zin: “The Israelites, the whole community, came to the desert of Zin in the first month. The people settled at Kadesh” (Num 20:1).9 The Sirion is the local name of Hermon, the highest peak in the south of the AntiLebanon mountain range. For others, the locality of Kadesh is on the Orontes, just north of present-day Lebanon.10 The parallelism between Israel’s two neighbouring regions to the north and south tips the balance in favour of the southern Kadesh. It is possible to see in this Kadesh an allusion to the revelation at Sinai. There is no mention of lightning and thunder in the story of the flood. In Exodus 19, on the other hand, the word “voice” (qôl), in the singular or plural, designates both thunder and the voice of God: “And the next day, in the morning, there were voices, lightning and a thick cloud on the mountain, and a loud trumpet voice [...] The voice of the trumpet became louder; Moses spoke and God answered in the voice” (Exod 19:16–19; literal translation). THE FLOOD (GEN 6:5–9:17) “The flood” (Ps 29:10a) is the punishment that God inflicted on humanity because “the earth was filled with violence” (Gen 6:11). Noah, the only righteous one, was saved from destruction with his family, thanks to the ark that the Lord had made him build. After the flood, a new covenant was made, the Lord had sworn that he would no longer “curse the earth because of human beings” (Gen 8:21). Many believe that the beginning of the scene of the storm, with the voice of the Lord thundering over “the waters” (Ps 29:3), was borrowed from the Ugaritic myth of Baal’s victory over his enemies Yam and Nahar, the sea and the river, in 9

A. Hakham, I, 157. Dahood, I, 178.

10

Psalm 29

385

short over the primordial “waters”. With the reference to “the temple” and to “the flood” in the ending, the whole central part is stamped as fully integrated with Israel. THE PRIDE OF BIG TREES Isa 2:11–17 presents the big trees, “cedars” and “oaks”, as examples of pride: Human pride will lower its eyes, Yhwh alone will be exalted in that day.

11

human arrogance will be humiliated,

12 Yes, it will be a day of Yhwh Sabaoth for all that is lifted up, 13 for all the cedars of Lebanon, haughty and lifted up, 14 for all the haughty mountains 15 for all high towers 16 on all the ships of Tarshish

Human pride will be humiliated, and Yhwh alone will be exalted in that day.

17

for all that is proud and haughty, to be brought low; and for all the oaks of Bashan; and for all the hills lifted up; and for all steep ramparts; and for all that seems precious.

human arrogance will be lowered,

PS 97 Ps 97, among others (Ps 68:8; 77:15–21), retakes several themes from Ps 29: Yhwh reigns! Let the earth exult, Darkness and Clouds surround it, 3 Fire goes before him 4 his lightnings light up the world, 5 The mountains melt like wax 6 the heavens proclaim his righteousness 7 Shame on the servants of the idols, bow down before him, all gods. 8 Zion hears and is glad, because of your judgments, Yhwh. 9 Because you are Yhwh, far transcending all gods. 1 2

let the many islands be glad! Righteousness and Justice are the basis of his throne. and devours his rivals all around; the earth sees and turns over. before the Master of all the earth; and all the peoples see his glory. those who boast in vanities; the daughters of Judah exult Most High over all the earth,

INTERPRETATION “HEAVEN IS FULL OF YOUR GLORY” The glory that the celestial beings are invited to give to Yhwh is manifested particularly in the sky. The storm, with its lightnings and thunder, with the torrents of water it pours over the earth, represents one of the most eloquent manifestations of the glory of God, his “voice” being recognised in the thunder that makes the cedars and the desert tremble and terrorises both animals and humans.

386

The Third Section (Ps 26–41)

THE FLOOD The word “flood” (Ps 29:10a) is only pronounced at the end, when it has finally ceased; but it has been about it from the beginning. The “many waters” (3c) obeying the voice of God’s thunder, are those which were to suppress all the wickedness and all the violence that had spread over the earth. Lebanon in the north and the desert of Kadesh in the south are two emblematic places where one can recognise the whole of the earth. YHWH SITS AS KING FOREVER The Lord has shown his “power” and “strength” in his judgment against evil. With the flood he wiped all the wicked from the face of the earth and saved Noah, the only righteous person, with all his family for a new creation. “In his temple”, both the earthly one and the heavenly one, all then can proclaim his “glory” and acclaim his eternal kingship (9c–10). GLORY TO GOD IN THE HEIGHTS AND PEACE ON EARTH11 The psalm begins in heaven, where the “sons of gods” are called to “give” to the Lord, the God of Israel, “glory”, “power” and “holiness” (1b–2). It ends on the earth where the same Lord “gives” to “his people” the “power” that is his. The contrast is striking between these people who are “the fewest of all peoples” (Deut 7:7) and those who surround and dominate them from all the height of their high mountains and the vastness of their desert. After the trial of the flood comes the time of blessing and “peace”. Then “the whole earth is full of his glory” (Isa 6:3).

11

Delitzsch, 373: “Gloria in excelsis is its beginning, and pax in terris its conclusion”.

3. GOD IN HIS TEMPLE SAVES HIS PEOPLE FROM INIQUITY (PS 28–29) COMPOSITION OF THE SEQUENCE 1 Of David. Ps 28 To you, Yhwh, I call, my rock, do not be deaf to me, lest you be silent to me and I shall be like those descending to the hole. 2 Hear THE VOICE of my supplications when I cry out to you, when I lift up my hands to the depths of your HOLINESS. 3 Do not drag me away with the wicked and with the workers of iniquity who speak of PEACE to their neighbour and evil is in their heart. 4 GIVE to them according to their works and the evil of their actions, according to the deeds of their hands GIVE to them, return their wages to them; 5 because they do not consider the works of Yhwh and the deeds of his hands: he demolishes them and will not rebuild them! 6

BLESSED be Yhwh because he has heard THE VOICE of my supplications. Yhwh my power and my shield, in him my heart trusted and I was helped, and my heart exults and with my song I give thanks to him. 8 Yhwh is the power to them and he is a refuge of salvation for his MESSIAH. 9 Save YOUR PEOPLE and BLESS your inheritance and feed them and lift them up forever! 7

1 A psalm of David. Ps 29 Give to Yhwh, sons of gods, give to Yhwh glory and power, 2 give to Yhwh the glory of his name, bow down to Yhwh in the splendour of HOLINESS. 3

THE VOICE of Yhwh upon the waters, the God of glory thunders, Yhwh upon many waters;

4 THE VOICE of Yhwh in strength, THE VOICE of Yhwh in the splendour. 5 THE VOICE of Yhwh breaks the cedars and Yhwh breaks into pieces the cedars of Lebanon; 6

and he makes Lebanon leap like a calf and Sirion like a young of wild oxen. 7 THE VOICE of Yhwh carves out flames of fire! 8 THE VOICE of Yhwh shakes the desert, Yhwh shakes the desert of KADESH; 9 THE VOICE of Yhwh makes the deer calve and strips the forests. And in his temple all say: Glory! 10 Yhwh has sat in the flood and Yhwh sits as KING forever. 11

Yhwh GIVES power to HIS PEOPLE,

Yhwh BLESSES HIS PEOPLE with PEACE.

“To the depths of your holiness”1 and “in the splendour of holiness” play the role of final terms for the first parts (28:2; 29:2). The two occurrences of “power” (28:8; 29:1) function as median terms between the two psalms; those of 28:8 and 29:11 as final terms. The last parts have in common: “to bless” (28:6, 9; 29:11), “power” (26:7, 8)2 and “people” (28:9; 29:11[2x]). “King” of 29:10 recalls “messiah” of 28:8.

1

“The depths” describes the innermost or remotest part of a dwelling. For the temple it is the debir. The expression is usually translated as “the Holy of Holies”. 2 Also “refuge” (mā‘ôz) which is paronomastically related to “power” (‘ōz).

388

The Third Section (Ps 26–41)

The seven occurrences of “the voice of Yhwh” (29:3–9) echo “the voice of my supplications” (28:2, 6). The central parts correspond to each other insofar as they deal with the adversaries and their punishment, “the wicked” “workers of iniquity” in 28:3–5 and the proud, symbolised in particular by “the cedars” in 29:3–10. INTERPRETATION ON EARTH AS IT IS IN HEAVEN It is the temple of Jerusalem where the psalmist raises his “voice of supplication” when he “lifts up his hands” to “the Holy of Holies” (28:2). It is also there that he “gives thanks” “with his song” once he has been heard (28:7b). Parallelly, in the heavenly “temple”, the “sons of gods” are invited by the psalmist himself to unite their voices with his, “giving” to the Lord “glory and power”, “bowing down” before him “in the splendour of his holiness” (29:1–2). The “messiah” saved by the Lord (28:8) is present on earth, in the midst of his “people”, the lieutenant of the “king” who “sits” in heaven “forever” (29:10–11) and who will bless his people, with his king, “forever” (28:8–9). THE WICKED AND THE CEDARS What the psalmist is asking of the Lord in the first psalm, he sees in a certain way fulfilled in the second psalm. He was begging for paying the “the wicked” accordingly to their deeds, that they should be destroyed once and for all (28:3– 5). Afterwards, he blesses God for being heard (28:6–7). In the great vision of the psalm that follows the Lord “breaks into pieces” the pride of the cedars of Lebanon (29:5) and “strips the forests” (29:9), he makes the haughty mountains leap and the desert tremble, until all in his temple say: “Glory” (29:9). “OF DAVID” Both psalms are attributed to David. In appearing as a “refuge of salvation” for his “messiah”, the Lord “saves his people” from “the wicked” who threaten them, and “lifts them up” together “for ever” (28:8–9). By breaking into pieces the haughty power of the nations and making them tremble, the God of Israel “gives power to his people” and gives them “peace” (29:11), the peace that “the wicked” falsely promised to their neighbour, while evil was dwelling in their hearts (28:3).

C. GOD HIDES ALL HIS FAITHFUL IN THE SECRET OF HIS FACE The Third Sequence: Ps 30–31 1. PSALM 30 TEXT 1A

psalm, a canticle for the dedication of the House, of David. 2 I exalt you, Yhwh, because you have pulled me up and you have not let my enemies rejoice over me. 3 Yhwh my God, I cried out to you and you healed me. 4 Yhwh, you have brought up my soul from Sheol, you kept me alive from my descending to the hole. 5 Make music for Yhwh, you his faithful, and give thanks to the remembrance of his holiness, 6 because (for) a moment (he is) in his anger, life in his favour. In the evening lodges weeping, and in the morning jubilation. 7 And as for me, I have said in my tranquillity: “I will not be shaken forever!” 8 Yhwh, in your favour you establish strength for my mountain. You have hidden your face, I am overwhelmed. 9 To you, Yhwh, I call and to my Lord I ask for mercy. 10 What profit in my blood, in my descending into the pit? Can the dust give you thanks, can tell of your truth? 11 Hear, Yhwh, and have mercy! Yhwh, be a helper to me! 12 You have turned my grief into dancing for me, you have untied my sackcloth and you girded me with joy; 13 so that the glory will make music to you and will not be silent, Yhwh my God, forever I will give you thanks. V. 2: “YOU HAVE PULLED ME UP”

In Exod 2:16, 19 the verb means “to draw” water from the well. This meaning corresponds well to the image in Ps 30:4: “you have brought me up from Sheol”. V. 4: “FROM MY DESCENDING”

Some prefer the ketib which has the noun, “my descent”, instead of the infinitive. The meaning does not change. V. 6C: “IN THE EVENING LODGES WEEPING”

“Weeping” would be the subject of the verb. The one who falls asleep crying, stays all night long in tears. V. 8B: “YOU ESTABLISH A STRENGTH FOR MY MOUNTAIN”

The meaning of this member is obscure and discussed, as the ancient versions testify. The Septuagint reads: “You have prepared for my beauty strength”. Citadels are always built on high ground. Considering that this segment is located at the centre of the psalm, we can read it in connection with the title and thus understand that it is the Mountain of Zion, where the House, that is, the Temple, is built.

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The Third Section (Ps 26–41)

V. 13A: “THE GLORY”

Some correct kābôd (“glory”) with kābēd (“liver”), which is translated as “my heart” or “my soul”. The reading of the Masoretic text is more difficult and seems to be the preferred one. According to Ibn Ezra “glory” means “every man who has glory in him” in the same sense as the Targum: “so that the nobles of this world may praise you”.1

COMPOSITION In 1825 Boys recognised the following concentric construction in the psalm: A (2) B a (3a) b (3b–4) C (6) C’ (7–8) B’ a (9–11) b (12) A’ (13b)2

c (5)

c (13a)

In 1942, Lund considered 2–4 as the prelude and that the continuation constitutes a beautiful concentric composition with the questions of 10 at the centre; but it is at the expense of cutting off verses 7–8: “These verses are unlike anything else we find in the psalm [...] This material represents a gloss or, more precisely, a late adaptation of the psalm made for ‘the dedication of the House’”.3 However, these verses happen to constitute the centre of the composition; while the centre of a concentric composition is most often enigmatic, Lund’s position indirectly reinforces their central position.4 Among the more recent authors, some divide the psalm into three parts,5 others four,6 yet others in five stanzas.7 Girard divides it into two, but subdivides the second part into four units of mirrored construction.8

1

Vesco, 289, note 3. T. BOYS, A Key to the Book of the Psalms, 127–131. 3 N.W. LUND, Chiasmus in the New Testament, 119–122; already in “Chiasmus in the Psalms”, 304–306. 4 The same applies to the first section of Amos: the centre of the first sequence (1:3–2:3) and that of the third sequence (2:6–16), as well as the central sequence of the section (2:4–5) are considered secondary by literary critics (see P. BOVATI – R. MEYNET, Le livre du prophète Amos, 100). 5 Kraus, I, 353 (2–4, 5–6, 7–13). The same Dahood (I, 182) and Lorenzin (147), who nevertheless consider 13b to be a brief conclusive doxology. 6 Hakham, I, 160 (2–4, 5–6, 7–10, 11–13); Vesco, 289–290 (2–4, 5–6, 7–12, 13). 7 Ravasi, I, 551–552 and deClaissé-Walford – al., 290 (2–4, 5–6, 7–9, 10–11, 12–13). 8 Girard, I, 518–523 (2–4, 5–13 subdivides into 5–8, 9–10, 11, 12–13). 2

Psalm 30

391

After the title (1), the psalm is organised in three parts. The extreme parts, subdivided into two subparts, are parallel to each other, 9–11 corresponding to 2– 4 and 12–13 to 5–6. Verses 7–8 form the central part. THE TITLE (1) + 1 A psalm, – a canticle + of David.

for the dedication

of the House,

This is an ABA-type trimember, with the central member indicating the circumstance of the composition of the psalm. THE FIRST PART (2–6) + 2 I exult you, YHWH, + and you have not let rejoice MY ENEMIES

because you have pulled me up over me.

– 3 YHWH – and you healed me.

MY GOD,

I cried out

+ 4 YHWH, + YOU KEPT ME ALIVE

you have brought up from Sheol from my descending to the hole.

= 5 Make music = and give thanks

for YHWH, to the remembrance

6

– because (for) a moment + LIFE

(he is) in his anger, in his favour;

– in the evening + and in the morning

lodges jubilation.

to you my soul,

YOU HIS FAITHFUL,

of his holiness,

weeping

In the first subpart (2–4), in the first person singular, the psalmist “exalts” the Lord; in the second subpart (5–6), in the second person plural, he invites others to join in his praise. In the first subpart the extreme segments correspond to each other, “you have brought me up” (4a) reminding “you have pulled me up” (2a). The central segment (3) is the only one in which the psalmist’s supplication is mentioned; while his enemies hoped that he would go down to the pit, the Lord “healed” him. In the second subpart the psalmist invites “the faithful” of the Lord to praise him (5) and gives the reason for this in two parallel segments (6): the Lord’s “anger” and human “weeping” last only for a time (6a, 6c) while “his favour” and “jubilation” that follow are for “life” (6b, 6d).

392

The Third Section (Ps 26–41)

The name “Yhwh” which appears in each segment of the first subpart occurs only once at the beginning of the second subpart. “Life” (6b) recalls “you kept me alive” (4b). We understand that the Lord’s “favour” and “jubilation” (6b, 6d) are those of healing which are referred to in the first subpart (3b). The psalmist’s “enemies” (2b) that are opposed to the “faithful” whom he invites to praise God (5a) play the role of initial terms. THE SECOND PART (7–8) = 7 And as for me, :: “I will not be shaken

I have said forever!”

+ 8 Yhwh, + you establish

in your favour for my mountain

– You have hidden :: I am

your face, overwhelmed.

in my tranquillity:

strength.

The logic of the passage is not clear-cut, especially since the meaning of the central segment is not certain (see p. 389). It should not be so surprising, if we remember that the centre of a concentric construction is usually enigmatic.9 In the first segment, which begins with “And as for me”, the psalmist recalls that at the time of his “tranquillity” he was convinced that nothing bad could ever happen to him. In the second segment, which begins with “Yhwh”, he recognises that it is God who provides his “strength” (8b). In the last segment, on the contrary, he finds himself “overwhelmed” (8d) and he attributes this change to the Lord’s action, which certainly contributes to his dismay. In this way, the second member in the last segment directly opposes the second member in the first segment. The logic of the part then seems to be as follows: in the past, the psalmist lived in tranquillity, sure that he would never be shaken (7). He was especially sure of his “strength” because he was convinced that he owed it to God’s “favour” (8ab). But behold, his Lord hides his face! The emphasis is on the ending, the upheaval in which the psalmist finds himself, disoriented by this misfortune, which is particularly bitter, because it was totally unexpected.

9 See Traité, Chap. 8: “Le centre des compositions concentriques”, 417–469 = Treatise, Chap. 7, “The Centre of Concentic Constructions”, 279–310.

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393

THE THIRD PART (9–13) + 9 To you, + and to MY LORD

YHWH, I ask for mercy.

I call

···········································································································

– 10 What profit –in my descending

in my blood, into the pit?

– CAN GIVE YOU THANKS – can tell of

the dust, your truth?

··········································································································· 11

+ Hear, + YHWH,

YHWH, be

and have mercy! a helper to me!

:: 12 You have turned :: you have untied :: and you girded me

my grief my sackcloth with joy;

into dancing

= 13 so that = YHWH

MY GOD,

will make music to you, the glory, forever

for me,

and will not be silent,

I WILL GIVE YOU THANKS.

The extreme segments of the first subpart answer each other in complementary fashion: in the first segment the subject is the psalmist and the verbs are in the indicative mood (9), in the other segment the Lord is the subject and the verbs are in the imperatives mood (11). The divine names occur twice, “have mercy” (11a) refers to “I ask for mercy” (9b). At the centre (10), a double question posed to the Lord. The trimember that opens the second part (12) shows how the Lord had mercy on the psalmist, who solemnly promises to give thanks (13b). We understand that the ending (13a) broadens the psalmist’s personal thanksgiving to a collective praise of the “nobles of this world” that will last “forever”.10 Divine names mark the extremities of the first subpart as well as the end of the second subpart. The verb “to give thanks” occurs in the centre of the first subpart (10c) and at the end of the second subpart (13b).

10

Concerning the meaning of “the glory”, see above, p. 390.

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The Third Section (Ps 26–41)

THE WHOLE OF THE PSALM 1 A psalm, a canticle of David.

for the dedication

2

I exult you, YHWH, and you have not let rejoice my enemies 3

YHWH and you healed me.

4

YHWH, you kept me alive 5

MAKE MUSIC and GIVE THANKS

MY GOD,

of the House, because you have pulled me up over me. I CRIED OUT TO YOU

you have brought up from Sheol from MY DESCENDING TO THE HOLE. for YHWH, to the remembrance

my soul,

you his faithful, of his holiness,

6

because (for) a moment (he is) in his anger, life IN HIS FAVOUR.

In the evening and in the morning

lodges jubilation.

7

And as for me, I have said “I will not be shaken FOREVER!”

8

YHWH, you establish

IN YOUR FAVOUR

You have hidden I am

your face, overwhelmed.

9

TO YOU, and to MY LORD

for my mountain

YHWH, I ask for mercy.

weeping,

in my tranquillity:

strength.

I CALL

··········································································································· 10

What profit IN MY DESCENDING

INTO THE PIT?

in my blood,

Can give you thanks, can tell of

the dust, your truth?

··········································································································· Hear, YHWH, and have mercy! YHWH, be a helper to me! 11

12

You have turned you have untied and you girded me

my grief my sackcloth with joy;

13

WILL MAKE MUSIC TO YOU, MY GOD,

so that YHWH

into dancing for me,

the glory,

and will not be silent,

FOREVER

I WILL GIVE YOU THANKS.

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The extreme parts (2–6 & 9–13) are corresponding parallelly. In the first subparts (2–4, 9–11), the psalmist first recalls that he “cried out to” the Lord (3a) and he exalts him because he has been heard, then, at the extremities of the symmetrical subpart (9, 11), he repeats his supplication (9: “to you, Yhwh, I call”); “Yhwh” appears three times in each of these two subparts (2a, 3a, 4a, 9a, 11a, 11b), with “my God” (3a) and “my Lord” (9b); “my descending to the hole” accompanied by “Sheol” (4) announces “my descending into the pit” accompanied by “the dust” (10). In the second subparts (5–6, 12–13), “to make music” and “to give thanks” are repeated together in 5 and 13; “Yhwh” is found at the beginning of the first of these two subparts (5a) and at the end of the other one, accompanied by “my God” (13b). “You have not let rejoice” (2b) and “joy” (12c) play the role of extreme terms for both parts. “In your favour” at the very centre (8a) recalls “in his favour” at the end of the first part (6b) and “forever” (7b) is repeated at the end of the last part (13b). The name “Yhwh” appears only at the beginning of the central segment (8a). The enigmatic “mountain” of the central verse (8b) is in a strong contrast with “descending” to “Sheol” and to the “hole” (4) together with “descending” into the “pit” and to the “dust” (10).

CONTEXT THE DEDICATION OF THE TEMPLE David was planning to build the temple of the Lord, a “house” for his God, but the Lord had decided otherwise (2 Samuel 7). He promised him that it would be his son and successor who would build it (7:13). Indeed, it was Solomon, the son of David, who had to build the temple of the Lord (1 Kgs 5:15–7:51), and to bring up “the ark of the Lord’s covenant” from the city of David to install it in the Holy of Holies (8:1–9). Then the “glory” of the Lord filled the temple with his cloud (8:10–13). At that point King Solomon blessed the people by blessing the Lord (8:14–21), and then, kneeling before the Lord with his hands raised, he led up a long prayer to him (8:22–53), after which he turned to the people to bless them again (8:54–61). Then the Lord appeared to him again, as he had appeared to him in Gibeon (3:4–15), to announce that he answered his prayer and consecrated “this house” that he had built for him. Apart from the title, there are not many points of contact between Ps 30 and the story of the First Book of Kings. The most evident link is the one established in Ps 30:9, 11 between the psalmist who “is asking for mercy” and the Lord whom he begs to “hear”. It is the same in Solomon’s prayer, which begins with both terms: “Hear the supplication (lit., ‘the request for mercy’) of your servant and of your people Israel when they pray in this place” (1 Kgs 8:30). And afterwards:

396

The Third Section (Ps 26–41)

When your people Israel is defeated before the enemy, because they have sinned against you, if they turn again to you, praise your Name, pray and plead for mercy towards you in this Temple, 34 you, hear in heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their fathers. (1 Kgs 8:33; also in 8:47, 49).

Can we see in the “mountain” on which the psalm focuses the one on which “the House”, the temple of Jerusalem, is built?

INTERPRETATION THE STORY OF A SETBACK The central part is problematic (Ps 30:7-8), so much that some scholars prefer to put it aside as a kind of unintentional addition. However, if we prefer to believe the laws of biblical rhetoric, we will not be surprised by its enigmatic character and we will try to understand its function in the overall composition. If the centre represents the key to reading the psalm, you will have to try to make it play in the lock to open the door to meaning. These two verses articulate the two sides of the psalm, they ensure the transition from one side to another one. It is in fact possible that the logic of the text is first simply chronological: Once “healed”, the king exalts his Lord who saved him (2–4) and invites “his faithful” to join him in thanksgiving (5–6); having regained his “tranquillity” with his health, the psalmist regains his self-confidence, tending to believe himself to be invulnerable (7), but he immediately recognizes, that it is to the Lord whom he owes his “strength” (8ab), and also the evil, into which he has fallen, which is overwhelming his tranquillity (8cd). Then he cries out again at length to his Lord (9–11) and gives thanks again with all for having been snatched from death. DOUBLE DEATH The “enemies” of the psalmist (2b) are mentioned even before it was known that he was ill, and of a deadly disease (3). Yet these enemies were not “light”, they would have rejoiced if the psalmist were dead, if they could see him dead and buried. In other words, the evil that gnawed at the psalmist was not only physical; it was equally social evil. Moreover, given the prominent place these enemies occupy in the psalmist’s mouth, we would have good reason to understand that it was their hatred that was at the root of the illness of the one that they would have been glad to see disappear. DOUBLE HEALING The thanksgiving of the one who has been healed, saved from death, cannot be solely reserved for himself. The one who recognises in God the saviour who brought him up out of the hole cannot fail to share his joy and gratitude with all those who share his faith, namely “the faithful” of the Lord (5). We see him in the

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House of God where he came to give thanks, proclaiming what has happened to him and inviting all those present to join him in praise. When he experiences God’s “mercy” for the second time, he repeats his thanksgiving “so that” those whom he calls “the glory” will join him and they together “will make music” for God and will not remain silent (12–13). Since death was both physical and social, healing could not be only individual, it should also be collective, in front of the one who restores health and peace.

2. PSALM 31 TEXT 1 For

the music director, a psalm of David. 2 In you, Yhwh, I take refuge, do not let me blush forever, in your righteousness deliver me; 3 incline your ear to me, hasten, rescue me. Be for me a rock of refuge, a house of fortresses to save me; 4 because my crag and my fortress, you (are), and for the sake of your name guide me and lead me! 5 Bring me out of the net they have spread for me, because you (are) my refuge. 6 Into your hand I commit my spirit, redeem me, Yhwh, God of truth; 7 I hate those guarding vapours of vanity, and as for me, I trust in Yhwh. 8 May I exult and may I rejoice in your faithfulness, when you have seen my misery, you have known the oppressions of my soul; 9 and you have not closed me up in the hand of the enemy, you have set my feet in a broad place. 10 Have mercy on me, Yhwh, because oppression is upon me. My eye is consumed in pain, my throat and my stomach, 11 because my life ends in sorrow and my years in groaning; my strength falls in my punishment and my bones are consumed. 12 To all my oppressors I am a disgrace and to my neighbours much (more), and a dread to my acquaintances; those who see me outside flee from me. 13 I am forgotten like a dead of heart, I am like a lost item, 14 because I hear the slander of many, terror all around, when they join together against me, to take my throat, (as) they plot. 15 And as for me, I trust in you, Yhwh, I said: “My God you (are)!” 16 My times (are) in your hand, rescue me from the hand of my enemies and of my persecutors; 17 make your face shine on your servant, save me in your faithfulness. 18 Yhwh, do not let me blush because I call on you, let the wicked blush, let them be silent to Sheol; 19 let the lying lips be dumb, which speak insolently against the righteous with pride and contempt! 20 How great is your goodness, which you reserve for your fearful, (which) you make for those who take refuge in you in front of the sons of Adam. 21 You hide them in the secret place of your face, far from the intrigues of man; you conceal them in the tent, far from the strife of tongues. 22 Blessed be Yhwh who has done wonders of faithfulness for me in a city of citadel! 23 And as for me, I had said in my trouble: “I am chased from before your eyes!” And yet you have heard the voice of my supplication when I cried out to you. 24 Love Yhwh, all you his faithful. Yhwh guards the loyal, but he repays abundantly those who act with pride. 25 Be strong and strengthen your heart, all you who hope in Yhwh! V. 6: “REDEEM ME”

The verb is interpreted as a perfect precative, equivalent to an imperative.1 V. 11: “FALLS IN MY PUNISHMENT”

Literally, “through my fault”. The ancient versions interpret it in various ways.2 We read as in Gen 4:13 (“My punishment is too great to bear”).3

1

Ravasi, I, 561; Hakham, I, 168. See Vesco, 294, note 1. 3 See Hakham, I, 170. 2

400

The Third Section (Ps 26–41)

V. 23: “I AM CHASED”

With two Hebrew manuscripts one can read nigraštî, “I am chased”, instead of nigrazti, “I have been cut off”.4

COMPOSITION Many divide the text into two main parts, but the boundary between them is not the same: 2–9, 10–255 or 2–19, 20–25.6 Ravasi on the contrary organizes it in three parts: A : song of confidence B. song of sorrow A’ : song of joy

(2–9 divided into two stanzas); (10–19 divided into two stanzas); (20–25 divided into three stanzas).7

The extreme parts (2–10b, 15–25) frame much shorter part (10c–14) which is a lamentation. THE FIRST PART (2–10B) Each of the two subparts comprises two pieces (2–3b, 3c–5 & 6–7, 8-10), the first pieces are formed of five members, the second ones of seven members. There are accumulated volitive verbs (2b, 2c, 3a, 3b[2x], 3c, 4c[2x], 5a, 6b, 8a[2x], 10a). It is a long supplication. The first subpart begins with a declaration of trust in the first person singular (2a) based on the “righteousness” of Yhwh (2c). The second piece is delimited by two occurrences of “refuge” (3c, 5b); in the first two segments “my crag” refers back to “a rock” (3c, 4a) and “fortresses” of 3d is repeated again in the singular in 4a; “you” occurs in 4a and 5b. The first piece of the second subpart is delimited by the two members whose subject is the psalmist (6a, 7b). “God of truth” (6c) is opposed to “vapours of vanity” of the idols and to “those guarding” them (7). In the second piece the extreme segments end with “oppression/s” (8c, 10b); “in the hand of the enemy” (9a) is opposed to “in your hand” (of the Lord, 6a). The Lord’s “faithfulness” in the first segment of the second piece (8a) recalls his “truth” of the first segment of the first piece (6c). The opponents who want to catch the psalmist in the net at the end of the first subpart (5a) are more present in the second subpart: they are those who guard the idols (7), those who oppress the psalmist (8c, 10b), his “enemy” (9a). Each subpart 4

Kraus, I, 360; Vesco, 295, note 2. Kraus, I, 360; Hakham, I, 167; deClaissé-Walford, al., 300. 6 Lorenzin, 149; Vesco 295. 7 Ravasi, I, 565–566; see p. 563 for a series of unflattering assessments of the quality and coherence of the psalm. 5

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begins with a declaration of trust in the first person singular: “In you, Yhwh, I take refuge” (2a), “Into your hand I commend my spirit” (6a), taken up later by “and as for me, in Yhwh, I trust” (7b). The supplication is based on the Lord’s “righteousness” at the beginning of the first subpart (2c), on his “truth” in the same position at the beginning of the second subpart (6c), on his “faithfulness” at the beginning of the second piece of the second subpart (8a), and we can also say on his “name” in the centre of the second piece of the first subpart (4b); these four terms form of a coherent series. + 2 In you, – do not let me blush – IN YOUR RIGHTEOUSNESS

YHWH, forever, deliver me;

I TAKE REFUGE,

– 3 incline – hasten,

to me rescue me.

your ear,

······························································································································

: Be for me : a house 4

a rock of fortresses

of refuge,

and my fortress,

you (are),

to save me;

: because my crag : and for the sake : guide me

and lead me!

: 5 Bring me out : because you (are)

my refuge.

+ 6 Into your hand – redeem – God

I COMMIT me, OF TRUTH;

my spirit, YHWH,

– 7 I hate + and as for me,

those guarding in YHWH,

vapours I TRUST.

OF YOUR NAME

of the net

they have spread for me,

of vanity,

······························································································································ 8

: May I exult : when : you have known

and may I rejoice you have seen the oppressions

: 9 and you have not close me up in the hand : you have set in a broad place : 10 Have mercy on me, : because oppression

YHWH, is upon me.

IN YOUR FAITHFULNESS,

my misery, of my soul; of the enemy, my feet.

402

The Third Section (Ps 26–41)

THE SECOND PART (10C–14) – 10c Is consumed – MY THROAT

in pain and my stomach,

my eye,

·· 11 because ends ·· and my years

in sorrow in groaning;

my life

– falls – and my bones

in my punishment are consumed.

my strength

····································································································· 12

= To all = I AM

MY OPPRESSO OPPRESSORS

: and to MY NEIGHBOURS : and a dread

much (more) to MY ACQUAINTANCES;

: THOSE WHO SEE ME : flee

outside from me.

a disgrace

····································································································· 13

:: I am forgotten :: I AM

like a dead like an item

of heart, lost,

- 14 because I hear - terror

the slander

OF MANY,

ALL AROUND,

- when they join - to take

MY THROAT,

together

against me, (as) they plot.

The first piece (10c–11) is delimited by two occurrences of the verb “to consume” (10c, 11d); with its synonyms, “to end” and “to fall” (11a, 11c), the coherence of the piece is quite strong. We should also add the subjects of the verbs, “my eye”, “my throat”, “my stomach” (10cd), “my life” and “my years” (11ab), “my strength” and “my bones” (11cd). The second piece (12) is marked by the presence of “all” the psalmist’s associates: first his “oppressors” (12a), followed by “neighbours” and “acquaintances” (12cd) and finally “those who see him outside” (12e). For them he is “a disgrace” (12b), “a dread” (12d), therefore they “flee” (12f). The last piece (13–14) forms one single complex phrase: two main juxtaposed clauses (13), a causal clause (introduced by kî, 14ab), a complement translated as a temporal clause (14c), followed by a finale clause (14d). In the same position, the two occurrences of “I am” (12b, 13b) link the last two pieces; the “many” who slander (14a) recall the “oppressors” and their “disgrace” (12ab), and “around” in “terror” (14b) refers back to “neighbours” and “acquaintances” in “dread” (12cd). The psalmist’s “pain” (10c), his “sorrow”, his “groaning” and his “punishment” (11) of the first piece are matched by the

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reactions of those who see him, “dread” and flight (12d, 12f), “terror” (14b). Finally, the two occurrences of “my throat” (napšî) form an inclusion (10d, 14d). THE THIRD PART (15–25) The last part comprises three long subparts. For the sake of convenience, they will be analysed one after the other before the whole of the part is considered. The first subpart (15–19) + 15 And as for me, + I said:

I trust in you, “MY GOD

YHWH, you (are)!”

:: 16 In your hand :: rescue me

(there are) my times, from the hand of MY ENEMIES

and of MY PERSECUTORS;

:: 17 make shine :: save me

your face in your faithfulness. aithfulness

on your servant,

························································································································· 18

– YHWH, – let blush – let them be silent

do not let me blush THE WICKED, to Sheol;

because I call on you,

– 19 let be dumb – which speak – with pride

the lips against the righteous and contempt!

of falsehood, insolently

The first piece (15–17) begins with a declaration of trust (15) which continues in the first member of the second segment (16a), which is followed by the supplication with three imperatives whose subject is the Lord (16b–17). Like the first piece, the second piece (18–19) begins with an apostrophe with the name “Yhwh” (18a). The volitive verbs that follow are first related to the psalmist (16b–17) and then to “the wicked” (18–19a). “The wicked” (18b) correspond to “my enemies” and “my persecutors” in the first piece (16b). In final terms, “with pride” (19c) is opposed to “in your faithfulness” (17b); we can also add the “face” of God (17a), which is opposed to the “lips” of the wicked (19a). Both pieces are of the same length, first three bimembers, then two trimembers.

404

The Third Section (Ps 26–41)

The second subpart (20–21) + 20 How great is + which + (which) you make

your goodness, you reserve for those who take refuge

for your fearful, in you

– in front of

THE SONS

OF ADAM!

··············································································································

+ 21 You hide them – far from the intrigues

OF MAN;

+ you conceal them – far from the strife

in the tent, of tongues.

and the secret place

of your face,

Both pieces have the same number of members, but they are arranged differently: one trimember and one unimember in the first piece (20), two bimembers in the second piece (21). In the initial trimember of the first piece, the main clause (20a) is followed by two juxtaposed relative clauses (20bc). The final unimember (20d) puts in opposition the “sons of Adam” with the “fearful” of the Lord and with “those who take refuge” in him (20bc). The same opposition is found in the second piece (21), but this time between both members of each of two bimember segments. The verbs with which the segments begin, “you hide them” (21a) and “you conceal them” (21c) are synonymous and “in the tent” (21c) corresponds to “the secret place of your face” (21a). The second members begin with the same preposition translated as “far from” (21b, 21d). The human “tongues” at the end (21d) are opposed to the “face” of the Lord at the beginning (21a). Each piece comprises two verbs whose subject is the Lord, “you reserve” and “you make” (20bc), “you hide them” and “you conceal them” (21a, 21c). “Man” (21b) corresponds to “the sons of Adam” (20d).

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The third subpart (22–25) - 22 Blessed be - who has done wonders - in a city ·· 23 And as for me, ·· “I am chased - And yet - the voice - when I cried out

YHWH of FAITHFULNESS of citadel!

to me

I had said from before

in my trouble: your eyes!”

you have heard of my supplication to you.

··················································································································

=

24

Love

+ The loyal, – but he repays – those who act = 25 Be strong = all you WHO HOPE

YHWH,

all you HIS FAITHFUL.

guards, abundantly with pride.

YHWH,

and strengthen in YHWH!

your heart,

The first piece is addressed to the Lord (22a), the second one to “all you his faithful” (24a), “all you who hope in Yhwh” (25b). In the first piece (22–23), two trimembers frame one bimember. This bimember (23ab) recalls a doubt or a temptation to despair on the part of the psalmist; the last segment, beginning with “and yet” (23c), responds to this with the certainty of the faithfulness that the Lord has shown in hearing the supplication of the praying person. Therefore, the psalmists can in the first segment bless the one who protected him, he “who has done wonders of faithfulness” (22b). At the extremities of the second piece there are invitations addressed to “all” the “faithful” of Yhwh (24a), to “all” “who hope” in him (25b). At the centre of the piece there is one trimember which gives the reasons why the Lord’s faithful are called to love and hope: the retribution of “the loyal” ones (24b) and, on the contrary, the punishment of the proud (24cd). Between the pieces, human faithfulness (24a) corresponds to the faithfulness of the Lord on which it is based (22b). The name “Yhwh” with which the first piece begins (22a) is repeated three times in the second piece, at the extremities (24a, 25b), but also at the beginning of the central segment (24b).

406

The Third Section (Ps 26–41)

The whole of the part (15–25) :: 15 AND AS FOR ME, ME :: I SAID: SAID

I trust in you, “MY GOD

:: 16 In you hand :: rescue me

(there are) my times, from the hand of my enemies and of my persecutors;

:: 17 make shine :: save me

YOUR FACE in YOUR FAITHFULNESS.

YHWH, you (are)!”

on your servant,

···················································································································· 18

– YHWH, – let blush – let them be silent 19

– let be dumb – which speak – with PRIDE

do not let me blush

because I call on you,

the wicked; to Sheol; THE LIPS

against the righteous and contempt!

+ 20 How great is + which + (which) you make

YOUR GOODNESS,

– in front of

the sons

of falsehood, insolently

you reserve for your fearful, for those who take refuge in you

of Adam.

··············································································································· 21

+ You hide them – far from the intrigues

of man;

+ you conceal them – far from the strife

OF TONGUES.

- 22 Blessed be - who has done wonders - in a city ·· 23 AND AS FOR ME, ME, ·· “I am chased - And yet - the voice - when I cried out

in the secret place

of YOUR FACE,

in the tent, YHWH of FAITHFULNESS of citadel!

to me

I HAD SAID from before

in my trouble: your eyes!”

you have heard of my supplication to you.

····················································································································

= 24 Love = The loyal, = but he repays = those who act = 25 Be strong, = all you who hope

YHWH,

all you HIS FAITHFUL.

guards, abundantly with PRIDE.

YHWH,

and strengthen in YHWH!

your heart,

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407

The first subpart (15–19) is a personal supplication of the psalmist; the third subpart (22–25) is a thanksgiving, personal at the beginning (22–23), but which finally expands to an invitation addressed to “all” the Lord’s faithful (24–25). The central subpart (20–21), which is considerably shorter8, differs from the other two as it is a general praise for God’s “goodness” towards those who fear him. Relations between the extreme subparts “And as for me, [...] I said” at the beginning of the first piece of the first subpart (15ab) finds an echo in the centre of the first piece of the last subpart (23a); whereas the psalmist’s trust in God has been shaken (23), it is fully recovered at the beginning (15). “Faithfulness” found at the end of the first piece of the first subpart (17) appears again at the beginning of each of the two pieces of the last subpart, first faithfulness of the Lord (22b), then faithfulness of those who hope in him (24a). The two occurrences of “pride” are found in final terms (19c, 24d). The divine names are found only in these two subparts (15ab, 18a, 22a, 24ab, 25b). Relations between the first two subparts At the beginning of the first two subparts “for those who take refuge in you” (20c) recall “I trust in you” (15a). “The wicked” (18b), the “enemies” and the “persecutors” of the psalmist (16b) are “the sons of Adam”, “man” (20d, 21b). “Your face” is occurs in 17a and 21a, and “the lips” of 19a are echoed by “tongues” in 21d. Relations between the three subparts It is possible to say that “your goodness” at the beginning of the second subpart (20a) corresponds to the two occurrences of “faithfulness” in the extreme subparts (17b, 22b).

8 While the first subpart has twelve members and the last one has fourteen, the central subpart has only eight members.

408

The Third Section (Ps 26–41)

THE WHOLE OF THE PSALM 1

For the music director, a psalm of David. 2

IN YOU, YHWH, I TAKE REFUGE, DO NOT LET ME BLUSH forever, in your righteousness deliver me; 3 incline your ear to me, hasten, RESCUE ME. Be for me a rock of refuge, a house of fortresses to SAVE ME; 4 because my crag and my fortress, you are, and for the sake of your name guide me and lead me! 5 Bring me out of the net they have spread for me, because you are my refuge. 6

INTO YOUR HAND I commit my spirit, redeem me, YHWH, GOD of truth; 7 I hate those guarding vapours of vanity, AND AS FOR ME, I TRUST IN YHWH. 8 May I exult and may I rejoice in YOUR FAITHFULNESS, when you have seen my misery, you have known THE OPPRESSIONS of my soul. 9 and you have not close me up IN THE HAND OF THE ENEMY, you have set my feet in a broad place. 10 Have mercy on me, YHWH, because OPPRESSION is upon me. My eye is consumed in pain, my throat and my stomach, 11 because my life ends in sorrow and my years in groaning; my strength falls in my punishment and my bones are consumed. 12 To all MY OPPRESSORS I am a disgrace and to my neighbours much more, and a dread to my acquaintances; those who see me outside flee from me. 13 I am forgotten like a dead of HEART, I am like a lost item, 14 because I hear the slander of many, terror all around, when they join together against me, to take my throat, as they plot. 15

AND AS FOR ME, I TRUST IN YOU, YHWH, I said: “MY GOD, you are!” 16 My times are IN YOUR HAND, RESCUE ME, FROM THE HAND OF MY ENEMIES and of my persecutors; 17 make your face shine on your servant, SAVE ME in YOUR FAITHFULNESS. 18 YHWH, DO NOT LET ME BLUSH because I call on you, LET the wicked BLUSH; let them be 19 silent to Sheol, let the lying lips be dumb, which speak insolently against the righteous with pride and contempt! 20 How great is your goodness, which you reserve for your fearful, which you make FOR THOSE WHO TAKE REFUGE IN YOU in front of the sons of Adam. 21 You hide them in the secret place of your face, far from the intrigues of man; you conceal them in the tent, far from the strife of tongues. 22 Blessed be YHWH who has done wonders of FAITHFULNESS to me in a city of citadel! 23 And as for me, I had said in my trouble: “I am chased from before your eyes!” And yet you have heard the voice of my supplication when I cried out to you. 24 Love YHWH, all you his FAITHFUL. YHWH guards the loyal, but he repays abundantly those who act with pride. 25 Be strong and strengthen your HEART, all you who hope in YHWH!

The first part (2–10b) is a supplication; the second part (10c–14) is a lamentation in which the psalmist describes the painful situation in which he finds himself. As for the third part (15–25), although it begins again with a supplication (15–19), it soon turns to praise (20–21) and blessing (22–25).

Psalm 31

409

RELATIONS BETWEEN THE EXTREME PARTS – “In you, Yhwh, I take refuge” (2a) and “And as for me, I trust in you, Yhwh” (15a) are the initial terms, we should add to them the two occurrences of “rescue me” (3, 16), followed by “save me” (3, 17); – “Do not let me blush” (2) has the corresponding term in “do not let me blush” and “let the wicked blush” (18); – The opposition between “into your hand” and “in the hand of the enemy” (6, 9) returns in 16; – “Your faithfulness” of 8 is repeated in 17 and 22, it should be added yet “faithful” in 24; – The blessing because of the Lord’s “faithfulness” with which the last subpart begins (22) is prepared in a symmetrical position at the end of the last subpart of the first part by the request for the future praise: “May I exult and rejoice in your faithfulness” (8); – There is a crossing between “In you, Yhwh, I take refuge” (2) and “and as for me, I trust in Yhwh” (7) in the first part, and “And as for me, I trust in you, Yhwh” (15) and “for those who take refuge in you” (20) in the last part. RELATIONS BETWEEN THE CENTRAL PART AND THE EXTREME PARTS – The divine names, which appear five times in the first part (2, 6[2x], 7, 10) and seven times in the last part (15[2x], 18, 22, 24[2x], 25), are completely absent in the central part; – The lexical links with the other two parts are quite limited: “my oppressors” (12) recalls “the oppressions” and “oppression” (8b, 10) at the end of the first part; “heart” of 13 occurs again at the end of the last part (25).

CONTEXT THE BEGINNING OF PS 71 Both psalms begin similarly: Ps 31 2

In you, Yhwh, I take refuge, do not let me blush forever, in your righteousness deliver me, 3 incline your ear to me, hasten, rescue me. Be for me a rock of refuge, a house of fortresses to save me; 4 because my crag and my fortress, you are,

Ps 71 1

In you, Yhwh, I take refuge, do not let me blush forever! 2 In your righteousness rescue me and deliver me, incline your ear to me and save me. 3 Be for me a rock of asylum, always accessible; you have commanded to save me, because my crag and my fortress, you are.

410

The Third Section (Ps 26–41)

AT THE MOMENT OF GIVING UP THE SPIRIT “Into your hands I commit my spirit” (Ps 31:6). Luke puts these words of the psalm on the lips of Jesus on the cross, and adds: “And having said this, he gave up the spirit” (Luke 23:46). As for Stephen, he placed his spirit in the hands of Jesus: “As they were stoning him, Stephen said in invocation: ‘Lord Jesus, receive my spirit’” (Acts 7:59). “BECAUSE I HEAR THE SLANDER OF MANY, TERROR ALL AROUND!” Ps 31:14ab is found in Jer 20:10 at the heart of the prayer with which chapter 20 ends (7–18), after the altercation with the priest Pashhur, the chief of police in the temple who had beaten him and had him put in a straitjacket. The prophet tells him that his name will be changed: “The Lord does not call your name Pashhur, but Terror all around. For thus says the Lord: Behold, I am going to hand you over to terror, you and all your friends...” (Jer 20:3–4). “Terror all around” is an expression dear to Jeremiah (Jer 6:25; 46:5; 49:29; Lam 2:22).

INTERPRETATION PAIN IN THE HEART The whole psalm is focused on lamentation of someone who cannot take it anymore. He is severely affected in every organ of his body, so much, that he sees his very life extinguished “in groaning” (Ps 31:11). It is not that he is ill; he is not suffering from any physical ailment. When he already sees himself as “a dead” person, as “a lost item”, it is because he is the subject to hatred and “slander” of people who want to destroy his reputation and thus take his life (13–14). Their relentlessness is so great that the “disgrace” of his persecutors spreads and goes so far as to contaminate his “neighbours” and “acquaintances”, so that everyone abandons him by fleeing, leaving him desperately alone and without the slightest support (12). TRUST IN GOD THE SAVIOUR Despite the pain, the incipit sets the tone of the psalm (2a); all the more so as it re-emerges even louder at the beginning of the second side (15) and resounds again two more times (7b, 20c). It is that of trust in God, unshakeable like the rock on which it rests. It is the solid framework on which the whole prayer rests. Looking more closely, these statements multiply, before or after each supplication: “because you are my crag and my fortress” (4), “because you are my refuge” (5), “Into your hand I commit my spirit” (6), “My God, you are” (15), “my times are in your hand” (16). When the psalmist is able to make such statements of confidence so consistently, it is because he has already experienced

Psalm 31

411

that the Lord saw his distress and saved him: “when you have seen my misery, you have known the oppressions of my soul” (8), “and you have not closed me up in the hand of the enemy, you have set my feet in a broad place” (9), “Yhwh who has done wonders of faithfulness to me” (22), “you have heard the voice of my supplication” (23). His confidence is so great that he continues generalising: “your goodness, which you reserve for your fearful, which you make for those who take refuge in you” (20), “you hide them in the secret place of your face”, “you conceal them in the tent” (21), “he guards the loyal, but he repays abundantly those who act with pride” (24). THE CRY OF SUPPLICATION Faith in the resurrection does not dry up tears, confidence in God’s salvation does not silence the cry of supplication. On the contrary! It provokes him. One would not shout if one were not sure to be heard, to be answered. There are twenty requests, as many as the declarations of confidence, supporting each other. Prayer and faith are mixed in an inseparable way. And it is not primarily a matter of aesthetics, of poetic balance. Above all, it is a great lesson for all those who are in trouble and turn with the psalmist to their Lord. “BLESSED BE THE LORD!” In the end, the supplication gives way to the wonder at the greatness of the Lord’s “goodness”: “How great is your goodness!” (20). And then the blessing of salvation can resound: “Blessed be the Lord who has done wonders of faithfulness to me” (22). Since joy cannot be complete unless is shared, “all his faithful” are invited to join the psalmist in the blessing (24). Following love, the last word is hope, the virtue that allows the faithful to become strong and to strengthen their hearts (25).

3. GOD HIDES ALL HIS FAITHFUL IN THE SECRET OF HIS FACE (PS 30–31) COMPOSITION OF THE SEQUENCE Ps 30

1

A psalm, a canticle for the dedication of the HOUSE, of David.

2

I exalt you, Yhwh, because you have pulled me up and YOU HAVE NOT LET my ENEMIES REJOICE over me. Yhwh my God, I CRIED OUT TO YOU and you healed me. 4 Yhwh, you have brought up my soul from SHEOL, YOU KEPT ME ALIVE from my descending to the HOLE. 5 Make music for Yhwh, YOU HIS FAITHFUL, and give thanks to the remembrance of his holiness, 6 because it is a moment in his anger, LIFE in his favour. In the evening lodges weeping, and in the morning jubilation. 3

7 AND AS FOR ME, I HAVE SAID IN MY TRANQUILLITY: “I will not be shaken forever!” 8 Yhwh, in your favour YOU HAVE SET strength for my mountain. You have hidden your face, I am overwhelmed. 9 To you, Yhwh, I CALL and to my Lord I ASK FOR MERCY. 10 What profit in my blood, in my descending into the PIT? Can the dust give you thanks, can tell of your truth? 11 HEAR, Yhwh, AND HAVE MERCY! Yhwh, be a helper to me! 12 You have turned my grief into dancing for me, you have untied my sackcloth and you girded me with JOY; 13 so that the glory will make music to you and WILL NOT BE SILENT, Yhwh my God, FOREVER I will give you thanks.

Ps 31

1

For the music director, a psalm of David.

2

In you, Yhwh, I take refuge, do not let me blush FOREVER, in your righteousness deliver me; incline your ear to me, hasten, rescue me. Be for me a rock of refuge, a HOUSE of fortresses to save me; 4 because my crag and my fortress, you are, and for the sake of your name guide me and lead me! 5 Bring me out of the net they have spread for me, because you are my refuge. 6 Into your hand I commit my spirit, redeem me, Yhwh, God of truth; 7 I hate those guarding vapours of vanity, and as for me, I trust in Yhwh. 8 May I exult and MAY I REJOICE in YOUR FAITHFULNESS, when you have seen my misery, you have known the oppressions of my soul; 9 and you have not closed me up in the hand of THE ENEMY ENEMY, YOU HAVE SET my feet in a broad place. 10 HAVE MERCY ON ME, Yhwh, because oppression is upon me. 3

My eye is consumed in pain, my throat and my stomach, 11 because MY LIFE ends in sorrow and my years in groaning; my strength falls in my punishment and my bones are consumed. 12 To all my OPPRESSO OPPRESSORS I am a disgrace and to my neighbours much more, and a dread to my acquaintances; those who see me outside flee from me. 13 I am forgotten like a DEAD of heart, I am like a lost item, 14 because I hear the slander of many, terror all around, when they join together against me, to take my throat, as they plot. 15

And as for me, I trust in you, Yhwh, I SAID: “My God you are!” 16 My times are in your hand, rescue me from the hand of my ENEMIES ENEMIES and of my PERSE PERSECUTO CUTORS; 17 make your face shine on your servant, 18 save me in YOUR FAITHFULNESS. Yhwh, do not let me blush because I CALL ON YOU, let THE WICKED blush, LET THEM BE SILENT to SHEOL; 19 let the lying lips be dumb, which speak insolently against the righteous with pride and contempt! 20 How great is your goodness, which you reserve for your fearful, which you make for those who take refuge in you in front of the sons of Adam. 21 You hide them in the secret place of you face, far from the intrigues of man; you conceal them in the tent, far from the strife of tongues. 22 Blessed be Yhwh who has done wonders of FAITHFULNESS to me in a city of citadel! 23 AND AS FOR ME, I HAD SAID IN MY TROUBLE: “I am chased from before your eyes!” And yet YOU HAVE HEARD the voice of my supplication when I CRIED OUT TO YOU. 24 Love Yhwh, all YOU HIS FAITHFUL. Yhwh guards the loyal, but he repays abundantly those who act with pride. 25 Be strong and strengthen your heart, all you who hope in Yhwh!

Sequence 30–31

413

– The two occurrences of “I cried out to you” (30:3; 31:23) play the role of extreme terms; – The two occurrences of “forever” (30:13; 31:2) play the role of median terms; – The two occurrences of “to hear” (30:11; 31:23) can be considered as having the function of final terms, especially since the first time it is a request (“hear” in the imperative) and the last one it is its response (“you have heard”); – The “enemies” are present from the beginning (30:2), and until the end (31:9 in the singular and 31:16 in the plural) with the “oppressors” (12), the “persecutors” (16), and “the wicked” (18); – They want to take the psalmist down to Sheol (30:4; 31:18), to the hole (30:4), to the pit (30:10), to death (31:13); – The psalmist asks that his “soul” would escape from Sheol (30:4), “soul” or “throat” are repeated in 31:8, 10, 14; – He wants to “live” (30:4, 6; 31:11); – He wants to “rejoice” (31:8), to taste “joy” (30:12) as opposed to his enemies (30:2); – He asks that the glory should “not be silent” (30:13), but that the wicked should “be silent” in Sheol (31:18); – He “calls” the Lord to his aid (30:9; 31:18); – He asks the Lord to “have mercy” on him (30:9, 11; 31:10); – The one who “hides” the righteous “in the secret place of his face” (31:21), whereas he has “hidden his face” from him (30:8); – The one who “sets strength” for the mountain of the psalmist (30:8), the one who “sets” his feet in a broad place (31:9); – The psalmist invites the “faithful” of the Lord to praise him (30:5; 31:24; “faithfulness” occurs in 31:8, 17, 22); – “And as for me, I have said in my tranquillity” at the centre of the first psalm (30:7) finds an echo in “And as for me, I had said in my trouble” at the end of the second psalm (31:23); – “The house” which indicates the temple in the title of Ps 30 comes back in 31:3 in the expression “a house of fortresses”, which qualifies the Lord but also seems to designate his temple, with several other terms: “rock of refuge”, “my crag and my fortress” (31:3–4), then “the tent” (31:21) and the “city of citadel” (31:22). In the same way, “my mountain” at the centre of 30 seems to designate the mountain of Zion where the temple of Jerusalem is built.

INTERPRETATION A DEADLY DISEASE... In the first psalm the psalmist begins with “exalting” the Lord, for he has “healed” him (30:2–3). He does not provide any details about his illness, but he insists that it was a fatal one, that his saviour had snatched him from death, had brought him up

414

The Third Section (Ps 26–41)

from Sheol (30:4). In the second psalm, on the contrary, he expands at length, right at the centre, on the symptoms and effects of his illness: all his organs are affected, his “eye”, his “throat”, his “stomach”, his “bones” (31:10c–11). There are only “groaning” and “sorrow” (31:11). And what seems to make him suffer the most, what he elaborates more, is the “slander of many”, not only of his “oppressors” but also of his “neighbours” and “acquaintances”, all finally united to take his life (31:14). ... DUE TO OPPRESSORS From the beginning, the psalmist points out the causes of his illness. They are his “enemies” whom the Lord did not allow to rejoice (30:2), those who wanted to bring him down to “the hole”, to send him to “Sheol” (30:4). It is even more evident in the next psalm. Throughout the first verse, the one who prays is asking the Lord that the “righteousness” would be done to him, he wants to be “rescued”, to be sheltered in the fortress of God, he begs to be “redeemed”, to be pulled out of the “oppression” of the “enemy” (31:2–10b). After the central part (31:10c–14) where he sees his “neighbours” and “acquaintances” joining the league of his “oppressors”, the supplication resumes against the “enemies” and “persecutors” (31:16), against the “wicked” (31:18), who are guilty of “falsehood”, “pride” and “contempt” (31:19, 24), “intrigue” and “strife of tongues” (31:21). There is more than enough to make anyone sick, to destroy him or her, and finally to push him or her into the “grave”.

D. THE LORD SHELTERS HIS FAITHFUL IN HIS TEMPLE The Whole of the First Subsection: Ps 26–31

COMPOSITION The subsection comprises six psalms which are organised in three sequences of two psalms each. The extreme sequences are parallel to each other, while the central sequence, shorter than the other two, uses the same vocabulary and themes but is also distinguishes itself by a great originality. GOD HIDES

THE HONEST PERSON

IN HIS TEMPLE

GOD HIDES

GOD SAVES

ALL HIS FAITHFUL

IN THE SECRET OF HIS TENT

Ps 26–27

HIS PEOPLE

Ps 28–29

FROM INIQUITY

IN THE SECRET OF HIS FACE

Ps 30–31

Length ratios (in number of signs): 1st sequence

2nd sequence

3rd sequence

Ps 26:

596

Ps 28:

643

Ps 30:

689

Ps 27:

991

Ps 29:

579

Ps 31:

1,526

Total:

1,587

Total:

1,222

Total:

2,215

416

The Third Section (Ps 26–41)

RELATIONS BETWEEN THE EXTREME SEQUENCES (26–27 AND 30–31) Between the first psalms (Ps 26 and 30) Ps 26 1 Of David. Judge me, Yhwh as for me, because I have walked in my integrity, and I trust in Yhwh and I will not stumble. 2 Examine me, Yhwh, and test me, refine with fire my kidneys and my heart, 3 because your faithfulness is before my eyes. 4 I do not dwell with the mortals of falsity and with the hypocrites I do not go. 5 I have hated the assembly of evildoers and with the wicked I did not dwell. 6 I wash in innocence my palms and go around your ALTAR, Yhwh, 7 to make the voice of THANKSGIVING to be heard and to recount all your wonders. 8 Yhwh, I love the habitation of your HOUSE and THE PLACE OF RESIDENCE of your GLORY. 9 Do not join my soul with sinners and MY LIFE with men of blood, 10 who have in their hands iniquity and their right hand is full of gratuities. 11 And as for me, I will walk in my integrity, redeem me and HAVE MERCY ON ME. 12 My foot will stand in uprightness, in the assemblies I will bless you, Yhwh.

Ps 30 1 A psalm, a canticle for the dedication of the HOUSE, of David. 2 I exalt you, Yhwh, because you have pulled me up and you have not let my enemies rejoice over me. 3 Yhwh my God, I cried out to you and you healed me. 4 Yhwh, you have brought up my soul from Sheol, you KEPT ME ALIVE from my descending to the hole. 5 Make music for Yhwh, you his faithful, and GIVE THANKS to the remembrance of his holiness, 6 because for a moment he is in his anger, LIFE in his favour. In the evening lodges weeping, and in the morning jubilation. 7 And as for me, I have said in my tranquillity: “I will not be shaken forever!” 8 Yhwh, in your favour you have set strength for MY MOUNTAIN. You have hidden your face, I am overwhelmed. 9 To you, Yhwh, I call and to my Lord I ASK FOR MERCY. 10 What profit in my blood, in my descending into the pit? Can the dust GIVE YOU THANKS, can tell of your truth? 11 Hear, Yhwh, and HAVE MERCY! Yhwh, be a helper to me! 12 You have turned my grief into dancing for me, you have untied my sackcloth and you girded me with joy; 13 so that THE GLORY will make music to you and will not be silent, Yhwh my God, forever I WILL GIVE YOU THANKS.

– The six terms or phrases that designate the wicked in Ps 26 (4–5, 9) are matched by the single term “enemies” in Ps 30 (2); – The temple is referred to by the term “house” (26:8 accompanied with “your altar” in 26:6 and “the place of residence” in 26:8; 30:1 with “my mountain” in 30:8); – “Thanksgiving” and “to give thanks” occur in 26:7 and 30:5, 10, 13; – “My life” in 26:9 is echoed by “kept me alive” and “life” in 30:4, 6; – “To have mercy” occurs in 26:11 and 30:11 preceded by “I ask for mercy” in 30:9; – The “glory” is found in 26:8 and 30:13. Between the second psalms (Ps 27 and 31) – The terms and syntagmas designating the psalmist’s opponents are eight in each psalm (27:2, 6, 11–12; 31:7, 9, 12, 16, 18–19, 24); – 27:14 and 31:25 play the role of well marked final terms; – “He shelters me in his hut” and “he hides me in the secret place of his tent” (27:5) correspond to “you hide them in the secret place of your face” and “you conceal them in in the tent” (31:21); – The two occurrences of “salvation” in 27:1, 9 are echoed by the two occurrences of “to save” in 31:3, 17; “heart” occurs three times in 27:3, 8, 14 and two times in 31:13, 25; “my light” (27:1) corresponds to “make shine” (31:17);

Subsection 26–31

417

– Other lexical repetitions: “refuge” (27:1; 31:3, 5), “I trust” (27:3; 31:7, 15), “house” (27:4; 31:3), “face” accompanied by “your servant” (27:8–9; 31:17), “my life” (27:1 with “the living” in 27:13; 31:11), “lead me” (27:11; 31:4), “voice” (27:7; 31:23), “false” (27:12; 31:19), “have mercy on me” (27:7; 31:10). Ps 27 1 Of David. Yhwh is my LIGHT and my SALVATION, before whom shall I fear? Yhwh is the REFUGE of MY LIFE, before whom shall I tremble? 2 When evildoers advance against me to devour my flesh, my oppressors and my enemies, to me, they stumble and fall. 3 If a camp is set up against me, my heart does not fear; if a war rises up against me, in this myself I TRUST. 4 One thing I ask of Yhwh, this one I seek, to dwell in the HOUSE of Yhwh all the days of MY LIFE, to contemplate the beauty of Yhwh and to admire in his temple. 5 Because HE SHELTERS ME in his hut in the day of evil, HE HIDES ME IN THE SECRET PLACE OF HIS TENT; he raises me up on the rock. 6 And now my head raises up over my enemies all around me; and I will sacrifice in his tent sacrifices of acclamation, I will sing and I will make music for Yhwh. 7 Hear, Yhwh, MY VOICE VOICE when I cry, and HAVE MERCY ON ME and answer me. 8 Of you my heart has said: “Seek my face.” Your face, Yhwh, I seek. 9 Do not hide your face from me, do not turn your servant away in anger; my help you have been. Do not leave me and do not forsake me, God of my SALVATION; 10 if my father and mother forsake me, Yhwh will take me up. 11 Make me see, Yhwh, your way, and LEAD ME on a path of uprightness for the sake of my adversaries; 12 do not deliver me over to the throat of my oppressors because false witnesses have risen against me and they are breathing out violence. 13 If only I could be sure to see the goodness of Yhwh in the land of THE LIVING. 14 HOPE IN YHWH, BE STRONG AND STRENGTHEN YOUR heart, and HOPE IN YHWH.

Ps 31 1 For the music director, a psalm of David. 2 In you, Yhwh, I take refuge, do not let me blush forever, in your righteousness deliver me; 3 incline your ear to me, hasten, rescue me. Be for me a rock of REFUGE, a HOUSE of fortresses to SAVE me; 4 because my crag and my fortress, you are, and for the sake of your name guide me and LEAD ME! 5 Bring me out of the net they have spread for me, because you are my REFUGE. 6 Into your hand I commit my spirit, redeem me, Yhwh, God of truth; 7 I hate those guarding vapours of vanity, and as for me, I TRUST in Yhwh. 8 May I exult and may I rejoice in your faithfulness, when you have seen my misery, you have known the oppressions of my soul; 9 and you have not closed me up in the hand of the enemy, you have set my feet in a broad place. 10 HAVE MERCY ON ME, Yhwh, because oppression is upon me. My eye is consumed in pain, my throat and my stomach, 11 because MY LIFE ends in sorrow and my years in groaning; my strength falls in my punishment and my bones are consumed. 12 To all my oppressors I am a disgrace and to my neighbours much more, and a dread to my acquaintances; those who see me outside flee from me. 13 I am forgotten like a dead of heart, I am like a lost item, 14 because I hear the slander of many, terror all around, when they join together against me, to take my throat, as they plot. 15 And as for me, I TRUST in you, Yhwh, I said: “My God you are!” 16 My times are in your hand, rescue me from the hand of my enemies and of my persecutors; 17 MAKE SHINE your face on your servant, SAVE ME in your faithfulness. 18 Yhwh, do not let me blush because I call on you, let the wicked blush, let them be silent to Sheol; 19 let the false lips be dumb, which speak insolently against the righteous with pride and contempt! 20 How great is your goodness, which you reserve for your fearful, which you make for those who take refuge in you in front of the sons of Adam. 21 YOU HIDE THEM IN THE SECRET PLACE OF YOUR FACE, far from the intrigues of man; YOU CONCEAL THEM in the tent, far from the strife of tongues. 22 Blessed be Yhwh who has done wonders of faithfulness to me in a city of citadel! 23 And as for me, I had said in my trouble: “I am chased from before your eyes!” And yet you have heard THE VOICE VOICE of my supplication when I cried out to you. 24 Love Yhwh, all you his faithful. Yhwh guards the loyal, but he repays abundantly those who act with pride. 25 BE STRONG AND STRENGTHEN YOUR heart, all YOU WHO HOPE IN YHWH!

418

The Third Section (Ps 26–41)

“House” occurs in four psalms (26:8; 27:4; 30:1; 31:3), similarly the verb “to have mercy” (26:11; 27:7; 30:9, 11; 31:10).

RELATIONS BETWEEN THE CENTRAL SEQUENCE AND THE OTHER TWO SEQUENCES 1 Of David. Ps 28 To you, Yhwh, I call, my rock, do not be deaf to me, lest you be silent to me and I shall be like those descending to the hole. 2 Hear THE VOICE of my supplications when I cry out to you, when I lift up my hands to THE HOLY OF HOLIES. 3 Do not drag me away with the wicked and with the workers of iniquity who speak of PEACE to their neighbour and evil is in their heart. 4 GIVE to them according to their works and the evil of their actions, according to the deeds of their hands GIVE to them, return their wages to them, 5 because they do not consider the works of Yhwh and the deeds of his hands: he demolishes them and will not rebuild them!

Blessed be Yhwh because he has heard THE VOICE of my supplications. Yhwh my POWER and my shield, in him my heart trusted and I was helped, and my heart exults and with my song I give thanks to him. 8 Yhwh is THE POWER for them and he is a refuge of salvation for his MESSIAH MESSIAH. AH 9 Save YOU PEO PEOPLE and bless less your inheritance and feed them and lift them up FOREVER! 6 7

1 A psalm of David. Ps 29 Give to Yhwh, sons of gods, give to Yhwh GLORY and POWER, 2 give to Yhwh the GLORY of his name, bow down to Yhwh in THE SPLENDOUR OF HOLINESS. 3

THE VOICE of Yhwh upon the waters,

the God of GLORY thunders,

Yhwh upon many waters;

4 THE VOICE of Yhwh in strength, THE VOICE of Yhwh in the splendour. 5 THE VOICE of Yhwh breaks the cedars and Yhwh breaks into pieces the cedars of

Lebanon;

6

and he makes Lebanon leap like a calf and Sirion like a young of wild oxen. 7 THE VOICE of Yhwh carves out flames of fire! 8 THE VOICE of Yhwh shakes the desert, Yhwh shakes the desert of Kadesh; 9 THE VOICE of Yhwh makes the deer calve and strips the forests. And in his TEMPLE all say: GLORY! 10 Yhwh has sat in the flood and Yhwh sits as KING FOREVER. 11

Yhwh GIVES POWER to HIS PEO PEOPLE, PLE Yhwh blesses HIS PEO PEOPLE with PEACE.

Lexical repetitions between the central sequence and the rest of the subsection are many: – “voice” (28:2, 6; 29:3, 4[2x], 5, 7, 8, 9 / 26:7; 27:7; 31:23), “the voice of my supplications” (28:2, 6; 31:23) – “to bless” (28:6, 9; 29:11 / 26:12; 31:22) – “to give thanks” (28:7 / 26:7; 30:5, 10, 13) – “to hope” (28:7 / 26:1; 27:3; 31:7, 15) – “glory” (29:1, 2, 3, 9 / 26:8; 30:13) – “forever” (28:9; 29:10 / 30:7, 13; 31:2) – “salvation” and “to save” (28:8, 9 / 27:1, 9; 31:3, 17) – “refuge” (28:8 / 27:1; 31:3, 5) – the same verb yāšab translated as “to dwell” (2 times in 26:4, 5) and as “to seat” (2 times in 29:10).

Subsection 26–31

419

“The wicked” occurs only once in 28:3, accompanied by “the workers of iniquity”, but also in 26:5; 31:18. Their synonyms saturate the extreme sequences. None of them are found in Ps 29, but “the waters”, “the cedars”, “the desert”, and “the forests” symbolise them (29:3–9). Terms referring to or alluding to the temple are found in 28:2 (“the holy of holies”), in 29:2, 9 (“the splendour of holiness”, “temple”); which corresponds to the “house” in each of the other four psalms (26:8; 27:4 / 30:1; 31:3); with the “altar” in 26:6, the “temple”, “hut”, “tent” and even “rock” in 27:4–5, “my mountain” in 30:8, “a rock of refuge”, “crag”, “fortress” (31:3–5), “the secret place of your face”, “the tent” (21). On the other hand, four terms are used only in the central sequence and occur in each of his two psalms: – “power” (4 times: 28:7, 8; 29:1, 11) – “people” (3 times: 28:9; 29:11[2x]) – “to give” (3 times: 28:4[2x]; 29:11) – “peace” (2 times: 28:3; 29:11). “Messiah” (28:8) and its counterpart “king” (29:10) are specific to the central sequence. It can be observed certain development between the beginning of the subsection and the rest. In the first two psalms, the enemies are present at the extremities (26:1–5, 9–11; 27:1–3, 11–14), while the centre is dedicated to the temple (26:6– 8; 27:4–10). It is the opposite in the following two psalms: in Ps 28, the centre (3– 5) is occupied by the enemies, the extreme parts by supplication (1–2) and then by blessing (6–9); in Ps 29 the enemies are also in the central part, mainly with “the cedars” and “the desert” (3–10). Finally, the same applies to the last two psalms; in Ps 30 the extreme parts are of thanksgiving (1–6, 9–13), while the short central part (7–8) tells of the upheaval that reaches the psalmist; as for the last psalm, the first part is a supplication (31:1–10a) which is resumed in the last part to result in a blessing (31:15–25), while the central part (31:10b–14) expands on the description of the misfortune into which the psalmist is plunged by his “oppressors”. Another development is remarkable, the one which moves from the singular to the plural. In the first sequence, the psalmist is confronted with his enemies, but he is alone: the two psalms 26 and 27 are in “I” and the sequence ends with second person singular imperatives: “Hope in Yhwh...”, that the psalmist addresses to himself (27:14). In the second sequence, Ps 28 begins with the first person singular but ends with the plural, that of the “people” of Yhwh and their “inheritance” for which the psalmist intercedes (28:8–9); Ps 29 ends with the observation that “Yhwh gives power to his people” and “blesses” them (29:11). In the third sequence, the first psalm is in “I”, but the psalmist invites “the faithful” of the Lord to join him in giving thanks to God (30:5–6); in the last psalm, while the whole first part is a prayer of the psalmist alone and the central part describes his personal misfortune, in the last part the psalmist extends his prayer to those who fear the Lord (31:20–21, 24), and the sequence ends with plural volitive verbs: “Be strong and strengthen your heart, all you who hope in Yhwh” (31:25). In this

420

The Third Section (Ps 26–41)

way, the transition from the singular to the plural clearly manifests itself in the final terms of the extreme sequences (27:14 and 31:25).

INTERPRETATION THE GLORY OF THE TEMPLE Psalm 29, with its thunderous theophany, is in a striking contrast to the other five psalms in the subsection. So much so that one might wonder if it is not a kind of aerolite, a foreign body that has little to do with its surroundings. Actually, that is not the case, as the subsection is essentially marked by the presence of the temple, which, in different forms, is mentioned in each of its six psalms. It is therefore not surprising that there, in the middle of the structure, stands this astonishing poem in which “the voice of Yhwh” resounds in “the splendour of holiness” of his heavenly dwelling (29:2), as well as in his earthly temple (29:9), in response to the “voice” of the “supplications” (28:2, 6) of the “Messiah” (28:8), who invokes the “king” of the universe (29:10) in favour of his “people” (28:9; 29:11). THE THREAT OF EVILDOERS Like almost everywhere else, the psalmist is constantly confronted by the wicked, “the mortals of falsity” and “the hypocrites” who would count him among their ranks to share their “iniquity” (Ps 26:4–5, 9–10). These people are “men of blood” (26:9; 30:10) who do not hesitate to offer “gratuities” to those, witnesses and judges, who can convict the righteous (26:10; 27:12). The righteous being unbearable for them, they are ready, like beasts, to “devour his flesh” (27:2), to raise an army against him to make “war” on him (27:3). The danger lies not only in the blows they may strike, but perhaps even more in the risk that they may actually train him to do “iniquity” with them (28:3). They are more dangerous than the cedars in their magnificence and the desert in its desolation (29:5, 8). What the Lord has delivered his faithful from is nothing else but death (30:4, 10). Indeed, like hunters, the oppressors of the righteous (30:8–9) have stretched out “a net” (31:5) to capture and devour their prey, they who through “lies” “speak” of him “with pride and contempt” (31:19), who stir up against him “intrigues” and “strife of tongues” (31:21). THE TEMPLE IN ALL ITS FORMS “In his temple”, the Lord “sits as king” “in the flood” that makes the wicked perish (29:9–10). This central image of the subsection is reflected in each of its six psalms. Pressed on all sides by “evildoers”, the faithful goes to “the habitation of the house” of the Lord, to “the place of residence of his glory”, where he makes his “innocence” known, where he gives thanks and recounts all the wonders of

Subsection 26–31

421

God (26:6–8). In the next psalm the central part (27:4–10) dedicated to the temple, where the righteous person wants to “dwell” “all the days of his life” (27:4), occupies the greatest space, as if to push back on the margins “the oppressors” and “the enemies” of the psalmist. Soon the psalmist is put aside and thus the temple takes over and surrounds the wicked. In fact, the first psalm of the central sequence begins with the psalmist’s supplications to the Lord by raising his hands to his Holy of Holies (28:1–2) and ends in thanksgiving because he has been heard (28:6–9). Concerning Ps 29, it is almost entirely dedicated to the celebration of the Lord whose “voice” dominates and destroys the powers of the enemy. After which, logically, the last sequence opens with the “canticle for the dedication of the House” (30:1). And we hear the king who in the temple “exalts” the one who “healed” him and pulled him out of “Sheol” (30:2–4) and therefore he invites “his faithful” to give thanks with him (30:5–6), the one subsequently resumes his supplication and ends in a new thanksgiving (30:9–13). Finally, in the last psalm of the subsection, the psalmist implores the Lord, whom he invokes with images that describe both the temple and its inhabitants: “Be a rock of refuge for me, a house of fortresses to save me, because you are my crag and my fortress” (31:3– 4); he “trusts” in him (31:7, 15), he “takes refuge” in him (31:20), he is “concealed in his tent”, “hidden in the secret place of his face” (31:21). The temple is the place of prayer, supplication and thanksgiving, praise and blessing; it is also the place of refuge, the citadel where the righteous persons under threat can take refuge; it is there that they will contemplate the face of the Lord, for it is there, in his house, that their God dwells and where he welcomes them as his children. THE KING AND HIS PEOPLE As a prey to his enemies, who besiege him from all sides and want his life, the king seems to care only about his own salvation. Throughout the first sequence, his people are not named, and it is the singular of the “I” that occupies the entire space of David’s prayer. In the first psalm of the second sequence, when the king begins with begging for himself, when he then gives thanks for the salvation he has obtained, he nevertheless ends up associating “the people” with his prayer, and that is undoubtedly why he presents himself as the “messiah” (28:8), that is the one who has been anointed to reign over the people of God, to represent them before God by interceding for them. In the following psalm the “people” of God are mentioned twice (29:11), but this time the prayer in their favour has been answered, since the representative of the heavenly “king” states that “Yhwh gives power to his people” and “blesses them with peace” (29:11). Finally, in the last sequence, the Messiah invites the “faithful” of the Lord to “make” together with him “music” for Yhwh (30:5–6) and, in the conclusion of the whole subsection, he encourages not only himself to “be strong” and “hope in Yhwh” (27:14), but all the people, “all you who hope in Yhwh” (31:25).

II. THE LORD INSTRUCTS THE RIGHTEOUS TO PRAISE

The Second Subsection: Ps 32–37 The six psalms in the subsection are organised in two sequences of three psalms each.

A. FROM SIN TO PRAISE The First Sequence: Ps 32–34 1. PSALM 32 TEXT 1 Of

David, a poem. Happy the one whose transgression is taken away, the one whose sin is covered! 2 Happy the man to whom Yhwh does not impute fault and there is no deceit in his spirit! 3 When I kept silent, my bones were consumed in my roaring all the day; 4 when day and night your hand was heavy upon me, my marrow was changed in the heat of summer. selâ 5 My sin, I made known to you, and my fault I did not cover; I said, “I will confess against me my transgressions to Yhwh”. And as for you, you took away the fault of my sin. selâ 6 For this all faithful pray to you at the time of finding; surely when many waters overflow, they will not reach him. 7 You (are) refuge for me, you will guard me from anguish, you will surround me with songs of deliverance. selâ 8 I will instruct you and I will teach you this way you should walk, I will advise my eye on you. 9 Do not be like a horse, like a mule without understanding, with bridle and bit its ornament to curb (it); not to come near to you! 10 Many torments for the wicked and the one who trusts in Yhwh, faithfulness surrounds him. 11 Rejoice in Yhwh and exult, you righteous, and sing, all you upright of heart. V. 4C: “MY MARROW”

The term lašad is used yet only in Num 11:8 where it means “cake” (with oil). In the context of Ps 32:3–4, it would correspond to “my bones” in 3a and would be the equivalent of “marrow” (lit. “the brain of my bones”) in Job 21:24.1 Some correct it to lāšôn (“tongue”).2 BJ, Osty and TOB translate it as “my sap”.

1 2

Hakham, I, 177. Kraus, I, 367; deClaissé-Walford – al., 306–307.

424

The Third Section (Ps 26–41)

V. 6B: “AT THE TIME OF FINDING”

This obscure member has given rise to multiple corrections and interpretations.3 The Septuagint, like the Targum, renders it by “in a suitable time”. Supplementing the complement pronoun of the object referring to God it can be understood as “at the time of finding him”, that is “when he allows himself to be found” (see Isa 55:6). Others imply “misfortune”: “at the time when misfortune finds him”.4 Perhaps the simplest way would be to understand it as “at the time when it is found”, in times of need. V. 9B: “ITS ORNAMENT”

The verse is particularly difficult. The term ‘ădî means “ornament” (see Exod 33:4, 5, 6; Isa 49:18, etc.). There is rather no need to correct the text: appearing as an ornament, “bridle and bit” actually serve to tame and control the animal5. V. 9C: “NOT TO COME NEAR TO YOU!”

The majority understand that without a bridle or bit the animal could not get close to man.6 Hakham interprets this member as a desire: “Wish it would not approach you”.7 COMPOSITION Some divide the psalm into two parts,8 others into three9 or four.10 The majority divide it into five parts.11 The psalm is organised in three parts, two sapiential type parts (1b–2 & 8–11) framing a prayer which is more developed than the other two (3–7). THE FIRST PART (1B–2) The two occurrences of “happy” act as initial terms for each segment, the synonyms “transgression”, “sin”, “fault” and “deceit” as final terms for each member. The participles of the first two members are the divine passive and the name of the author, “Yhwh”, appears in the second segment. 3

See e.g., Ravasi, I, 590; Vesco, 303, note 1; Lorenzin, 132. Hakham, I, 177. 5 Hakham, I, 178–179; 6 Ravasi, I, 582; Lorenzin, 133; Vesco, 303. 7 Hakham, I, 179. 8 Girard, I, 556s (1–5, 6–11). 9 Hakham, I, 176 (1–2, 3–8, 9–11); the same Kraus, I, 367. 10 Ravasi, I, 585 (A 1–2, B 3–7, B’ 8–10, A’ 11). 11 Lorenzin, 150, and Vesco, 303–304 (1b–2, 3–5, 6–7, 8–10, 11); deClaissé-Walford – al., 306 (1b–2, 3–5, 6–7, 8–9, 10–11). 4

Psalm 32 + 1b HAPPY +

the one of whom is taken away the one of whom is covered

:: 2 HAPPY the man :: (to whom) does not impute, Yhwh, to him :: and there is no in his spirit

425 TRANSGRESSION, SIN! FAULT DECEIT!

THE SECOND PART (3–7) – 3 When I kept silent, – in my roaring

were consumed all the day;

– 4 when day – was heavy

and night upon me

– was changed – in the heat

my marrow of summer.

my bones

your hand, selâ

····························································································································

.. 5 MY SIN, .. and MY FAULT .. I said:

I made known to you I did not cover; “I will confess

:: And as for YOU, YOU you took away

against me

MY TRANSGRESSIONS

THE FAULT

OF MY SIN.

to Yhwh”. selâ

····························································································································

+ 6 For this, + at the time

pray of finding;

all faithful

to you

+ surely + to him

when overflow they will not arrive.

waters

many,

+ 7 YOU (are) + from anguish + with songs

refuge you will guard me, of deliverance

for me; you will surround me.

selâ

In the first piece (3–4) the psalmist describes his misfortune, in the second piece (5) he confesses his sin, in the third piece (6–7) he speaks of his faith in deliverance. The first two segments of the first piece begin with kî, translated here as “when” (3a, 4a); “all the day” (3b) is spelled out by “day and night” (4a), they act as median terms. “My bones” and “my marrow” are found in the same position in the extreme segments (3a, 4c). In the second piece the initial trimember is the confession of sin; it is of AA’B type, the first two members (5ab) are parallel and synonymous, the third member (5c) is more elaborated. The second segment (5d) is a unimember expressing the forgiveness granted by the Lord; “the fault of my sin” repeats in a reverse order the initial terms of the first two members of the first segment (5ab). In the third piece (6–7), the second segment talks about the result of the prayer of the first segment. The last segment is addressed to the Lord, and it can be

426

The Third Section (Ps 26–41)

understood that these are the words of the prayer that is mentioned in the first segment. Everything ends in praise. The last segments of the central piece and of the final piece begin with “you” (5d, 7a). The three pieces end with “selâ”, that means “pause” (4d, 5d, 7c). THE THIRD PART (8–11) = 8 I will instruct you = I will advise, – 9 DO NOT BE – with bridle – not

and I will teach you on you

this way my eye.

you should walk,

like a horse, and bit to come near

like a mule its ornament to you!

without understanding, to curb it;

·······························································································································

– 10 Many torments + and the one who trusts in YHWH, 11

+ REJOICE + and EXULT, + and SING,

in YHWH you righteous, all you upright

for the wicked faithfulness

surrounds him.

of heart.

In the first piece (8–9) the psalmist warns against lack of understanding. While the first segment focuses on the singular, the second broadens the focus to the plural. The same alternation between the singular and the plural can be found in the second piece; while in the first segment he states about the fate of “the wicked” and of “the one who trusts in Yhwh” (10), in the second segment he addresses “the righteous” and also “all you upright of heart” (11). The two occurrences of “Yhwh” link both segments. The final trimember of the first piece contains only one imperative, “Do not be” (9a), but its final member can be interpreted as a wish (9c); the final trimember of the second piece coordinates three imperatives (11). THE WHOLE OF THE PSALM While there is no doubt that the first part as well as the prayer of the second part are pronounced by the psalmist, it is not the same for the third part. Many are of the opinion that it is the Lord who speaks from 8 onwards, in response to the preceding prayer.12 Others think that only verses 8–9 are pronounced by God.13 Finally, there are authors who hold that the speaker is the psalmist.14

12

E.g., Kraus, I, 371; Hakham, I, 178. Alonso Schoekel – Carniti, I, 574. 14 Delitzsch, I, 479; Ravasi, I, 591; Lorenzin, 151. 13

Psalm 32 1

Of David,

+ Happy + THE ONE OF WHOM IS COVERED

427

an INSTRUCTION. THE ONE OF WHOM IS TAKEN AWAY

+ 2 Happy the man + to whom does not impute YHWH, to him + and there is no in his spirit – 3 When I kept silent, – in my roaring

were consumed all the day;

– 4 when day – was heavy

and night upon me

– was changed – in the heat

my marrow of summer.

TRANSGRESSION, SIN! FAULT

deceit! my bones

your hand, selâ

··························································································································

.. 5 MY SIN, .. and MY FAULT .. I said:

I made known to you I DID NOT COVER; “I will confess

against me

MY TRANSGRESSIONS

to YHWH”.

:: And as for you,

YOU TOOK AWAY

THE FAULT

OF MY SIN.

selâ

··························································································································

+ 6 For this, + at the time

pray of finding;

all faithful

to you

+ surely + to him

when overflow they will not arrive.

waters

MANY,

+ 7 You are, + from anguish + with SONGS

refuge you will guard me, of deliverance

for me,

+ 8 I WILL INSTRUCT YOU and I will teach you + I will advice, on you – 9 Do not be – with bridle – not

like a horse and bit to come near

YOU WILL SURROUND ME.

selâ

this way my eye.

you should walk,

like a mule its ornament to you!

without understanding to curb it;

·······························································································································

– 10 MANY + and the one who trusts + Rejoice + and exult, + and SING, 11

torments in YHWH,

for the wicked faithfulness

in YHWH you righteous, all you upright

of heart.

SURROUNDS HIM.

Relations between the first two parts The synonyms “transgression”, “sin” and “fault” of the first part (1bc, 2b) are found at the centre of the second part (5). The same applies to the verbs “to take away” (1b, 5d) and “to cover” (1c, 5b), and also to “Yhwh” (2b, 5c).

428 1

The Third Section (Ps 26–41)

Of David,

an INSTRUCTION.

+ Happy + THE ONE OF WHOM IS COVERED

THE ONE OF WHOM IS TAKEN AWAY

+ 2 Happy the man + to whom does not impute YHWH, to him + and there is no in his spirit – 3 When I kept silent, – in my roaring

were consumed all the day;

– 4 when day – was heavy

and night upon me

– was changed – in the heat

my marrow of summer.

TRANSGRESSION, SIN! FAULT

deceit! my bones

your hand, selâ

··························································································································

.. 5 MY SIN, .. and MY FAULT .. I said:

I made known to you I DID NOT COVER; “I will confess

against me

MY TRANSGRESSIONS

to YHWH”.

:: And as for you,

YOU TOOK AWAY

THE FAULT

OF MY SIN.

selâ

··························································································································

+ 6 For this, + at the time

pray of finding;

all faithful

to you

+ surely + to him

when overflow they will not arrive.

waters

MANY,

+ 7 You are + from anguish + with SONGS

refuge you will guard me, of deliverance

for me,

+ 8 I WILL INSTRUCT YOU and I will teach you + I will advice, on you – 9 Do not be – with bridle – not

like a horse and bit to come near

YOU WILL SURROUND SURROUND ME.

selâ

this way my eye.

you should walk,

like a mule its ornament to you!

without understanding to curb it;

·······························································································································

– 10 MANY + and the one who trusts + Rejoice + and exult, + and SING, 11

torments in YHWH,

for the wicked faithfulness

in YHWH you righteous, all you upright

of heart.

SURROUNDS HIM.

Relations between the last two parts “Many” qualifying negative items occurs in 6c and 10a; “songs” and “sing” are final terms (7c, 11c) as well as “to surround” (7c, 10b). “Yhwh” found at the centre of the second part (5c) is repeated twice in the last piece of the third part (10b, 11a).

Psalm 32

429

Relations between the extreme parts Apart from the repetition of “Yhwh” (2b, 10b, 11a), these two parts have no terms in common. However, the two occurrences of “Happy” (1b, 2a) correspond at the end, in the last segment of the last part, to the three imperatives, “Rejoice”, “Exult” and “Sing” (11). In Hebrew, the “upright” of the ending (yišrê) is related paronomastically to the two “happy” at the beginning (’ašrê). Relation between the title and the body of the psalm “Instruction” in the title announces “I will instruct you” at the beginning of the final part (8a).

CONTEXT “I WILL TEACH TRANSGRESSORS YOUR WAYS” (PS 51:15) It seems natural that the forgiven sinner desires to teach others the way of conversion (Ps 51:15).15

INTERPRETATION CELEBRATION OF FORGIVENESS At the heart of the psalm (32:5) the confession of sins occupies almost the entire space, so that one could risk forgetting the ending of the piece to which it points out, when the psalmist declares addressing his Lord, that his sin has been forgiven. In fact, everything converges on forgiveness. That is why the psalmist begins with proclaiming twice “happy” the person whose transgression has been taken away; he does it again in the same terms that he uses for the forgiveness that he himself received after the confession of his sin. And the psalm could not end without appealing to “the righteous” and to “all the uprightness of heart”, namely to those who are such because they too have been forgiven, to rejoice, exult and sing, in this way having a share in the psalmist’s jubilation. THE BURDEN OF SIN If it has not been “taken away”, sin “is heavy” on the one who committed it, on his “bones”, on his “marrow”, on his whole being (3–4). Even more overwhelming is the fact that it resembles an attempt to prevent the roar that it inevitably provokes. It consumes, like “the heat of summer”, leaving no rest day or night. The psalmist attributes the burden of his sin to the hand of God, as if he were 15

Delitzsch, I, 479.

430

The Third Section (Ps 26–41)

accusing him, in a vain attempt to put the blame on the Lord. Unless he recognises in it a punishment which incites him to conversion, an invitation to renounce silence, to speak, to verbalise both his pain and his sin. The confession of sin, the acknowledgement of the truth, however cruel it might be, is the only remedy to “take away” the burden of the fault. “THE TIME OF FINDING” (6B) “There is a season for everything and a time for everything under heaven” (Qoh 3:1). On the one hand, there is a time of silent suffering that leaves no respite for the one who undergoes it “night and day” (Ps 32:4). And on the other hand, there is a “time of finding” (6b), a time to find the way out of the trial, a time for the sinner, already considered as “faithful” (6a), to find the Lord to whom he begins addressing his prayer. From then on, “waters many” (6c) and “the heat of summer” (4d) will not be able to prevail over those who find their “refuge” in God (7). INSTRUCTION After “of David”, the title adds “an instruction”. And the last part begins with: “I will instruct you”, accompanied by “I will teach you” and “I will advise” (8). As we have seen, the subject matter of these verbs is left to the reader’s interpretation: the preceding context of the three verbs suggests that it is the Lord himself who responds to the psalmist’s request, but the context of the noun in the title seems on the contrary suggesting that it is David who proposes this “instruction”. It turns out that “I will teach you” is of the same root as Torah, which could indicate that these are the divine words, the divine commandments, which constitute the content of the teaching, especially since the object complement is “the way you should walk”.16 But is it necessary to choose between these two interpretations? Could the instruction provided by the king be something other than the Law of God?

16

Ps 119 begins with “Blessed are the perfect of the way, who walk in the Law of Yhwh”.

2. PSALM 33 TEXT 1 Exult, you righteous, in Yhwh, praise is fitting to the upright; 2 give thanks to Yhwh with the lyre, with the harp of ten strings sing psalms to him; 3 sing to him a new song, be good at playing with acclamation, 4 because the word of Yhwh (is) upright and all his works with truth; 5 he loves righteousness and judgment, the earth is full of the faithfulness of Yhwh. 6 By the word of Yhwh the heavens were made and by the breath of his mouth all their host. 7 He gathers like a pile the waters of the sea, he puts the abysses in storehouses. 8 Let all the earth fear Yhwh, before him let tremble all the inhabitants of the world, 9 because he said and it was, he commanded and it stood. 10 Yhwh thwarts the design of the nations, frustrates the plans of the peoples; 11 the design of Yhwh stands forever, the plans of his heart from age to age. 12 Happy the nation whose God is Yhwh, the people he has chosen for his inheritance! 13 Yhwh watches from heaven, he sees all the sons of Adam; 14 from the place of his dwelling he looks carefully at all the inhabitants of the earth. 15 He shapes to each one their heart, he understands all their works. 16 No king is saved by much vigour, a valiant is not rescued by much strength; 17 false (is) the horse for salvation and by much of its vigour it does not escape. 18 Behold, the eye of Yhwh on those who fear him, on those who hope in his faithfulness, 19 to rescue their soul from death and keep them alive in (times of) famine 20 Our soul has waited for Yhwh, he (is) our help and our shield, 21 because in him our heart rejoices, because in the name of his holiness we have trusted. 22 May your faithfulness, Yhwh, be upon us, as we have hoped in you.

V. 7A: “LIKE A PILE”

Ancient versions read nôd, “bottle”, instead of nēd, “heap, pile” (see Exod 15:8; Josh 3:13, 16; Ps 78:13). V. 15: “HE SHAPES TO EACH ONE”

The phrase is ambiguous. It is indeed possible to understand that the adverb yaḥad qualifies the subject of the verb and to translate it as: “He alone shapes their hearts”; but the adverb can change the meaning of the object: “He shapes to each one their heart”. The parallelism between the two members of the segment tilts the balance in the latter direction.

COMPOSITION While everyone can see that the psalm begins with a hymnic introduction, there is no unanimous agreement on its limits: 1–3,1 1–42 or 1–5.3 By contrast, commentators agree on those of the conclusion (20–22). As far as the composition

1

Hakham, I, 180; Vesco, 311; deClaissé-Walford – al., 210. Kraus, I, 374; Lorenzin, 152. 3 Ravasi, I, 599. 2

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The Third Section (Ps 26–41)

of the body of the psalm is concerned, it ranges from three to seven parts, and only the last one (16–19) is recognised by almost everyone4. The psalm has five parts organised concentrically around the central macarism (12).

THE FIRST PART (1–5) + 1 EXULT, + to THE UPRIGHT

RIGHTEOUS,

is fitting

in YHWH, PRAISE;

+ 2 GIVE THANKS + with the harp

to YHWH of ten strings

SING PSALMS

a song at PLAYING

new, with acclamation,

3

+ SING to him + be good

with the lyre, to him;

···········································································································

: 4 because UPRIGHT the WORD : and all his works

of YHWH, with truth;

: 5 he loves : of the faithfulness

and judgment, is full

RIGHTEOUSNESS of YHWH

the earth.

The first piece (1–3), whose three segments begin with imperatives of the same modalities, is an invitation to praise; the second piece introduced by “because” (4a), provides the reasons. Inside the first piece the initial imperatives find an echo in each of the second members with “praise”, “sing psalms” and “playing”; all six terms belong to the same semantic field. These terms that designate the human word correspond to “the word” of the Lord at the beginning of the second piece (4a). “The word” of Yhwh is coordinated with “his works” (4b); and they are described as “truth”, “righteousness”, “judgement”, and “faithfulness” (4b–5b). The “righteous” and “the upright”, juxtaposed in the initial segment of the first piece (1), find an echo in “upright” and “righteousness” in the first members of the two segments of the second piece (4a, 5a). Human righteousness and uprightness are in a close correlation with God’s righteousness. The name “Yhwh” appears twice in each piece (1a, 2a, 4a, 5b). Note the final expansion, with the last member having one term more than each of nine preceding members.

4 It should be pointed out for the record that Thomas Boys (A Key to the Book of the Psalms, 76–81) considered the psalm as a parallel composition, an opinion that is not supported.

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THE SECOND PART (6–11) + 6 By the WORD + and by THE BREATH

of YHWH OF HIS MOUTH

ALL THEIR HOST;

– 7 he gathers – he puts

like a pile in storehouses

the waters the abysses.

the heavens

were made of the sea,

·····················································································································

: 8 Let fear : before him 9

: because he : he

YHWH let tremble

ALL THE EARTH, ALL THE INHABITANTS

SAID COMMANDED

and it was, and it STOOD.

OF THE WORLD,

····················································································································· 10

– YHWH – frustrates

thwarts the plans

the design

+ 11 the design + the plans

of YHWH of his heart

forever from age

OF THE NATIONS,

OF THE PEOPLES; STANDS,

to age.

The first piece (6–7) is dedicated to the creation of “the heavens” and all the stars, “all their host” (6), distinguished from “the waters of the sea” to which, as to an enemy, the Lord set limits (7). The last piece (10–11) puts in opposition “the design” and “the plans” of the nations defeated by God (10) with God’s designs that stand firm forever (11). In this way, these two pieces are corresponding to each other in a mirrored fashion. At the centre is the wish that all people should fear the Lord (8), motivated by the fact that the divine word is totally effective (9). “The word” of the Lord (6), what he “says” and “commands” (9), is the fruit of his “design” and “plan” elaborated in his “heart” (11). All this stands firm (9b, 11a). “The nations” and “the peoples” (10), they are “all the inhabitants of the world”, “all the earth” (8); the totality is also that of “all” the hosts of heaven, namely, all the stars that populate the skies (6).

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The Third Section (Ps 26–41)

THE FOURTH PART (13–17) + 13 From heaven :: he sees

watches ALL the sons

Yhwh, of Adam;

+ 14 from the place ::

of his dwelling

he looks carefully

AT ALL the inhabitants of the earth. ······································································································

· 15 He shapes · he understands

– –

to each one

their heart,

ALL their works. ······································································································ 16 No king is saved by MUCH vigour, a valiant is not rescued by MUCH strength;

– 17 false (is) – and by MUCH

the horse of its vigour

for salvation it does not escape.

In two parallel bimembers of the first piece describes the Lord who sets his eyes on all people (implied, to save them, 13–14). The final piece, on the contrary, insists that it is not by their own strength that the mighty, “king” or “valiant”, are saved (16–17). At the centre, the Lord is not just simply “looking” at; he “shapes” the human heart, he knows it intimately (15). THE FIFTH PART (18–22) : 18 Behold, : on THOSE WHO HOPE

the eye in his FAITHFULNESS,

of YHWH

- 19 to rescue - and keep them alive

from death in (times of) famine.

their SOUL

on those who fear him,

······························································································································· has waited for YHWH,

+ 20 Our SOUL – our help

and our shield,

he (is),

+ because in him – because in the name

rejoices of his holiness

our heart, we have trusted.

+ 22 May be – as

your FAITHFULNESS, WE HAVE HOPED

YHWH, in you!

21

upon us,

While the first piece is in the third person plural (18–19), the second piece is entirely in the first person plural (20–22). “Yhwh”, “hope” and “faithfulness” play the role of extreme terms (18, 22), with both occurrences of “soul” acting as median terms (19a, 20a). The sudden transition to the second person singular in the last segment is surprising (22), because until that point the psalmist was talking about God without addressing him directly.

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THE WHOLE OF THE PSALM Exult, you righteous, in YHWH, praise is fitting to the upright; give thanks to YHWH with the lyre, with the harp of ten strings sing psalms to him; 3 sing to him a new song, be good at playing with acclamation, 1 2

······························································································································· 4 5

because the WORD of YHWH is upright and all his works with truth; he loves righteousness and judgment, the EARTH is full of the FAITHFULNESS of YHWH.

6 7

By the WORD of YHWH the HEAVENS were made and by the breath of his mouth all their host; He gathers like a pile the waters of the sea, he puts the abysses in storehouses. ··························································································································· 8 9

Let all the EARTH fear YHWH, because he said and it was,

before him let tremble all the inhabitants of the world, he commanded and it stood.

··························································································································· 10 11

12

13 14

YHWH thwarts the design of the NATIONS, frustrates the plans of the PEOPLES; the design of YHWH stands forever, the plans of his heart from age to age.

Happy the NATION whose GOD is YHWH,

the PEOPLE he has chosen for his inheritance!

YHWH WATCHES from HEAVEN, he sees all the sons of Adam; from the place of his dwelling he looks carefully at all the inhabitants of the EARTH. ··························································································································· 15

He shapes to each one his heart,

he understands all their works.

··························································································································· 16 17

18 19

No king is saved by much vigour, a valiant is not rescued by much strength; false is the horse for salvation and by much of its vigour it does not escape.

Behold, THE EYE of YHWH on those who fear him, on those who hope in his FAITHFULNESS, to rescue their soul from death and keep them alive in times of famine.

·······························································································································

Our soul has waited for YHWH, he is our help and our shield, because in him our heart rejoices, because in the name of his holiness we have trusted. 22 May you FAITHFULNESS, YHWH, be upon us, as we have hoped in you. 20 21

The twenty two verses are distributed in a balanced manner on each side of the centre (12): eleven before, ten after. The extreme parts are corresponding to each other in a mirrored fashion. The first and the last pieces (1–3, 20–22), each having three bimembers, are the only ones which begin with the second person plural, included at the end in the first person plural. The other two pieces, both are bimembers, they put in parallel “the word of Yhwh” and “the eye of Yhwh”, which play the role of initial terms (4, 18), and repeat “faithfulness” (5, 18). “The word of Yhwh” of 4 is repeated at the beginning of the next part (6); and in a symmetrical position, “the eye of Yhwh” of 18 recalls “Yhwh watches” at the beginning of the previous part (13). In this way, the first side is marked by the word of God, the second side by his gaze; we shall return to this crucial point in the Context.

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The Third Section (Ps 26–41)

Exult, you righteous, in YHWH, praise is fitting to the upright; give thanks to YHWH with the lyre, with the harp of ten strings sing psalms to him; 3 sing to him a new song, be good at playing with acclamation, 1 2

······························································································································· 4 5

because the WORD of YHWH is upright and all his works with truth; he loves righteousness and judgment, the EARTH is full of the FAITHFULNESS of YHWH.

6 7

By the WORD of YHWH the HEAVENS were made and by the breath of his mouth all their host; He gathers like a pile the waters of the sea, he puts the abysses in storehouses. ··························································································································· 8 9

Let all the EARTH fear YHWH, because he said and it was,

before him let tremble all the inhabitants of the world, he commanded and it stood.

··························································································································· 10 11

12

13 14

YHWH thwarts the design of the NATIONS, frustrates the plans of the PEOPLES; the design of YHWH stands forever, the plans of his heart from age to age.

Happy the NATION whose GOD is YHWH,

the PEOPLE he has chosen for his inheritance!

YHWH WATCHES from HEAVEN, he sees all the sons of Adam; from the place of his dwelling he looks carefully at all the inhabitants of the EARTH. ··························································································································· 15

He shapes to each one his heart,

he understands all their works.

··························································································································· 16 17

18 19

No king is saved by much vigour, a valiant is not rescued by much strength; false is the horse for salvation and by much of its vigour it does not escape.

Behold, THE EYE of YHWH on those who fear him, on those who hope in his FAITHFULNESS, to rescue their soul from death and keep them alive in times of famine.

·······························································································································

Our soul has waited for YHWH, he is our help and our shield, because in him our heart rejoices, because in the name of his holiness we have trusted. 22 May you FAITHFULNESS, YHWH, be upon us, as we have hoped in you. 20 21

The second and the penultimate parts are closely corresponding to each other. The initial syntagmas “the word of Yhwh” and “Yhwh watches” are accompanied by the only two occurrences of “heavens” (6, 13). The totality is marked by the three occurrences of kol, “all” in each part (6, 8[2x], 13, 14, 15) to which should be added in the penultimate part “each one” (15) as well as the three occurrences of rob, translated here as “much” (16–17). The totality of people is expressed strongly in 8 and in 13–14. It seems possible to see a connection between the last pieces: “the design of the nations” and “the plans of the peoples” defeated by the Lord (10) are corresponding to the strength and vigour of the “king” and of the “valiant” that does not ensure their salvation (16). The psalm focuses on the macarism of 12, where “the nation” and “the people” recall 10, and where the only occurrence of “God” is found. “All his works”, those of Yhwh (4) find their counterpart in the works of the people: “all their works” (15). Note the three occurrences of “heart”, designating

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the Lord’s heart at the end of the first side (11), the human heart in the second side (15, 21). The concluding surprise in the second person singular (22) applies not only to the last part, but also to the whole psalm.

CONTEXT THE WORD OF THE LORD “The word of Yhwh” with which the second part begins is first of all the divine word reported at the beginning of Genesis; the divine “ten words” of Genesis 1 with which the world (Ps 33:9), “the heavens” (6) and “the sea” (7) were created. THE EYE OF THE LORD “The eye of the Lord” (18), which “watches”, “sees” and “looks carefully” (13– 14) is that of salvation, which “rescues from death” and “keeps them alive” (19). When the children of Israel cried out to him in the misery in which Egypt enslaved them, the Lord was not just pleased to hear them, he “saw” their situation and decided to act. From within the bush, the Lord said to Moses: I have seen, I have seen the misery of my people who are in Egypt. I have heard their cry before their oppressors; yes, I know their anguish. 8 I have come down to deliver them from the hand of the Egyptians and to bring them up out of that land to a large and spacious land, to a land flowing with milk and honey [...]. 9 Now the cry of the Israelites has come to me, and I have seen the oppression of the Egyptian. [...] 16 Go, gather together the elders of Israel, and say to them: Yhwh, the God of your fathers, the God of Abraham, Isaac and Jacob, has appeared to me, and said to me: I have visited you and seen what has been done to you in Egypt, 17 Then I said, I will bring you up out of the affliction of Egypt [...] to a land flowing with milk and honey. [...] 19 I know that the King of Egypt will not let you go unless he is compelled by a mighty hand. 20 Therefore I will stretch out my hand and strike Egypt with all the wonders that I will do in it; after that he will let you go. (Exod 3:7–20)

The works of God that will force Pharaoh to let Israel go are no others than the ten “wonders” better known under the name of the ten plagues of Egypt.

INTERPRETATION In its own poetic language, the psalm reproduces the accounts of the origins of humanity as a whole and of the people of Israel in particular, as recorded in the first chapters of the books of Genesis and Exodus.

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The Third Section (Ps 26–41)

THE BIRTH OF THE WORLD By his word the Lord makes “the heavens” and “all their host” emerge from the original chaos, separating them from “the waters of the sea” and their “abysses” (Ps 33:6–7). Facing the power of such word, “the whole earth” as well as “all the inhabitants of the world” can only be seized with fear and trembling (8–9). Any “design” and any “plan” opposed to that of the creator would inevitably be doomed to fail (10–11). “The word of the Lord” is “right”, the works he performs are “truth”. All that he undertakes has as its foundation “righteousness” and “judgment” (4–5). And there is no coincidence that there at the end of the first part appears the key word, like a seal, to ratify the covenant made between the Lord and the world: “the faithfulness of the Lord” is the rock on which it rests, on which it is engraved for ever. THE BIRTH OF ISRAEL Whereas the first chapter of Genesis is the birth certificate of the world and of the sons of Adam, those with which the book of Exodus begins recount at length and with pain the birth of the people of Israel, whom Egypt stubbornly refused to let out of the womb, when the time of deliverance had come. “From heaven” which the Lord had created he “watches”, “he sees all the sons of Adam” (Ps 33:13). “He looks carefully at all the inhabitants of the earth” (14), not only the oppressed ones but also their oppressors. And he will have to separate them as he had separated the heavens from the waters of the sea (6–7), to finally “liberate” them both, from the slavery suffered by some and from the servitude imposed on others (19). The story of the crossing of the sea in Exod 14 shows that “the king”, “the valiant” who placed their strength in the horse and in their chariots could not escape (Ps 33:16–17). THE ELECTION OF ONE AMONG ALL While the two sides of the psalm put in parallel the universality of the world and the particularity of Israel, nevertheless, it should be recognised that Israel is at the centre of attention as it constitutes the focal point of the composition (Ps 33:12). However, this imbalance in favour of the one nation is only apparent. The election of one really presupposes the presence of all the others from among whom it has been chosen. The centre cannot be understood if it is taken separately. In a privileged way the extremities make possible to understand it. In fact, the beatitude at the heart of the psalm (12) resonates with the initial triple call to praise (1–3). Those whom the psalmist addresses at the beginning are “the righteous” and “the upright” (1): without restricting the invitation only to the sons of Israel. Given the openly universal character of the first side, it should be recognised that these are “all the inhabitants of the world” (8) who are summoned to thanksgiving. Might the “us” with which the psalm concludes (22) be that of the only members of “the nation whose God is the Lord”, of the only “people he has chosen for his

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inheritance” (12)? “Those who fear him” and “those who hope in his faithfulness” (18) undoubtedly move beyond the borders of Israel. Within the last verses there are “all the inhabitants of the earth” (14) who are included in this “us” who speak as one person, as one people who can finally address their creator and saviour directly: “the earth is full of the faithfulness of the Lord” (5).

3. PSALM 34 TEXT 1 Of David, when he disguised his reason in front of Abimelech, and he drove him out, and he went away. ’ 2 I bless Yhwh at all times, his praise always in my mouth. b 3 In Yhwh my breath praises, let the humiliated hear and rejoice. g 4 Magnify Yhwh with me and let us exalt his name together. d 5 I sought Yhwh and he answered me, and from all my fears he rescued me. h 6 They looked at him and were radiant, and their faces will not blush. z 7 This afflicted cried out and Yhwh heard, and from all his anguishes he saved him. ḥ 8 The angel of Yhwh encamps around his fearful and releases them. ṭ 9 Taste and see that Yhwh (is) good, happy the man who takes refuge in him. y 10 Fear Yhwh, you his saints, because there is no lack for his fearful. k 11 Young lions are devoid and are hungry and those who seek Yhwh do not lack any good. l 12 Go, children, hear me, I will teach you the fear of Yhwh. m 13 Who (is) the man desiring life, loving days to see good? n 14 Guard your tongue from evil and your lips from speaking deceit. s 15 Avoid evil and do good, search for peace and pursue it. ‘ 16 The eyes of Yhwh toward the righteous and his ears toward their clamours. p 17 The face of Yhwh against the doers of evil to cut off the memory of them from the earth. ṣ 18 They cried out and Yhwh heard and from all their anguishes he rescued them. q 19 Yhwh (is) near to the broken of heart and the crushed of spirit he saves. r 20 Many evils (on) the righteous, and from all of them Yhwh rescues him. š 21 He keeps all his bones, (even) one of them will not be broken. t 22 Evil kills the wicked, and those who hate the righteous will expiate. p 23 Yhwh redeems the breath of his servants, and all who take refuge in him will not expiate.

V. 6: “THEY LOOKED AT HIM AND WERE RADIANT...”

Some Hebrew manuscripts as well as several versions read this verse in the imperative of the second person plural. V. 11: “YOUNG LIONS”

The Septuagint has “the rich” instead of “lions”. At the level of the segment (11), certainly the opposition is more direct between those who “do not lack any good” and “the rich who are devoid and are hungry”; this opinion was defended by Christian Schoettgen in his sixth dissertation, “De exergasia sacra”.1 The same applies to the upper level of the piece (10–11).

1 Ch. SCHOETTGEN, Horae Hebraicae et Talmudicae, 1259–1261; English translation of the sixth dissertation in J.R. LUNDBOM, Jeremiah, 121–127.

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The Third Section (Ps 26–41)

V. 12: “GO”

The first word of the verse, lekû, is mostly translated as “come” (BJ, Osty, and Dhorme keep the order of the words: “Come, sons, hear me”; the TOB has “come and hear me”). But hālak means “to go”; “to come” is expressed by another verb: bā’. Alonso Schoekel translates it as “come near” and he comments it: “he summons his disciples [...] he invites them to come near”.2 Amos Hakham explains it as follows: “Here ‘go’ does not mean ‘go away’ at all, but it is a locution of incitement that precedes the imperative “listen”. Likewise: ‘Go! Let us cast lots’ (Jonah 1:7) and so many other examples”;3 see also, e.g., Gen 37:20, 27. COMPOSITION Many identify an invitatory or prologue (2–4);4 the majority divide the text into two parts, one narrative and the other one instructional (the second one begins in verse 12) that are themselves sometimes subdivided into “stanzas”.5 But there are many other structures, different to a greater or lesser extent. Some are cautious about taking a position.6 After making the statement that the alphabetical acrostic does not allow “the thought to be organised according to a precise and welldefined framework”,7 Ravasi offers a strong... regular structure.8 Many “traditional” outlines contain a number of quite accurate observations; most recognise the major caesura between verses 11 and 12.9 After the title, the twenty-two segments of the psalm itself are organised in three parts, two developed parts each one comprising ten segments (2–11, 14–23) frame a much shorter part comprising only two segments (12–13). The central subparts of the two large parts (5–7, 18–20) are closely correspond to each other.10 As often happens in Semitic texts, the centre of the construction is occupied by a question, the only one in the entire psalm (13).11 The alphabetic patter is not perfect. There is no segment that begins with waw (between hé and zayin); on the contrary, two segments begin with pé: verse 17, has its place between ayin and ṣadé, but is repeated at the end (23), after taw, the

2

Alonso Schoekel – Carniti, I, 588, 594. Hakham, I, 188. 4 Among the most recent, Lorenzin, 154; Vesco, 317. 5 Thus, e.g., Beaucamp, 153. 6 Thus Alonso Schoekel – Carniti, I, 590–591. 7 Ravasi, I, 614. 8 Ravasi, I, 615. 9 For more details see R. MEYNET, Les huit psaumes acrostiches, 77–79. 10 They can therefore be considered as “central terms”; see Traité, 218–220 and especially 276– 278 = Treatise, 132-134, 180-182. 11 See Traité, 417–435 = Treatise, 280–286. 3

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last letter of the alphabet. Despite these anomalies, the total of the segments is that of the Hebrew alphabet, which has twenty-two letters.12 THE FIRST PART (2–11) The first part comprises three subparts. The first subpart (2–4) + 2 I BLESS + always + 3 In YHWH = LET HEAR = 4 MAGNIFY AGNIFY = and LET US EXULT EXULT

YHWH HIS PRAISE

at all times, in my mouth.

PRAISES

the humiliated

my breath, and REJOICE!

YHWH his name

with me together.

This subpart consists of three bimember segments of 3 + 3 terms. In the first segment (2) the two members are synonymous: “always” corresponds to “at all times”, “Yhwh” is pronominalised in the second member in a single term “his praise”; on the other hand, the verb of the first member, “I will bless”, corresponds to two terms in the second member: “his praise”, which expresses the meaning of the verb “to bless”, and “in my mouth”, which is in the first person singular. While the first segment is in the first person singular, the third one (4) is in the plural. “His name” refers to “Yhwh”, “together” corresponds to “with me”, “magnify” and “exalt” are synonymous and both are the imperatives. However, there is a progression from one member to another: while the first one, in the second person plural, is an invitation from a first person singular addressed to others, the second member includes the I and the others in a single group and all together become a first person plural. With regard to the central segment (3), it provides the transition between the other two segments. Its first member recalls the first segment, because it also uses the first person singular, and additionally, because “to praise” (3a) is of the same root as “his praise” (2b) and because “my breath” (napšī, 3a, which could be translated as “my throat”) corresponds to “my mouth” (2b), in the same final position. Its second member (3b), on the contrary, is in the plural as in the next segment (4); “let hear” has no complement object (3b), but it is understood that it is both the singular praise of the psalmist expressed in the first segment (2) and the double invitation addressed to “the humiliated” in the last segment (4).

12

See D.N. FREEDMAN, “Patterns in Psalms 25 and 34”. The Author focuses on metrics, word counts, accents and syllables. He divides Ps 34 into two parts: 2–11 and 12–22, verse 23 being counted separately (p. 137).

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The Third Section (Ps 26–41)

The name “Yhwh” is repeated in the first members of each segment, in the same position in the extreme segments. The second subpart (5–7) + 5 I SOUGHT = AND FROM ALL + 6 THEY LOOKED = and their faces + 7 This afflicted = AND FROM ALL

YHWH my fears

and he answered me, he rescued me.

at HIM will not blush.

and were radiant,

CRIED OUT

and YHWH he saved saved him.

his anguishes

heard,

Like the preceding one, this subpart is the size of piece, formed of three segments. The extreme segments are parallel to each other (5, 7): especially their second members are quite similar, but their first members repeat the name “Yhwh” and end with two verbs “answered” (5a) and “heard” (7a) which are complementary and even practically synonymous, inasmuch as “to hear” does not only mean “to lend an ear”, but “to grant”, as the following member explains (7b). Both extreme segments are in the singular (5, 7), while the central verse is in the plural (6). However, while the first segment is in the first person (5), the last is in the third person (7): one may therefore wonder whether the actual subjects of these segments are both referring to the psalmist himself. The third subpart (8–11) This subpart is more complex than the previous ones because it comprises two pieces. The first one is formed of two bimember segments: + 8 Encamps :: around

HIS FEARFUL

of YHWH and releases them.

+ 9 Taste :: happy

and see the man

WHO TAKES REFUGE IN HIM.

the angel

that good

(is)

YHWH,

The first members mention “Yhwh” at the end and in the second members the people are referred to as “his fearful” and the one “who takes refuge in him”. The subject of the two verbs at the extremities of the first segment is Yhwh through his “angel” (8). In a complementary way, the second segment (9) features “the man”, man in general, whom the first member addresses in the plural. The extreme verbs, “encamps” (8a) and “takes refuge” (9b), are related to the extent that man finds refuge in the camp guarded by the angel of the Lord. The second piece also comprises two bimember segments. At the extremities of the first segment (10), the same verb is found first in the imperative and then in

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the participle. The two members of the second segment (11) oppose the “hungry” “lions”, who therefore seek their prey, and those who seek the Lord. The second members of both segments contain two words of the same root: “lack” (10b) and “do not lack” (11b) which are also accompanied by negation. “Those who seek” the Lord (11b) correspond to “his fearful” (10b). The first members put in opposition “his saints” (10a) and “lions” (11a). = 10 Fear .. because there is no

LACK

you his saints, for HIS FEARFUL.

= 11 Young lions .. and THOSE WHO SEEK

are devoid YHWH

DO NOT LACK

YHWH,

and are hungry, any good.

These two pieces form of a subpart of a mirrored composition: + 8 Encamps :: around + 9 Taste :: happy

HIS FEARFUL

of YHWH and releases them.

and see the man

that GOOD (is) YHWH, who takes refuge in him.

the angel

························································································································ = 10 Fear YHWH, you his saints, .. because there is no lack FOR HIS FEARFUL.

= 11 Young lions .. and those who seek

are devoid YHWH

and are hungry do not lack

any GOOD.

In fact, a common feature of the internal segments is that they begin with the plural imperatives (9a, 10a). The extreme segments put in opposition “the angel” (8a) who protects the camp of the Lord’s faithful against the “hungry” “lions” (11a) that are their enemies.13 It should be pointed out that the name “Yhwh” appears in each segment, firstly in the first members (8a, 9a, 10a), but in the last segment at the end (11b), thus forming a kind of inclusion. “His fearful” occurs in the second members of the first segments (8b, 10b), and ṭôb appears in the second segments (translated in both cases as “good”, 9a, 11b). The last verbs in each piece are paronomastically related: “who takes refuge in him” / “do not lack” (yeḥĕseh-bô / lō’-yaḥserû).

13

The metaphor of “the lion” designating “the enemy” is traditional (remaining within the psalter alone, see Ps 7:3; 10:9; 17:12; 22:14, 22; 57:5, etc.); see P. BOVATI, Ristabilire la giustizia, 272, 274. We see that it is not necessary to replace “young lions” of the Masoretic text with “the rich” as the Septuagint does: at the subpart level, the image of the camp besieged by the lions as enemies and defended by “the angel of the Lord” is quite coherent.

446

The Third Section (Ps 26–41)

The whole of the first part (2–11) 2

I bless YHWH at all times,

his praise always in my mouth.

3

In YHWH my breath praises,

let THE HUMILIATED HEAR and rejoice.

4

Magnify YHWH with me

and let exult his name together.

5

I SOUGHT YHWH and he answered me,

and from all my fears he rescued me.

6

They looked at him and were radiant,

and their faces will not blush.

7

THIS AFFLICTED cried out and YHWH HEARD, and from all his anguishes he saved him.

8

The angel OF YHWH encamps

around his fearful and releases them.

9

Taste and see that YHWH is good, happy the man who takes refuge in him. ································································································································ 10 Fear YHWH, you his saints, because there is no lack for his fearful. 11

Young lions are devoid and are hungry,

and THOSE WHO SEEK YHWH do not lack any good.

The name “Yhwh” appears in all the segments except the central one (6); it is always in the first member, with the only exception of the last segment, where it closes in some way the series (11b). Kol (translated as “all” and “any”) occurs four times, in a regular position: in the extreme members of the part (2a, 11b) and in the extreme members of the central subpart in identical position (5b, 7b). The extreme subparts (2–4, 8–11) have no common vocabulary except “Yhwh”. On the contrary, the central subpart (5–7) is linked to the other two subparts through several repetitions: the synonyms “the humiliated” and “the afflicted”,14 and “to hear” (3, 7) link with the first subpart, and “to seek” (5, 11) with the other one. The central subpart (5–7) differs from the other two subparts not only because all its second members begin with “and” but also because its first members themselves are formed of two syntagmas coordinated with “and”. The balance between the psalmist’s “I” in the first half of the first subpart (2– 3a) and the plural in the second half (3b–4) is found in the central subpart, where the singular of the extremities (5–7)—which probably refers to the psalmist— frames the plural of the centre (6). Concerning the third subpart (8–11), it is all in the plural, the plural towards which the first subpart was progressing (3) and on which the second subpart is focused (6), but this plural—with second plural person imperatives (“magnify”, 4; “taste and see”, 9; “fear”, 10)—, is challenged by the psalmist’s “I” as in the first subpart (2–3, 5, 7).

14

Both terms are paronomasically related ‘ănāwîm (“the humiliated”) and ‘ānî (“the afflicted”).

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In the first subpart (2–4) the psalmist speaks in the present—a lasting present— inviting “the humiliated” to praise the Lord with him: the future is therefore articulated in the present. The second subpart (5–7) sets out the reasons why the Lord is praised: these are the actions that God has done in the past on their behalf; however, the second member of the central subpart looks at the future (6). In the third subpart (8–11) God’s actions are no longer those of the past as in the preceding subpart; they are his actions of always, expressed in the present, and therefore those to whom the psalmist addresses the imperative are invited to trust him, to “fear” him in the future. THE SECOND PART (12–13) + 12 Go, – the fear

children, of Yhwh

hear me, I will teach you.

+ 13 Who (is) the man – loving

desiring days

life, to see good?

This part is the size of a piece formed of two bimembers. The first segment is of parallel composition (12): the verbs ending the members are complementary; the psalmist invites his disciples, his “children”, to listen to him, but the purpose is to lead them to “the fear of Yhwh”. In the second segment (13), “desiring” and “loving” are synonymous, and “life” is then defined as “days to see the good”, that is happiness. One might be surprised that the imperative followed by a promise (12) is followed by a question (13), and think that the opposite would have been more natural, more logical: “do you desire life? Well, then I will teach you how to obtain it”. Actually, the first segment should not be considered as the answer to the subsequent question. In the first segment the teacher expresses his own desire, in the second segment he poses the question about the pupil’s desire. Those who want to obtain “life” and “good”, the teacher will teach them that they are the fruit of “the fear” of the Lord. In other words, the teacher’s role is to teach his “children”, that the “life” he transmits to them originates in “Yhwh”, that it is the Lord who is their true father. “To hear” the teacher, to truly listen to him in order to do what he says, is “to fear” him; but what he teaches is that it is the Lord whom we must fear, that means love him.15

15 “Fear” is not to be afraid. “The trembling certainty of love, which is exactly what the Bible calls ‘the fear of God’” (P. BEAUCHAMP, L’Un et l’Autre Testament, I, 272).

448

The Third Section (Ps 26–41)

THE THIRD PART (14–23) Like the first part, the third part also is formed of three subparts organised concentrically (14–17, 18–20, 21–23). The first subpart (14–17) This subpart comprises two pieces. The first one is formed of two bimembers : – 14 GUARD – and your lips

your tongue from speaking

from EVIL deceit.

+ 15 AVOID + SEARCH

EVIL for peace

and DO good, and PURSUE it.

In the first segment, “the evil” mentioned in the first member (14a) is defined in the second as deceit (14b), uttered by the “tongue” or “lips”. Similarly to the first segment, the second segment (15) begins with one imperative with a negative meaning: “avoid” (15a) similarly to “guard” (14a), followed by three other imperatives with a positive meaning: “do good”, “search” and “pursue” (15). This time “evil” (15a), first opposed to “good” and then to “peace” (15b), seems to be about the actions, as suggested by the verb “to do” (15a), rather than words as in the first segment. The second piece (16–17) also comprises two bimembers: + 16 THE EYES :: and his ears

of Yhwh toward the righteous toward their clamours.

+ 17 THE FACE :: to cut off

of Yhwh from the earth

against the doers of evil, the memory of them.

The two members of the first segment (16) coordinate “the eyes” and “the ears”; both “Yhwh” and “the righteous” are pronominalised in the second member. In the second segment (17), the second member explains what is expressed concisely by the first member. The first members are corresponding to each other (16a, 17a), beginning with very similar syntagmas; their last terms, on the other hand, put in opposition “the righteous” and “the doers of evil”; we can understand that, when the righteous cry out to the Lord, it is because they are being harmed. The second members are also opposing (16b, 17b), to the extent that the righteous are heard and answered, while the others are forgotten by God and people on “the earth”. The entire subpart is marked by the triple occurrence of “evil” (14a, 15a, 17a). In the same position, “do good” is opposed to “the doers of evil” (15a, 17a). In the first segments are mentioned parts of the body (14, 16): the “tongue” and the “lips”

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of man in 14, “the eyes” and “the ears” of the Lord in 16, to which at the beginning of 17 is added his “face” (in Hebrew the plural form). Both pieces are complementary: human actions (14–15) are matched by those of the Lord (16– 17). The first piece is in the singular (14–15), the singular of the one to whom the psalmist addresses himself in the second person. The second piece (16–17), on the contrary, is in the plural and in the third person; this is the motivation given to the one whom the psalmist gives the warning. – 14 Guard – and YOUR LIPS + 15 Avoid + search

from speaking

from EVIL deceit.

EVIL for peace

and DO GOOD, and pursue it.

YOUR TONGUE

········································································································ + 16 THE EYES of Yhwh toward the righteous + and HIS EARS toward their clamours.

– 17 THE FACE – to cut off

of Yhwh from the earth

against the DOERS of EVIL, the memory of them.

It is possible to consider that the subpart has a mirrored composition: in fact, the punishment of the wicked (17) will fall on those who have failed to protect themselves from evil (14); on the other hand, the reward of the righteous (16) will be for those who have done good and searched for peace (15). The second subpart (18–20) + 18 They cried out = AND FROM ALL + 19 (Is) near = and the crushed + 20 Many = AND FROM ALL OF THEM

and YHWH their anguishes

heard, he rescued them.

YHWH of spirit

to the broken of heart he saves.

evils rescues him

(on) the righteous, YHWH.

This subpart is the size of a piece formed of three bimember segments. Human miseries (“they cried out”, “anguishes”, “the broken of heart”, “the crushed of spirit”, “evils”) are answered by the Lord’s saving actions (he “heard”, “he rescued them”, he is “near”, “he saves”, he “rescues him”).

450

The Third Section (Ps 26–41)

+ 18 They cried out = AND FROM ALL + 19 (Is) near = and the crushed + 20 Many = AND FROM ALL OF THEM

and YHWH their anguishes

heard, he rescued them.

YHWH of spirit

to the broken of heart he saves.

evils rescues him

(on) the righteous, YHWH.

The extreme segments are corresponding to each other through their second members (18b, 20b), which begin with “and from all”, “and from all of them”, followed by “rescued/rescues”; “he saves” at the end of the central segment (19b) is synonymous to both occurrences of “to rescue”. The name “Yhwh” is repeated in the same position in the first two segments, at the end in the last member, thus forming an inclusion. While the first two segments are in the plural, the last one is in the singular; on the other hand, while the first one is in the completed form (translated by the past tense), the other two are in the uncompleted form (translated by the present tense). The third subpart (21–23) The last subpart is again the size of a piece formed of three bimembers: + 21 He keeps – (even) one 22

:: Kills :: and those who hate + 23 Redeems – and WILL not EXPIATE

ALL

HIS BONES,

of them

will not be broken.

the wicked, the righteous

WILL EXPIATE.

Yhwh

THE SOUL

ALL

who take refuge

evil, of his servants, in him.

The extreme segments are parallel: the subject of the first members is the same (21a, 23a), the verbs are in the participle, translated by a present tense, and the object (“the bones” and “the soul” or “the breath”) concerns the same personages (in the singular in 21, in the plural in 23). The second members indicate the consequence of God’s action for his servants (21b, 23b): the fate of the good ones is each time expressed by the negation of misfortune. In contrast, the central segment describes the fate of the wicked whom “evil” “kills” (22). The two occurrences of “to expiate” in the second members of the last two segments (22b, 23b) are opposed by negation. “All” occurs in the same position in the extreme members (21a, 23b).

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451

The whole of the part (14–23) 14

Guard you tongue from EVIL

and your lips from speaking deceit.

15

Avoid EVIL and do good,

search for peace and pursue it.

····························································································································· 16

The eyes OF YHWH toward the RIGHTEOUS

and his ears toward their clamours.

17

The face OF YHWH against the doers of EVIL

to cut off the memory of them from the earth.

18

They cried out and YHWH heard,

and from all their anguishes he rescued them.

19

YHWH is near to the BROKEN of heart

and the crushed of spirit he saves.

20

Many EVILS on the RIGHTEOUS

and from all of them YHWH rescues him.

21

He keeps all his bones,

even one of them will not be BROKEN.

22

EVIL kills the wicked,

and those who hate the RIGHTEOUS will expiate.

23

YHWH redeems the soul of his servant,

and all who take refuge in him will not expiate.

Several terms are specific to this part: the five occurrences of “evil”, which appear only in the first members (14a, 15a, 17a, 20a, 22a); “the righteous”, which occurs once in each subpart (16a, 20a, 22b); “broken” occurs at the centre of the central subpart (19a) and at the beginning of the last subpart (21). In addition, the name “Yhwh” is used six times (16a, 17a, 18a, 19a, 20b, 23a). “All” is used twice in the second subpart (18b, 20b) and twice in the third subpart (21a, 23b). The first half of the first subpart is addressed to an individual (14–15), but the second half expands to the plural (16–17); the second subpart begins with the plural (18–19) and ends with the singular (20); as in the first subpart, the first half of the last subpart is in the singular (21–22a) while the second half is in the plural (22b–23). In this way, we move from the singular (14–15) to the plural (16–19), then back again to the singular (20–22a) and to end in the plural (22b–23). It is all about the righteous facing the evil that the wicked inflict on them and who are saved by the Lord. The psalmist begins with addressing an individual, the reader, to invite him to make the right choice between evil and good (14–15), for the Lord protects the righteous but punishes those who do evil. In fact, he always delivers the righteous who are persecuted: he has done it in the past (18) as it is his custom to do it16 (19–20). The last subpart comes back to the opposed fate of the righteous (at the extremities, 21, 23) and of the wicked (at the centre, 22).

16

The uncompleted verbs can be translated into the present or the future.

452

The Third Section (Ps 26–41)

THE WHOLE OF THE PSALM The construction is quite regular. In fact, each of the extreme parts (2–11 & 14– 23) comprises ten bimembers organised in three subparts that are corresponding to each other in a mirrored fashion: the subparts closest to the centre (8–11 & 14– 17) are formed of two pieces each comprising two segments, while each of the other subparts comprises a single piece formed of three segments (2–4 & 5–7, 18– 20 & 21–23). Relations between the extreme parts The central subparts of the extreme parts (5–7 & 18–20) have particularly a lot in common. 5

I sought Yhwh

and he answered me,

AND FROM ALL

6

They looked to him

and were radiant,

AND their FACES

7

This afflicted CRIED OUT AND YHWH HEARD, HEARD

my fears

he RESCUED ME. will not blush.

AND FROM ALL

HIS ANGU ANGUISH ISHES

AND FROM ALL

THEIR ANGU ANGUISH ISHES he RESCUED THEM.

he SAVED HIM.

[...]

CRIÈD CRIÈD OUT AND YHWH HEARD, HEARD

18

They

19

Yhwh is near to the broken of HEART

AND the crushed

20

Many evils on the righteous,

AND FROM ALL OF THEM

in SPIRIT

he SAVES. RESCUES them

Yhwh.

In all segments the two members are coordinated with “and”; the second members of the extreme segments of each subpart begin with “and from all” (5, 7, 18), except for the last one where the lexeme is pronominalised (“and from all of them”, 20); the verbs “to rescue” and “to save”, with which the extreme segments of the first subpart end (5, 7), are used in the other subpart, “to rescue” at the extremities (18, 20) and “to save” at the centre (19); “heart” and “spirit” of 19, belonging to the same semantic field, correspond to “faces” of 6; but verses 7 and 18 are the most similar in a symmetrical position, fulfilling the function of distant median terms.17 Most of the other lexical repetitions in these two parts have a rhetorical function: Extreme terms: the two occurrences of “breath” (3a, 23a: nepeš can also be translated as “soul”). Initial terms: “mouth” (2b), “tongue” and “lips” (14).

17

See Traité, 219, 274–276 = Treatise, 132, 178-180.

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Final terms: the plural participles “those who seek” and those “who take refuge”, accompanied by negation and kol (translated as “any” in 11 and as “all” in 23) can be considered as final terms (11b, 23b); take a note that “who take/s refuge in him” is repeated in 9b and in 23b. Median term: The three occurrences of ṭôb (translated as “good”) are found only in subparts 8–11 and 14–17, acting thus as median terms. Central terms: the two occurrences of the verb “to hear” in 7a and 18a perform the function of central terms; the same verb occurs yet in 3b. Kol (translated as “all” and “any”) occurs four times in each of the two parts (2a, 5b, 7b, 11b, 18b, 20b, 21a, 23b). Finally, it is worth mentioning the repetition of “face/s” in 6b and 17a. ’ b g

2 3 4

d h z ḥ ṭ

8 9

I will bless Yhwh at all times, In Yhwh my BREATH praises, Magnify Yhwh with me 5 6 7

his praise always in my mouth. let the humiliated HEAR and rejoice. and let us exalt his name together.

I sought Yhwh and he answered me, and from all my fears he rescued me. They looked at him and were radiant, and their faces will not blush. This afflicted cried out and Yhwh HEARD, and from all his anguishes he saved him.

The angel of Yhwh encamps Taste and see that Yhwh is GOOD,

around those who fear him and releases them. happy the man WHO TAKES REFUGE IN HIM.

························································································································

y k

10 11

Fear Yhwh, you his saints, Young lions are devoid and are hungry

because there is NO lack for those who fear him. and THOSE WHO SEEK Yhwh do NOT lack any GOOD.

Guard your tongue from evil Avoid evil and do GOOD,

and your lips from speaking deceit. search for peace and pursue it.

[...] n s

14 15

························································································································

‛ p

16 17

ṣ q r š t p

21 22 23

The eyes of Yhwh toward the righteous and his ears toward their clamours. The face of Yhwh against the doers of evil to cut off the memory of them from the earth. 18 19 20

They cried out and Yhwh HEARD, Yhwh is near to the broken of heart Many evils on the righteous,

and from all their anguishes he rescued them. and the crushed of spirit he saves. and from all of them Yhwh rescues him.

He keeps all his bones, even one of them will NOT be broken. Evil kills the wicked, and those who hate the righteous will expiate. Yhwh redeems the BREATH of his servants, and all WHO TAKE REFUGE IN HIM will NOT expiate.

454

The Third Section (Ps 26–41)

Relations between the central part and the rest of the psalm 1

Of David, when he disguised his reason in the face of Abimelech and he drove him out, and he went away. ’ b g

2 3 4

d h z ḥ ṭ

8 9

I will bless Yhwh at all times, In Yhwh my breath praises, Magnify Yhwh with me

his praise always in my mouth. let the humiliated HEAR and rejoice. and let us exalt his name together.

5

and from all my fears he rescued me. and their faces will not blush. and from all his anguishes he saved him.

6 7

I sought Yhwh and he answered me, They looked at him and were radiant, This afflicted cried out and Yhwh HEARD,

The angel of Yhwh encamps Taste and see that Yhwh is GOOD,

around his FEARFUL and releases them. happy the man who takes refuge in him.

························································································································

y k

10 11

FEAR Yhwh, you his saints, Young lions are devoid and are hungry, l m

n s

14 15

12 13

Go, children, HEAR me, Who is the man desiring LIFE,

Guard your tongue from evil Avoid evil and do GOOD,

because there is no lack for his FEARFUL. and those who seek Yhwh do not lack any GOOD. I teach you the FEAR of Yhwh. loving days to see GOOD? and your lips from speaking deceit. search for peace and pursue it.

························································································································

‘ p

16 17

ṣ q r š t p

21 22 23

The eyes of Yhwh toward the righteous The face of Yhwh against the doers of evil,

and his ears toward their clamours. to cut off the memory of them from the earth.

18

and from all their anguishes he rescued them. and the crushed of spirit he saves. and from all of them Yhwh rescues him.

19 20

They cried out and Yhwh HEARD Yhwh is near to the broken of heart Many evils on the righteous,

He keeps all his bones, Evil KIL KILLS the wicked, Yhwh redeems the breath of his servants,

even one of them will not be broken. and those who hate the righteous will expiate. and all who take refuge in him will not expiate.

The central part uses the verb “to hear” as at the centres of the extreme parts (7a, 18a), thus playing the role of central terms at the double level of the extreme parts and the entire passage. It should also be mentioned that the name “Yhwh” (12b) occurs nine times in the first part and six more times in the last part. The first central segment (12) refers back to the first part. The invitation to “hear” is already found at the beginning (3b) and “the fear” of 12b sends back to the three occurrences of the verb with the same root in the preceding subpart (8b, 10a, 10b).18

18 It is also worth mentioning the two occurrences of “man” which translate two synonyms: geber in 9b, ’îš in 13a.

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The second central segment (13) announces the subsequent part. “Life” in 13a is opposed to “kills” in 22a. It is true that the last word of the segment, ṭôb, “good”, is already present in the preceding subpart (9a.11b) and that the two occurrences of 13 and 11 play the role of final terms for the first two parts; however, just as “life” is opposed to death, so “good” is opposed to “evil” (15a), a term that persistently appears in the last part (14a, 15a, 17a, 20a, 22a). Death is caused by evil. Accordingly, the tone of the first part is positive, even if there are mentioned “fears” and “anguishes” (5, 7), “lions” (11), rescue and salvation (5, 7, 8), they indicate that the danger was present; the tone of the last part is different, marked by the massive and explicit presence of “evil” (14, 17, 20, 22), and of an evil that is not only that which the enemies commit against the “afflicted” (7), but also that which the afflicted are tempted to commit. The invitation to praise (4) and to “taste” the goodness of the Lord (9) gives way to a warning against evil (14–15). In view of such an organisation, negative assessments of the literary quality of the psalm, and in particular of its composition, seem at least to be questionable. Just to mention one feature, the repetitions that Alonso Schoekel stigmatised19 perform an essential function in the composition of the psalm: they mark the centres of the extreme parts. Finally, it is necessary to return to the alphabetic acrostic and in particular to its irregularity, namely the repetition of pé in the ending, which compensates for the absence of waw and makes it possible to arrive at the total of the twenty-two letters of the Hebrew alphabet without exceeding it. In this way, a figure is designed, the one formed of the first letter, aleph, of the letter with which the central part begins, lamed, and of the letter in the last segment, pé; they form the root ’lp, which is not only that of the name of the first letter of the alphabet, but also that of the verb which means “to learn, to teach”, with the double of learning from someone and teaching someone. The same pattern would be found in the aleph segment: by discarding the matres lectionis, the first consonant is aleph, the median consonant is lamed and the last one is pé, which again makes aleph: ’ăbārăkâ ’et-yhwh bekol-‘ēt tāmîd tehillātô bepî

The research has even gone much further.20

19

Alonso Schoekel – Carniti, I, 514 (see R. MEYNET, Les huit psaumes alphabétiques, 77). See A.R. CERESKO, “The ABCs of Wisdom in Psalm XXXIV”; V. HUROWITZ, “Additional Elements of Alphabetical Thinking in Psalm XXXIV”; A.R. CERESKO, “Endings and Beginnings: Alphabetic Thinking and the Shaping of Psalms 106 and 150”. 20

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Relations between the title and the body of the psalm For the sake of completeness, it should be pointed out that “in the face” (1b; generally and rightly translated as “in front”) corresponds to the two occurrences of “face” (6b, 17a) and that the final verb, translated as “he went away” is the same as at the one beginning of the central part (12a). The titles of the psalms are known to be late additions to the text, and commentators are generally of the opinion that they have little to do with the psalm itself21. The event referred to in the title is recounted in 1 Sam 21:11–16. However, the psalm says that David feigned madness before Abimelech, whereas in the account of 1 Sam 21 the king of Gath was called Achish,22 moreover, the account does not say that the king “drove him out”. Nevertheless, there are two verbal points of contacts between the psalm and the narrative. On the one hand, it is said that David “became very frightened in the face of Achish the king of Gath” (1 Sam 21:13): not only “in the face of” is included in the title of the psalm, but in particular the verb “to fear” appears three times just before the centre of the psalm (Ps 34:8b, 10a, 10b) and the noun “the fear” of the Lord is what the psalmist intends to teach his “children”. It could be understood that no one else is to be feared, not even the king of Gath, but God alone. On the other hand, it is possible to notice a play on words between “he played the madman (yithōlēl) in their hands” (1 Sam 21:14) and “my soul praises (tithallēl)” (Ps 34:3). It could be interpreted that David passed from madness to praise, just as he passed from the fear of people to the fear of God.

CONTEXT IN THE OLD TESTAMENT It is certainly possible to find in Ps 34 multiple connections with other texts of the Hebrew Bible, especially with the other psalms. It is enough to consult the marginal notes of the Bible de Jérusalem and the TOB. It is sufficient here to point out that the first segment of the central part, “Go, children, hear me” (Ps 34:12), recalls the verse which immediately follows the introduction to the book of Proverbs23 and thus inaugurates the whole body of the book: “Hear, my son” (Prov 1:8); such invitation to “hear” addressed to the son/s is often repeated in the book of Proverbs (4:1, 10; 5:7; 7:24; 8:32; etc.), it also expressed with the synonymous words (5:1; 7:1; etc.). Hearing is very often the condition of life: 21

See, e.g., Ravasi, I, 612. Often suggested correction ’akîš melek, “Achish king” of Gat. 23 For the rhetorical analysis — delimitation and composition — of the introduction to the book of Proverbs (1:1–7) see R. MEYNET: “‘Pour comprendre proverbes et énigmes’: analyse rhétorique de Pr 1,1-7; 10,1-5; 26,1-12”. 22

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Hear, my son, accept my words, and the years of your life will be multiplied. (4:10) Keep hold of instruction, do not let go, guard her, for she is your life. (4:13; see also 4:1, 4; 4:20, 22–23; 7:1, 2; etc.)

IN THE NEW TESTAMENT24 The ending of verse 21: “He keeps all his bones, even one of them will not be broken”—which recalls Exod 12:46, where it is commanded that the bones of the paschal lamb should not be broken—, will be used in the account of the Passion according to Saint John. While the Roman soldiers break the legs of the other two tortured, they do not do it for Jesus when they see that he is already dead: “Because all this happened to fulfil the words of scripture: ‘Not one bone of his will be broken’” (John 19:36). Although John’s quotation probably refers more directly to the paschal lamb, the echo of Ps 34:21 is undeniable. The First letter of Peter particularly quotes from Ps 34.25 The first time in 2:3 where the repetition of Ps 34:9, in the translation of the Septuagint, concludes a short elaboration: 1

Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy and all kinds of slander. 2 Like newborn babes, long for the unadulterated milk of the word, that by it you may grow up to salvation, 3 if indeed you have tasted that the Lord is good.

The second time, no less than four and a half verses of the psalm (13–17a) are included in 1 Pet 3:10–12, 8

Finally, all of you, have unity of spirit, sympathy, love for one another, a tender heart and a humble mind, 9 do not repay evil for evil or abuse for abuse; but, on the contrary, repay with blessing. It is for this that you were called, so that you might inherit a blessing. 10 For the one who wants to love life and see good days must keep his tongue from evil and his lips from deceitful words, 11 and must turn away from evil and do good, he must seek peace and pursue it. 12 Indeed, the eyes of the Lord are upon the righteous and his ears are open to their prayer. But the Lord’s face is against those who do evil.

This is the longest quotation of the Epistle. The “indeed” added in the Septuagint text makes it a reason—a scriptural proof—for the preceding advice. For the same reason the author has modified the text of the Septuagint: the question of Ps 34:13 becomes a participial clause (translated in the Bible de Jérusalem as a relative), subject of the main verb, “must keep”. While the text of the psalm, both in the 24 See especially L.O. ERIKSSON, “‘Come, children, listen to me!’: the use of Psalm 34 in the New Testament”, 110–124. 25 On the relationship between the First Letter of Peter and Ps 34, see M.J. GILMOUR, “Crass Casualty or Purposeful Pain? Psalm 34’s Influence on Peter’s First Letter”.

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Hebrew original and in the Greek translation of the Septuagint, juxtaposes a series of five syntactically independent sentences, the Epistle of Peter subordinates them all to each other thus making a long single complex phrase: verse 12 itself is a causal clause that begins in Greek with the conjunction of subordination hoti, “for” (instead of the coordinating conjunction “because” of the Bible de Jérusalem). In any case, it is remarkable that the author of the Epistle chose to begin his quotation with the second segment of the central part of the psalm. The theme of filiation that so strongly marks the centre of the psalm reappears in the Epistle with the proposal that immediately precedes the quotation, “that you might inherit a blessing”, which corresponds to “to see good days” with which verse 13 of the psalm ends. IN THE RULE OF SAINT BENEDICT Since Ps 34 is abundantly quoted in the Prologue to the Rule of St Benedict, it is because the patriarch of western monasticism must have appreciated it more than some modern exegetes. The first verse of the Prologue repeats the words with which the central part of the psalm begins: “Hear, O my sons”; the quotation is completed in verse 12 of the Prologue: “And what does he [the Spirit] say? ‘Come, my sons, hear me, I will teach you the fear of the Lord’” (Ps 34:12). And in verse 15: “Who is the man who wants life and desires to see happy days?” (Ps 34:13). And he adds, quoting from the rest of the psalm: 16 If, on hearing this, you answer: “It is me!” God says to you:17 “If you want to have true and everlasting life, prevent evil from your tongue, and let not your lips utter deceit. Avoid evil and do good, seek peace and pursue it”. (Ps 34:14–15)26

Certainly, Saint Benedict links verses 14–15 of the psalm to the preceding verse, making the latter a conditional clause. However, it highlights an essential fact. The question is not a rhetorical one, that of a speaker who hastens to answer a question to which he thinks he alone holds the key. In biblical texts, the answer is left to the reader alone.

INTERPRETATION As always in the case of concentric compositions, the interpretation must “start from the centre”,27 especially from the question posed by the psalmist but also from the invitation that precedes it. This is where St. Benedict found the starting point for his Rule.

26 27

Saint BENOÎT, La Règle de saint Benoît, I, 413–417. See Traité, 567–573 = Treatise, 350–355.

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WHAT IS YOUR DESIRE? Each reader or, more precisely, each person reciting the psalm is challenged and questioned about what is he/she “desiring” and “loving” (13), about what is he/she “seeking” (5, 11), about what is he/she “searching for” and “pursuing” (15). And he or she is the one who must answer, as St. Benedict says: “If, on hearing this, you answer, ‘It is me!’…” The disciple is certainly called to “hear”, but also to answer in the first person to the question posed to him or her. Imagining that the answer to the question is subsequently provided in the text, it does not take into account the function of the biblical text, which is not primarily to communicate the truths of a teaching, but its function is primarily appellative. The way in which the question is formulated is quite positive: only “life” and “good” are considered by the psalmist. We believe to hear the voice of Moses at the end of Deuteronomy: 19

I call heaven and earth to witness against you today: I am offering you life or death, blessing or curse. Choose life, then, so that you and your descendants may live, 20 loving the Lord your God, listening to his voice, holding fast to him; for in this your life consists, and on this depends the length of time that you stay in the land which the Lord swore to your fathers, Abraham, Isaac and Jacob, that he would give them. (Deut 30:19– 20)

The reason why he immediately continues with a warning is that the desire for evil dwells also in human hearts and that it is accessed through tempting: 13

Enter through the narrow gate; for the road is that leads to destruction is wide and spacious, and there are many who take in it; 14 but narrow is the gate and a hard road that leads to life, and there are few who find it. (Matt 7:13–14)

If evil were not attractive, there would be no need for a warning of the danger it conceals. And this danger is nothing else than death (22). At Gat, David’s life was in danger and we know how paradoxically wise he was in his efforts to escape death. Those whom the psalmist addresses are invited to show the same wisdom in order to in order to escape death and save their lives. “THE FEAR OF THE LORD” That is what the psalmist proposes to teach his disciples at the centre of his poem (12). As if everything fits into this formula. This is also what the book of Proverbs says at the end of the prologue: “The fear of the Lord is the beginning of knowledge” (Prov 1:7),28 which will be repeated later in another form: “The beginning of wisdom is the fear of the Lord” (Prov 9:10), and again: “The fear of the Lord is a school of wisdom” (15:33). Concerning Job, he purely and simply 28 For the purposes of the alphabetical acrostic, Psalm 111:10 inverts the words: “The beginning of wisdom, the fear of the Lord”. See Le Psautier. Cinquième livre, 76.

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identifies the fear of the Lord with wisdom: “Behold, the fear of the Lord is wisdom, and to depart from evil is understanding” (Job 28:28). The psalm unfolds the different components of the fear of the Lord. To fear the Lord is first of all to fear only him and therefore to fear no one else. Those who fear the Lord are “the righteous” (Ps 34:16, 20, 22), but for this reason they are “hated” (22) by “those who do evil” (17), who cause them “fears” and “anguishes” (5, 7, 18), who overwhelm them with “evil” (20). The righteous ones whose “hearts are broken” and whose “spirits are crushed” (19) do not fear their enemies. They do not fear the evil that might be done to them, but only the evil they are tempted to commit (14–15). Those who fear the Lord are those who “seek” him (5a, 11b), who “cry out” to him (7a, 18a), who “take refuge” in him (9b, 23b); in short, those who trust in him, who believe that the Lord can “rescue” them (5b, 18b, 20b), who “saves” them (7b, 19b), who “releases” them (8b), who know, who “taste and see” that the Lord is “good” (9a), that with him they will not lack any “good” (10–11). To fear the Lord is, in short, it means to have faith in him, “to desire” him and “to love” him, for he is “life” and the sovereign “good” (13). Having experienced liberation and salvation, the fear of the Lord is expressed in blessing and praise (2–4) and in the joy of the “afflicted” (7), namely, those who know that they cannot save themselves on their own but receive everything from the Lord. The teaching had therefore begun already at the beginning of the psalm, when the teacher had invited the listeners to “magnify the Lord with him” (4). These words of blessing and praise with which the first part begins (2–4) are opposed at the beginning of the last part by other words of evil and falsehood (14). The poet does not mention the recipients of these evil words; it could be understood that they are those who persecute the righteous, who would be tempted to repay them evil for evil, but also to curse them, calling the divine punishment upon them. CHILDREN The psalmist presents himself at the centre of the psalm as a father to his disciples (12) and assumes that his children desire “life” and “happiness” (13). Life is what every father worthy of the name wishes for his “children”. He has given it to them, and he desires nothing as long as they grow up and develop, like his own life. That is what he was saying from the beginning, inviting his listeners to join him in his praise (2–4). But this father does not invite his disciples to “come” to him; he does not intend to take possession of them, to bind them. On the contrary, his only desire is to “teach them the fear of the Lord” (12); “life” and “good” that he wishes for them (13), he knows that they come from another one, the only one who is “good” (9), from whom comes “any good” (11). Father of his disciples, the true teacher leads to the one “from whom every fatherhood in heaven and on earth derives its name” (Eph 3:15). On the contrary, “those who do evil”, “their memory will be cut off from the earth” (Ps 34:17). In other words,

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“the offspring of the wicked shall be cut off” (37:28). As for the disciple who listens to his master and accepts to become his child, who by following him enters into the movement of divine filiation, he will in turn be able to become a father and beget children: like the servant of the Lord, “he will see offspring” (Isa 53:10).

4. FROM SIN TO PRAISE (PS 32–34) COMPOSITION OF THE SEQUENCE Ps 32 1 Of David, INSTRUCTION. HAPPY the one whose transgression is taken away, the one whose sin is covered! 2 HAPPY the man to whom Yhwh does not impute fault and there is no deceit in his spirit! 3 When

I kept silent, MY BONES were consumed in my roaring all the day; 4 when day and night your hand was heavy upon me, my marrow was changed in the heat of summer. 5 My sin, I made known to you, and my fault I did not cover; I said, “I will confess against me my transgressions to Yhwh”. And as for you, you took away the fault of my sin 6 For this all faithful pray to you at the time of finding; surely when many waters overflow, they will not reach him. 7 You are refuge for me, you will guard me from ANGUISH ANGUISH, you will surround me with shouts of joy of deliverance. 8I

and I WILL TEACH YOU the way you should walk, I WILL ADVISE, my eye on you. not be like a horse like, a mule without understanding, with bridle and bit its ornament to curb it; not to come near to you! 10 Many torments for the WICKED and the one who trusts in Yhwh, faithfulness surrounds him. 11 REJOICE in Yhwh and exult, you RIGHTEOUS, and shout for joy, all you UPRIGHT of heart. WILL INSTRUCT YOU

9 Do

2 give Ps 33 1 Shout for joy, you RIGHTEOUS, in Yhwh, PRAISE is fitting to the UPRIGHT; thanks to Yhwh with the lyre, with the harp of ten strings sing psalms to him; 3 sing to him a new song, be good at playing with acclamation, 4 because the word of Yhwh is upright and all his works with truth; 5 he loves RIGHTEOUSNESS and judgment, the earth is full of the faithfulness of Yhwh. 6

By the word of Yhwh the heavens were made and by the breath of his mouth all their host. He gathers like a pile the waters of the sea, he puts the abysses in storehouses. 8 Let all the earth fear Yhwh, before him let tremble all the inhabitants of the world, 9 because he said and it was, he commanded and it stood. 10 Yhwh thwarts the design of the NATIONS, frustrates the plans of the PEOPLES; 11 the design of Yhwh stands forever, the plans of his heart from age to age. 7

12

HAPPY the nation whose God is Yhwh,

the people he has chosen for his INHERITANCE!

13 Yhwh

watches from heaven, he sees all the sons of Adam; 14 from the place of his dwelling he looks carefully at all the inhabitants of the earth. 15 He shapes to each one his heart, he understands all their works. 16 No king is SAVED by much vigour, a valiant is not RESCUED by much strength; 17 false is the horse for SALVA and by much of its vigour SALVAT VATION it does not escape.

18

Behold, THE EYE OF YHWH ON HIS fearful, on those who hope in his faithfulness, 19 to RESCUE their soul from death and KEEP them ALIVE in times of famine 20 Our soul has waited for Yhwh, he is our help and our shield, 21 because in him our heart rejoices, because in the name of his holiness we have trusted. 22 May your faithfulness, Yhwh, be upon us, as we have hoped in you.

“Happy” occurs twice at the beginning (32:1, 2), is repeated at the centre of the second psalm (33:12) and is found again in the last psalm (34:9). “Happy the man” occurs in 32:2 and 34:9. What is said of the individual at the extremities is said of “the nation” and “the people” at the centre of the central psalm (33:12).

Sequence 32–34 Ps 34 1 Of David, when he disguised his reason in front of Abimelech,

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and he drove him out, and he went away.

2

I will bless Yhwh at all times, always his PRAISE in my mouth. 3 In Yhwh my breath PRAISES, let the humiliated hear and REJOICE. 4 Magnify Yhwh with me and let us exalt his name together. 5 I sought Yhwh and he answered me, and from all my fears he RESCUED me. 6 They looked at him and were radiant and their faces will not blush. 7 This afflicted cried out and Yhwh heard, and from all his ANGUISHES he SAVED SAVED him. 8 The angel of Yhwh encamps around his fearful and releases them. 9 Taste and see that Yhwh is good, HAPPY the man who takes refuge in him. 10 Fear Yhwh, you his saints, because there is no lack for his fearful. 11 Young lions are devoid and are hungry and those who seek Yhwh do not lack any good. 12 13

Go, CHILDREN, hear me, I WILL TEACH YOU the fear of Yhwh. Who is the man desiring LIFE, loving days to see good?

14

Guard your tongue from evil and your lips from speaking deceit. 15 Avoid evil and do good, search for peace and pursue it. 16 THE EYES OF YHWH TOWARD THE RIGHTEOUS and his ears toward their clamours. 17 The face of Yhwh against THE DOERS OF EVIL to cut off the memory of them from the earth. 18 They cried out and Yhwh heard and from all their ANGU ANGUISH ISHES he RESCUES them. 19 Yhwh is near to the broken of heart and the crushed of spirit he SAVES SAVES. 20 Many evils on the RIGHTEOUS, and from all of them Yhwh RESCUES him. 21 He keeps all HIS BONES, even one of them will not be broken. 22 Evil kills the WICKED and THOSE WHO HATE the RIGHTEOUS will expiate. 23 Yhwh redeems the breath of his servants, and all who take refuge in him will not expiate.

The median terms of the first two psalms (32:11; 33:1–3) where the psalmist invites “the righteous” and “the upright” to “rejoice” and praise the Lord correspond to the beginning of the third psalm (34:2–4). “The righteous” or “righteousness” occurs once in the first psalm (32:11), twice in the second psalm (33:1, 5), and three times in the last psalm (34:16, 20, 22); “his fearful” found twice in the last psalm (34:8, 10) recalls “let fear” and “his fearful” in the second psalm (33:8, 18); “the eye of Yhwh on his fearful” in 33:18 corresponds to “the eyes of Yhwh toward the righteous” in 34:16. “Deliverance” in the first psalm (32:7) is of the same root as “to rescue” in the other two psalms (33:16, 19; 34:5, 18, 20); “to save” and “salvation”, which are synonymous with “to rescue” and “deliverance”, are repeated twice in 33:16, 17 and 34:7, 19. “Inheritance” at the centre of the second psalm (33:12) belongs to the same semantic field as “children” at the centre of the last psalm (34:12). “I will teach you the fear of the Lord” at the centre of Ps 34 (12) echoes “I will instruct you and I will teach you the way you should walk...” in the first psalm (32:8) and the “instruction” in the title (1). We shall add other lexical repetitions: “bones” at the beginning (32:3) and at the end (34:21), “heart” (32:11; 33:11, 15, 21; 34:19), the synonyms “to guard” and to “keep” (32:7; 34:14, 21), “anguish/es” (32:7; 34:7, 18), “to keep alive” (33:19) and “life” (34:13).

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“The wicked” appears only at the end of the extreme psalms (32:10; 34:22). The psalmist’s enemies are practically absent in the sequence.

CONTEXT FORGIVENESS AND TEACHING In Ps 51, the two linking segments, which articulate the three great shutters of the triptych that constitute the psalm, make the transition from the forgiveness received to the teaching given to sinners:1 = 9 YOU WILL TAKE AWAY MY SIN with hyssop and I will be pure; = You will wash me and I will be white more than snow! [...] 15

+ I will teach transgressors your ways + AND SINNERS will return to you!

INTERPRETATION “INSTRUCTION” The title of the first psalm sets the tone, not only for Ps 32 but also for the subsequent psalm, which is without the title,2 and even for the last psalm. The entire sequence is therefore placed under the sign of “instruction”. In fact, at the heart of the last psalm (34:12–13), the psalmist invites his “children”—David invites all the members of his people—to listen to him, for he is going to teach them the fear of the Lord: “Go, children, hear me, I will teach you the fear of the Lord”. At the beginning he exhorted them to unite with him in his praise (34:2– 4); the first step of the instruction consists in following and imitating the master by matching theirs steps with his, then in recounting how the Lord “rescued” and “saved” “the afflicted” (34:5–11, 16–23), and even in providing the necessary advice for those who are “desiring life” (34:13–15). The whole Ps 33 follows a similar movement, beginning with a call to praise (33:1–3), which is then justified by a kind of great fresco, in which there are recalled the works of salvation and deliverance accomplished by the Lord over the whole earth in his creation and the salvation (33:6–11) granted to “the people he has chosen for his inheritance” (33:12). Finally, in the first psalm, once forgiven and freed from his fault (32:1– 2), the psalmist can promise to “instruct” the listeners (32:8), advising and leading them to the point of sharing with them the joy of salvation (32:11). 1

See R. MEYNET, “Analyse rhétorique du Psaume 51”. Ps 33 is the only one in subsection 26–41 that has no title, and even the only one in the entire first book, except for the first two psalms, which are in a certain sense introductory. 2

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FROM SIN TO PRAISE At the centre of the first psalm, the psalmist proclaims how he confessed his sin and how he was forgiven (32:5). He says this addressing the Lord, but at the same time his confession is made in the presence of those who hear it. This is the starting point for the instruction. The confession of his fault is by itself the story of his salvation, intended for all those whom he calls to have the same experience of “deliverance” (32:7). That is why, even before speaking of himself, he makes a general statement: “Happy [...] the man to whom the Lord does not impute fault” (32:1–2). From the moment the sin has been “taken away” (32:5), it will no longer be mentioned until the end. All the room is then left for the instruction that leads to joy, blessing, praise and thanksgiving. FROM SINGULAR TO PLURAL Everything begins with the first person singular, when the psalmist, crushed by his sin, confesses it to the Lord (32:3–5). And even when he makes generalisations about his situation, it remains in the singular: “Happy the man...” (32:2). Very quickly, however, even immediately, it changes to the plural of “all faithful” (32:6). When he then addresses an individual in order to teach him/her (32:8), he immediately widens his audience to several: “Do not be like a horse or a mule” (32:9). The first psalm ends with a call addressed to “the righteous”, to “all the upright of heart” (32:11). The second psalm begins, as the previous one ended, with an invitation sent to “the righteous” and to “the upright” to praise the Lord (33:1–5). Then there are not only the children of Israel who are called to fear God, but “all the earth”, “all the inhabitants of the world” (33:8), because “the eye of the Lord is on all those who fear him” (33:18). However, the final “we” (33:20– 22) is that of “the nation whose God is Yhwh” (33:12). In the last psalm too, the psalmist’s “I” is joined by the other ones “humiliated” (34:2–4); the same movement is repeated in the following verses (34:5–7) where the psalmist is accompanied by the plural. This is the “man” who takes refuge in the Yhwh who is declared “happy” (34:9) and the central question is once again addressed to everyone: “Who is the man desiring life?” (34:13). At the end of the psalm, and therefore of the whole sequence, it is possible to think that the expression “all who take refuge in him” (34:23) is not limited to the children of the chosen people. HAPPY THE MAN WHO FEARS THE LORD! The three psalms of the sequence are united by the same beatitude, which concerns the individual who prays, identified with the king “David” (32:1), then all “the nation”, “the people whom the Lord has chosen for himself” (33:12), and finally every “man” who takes refuge in the Lord (34:9), all those who “fear him”. The whole movement is directed towards “the fear of Yhwh” on which Ps 34 insists so much (34:8, 10[2x], 12), to the point of placing it at the heart of the composition (34:12), which is immediately presented as a condition for accessing

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“life” (13). To fear the Lord, to respect him, to honour him, is to recognise him as the source of life, as the one who treats us as his “children” whom he “teaches” (34:12) through the mediation of his king David, who considers the people as his “inheritance” (33:12). The human happiness is to recognise himself or herself as a child of God, with the fear that is “the trembling certainty of love”.3 Love as the fear of God consists in following him: “Happy are all who fear the Lord and walk in his ways” (Ps 128:1).

3

P. BEAUCHAMP, L’Un et l’Autre Testament. I. Essai de lecture, Paris 1976, 272.

B. FROM JUDGMENT TO RIGHTEOUSNESS The Second Sequence: Ps 35–37 1. PSALM 351 TEXT 1 Of

David. Accuse, Yhwh, my accusers, assault my assailants; 2 grasp shield and buckler and rise up to my aid. 3 And brandish the spear and block (the road) against my pursuers; say to my soul: “I am your salvation”. 4 Let them blush and be ashamed those who seek my soul, let them retreat backwards and be confused those who devise my misfortune! 5 Let them be like chaff facing the wind and the angel of Yhwh chasing (them), 6 let their way be dark and slippery and the angel of Yhwh pursuing them! 7 Yes, without reason they have hidden for me the pit of their net, without reason they have dug for my soul. 8 Let a ruin come upon him that he does not know, and his net which he has stretched out, let it catch him, into a ruin, let him fall inside. 9 And my soul will exult in Yhwh, will be jubilant in his salvation. 10 All my bones will say: "Yhwh, who (is) like you, rescuing the afflicted from someone stronger than he, and the afflicted and the poor from his plunderer?” 11 Witnesses of violence rise up, they ask me about things I do not know, 12 they repay me evil instead of good, loss of a child to my soul. 13 And as for me, during their illnesses, my garment (was) a sackcloth; I humiliated my soul with fasting and my prayer returned to my bosom; 14 like a friend, like a brother to me, I behaved, like a mourning of a mother, weeping I bowed down. 15 And at my downfall they rejoice and gather together, the violent gather together against me; and I do not know (them), they tear and do not cease; 16 like hypocrites of scoffers of mockery, they gnash their teeth against me. 17 Lord, how long will you look on? Withdraw my soul from their ravages, my only one from young lions. 18 I will give you thanks in the great assembly, among many people I will praise you. 19 Let my false enemies not rejoice over me, those who hate me without reason, let them not wink the eye! 20 Because they do not speak of peace, and against the peaceful of the earth, they devise treacherous words. 21 And they open wide their mouth against me; they say: “Aha! Aha! Our eyes have seen!”. 22 You have seen, Yhwh, do not be silent, my Lord, do not be far from me; 23 Wake up and arise 24 to my judgment, my God and my Lord, to my cause; judge me according to your righteousness, Yhwh my God, and let them not rejoice over me! 25 Let them not say in their heart: “Aha! Our soul!” Let them not say: “We have swallowed it!” 26 Let them blush and be confused together those who rejoice at my misfortune; let them be clothed in blush and confusion those who magnify themselves against me! 27 Let them exult and rejoice those who desire my righteousness and let them always say: “Great is Yhwh who desires peace of his servant!” 28 And my tongue will meditate on your righteousness, all the day your praise. V. 3: “AND BLOCK (THE ROAD)”

The imperative segōr, “to close”, “to block” (the road), is followed by the Septuagint. Many modern translations prefer to render it as a war weapon such as “spear” and translate it as “pike” or “axe”, in parallel with “shield and buckler” of 2a. In this way, the BJ: “Brandish spear and pike to confront my pursuers”; the 1

See R. MEYNET, “Le psaume 35: censuré ‘sans raison’”.

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The Third Section (Ps 26–41)

liturgical text: “Brandish spare and sword against those who pursue me”.2 The Masoretic text makes sense, and it is appropriate to follow it, as the TOB does it: “Draw the spear, block the road against my pursuers”.3 In the preceding verse, “shield and buckler” are defensive weapons. A “spear”, on the contrary, is an offensive one but, in the context, it is dissuasive, intended to prevent the psalmist’s enemies from reaching him. The liturgical translation, on the contrary, suggests that the “spear and sword” brandished “against those who pursue me”, are offensive weapons and therefore the psalmist asks the Lord to use them against his enemies. The difference is substantial. V. 4, 26: “LET THEM BLUSH AND BE ASHAMED [...] LET THEM RETREAT AND BE CONFUSED”

Verse 4 is echoed by verse 26: “LET THEM BLUSH let them retreat

AND BE ASHAMED [...]

“LET THEM BLUSH let them be clothed in BLUSH

and be confused together [...] and SHAME...” (26).

and be confused” (4)

The liturgical translation reads: “LET THEM BE HUMILIATED, let them retreat

DISHONOURED

[...] covered with shame” (4)

“LET THEM ALL BE HUMILIATED, LET THEM BE DISHONOURED,

confused [...] covered with shame...” (26)

Apart from the fact that this translation corresponds precisely neither to the Masoretic text nor to that of the Septuagint, it should be noted that all the verbs are passive, which supposes that the enemies are “humiliated”, “dishonoured”, “covered with shame” and “confused” by another one, and the reader is induced to interpret them as divine passive: the psalmist’s opponents would thus be punished by the Lord. In the Masoretic text the verbs are not in the passive and the subjects of the verbs “to blush”, “to be ashamed”, “to be confused” as well as “to be clothed” are not others than those who pursue the psalmist. On the other hand, “to blush” (bûš), as well as its two synonyms translated as “to be ashamed” (kālam) and “to be confused” (ḥāpar), indicates the confusion of those who realise that they have made a mistake, that they have put their trust in someone who did not deserve it. “It seems to me wrong to believe that here the praying person is seeking revenge. What he is asking for is a clear manifestation

2 3

The same among other authors, Dahood, I, 210–211; Ravasi, I, 627, 638–639; Vesco, 322. The same Alonso Schoekel – Carniti, I, 599, 601; Girard, I, 595.

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of his God”.4 The same applies to the ending of Ps 83, one of the three psalms (along with Ps 58 and 109) that have been excluded from the Breviary: + 17 Fill = and let them seek

their faces your name,

with ignominy, Yhwh!

+ 18 Let them blush be terrified + and let them be confused and perish,

forever,

= 19 and let them know = you alone

your name over all

that you, the Most High

Yhwh, the earth.

“The essence of what he [the praying person] hopes for is not only the total defeat of the adversaries united against Israel. It is even more that they would recognise that Yhwh is the only sovereign”.5 V. 12: “LOSS OF A CHILD”

The term š ekôl means loss of a child (2 Sam 17:8; 2 Kgs 4:1; Song 4:2; 6:6). The liturgical translation “I am a lonely man” does not render the idea that the enemies intend to deprive the psalmist of all offspring.6 V. 14: “LIKE A MOURNING OF A MOTHER”

The expression is ambiguous: either the mourning of a son for his mother, or of a mother for her son.7 Most opt for the first solution. The relationship with 12, “loss of a child”, on the other hand, invites to choose the second option. V. 15–16: “AND AT MY DOWNFALL...”

These two verses are particularly striking. It is not easy to determine their division into members; in addition, there are practically insurmountable lexical problems.8 V. 15B: “THE VIOLENT”

The term nēkîm is as hapax. If it derives from nkh, “to hit”, it can be rendered as “violent”.9

4

H. SEEBASS, “Bôš”, concerning Ps 31:18, “Yhwh, let not me be ashamed, for I call to you; let the wicked be ashamed, let them be silent to Sheol”. 5 A. WÉNIN, Les psaumes censurés, 91. 6 See J.G. JANZEN, “The Root Škl and the Soul Bereaved in Psalm 35”, 55–69; M. GROHMANN, “Jewish and Christian Approaches to Psalm 35”, 22–25. 7 Girard, I, 595. 8 Among others, see Ravasi, I, 642–643. 9 Hakham, I, 195.

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The Third Section (Ps 26–41)

V. 16A: “LIKE HYPOCRITES OF SCOFFERS OF MOCKERY”

Obscure to the point of being incomprehensible, this is how this member is rendered by the Septuagint: “They tempt me, they mock me with mockery”.10 The adopted translation follows the Masoretic text as closely as possible. It seems in fact that it is necessary to respect a tormented text that betrays the distress in which the psalmist finds himself when he speaks of his terrible situation. This case would be similar to that of Psalm 9–10, where the psalmist is so troubled that in 10:3–11 he has even lost the alphabetic patter; he only recovers it in verse 12, when he finally turns to the Lord.11

COMPOSITION “The form and the structure of this psalm, which is quite developed, are not easy to discern”.12 “The psalm progresses as waves that partially overlap each other”.13 The majority distinguish three parts: 1–10, 11–18, 19–28.14 Girard’s division is somewhat different with the central part limited to 11–17.15 Some, however, identify only two parts: 1–18, 19–28.16 The psalm comprises three parts, two supplications (1b–6 & 22–28) framing a long lamentation, which develops into three subparts organised concentrically (7– 10, 11–16, 17–21). THE FIRST PART (1B–6) In the second subpart (4–6) the parallelism of each of the two pieces is particularly evident. In the first piece (4) the two jussives of the first members are followed in the second members by their subjects in the participle. In the second piece (5–6), the first members begin with the same verb in the jussive mood, first in the plural and then in the singular, while the second members put on stage “the angel of Yhwh” who pursues the psalmist’s enemies. The relations between the two pieces of the first subpart are more complex. Whereas in the first piece each member begins with an imperative (1b–2), in the second piece only the segments begin with an imperative (3). The first segments end with “my assailants” and “my pursuers” (1c, 3b), the second segments end with the synonyms “my aid” and “your salvation” (2b, 3d); but at the same time 10

For a range of other attempts, see Alonso Schoekel – Carniti, I, 602. See R. MEYNET, Les huit psaumes acrostiches alphabétiques, 41, 48. 12 Kraus, I, 391. 13 Lorenzin, 170 (also Ravasi, I, 632); the author distinguishes seven parts. 14 Ravasi, I, 633: each part comprises “four literary modules typical to supplications” “distributed with a certain freedom”; also Hakham, I, 192; Alonso Schoekel – Carniti, I, 605–606. 15 Girard, I, 596. 16 deClaissé-Walford – al., 331. 11

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the first members of the median segments (2a, 3a) are partially parallel to each other, the Lord is asked to “grasp shield and buckler” and to “brandish the spear”; the ending of 3a, however, is different, for the Lord does not brandish the spear in order to strike, but only to block the way for those who pursue the psalmist. The first subpart (1b–3) comprises six imperatives, the second subpart (4–6) six jussives. The two occurrences of “my soul” (3c, 4b) link both subparts. + 1b Accuse, .. assault

Yhwh, my assailants;

my accusers,

:: 2 grasp = and rise up

shield to my aid.

and buckler

···························································································································· 3

:: And brandish .. against

the spear my pursuers;

+ say = “Your salvation,

to MY SOUL: I am.”

– 4 Let them blush .. those who seek

and be ashamed MY SOUL,

– let them retreat .. those who devise

backwards my misfortune!

and block (the road)

and be confused

···························································································································· 5

– let them be : and the angel

like chaff of Yhwh

facing chasing (them),

the wind

– 6 let (it) be : and the angel

their way of Yhwh

dark pursuing them!

and slippery

THE SECOND PART (7–21) The second part comprises three relatively developed subparts. Therefore, each subpart will be analysed separately, before the whole complex formed of them is studied.

472

The Third Section (Ps 26–41)

The first subpart (7–10) – 7 Yes, without reason they have hidden – the pit of their net, – without reason they have dug 8

= Let come upon him = and his net = into a ruin,

a ruin which let him fall

for me for MY SOUL. that he does not know he has stretched out, inside.

let it catch him,

······························································································································ 9

: And MY SOUL : will be jubilant

will exult in his salvation.

in Yhwh,

: 10 All : “Yhwh,

my bones who (is)

will say: like you,

: rescuing : and the afflicted

the afflicted and the poor

from someone stronger than he, from his plunderer!”

Each piece has six members, the first one formed of two trimembers (7–8), the second one of three bimembers (9–10). The first piece switches from the plural (7) to the singular (8), which is not unusual in biblical poetry. The psalmist describes the behaviour of his enemies (7) before wishing that the projected evil would fall on the one who wove it: he will be caught in the “net” (7b, 8b) that they have stretched out, what they have “hidden” (7a) will bring about a ruin “that he does not know” (8a). “Without reason” occurs at the extremities of the first segment (7), “a ruin” at the extremities of the second segment (8). In the second piece (9–10) the psalmist promises to thank the Lord for “his salvation” (9), the salvation that will be brought about by the ruin of his enemies. His “soul” and his “bones” will go into ecstasy (9–10b), because the Lord, once again, will snatch “the afflicted” and “the poor” out of the clutches of “his plunderer” (10cd). “My soul” occurs in both pieces (7c, 9a).

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The second subpart (11–16) – 11 Rise up – ABOUT THINGS

witnesses I DO NOT KNOW

of violence, they ask me,

– 12 they repay me – loss of a child

evil to MY SOUL.

instead of

good,

···························································································································

+ 13 And as for me, during their illness, + my garment (was) a sackcloth; + I humiliated + and my prayer 14

+ like a friend, + like a mourning

with fasting to my bosom

MY SOUL

like a brother to me, of a mother,

I behaved, weeping

returned; I bowed down.

···························································································································

– 15 And at my downfall – they gather together

they rejoice against me,

– AND I DO NOT – they tear

KNOW (THEM),

16

– like hypocrites – they gnash

and gather together, the violent;

and do not cease; of scoffers against me

of mockery, their teeth.

The extreme pieces (11–12 & 15–16) describe the aggressive and violent behaviour of those who mistreat the psalmist; in the central piece (13–14), on the other hand, the psalmist claims friendly and fraternal attitude he showed towards them at the time of their difficulties. It seems that the first piece (11–12) is situated in the court where the psalmist is unjustly accused; in the last piece (15–16) his enemies are attacking the one whose “downfall”, that is condemnation, they have managed to obtain. In the first instance, the psalmist is questioned about what he “does not know”, in the second instance he seems not to know those who are attacking him (11b, 15c). The hapax translated as “the violent” (15b) recalls “violence” in a similar position in the first piece (11a). In the central piece (13–14) the psalmist’s behaviour and actions are those of the believer who turns to God interceding on behalf of those he loves: he dresses in sackcloth, fasts and prays obstinately. In the last segment, he goes so far as to describe his attitude as that of a brother and even of a mother who has lost her child (14). This ending corresponds to that of the first piece where he complains of being “bereft of children” (12b). This contrast is the most striking.

474

The Third Section (Ps 26–41)

The third subpart (17–21) :: 17 Lord,

how long

will you look on?

+ Withdraw + from young lions

my soul my only one.

from their ravages,

= 18 I will give you thanks = among a people

in the assembly numerous

immense, I will praise you.

····························································································································

+ 19 Let not rejoice over me + those who hate me

my enemies without reason,

of falsehood, let them not wing

– Because not of peace – and against – the words

they speak the peaceful treacherous,

of the earth, they devise.

– 21 And they open wide –they say: – have seen

against me “Aha! OUR EYES!”

20

THE EYE!

their mouth, Aha!

The first piece is addressed to the “Lord”: first it is a question (17a), then a request (17bc) and finally a promise of praise (18) which assumes that the psalmist’s prayer has been answered. The second piece begins with a double jussive (19) which corresponds to the prayer of the second segment of the first piece (17bc); the “enemies” (19a) are those who were called “young lions” (17c). The next two trimembers (20–21) give the reasons for the initial request (19): everything is played out in the hateful words of the enemies, “they speak” “the words” (20a, 20c), from “their mouth” “they say” (21ab). The two occurrences of “eye” (19b, 21c) mark the end of the extreme segments, forming an inclusion for the second piece. The evil “eye” of the enemies (19b, 21c) corresponds to the eye of the Lord who will finally “see” (17a) the misery of his faithful and intervene to save him. The whole of the second part (7–21) The extreme subparts are corresponding to each other in a mirrored fashion. Beginning with kî, translated here as “yes”, 7 and 20–21 describe the actions of the enemies; they are followed by jussives where the psalmist is asking for their punishment (8, 19). In these two pieces, the two occurrences of “without reason” found at the beginning (7) are corresponding at the end to “without reason” and to its synonym translated as “false” (19). The second piece of the first subpart (9–10) and the first piece of the last subpart (17–18) have in common the psalmist’s promise of praise: in the extreme segments “will exult” and “will be jubilant” correspond to “I will give thanks”

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and “I will praise you” (9, 18). These two pieces are the only places where the divine name is used in the vocative, “Yhwh” (10a) and “Lord” (17a). In the central subpart, the extreme pieces (11–12, 15–16) describe the actions of the enemies, as do the extreme segments of the first and last subparts (7, 20– 21). The central piece (13–14) is a unique, without corresponding elements in the rest of the part. The first two subparts are linked by four occurrences of “my soul” (7b, 9a, 12, 13c) and by three occurrences of “do/es not know” (8a, 11, 15b). In the last two subparts, “to rejoice” is found at the beginning of the final pieces (15a, 19a). In final terms, “teeth” and “mouth” (16b, 21a) belong to the same semantic field. – 7 YES, WITHOUT REASON they have hidden for me the pit of their net, – WITHOUT REASON they have dug for MY SOUL. = 8 Let a ruin come upon him THAT HE DOES NOT KNOW; and his net which he has stretched out let it catch him, = into a ruin, let him fall inside. ···························································································································

: 9 And MY SOUL will exult in Yhwh, will be jubilant in his salvation. : 10 All my bones will say: Yhwh, Yhwh who is like you, : rescuing the afflicted from someone stronger than he, : and the afflicted and the poor from his plunderer? – 11 Witnesses of violence rise up, they ask me ABOUT THINGS I DO NOT KNOW, – 12 they repay me evil instead of good, loss of a child to MY SOUL. ······················································································································

+ 13 And as for me, during their illnesses,

+ my garment was a sackcloth; :: I humiliated MY SOUL with fasting :: and my prayer returned to my bosom; + 14 like a friend, like a brother to me, I behaved, + like a mourning of a mother, weeping I bowed down. ······················································································································

– 15 And at my downfall THEY REJOICE and gather together, the violent gather together against me; – AND I DO NOT KNOW them, they tear and do not cease; – 16 like hypocrites of scoffers of mockery, they gnash their TEETH against me. : 17 Lord, Lord how long will you look on? : Withdraw MY SOUL from their ravages, my only one from young lions. : 18 I will give you thanks in the great assembly, : among many people I will praise you. ··························································································································· 19 LET my FALSE

= enemies NOT REJOICE OVER ME, = those who hate me WITHOUT REASON, let them not wink the eye! – 20 YES, they do not speak of peace , and against the peaceful of the earth, – they devise treacherous words. – 21 And they open wide their MOUTH against me; they say: “Aha! Aha! Our eyes have seen!”

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The Third Section (Ps 26–41)

THE THIRD PART (22–28) + 22 You have seen, + MY LORD,

YHWH, do not be far

do not be silent, from me;

+ 23 wake up + MY GOD

and arise AND MY LORD,

to the judgment of mine, to the cause of mine;

+ 24 judge me + and LET THEM NOT REJOICE

in YOUR RIGHTEOUSNESS, over me!

YHWH

THE GOD of

mine,

·······························································································································

– 25 LET THEM NOT SAY – LET THEM NOT SAY:

in their heart: “We have swallowed it!”

“Aha!

– 26 Let them blush – THOSE WHO REJOICE

and be confused at my misfortune;

together

– let them be clothed in blush – who magnify themselves against me!

our soul!”

and confusion

······························································································································· AND REJOICE

+ 27 Let them exult + those who desire

MY RIGHTEOUSNESS

+ AND LET THEM SAY : “Great (is) : who desires

always: YHWH peace

+ 28 And my tongue + all the day,

will proclaim your praise.

of his servant!” YOUR RIGHTEOUSNESS,

The first piece (22–24) is marked by five second person singular and one third person plural (in the ending) volitive verbs, six divine names and eight first person singular suffix pronouns, five of which are at the end of members. The second piece (25–26) contains five jussives whose subject is the same as that of the final jussive of the first piece (24b); the subject is not named, but we can understand that they are those who attack the psalmist before the court, since he is asking the Lord to “wake up and arise” for his “judgment”, to defend his “cause”, to “judge” him (23–24). The psalmist is asking that his accusers would not be able to boast of having “swallowed” him (25), but that on the contrary they would be covered with shame and confusion (26). The third piece (27–28) continues with jussives, but this time the subject changes: they are the friends of the psalmist, those who “desire” that “righteousness” would be done to him (27). The last segment brings a surprise (28), because it is now the psalmist who speaks in the first person, joining all those who will rejoice in his salvation. “Our soul” (25a) in its primary meaning of “throat” is not without relation to “we have swallowed it” of the second member (25b). In line with its corporeal meaning of “throat”, it could indicate “the desire”, which seems to be the meaning

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of the exclamation of the enemies: “Aha! our soul”, which means, “(this is) what we desired” (25b).17 These two words of the second piece are echoed by the two occurrences of “to desire” in the third piece (27b, 27e); the desire of the psalmist’s friends is then opposed to that of his enemies. THE WHOLE OF THE PSALM Relations between the extreme parts (1b–6 & 22–28) 1b 2

ACCUSE, Yhwh, my accusers, assault my assailants; grasp shield and buckler and RISE UP to my aid;

3

and brandish the spear and block (the road) say to my soul: “I am your salvation”.

against my pursuers;

4

LET THEM BLUSH and be ashamed those who seek my soul! Let them retreat backwards AND BE CONFUSED those who devise MY MISFORTUNE! 5 6

Let them be like chaff facing the wind and the angel of Yhwh chasing (them), let be their way dark and slippery and the angel of Yhwh pursuing them!

[...] 22

You have seen, Yhwh, do not be silent, my Lord, do not be far from me; my judgment, my God and my Lord, to MY CAUSE; to your righteousness, Yhwh my God, and let them not rejoice over me!

23 WAKE UP and arise to 24 judge me according 25

Let them not say in their heart: “Aha! Our soul!” let them not say: “We have swallowed it!” LET THEM BLUSH and BE CONFUSED together those who rejoice at MY MISFORTUNE; let them be clothed in BLUSH and CONFUSION those who magnify themselves against me! 26

27

Let them exult and rejoice those who desire my righteousness, and let them say always: “Great is Yhwh who desires peace of his servant!” 28 And my tongue will meditate on your righteousness, all the day your praise.

Two series of volitive verbs—imperatives and jussives—, six (1b–3) then five (22–24a), are followed by series of jussives, six (4–6) then eight (25–27). Among the imperatives “rise up” (qûmâ, 2) and “wake up” (hā‘îrâ, 23) can be considered as synonyms.18 The last part is a little bit more developed (nineteen members) than the first one (sixteen members); whereas the jussives of the first part (4–6) only aim at the fate of the enemies, those of the last part begin with similar requests concerning the enemies (25–26), but after that they include wishes concerning the psalmist’s friends (27) whom the psalmist joins with his own praise (28).

17

See A. WÉNIN, Les psaumes censurés (cf. note 2), 125, note 1. See, e.g., Ps 7:7, “Rise up (qûmâ), Yhwh, in your anger, lift yourself up (hinnāśē’) against the rage of my oppressors, and awaken (‘ûrâ) for me, order the defence”. 18

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The Third Section (Ps 26–41)

Relations between the three parts 1

Of David. Accuse, Yhwh, my accusers, assault my assailants; 2 grasp shield and buckler and RISE UP to my aid; 3 And brandish the spear and block the road against my pursuers; SAY to MY SOUL: “I am YOU SALVA SALVAT VATION”. 4 Let them blush and be ashamed those who seek MY SOUL! let them retreat backwards and be confused whose who DEVISE my misfortune! 5 Let them be like chaff facing the wind and the angel of Yhwh chasing them, 6 let their way be dark and slippery and the angel of Yhwh pursuing them! 7

Yes, without reason they have hidden for me the pit of their net, without reason they have dug for MY SOUL. 8 Let a ruin come upon him that he does not know and his net which he has stretched out let it catch him, into a ruin, let him fall inside. 9 And MY SOUL will exult in Yhwh, 10 All my bones WILL will be jubilant in HIS SALVA SALVAT VATION. SAY: “Yhwh, who is like you, rescuing the afflicted from someone stronger than he, and the afflicted

and the poor from his plunderer?” 11

Witnesses of violence RISE UP, they ask me about things I do not know, 12 they repay me evil instead of good, loss of a child to MY SOUL. 13 And as for me, during their illnesses, my garment was a sackcloth; I humiliated 14 like a friend, like a MY SOUL with fasting and my prayer returned to my bosom, brother to me, I behaved, like a mourning of a mother, weeping I bowed down. 15 And at my downfall THEY REJOICE and gather together, the violent gather together against me; and I do not know them, they tear and do not cease; 16 like hypocrites of scoffers of mockery, they gnash their teeth against me. 17

Lord, how long WILL YOU LOOK ON? Withdraw MY SOUL from their ravages, my only one from young lions. 18 I will give you thanks in the great assembly, among many people I WILL PRAISE YOU. 19 LET my false enemies NOT REJOICE OVER ME, those hating me without reason, let them not wink the eye! 20 Because they do not speak of peace, and against the peaceful of the earth, they DEVISE treacherous words. 21 And they open wide their mouth against me, THEY SAY:

“Aha! Aha!

Our eyes HAVE SEEN! ”

22 YOU HAVE SEEN, Yhwh, do not be silent, my Lord, do not be far from me; 23 Wake up and 24 judge me according to your arise to my judgment, my God and my Lord, to my cause; righteousness, Yhwh my God, and LET THEM NOT REJOICE OVER ME! 25 LET THEM NOT SAY in their heart: “Aha! OUR SOUL!” LET THEM NOT SAY: “We have swallowed it!” 26 Let them blush and be confused together those WHO REJOICE at my misfortune; let them be clothed in blush and confusion those who magnify themselves against me! 27 Let them exult and REJOICE those who desire my righteousness and LET THEM SAY always: 28 And my tongue will meditate on your “Great is Yhwh who desires peace of his servant!” righteousness, all the day YOU PRAISE.

• Relations between the first two parts – “Rise up” is found at the beginning of the first part (2) and at the beginning of the central subpart of the second part (11); – “Salvation” occurs in 3 and 9;

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– All occurrences of “my soul” are found in these two parts (3, 4, 7, 9, 12, 13, 17); – “To devise” occurs in 4 and 20. • Relations between the last two parts – “To see” is found in the initial terms of the last subpart of the central subpart (17) and of the last part (22); the two occurrences of the same verb in 21 and 22 act as median terms for the last two parts; – “To rejoice” is repeated five times in the second side of the psalm (15, 19, 24, 26, 27); – “To praise” and “praise” are found in 18 and 28. • Relations between the three parts – “Our soul” in the final part (25) echoes all seven occurrences of “my soul” in the first two parts;19 – There are many words reported, always introduced by the verb “to say”, first of God in the initial part (3), then of the psalmist (10) and of his enemies (21) at the extremities of the second part, again twice of the enemies in the middle of the last part (25), and finally of his friends at the end (27).

CONTEXT SAUL REPAYS DAVID EVIL FOR GOOD In the biblical accounts, more than one page provides an appropriate context for this psalm. Among them, several episodes from the David’s story seem particularly suitable. While David does Saul a favour by his victories over the Philistines, the king’s jealousy leads him to the desire of killing the one who does him good; twice he wants to nail him to the wall with his spear (1 Sam 18:10–11; 19:9–10). David must flee to escape the emissaries that Saul sends to put him to death (19:11–12). When David has an opportunity to take revenge by killing Saul in the cave he entered to “cover his feet”, he renounces violence against the one who seeks his death. He entrusts himself to the Lord to make a judgment between them, 12

“See, my father, see the corner of your cloak in my hand: for the fact that I cut off the corner of your cloak, and I did not kill you, you may know for certain that there is no wrong or treason in my hands. I have not sinned against you, though you are hunting me to take my life. 13 May Yhwh be judge between me and you, and may Yhwh avenge me on you, but I shall never lay a hand on you! [...] 16 May Yhwh be the judge and decide between me and you, may he examine and defend my cause and give judgment 19 This last occurrence of nepeš has been translated, as the previous ones, as “soul”, to avoid obscuring the relation; this term, which primarily designates “throat”, “breath”, frequently means “life”, “soul”, “personal being”. In this way, the desire for death of the psalmist’s enemies is opposed to the desire for life of the one whose soul or life they seek.

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The Third Section (Ps 26–41)

for me by rescuing me from your hands!” 17 When David had finished speaking this to Saul, Saul said, “Is that your voice, David my son?” And Saul began to cry and to weep. 18 Then he said to David: “You are more righteous than I, for you have repaid me good and, whereas I have repaid you evil”. (1 Sam 24:12–13, 16–18)

PSALM OF THE PASSION Ps 35:19 is quoted explicitly at the end of the sequence in John 15:1–25, 18

If the world hates you, know that it hated me before you. [...] If I had not done among them the works that no one else did, they would not have sin. But now they have seen and hated both me and my Father. 25 But it is to fulfil the words written in their Law: “They hated me without reason”.

The quotation is also found in Ps 69:5, They are more numerous than the hairs of my head, they are powerful who would destroy me,

who hate me without reason; my enemies of falsehood.

where “my enemies of falsehood” correspond to “who hate me without reason” as in Ps 35:19, 19

Let not rejoice over me those hating me without reason,

my enemies of falsehood, let them not wink the eye!

Ps 35, at the extremities of the central part (7, 19), emphasises particularly the fact of being hated “without reason”. There are also some connections between Ps 35 and Ps 22, another psalm of the Passion: “Do not be far from me” occurs in 35:22 and in 22:12 (and 22:20), 35:18 (“I will give thanks in the great assembly, among many people I will praise you”) is echoed in 22:23 (“I will recount your name to my brothers, and in the midst of the assembly I will praise you”). Further on, at the time of Jesus’ arrest, John is the only one of the evangelists to report that those who had come to lay hands on him retreated: “When Jesus said to them, ‘I am he’, they moved back and fell on the ground” (John 18:6). Many see it as an allusion to Psalm 35:4: “Let them retreat backwards and confused those who devise my misfortune!”. Finally, “false witnesses” of Ps 35:11 are reminiscent of the false witnesses in the account of Jesus’ trial before the Sanhedrin: 59

Now the chief priests and the whole Sanhedrin were looking for false testimony against Jesus so that they might put him to death; 60 but they found none, though many false witnesses came forward. At last two came forward 61 and said: “This man said,

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“I have power to destroy the Temple of God and in three days built it up”. (Matt 26:59– 61; cf. Mark 14:55–59)

INTERPRETATION “Like a mourning of a mother” (14) The psalm is a long lamentation which gives rise to a repeated supplication (1– 6 & 22–28) in which the psalmist is requesting the Lord for saving him from his persecutors. Yet at the very heart of the psalm is another supplication (13–14) which one might be tempted to forget. There was a time when those who are nowadays bitterly opposing the psalmist were sick. Then, in sackcloth, in fasting and in prayer, in tears, the psalmist was pleading with the Lord on their behalf. He treated them as a “friend”, more, as a “brother”, even more, as a son to his “mother” whom he feared to lose, whom he lost. “LOSS OF A CHILD” (12) It happens, and it is not unusual, that we have to be forgiven for the good we have done, by the very people who benefited from it. As if the beneficiaries were not able to bear the burden of having to admit that they are debtors. The one who saved their life is driven to death. A pit is prepared for him secretly where he will have to disappear. He is left to the teeth of the beasts that tear him apart. Not only his life is at stake, but also his descendants. He will be deprived of children, without hope, without a future. Those children they want to take away from him, are they not his persecutors themselves, those whom he has somehow brought back to life through his care and prayers? Denying their filiation, by the very fact they kill their father. “JUDGE ME ACCORDING TO YOUR RIGHTEOUSNESS” (24) The psalmist intent is not to respond to the violence of his persecutors with a symmetrical violence; renouncing vengeance, he entrusts himself entirely to the judgement of the Lord. He is not requesting him to crush those who want to crush him, to kill those who attack his life. What he is asking him to use are the defensive weapons, “shield and buckler” (2); “the spear” that he tells him to brandish will have no other purpose than to “block” the way against his pursuers (3). Why he begs him so insistently “Let them blush” and “be confused” (4, 26) is that he wants them to recover from their madness and give up their misbehaviour. For the Lord does not want the sinner to die, but to be converted and live (Ezek 18:23, 32). “PSALM OF DAVID” (1A) The figure of David emerges behind the words of the psalm. It is not David who will use violence at the end of his reign, killing Uriah the Hittite whose wife he

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The Third Section (Ps 26–41)

had seduced. It is David who, as a faithful servant of King Saul, will have to endure evil as payment for the good he has done for him, who refuses to take revenge and entrusts himself to God who will judge between him and the king who wants to put him to death. By his humility and his faithfulness, David will succeed in getting his adversary to acknowledge his wrong and to give up his pursuit. PSALM OF THE SON OF DAVID It is not surprising that the first disciples of Jesus recognised in the face of their master the features of his ancestor David. It was indeed “without reason” that his enemies raged against the innocent and pursued him with their hatred. The only “vengeance” that Jesus exercises against those who came to arrest him and take him to court is to make them retreat “backwards”, as if to give them time to come to their senses. When Peter holds the sword and uses violence against the servant of the high priest, cutting off his ear, Jesus will command him to put the sword back into its scabbard. In front of the false witnesses raised against him, he will remain silent. The figure of David is not that of the Servant of Isaiah, but it announces him. A DIFFERENT PSALM20 In the Liturgy of the Hours after Vatican II, Ps 35 (34 according to the Septuagint) is used in the office of readings on Friday of the first week, in three parts because of its length, but with three consistent cuts: I. 1–2 [3a] 3b [4–8] 9–10 II. 11–16 III. 17–19 [20–21] 22–23 [24–26] 27–28. No less than ten and a half verses have been redacted. These are the ones that shock by their violence, the violence that the enemies exercise on the innocent psalmist (7, 20–21), and the violence that their victim seems to want to exercise in his supplications addressed to the Lord (3a, 4–6, 8, 24–26). By censoring the text, by expunging it from what raises questions, thus the Liturgy of the Hours gives another psalm to pray. But “Erasing the imperfections of a text is the surest way for it to slip through your fingers”.21 Like the mountains, the roughness of a wall is what allows you to progress and finally overcome it. If we remove the question, it is not surprising that we do not receive an answer. The proposed reading of the psalm in its completeness allows us to resize the scandal of violence, if it is true that the psalmist renounces it and leaves it to God 20 21

Voir A. WÉNIN, Les psaumes censurés, 123–129. Formula adapted from a saying by Paul Beauchamp.

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to restore righteousness. As for weakening the violence with which the righteous man is confronted, there is a risk of veiling one’s face before the reality not only of the world in which the psalmist lived, but also of the world in which the one who resumes his prayer must struggle today. It is yet another violence that is inflicted on the persecuted righteous.

2. PSALM 36 TEXT 1 For the music director, of the servant of Yhwh, of David. 2 An oracle of Transgression to the wicked in the depths of his heart, there is no dread of Elohim in the sight of his eyes; 3 because he flatters himself (too much) in his eyes to find his fault and hate (it). 4 The words of his mouth iniquity and deceit, he has ceased to be wise, to be good; 5 he devises iniquity on his bed, he sets himself in a way (that is) not good, he does not reject evil. 6 Yhwh, in the heavens your faithfulness, your truth to the clouds; 7 your righteousness, like the mountains of El, your judgments, a great abyss. You save Adam and beast, Yhwh; 8 how precious your faithfulness, Elohim! And the sons of Adam take refuge in the shadow of your wings, 9 they are inebriated of the fat of your house, and in the stream of your delights you water them. 10 Yes, with you the source of life, by your light we will see the light. 11 Maintain your faithfulness to those who know you and your righteousness to the upright of heart. 12 Let the foot of pride not reach me and let the hand of the wicked not drive me away! 13 There the doers of iniquity have fallen, they have been knocked down, and not able to rise.

V. 2AB: “ORACLE OF TRANSGRESSION TO THE WICKED IN THE DEPTHS OF HIS HEART”

Usually, “an oracle” placed at the head introduces a revelation that comes from God (see Context); here, it is a personalised “Transgression” that pronounces the oracle addressed to “the wicked”. The Masoretic text has “my heart”; the ancient versions, on the contrary, have “his heart”, which seems to be the original reading, as in Ps 14:1, “A fool said in his heart: “There is no God!” V. 2D: “IN THE SIGHT OF HIS EYES”

This unusual translation intends to respect the parallelism with “in the depths of his heart” (2b), very sensitive in Hebrew: “in the depth of” (beqereb), “in the sight of” (l eneged). V. 3: “HE FLATTERS HIMSELF (TOO MUCH) IN HIS EYES...”

The verse was already difficult for the ancient versions, and many modern translations have been proposed.1 However, the Masoretic text, followed literally, makes sense.2 V. 10B: “WE SEE THE LIGHT”

Usually translated as a present tense, the verb can somehow announce the request that follows.3 1

Ravasi, I, 657, note 13; Alonso Schoekel – Carniti, I, 615, 616, 619; Lorenzin, 159. It is followed, for example, by Lorenzin, 159; Vesco, 332; Ravasi, I, 649; as well as by the translations of the BJ and the TOB. 3 Hakham, I, 202. 2

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The Third Section (Ps 26–41)

COMPOSITION At one time there were two separate psalms (2–5 & 6–10) followed by a conclusion (11–13).4 Some scholars distinguish four parts or “stanzas”.5 Most authors recognise three parts, but, while the boundaries of the first part are the same, the same does not apply to the other two parts.6 The psalm comprises three parts gradually decreasing in length. The first part (2–5) is dedicated to the sinner, the second one to the Lord (6–9); the third one is a supplication concluding the psalm (10–13). THE FIRST PART (2–5) – 2 An oracle :: in the depths

of Transgression of his heart,

to the wicked

– there is no :: in the sight

dread

of Elohim

of his eyes;

= 3 because he flatters = to find

himself (too much) his fault

in his eyes and hate (it).

···········································································································

– 4 The words – INIQUITY – he has ceased

of his mouth and deceit, to be wise,

– 5 INIQUITY, – he sets himself – evil,

he devises in a way he does not reject (it).

to be good; on his bed, (that is) not good,

In the first piece the first two segments are parallel. Especially their second members are connected (2b, 2d) by the terms “heart” and “eyes”; as for the first members, the first one presents “the wicked” in relation to “Transgression” (2a), the second member presents the “wicked” in relation to “God” (2c). The wicked are therefore presented as obedient to sin and not fearing God. Beginning with “because”, the third segment gives the reason for the behaviour of the wicked; “fault” in the last member (3b) refers to “Transgression” in the first member (2a) and the two occurrences of “his eyes” play the role of median terms between the last two segments (2d, 3a).

4

Weiser, 305–306; Kraus, I, 397. Girard, I, 616–617 (mirrored composition: 2–5, 6–7 / 8–10, 11–13); deClaissé-Walford – al., 339 (2–5, 6–7, 8–10, 11–13). 6 2–5, 6–10, 11–13 for Alonso Schoekel – Carniti, I, 617; Hakham, I, 189; Lorenzin, 172–173; Vesco, 332. For Ravasi (I, 652) 2–5, 6–11, 12–13. 5

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The second piece (4–5) has the same number of members as the first piece (2– 3), but it is formed of two trimembers while the first piece is formed of three bimembers. Both segments are complementary, the first one describing what he says from “his mouth” (4), the second one describing what he “devises” “on his bed” (5a). “Iniquity” occurs in 4b and 5a; “good” (5b) recalls “to be good” (4c). The first words of both pieces are similar: “oracle” (2a) are the words pronounced by “Transgression”, the personification of sin, “the words” (4a) are those of the sinner who has made his own those of “Transgression”. “Iniquity”, “deceit” and “evil” in the second piece (4b, 5c) are the synonyms of “Transgression” and “fault” in the first piece (2a, 3b). THE SECOND PART (6–9) + 6 YHWH, + your truth

in the heavens to the clouds;

YOUR FAITHFULNESS,

+ 7 your righteousness, + your judgments,

like the mountains an abyss

of EL, immense.

···········································································································

= ADAM = 8 how

and beast, precious

you save, YOUR FAITHFULNESS,

YHWH, ELOHIM!

············································································································

:: And the sons :: in the shadow 9

:: they are inebriated :: and in the stream

OF ADAM

of your wings

take refuge,

of the fat of your delights

of your house, you water them.

In the two segments of the first two pieces, the “faithfulness” of the Lord is exalted (6a), followed by his “righteousness” (7a) and his “judgements” (7b): “in the heavens” and “to the clouds” (6) correspond to “the mountains” and the “abyss” (7ab). The third piece is about “the sons of Adam” protected by the Lord (8bc), fed and watered by him (9); “your house” (9a) corresponds to “your wings” (8c). The central piece (7c–8a) has only one segment, the only one whose members have four terms. Both members end with the only vocatives in the part. “Adam” of the first member of the central piece (7b) is repeated in the last piece (8b). “Your faithfulness” in the second member (8a) is already found at the beginning of the first piece (6a); “Yhwh” (7b) refers to the beginning of the first piece (6a) and “Elohim” recalls “El” of 7a.

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The Third Section (Ps 26–41)

THE THIRD PART (10–13) + 10 Yes, with you + by your light

the source we will see

of life, the light.

································································································································

+ 11 Maintain + and your righteousness

your faithfulness to the upright

to those who know you of heart.

– 12 Let not reach me – and the hand

the foot

of pride

OF THE WICKED let not drive me away! ································································································································ 13 There have fallen THE DOERS OF INIQUITY,

– – they have been knocked down, and not

able

to rise.

The first terms of the extreme pieces are opposing to each other, “with you” (10a), that means with the Lord, and “there” (13a), where “the doers of iniquity have fallen”. “Life” and “light” (10ab) are also opposed to “have fallen” and “have been knocked down” (13ab), because “to fall” often means “to die”.7 The central piece (11–12) differs from the other two pieces because they are requests. The first segment, which is positive (11), refers to the first piece (10), while the second segment (12), which is negative, announces the last piece (13). THE WHOLE OF THE PSALM The three parts are of AA’B type arrangement. The first two parts put in opposition “iniquity” (twice, 4b, 5a) of “the wicked” against “faithfulness” (twice, 6a, 8a) and “righteousness” (7a) of “Yhwh”; the subjects are mentioned in the initial terms, “the wicked” in 2a, “Yhwh” in 6a. Divine names appear in the title (1), at the beginning of the first part (2c) and in the second part, “Yhwh” (6a), “El” (7a), joined together at the end of the members of the central segment (7c, 8a), but not in the last part. The last part (10–13) concludes the psalm with a supplication framed by two short pieces that provide the motivation for it. The first side (10–11), with the couple “your faithfulness” (11a; as in 6a and 8a) and “your righteousness” (11b; as in 7a), refers to the Lord of the second part; the second side (12–13) repeats from the first part “the wicked” (12b, now plural; as in 2a) and “iniquity” (13a; as in 4b, 5a). In this way both sides correspond in a mirrored fashion to the first two parts.

7

The verb often implies death as for example in Amos 5:1: “She has fallen, never to rise again, the virgin of Israel”. See P. BOVATI – R. MEYNET, Le livre du prophète Amos, 160: “This verb is also often used in the expression ‘to fall by the sword’ (Num 14:3, 43; 2 Sam 1:12; 3:29; Isa 31:8; Ps 78:64) and is the equivalent of ‘to die by the sword’ (Jer 21:9); it does not therefore indicate a simple fall, but a violent death, before the enemy (from which ‘will never rise again’, Jer 25:27)”.

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489

For the music director,

of the servant

of YHWH,

– 2 An oracle – in the depths

of Transgression of his HEART,

TO THE WICKED

– there is no dread – in the sight

of ELOHIM of his eyes;

– 3 because he flatters – to find

himself (too much) his fault

of David.

in his eyes and hate (it).

·························································································································

– 4 The words – INIQUITY – he has ceased 5

of his mouth and deceit, to be wise,

to be good;

– INIQUITY, – he sets himself – evil,

he devices (it) on his bed, in a way (that is) not good, he does not reject (it).

+ 6 YHWH, + your truth

in the heavens to the clouds;

YOUR FAITHFULNESS,

+ 7 YOUR RIGHTEOUSNESS, + your judgments,

like the mountains an abyss

of EL, immense.

··························································································································

- Adam - 8 how

and beast, precious

you save, YOUR FAITHFULNESS,

YHWH; ELOHIM!

··························································································································

:: And the sons :: in the shadow

of Adam of your wings

take refuge,

9

of the fat of you delights

of your house, you water them.

+ 10 Yes, with you + by your light

the source we will see

of life, the light.

:: they are inebriated :: and in the stream

·····················································································································

+ 11 Maintain + and YOUR RIGHTEOUSNESS – 12 Let not reach me – and the hand

YOU FAITHFULNESS

to the upright the foot OF THE WICKED

to those who know you of HEART. of pride let not drive me away!

····················································································································· the doers OF INIQUITY,

– 13 There have fallen – they have been knocked down, and not

able

to rise.

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The Third Section (Ps 26–41)

CONTEXT “AN ORACLE OF...” In the Psalter “oracle” is found yet only at the beginning of Ps 110: “The oracle of the Lord to my lord: ‘Seat at my right hand...’”. As in Ps 36, the recipient of the oracle is mentioned. In Prov 30:1—as in Ps 36:2a, 4a—an “oracle” is put in parallel with “words”: The Word of Agur son of Jakeh of Massa, An oracle of this man: “I’m tired, God…”

The will of David is described as an “oracle”, but the name of the recipient is not mentioned: Here are the last words of David: The oracle of David, son of Jesse, the oracle of the man in high places, of the anointed of the God of Jacob, the favourite of the hymns of Israel: “The spirit of the Lord has spoken through me...” (2 Sam 23:1–2)

This oracle imitates that of Balaam: The oracle of Balaam, son of Beor, the oracle of the man with far-seeing eyes, the oracle de of the man who hears the words of God... (Num 24:3, 15–16)

“ALL ARE UNDER THE POWER OF SIN” (ROM 3:9) To support his claim that all, Jews and Gentiles alike, are sinners, in Rom 3:9– 18 Paul aligns a number of biblical texts, beginning with Ps 14:1–3 and ending with Ps 36:2cd (according to the Septuagint). WISDOM AND THE FOOLISH WOMAN (PROV 9:1–18) The first two parts of Ps 36 placing in opposition “Transgression” against “Yhwh” make one think of the diptych of Prov 9 where “the foolish woman” is put in parallel with “Wisdom”, the two paintings are linked by a third part which settles the relations between “the scorner” and “the wise”, and between “the wise” and “Yhwh” “the Holy One”.8

8 See the rhetorical analysis of Prov 9 in R. MEYNET – L. POUZET – N. FAROUKI – A. SINNO, Rhétorique sémitique. Textes de la Bible et de la Tradition musulmane, 179–188.

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INTERPRETATION TRANSGRESSION AND INIQUITY OF THE WICKED The psalm begins with a staggering thunderclap: never heard before! Everywhere else the oracles are pronounced by God or in his name: “The oracle of the Lord to my lord” (Ps 110:1). Whoever pronounces the oracle here is the personification of evil, “Transgression”. His “oracle” is not pronounced in public, but only “to the wicked”, he hides it “in the depths of his heart” (Ps 36:2). As with Cain, the beast did not remain lurking at his door, it came in and took possession of his heart. It drove out “Elohim” and took over the whole space. In fact, the wicked is possessed by evil: with his “words” he makes the “oracle” of Transgression his own. He speaks only of “iniquity”, he thinks of “iniquity” even “on his bed” (4–5). FAITHFULNESS AND RIGHTEOUSNESS OF YHWH “Transgression” (2a), “fault” (3b), “iniquity” (4b, 5a) and “evil” (5c) of the wicked are opposed to “faithfulness” (6a, 8a, 11a), “truth” (6b), “righteousness” (7a, 11b) and “judgments” (7b) of the Lord. However, the relations between the first two parts is not exhausted in this comparison. The one who opposes the “wicked” who evicted God is actually the psalmist who suddenly begins to speak to him. The wicked denied “Elohim” who was not important “in his eyes” (2cd), but he did not care about other people either. On the other hand, after praising Yhwh’s “faithfulness” (6–7b), the psalmist explains at length the nature of this “faithfulness” for “Adam” and even for “beast” (7c–9). The Lord “saves” them, he protects people “in the shadow of his wings”, he feeds them and provides them with all that is best; he treats them in “his house” as “sons”. “BY YOUR LIGHT WE WILL SEE THE LIGHT” The third part continues directly following the second part: in fact, “the stream of delights” which the Lord “waters” the sons of Adam (9) is for them “the source of life” (10). “Life” and “light” oppose the darkness of Sheol where the wicked “have fallen” and from where they are unable and will never be able to rise (13).9 Light finds its source in God; it is the light that dwells in those who “know” him and which the psalmist asks his Lord to “preserve” for those who, like him, are “upright of heart”. This light is opposed to the darkness that reigns “in the depths of his heart” (2), “iniquity” and “evil” which “he devices on his bed”, throughout the nights. That is what the psalmist is asking to be preserved from (12), because only he can do it; only he can “maintain” his “faithfulness” to him.

9

See for example Job 10:21–22.

492

The Third Section (Ps 26–41)

“OF THE SERVANT OF YHWH, OF DAVID” (1) The words of the psalm are put in the mouth of “David”, as are those of Ps 110, which begins in the same way: “Of David, psalm. The oracle of the Lord to my lord: ‘Seat at my right hand until I make your enemies a stool for your feet’”; and which ends with the image of the “stream” referred to in Ps 36: “He drinks from a stream as he goes; therefore, he lifts up his head” (110:7). The king is described as “the servant of the Lord” (1), for far from enslaving himself to “Transgression” (2a), he sings of the “faithfulness” and “righteousness” of his God and, humbly, he is asking him to protect him from evil, from “pride” and to maintain his faithfulness to him (11–12). Before addressing his prayer to him in the singular (12), he first prays in the plural (10–11), that means not only for himself, but also for all the people over whom the Lord has appointed him as the head.

3. PSALM 37 In Psalms 111 and 112 the twenty-two letters of the Hebrew alphabet mark the beginning of their twenty-two members. In psalms 25, 34 and 145, they mark the beginning of the same number of segments, mainly bimembers but also trimembers. Psalm 119 has twenty-two passages in which the eight segments begin with the same letter. Psalm 37 is the only psalm in which the letters of the alphabet mark the beginning of a group of two or even three segments (14 and 25). The psalm has given rise over the years to a variety of structures.1 Some scholars divide it into three parts,2 others into four,3 five4 or six.5 It should be pointed out that most agree on the limits of the last part. The psalm comprises seven parts organised concentrically.

1. “DO NOT GET HEATED OVER THE EVILDOERS” (37:1B–11) TEXT Of David. Do not get heated over the evildoers, do not be envious of the doers of falsity: 2 because like the grass they quickly wither and like the green of regrowth they fade. b 3 Trust in Yhwh and do good, inhabit the earth and make feed on truth, 4 and rejoice in Yhwh; and he will give you the desires of your heart. g 5 Commit to Yhwh your way and trust in him, and he will do (it); 6 and he will bring out your righteousness like the light and your judgment like the noon. d 7 Be still before Yhwh and wait for him, do not get heated over someone who prospers in his way, over the man doing intrigues; h 8 Refrain from anger, forsake wrath, do not get heated, it is just evil; 9 because the evildoers will be cut off, and those who hope in Yhwh, they will inherit the earth; 10 w and yet a little, and the wicked is no more, you inquire about his place, and it is no more; 11 and the humiliated will inherit the earth and rejoice in the abundance of peace. 1

’

1

In 1854 J. FORBES, The Symmetrical Structure of Scripture, 107–114; in 1890 E.W. BULLINGER, A Key to the Psalms by the late Rev. Thomas Boys, 34; P. AUFFRET, “‘Aie confiance en lui, et lui, il agira’: Étude structurelle du Psaume 37”. J. BAZAK, “Structural Geometric Patterns in Biblical Poetry”; ID., Structures and Contents in the Psalms: Geometrical Structural Patterns in the Seven Alphabetic Psalms. 2 Ravasi, I, 674: 1–9, 10–33 (subdivided into three “paragraphs”: 10–20, 21–26, 27–33), 34–40. 3 Girard, I, 628: 1–9, 10–22, 23–38, 39–40; the same Vesco, 339. 4 Hakham, I, 204: 1–11, 12–17, 18–29, 30–33, 34–40; deClaissé-Walford – al., 348: 1–11, 12– 15, 16–26, 27–33, 34–40. 5 Lorenzin, 173: 1b–7, 8–11, 12–15, 16–26, 27–33, 34–40.

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The Third Section (Ps 26–41)

v. 3b: “make feed on truth” As the expression seems strange, some authors correct the text and translate: “feed on faithfulness”,6 “feed yourself with faithfulness”,7 “cultivate faithfulness”;8 the most common translations are “live in peace” (BJ), “live in security” (Osty), “feed in security” (TOB).9 The Septuagint: “You shalt be fed with its wealth”. In the Masoretic text, the psalmist is not compared to a sheep that grazes, but to a shepherd who leads to graze the truth. The expression is parallel to that with which the first member ends, “do good”. v. 8b: “it is just evil” Lit. “only for evil”. COMPOSITION This part is composed of two subparts. The first subpart (1b–6) :: 1b ’ DO NOT GET HEATED :: DO NOT BE ENVIOUS 2

– BECAUSE like the grass – and like the green

over THE EVILDOERS, of THE DOERS

of falsity:

quickly of regrowth

they wither they fade.

·························································································································· + b 3 TRUST in YHWH and DO good, + INHABIT the earth and feed on truth, + 4 AND REJOICE in YHWH:

= AND he will give you the desires of your heart. ·························································································································· + g 5 COMMIT to YHWH your way + and

TRUST

in him,

= 6 AND he will bring out like the light = and your judgment like the noon.

and he

WILL DO (it);

your righteousness

The first piece talks about what one should avoid doing against “the evildoers” (1b–2), the other two pieces tell about the attitude to adopt towards “Yhwh” (3– 6): “to trust” in him (3a, 5b). Thus, the subpart is of the ABB’ type. In all three pieces, the recommendations are followed by their reason, which are introduced by “because” in the first piece (2a), and afterwards by a simple 6

Mannati, II, 51; Deissler, 184. Vesco, 336. 8 Alonso Schoekel – Carniti, I, 626; Lorenzin, 160. 9 See Ravasi, I, 679. 7

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“and” (4b, 6a). “Like” appears twice at the end of the first piece, and again twice at the end of the third piece, playing the role of final terms. The verb “to do” is found in each piece, always in the first segment. The addressee of the psalm is invited to “do good” (3a), without envying “the doers of falsity” (1c). Unlike the first two occurrences, the third one, “he will do” (5b), has God as its subject, but has no complete object. Thus, God’s action, his response to the trust and abandonment of the righteous person, is, therefore, left to his initiative and generosity. He will do whatever the righteous person needs, whatever he or she desires (4b), and it can be understood that he will do even more. The second subpart (7–11) + d 7 BE STILL + and WAIT

before YHWH for him,

:: DO NOT GET HEATED :: over the man

over someone who prospers in his way, doing intrigues;

:: h 8 REFRAIN :: FORSAKE :: DO NOT GET HEATED,

from anger, wrath, it is just evil.

·········································································································· 9

– Because the evildoers = and those who hope = they 10

– w and yet – you inquire = 11 and the humiliated = and rejoice

will be cut off, in YHWH will inherit

the earth;

a little, about his place,

and is no more, the wicked, and it is no more;

will inherit in the abundance

the earth of peace.

The first piece is a series of imperatives, at the beginning setting the behaviour towards God (7ab), then towards the wicked (7c–8). While the second segment (7cd), which names the addressee of getting heated over, enunciates the relations of violence between the contestants, the next segment (8) instead seems to focus on the harm caused by anger to the one who experiences it. “Do not get heated” (7c, 8c) is repeated in the extreme members of the two segments that concern the wicked, playing the role of extreme terms. The second piece (9–11), introduced by “because”, gives the motivation for the preceding recommendations, placing in a parallel comparison the fate of “the evildoers” and “the wicked” (9a & 10ab) with that of “those who hope in God” (9bc) and “the humiliated” (11ab).

496

The Third Section (Ps 26–41)

The whole of the part (1b–11) :: 1b ’ DO NOT GET HEATED :: DO NOT BE ENVIOUS 2

– BECAUSE like the grass – and like the green

OVER THE EVILDOERS, of THE DOERS

of falsity:

quickly of regrowth

they wither they fade.

··························································································································

+ b 3 TRUST + INHABIT + 4 and REJOICE = AND he will give you

in Yhwh THE EARTH in Yhwh:

and DO and feed

the desires

of your heart.

good, on truth,

··························································································································

+ g 5 COMMIT + and TRUST

to Yhwh in him,

= 6 AND he will bring out like the light = and your judgment like the noon. + d 7 BE STILL + and WAIT

your way and he

WILL DO (it);

of your righteousness

before Yhwh for him,

:: DO NOT GET HEATED :: over the man

OVER someone who prospers in his way, DOING intrigues;

:: h 8 REFRAIN :: FORSAKE :: DO NOT GET HEATED,

from anger, wrath, it is just EVIL;

·························································································································· – 9 BECAUSE THE EVILDOERS will be cut off,

= and those who hope = they – w 10 and yet – you inquire

in Yhwh will inherit

THE EARTH;

a little, about his place,

and is no more, the wicked, wicked and it is no more;

= 11 AND the humiliated will inherit = and rejoice and the abundance

THE EARTH of peace.

Both parts equally contain positive and negative recommendations, those concerning the relationship with God, the other ones with the wicked. The positive recommendations are motivated by the reward that awaits the righteous, the negative recommendations by the punishment that the unjust will deserve. These elements are arranged differently in each part. In the three pieces of the first part (1b–6), recommendations and motivations follow one another in the same order; in the second part (7–11), on the contrary, the recommendations are grouped together in the first piece, the motivations in the second piece. Negative and positive recommendations are answered in a mirrored fashion in both parts:

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2 negative (1bc) then 5 positive (3ab, 4a, 5ab); 2 positive (7ab) then 4 negative (7c, 8abc). The first segment of the first part (1bc) finds its counterpart in the second segment of the second part (7cd); they begin with “do not get heated over” (1b, 7c) and end with “the doers of falsity” and “doing intrigues” (1c, 7d). The two occurrences of “the evildoers” act as initial terms for extreme pieces (1b, 9a). The “way” of the wicked (7c) opposes that of the righteous (5a). “Inhabit the earth” in 3b announces the two occurrences of “will inherit the earth” in the last piece (9c, 11a). The synonyms “they wither” and “they fade” in the first piece (2ab) find their corresponding terms in the last piece: “will be cut off”, the wicked that “is no more”, and “it is no more” (9a, 10ab).

CONTEXT “Avoid evil and do good” (Ps 34:15) Three psalms prior to Ps 37 we heard an echo of the frequent invitation with which the book of Isaiah begins: “Cease doing evil, learn to do good!” (Isa 1:16– 17), but it is already heard twice in the central sequence of the book of Amos: “Seek good and not evil, that you may live [...], hate evil and love good” (Amos 5:14–15).10

INTERPRETATION “Do not get heated over the evildoers” (1b) When the psalmist invites his interlocutor three times not to “get heated” over the wicked (1b, 7c, 8c), there is a good reason for it. In fact, for the intrigants and liars, for the “doers of falsity” (1c) and the doers of “intrigues” (7d) everything succeeds (7c). The righteous are then tempted to envy them and are therefore invited not to become jealous of them (1c). “Anger” and “wrath” in the face of humiliation serve no purpose, quite the contrary: they can only cause “evil” (8), worse, they can only lead the righteous person on the path of the “evildoers”, who will thus be trained to become “evil” like them. “Trust in the Lord” (3a) It is not sufficient to avoid “evil” (8c), it is also necessary to “do good” (3a). In contrast to the conduct of “the evildoers”, “doing good” means doing the opposite of “falsity” (1c) and of “intrigues” (7d), that means, applying the “truth” (3b). And the truth means to “trust” in the Lord (3a, 5b), to “rejoice” in him (4a), to “commit”

10

See P. BOVATI – R. MEYNET, Le livre du prophète Amos, 178.

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The Third Section (Ps 26–41)

to him one’s own “way” (5a), to “be still” before him, to “wait for him” (7ab). To expect salvation from him alone: for he is the one who “will do” it (5b). “The evildoers will be cut off” (9a) It is not worth envying the evildoers because “quickly” they will “wither”, they will “fade” (2). Furthermore, they “will be cut off” (9a). They will not last long, just simply, “a little while” and “the wicked” “is no more” (10). “The humiliated will inherit the earth” (11a) The fate of “those who hope in the Lord” (9b) is of more interest to the psalmist than the fate of the wicked. That is quite natural, since the psalmist is addressing them. It is only in the ending that they are called “the humiliated” (11a), that means, those whom the wicked crushed with their “falsity” (1c) and “intrigues” (7d). The Lord will fulfil “the desires of their heart” (4b), their “righteousness” will shine forth as in the daylight (6); it is said twice that “they will inherit the earth” (9c, 11a), which is an indirect but a clear way of communicating, that the Lord treats them as his children. Everything ends in joy, and the last word is “peace” (11b).

2. “THE LORD LAUGHS AT THE WICKED” (37:12–13) TEXT z

12 13

The wicked plots against the righteous and gnashes his teeth against him; the Lord laughs at him, because he sees that his day is coming.

v. 13b: “his day” The pronoun “his” can have as a referent either “the Lord” or “the wicked”, which is taken up by the pronoun “him” in 13a. In fact, this “day” is the day when the wicked will be judged by the Lord. It is therefore both the day of the Lord and the day of the wicked.11

11

Mannati, II, 59, note 15.

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499

COMPOSITION – z 12 Plots – and gnashes

against him

against the righteous his teeth;

+ 13 THE LORD + because he see

laughs at him, that is coming

his day.

THE WICKED

The two segments place in opposition “the wicked” and “the Lord”. They are in a mirrored relation: whereas the wicked “gnashes his teeth” (12b), the Lord “laughs at him” (13a), and whereas the wicked prepares the evil he wants to inflict on the righteous (12a), the Lord foresees the day of his punishment (13b).

CONTEXT “The day of the Lord” That is a dreadful day for the wicked, for it is the day of their judgment: 18

Woe to you who long for the day of the Lord! What will the day of the Lord be for you? It will be darkness and no light. 19 Like the man who runs away from a lion and now a bear surprises him; and he goes to the house, puts his hand on the wall and now a snake bites him. 20 Surely it will be darkness on the day of the Lord and not light, and gloom with no light in him. (Amos 5:18–20)

The Lord mocks In Ps 2, the Lord mocks the rebellion of the nations and their kings: “The one who sits in the heavens laughs, the Lord mocks them. Then he speaks to them in his anger and in his fury, he terrifies them” (Ps 2:4–5; see p. 39).

INTERPRETATION The gnashing of teeth of the wicked who plot against the righteous has no other effect than to make the Lord laugh at them. The contrast between these two bodily manifestations is particularly striking. The Lord knows well that these threats are vain and will have no consequences for the righteous; for the wicked, on the contrary, the day of the Lord will be the day of judgement and punishment.

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The Third Section (Ps 26–41)

3. THE FATE OF THE WICKED (37:14–20) TEXT ḥ

14

15

ṭ

16 17

y

18 19

k

20

The wicked have drawn the sword and bent their bow, to make fall the afflicted and the little one, to slaughter the upright of the way. Their sword will enter into their own heart and their bows will be broken. Better a little to the righteous than the abundance of the wicked powerful ones; because the arms of the wicked will be broken and Yhwh supports the righteous. Yhwh knows the days of the perfect and their inheritance will be forever; they will not blush in the times of evil and in the days of famine they will be satiated. Because the wicked will perish and the enemies of Yhwh; like the ornament of the meadows they are finished, in smoke they are finished.

v. 16: “of the wicked powerful ones” The Septuagint translates it as “the wealth of sinners numerous”, the last term qualifying “wealth”. In the Masoretic text the last term is in the plural and qualifies the preceding term, “the wicked”; rabbîm means “many”, “great”, but also “powerful”, for example in Job 35:9: “Under the greatness of oppressions they cry out, they cry out under the arms of the great”, which can also be translated as “Under the power of oppressions they cry out, they cry out under the arms of the powerful”.12 v. 20c: “like the ornament of the meadows” This member, kîqar kārîm kālû (in which the three terms start with the same consonant, thus making an assonance) is problematic since ancient times. Thus, the Septuagint, followed by the Vulgate, translates it as “the enemies of the Lord at the moment of their being honoured and exalted have utterly vanished like smoke”. The noun kār can mean “lamb” (Deut 32:14) or “pasture” (Isa 30:23). Some translate: “as the fat of lambs, they shall disappear, as smoke shall disappear”;13 most translate it as “the adornment of the meadows”, which corresponds better to the image of verse 2. The two occurrences of kālû are rendered as “finished” as at the centre of Ps 119.14

12

See Ravasi, I, 664, 684. Thus Vesco, 337, who explains in the note: “They will disappear”, like sacrificed animals. The destruction of enemies is compared to the slaughter or burning of the victims in Isa 34:6; Jer 12:3...” 14 See Le Psautier. Cinquième livre, 250–251; in the stanzas Kaph and Lamed, the root KLh occurs four times. 13

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COMPOSITION Like the first part, this part also comprises two subparts. The first subpart (14–15) :: ḥ 14 The sword, :: and they bent

have drawn, their bow,

THE WICKED,

:: to make fall :: to slaughter

the afflicted

and the little one, of the way.

– 15 Their sword – and their bows

THE UPRIGHT

will enter will be broken.

into their own heart

The conduct of “the wicked” towards “the upright” (14) will be punished when “their sword” will turn against them (15). “The sword” and the “bow/s” are repeated in a parallel manner in the extreme segments. The second subpart (16–20) + ṭ 16 Better – than the abundance

a little OF THE WICKED

to THE RIGHTEOUS powerful ones;

– 17 BECAUSE the arms + and supports

OF THE WICKED will be broken THE RIGHTEOUS, YHWH. ··························································································································· + y 18 Knows, YHWH, the days OF THE PERFECT

+ and their inheritance

forever

will be;

+ 19 they will not blush + and in the days

in the times of famine

of evil they will be satiated.

··························································································································· – k 20 BECAUSE THE WICKED will perish – and the enemies of YHWH;

– like the ornament – in smoke

of the meadows

they are finished, they are finished.

The first piece begins with putting in opposition the “little” of the righteous and the “abundance” of the wicked (16), then announcing in a mirrored fashion their respective fates, first of “the wicked” (17a) and then of “the righteous” (17b). The next two pieces place in opposition the fate of “the perfect” (18–19) and of “the wicked” (20). These two pieces are referring back in a mirrored fashion, the first piece (18–19) to 17b, the second one (20) to 17a; pointing yet out that 17a and 20a begin with “because”.

502

The Third Section (Ps 26–41)

The whole of the part (14–20) :: ḥ 14 The sword, :: and they bent

have drawn, their bow,

THE WICKED,

::to make fall :: to slaughter

the afflicted

and the little one, of the way.

– 15 Their sword – and their bows + ṭ 16 Better :: than the abundance

THE UPRIGHT

will enter will be broken. broken

into their own heart

a little

to THE RIGHTEOUS powerful ones;

OF THE WICKED

– 17 because the arms = and supports

OF THE WICKED will be broken THE RIGHTEOUS, YHWH. ··························································································································· = y 18 Knows, YHWH, the days OF THE PERFECT

= and their inheritance

forever

will be;

= 19 they will not blush = and in the days

in the times of famine

of evil they will be satiated.

··························································································································· – k 20 Because THE WICKED will perish – and the enemies of YHWH;

– like the ornament – in smoke

of the meadows

they are finished, the are finished.

“A little” in 16a refers to “the upright” (14d) that have little, namely, “the afflicted and the little one” in 14c; “the abundance” of the wicked (16b) is therefore the fruit of the plunder of the little ones. The name “Yhwh” is only pronounced in the second subpart, in each of its three pieces; we can say that this name was implied in the last verb of the first subpart (15b), a divine passive repeated in 17a. The psalmist puts more emphasis on the fate of the wicked (seven members) than on that of the righteous (five members). The wicked are the subject of the first part, “the upright” are only their victims; moreover, the fate of the wicked is highlighted by the fact that each part ends with them (15, 20), thus playing the role of final terms.

INTERPRETATION The wicked will be gone in smoke The fate of the wicked is gradually getting worse. At the beginning, their weapons are put out of action, and even more, they turn against them (15). Then

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503

the Lord breaks not only their bows, but also their arms that hold them (17a). Finally, they “will perish” and, like the grass of the field, they will be gone in smoke and will be finished (20). The afflicted will inherit forever As for the “righteous” (16a, 17b), they are also called “the upright” (14d), “the perfect” (18a), they are “the afflicted”, the “little ones” (14c), that means those who are made as such by the wicked; they are not satisfied with impoverishing and degrading them, they even plot their death, pursuing them with the sword and the bow. But whereas the wicked will be eliminated with weapons and baggage, it will not happen to the righteous. Beginning with the afflicted (16b), “they will be satisfied” (19), and even more, they will receive the “inheritance” from the Lord, and it will be “for ever” (18), which is a subtle way of saying that they are children of God.

4. THE WICKED AND THE RIGHTEOUS (37:21–24) TEXT l

21 22

m

23 24

The wicked borrows and does not repay, but the righteous has mercy and gives; because those blessed by him will inherit the earth and those cursed by him will be cut off. By Yhwh the steps of man are made firm and he delights in his way; even if he falls, he is not hurled down, because Yhwh supports him with his hand.

v. 22a: “will inherit” All the French translations consulted translate the verb yāraš as “to possess”; such translation erases the giver, who in this case is God himself. v. 23a: “By Yhwh the steps of man are made firm” Many send “are made firm” to the beginning of the second member and correct it to “he makes firm”.15 The Masoretic text makes sense and does not require any correction.16 v. 23b: “and he delights in his way” The problem is to identify the referents of the pronouns “his” and “he”. Is it the way of God that pleases man or is it the way of man that pleases God? The latter solution is preferable, as it is supported by the construction of piece 23–24.17

15

E.g., Kraus, I, 403; Mannati, 54; Beaucamp, 164; Jacquet, I, 765. See Ravasi, I, 665; Vesco, 337. 17 Thus Delitzsch, II, 15; Ravasi, I, 686; deClaissé-Walford – al., 351. 16

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The Third Section (Ps 26–41)

COMPOSITION – l 21 Borrows, + but THE RIGHTEOUS

THE WICKED,

has mercy

+ 22 because THOSE BLESSED BY HIM will inherit – and THOSE CURSED BY HIM will be cut off.

and does not repay, and gives; the earth

······························································································································

+ m 23 By YHWH :: and his way,

the steps he delights in;

:: 24 even if he falls, + because YHWH

he is not hurled down, supports him with his hand.

OF MAN

are made firm

The two segments of the first piece mirror each other (21–22). The second one talks about the final fate of the two personages. The second piece (23–24) twice mentions the one who “blesses” the righteous and “curses” the wicked from the previous segment (22), namely “Yhwh”. It is arranged in a mirrored manner like the first piece: at the extremities the actions of Yhwh and in between the conduct of “man” (geber, “a strong man”, also in a moral sense) and “the righteous” of the first piece. He is always protected by the Lord, either when he is walking in the upright “way” that he follows (23b), or when he happens to fall there (24a). As for the links between both pieces, they are not evident: in fact, there they do not have common terms.

CONTEXT “He who gives to the poor, lends to God” This famous saying by Victor Hugo is borrowed from the book of Proverbs: “He who is kind to the poor lends to the Lord, and he will repay him for his deed” (Prov 19:17).18 That is what is said, in other words, in the first piece of the central passage of Ps 37. “He will set his steps on the way” (Ps 85:14) The last part of Ps 85 narrates the love story between the Lord and the land of Israel, between “truth that sprouts from the earth” and “righteousness that bends down from heaven”, from which a son will be born, whom the Lord will teach to walk: “‘Righteousness’ will walk before him and (he) will set his steps on the way”.19

18 19

V. HUGO, Feuilles d’automne, XXXII, “Pour les pauvres”. See R. MEYNET, “L’enfant de l’amour (Ps 85)”.

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INTERPRETATION Blessed and cursed The Lord will judge the wicked and the righteous. The only criterion by which they will be judged is not the worship, but righteousness. The wicked are the ones who steal, who add lies to the theft, since they deceive their neighbours by not returning what they have borrowed them. The behaviour of the righteous is asymmetrical to that of the wicked: the righteous are not the ones who just give back, but the ones who “give”, without a need of waiting for return. Like indeed the Lord, who gives life. And he will make the righteous inherit, which means, that he will pass on them freely without his children having to do anything about it. As for the fate of the wicked, it is too asymmetrical to that of the righteous: not only that they will receive nothing in inheritance, but they will be eradicated, removed from the earth, from the land. Only the righteous dwells with his Lord It may seem curious that no link exists between the two sides of the part. It is undoubtedly due to the fact, that the wicked have been cut off, and only the righteous “man” remains on stage in the company of Yhwh, who accompanies him on the way. The Lord is discreetly portrayed in the features of a father who, as at the end of Ps 85, guides the faltering steps of a child who is learning to walk, of a father ready to support the child with his hand when he or she happens to fall. Like father, like son Inexistent in appearance, the relation between the two pieces of the part is nevertheless quite strong. God, the father, who teaches his child to walk, who guides him or her on the path (23–24), is also the one who makes him or her “inherit” the earth (22a). And, in his image, the righteous person shows himself/herself to be the worthy child who performs the works of his father when he or she “gives” freely (21b), just as he or she receives the inheritance freely. 5. THE FATE OF THE RIGHTEOUS (37:25–31) TEXT I have been young and now I am old; I have not seen the righteous forsaken and his offspring seeking bread; 26 all day long he has mercy, he lends, and his offspring (will be) in blessing! s 27 Avoid evil and do good, and you will dwell forever. 28 Because Yhwh loves judgement and he does not forsake his faithful; ‘ forever they will be kept, but the offspring of the wicked will be cut off; 29 the righteous will inherit the earth and they will dwell upon it forever. p 30 The mouth of the righteous whispers wisdom and his tongue utters judgment; 31 the law of his God in his heart: his steps will not falter.

n

25

506

The Third Section (Ps 26–41)

v. 28b: “forever” Since the first term, l e’ôlām, begins with lamed, while alphabetic patter has reached ‘ayn, many correct it by replacing l e’ôlām with a word that begins with ‘ayn: ‘awwalîm, “the perverse”, “the unjust”, which leads to the correction of “they will be guarded” (nišmārû) with “they will be destroyed” (nišmedû). These corrections are based on the Septuagint which has: “the ungodly shall be destroyed”. While it is true that the first term begins with lamed and not with ‘ayin, lamed is a preposition that introduces the noun ’ôlām which begins with ‘ayin.20

COMPOSITION This part is organised in three subparts. The first subpart (25–26) + n 25 Young + and now

I have been, I am old;

:: I have not seen – and HIS OFFSPRING

the righteous seeking

:: 26 all day long he has mercy, = and HIS OFFSPRING (will be) in blessing!

forsaken, bread; he lends,

After the first segment in which the merism “young” and “old” means “during all my life”, the other two bimembers depict the fate of the righteous (25bc), which is due to his good conduct (26a); “the righteous” is defined as the one who “has mercy”, who “lends”. The last segments are corresponding in a mirrored fashion: “forsaken” is opposed to “in blessing” (25c, 26a), “seeking bread” is opposed to “he has mercy, he lends”; on the other hand, the two occurrences of “his offspring”, in identical positions, indicate that the reward reaches the righteous even in his descendants.

20

See Hakham, I, 215.

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The second subpart (27–29) + s 27 Avoid + and do = AND YOU WILL DWELL

evil good, FOREVER.

··································································································

+

28

Because Yhwh = and he does not forsake

loves his faithful;

+ ‘ FOREVER – but the offspring

they will be kept of the wicked

+ 29 the righteous = AND THEY WILL DWELL

FOREVER

will inherit

judgment

will be cut off; the earth upon it.

The two imperatives of the first piece are followed by their consequences (27). Introduced by “because” (28a), the second piece makes explicit, this time in the third person, the last member of the first piece. “The wicked” (28d) are opposed to “his faithful” (28b) and to “the righteous” (29a). “The offspring” (28d) refers to the descendants of the wicked; the same idea is repeated in the last segment, not only with “will inherit” (29a), but even more clearly in the last member, where the inheritance of the earth is extended “forever” (29b). “And you will dwell forever” (27c) and “and they will dwell forever” (29b) serve as final terms for both pieces. The third subpart (30–31) + p 30 The mouth of the righteous + and his tongue + 31 the law = will not falter

whispers utters of his God

wisdom judgment; in his heart:

his steps.

In the initial trimember, “wisdom” and “judgement” are then identified with “the law of his God”; it is in his “mouth”, on his “tongue” and in his “heart”. The final unimember expresses the consequence or reward for the righteous person’s conduct.

508

The Third Section (Ps 26–41)

The whole of the part (25–31) + n 25 Young + and now

I have been, I am old;

:: I have not seen – and HIS OFFSPRING

THE RIGHTEOUS seeking

FORSAKEN bread;

:: 26 all day long = and HIS OFFSPRING (will be)

he has mercy, IN BLESSING!

he lends,

+ s 27 Avoid + and do = AND YOU WILL DWELL

evil good, FOREVER.

·············································································································

+

28

Because Yhwh = AND HE DOES NOT FORSAKE

+ ‘ forever – but THE OFFSPRING +

29

THE RIGHTEOUS = AND THEY WILL DWELL

+ p 30 The mouth of THE RIGHTEOUS + and his tongue + 31 the law = WILL NOT FALTER

loves his faithful; they will be kept of the wicked

JUDGMENT

will be cut off;

will inherit

the earth

FOREVER

UPON IT.

whispers utters of his God

wisdom JUDGMENT;

in his heart:

HIS STEPS.

In the first subpart (25–26) the righteous is the one who shows mercy to his neighbour; in the last subpart (30–31), in a complementary way, he is presented in his relationship with “his God”. The central subpart (27–29) is the only one addressed to a second person singular. At the end of each subpart, and even of each piece, the reward for the righteous is announced. The central subpart repeats the verb “to forsake” (28b) from the first subpart (25c), likewise “judgment” (28a) from the last subpart (30b).

INTERPRETATION The works of the righteous The whole part is dedicated to the righteous; the unique mention of “the wicked” (28d) is there only to make a stronger emphasise on the blessed fate of the righteous. It is remarkable that the relations of the righteous ones with other people are mentioned before their relations with God. It is perhaps necessary to

Psalm 37

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understand that these are the concrete works, the compassion that impels the righteous ones to lend to their neighbours (26), that allow us to see their “wisdom” and “judgement”, which have their source in the meditation of “the law of his God” (30–31a). The two tables of the decalogue, which articulate the duties towards God and towards one’s neighbour, are thus evoked. The work of the hands verifies the truthfulness of what is in the heart and what is spoken with the tongue and mouth. The reward of the righteous God’s works respond to the works of the righteous. The psalmist testifies that throughout his life—and he is no longer young—the Lord never forsakes his faithful, that he provides them with “bread” (23, 28b). “His steps will not falter” (31b). Unlike the wicked who will be cut off, the righteous will “dwell in the land” of Israel “forever”. God’s blessing is not limited to the present, nor even to the life of the righteous; it extends to “his offspring” (25d, 26b), unlike that of the wicked (28). Address to the reader The part is not only descriptive, but it is also appellative. The psalmist begins with the first person singular: “When I was young...” (25a), and at the beginning of the central part he challenges his reader, the one who takes up his words in prayer to make them his or her own: “Avoid evil and do good” (27a). Just as the righteous, as the Lord himself. In this way he or she will become a child of God, inheriting the earth, for he or she will belong to the group of the righteous together with the psalmist, who is also a part of it.

6. THE LORD DOES NOT FORSAKE THE RIGHTEOUS (37:32–33) TEXT ṣ

32 33

The wicked watches for the righteous and seeks to kill him; Yhwh does not forsake him in his hand and does not declare him wicked when he is judged.

v. 33b: “and does not declare him wicked when he is judged” The first verb of the member, which is of the same root as “wicked” (rš‘), means “to declare guilty”.

510

The Third Section (Ps 26–41)

COMPOSITION – ṣ 32 Watches for, = and seeks

the wicked, TO KILL HIM;

the righteous

+ 33 Yhwh = and DOES NOT DECLARE HIM WICKED

does not forsake him when he is judged.

in his hand

The two segments put in opposition the conduct of “the wicked” and of “Yhwh” in regard to “the righteous”: while the wicked wants the righteous to be sentenced to death, the Lord declares him innocent in the court where he is judged.

CONTEXT “You shall not bear false witness against your neighbour” (Exod 20:16) The decalogue draws a parallel between homicide and perjury, the latter of which can lead to a death sentence without cause in a court trial.21

INTERPRETATION The wicked “watches for” the righteous like the ferocious beast for its prey. This is the presentation of the person who in the court accuses his victim and tries to “kill him” by giving false testimony. But the Lord is vigilant not letting him fall into his clutches and brings about the truth that will exonerate him.

7. “HOPE IN THE LORD” (37:34–40) TEXT Hope in Yhwh and keep his way, and he will exalt you to inherit the earth: when the wicked are cut off, you will see. r 35 I have seen a fearsome wicked and stripped like a verdant tree; 36 and he passed by and behold he was no more, I sought him and he could not be found. š 37 Keep the perfect and see the upright, because (there is) posterity for the man of peace; 38 and transgressors will be exterminated together, the posterity of the wicked will be cut off. t 39 And the salvation of the righteous (is) from Yhwh, their fortress in the time of anguish; 40 Yhwh helps them and delivers them, he delivers them from the wicked and saves them, because they took refuge in him. q

34

21 See R. MEYNET, “Les deux décalogues, loi de liberté”, 14; also in ID., Le fait synoptique reconsidéré, 78.

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v. 35: “... and stripped like a verdant tree” The Masoretic text of verse 35 is problematic. The Septuagint puts it directly in opposition to the next segment where it says what will happen to “the wicked”: “I saw the ungodly very highly exalting himself, and lifting himself up like the cedars of Lebanon”. The Masoretic text, on the contrary, makes the punishment begin with the second member of 35. The solutions adopted by modern commentators are quite diverse.22 v. 36: “he passed by” Some versions put the verb in the first person: “I passed by”; the Masoretic text is preferable. v. 37: “the perfect”, “the upright” In the Hebrew text it is about persons, the “perfect” one, “the upright” one; in some versions it is about qualities, “perfection”, “uprightness”.

COMPOSITION The last part comprises two subparts. The first subpart (34–36) + q 34 Hope + and keep = and he will exalt you – when are cut off

in Yhwh his way, to inherit THE WICKED,

the earth: YOU WILL SEE.

··········································································································· 35

– r I HAVE SEEN – and stripped – 36 and he passed by – I sought him

THE WICKED

like a tree

fearsome verdant;

and behold he was no more, and he could not be found.

A single speaker addresses a person to encourage him to remain faithful (34), then he tells him what he saw happening to the wicked (35). The first piece exposes the “reward” (34cd) of the faithful (34ab), the second one the punishment (36) of the wicked (35). The two occurrences of the verb “to see” and of “the wicked” act as median terms, placed in a mirrored fashion.

22

See, e.g., Kraus, I, 403–404; Ravasi, I, 688; Vesco, 338.

512

The Third Section (Ps 26–41)

The second subpart (37–40) + š 37 Keep the perfect + because (there is) posterity

+t

and see for the man

the upright, of peace;

– 38 and transgressors – the posterity

will be exterminated

together,

:: their fortress

in the time

of anguish;

YHWH

and delivers them, and saves them,

OF THE WICKED will be cut off. ·················································································································· 39 And the salvation of the righteous (is) from YHWH,

40

+ and helps them + he delivers them :: because they took refuge

FROM THE WICKED

in him.

The first piece puts the “posterity” (37b, 38b) of “the perfect”, “the upright’, “the man of peace” (37) in opposition to the “transgressors” and “the wicked” (38). In the second piece the first segment speaks of “the salvation” of “the righteous”, the second segment makes it explicit that they are “saved” “from the wicked”; in the same initial position, “they took refuge” (40c) refers to the “fortress” (39b). The whole of the part (34–40) + q 34 Hope + and KEEP = and he will exalt you – WHEN ARE CUT OFF

in YHWH his way, to inherit THE WICKED,

the earth: YOU WILL SEE.

···················································································································· 35

– r I HAVE SEEN – and stripped – 36 and he passed by – and I sought him + š 37 KEEP the perfect + because (there is) posterity – 38 and transgressors – the posterity

THE WICKED

like a tree

fearsome verdant;

and behold he was no more, and he could not be found. and SEE for the man

the upright, of peace;

will be exterminated

together,

OF THE WICKED

WILL BE CUT OFF.

····················································································································

+t

39

The salvation :: their fortress

+ 40 and helps them + he delivers them :: because they took refuge

of the righteous (is) in the time

from YHWH, of anguish;

YHWH

and delivers them, and saves them,

FROM THE WICKED

in him.

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513

The one who at the beginning is invited to “keep” the way of the Lord so as not to suffer the fate of the wicked (34–36) is then called to “keep” and to “see” the example of the righteous who have been saved from the hand of the wicked (37– 40). “To inherit” (34c) and “posterity” (37b, 38b) belong to the same semantic field of filiation.

INTERPRETATION Hope and deliverance From the beginning the psalmist calls for “hope” (34a). There must be many reasons to despair. While he says nothing directly about the aggressive and violent behaviour of the wicked against “the perfect”, “the upright”, “the man of peace” (37), against “the righteous” (39a), in conclusion he insists on what the Lord is doing in their favour: their “salvation” comes from him, “he helps them”, “delivers them” and “saves them” “from the wicked” (39–40). This is because the righteous “took refuge” in him (40c), “their fortress” (39b). Keep and see The one whom the psalmist addresses is invited to “see”, like him (35), the final destiny of the wicked (34), but perhaps especially to “see” the “upright” persons and contemplate their conduct. He or she is invited above all to “keep” the law of God, “his way” (34), but also, in a complementary manner, to “keep” always present before his/her eyes “the perfect” one (37), namely, the one who follows the way of God. A story of filiation The reward of the righteous one is to “inherit” the earth, to receive it from the hand of the Lord. In the same line, he is able to pass it on to his “posterity”. Children are the most beautiful inheritance that the Lord transmits to those who follow his way. The wicked, on the contrary, will be “cut off”, removed from the earth (34d), and they themselves “will be exterminated” (38a) and even worse, their “posterity” “will be cut off” (38b).

514

The Third Section (Ps 26–41)

8. THE WHOLE OF THE PSALM The seven parts of the psalm are organised concentrically around the fourth part. COMPOSITION Relations between the extreme parts ’ DO NOT GET HEATED over THE EVILDOERS, 2 because like the grass they quickly wither 3 b TRUST in YHWH and DO good, 4 and REJOICE in YHWH;

DO NOT BE ENVIOUS of

the doers of falsity, and like the green of regrowth they fade. INHABIT on the earth and MAKE FEED on truth, and he will give you the desires of your heart.

g 5 COMMIT to YHWH your way and TRUST in him, and he will do it; 6 he will bring out YOUR RIGHTEOUSNESS like the light and your judgment like the noon. d 7 BE STILL before YHWH and WAIT for him, DO NOT GET HEATED over someone who prospers in his way, over the man doing intrigues; h 8 REFRAIN from anger, FORSAKE wrath, DO NOT GET HEATED, it is just evil; 9 because THE EVILDOERS WILL BE CUT OFF, those who hope in YHWH WILL INHERIT THE EARTH; w 10 and yet a little, and THE WICKED IS NO MORE, you inquire about his place, and IT IS NO MORE; 11 and the humiliated WILL INHERIT THE EARTH, and rejoice in the abundance of PEACE. [...]

q

34

r

35

HOPE in YHWH and he will exalt you to INHERIT THE EARTH:

36

š

37

I have seen the fearsome WICKED and stripped like a verdant tree; and he passed by and behold HE WAS NO MORE, I sought him and HE COULD NOT BE FOUND. KEEP the perfect, SEE the upright, and transgressors will be exterminated together,

because there is posterity for the man of PEACE; the posterity of THE WICKED WILL BE CUT OFF.

And the salvation of THE RIGHTEOUS is from YHWH, YHWH helps them and delivers them, because they took refuge in him.

their fortress in the time of anguish; delivers them from THE WICKED and saves them,

38

t

and KEEP his way, when THE WICKED ARE CUT OFF , you will see.

39

40

Both parts contain several second person singular imperatives, 15 in the first part, 4 in the last one (34, 37). Throughout the rest of the psalm, only the first member in verse 27 corresponds to two of them. Verses 9 and 34b mirror each other: 9

Because THE EVILDOERS WILL BE CUT OFF, and those who hope in YHWH 34b

and he will exalt you to

WILL INHERIT THE EARTH; INHERIT THE EARTH:

WHEN ARE CUT OFF THE WICKED,

you will see.

and 36 corresponds parallelly to 10: 10 36

and yet a little, and he passed by,

AND IS NO MORE THE WICKED, you inquire about his place, AND IT IS NO MORE; and behold HE WAS NO MORE, I sought him AND HE COULD NOT BE FOUND.

Other lexical repetitions: “righteousness/righteous” (6, 39), “peace” (11, 37).

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The relations between the second and the penultimate part – z 12 PLOTS, the wicked + 13 THE LORD laughs at him,

against the righteous and gnashes because he sees

against him his teeth; that is coming his day.

[...]

– ṣ 32 WATCHES, + 33 YHWH

the wicked for the righteous does not forsake him in his hand

and seeks to kill him; and does not let him be condemned.

Both parts are entirely parallel. In the first segments “the wicked” is opposed to “the righteous”: first he “gnashes against him his teeth” (12), then goes as far as wishing to kill him (32). In the second segments, “the Lord” “Yhwh” reacts by announcing the punishment of the wicked (13) and protecting the righteous (33). It should be pointed out that this is the only use of ’ădōnāy (“the Lord”) in the whole psalm. Relations between the third and the fifth part ḥ 14 The wicked have drawn the sword to make fall the afflicted and the little one, 15 their sword will enter into their own heart

and bent their bow, to slaughter the upright of the way; and their bows will be broken.

ṭ 16 Better a little to the righteous 17 because the arms of the wicked will be broken

than the abundance of the powerful wicked; but YHWH supports the righteous.

* y 18 YHWH knows the days of the perfect 19 they will not blush in the times of evil k 20 Because the wicked will perish like the ornament of the meadows they are finished,

and their INHERITANCE will be FOREVER; and in the days of famine they will be satiated. and the enemies of YHWH; in smoke they are finished.

[...]

n 25 I have been young I have not seen the righteous forsaken 26 all day long he has mercy, he lends,

and now I am old, and his offspring seeking bread; and his offspring (will be) in blessing!

s 27 Avoid evil and do good,

and you will dwell FOREVER.

28

Because YHWH loves judgement ‘ FOREVER they will be kept, * 29 the righteous WILL INHERIT the earth

and he does not forsake his faithful; but the offspring of the wicked will be cut off; and they will dwell upon it FOREVER.

p 30 The mouth of the righteous whispers wisdom 31 the law of his GOD in his heart:

and his tongue utters judgment; his steps will not falter.

These two parts enunciate the fate of the wicked (grey shadow) and of the righteous, in the third part especially of the wicked, in the fifth part especially of the righteous. Verse 18 is echoed in verse 29: the “inheritance” of the righteous will be “forever”, while the wicked will be destroyed (20). Whereas “Yhwh” is expressed as the subject of the reward of the righteous, it is not the same in the case of the wicked.

516

The Third Section (Ps 26–41)

The function of the central part (21–24) After the relations between the symmetrical parts, the examination of the function of the central part remains. As it often happens, the centre contains a large number of terms that are found elsewhere in the rest of the text. Of the twenty-two terms of the central part, fourteen are found elsewhere in the text: “the wicked” (10, 12, 14, 16, 17, 20; 28, 32, 34, 35, 38, 40) opposed to “the righteous” (6, 12, 16, 17, 25, 29, 30, 32, 39), “to inherit the earth” (9, 11, 29, 34) opposed to “to be cut off” (9, 28, 34, 38), “to have mercy” (26), “to give” (4), “to be blessed” (26), two occurrences of “Yhwh” in 23–24 (3, 4, 5, 7, 9, 17, 18, 20, 28, 33, 34, 39, 40), the “way” (5, 7, 14, 34), “to fall” (14), “to support” (17), the “hand” (33). The syntagma “to inherit the earth” occurs five times: in the centre, twice before it (9, 11) and twice after it (29, 34); as for the five occurrences of “to cut off”, they are not distributed in the same way: once in the centre, once before it (9) and three times after it (28, 34, 38). Without referring to any of the imperatives that mark the extreme parts, the central part makes the psalm shift from the first side (1–20), where the threatening presence of the wicked dominates23 to the second side (25–40) in which, on the contrary, the figure of the righteous prevails. This can be summarised as follows: Do not worry about THE WICKED — trust in Yhwh Summary: Yhwh mocks THE WICKED THE WICKED will be destroyed Central part THE RIGHTEOUS will be kept Summary: Yhwh does not forsake THE RIGHTEOUS Hope in Yhwh — he keeps THE RIGHTEOUS

1–11 12–13 14–20 21–24 25–31 32–33 34–40

The central part begins with placing the wicked and the righteous in opposition; however, no longer in their conflictual relationship to each other, but in their conduct towards their neighbour; then comes God’s judgment on those who will be blessed and cursed. The first two verses therefore refer more to the first side. As for the next two verses, they seem to prepare for the subsequent verses, since they deal only with the one whom God supports, namely the righteous.

23 There is an inclusion that sets the boundaries of the first side (2, 20b). The two occurrences of “to hope” (9, 34) act as median terms linking the extreme parts.

Psalm 37 1

517

Of David. ’ Do not get heated over THE EVILDOERS, 2

do not be envious of the doers of falsity,

because like the grass they quickly wither and like the green of regrowth they fade.

b 3 Trust in YHWH and do good, inhabit the earth and make feed on truth. 4 and rejoice in YHWH and he will give you the desires of your heart. g 5 Commit to YHWH your WAY and trust in him, and he will do it; 6 and he will bring out YOUR RIGHTEOUSNESS like the light and your judgment like the noon. d 7 Be still before YHWH and wait for him, do not get heated over someone who prospers in his WAY, over the man doing intrigues; h 8 Refrain from anger, forsake wrath, do not get heated, it is just an evil; 9 because THE EVILDOERS WILL BE CUT OFF, and THOSE WHO HOPE in YHWH WILL INHERIT THE EARTH; w 10 and yet a little, and THE WICKED is no more, you inquire about his place, and it is no more; 11 and the humiliated WILL INHERIT THE EARTH and rejoice in the abundance of peace. z

12 13

THE WICKED plots against THE RIGHTEOUS and gnashes his teeth against him; THE LORD laughs at him, because he sees that his day is coming.

ḥ

14

ṭ

16

THE WICKED have drawn the sword and bent their bow, to MAKE FALL the afflicted and the little one, to slaughter the upright of the WAY; 15 Their sword will enter into their own heart and their bows will be broken.

Better a little to THE RIGHTEOUS than the abundance of the powerful WICKED; because the arms of THE WICKED will be broken, and YHWH SUPPORTS THE RIGHTEOUS. y 18 YHWH knows the days of the perfect and their inheritance will be forever; 19 they will not blush in the times of evil and in the days of famine they will be satiated. k 20 Because THE WICKED will perish and the enemies of YHWH; like the ornament of the meadows they are finished, in smoke they are finished. 17

21

THE WICKED borrows and does not repay but THE RIGHTEOUS has mercy and gives; because THOSE BLESSED BY HIM WILL INHERIT THE EARTH and those cursed by him WILL BE CUT OFF. m 23 By YHWH the steps of man are made firm and he delights in his WAY; 24 even if he FALLS, he is not hurled down, because YHWH SUPPORTS him with his HAND. l

22

n

25

s

27

I have been young and now I am old, I have not seen THE RIGHTEOUS forsaken and his offspring seeking bread; 26 all day long he has mercy, he lends and his offspring will be in BLESSING!

Avoid evil and do good, and you will dwell forever. Because YHWH loves judgement and he does not forsake his faithful; ‘ forever they will be kept but the offspring of THE WICKED WILL BE CUT OFF; 29 THE RIGHTEOUS WILL INHERIT THE EARTH and they will dwell upon it forever. 28

p

30 31

ṣ

32 33

q

34

š

37

The mouth of THE RIGHTEOUS whispers wisdom and his tongue utters judgment; the law of his GOD in his heart: his steps will not falter.

THE WICKED watches for THE RIGHTEOUS and seeks to kill him; YHWH does not forsake him in his HAND and does not let him be condemned.

HOPE in YHWH and keep his WAY, and he will exalt you to INHERIT THE EARTH: when THE WICKED ARE CUT OFF, you will see. r 35 I have seen a fearsome WICKED and stripped like a verdant tree; 36 and he passed by and behold he was no more, I sought him and he could not be found. Keep the perfect and see the upright, because there is posterity for the man of peace; and transgressors will be exterminated together, the posterity of THE WICKED WILL BE CUT OFF. t 39 The salvation of THE RIGHTEOUS is from YHWH, their fortress in the time of anguish; 40 YHWH helps them and delivers them, he delivers them from THE WICKED and saves them, because they took refuge in him. 38

518

The Third Section (Ps 26–41)

CONTEXT Of all the intertextual parallels that could be evoked, it is certainly the beatitude of Matt 5:5 that attracts the commentators’ greatest attention: “Happy are the gentle, because they will inherit the earth”. That is mainly due to the fact that the expression “will inherit the earth” is used as a leitmotif throughout the psalm (9, 11, 22, 29, 34; to which it should added the “inheritance” in 18 and “the earth” in 3). The seven beatitudes of Matt 5:3–9 form of a septenary: + 3 HAPPY = 5 HAPPY

the poor in spirit, the gentle,

because theirs because they

is the kingdom will inherit

of HEAVEN! the earth!

······························································································································

: 4 HAPPY • 6 HAPPY 7 : HAPPY

the mourning, because they the hungry and the thirsty of righteousness, because they the merciful, because they

will be comforted! will be filled! will be shown mercy!

······························································································································

+ 8 HAPPY = 9 HAPPY

the pure of heart, the peacemakers,

because they because they

GOD sons of GOD

they will see! they will be called!

The septenary in which the second (5) and the seventh (9) beatitudes are in a symmetrical position at the end of the extreme pieces linked by the theme of filiation: those who “will inherit” are in fact the “sons”24. INTERPRETATION The titles assigned to the psalm indicate the leading idea that commentators recognize in it. For most of them “the essential theme is that of retribution”25: “(The) fate of the righteous and the ungodly” (BJ, Jacquet), “The fate of the righteous and the wicked” (Osty), or, more developed: “The happiness of the ungodly does not last. There is no lasting happiness except that of the righteous” (La grande Bible de Tours). Others take up the leitmotif of the poem: “The humble will possess the earth” (Vesco), “The humble will inherit the earth” (La casa de la Biblia). The translation of La Civiltà cattolica takes Matthew’s beatitude as its title: “Happy the gentle, because they will inherit the earth (Matt 5:5)”. Ravasi combines in some way the two previous titles: “Comparison of the just and the unjust: the promised land and the wilted grass”. Beaucamp: “Waiting for a final justice”. As for Auffret, he chose as his title the second member of 5a: “Have confidence in him, and he will act”.

24 See R. MEYNET, Lire la Bible, Champs 537, Paris 2003, 168–173; G. LORI, Il discorso della montagna, dono del Padre (Mt 5,1–8,1), 21–34. The order of the beatitudes follows the Codex Bezae and some other manuscripts, while verse numbering follows the critical editions of the New Testament. 25 VESCO, 339; the same P.C. CRAIGIE, Psalms 1–50, 296: “the overall theme linking its parts is retribution and recompense”; see also A.A. ANDERSON, The Book of the Psalms, 292.

Psalm 37

519

A large number of commentators refer to Tertullian who called Ps 37 “The mirror of Providence” and Isidore of Seville who called it “Remedy against murmuring”. In the pesher of the psalm found in Qumran we read the interpretation given by the community of Essenes in relation to their situation and their theology: the righteous are the members of the Sadocite community guided by the Master of righteousness who received divine revelation, the wicked are those whom they oppose, those who worship in the temple of Jerusalem and persecute them.26 In Latin America, which is marked by serious social injustices, particularly regarding land ownership, the psalm is often interpreted accordingly.27 These interpretations are certainly legitimate. However, they are conditioned by factors external to the text itself, by situation in which the interpreters find themselves. According to the third of five hermeneutic rules set out in the Treatise,28 the interpretation proposed here will start from the centre of the composition, which constitutes the keystone and the key to its interpretation (21–24). The Lord makes his children inherit The Lord’s “blessing” is concretised in the gift of the earth (22). Twice echoed in each side, the expression “to inherit the earth” presents with the greatest insistence the figure of God as that of a father who passes on his land to his children as an inheritance. Most French translations read it as “to possess” the land, erasing the denotation of filiation, as if they were unconsciously resisting to admit it29. However, it should be recognised that “possessing” has at least the advantage of meaning that, once received, the goods of the inheritance are neither lent nor entrusted, they are the full and entire property of the children. They are not for a time: “their inheritance will be forever” (18).

26 See C. COULOT, “Un jeu de persuasion sectaire: Le commentaire du Psaume 37 découvert à Qumran”. 27 See E. CORTESE, “Salmo 37: Una interpretacion en dialogo con el Tercer Mundo”. See W. BRUEGGEMANN, “Psalm 37: Conflict of Interpretation”. 28 Traité, 567–573 = Treatise, 350–355. 29 E.g., Crampon, la BJ, Osty, la TOB, la Bible en français courant, la Bible du rabbinat, la Bible Parole de vie, La colombe, La nouvelle Bible Segond, the commentaries by Jacquet, Vesco. É. Beaucamp uses four different verbs: “to have”, “to belong”, “to possess” and “to give”. With klēronomeō, the Septuagint respects the meaning of yrš, as the Vulgate does it with hereditare; Mannati renders it as “hériter”, the new Italian translation of the Italian Episcopal Conference has “avere in eredità” (thus correcting the previous version which had “possedere”), the Spanish translation of the Casa de la Biblia has “heredar”.

520

The Third Section (Ps 26–41)

He takes him by the hand The rest of the central part shows the same paternal image. Just as a father teaches his son to walk, the Lord “makes firm the steps of man” (23).30 “For Israel is a child and I love him [...] And it was I who taught Ephraim to walk, taking them up in my arms” (Hos 11:1, 3).31 If his child stumbles, if he is pushed by the one who wants to “bring down the afflicted and the little one” (Ps 37:14), his father “supports him with his hand” (24). He does not forsake him In opposition to the last member of the central part just quoted, the fifth part states: “The Lord does not forsake him in the hand ” of the wicked (33). The psalmist already said: “I have not seen the righteous forsaken and his offspring seeking bread” (25), as if his father stopped feeding him. He adds without delay that the Lord “does not forsake his faithful” (28). This recalls the words of Isaiah: “Zion said, ‘Yhwh has forsaken me; the Lord has forgotten me’. Can a woman forget her little child, feel no pity for the child of her womb? Even women may forget, yet I will not forget you” (Isa 49:14–15). The son in turn becomes a father The righteous person shows that he is truly a son of God when he behaves like his Father. This is what the beginning of the central part states: “the righteous has mercy, he gives” (Ps 37:21). This will be echoed shortly afterwards: “all day long he has mercy, he lends” (26). He lends, thus taking the risk that he will not be given back. He gives as the Lord “gives him the desires of his heart” (4). In doing so, he makes others, especially those in need, inherit the riches bequeathed to him by the Lord. In other words, he treats the poor like his own child. For this reason, he is ready to renounce “the abundance” and to be content with “a little” (16). With the inheritance he transmits life, and that is why “his offspring will be in blessing” (26) and “there is a posterity for the man of peace” (37). Death of the wicked Unlike that of the righteous, “the offspring of the wicked will be cut off” (28). They themselves will be “cut off” (9, 22, 34), they will be no more (10, 36), they “will perish” (20), “their sword will enter into their own heart and their bows will be broken” (15), “they will wither like grass” (2) and “in smoke they are finished” (20), “transgressors will be exterminated together” (38). With them life will end, 30

David Kimchi (Commento ai salmi, I., 303) comments: “The steps of the righteous, who is stronger than the ungodly in good works...”. He refers to Rashi: “The steps of the strong: that is, of one who is ‘strong’ in the fear of the Lord”. 31 See also Jer 31:32, “Not like the covenant I made with their fathers in the day when I took them by the hand to bring them out of the land of Egypt”.

Psalm 37

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and it will end forever, for they too will be deprived of descendants: “the offspring of the wicked will be cut off” (28), “the posterity of the wicked will be cut off” (38). Death can only result in death. Instead of “giving”, of giving life as the righteous, “the wicked borrows and does not repay” (21); being without “mercy”, he thus stops the flow of life. Moreover, not being alive, he does not support those who are: “he plots against the righteous” (12), “he seeks to kill him” (32), “he draws the sword and bends the bow, to make fall the afflicted and the little one, to slaughter those whose way is upright” (14). The way of life for the righteous As for the righteous one threatened with death by the wicked, he is protected by the Lord, who prevents him from “falling” (24),32 that is, from being “slaughtered” (14), by those who “plot against” him (12) and want to “kill” him (32), who prevents him from being handed over to “the hand” of the wicked (33). The psalm concludes with the certainty that for the righteous “salvation is from the Lord”, who “helps”, “delivers” and “saves” them (39–40). For this reason, as the psalmist repeats in his poem, the righteous should not “get heated over the evildoers” (1), for “it is just an evil” (8). The whole movement of the psalm is organised to make the one who prays it move from the rage against the wicked who persecute him to the trust in God alone. “Like the book of Proverbs, the psalm [37] is a sort of anthology of Wisdom sayings, the stanzas of each letter of the alphabet containing more or less one complete proverb”.33 It is true that at first sight this psalm appears as a simple patchwork, repetitive and dull. However, analysis of its composition revealed a very elaborate architecture—despite the constraint of the alphabetical acrostic— which brought to light the profound logic of the poem. The theme of filiation, and therefore of transmission of life, constitutes the nerve centre of the whole. This was already the case in the previous acrostic psalm, which focuses on the two following segments: Go, children, hear me, Who is the man desiring life,

32

I will teach you the fear of Yhwh. loving days to see good? (Ps 34:12–13)34

See Ps 36, note 7. P.C. CRAIGIE, Psalms 1–50, (cf. note 18), 296. See also A.A. ANDERSON, (cf. note 25), 292: “Each strophe is, more or less, an independent unit, so that the whole poem approximates to a collection of proverbs”; G.R. CASTELLINO, Libro dei salmi, 813: “È difficile vedere una sequela logica nell’andamento del pensiero [...] In genere però le strofe di ogni lettera alfabetica possono raggrupparsi a tre o a due, senza, per altro, che si possa fissare uno sviluppo organico di pensiero”; L. SABOURIN, Le livre des psaumes, 194: “Ce psaume de sagesse est également alphabétique et, par conséquent, les réflexions qu’il propose se suivent sans ordre logique (voir Ps 34)”. 34 See p. 454. 33

4. FROM JUDGMENT TO RIGHTEOUSNESS (PS 35–37) COMPOSITION OF THE SEQUENCE Ps 35 1 Of David.

Accuse, Yhwh, MY ACCUSERS, assault MY ASSAILANTS; 2 grasp shield and buckler and rise up to my aid. 3 And brandish the spear and block the road against MY PURSUERS; say to my soul: “I am your SALVATION”. 4 Let them blush and be ashamed WHO SEEK MY SOUL, let them retreat backwards and be confused, THOSE WHO WHO DEVISE MY MISFORTUNE! 5 Let them be like chaff facing the wind and the angel of Yhwh chasing them, them, 6 let their way be dark and slippery and the angel of Yhwh pursuing them! them! 7 Yes,

without reason they have hidden for me the pit of their net, without reason they have dug for my soul. a ruin come upon him that he does not know, and his net which he has stretched out, let it catch him, into a ruin, let him fall inside. 9 And my soul will exult in Yhwh, will be jubilant in his SALVATION. 10 All my bones will say: "Yhwh, who is like you, rescuing THE AFFLICTED from someone stronger than he, and THE AFFLICTED and THE POOR from his plunderer?” 11 WITNESSES OF VIOLENCE rise up, they ask me about things I do not know, 12 they repay me evil instead of good, loss of a child to my soul. 13 And as for me, during their illnesses, my garment was a sackcloth; I humiliated my soul with fasting and my prayer returned to my bosom; 14 like a friend, like a brother to me, I behaved, like a mourning of a mother, weeping I bowed down. 15 And at my downfall they rejoice and gather together, THE VIOLENT gather together against me; and I do not know them, they tear and do not cease; 16 like HYPOCRITES of SCOFFERS of mockery, they gnash their teeth against me. me 17 Lord, how long will you look on? Withdraw my soul from their ravages, my only one from YOUNG LIONS. 18 I will give you thanks in the great assembly, among many people I will praise you. 19 Let MY false ENEMIE ENEMIES not rejoice over me, THOSE WHO HATE HATE ME without reason, let them not wink the eye! 20 Because they do not speak of peace, and against the peaceful of the earth, they devise treacherous words. 21 And they open wide their mouth against me; they say: “Aha! Aha! Our eyes have seen!” 22 You have seen, Yhwh, do not be silent, my Lord, do not be far from me; 23 wake up and arise to MY JUD JUDGMENT, my God and my Lord, to my cause; 24 JUD JUDGE ME according to YOUR RIGHTEOUSNESS, Yhwh my God, and let them not rejoice over me! 25 Let them not say in their heart: “Aha! Our soul!” Let them not say: “We have swallowed it!” 26 Let them blush and be confused together THOSE WHO WHO REJOICE AT MY MISFORTUNE; let them be clothed in blush and confusion, THOSE WHO WHO MAGNIFY THEMSELVES AGAINST AGAINST ME! 27 Let them exult and rejoice those who desire MY RIGHTEOUSNESS, and let them always say: “Great is Yhwh who desires peace of his servant!” 28 And my tongue will meditate on YOUR RIGHTEOUSNESS, all the day your praise. 8 Let

Ps 36 1 For the music director, of the servant of Yhwh, of David. 2 An

oracle of Transgression to THE WICKED in the depths of his heart, there is no dread of Elohim in the sight of his eyes; 3 because he flatters himself too much in his eyes to find his fault and hate it. 4 The words of his mouth iniquity and deceit, he has ceased to be wise, to be good; 5 he devises iniquity on his bed, he sets himself in a way that is not good, he does not reject evil. 6 Yhwh, in the heavens your faithfulness, your truth to the clouds; 7 YOUR RIGHTEOUSNESS, like the mountains of El, YOUR JUD JUDGMENTS, a great abyss. YOU SAVE Adam and beast, Yhwh; 8 how precious your faithfulness, Elohim! And the sons of Adam TAKE REFUGE in the shadow of your wings 9 they are inebriated of the fat of your house and in the stream of your delights you water them. 10 Yes, with you the source of life, by your LIGHT we see the LIGHT. 11 Maintain your faithfulness to those who know you and YOUR RIGHTEOUSNESS to the upright of heart. 12 Let the foot of pride not reach me and let the hand of THE WICKED not drive me away! 13 There THE DOERS OF INIQUITY have fallen, they have been knocked down, and not able to rise.

The extreme psalms, which have the same short title, are clearly more developed than the central psalm, which has a longer title. The unity of the sequence is essentially marked by the massive presence of the psalmist’s enemies. In the first psalm they occupy almost the entire space (except 35:3cd, 9–10, 13– 14, 18, 27–28); in the next one only half (36:2–5, 12–13), and in the last one even less (37:1–2, 7cd–9a, 10, 12–15, 16b–17a, 20–21a, 22b, 28d. 32, 34d–36, 38).

Sequence 35–37

523

Ps 37 1 Of David.

Do not get heated over THE EVILDOERS, do not be envious of THE DOERS OF FALSITY, 2 because like the grass they quickly wither and like the green of regrowth they fade. 3 Trust in Yhwh and do good, inhabit the earth and make feed on

truth. 4 and rejoice in Yhwh and he will give you the desires of your heart. 5 Commit to Yhwh your way and trust in him, and he will do it; 6 and he will bring out YOUR RIGHTEOUSNESS like the LIGHT, and YOUR JUD JUDGMENT like the NOON. 7 Be still before Yhwh and wait for him, do not get heated over SOMEONE SOMEONE WHO PROSPERS PROSPERS IN HIS WAY, over THE MAN DOING INTRIGUES; 8 Refrain from anger, forsake wrath, do not get heated, it is just evil; 9 because THE EVILDOERS will be cut off, and those who hope in Yhwh they will inherit the earth; 10 and yet a little, and THE WICKED is no more, you inquire about his place, and it is no more; 11 and the humiliated will inherit the earth and rejoice in the abundance of peace. 12 13

THE WICKED plots against THE RIGHTEOUS and gnashes his teeth against him; him the Lord laughs at him, because he sees that his day is coming. 14 THE WICKED

THE WICKED have drawn the sword and bent their bow, to make fall THE AFFLICTED and THE POOR, to slaughter the upright of the way. 15 Their sword will enter into their own heart and their bows will be broken. 16 Better a little to THE RIGHTEOUS than the abundance of the powerful WICKED; 17 because the arms of THE WICKED will be broken, and Yhwh supports THE RIGHTEOUS. 18 Yhwh knows the days of the perfect and their inheritance will be forever; 19 they will not blush in the times of evil and in the days of famine they will be satiated. 20 Because THE WICKED will perish and THE ENEMI ENEMIE NEMIES of Yhwh; like the ornament of the meadows they are finished, in smoke they are finished. THE WICKED borrows and does not repay but THE RIGHTEOUS has mercy and gives; 22 because those blessed by him will inherit the earth and THOSE CURSED BY HIM will be cut off. 23 By Yhwh the steps of man are made firm and he delights in his way; 24 even if he falls, he is not hurled down, because Yhwh supports him with his hand. 21 THE

I have been young and now I am old, I have not seen THE RIGHTEOUS forsaken and his offspring seeking bread; all day long he has mercy, he lends and his offspring will be in blessing! 27 Avoid evil and do good, and you will dwell forever. 28 Because Yhwh loves JUD JUDGMENT and he does not forsake his faithful; forever they will be kept, but the offspring of THE WICKED will be cut off; 29 THE RIGHTEOUS will inherit the earth and they will dwell upon it forever. 30 The mouth of THE RIGHTEOUS whispers wisdom and his tongue utters JUD JUDGMENT; GMENT 31 the law of his God in his heart: his steps will not falter. 25 26

32 33

THE WICKED watches for THE RIGHTEOUS and seeks to kill him; Yhwh does not forsake him in his hand and does not declare him wicked WHEN HE IS JUDGED.

Hope in Yhwh and keep his way, and he will exalt you to inherit the earth: when THE WICKED are cut off, you will see. have seen a fearsome WICKED and stripped like a verdant tree; tree; 36 and he passed by and behold he was no more, I sought him and he could not be found. 37 Keep the perfect and see the upright: because there is posterity for the man of peace; 38 but TRANSGRESSORS will be exterminated together, the posterity of THE WICKED r will be cut off. 39 And THE SALVATION of THE RIGHTEOUS is from Yhwh, their fortress in the time of anguish; 40 Yhwh helps them and delivers them, he delivers them from THE WICKED and SAVES them, because THEY TOOK REFUGE in him. 34

35 I

Described in different ways, the enemies are often named especially in the extreme psalms: – Ps 35: “my accusers”, “my assailants” (1), “my pursuers” (3), “those who seek my soul”, “those who devise my misfortune” (4), “witnesses of violence” (11), “the violent” (15), “hypocrites of scoffers” (16), “young lions” (17), “my enemies”, “those who hate me” (19), “those who rejoice at my misfortune”, “those who magnify themselves against me” (26). – Ps 36: “the wicked” (2, 12), “the doers of iniquity” (13). – Ps 37: “the wicked” (10, 12, 14, 16, 17, 20, 21, 28, 32, 34, 35, 38, 40, that is 13 times, although the term was not used even once in the first psalm), “the evildoers” (1, 9), “the doers of falsity” (1), “someone who prospers in his way”, “the man of intrigues” (7), “the enemies” (20), “those cursed by him” (22), and “transgressors” (38).

524

The Third Section (Ps 26–41)

“They/he gnash/es their/his teeth against” him (35:16; 37:12), against “the afflicted” and “the poor” (35:10; 37:14). God’s “righteousness” (35:24, 27, 28; 36:7, 11; 37:6) and his “judgment/s” (35:23–24; 36:7; 37:6, 28, 33) consist in “saving” his faithful (35:3, 9; 36:7; 37:39, 40), in “delivering” him (35:10; 37:40[2x]). In the last psalm, from the beginning of the central part, the victim of “the wicked” is called “the righteous”, both in singular and plural (37:12, 16, 17, 21, 25, 29, 30, 32, 39). The wicked will be “like chaff facing the wind” (35:5–6), like the grass (37:2, 20, 35b–36), they will fall into the evil they wanted to inflict on the righteous (35:8; 36:13; 37:15). The first two psalms are linked by two occurrences of “servant” playing the role of median terms (35:27; 36:1). The image of “light” acts as a median term between the second and third psalms (36:10; 37:6). The final verb of the last psalm, “to take refuge” (37:40), was already found in the second part of the central psalm (36:8).

INTERPRETATION The wicked will be cut off The sequence begins in a dramatic fashion with the psalmist’s call for help as he is cornered in the court by his enemies: “Accuse, O Lord, my accusers, assault my assailants” (35:1). Although the complainant promises to “exult in Yhwh” (35:9), to “give him thanks” and to “praise” him (35:18, 28), sure that he finally will be saved, the fact remains that he is obsessed with those who “gnash their teeth” against him (35:16). The situation in the second psalm, though less tense, is also marked by the presence of “the wicked” right from the beginning (36:2– 5); and while the central part celebrates Lord’s “righteousness” and salvation (36:6–9), the psalm nevertheless ends with the return of “the wicked” and “the doers of iniquity” (36:12–13). As for the last psalm, it stands out from the other two. “The wicked” are certainly present throughout, but the psalmist no longer turns to the Lord to beg him; on the contrary, he himself addresses the one who takes up his words inviting him or her at length not to “get heated over” the wicked. Indeed, now being old, he witnesses that he never saw “the righteous forsaken” (37:25) and he can therefore encourage him or her to “hope in Yhwh” (37:34), for “he saves” those who take refuge in him (37:40). God does righteousness to the poor In the first psalm, the one praying calls upon the Lord to “judge him according to his righteousness” (35:23–24); God’s “righteousness” is manifested in granting it to the one who trusts in him (35:27–28). The central psalm returns in the ending to “righteousness” which the Lord upholds for “those who know him”, for “the upright

Sequence 35–37

525

of heart” (36:11). Finally, in the long psalm which concludes the sequence “righteousness” and “judgement” are even more clearly manifested as those of the man who puts his trust in God (37:5–6), and that is for this reason that, now justified by him, the man is called “righteous”, in an insistent and systematic fashion, in the singular and also in the plural (37:12, 16, 17, 21, 25, 29, 30, 32, 39). “The judgement” pronounced by “the righteous” (30) is none other than that of his Lord (33).

C. THE LORD INSTRUCTS THE RIGHTEOUS TO PRAISE (PS 32–37)

COMPOSITION OF THE SUBSECTION Each of the two sequences comprises three psalms. The second one is more developed than the first one, since the last psalm is much longer than the other ones: 1st sequence Ps 32: Ps 33: Ps 34: Total:

731 1,052 1,113 2,896

Ps 35: Ps 36: Ps 37: Total:

2nd sequence 1,594 678 2,080 4,352

Both sequences can be read in parallel: – Ps 32 with Ps 35 – Ps 33 with Ps 36 – Ps 34 with Ps 37. The final psalms of both sequences are the only alphabetic acrostic psalms in the subsection.

526

The Third Section (Ps 26–41)

RELATIONS BETWEEN THE FIRST PSALMS (PS 32 AND 35) Both psalms have the following terms or syntagmas in common: – “My bones” (32:3; 35:10); – “All the day” (32:3; 35:28); – “Deliverance/to rescue” (32:7; 35:10); – “Way/to walk” (32:8; 35:6); – “Eye” (32:8; 35:19, 21); – “Heart” (32:11; 35:25); – “Righteous/righteousness” once in the first psalm (32:11), three times in the other one (35:24, 27, 28); – “To exult”

once in the first psalm (32:11), two times in the other one (35:9, 27);

– “To rejoice”

once in the first psalm (32:11), five times in the other one (35:15, 19, 24, 26, 27);

– “The wicked”

found only once in the first psalm (32:10), but its synonyms abound in the other one: They are “my accusers”, “my assailants” (35:1), “my pursuers” (35:3), “those who seek my soul”, “those who devise my misfortune” (35:4), “witnesses of violence” (35:11), “the violent” (35:15), “hypocrites of scoffers” (35:16), “young lions” (35:17), “my enemies”, “those who hate me” (35:19), “those who magnify themselves against me” (35:26). The wicked “without reason” or with “falsity” (35:7[2x], 19[2x]) rise up against the righteous person, the one who, at the centre of the composition, does good to them (35:13–14). While in the first psalm the psalmist confesses his “transgression”, his “sin” (32:1, 5[2x]), his “fault” (32:2, 5[2x]), his “deceit” (32:2), in the other psalm— where the above mentioned terms are not used—he complains to the Lord that he is accused “without reason” (35:7[2x], 19), because he is innocent. Whereas in Ps 35 these are the wicked who crush the psalmist, in Ps 32 they are his own “transgressions” (32:1, 5), his “sin” (32:1, 5a, 5b), his “fault” (32:2, 5a, 5b), his “deceit” (32:2b).

The Whole of the Second Subsection (Ps 32–37)

527

Ps 32 1 Of David, instruction. Happy the one whose TRANSGRESSION is taken away, the one whose SIN is covered! 2 Happy the man to whom Yhwh does not impute FAULT and there is no DECEIT in his spirit! 3 When I

kept silent, MY BONES were consumed in my roaring ALL THE DAY; 4 when day and night your hand was heavy upon me, my marrow was changed in the heat of summer. 5 MY SIN, I made known to you, and MY FAULT I did not cover; I said, “I will confess against me MY TRANSGRESSIONS to Yhwh”. And as for you, you took away THE FAULT of MY SIN. 6 For this all faithful pray to you at the time of finding; surely when many waters overflow, they will not reach him. 7 You are refuge for me, you will guard me from anguish, you will surround me with shouts of joy of DELIVRANCE. 8I

will instruct you and I will teach you this WAY you should WALK, I will advise, my EYE on you. 9 Do not be like a horse like a mule without understanding, with bridle and bit its ornament to curb it; not to come near to you! 10 Many torments for THE WICKED and the one who trusts in Yhwh, faithfulness surrounds him. 11 REJOICE in Yhwh and EXULT, you RIGHTEOUS, and shout for joy, all you upright of HEART. [...]

Ps 35 1 Of David. Accuse, Yhwh, MY ACCUSERS, assault MY ASSAILANTS; 2 grasp shield and buckler and rise up to my aid. 3 And brandish the spear and block the road against MY PURSUERS; say to my soul: “I am your salvation” 4 Let them blush and be ashamed THOSE WHO SEEK MY SOUL, let them retreat backwards and be confused THOSE WHO DEVISE MY MISFORTUNE! 5 Let them be like chaff facing the wind and the angel of Yhwh chasing them, 6 let their WAY be dark and slippery and the angel of Yhwh pursuing them!

without reason they have hidden for me the pit of their net, without reason they have dug for my soul. 8 Let a ruin come upon him that he does not know and his net which he has stretched out, let it catch him, into a ruin, let him fall inside. 9 And my soul WILL EXULT in Yhwh, will be jubilant in his salvation. 10 All MY BONES will say: “Yhwh, who is like you, RESCUING the afflicted from someone stronger than he, and the afflicted and the poor from his PLUNDERER?” 11 WITNESSES OF VIOLENCE rise up, they ask me about things I do not know, 12 they repay me evil instead of good, loss of a child to my soul. 13 And as for me, during their illnesses, my garment was a sackcloth; I humiliated my soul with fasting and my prayer returned to my bosom; 14 like a friend, like a brother to me, I behaved, like a mourning of a mother, weeping I bowed down. 15 And at my downfall THEY REJOICE and gather together, THE VIOLENT gather together against me; and I do not know them, they tear and do not cease; 16 like HYPOCRITES of SCOFFERS of mockery, they gnash their teeth against me.

7 Yes,

17 Lord,

how long will you look on? Withdraw my soul from their ravages, my only one from YOUNG LIONS. will give you thanks in the great assembly, among many people I will praise you. 19 LET NOT REJOICE over me MY ENEMIES of falsity, THOSE HATING ME without reason, let them not wink THE EYE! 20 Because they do not speak of peace, and against the peaceful of the earth, they devise treacherous words. 21 And they open wide their mouth against me; they say: “Aha! Aha! Our EYE have seen!” 18 I

22 You have seen, Yhwh, do not be silent, my Lord, do not be far from me; 23 Wake up and arise to my judgment, my God and my Lord, to my cause; 24 judge me according to YOUR RIGHTEOUSNESS, Yhwh my God, and LET THEM NOT REJOICE over me! 25 Let them not say in their HEART: “Aha! Our soul!” Let them not say: “We have swallowed it!” 26 Let them blush and be confused together THOSE WHO REJOICE at my misfortune; let them be clothed in blush and confusion, THOSE WHO MAGNIFY THEMSELVES AGAINST ME! 27 Let them EXULT and REJOICE those who desire MY RIGHTEOUSNESS, and let them always say: “Great is Yhwh who desires peace of his servant!” 28 And my tongue will meditate on YOUR RIGHTEOUSNESS, ALL THE DAY your praise.

528

The Third Section (Ps 26–41)

RELATIONS BETWEEN THE SECOND PSALMS (33 AND 36) The central psalms of both sequences have the following terms in common: – “Righteous/righteousness” (33:1, 5; 36:7, 11); – “Upright” (33:1, 4; 36:11): – “Truth” (33:4; 36:6); – “Faithfulness” (33:5, 18, 22; 36:6, 8, 11); – “Heaven/s” (33:6, 13; 36:6); – “Abyss/es” (33:7; 36:7); – “Heart” (33:11, 15, 21; 36:2, 11); – “Sons of Adam” (33:13; 36:8); – “Salvation/to save” (33:16, 17; 36:7); – “Eye/s” (33:18; 36:2, 3). “The wicked” are mentioned in Ps 36 (2, 12) together with “the doers of iniquity” (12–13); their works are detailed: “transgression” (2), “guilt” (3), “iniquity” (4, 5, 13), “deceit” (4), “evil” (5), “pride” (12). No mention is made of any of these in Ps 33; there are only mentioned, as if in passing, “nations” and “peoples” with their “designs” and “plans” (10). All the rest is dedicated to “the righteous” and “the upright”, and to the protection provided for them by the Lord.

The Whole of the Second Subsection (Ps 32–37)

529

Ps 33 1 Shout

for joy, you RIGHTEOUS, in Yhwh, praise is fitting to THE UPRIGHT; 2 give thanks to Yhwh with the lyre, with the harp of ten strings sing psalms to him; 3 sing to him a new song, be good at playing with acclamation, 4 because the word of Yhwh is UPRIGHT and all his works with TRUTH; 5 he loves RIGHTEOUSNESS and judgment, the earth is full of the FAITHFULNESS of Yhwh. 6 By

the word of Yhwh the HEAVENS were made and by the breath of his mouth all their host. gathers like a pile the waters of the sea, he puts the ABYSSES in storehouses. 8 Let all the earth fear Yhwh, before him let tremble all the inhabitants of the world, 9 because he said and it was, he commanded and it stood. 10 Yhwh thwarts the design of the NATIONS, frustrates the plans of the PEOPLES; 11 the design of Yhwh stands forever, the plans of his HEART from age to age. 7 He

12 Happy

the nation whose God is Yhwh, the people he has chosen for his inheritance!

13 Yhwh

watches from HEAVEN, he sees all the sons of Adam; 14 from the place of his dwelling he looks carefully at all the inhabitants of the earth. 15 He shapes to each one his HEART, he understands all their works. 16 No king is SAVED by much vigour, a valiant is not rescued by much strength; 17 false is the horse for SALVATION and by much of its vigour it does not escape.

THE EYE of Yhwh on his fearful, on those who hope in his FAITHFULNESS, 19 to rescue their soul from death and keep them alive in times of famine 20 Our soul has waited for Yhwh, he is our help and our shield, 21 because in him our HEART rejoices, because in the name of his holiness we have trusted. 22 May your FAITHFULNESS, Yhwh, be upon us, as we have hoped in you. 18 Behold,

[...] Ps 36 1 For the music director, of the servant of Yhwh, of David. oracle of Transgression to THE WICKED in the depths of his HEART, there is no dread of Elohim in the sight of his EYES; EYES 3 because he flatters himself too much in his EYES to find his fault and hate it. 4 The words of his mouth iniquity and deceit, he has ceased to be wise, to be good; 5 he devices iniquity on his bed, he sets himself in a way that is not good, he does not reject evil. 2 An

6 Yhwh,

in the HEAVENS your FAITHFULNESS, your TRUTH to the clouds; 7 YOUR RIGHTEOUSNESS, like the mountains of El, your judgments, a great ABYSS. You SAVE Adam and beast, Yhwh ; 8 how precious your FAITHFULNESS, Elohim! And the sons of Adam take refuge in the shadow of your wings, 9 they are inebriated of the fat of your house, and in the stream of your delights you water them. 10 Yes, with you the source of life, by

your light we will see the light. 11 Maintain your FAITHFULNESS to those who know you and YOUR RIGHTEOUSNESS to THE UPRIGHT of HEART. 12 Let the foot of pride not reach me and let the hand of THE WICKED not drive me away! 13 There THE DOERS of iniquity have fallen, they have been knocked down, and not able to rise.

530

The Third Section (Ps 26–41)

RELATIONS BETWEEN THE LAST PSALMS (34 AND 37) Both psalms are alphabetical acrostics. They also have a lot of other features in common: – “Righteous/righteousness” (34:16, 20, 22; 37:6, 12, 16, 17, 21, 25, 29, 30, 32, 39, that is 10 times in Ps 37) opposed to “the wicked” (34:22; 37:1, 9, 10, 12, 14, 16, 17, 20, 21, 28, 32, 34, 35, 38, 40, that is 13 times in Ps 37); – The synonyms of “righteous/righteousness” are: the “fearful” of God (34:8, 10), “those who seek” him (34:11), his “servant” (34:23); “judgment” (37:6), “those who hope” (37:9), “the little one” (37:14), “the upright” (37:14, 37), “the perfect” (37:18, 37), “blessed” (37:22), his “faithful” (37:28), “the man of peace” (37:37); “the humiliated” (34:3; 37:11), “the afflicted” (34:7; 37:14); – The synonyms of “the wicked” are: “young lions” (34:11), “the doers of evil” (34:17), “those who hate” (34:22), “the evildoers” (37:1, 9), “the doers of falsity” (37:1), the man “doing intrigues” (37:7), “the enemies” (37:20), “cursed” (37:22), “transgressors” (37:38). – “All who take refuge in him” (34:23) and “they took refuge in him” (37:40) act as final terms; – “Avoid evil and do good” of 34:15 is repeated in 37:27 and “do good” in 37:3; – The Lord “rescues” them (34:5, 18, 20), “saves” them (34:7, 19; 37:39, 40) and “delivers” 37:40[2x]) from their “anguishes” (34:7, 18; 37:39); – In contrast to “young lions” (34:11a), the righteous will not suffer from hunger (34:11b; 37:19, 25); – Terms belonging to the semantic field of filiation: “sons” at the centre of Ps 34 (34:12), “memory” (34:17), “offspring” (37:25, 26, 28), “posterity” (37:37, 38), as well as “inheritance” (37:18), “to inherit the earth” four times (37:9, 11, 29, 34), “to give” (37:4, 21); – The wicked will be “cut off” (37:9, 22, 34), and even their “memory” will be cut off (34:17), their “offspring” (37:28), and their “posterity” (37:38); – Ps 34 speaks of the “broken of heart” (34:19) whose bones will not be “broken” (34:21), while in the other psalm they are the wicked whose bows will be “broken” (37:15), whose very arms will be “broken” (37:17); – The Lord “keeps” his faithful (34:21; 37:37), but man is invited to “keep” his way (37:34); – “Peace” (34:15; 37:11, 37); – Finally, it should be pointed out that “desires” at the centre of Ps 34 (13) and “delights” at the centre of the other psalm (37:23) translate the same Hebrew verb.

The Whole of the Second Subsection (Ps 32–37)

531

Ps 34 1 Of David, when he disguised his reason in front of Abimelech, and he drove him out, and he went away. will bless Yhwh at all times, his praise always in my mouth. 3 In Yhwh my breath PRAISES, let the humili humiliated umiliated hear and rejoice. 4 Magnify Yhwh with me and let us exalt his name together. 5 I sought Yhwh and he answered me, and from all my fears he rescued me. 6 They looked at him and were radiant, and their faces will not blush. 7 This afflicted cried out and Yhwh heard, and from all his ANGUISHES he SAVED SAVED him. 8 The angel of Yhwh encamps around his fearful and releases them. 9 Taste and see that Yhwh is good, happy the man WHO TAKES REFUGE IN HIM. 10 Fear Yhwh, you his saints, because there is no lack for his fearful. 11 YOUNG LIONS are devoid and ARE HUNGRY, and those who seek Yhwh do not lack any good. 2I

12 Go,

CHILDREN, hear me, I will teach you the fear of Yhwh. is the man desiring life, loving days to see good?

13 Who 14 Guard

your tongue from evil and your lips from speaking deceit. 15 Avoid evil and do good, search for PEACE and pursue it. 16 The eyes of Yhwh on THE RIGHTEOUS and his ears toward their clamours. 17 The face of Yhwh against THE DOERS OF EVIL to CUT OFF THE MEMORY of them from the earth. 18 They cried out and Yhwh heard and from all their ANGUISHES he rescues him. 19 Yhwh is near to the broken of heart and the crushed of spirit he SAVES SAVES. 20 Many evils on THE RIGHTEOUS and from all of them Yhwh rescues him. 21 HE KEEPS all his bones, even one of them will not be broken. 22 Evil kills THE WICKED and those who hate THE RIGHTEOUS will expiate. 23 Yhwh redeems the breath of his servant, and ALL WHO TAKE REFUGE IN HIM will not expiate.

[...] Ps 37 1 Of David. Do not get heated over THE EVILDOERS, do not be envious of the doers of falsity, 2 because like the grass they quickly wither and like the green of regrowth they fade. 3 Trust in Yhwh and do good, inhabit the earth and make feed on truth. 4 and rejoice in Yhwh and he WILL GIVE the desires of your heart. 5 Commit to Yhwh your way and trust in him, and he will do it; 6 and he will bring out your RIGHTEOUSNESS like the light and your judgment like the noon. 7 Be still before Yhwh and wait for him, do not get heated over someone who prospers in his way, over the man doing intrigues; 8 Refrain from anger, forsake wrath, do not get heated, it is just evil; 9 because THE EVILDOERS WILL BE CUT OFF, and those who hope in Yhwh they WILL INHERIT THE EARTH; 10 and yet a little, and THE WICKED, is no more, you inquire about his place, and it is no more; 11 and the humiliated humiliated WILL INHERIT THE EARTH and rejoice in the abundance of PEACE. 12

THE WICKED plots against THE RIGHTEOUS and gnashes his teeth against him;

13 the 14

Lord laughs at him, because he sees that his day is coming.

THE WICKED have drawn the sword and bent their bow, to make fall the afflicted and the little one, to slaughter the

upright of the way. 15 Their sword will enter into their own heart and their bows will be broken. 16 Better a little to THE RIGHTEOUS than the abundance of the powerful WICKED; 17 because the arms of THE WICKED will be broken, and Yhwh supports THE RIGHTEOUS RIGHTEOUS. 18 Yhwh knows the days of the perfect, and their INHERITANCE will be forever; 19 they will not blush in the times of evil, and in the days of FAMINE they will be satiated. 20 Because THE WICKED will perish and the enemies of Yhwh; like the ornament of the meadows they are finished, in smoke they are finished.

THE WICKED borrows and does not repay but THE RIGHTEOUS has mercy and GIVES; 22 because those blessed by him WILL INHERIT THE EARTH and those cursed by him WILL BE CUT OFF. 23 By Yhwh the steps of man are made firm 21

and he delights in his way; 24 even if he falls, he is not hurled down, because Yhwh supports him with his hand. have been young and now I am old, I have not seen THE RIGHTEOUS forsaken nor his OFFSPRING seeking bread; 26 all day long he has mercy, he lends, and his OFFSPRING will be in blessing! 27 Avoid evil and do good, and you will dwell forever. 28 Because Yhwh loves judgement and he does not forsake his faithful; forever they WILL BE KEPT but THE OFFSPRING of THE WICKED WILL BE CUT OFF; 29 THE RIGHTEOUS WILL INHERIT THE EARTH and they will dwell upon it forever. 30 The mouth of THE RIGHTEOUS whispers wisdom and his tongue utters judgment; 31 the law of his God in his heart: his steps will not falter.

25 I

32

THE WICKED watches for THE RIGHTEOUS and seeks to kill him; does not forsake him in his hand and does not make him wicked when he is judged.

33 Yhwh

Yhwh and KEEP his way, and he will exalt you TO INHERIT THE EARTH: when THE WICKED ARE CUT OFF, you will see. 35 I have seen a fearsome WICKED and stripped like a verdant tree; 36 and he passed by and behold he was no more, I sought him and he could not be found. 37 KEEP the perfect and see the upright: because there is POSTERITY for the man of PEACE; 38 but transgressors will be exterminated together, THE POSTERITY of THE WICKED WILL BE CUT OFF. 39 And THE SAL SALVA ALVAT VATION of THE RIGHTEOUS is from Yhwh, their fortress in the time of ANGUISH; 40 Yhwh helps them and delive livers them, he delive livers them from THE WICKED and SAVES SAVES them, because THEY TOOK REFUGE IN HIM. 34 Hope in

532

The Third Section (Ps 26–41)

INTERPRETATION INSTRUCTION The title of the first psalm does not apply only to it (Ps 32), nor to the first sequence alone (Ps 32–34); “instruction” characterises also the second sequence and thus the whole subsection (Ps 32–37). It is true that the centre of the first psalm is addressed to God (32:4–7), but already in the second psalm prayer is reduced to the final verse alone (33:22) and is totally absent in the last psalm of the first sequence (34); on the contrary, the calls to praise the Lord are numerous (32:8–11; 33:1–3; 34:3–4, 9–14) motivated by the account of his works. In the second sequence, while the first psalm is a long cry for help addressed to God against a fierce enemy (Ps 35), already in the next psalm the prayer which follows the denunciation of the behaviour of the wicked (36:2–5) is essentially praise; as for the last psalm (Ps 37), it is a long exhortation not to get heated over the wicked but to hope in the Lord. Both acrostic psalms (Ps 34 and 37) to which the two sequences lead do not contain a single prayer; they are both instructions inviting their addressees to “take refuge” in the Lord. SIN Once his sin has been confessed and forgiven (32:5), the psalmist who is freed from it can devote himself together with “the righteous” and “the upright” to joy and exultation (32:11); and that is why the following psalm is addressed to “the righteous” and “the upright” inviting them to “praise” (33:1), and even more solemnly in the next psalm, where the praying person invites “the humiliated” to join in his “praise” (34:2–4). On the contrary, “the wicked” who accuse the psalmist fiercely and “without reason” (Ps 35) remain in “transgression”, “fault”, “iniquity”, “deceit”, and “evil” (36:2–5). They are “the doers of falsity” (37:1) and the doers of “intrigues” (37:7), “transgressors” (37:38). RIGHTEOUSNESS The term “wicked”, which occupies the entire second sequence and in particular saturates the last psalm, should not obscure the terms “righteousness” and “righteous”. While the wicked lead only to death, of both the executioners and their victims, the second term has its origin in God’s “righteousness” (35:24, 27, 28; 36:7, 11), in his “judgment” (35:23–24; 36:7; 37:6, 28, 33), which consists in “saving” his faithful (35:3, 9; 36:7; 37:39, 40), in “delivering” them (35:9; 37:40[2x]), in making them “inherit”, thus making them his children, whose “offspring” and “posterity” will be assured “for ever”.

III. THE LORD PROTECTS THE PERSON OF INTEGRITY FROM EVIL

The Third Subsection: Ps 38–41 The four psalms in the subsection are organised in two sequences of two psalms each.

A. GOD REBUKES AND CORRECTS The First Sequence: Ps 38–39 1. PSALM 38 TEXT 1A

psalm of David, for a memorial. 2 Yhwh, do not rebuke me in your wrath and do not correct me in your fury; 3 yes, your arrows have come down on me and your hand has come down upon me. 4 There is no soundness in my flesh because of your indignation, there is no peace in my bones because of my sin; 5 yes, my faults have passed over my head, like a heavy burden, they are too heavy for me, 6 my bruises stink and fester because of my folly. 7 I am bend, I bowed down, excessively, I walk mourning all the day; 8 yes, my lions are filled with burning and there is no soundness in my flesh; 9 I am paralysed and crushed, excessively, I roar with the growling of my heart. 10 Lord, all my desire (is) before you, and my groaning is not hidden from you; 11 my heart pounds, my strength forsaken me, and the light of my eyes, they also are not with me. 12 My friends and companions stand (back) from before my wound and my relatives stood from a distance; 13 they set traps, seeking my soul, and wishing my evil they speak of threats, and all the day they meditate deceits. 14 And as for me, like a deaf, I do not hear, and like a dumb, who does not open his mouth; 15 and I am like a man who does not hear and in his mouth there is no reply. 16 Yes, in you, Yhwh, I hope, you will answer, Lord my God. 17 Yes, I said: “Lest they rejoice over me, when my foot slips, they win against me!” 18 Yes, as for me, I am doomed to fall and my torment (is) always before me. 19 Yes, my fault, I confess, I am anxious about my sin. 20 And my enemies without reason are strong and many are those who hate me wrongfully; 21 and repaying me evil instead of good, they accuse me instead of pursuing good. 22 Do not forsake me, Yhwh, my God, do not be far from me; 23 hasten to my aid, Lord, my salvation! V. 20: “MY ENEMIES WITHOUT REASON”

Instead of ḥinnām (“without reason”) the Masoretic text has ḥayyîm (“alive”), yod could be confused with noun. It is reasonable to follow 4QpPsa which has ḥinnām in parallel to “wrongly”, as in Ps 35:19 “without reason” is parallel to “falsehood”.

534

The Third Section (Ps 26–41)

COMPOSITION Our poem does not follow a regular pattern of development. We can point out four instances in which the speaker addresses God: vv. 2, 10, 16, 22, that is, at the beginning and at the end, in the block of physical suffering and in that of repercussions in social relations. These blocks are not very well defined. Intensity overlaps with the order.1

The authors have noticed the vocatives attributing to them the role of initial terms, thus distinguishing four parts. For Ravasi, the introductory antiphon (2) and the concluding antiphon (22–23) frame “the great supplication” (3–21). Others consider from five to eight parts.2 The psalm is organised in three parts, the beginning of which is indicated by the vocatives (2–9, 10–15, 16–23). The central part is slightly shorter than the surrounding parts (14 members instead of 16). THE FIRST PART (2–9) + 2 Yhwh, +

do not in YOUR WRATH rebuke me and in YOUR FURY do not correct me;

:: 3 YES, your arrows :: and has come down

have come down upon me

on me. your hand. hand

···························································································································

+ 4 THERE IS NO SOUNDNESS IN MY FLESH + there is no peace in my bones nes 5

because of because of

YOUR INDIGNATION, MY SIN;

:: YES, MY FAULTS :: like a burden

have passed over heavy

my head, head they are too heavy for me,

:: 6 they stink, :: because of

they fester,

my bruises bruises,

– 7 I am bent, – all the day

I bowed down, mourning,

:: 8 YES, my lions + AND THERE IS NO

are filled

with burning,

SOUNDNESS

IN MY FLESH;

– 9 I am paralysed – I roar

and crushed, with the growling

excessively, excessively of my heart. heart

MY FOLLY. ···························································································································

excessively, excessively I walk;

In the first piece the psalmist pleads with the Lord to stop “correcting” him (2), his hand having fallen on him (3). In the second piece, God’s “indignation” is 1

Alonso Schoekel – Carniti, I, 652. Five part for Hakham (I, 216): 2–8, 9–13, 14–16, 17–21, 22–23. Six for Lorenzin (175) and deClaissé-Walford – al. (355), but their divisions do not match, except for the last one (22–23). Eight for Vesco (353). 2

Psalm 38

535

caused by his “sin” (4b), his “faults” (5a) and his “folly” (6b); it is manifested in his body, “flesh” and “bones” (4), “head” (5) and his purulent “bruises” (6). The third piece stresses the “excess” (7a, 9a) of the evils that have reached his “loins” (8a) and his “heart” (9b); it should be pointed out the parallelism between the first members of the extreme segments (7a, 9a). The first two pieces are linked by the synonyms found in the first segments, “your wrath”, “your fury”, “your indignation” (2ab, 4a). The last pieces are linked by the repetition of “there is no soundness in my flesh” (4a, 8b)3. “Yes” occurs in each piece (3a, 5a, 8a); “your hand” (3b) belongs to the same semantic field of the body parts listed in the subsequent pieces. The central piece is the only one where the “cause” (“because of” in 4ab, 6b) of the evils is confessed. THE SECOND PART (10–15) + 10 Lord, + and my groaning

before you from you

all my desire, is not hidden;

+ 11 my HEART + and the light

pounds,

forsaken me they also

of MY EYES,

my strength ARE NOT

with me.

·····················································································································

- 12 My friends - from before - and my relatives

and my companions my wound from a distance

: 13 they set traps, : and wishing : and deceits,

seeking my evil all the day

stand (back), stood; MY SOUL

they speak they meditate.

of threats,

····················································································································· 14

– And as for me, .. and like a dumb,

like a deaf, who does not open

I do not hear, HIS MOUTH;

– 15 and I am .. and THERE IS NO

like a man

in HIS MOUTH

who reply.

does not hear

While the psalmist addresses God in the first piece to complain about his misfortunes (10–11), in the last piece he remains deaf and dumb (14–15) in front of all those referred to in the central piece, friends and enemies alike (12–13). In the first piece the second segment (11) explains and details the “groaning” of the first piece (10b) by enumerating its bodily consequences.4 In the second piece the first trimember is dedicated to the psalmist’s “relatives” who dare not 3

In 4a the first two words are linked by the maqqep. In 11b, the referent of the pronoun “they” is the immediately preceding term, “my eyes”, whereas one might have expected it to be “the light”; moreover, the Hebrew pronoun is in the masculine form whereas it should have been in the feminine form, but this happens often. 4

536

The Third Section (Ps 26–41)

approach him because of his wounds (12), and the second segment to his enemies, those who seek his soul, namely those who are after his life by laying traps for him (13). Both bimembers of the last piece are parallel, repeating “I do not hear” and “mouth” (14–15). + 10 Lord, + and my groaning

before you from you

all my desire, is not hidden;

+ 11 my HEART + and the light

pounds,

forsaken me they also

of MY EYES,

my strength ARE NOT

with me.

·····················································································································

- 12 My friends - from before - and my neighbours

and my companions my wound from a distance

: 13 they set traps, : and wishing : and deceits,

seeking my evil all the day

stand (back), stood; MY SOUL

they speak they meditate.

of threats,

····················································································································· 14

– And as for me, .. and like a dumb,

like a deaf, who does not open

I do not hear, HIS MOUTH;

– 15 and I am .. and THERE IS NO

like a man

in HIS MOUTH

who reply.

does not hear

“Before” is repeated in the first two pieces (10a, 12b). In the last piece, the two occurrences of “I do not hear” (14a, 15a) and “there is no [...] reply” (15b) respond, in fact, to those who “speak of threats” in the second piece (13b). Both occurrences of ’ên rendered as “are not” and “there is no” (11b, 15b) serve as final terms for the extreme pieces. They oppose “my groaning from you is not hidden” in the first piece (10b).

Psalm 38

537

THE THIRD PART (16–23) + 16 YES, in you, + You,

YHWH, you will answer,

I hope, LORD

MY GOD.

“Lest my foot,

they rejoice over me, against me

they win!

: YES, as for me, : and my torment

to fall, before me

I am doomed, always.

: 19 YES, my fault, : I am anxious

I confess, about my sin.

: 17 YES, I said: : when slips 18

······························································································································

- 20 And my enemies - and many are

without reason those who hate me

are strong wrongfully;

- 21 And repaying me - they accuse me

with evil instead of

instead of pursuing

YHWH, do not be far

from me;

+ 22 Do not forsake me, + MY GOD, 23

+ hasten + LORD,

good, good.

to my aid, my salvation!

The extreme subparts are corresponding to each other: the psalmist invokes “Yhwh” (16a, 22a), “Lord” (16b, 23b), “my God” (16b, 22b). The three bimembers of the first piece in the central subpart begin with “Yes” (kî); the psalmist recalls what he has already said in his prayer: supplication (17), complaint (18), confession of sin (19). The second piece concerns the enemies who pursue him “without reason”, “wrongfully” (20), who repay him evil for good (21). This second piece can be understood as the continuation and the conclusion of what the psalmist said in his prayer. THE WHOLE OF THE PSALM The extreme parts can be distinguished from the central part by the three occurrences of “yes” in the first part (3, 5, 8) and four of them in the last part (16, 17, 18, 19), and by the repetition of “my sin” and “my fault/s” (4–5, 19). The first two parts are linked by the terms belonging to the parts of the body: “your hand” (3), “my flesh”, “my bones” (4), “my loins”, “my flesh” (8), “my heart” (9; 11); “my eyes” (11), “my soul” (13), “his mouth” (14–15). None of these terms are used in the last part, nor are “my bruises” (6), “my desire”, “my groaning” (10), “my strength” (11), “my wound” (12). Translated as “there is no”, ’ên occurs three times in the first part (4[2x], 8) and in the second part it occurs twice translated as

538

The Third Section (Ps 26–41)

“are not” and “there is no” (11, 15). The two occurrences of “heart” (9, 11) act as median terms. The last two parts are linked by mentioning the psalmist’s enemies: “seeking my soul” and “wishing my evil” (13); “my enemies” and “those who hate me” (20), and by the synonymous syntagmas: “a distance” and “do not be far” (12b, 22). 1A 2

psalm of David, for a memorial.

YHWH, do not rebuke me in your wrath and do not correct me in your fury; your arrows have come down on me and YOUR HAND has come down upon me.

3 YES,

4 THERE IS NO soundness in MY FLESH because of your indignation, THERE IS NO peace in MY BONES because of MY SIN; 5 YES, MY FAULTS have passed over my head, like a heavy burden, they are too heavy for me; 6 MY BRUISES stink and fester because of my folly. 7

I am bend, I bowed down, excessively, I walk mourning all the day; YES, MY LIONS are filled with burning and THERE IS NO soundness in MY FLESH; 9 I am paralysed and crushed, excessively, I roar with the growling of MY HEART. 8

10

LORD, all MY DESIRE is before you and MY GROANING is not hidden from you; pounds, MY STRENGTH forsaken me, and the light of MY EYES, they also ARE NOT with me.

11 MY HEART 12

My friends and companions stand back from before MY WOUND and my relatives stood from A DISTANCE; 13 they set traps, SEEKING MY SOUL and WISHING MY EVIL they speak of threats, and all the day they meditate deceits. 14 15

16

And as for me, like a deaf, I do not hear, and like a dumb, who does not open HIS MOUTH; and I am like a man who does not hear and in HIS MOUTH THERE IS NO reply.

YES, in you, YHWH, I hope,

you will answer, LORD MY GOD.

17

YES, I said: “Lest they rejoice over me, when my foot slips, they win against me!” YES, as for me, I am doomed to fall and my torment is always before me. 19 YES, MY FAULT, I confess, I am anxious about MY SIN. 18

20 21 22 23

And MY ENEMIES without reason are strong and many are THOSE WHO HATE ME wrongfully, and repaying me evil instead of good, they accuse me instead of pursuing good.

Do not forsake me, YHWH, MY GOD, DO NOT BE FAR from me; hasten to my aid, LORD, my salvation!

In all three parts, the vocatives act as initial terms, “Yhwh” (2), “Lord” (10), “Yhwh” and “Lord my God” (16); “Yhwh” (2) and “Yhwh, my God”, and “Lord” (22–23), act as extreme terms for the whole of the psalm. The enemies appear only from the beginning of the second side (13–23). The physical ailments that the psalmist suffers from are only found on the first side.

Psalm 38

539

CONTEXT ONE OF THE SEVEN PENITENTIAL PSALMS Ps 38 is the third of the seven penitential psalms, together with Ps 6; 32; 51; 102; 130; 143. It shares with them the confession of sins. Ps 38:2 repeats Ps 6:2 almost word for word. “THERE IS NO SOUNDNESS IN MY FLESH” (4, 8) The same expression is found at the beginning of Isaiah, applied not to an individual as in the psalm, but to all the people: 5

Where shall I strike you next, if you persist in treason? The whole head is sick, the whole heart is diseased, 6 from the sole of the foot to the head, there is no soundness in it. (Isa 1:5–6)

“WHO DOES NOT OPEN HIS MOUTH” (14) Verses 14–15 of the psalm recall the Fourth Servant Song: “He was oppressed, and he was afflicted, yet he did not open his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he did not open his mouth” (Isa 53:7).

INTERPRETATION THE PSALMIST’S ILLNESSES Throughout the first side of the psalm (2–11), the psalmist evokes the physical illnesses which he suffers in his “flesh”; his “bones”, his “loins”, his “heart” and even his “eyes” are affected. It is a disease that is not localised, limited to a single organ, his whole body is, in a way, a single “bruise”, a single “wound”. Some people believe that it is leprosy.5 It seems pointless to try to make a precise diagnosis. All these physical manifestations could be nothing more than symptoms of a different kind of illness. MORAL HARASSMENT The behaviour of the psalmist’s friends and companions, who keep their distance, is certainly a consequence of his physical situation, although it is clear that such attitude on their part only aggravates his suffering. It is not the same with his enemies, those who seek his misfortune, who are after his life. It seems that they are the cause of his evil, since they are numerous and powerful, and especially, since the psalmist did not deserve their hatred, quite the contrary: 5

E.g., Kraus, I, 411; Lorenzin, 175.

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The Third Section (Ps 26–41)

instead of good done to them, they returned to him evil, accusing him unjustly. That is enough to make one, who enjoys the most robust health, seriously ill. Guilt trip The perverts’ tactics consist not only in crushing their victims, debasing them, but also in making them feel guilty. If they are persecuted, it is because they deserve it. If they fall ill, it is obviously their fault. And perversion reaches its peak when the victim interiorises his guilt before God, calling it his “fault”, his “sin” (4–5, 19). Thus, they will be convinced in the depths of their hearts that the arrows that fall on them are not shot at them by their enemies, but actually by God who, in a legitimate fury, intends to correct them, if not punish them. And here they are crushed definitively under the weight too heavy for them, sunk beneath the mass of their faults which are over their heads. “YES, IN YOU, LORD, I HOPE” (16) Despite everything, neither enemies nor sin will have the last word, but hope. Indeed, the psalmist exposes his misery throughout the first two parts before “Yhwh” (2), his “Lord” (10). All spoken to him that he takes up again in the centre of the last part (17–21), in no way it prevents him from being caught in the mortal trap which has been set for him. When he begs his Lord not to forsake him, not to stay away from him, when he urges him to hasten to his aid (22–23), he hopes in him, sure that he will answer his lament (16). The last word is “my salvation” (23); with it all is said6.

6

The body of the psalm comprises 22 segments, as many as the letters of the alphabet. That is why this kind of psalm is called a non-alphabetic “acrostic” psalm. As with the 22 letters of the Hebrew alphabet one can say anything sayable, this number symbolises totality.

2. PSALM 39 TEXT 1 For the music director, of Jeduthun, a psalm of David. 2 I said, “Let me keep my ways, from sinning with my tongue, let me keep a muzzle on my mouth, as long as the wicked (is) before me”. 3 I remained dumb (in) silence, I kept quiet away from good, and my torments worsened. 4 My heart burned within me, in my sigh a fire blazed, I spoke with my tongue: 5 “Let me know, Yhwh, my end, and the measure of my days how much it (is), that I may know how much I am missing. 6 Behold, you have made my days a few handbreadths and my duration as nothing before you; yes, all a mist all adam who stands upright. 7 Yes, like a shadow man walks away, yes, a mist they get richer; he heaps up and does not know who will gather. 8 And now, what do I expect, Lord? My hope, it (is) in you. 9 Deliver me from all my transgressions, do not make me the scorn of the fool. 10 I remain dumb, I do not open my mouth, because as for you, you are acting. 11 Remove your stroke from me, under the assaults of your hand, I myself, I am consumed. 12 By rebuking the faults, you correct man, and you eat away like a moth what he covets, yes, a mist all adam. 13 Hear my prayer, Yhwh, and incline your ear to my cry, and do not be deaf to my weeping. Because a stranger I (am) with you, a passer-by like all my fathers. 14 Turn away from me, that I may smile, before I walk away and be no more.

V. 1: “OF JEDUTHUN”

Following qeré lîdûtûn (ketib has lîdîtûn). Jeduthun is one of the Levites whom David had entrusted with the music of the temple (1Chr 16:41–42; 25:1–2). V. 6A: “A FEW HANDBREADTHS”

Handbreadth is the unit of length based on the breadth of a hand. V. 6C: “YES, ALL A MIST”

Several Hebrew manuscripts do not have the first “all” of the Masoretic text: ’ak kāl-hebel kol-’ādām, “Yes, all a mist all adam”. V. 7A: “YES, LIKE A SHADOW”

Lit. “in the shadow”, which can be understood as “in obscurity”, in darkness; however, the parallelism with “a mist” in 6c and 7b invites us to interpret it in the same sense. 7B: “YES, A MIST THEY GET RICHER” Lit. “they growl”, as in Ps 83:3, Isa 17:12. However, since the verb is of the same root as hāmôn, “wealth”, it can be interpreted in the light of the subsequent member.1 1

See Hakham, I, 225; Vesco, 359.

542

The Third Section (Ps 26–41)

COMPOSITION As it happens most of the time, the commentaries are not unanimous on how the psalm is organised. Many divide it into two part only,2 others into three,3 yet others into four,4 and some even into five.5 After the title (1), the psalm is formed of two long parts (2–7 & 9–14) framing a much shorter part, which comprises a question and its answer (8). THE FIRST PART (2–7) – 2 I said: – from sinning

Let me keep with my tongue,

my ways,

– let me keep – as long as

on my mouth the wicked (is)

a muzzle,

= 3 I remained dumb = and my torments

(in) silence, worsened.

I kept quiet

BEFORE ME.

away from good,

····························································································································

+ 4 Burned + in my sigh + I spoke

my heart blazed with my tongue:

within me, a fire,

:: 5 “LET ME KNOW, :: and the measure .. THAT I MAY KNOW

Yhwh, of MY DAYS how much missing

my end, how much it (is), I am”.

···························································································································· 6

:: Behold, :: and my duration :: yes, all a mist 7

= Yes, like a shadow = yes, a mist = he heaps up

a few handbreadths as nothing all adam walks away they get richer; and DOES KNOT KNOW

you have made

MY DAYS

BEFORE YOU;

who stands upright selâ. man, who will gather.

The first piece (2–3) is marked in its entirety with “silence”; it is first of all the psalmist’s resolution to hold his “tongue”, to muzzle his “mouth” (2), a resolution to which he remained faithful (3), despite the aggravating “torments” (3b) caused to him by “the wicked”.

2 Ravasi, I, 713 (1–7 subdivided into 3, 8–14 subdivided into 5); Girard, I, 662 (A: 2–4 / B: 5–7 // A’: 8–12b / B’ 12c–14). 3 Hakham, I, 223 (2–4, 5–7, 8–14). 4 Kraus, I, 417 (2–4, 5–7, 8–12, 13–14); Lorenzin, 177 (like Kraus); Vesco, 360 (2–4, 5–7, 8 which introduces the next part, 9–14). 5 DeClaissé-Walford – al., 360–361 (2–4b, 4c–6, 7–9, 10–12, 13–14).

Psalm 39

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At the beginning of the central piece, because of the “fire” burning his “heart” (4ab), he finally decides to speak (4c). The second trimember reports the words he addresses to “Yhwh”: he wants to “know” (5a, 5c) his limits, that of his life (5ab) and that of his strength (5c). In the last piece (6–7) he provides the answers to his questions. The first trimember, which includes “my days” (5b, 6a) and its synonym “duration”,6 contains the answer to the first question (5ab), the second segment, which includes the verb “to know” (5c, 7c), answers the second question (5c), the shortage is revealed in the stripping of the one who gets richer and “heaps up” (7c). The first segment (6) concerns the psalmist (“my days”, “my duration”), while the second segment (7) concerns “man”, the one who “heaps”. As the first piece presents the psalmist facing “the wicked” (2–3), we could think that in the last piece (6–7) the same personages would be found, the psalmist in the first segment, the wicked in the second one. The central piece (4–5) is linked to the first piece through the repetition in its first segment of “my tongue” (2b, 4c) and through the synonyms “to say” and “to speak” (2a, 4c); it is linked to the last piece through the repetition in its second segment of “my days” (5b, 6a) and “to know” (5a, 5c, 7c). The law of the question at the centre is also verified here: in fact, the last two members of the central piece comprise the same indirect question translated as “how much”. THE SECOND PART (8) – 8 And now, + My HOPE

what do I EXPECT, in you

Lord? it (is).

The second member answers the first; “expectation” is a synonym of “hope”; both terms are found in parallel in Prov 10:28, Hope and expectation

of the righteous of the wicked

is joy, perishes.

Likewise in Prov 11:7, In death and hope

of adam in wealth

wicked perishes.

perishes

expectation,

Additionally, “in you” in the second member corresponds to the “Lord” (’ădōnāy) in the first member.

6

“Missing” (ḥdl) and “duration” (ḥld) are paronomastically related.

544

The Third Section (Ps 26–41)

THE THIRD PART (9–14) – 9 From ALL – the scorn :: 10 I remain dumb, :: because as for you, – 11 Remove – under the assaults

MY TRANSGRESSIONS

of the fool

deliver me, do not make me.

I do not open you are acting.

my mouth,

from me of your hand,

your stroke, I MYSELF,

I am consumed.

························································································································· + 12 By rebuking THE FAULTS, you correct man,

+ and you eat away = yes, a mist

like a moth

what he covets,

ALL adam selâ. ·························································································································

– 13 Hear – and to my cry – and to my weeping :: Because a stranger :: a passer-by – 14 Turn away – before

my prayer, incline your ear, do not be deaf.

Yhwh,

I (AM) like ALL

with you, my fathers.

from me, I walk away

that I may smile, and be no more.

In the first piece (9–11) the extreme segments are supplications, marked by the imperatives “deliver me”, “do not make me” (9ab) and “remove from me” (11a), while the central segment describes the psalmist’s attitude (10). The same applies in the last piece (13–14), the first segment containing three imperatives and the last one containing only one, with the complement “from me” that is similar to the complement of the symmetrical imperative at the end of the first piece;7 as in the first piece the central segment describes the psalmist’s situation, and these two central segments contain the same conjunction “because”. The central piece is the size of a trimember segment, AA’B type. The first two members have God as their subject, while the third one exposes the result of divine action: every man is inconsistent like a mist. The final verbs of the extreme pieces, which are synonymous, act as final terms (11b, 14b). “My transgressions” and “the faults” serve as initial terms for the first two pieces (9a, 12a). THE WHOLE OF THE PSALM The title is composed in parallel, with proper nouns corresponding to each other at the end of the two halves of the segment. 7 “From me” translates mē‘ālay in the first instance, mimmennî in the second one; the preposition and the pronoun suffix are identical.

Psalm 39 1

545

For the music director,

of Jeduthun;

a psalm

2

I said: from SINNING

“Let me keep with my tongue,

my ways,

let me keep as long as

on my

a muzzle, before me”.

3

(in) silence, worsened.

I REMAINED DUMB and my torments

MOUTH

THE WICKED

(is)

I KEPT QUIET

of David.

away from good,

························································································································ 4 Burned in my sigh I spoke

my heart blazed with my tongue:

within me, a fire;

5 “Let me know, and the measure that I may know

YHWH, of my days how much missing

my end, how much it (is), I (am)”.

························································································································ 6

Behold, and my duration YES, all A MIST 7

Yes, like a shadow,

YES, A MIST

he heaps up 8 And now, My hope

9

From all the scorn 10 I REMAIN DUMB, because as for you, 11 Remove under the assaults

a few handbreadths as NOTHING ALL ADAM

you have made my days before you; who stands upright.

WALKS AWAY

MAN,

they get richer; and does not know

who will gather.

what do I expect, in you

LORD? it (is).

MY TRANSGRESSIONS OF THE FOOL

deliver me, do not make me.

I do not open you are acting.

my

from me of your hand,

your stroke, I myself,

MOUTH,

I am consumed.

························································································································ 12 By rebuking and you eat away YES, A MIST

the faults, like a moth ALL ADAM.

you correct what he covets,

MAN,

························································································································ 13

Hear and to my cry and to my weeping Because a stranger a passer-by 14 Turn away before

my prayer, incline your ear, DO NOT BE DEAF.

YHWH,

I (am) like all

with you, my fathers.

from me, I WALK AWAY

that I may smile, and be NO more.

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The Third Section (Ps 26–41)

1

For the music director,

of Jeduthun;

a psalm

2 I said: from SINNING

“Let me keep with my tongue,

my ways,

let me keep as long as

on my

a muzzle, before me”.

3 I REMAINED DUMB and my torments

(in) silence, worsened.

MOUTH

THE WICKED

(is)

I KEPT QUIET

of David.

away from good,

························································································································ 4

Burned in my sigh I spoke

my heart blazed with my tongue:

within me, a fire;

5

YHWH, of my days how much missing

my end, how much it (is), I (am)”.

“Let me know, and the measure that I may know

························································································································ 6

Behold, and my duration YES, all A MIST 7

Yes, like a shadow,

YES, A MIST

he heaps up 8 And now, My hope

9 From all the scorn 10

I REMAIN DUMB, because as for you, 11 Remove under the assaults

a few handbreadths as NOTHING ALL ADAM

you have made my days before you; who stands upright.

WALKS AWAY

MAN,

they get richer; and does not know

who will gather.

what do I expect, in you

LORD? it (is).

MY TRANSGRESSIONS OF THE FOOL

deliver me, do not make me.

I do not open you are acting.

my

from me of your hand,

your stroke, I myself,

MOUTH,

I am consumed.

························································································································ 12

By rebuking and you eat away YES, A MIST

the faults, like a moth ALL ADAM.

you correct what he covets,

MAN,

························································································································ 13

Hear and to my cry and to my weeping Because a stranger a passer-by 14

Turn away before

my prayer, incline your ear, DO NOT BE DEAF.

YHWH,

I (am) like all

with you, my fathers.

from me, I WALK AWAY

that I may smile, and be NO more.

The body of the psalm is focused on the question in 8a, followed by its answer in 8b, a new example of the question at the centre.

Psalm 39

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While the last part is a supplication, the first part is a kind of narrative in which the psalmist learns from God who he really is. These long extreme parts have much in common: – “Sinning” and “transgressions” play the role of initial terms (2b, 9a); – “Let me know” and its synonym “you correct” have the function of central terms (5a, 12a); – In the first pieces, “the fool” (9b) refers to “the wicked” (2d); “I remain mute, I do not open my mouth” (10a) corresponds to “let me keep on my mouth a muzzle” (2c) and to “I remained dumb, in silence, I kept quiet” (3a); – “Yhwh” occurs in 5a and in 13a; – In the last pieces “nothing” (6b) and “no” (14b) translate the same Hebrew negation; the two occurrences of “walking away” play the role of final terms (7a, 14b); – “Man” found in the last piece of the first part (7a) occurs again at the centre of the last part (12a); similarly, “Yes, all a mist all adam” of 6c, is repeated in the same part in 7b, and occurs again in 12c. The central question (8a), introduced by “and now”, is the logical consequence of the first part; in a complementary fashion the answer (8b) introduces the last part, the psalmist’s confident “expectation” is translated by the imperatives of his supplication. The three occurrences of the divine name are evenly distributed in each part, “Yhwh” in the extreme parts (5a, 13a), “Lord” at the centre (8a).

CONTEXT ADAM AND ABEL Translating as “adam” and “mist” could hide the play on words between ’ādām and hebel which is the proper name of Adam’s second son, Abel. While Adam’s name is used twice (6c, 12c), Abel’s name is used three times (6c, 7b, 12c). Every human being is equally inconsistent as Abel. “ALL IS VANITY” The insistence on hebel, “a mist”, should remind us of the beginning of Ecclesiastes where hebel is rendered as “vanity” and is placed in parallel with “wind”, and where “adam” is also found: 2

Vanity of vanities, said Qoheleth; vanity of vanities, all is vanity. What profit does adam have from all the trouble which he takes under the sun? [...] 14 I have seen or the deeds that are done under the sun: and behold, all is vanity and pursuit of wind! (Ecc 1:2–3, 14) 3

548

The Third Section (Ps 26–41)

INTERPRETATION SILENCE IN FRONT OF THE WICKED “Do not answer a fool according to his folly, lest you also be like him” (Prov 26:4). Like the fools the wicked are contagious. It is therefore prudent to avoid any contact with them. Any word addressed to the wicked or told to others about them can only lead to “sinning” and thus... to become like them. The psalmist’s decision is taken, firmly. And he actually manages to hold his tongue for a while. However, no doubt in the face of the continuous assaults of the wicked, but perhaps only because of the presence of the wicked, it becomes more and more difficult for him to persevere in his resolve; the fire which has been smouldering in his heart for a long time finally sets him ablaze. PRAYER TO GOD He can no longer hold on to it and ends up opening his mouth. But he does not break his promise: he does not speak to the wicked, nor to others about him. And when he speaks to the Lord, it is not to complain about anyone. He speaks to him about himself, he asks him about his own end, to know how long he will live, he wants to know his own limits. One might wonder why he asks God such questions in his painful circumstances; questions that he wants to know the answers to... Enigmatic questions, then, like any question that is found at the centre of a text. It is undoubtedly that time seems to him long, infinitely long, as if it should never end. A DOUBLE TRIGGER RESPONSE As long as it may seem, time is strictly counted. Before the Lord who has limited it as little as possible, the psalmist becomes aware that his end is not far away. This allows him to put things into perspective, especially those that make him suffer. Moreover, the limit and the lack do not only concern the psalmist, but every person as well, especially the wicked one who soon will go away too, “like a shadow”, “missing” as his victim in the end, without being able to keep anything of what he has amassed to the detriment of those he has stripped away. WHAT HOPE? That life may one day end, even for the wicked, is a meagre consolation, even if it is as realistic as it can be. Such hope is equal to human desire. That is why the psalmist turns once again to his Lord. He places in him, in him alone, all his “expectation” (8b). The second side of the psalm, which is not particularly enthusiastic, does not seem to meet such expectation. And yet...

Psalm 39

549

“AS FOR YOU, YOU ACTED” (10) Whereas at the beginning the psalmist decided to be silent in front of the wicked to avoid “sinning” (2), now he humbly pleads to be delivered from “all his transgressions” (9), asking for removal of the punishment that his sin has earned him (11). He recognises the narrow limits which the Lord imposed on his life (6); now he confesses, with his shortcomings, the righteous action of God, and for this reason he remains mute and does not open his mouth in front of him (10). “INSTRUCTION OF OUR SALVATION” (ISA 53:5) God’s action is manifested in the punishment of sin (Ps 39:11) and in the forgiveness of transgressions (9). In this he shows that his sole aim is to correct his faithful ones. By reproving their faults, he intends to help them to do what is true; by eroding what they covet, he frees them from their delusions. He saves them from what would prevent them to recognise, when left by themselves, with their “faults” and with their lust, that “all adam” is only “a mist”. Their “hope” can only be in God alone. A SURPRISING ENDING The appeal to “Yhwh” (13abc) is particularly insistent and tragic: it is not just a “prayer”, it is a “cry”, accompanied by tears. The reason given by the psalmist (13de) and the concluding supplication (14) are of the darkest tone: The one who recognises himself as a simple “stranger” passing through this earth, who will soon be going into oblivion, is asking the Lord to turn away from him. In this way, the psalm seems to end on a note of deep sadness, far from the expected hope. But the psalmist’s “prayer”, his cry, his tears are not limited to the last words. When he is asking his Lord to turn away from him, he repeats what he has already said earlier, when he was imploring him to keep his blows away from him (11), namely to renounce punishment, when he was also begging him to deliver him from all his transgressions. In this way he will find again, with a smile, the fragile serenity of hope (14a); hope limited, in this age, to a short life span.

3. GOD REBUKES AND CORRECTS (PS 38–39) COMPOSITION OF THE SEQUENCE Ps 38 1 A psalm of David, for a memorial. 2

Yhwh, DO NOT REBUKE ME in your wrath and DO NOT CORRECT ME in your fury; 3 yes, your arrows have come down on me and your hand has come down upon me. 4 There is no soundness in my flesh because of your indignation, there is no peace in my bones because of my SIN; 5 yes, my FAULTS have passed over my head, like a heavy burden, they are too heavy for me, 6 my bruises stink and fester because of my FOLLY. 7 I am bend, I bowed down, excessively, I walk mourning all the day; 8 yes, my lions are filled with burning and there is no soundness in my flesh; 9 I am paralysed and crushed, excessively, I roar with the growling of my HEART. 10 Lord, all my desire is before you, and my groaning is not hidden from you; 11 my HEART pounds, my strength forsaken me, and the light of my eyes, they also are not with me. 12 My friends and companions stand back from before my WOUND and my relatives stood from a distance; 13 they set traps, SEEKING MY SOUL and WISHING MY EVIL they speak of threats, and all the day they meditate DECEITS. 14 And as for me, like a DEAF, I do not hear, and like a DUMB who does not open his MOUTH; 15 and I am like a man who does not hear and in his MOUTH there is no reply. 16

Yes, in you, Yhwh, I HOPE, you will answer, Lord my God. 17 Yes, I said: “Lest they rejoice over me, when my foot slips, they win against me!” 18 Yes, as for me, I am doomed to fall and my TORMENT is always before me. 19 Yes, my FAULT, I confess, I am anxious about my SIN. 20 And MY ENEMIES without reason are strong and many are THOSE WHO HATE ME wrongfully; 21 and repaying me evil instead of GOOD, they accuse me instead of pursuing GOOD. 22 Do not forsake me, Yhwh, my God, do not be far from me; 23 hasten to my aid, Lord, my salvation! Ps 39 1 For the music director, of Jeduthun, a psalm of David. 2

I said: “Let me keep my ways, from SINNING with my tongue, let me keep a muzzle on my as long as THE WICKED is before me”. 3 I REMAINED DUMB in silence, I kept quiet away from GOOD; and my TORMENTS worsened. 4 My HEART burned within me, in my sigh a fire blazed, I spoke with my tongue: 5 “Let me know, Yhwh, my end, and the measure of my days how much it is, that I may know how much I am missing. 6 Behold, you have made my days a few handbreadths and my duration as nothing before you; yes, all a mist all adam who stands upright. 7 Yes, like a shadow man walks away, yes, a mist they get richer; he heaps up and does not know who will gather. MOUTH,

8

And now, what can I expect, Lord? My HOPE is in you.

9

Deliver me from all my TRANSGRESSIONS, do not make me the scorn of THE FOOL. 10 I REMAIN DUMB, I do not open my MOUTH, because as for you, you are acting. 11 Remove your STROKE from me, from the assaults of your hand, I am consumed. 12 By REBUKING the FAULTS, YOU CORRECT man and you eat away like a moth what he covets, yes, a mist all adam. 13 Hear my prayer, Yhwh, and incline your ear to my cry, and DO NOT BE DEAF to my weeping. Because a stranger I am with you, a passer-by like all my fathers. 14 Turn away from me, that I may smile, before I walk away and be no more.

Both psalms have many terms in common: – The pair “to rebuke” and “to correct” occur in 38:2 and in 39:12;

Sequence 38–39

551

– “Your hand” in 38:3 and 39:11; – The negation ’ayin translated as “there is no” is repeated three times in the first psalm (38:4[2x], 8); in the second psalm it occurs two times and is translated as “nothing” and “no” (39:6, 14 in the ending); – The terms of the semantic field of sin: “sin” (38:4, 19), “fault/s” (38:5, 19; 39:12), “folly” (38:6), “deceit” (38:13); “sinning” (39:2), “transgressions” (39:9); – “All the day” (38:7, 13); “my days” (39:5, 6); – “Heart” (38:9, 11; 39:4); – “To walk” (38:7; 39:7, 14); – “Wound” (38:12) and “stroke” (39:11) translate the same Hebrew word; – The “enemies without reason” and “those who hate me wrongfully” (38:20) are referred to as “seeking my soul”, “wishing my evil” (38:13); “the wicked” (39:2), and “the fool” (39:9); – “I hope” of 38:16 corresponds to “my hope” in 39:8; – “I said” is repeated in 38:17 and 39:2; – “To speak” in 38:13 and in 39:4; – “My torment/s” in 38:18 and 39:3; – “Good” in 38:21[2x] and in 39:3; Apart from the single terms, both psalms insist on the fact that the psalmist is silent and does not open his mouth (38:14–15; 39:2c, 3a, 10a).

CONTEXT “FOR A MEMORIAL” (38:1) The title, to “Psalm of David”, adds “for a memorial”, lit. “for remembrance” (l ehazkîr), which is yet found only in the title of Ps 70. The noun hazkārâ qualifies the vegetable offering prescribed in Lev 2, as “an aroma pleasing to the Lord”: 1

When anyone brings a grain offering to Yhwh, their offering is to be of the finest flour. They are to pour olive oil on it, put incense on it. 2 and take it to Aaron’s sons the priests. The priest shall take a handful of the flour and oil, together with all the incense, and burn this as a memorial portion on the altar, a food offering, an aroma pleasing to Yhwh.

The term “memorial” is also used in verses 9 and 16 of Lev 2. According to Jewish tradition, this sacrifice, which comes after the burnt offering, where an animal is burnt, so that its odour may rise as an offering to God, as a “rite of atonement” (1:4), would be that of the poor person who could not afford to offer an animal and had to be content with burning flour with oil and incense.1 The Lord then “remembered” the one who offered him this “oblation”.

1

See Hossfeld – Zenger, II, 189.

552

The Third Section (Ps 26–41)

INTERPRETATION ALL SINNERS The first psalm begins in a dramatized fashion with an anguished confession of sins, linked to a complaint about a deplorable state of health (38:2–9). The second psalm is more calm, beginning with “I said” (39:2) in the tone of confidence addressed to the one who will make his prayer as his or her own. No more a confession of sins, but a commitment to conduct that preserves him from “sinning”. Sin is therefore still there, like the beast lurking at the door of Cain. The psalmist became aware of being harassed “without reason” by his enemies, that in fact his guilt has been instilled in him by those who hated him “wrongfully” (38:20). The cause of his misfortune was their sin. However, this does not mean that he was innocent. Even before denouncing the deceitful behaviour of his enemies he declared: “Yes, my fault I confess, I am anxious about my sin” (38:19). And at the end of the second psalm, in the same verse, he will ask to be liberated from his sin and that of his enemy: “Deliver me from all my transgressions, do not make me the scorn of the fool” (39:9). “No living person is justified before you” (Ps 143:2b). GOD REBUKES AND CORRECTS At the very beginning of the first psalm, the psalmist is terrified by “wrath” and “fury” which he attributes to God who “rebukes” and “corrects” a sinner (38:2). On the contrary, he finally regains his calm, “wrath” and “fury” disappear when he declares, using the same verbs: “By rebuking the faults, you correct man” (39:12). It is true that he was just asking the Lord to spare him his “strokes”: “under the assaults of your hand, I myself, I am consumed” (39:11). Any correction hurts, but he accepts it from now on. DEAF AND DUMB The psalmist refrains from hearing the “threats” of his adversaries and refuses to respond to them (38:14–15), leaving it to the Lord: “You will answer, Lord my God” (38:16). He returns to it in the second psalm: in the presence of “the wicked” he remains silent, for fear of “sinning” (39:2–3); he will return to it again, relying on God: “I remain dumb, I do not open my mouth, because as for you, you are acting” (39:10). However, there is a difference between the two psalms, which seems to indicate progress: in the first psalm he was not content with remaining silent, he did not even want to “hear” the voice of his opponents, but now he is no longer acting as if deaf, for he was accepting to listen to the vituperations of his enemies without opposing them with a single word.

Sequence 38–39

553

LIFE IS SHORT Dumb in front of the enemy, keeping a muzzle on his mouth (39:2), he instead “speaks” to his God, precisely “with his tongue” (39:4). And he does it asking him about his end and the measure of his days (39:5). Man is “a mist”, “a shadow”, his duration “as nothing”. This very realistic observation applies to the psalmist who is persecuted, but also to his pursuers (39:6–7). Then, this invites him to put things into perspective. “Threats” and “deceits” (38:13) will have an end, and an imminent end, as will have their perpetrators. But the psalmist is thinking, above all, of his own end: “that I may smile, before I walk away and be no more” (39:14). “YES, IN YOU, LORD, I HOPE” The psalmist’s faith does not stop at the edge of his grave. He trusts in his God. Already in the first psalm, at the beginning of its last part, after having said: “Yes, in you, Lord, I hope”, he adds: “you will answer, Lord my God” (38:16). At the heart of the second psalm, having become aware of the brevity of his days, the “nothing” of its duration, the “mist” of every son of Adam (39:6–7), he poses the question of trust: “And now, what can I expect?” Logically, humanly, one would expect the answer to be: “Nothing”. It would be “nothing” if man considered himself, as if he were alone. Well, no, the answer is that of faith in another: “My hope is in you”. The last word is thus left to the only one of whom the psalmist is convinced that he can act, that he will act (39:10).

B. GOD SAVES FROM SIN AND EVIL The Second Sequence: Ps 40–41 1. PSALM 40 TEXT 1 For the music director, of David, a psalm. 2 Hoping, I hoped in Yhwh and he inclined to me and heard my cry; 3 And he brought me up out of the pit of roaring, out of the mud of the mire; and he raised up my feet on the rock, making my steps firm. 4 And he put in my mouth a new song, praise to our God. Many will see him and fear and will trust in Yhwh; 5 happy the man who put his trust in Yhwh and has not turned to the insolent and those going astray after lies! 6 You have done numerous things, you, Yhwh my God, your wonders and your thoughts toward us. There is none to compare with you! I will proclaim and I will speak: they are more than can be counted. 7 Sacrifice and oblation you did not desire, you have pierced ears for me; burnt offering and sin (offering) you did not ask for. 8 Then I said, “Behold, I come, in the scroll of the book is written of me”. 9 To do your will, my God, I desire, and your law (is) in the depth of my bowels. 10 I have proclaimed righteousness in the numerous assembly, behold I do not restrain my lips, Yhwh as for you, you know (it); 11 I have not hidden your righteousness in the depth of my heart, I have spoken of your loyalty and your salvation; I have not concealed your faithfulness and your truth in a numerous assembly. 12 As for you, Yhwh, you will not restrain your mercies from me; your faithfulness and your truth will always guard me, 13 because evils encompass about me to the point of no counting; my faults overtake me and I am not able to see (them); they are more than the hairs on my head and my heart forsakes me. 14 Be pleased, Yhwh, to deliver me, Yhwh, hasten to my aid. 15 Let them be ashamed and confused together those who seek my life to snatch it away. Let them retreat backwards and be confused those who desire my evil. 16 Let them be astonished as a result of their shame, those who say: “Aha! Aha!” 17 Let them be jubilant and rejoice in you, all those who seek you. Let them always say: “Let, Yhwh, be magnified”, those who love your salvation. 18 And as for me, afflicted and poor, Lord, think of me! My aid and my liberator, you (are); my God, do not be backwards!

V. 3: “THE PIT OF ROARING”

See the Context, p. 563. V. 5A: “THE INSOLENT”

See the Context, p. 564. V. 7–9: “SACRIFICE AND OBLATION...”

These verses are divided and organised in many different ways. Constituting the heart of the part 6–11, it is not surprising that they are enigmatic, as it often happens at the centre of concentric compositions. It seems reasonable to follow as closely as possible the division of the Masoretic text. In 7, the fourth sacrifice is literally called “sin”, which means “sin (offering)” (Lev 4).

556

The Third Section (Ps 26–41)

COMPOSITION The major difficulty of this psalm, at least for the proponents of the form criticism, is its hybrid character. Kraus goes so far as to consider two clearly distinct psalms: Ps 40A (1–12) as an individual thanksgiving, and Ps 40B (13–18) as a prayer of complaint and supplication.1 In fact, the simple chronological logic would have the two parts of the psalm reversed: supplication, once answered, leads to thanksgiving. Moreover, verses 14–18 are very much the same as Ps 70: Ps 40:14–18

Ps 70 1

For the music director, of David, for a memorial.

14

Be pleased, YHWH, to deliver me, Yhwh, hasten to my aid.

DIEU, deliver me, Yhwh, hasten to my aid.

15 Let them be ashamed and confused together those who seek my life to snatch it away. Let them retreat backwards and be confused those who desire my evil. 16 LET THEM BE ASTONISHED as a result of their shame, those who say: “Aha! Aha!”

3 Let them be ashamed and confused those who seek my life. Let them retreat backwards and be confused those who desire my evil. 4 LET THEM TURN BACK as a result of their shame, those who say: “Aha! Aha!”

17

Let them be jubilant and rejoice in you, all those who seek you; let them always say: “Let YHWH be magnified!”, those who love your salvation.

5 Let them be jubilant and rejoice in you, all those who seek you and let them always say: “Let GOD be magnified!”, those who love your salvation.

And as for me, afflicted and poor, LORD, THINK of me! My aid and my liberator, you are; MY GOD, do not be backwards!

And as for me, afflicted and poor, GOD, HASTEN to me! My aid and my liberator, you are; YHWH, do not be backwards!

18

2

6

Nevertheless, for the majority of commentators, the boundary between thanksgiving and supplication does not correspond to the one drawn before the repetition of verses 14–18 in Ps 70. In fact, some are of the opinion that verse 13 is part of the supplication2 and others go so far as to include even verse 12.3 After the title, the psalm comprises four parts: speaking of God in the third person singular, the first part (2–5) introduces the “new song” (4) addressed to the Lord, which consists of the subsequent three parts: in the first one (6–11) the psalmist proclaims the wonders that the Lord has done in the past in his favour, in the second one (12–13) in the presence of “evil” he is sure that the Lord will help him, and in the third one (14–18) which is a long supplication he aims at the future.

1

Kraus, I, 423. Kraus, I, 423. 3 Dahood, I, 245; Alonso Schoekel – Carniti, I, 679. 2

Psalm 40

557

THE FIRST PART (2–5) + 2 Hoping, = and he inclined = and he heard

I hoped in to me my cry;

YHWH

:: 3 and he brought me up :: out of THE MUD

out of the pit of the mire;

OF ROARING,

:: and he raised up :: making firm

on the rock my steps.

my feet,

·······················································································

• 4 And he gave • A SONG • PRAISE

in my mouth new, to OUR GOD.

·······················································································

.. Will see (him) .. and will trust

many in YHWH;

– 5 happy – who put

the man in YHWH

and fear,

his trust

– and has not turned to THE INSOLENTS – and those going astray after LIES.

In the first piece (2–3) the psalmist reports how he was saved. The first segment is a trimember of ABB’ type: waiting for the supplicant (2a), the Lord was attentive (2bc). The next two bimembers (3) are complementary: brought out from the “mire” (2ab), he is secured on “the rock” (2cd). In the second piece (4abc) the psalmist continues to narrate what the Lord has done for him, but this trimember differs from the previous one: although the “song” is also a work of God (“he gave”), it is also a consequence of salvation, a thanksgiving that celebrates what the Lord has done for the one who “hoped” in him (2a). The third piece (4d–5) begins with announcing what will happen to all those (the “many”) who have “seen” what the Lord has done for the psalmist (4de); then it continues with a beatitude referring generally to “man” who “trusts” in God (5ab) and not in the insolent and lying idols (5cd). Progression from one piece to the next one is logical and chronological. The central piece ensures the transition between the other two pieces: as in the preceding, the song of thanksgiving is a “gift” from God (4a), as in the next one it is a personal consequence of salvation that will extend to the multitudes. The opposition at the end of the last piece between “the insolent” and “lies” (5cd) on the one hand, and “Yhwh” (5b) on the other hand, recalls that of the first piece between “the pit of roaring” and “the mud of the mire” on the one hand (3ab), and “the rock” on the other hand (3c), which is the divine name (Ps 18:3; 31:4; 42:10).

558

The Third Section (Ps 26–41)

At the centre “the song” of “praise” is directly opposed to “roaring” (3a) and “lies” (5d). THE SECOND PART (6–11) + 6 NUMEROUS things :: YOU, + you wonders – There is none :: I will proclaim + THEY ARE MORE

you have done, YHWH and your thoughts

MY GOD,

to compare

with you!

toward us.

and I will speak: than can be counted.

·························································································································

– 7 Sacrifice :: ears – burnt offering

you have pierced

and sin (offering)

you did not desire, for me; you did not ask for.

- 8 Then - in the scroll

I said: of the book

“Behold, is written

I come, of me”.

:: 9 To do :: and your law (is)

your will, in the depth

MY GOD, of my bowels.

I desire,

and oblation

························································································································· 10

+ I have proclaimed + behold, + YHWH,

righteousness my lips as for YOU,

in the assembly I do not restrain; you know (it).

– 11 Your righteousness I have not hidden in the depth – of your loyalty and of your salvation I have spoken. – I have not concealed – in an assembly

your faithfulness

NUMEROUS,

of my heart,

and your truth

NUMEROUS.

The first piece (6) is built concentrically. The first segment states what the Lord has done, the last one what the psalmist will do. In the extreme members the syntagma “they are more” (6f) corresponds to “numerous” (6a), while the two coordinated verbs in the penultimate member (6e) refer to the two names of God in the second member (6b). At the centre, the exclamation of 6d. In the second piece (7–9) the first segment (7) of ABA’ type expresses what is not desired by the Lord and at the centre what he has done. In the second segment (8) he says what he brings instead of sacrifices, “a scroll of the book”. In the last segment (9), what he “desires” is the “will” of God expressed in his “law”, in the Torah, which is the opposite of what he “did not desire”, “sacrifice and oblation”, “burnt offering and sin (offering)” (7).

Psalm 40

559

The third piece (10–11) is delimited by the inclusion of “assembly numerous” (10a, 11d). The first members of the first two segments end with a similar complement introduced by “in” (10a, 11a). Two positive speech verbs, “I have proclaimed” and “I have spoken” (10a, 11b), alternate with three negative verbs (10b, 11a, 11c). “Righteousness” occurs in the first members of the first two segments (10a, 11a). The inclusion formed by the repetition of “numerous” in the last piece (10a, 11d) recalls that of the first piece between “numerous” and “they are more than can be counted” (6a, 6f). The two verbs of speech in the first piece (6e) are echoed by two verbs in the last piece (10a, 11b); “you” and “Yhwh” found at the beginning (6b) are repeated in the first segment of the last piece (10c). “My God” at the end of the central piece was already used at the beginning of the first piece (6b). Finally, “in the depth of my bowels” at the end of the second piece (9b) announces “in the depth of my heart” at the centre of the last piece (11a). THE THIRD PART (12–13) + 12 As for you, + you mercies

Yhwh, from me;

+ your faithfulness + always

and your truth will guard me,

you will not restrain

······································································································· 13

– because encompass :: to the point of no

about me counting;

– overtake me :: and I am not able

my faults to see (them);

:: they are more = and my heart

than the hairs forsakes me.

evils

of my head

Introduced by “because”, the second piece (13) explains the reasons why in the first piece the psalmist invokes the help of “Yhwh” (12). In the first piece the verbs are found at the extremities, in the inner members the syntagma “your mercies” is taken up by “your faithfulness and your truth”. In the second piece, the “evils” of the first segment and the “faults” of the second one are innumerable (13b, 13d). The second member of the last segment (13f) expresses the consequence of the preceding ones; the subject of the first verb, “they are more than” (13e), refers to all the “evils” and “faults”, which fits well with the conclusive role of the last segment.

560

The Third Section (Ps 26–41)

THE FOURTH PART (14–18) = 14 Be pleased, = YHWH,

YHWH, to MY AID

to deliver me, hasten.

– 15 Let them be ashamed :: those who SEEK

and confused my life

together to snatch it away.

– Let them retreat - those who desire

BACKWARDS

and be confused

– 16 Let them be astonished .. THOSE WHO SAY:

as a result “Aha!

my evil. of their shame, Aha!”

····················································································································

+ 17 Let them be jubilant :: all

and rejoice those who SEEK you;

+ LET THEM SAY .. “Let be magnified - those who love

always: YHWH!”, your salvation.

in you,

= 18 And as for me, :: LORD,

afflicted think of me!

and poor,

= MY AID :: MY GOD,

and my liberator, do not be BACKWARDS!

you are;

In the first subpart (14), which is the size of a bimember, the verbs occupy the extremities and the four other terms are correspond parallelly to each other. In Hebrew, “to deliver me” and “to help me” are introduced by the same preposition as it is also reproduced in the translation. With its two bimembers, the last subpart (18) is more developed than the first subpart (14). The second members are parallel and synonymous, while the first members are complementary: in the first member (18a) the psalmist describes his own situation with two coordinated qualifiers, in the other member he addresses God with two coordinated titles (18c). “As for me” at the beginning of the first member (18a) corresponds to “you” at the end of the other member (18c). The two occurrences of “Yhwh” in the first subpart (14) correspond in the last subpart to the other two divine names at the beginning of its second members (’ădōnāy, 18b; ’ĕlōhay, 18d). “My aid” of 14b is repeated in 18c. The central subpart does not have the imperatives like the extreme subparts, but the jussives. The first piece (15–16) comprises three bimembers. The first two segments are parallel: their first members (15a, 15c) coordinate two verbs in the same modality, their second members (15b, 15d), parallel and synonymous,

Psalm 40

561

express the subject of the verbs with a participle followed by its complement. The third segment (16) is different, as the second member quotes the sneers of the psalmist’s enemies. In the final segment “shame” (16a) echoes “Let them be ashamed” of the beginning (15a). The second piece (17) comprises one bimember and one trimember. The first members contain jussive verbs, the last ones the subjects of the verbs. The second member of the last segment (17d) contains what those who love God’s salvation say. Both pieces are parallel to each other. The first piece is a curse, the second one is a blessing, with one major difference: whereas in the first piece the psalmist curses his own enemies, in the second piece he blesses those who love God. Their first two segments are corresponding to each other: the first members coordinate two verbs (15a, 17a) and the second members use the same verb “to seek” (15b, 17b). The second segment of the second piece (17cde) corresponds to the last two segments of the preceding piece (15c–16). In fact, its first two members oppose the last member of 16—they report what they “say” to each other (16b, 17cd)—, while its last member (17e) opposes the last member of 15. Note that what the friends of God say is opposed to what the psalmist’s opponents say, by the very form of their words: inarticulate cries (16b) are indeed quite different from the orderly words of a prayer (17d). The extreme subparts differ from the central subpart not only by the modalities of their verbs, but also because they have little vocabulary in common: “Yhwh” (17d and in 14a, 14b), and also “backwards” (15c) and “do not be backwards” (18d; which is generally and rightly translated as “do not delay”).

562

The Third Section (Ps 26–41)

THE WHOLE OF THE PSALM 1 For

the music director, of David, a psalm.

2

Hoping, I hoped in YHWH and he inclined to me, and heard my cry; And he brought me up out of the pit of roaring, out of the mud of the mire; and he raised up my feet on the rock, making my steps firm. 3

4

And he put in my mouth

a new song,

praise to OUR GOD.

NUMEROUS will see him and fear and will trust in YHWH; 5 happy the man who put his trust in YHWH and has not turned to the insolent and those going astray after lies! You have done NUMEROUS things, YOU, YOU YHWH MY GOD, your wonders and your THOUGHTS toward us. There is none to compare with you! I will proclaim and I will speak: THEY ARE MORE THAN CAN BE COUNTED. 6

7

Sacrifice and oblation YOU DID NOT DESIRE, you have pierced ears for me; burnt offering and sin offering you did not ask for. 8 Then I SAID: “Behold, I come, in the scroll of the book is written of me”. 9 To do YOUR WILL, MY GOD, I DESIRE, and your law is in the depth of my bowels. 10

I have proclaimed righteousness in the NUMEROUS assembly, behold I do not restrain my lips, YHWH, as for YOU, YOU you know it; 11 I have not hidden your righteousness in the depth of my heart, I HAVE SPOKEN of you loyalty and YOUR SALVA SALVAT VATION; I have not concealed your faithfulness and your truth in a NUMEROUS assembly. 12 As for YOU, YHWH, you will not restrain your mercies from me; YOU your faithfulness and your truth will ALWAYS guard me,

because EVILS encompass about me TO THE POINT OF NO COUNTING; my faults overtake me AND I AM NOT ABLE TO SEE THEM; THE ARE MORE THAN THE HAIRS ON MY HEAD and my heart forsakes me. 13

14

BE PLEASED, YHWH, to deliver me,

YHWH, hasten to my aid.

15

Let them be ashamed and confused TOGETHER those who seek my life to snatch it away. Let them retreat backwards and be confused THOSE WHO DESIRE my EVIL. 16 Let them be astonished as a result of their shame, those who say: “Aha! Aha!” 17 Let them be jubilant and rejoice in you, ALL those who seek you. Let them ALWAYS SAY: “Let, YHWH, be magnified”, those who love YOUR SALVA SALVAT VATION. 18

And as for me, afflicted and poor, My aid and my liberator, YOU are;

LORD, THINK of me! do not be backwards!

MY GOD,

The “new song” (6–18) comprises the last three parts, which are arranged concentrically. Relations between the extreme parts of this song are particularly strong (6–11, 14–18). “You”, “my God”, “thoughts/think” (6ab, 18) form an inclusion. “Be pleased” of 14 refers to “your will” (9a), “those who desire” of 15b

Psalm 40

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to “you did not desire” (7a), “let them say” of 17b to “I said” (8a) and to “I have spoken” (11a), “your salvation” of 17b to “your salvation” (11a). The central part (12–13) is linked to the preceding one by the two occurrences of “your faithfulness and your truth” (11b, 12b) which play the role of median terms. “They are more” occurs in 6c and 13c; “can be counted” (6c) and “counting” (13a) translate the same verb. “Always” (12b) and “evils” (13a) are used in the third part (15b, 17b); the pronoun “you” is found at the beginning of the central part and at the end of the last part (12a, 18b). The first part (2–5) focuses on the Lord’s gift to the psalmist of a “new song” (4a), which is the subject of the next three parts. Besides the divine names, the first part has in common with the next one only the repetition of “numerous” (4b) in 6a, 10a, 11b; in 10a and 11b, it is a question of a large number of people as in 4b, while at the beginning of the second part “numerous” qualifies the “wonders” and the “thoughts” of God (6), which “are more than can be counted” (6d). In the central part of the “new song”, there are the psalmist’s “evils” and “faults” which are numerous, “to the point of no counting”, “and I am not able to see them”, “they are more than the hairs on my head” (13). In the last part, “together” qualifies the psalmist’s enemies (15a) and “all” those “who seek” the Lord (17). The “song” of 4a is echoed by many verbs of speech in the next part: “I will proclaim and I will speak” (6d); “I have proclaimed”, “I have not hidden”, “I have spoken”, “I have not concealed” (10–11). “My mouth” of 4a is taken up by “my lips” (10a); in addition to this, at the extremities of the central piece there are “ears” and “bowels” (7a, 9b). All the psalmist’s words of praise are opposed by “roaring” (3a) and “lies” (5b). But there is yet another word, that of the Lord, written “in the scroll of the book”, that is his “law”. Referring to the Lord as “You” forms an inclusion for the second part (6a, 10b), it also occurs at the beginning of the third part (12a) and at the end of the last part (18b).

CONTEXT “THE PIT OF ROARING” AND “THE INSOLENT” The noun šā‘ôn (3a) literally means “noise”, that of the waves of the sea in Ps 65:8; that of the armies in Amos 2:2; that of God’s adversaries in Ps 74:23, that of the wicked who rejoice loudly, especially when they are drunk with wine in Isa 5:14; 24:8. The image of the “pit of roaring” is strange, and that is probably why the ancient versions read “perdition”. The Lord makes the gust and the waves to cease (Ps 107:29). The roar of the sea is the image of the roar of the people who revolt (Isa 17:12–13).

564

The Third Section (Ps 26–41)

As for what is often translated as “idols” (Ps 40:5b),4 it is the plural of Rahab, the sea monster, which is referred to in Job 26:12; Isa 51:9. Rahab is the symbol of arrogance: “You control the pride of the sea; when its waves rise, you calms them; you split Rahab in two like a corpse, you scattered your adversaries with your mighty arm” (Ps 89:10–11). That is why many translate rehābîm as “the arrogant”.5 We can understand that the uproar of the waters and of the rebellious peoples have something to do with the insolence of the sectarians of Rahab. Given, as the composition of the first part (Ps 40:2–5) invites us to do, by placing together “the pit of roaring – the mud of the mire” (3a) and “the insolent – lies” (5b), it is possible to understand that the “roaring” is that of the “insolent”. REJECTION OF SACRIFICES AND THE WILL OF GOD The whole second part focuses on verses 7–9 where all sacrifices are rejected by the Lord. Criticism of worship and sacrifices is common among prophets. This is how the book of Isaiah begins: “What to me is the multitude of your sacrifices? says the Lord; I had enough of burnt offerings of rams and the fat of fed beasts...” (Isa 1:11; see also Hos 6:6; 1 Sam 15:22; Amos 5:21–25; Ps 50:13; 51:18–19; Dan 3:38–41); what the Lord demands instead is the righteousness towards one’s neighbour and especially towards the poor. Here, the opposition is not of that order. And besides, it is not worship in general that is rejected by the Lord, but only sacrifices. Since the Lord does not want sacrifices, it is the psalmist who offers himself: “Behold, I come” (Ps 40:8a). He adds that his only desire is to do God’s will. It is left for the reader to know what God’s will is, for the central piece (40:7–9) says nothing about it. CIRCUMCISION OF EARS When the Lord digs out ears for the psalmist (7), it is because they are clogged, unable to receive the word; in other words, they are uncircumcised (see Jer 6:10).6 THE LAW IN THE DEPTH OF HEART AND THE NEW COVENANT One of the characteristics of the new covenant is that from now on the law will be written in the heart: “But this is the covenant that I will make with the house of Israel after those days, says Yhwh. I will put my Law in the depth of their being and I will write it on their hearts” (Jer 31:33).

4 The Septuagint is translated it as “vanity”, which refers to idols; that is how several modern interpret (Ravasi, I, 723; deClaissé-Walford, al., 373). 5 Thus Mannati, II, 74. 6 See Dahood, I, 246; instead of kārītā (“you have pierced”) of the Masoretic text, he reads kārattā, “you have circumcised”. On the circumcision of the ears, heart and lips, see R. MEYNET, “Circoncision et croix du Christ”.

Psalm 40

565

“THEREFORE, WHEN CHRIST CAME INTO THE WORLD, HE SAID” (HEB 10:5) The centre of the second part (Ps 40:7–9) quoted in chapter 10 of the Epistle to the Hebrews is put on the lips of Christ. Only the last member is not included; furthermore, following the text of the Septuagint, “you have pierced ears for me” (Ps 40:7b) becomes “a body you have prepared for me” (Heb 10:5), which alludes to the account of the creation of man in Genesis 2:7.

INTERPRETATION THE GIFT OF NEW SONG The introduction to the psalm might seem appropriate: in fact, the psalmist tells how, having put all his hope in God, he was saved (Ps 40:2–3) and how a multitude, having seen him, will trust in the Lord (4b–5). The “new song” announced is not only defined as “praise to our God”, but also as “a gift” from God himself, who puts it into the psalmist’s mouth. It is like Jeremiah to whom the Lord says: “Behold, I have put my words in your mouth” (Jer 1:9). The tone is set: everything is given by the Lord, even the words of his praise. “BEHOLD, I COME, IN THE SCROLL OF THE BOOK IS WRITTEN OF ME” (8) What the psalmist in the first part of the “new song” promises to “proclaim” (6) and has indeed “proclaimed” (10)—the “wonders” and “thoughts” of the Lord (6), his “righteousness” (10a, 11a), which he calls at the end “your loyalty and your salvation”, “your faithfulness and your truth” (11)—all these designate what is stated in the central piece (7–9). What the Lord desires are not different sacrifices that man can offer him in his temple. The list of the four terms ends with “sin”, that is “(a sacrifice of atonement for) sin”, and it can be understood that forgiveness cannot be the work of man; moreover, when the Lord pierced the psalmist’s ears (7), it was so that his law could descend through them to the depths of his bowels (9). The human desire, corresponding to that of God, is to do his will as expressed in the Torah. In other words, and in the same language of the centre of the introductory part (4), salvation comes only from the Lord. “YOUR FAITHFULNESS AND YOUR TRUTH WILL ALWAYS GUARD ME” (12) Like the “wonders” of God and his “thoughts” (6a), “evils” and “faults” of the psalmist are countless (13). In this way he finds himself placed between two immeasurable abysses, dizzy, his “heart” abandoning him (13c). He is greatly overwhelmed from all sides. Crushed by the evils inflicted on him and burdened by his own faults, he can nevertheless cling to the “mercies” of his God, to his “faithfulness” and “truth” (12). Once again, the newness of the song is the “praise to our God” (4), that “always” everything comes from him.

566

The Third Section (Ps 26–41)

“AND AS FOR ME, AFFLICTED AND POOR, LORD, THINK OF ME!” (18) The final supplication makes it clear that the psalmist has the attitude of someone who expects everything from the Lord: his own deliverance (14), the confusion of those who want to lose him (15–16) and the jubilation of all those who love his salvation (17). In the same movement he recognises that he is “afflicted and poor” and that only the Lord can help him and set him free (18). That is his attitude right from the beginning, for he puts his “hope” in God alone (2), just as it is the Lord himself who puts praise in his mouth (4a) and pierces his ears (7a). After the exuberance of his praise, which resounds for a long time (6– 11), after the complaint he makes to God (12–13), the long final supplication should set the one who finally presents himself as “afflicted and poor” on the rock of unshakeable trust in his God. “OF DAVID” (1) From the beginning to the end, it is an individual who speaks in the first person singular. However, at the centre of the introductory part he calls the Lord “our God” (4a). Then he is not alone. And at the beginning of the “new song”, when he calls the Lord “Yhwh my God”, he adds that his “wonders” and his “thoughts” are “toward us” (6c). This “we” leaves then all the space to the “I” (6e), until the end. But that is sufficient to understand that the psalmist is “David”, the king who speaks in the name of all his people, of which he is an integral part and whom he represents. That is why each member of his people can take up his words as his or her own.

2. PSALM 41 TEXT 1 For the music director, a psalm of David. 2 Happy the one who thinks of the weak, in the day of evil Yhwh will deliver him. 3 Yhwh will guard him and keep him alive, and make him happy on the earth, and you will not give him to the throat of his enemies; 4 Yhwh will support him on (his) bed of suffering, all his blankets you will turn in his illness. 5 As for me, I said, “Yhwh, have mercy on me, heal my soul, because I have sinned against you”. 6 My enemies say evil to me: “When will he die and his name perish?” 7 And if one comes to see (me), his heart speaks falsely; he gathers iniquity to himself, he goes out, he speaks outside. 8 Together against me, all those who hate me whisper, against me, they meditate evil to me. 9 A thing of Belial was poured out upon him and now that he lies down he will not be able to rise up. 10 Even the man of my peace that I trusted in him, who ate my bread has lifted up his heel against me. 11 And you, Yhwh, have mercy on me and rise me up and I will repay them. 12 By this I have known that you delighted in me because my enemy has not shouted in triumph against me; 13 and as for me, in my integrity, you supported me and you will make me stand before you forever. 14 Blessed be Yhwh, the God of Israel, from eternity to eternity. Amen and amen!

V. 12–13: “I HAVE KNOWN...”

In the first members (12a, 13a) there are complete verbs. Many render them by the future tenses;1 others put 12 in the future tense, 13 in the present tense.2 The main verbs in the symmetrical piece (3–4) are incomplete and following 2b are rightly translated by the future tenses, since they are presented as the consequence of the conduct of the one who thinks of the weak (2a) and are situated “in the day of evil” (2b). The composition of the psalm invites us to respect the difference between these two pieces. In fact, 12–13 represents the reason for the blessing that follows (14): when the Lord is “blessed”, it is because the psalmist has experienced what he has done for him. The accomplishments in verses 12–13 are therefore rendered by the past tenses.

COMPOSITION For many, the “doxology” in the last verse concludes the first book of the psalter and is therefore not an integral part of the psalm.3 The psalm is organised in five parts: after the title there are three developed parts (2–4, 6–10, 12–14) articulated by two short binding parts (5 & 11).

1

Translations of the BJ, Osty, Dhorme; the same Vesco. Ravasi, Lorenzin, deClaissé-Walford – al. 3 E.g., Ravasi, I, 746; Alonso Schoekel – Carniti, I, 693; Girard, I, 695. 2

568

The Third Section (Ps 26–41)

THE FIRST PART (2–4) + 2 HAPPY + in the day

the one who thinks of evil

of the week, will deliver him

YHWH. ··························································································································· = 3 YHWH will guard him and keep him alive,

= and MAKE him HAPPY on the earth, .. and you will not give him to the throat

of his enemies;

= 4 YHWH .. all his blankets

on (his) bed in his illness.

will support him you will turn

of suffering,

The first piece (2) comprises a macarism followed by the reward that “the one who thinks of the weak” will receive from the Lord. The second piece (3–4) develops the second member of the first piece; its two segments begin with the name “Yhwh” with which the first piece ends. “Will make him happy” (3b) has the same root as the first word of the part. In the last members (3c, 4b) there is a change from the third to the second person singular: the Lord will not abandon him to the voracious appetite of those who hate the righteous, but he will assist him as a mother would do when tending him in his sick bed. THE SECOND PART (5) 5

As for me, I said: my soul,

HEAL

“Yhwh, because I have sinned

HAVE MERCY ON ME,

against you”.

The second member explains the precise content of the appeal to Yhwh for mercy. The psalmist is asking for the healing of his soul, which is sick because of the sin he has committed against God. Both members are built in a mirrored fashion: + As for me, –I said: :: “Yhwh, • HAVE MERCY ON ME, • HEAL :: my soul, – because I have sinned + against you”.

“Me” and “you” at the extremities, two first person singular verbs, two personages, “Yhwh” and “my soul”, and two imperatives in median terms. Both protagonists are found in the same order in each member: “me” – “Yhwh” / “my soul” – “you”.

Psalm 41

569

THE THIRD PART (6–10) – 6 MY ENEMIES – “When

say

EVIL

WILL HE DIE

AND PERISH

. 7 And if one comes to see (me), . falsity speaks

his heart;

. he gathers . he goes out,

to himself, he speaks.

iniquity outside

to me: his name?”

······················································································································· 8

against me, they meditate

Together against me,

whisper EVIL

all THOSE WHO HATE ME, to me.

······················································································································· 9

– A thing – and now that

of Belial he lies down

was poured out

upon him

HE WILL NOT BE ABLE

TO RISE UP.

. 10 Even the man . that

of my peace I trusted

in him,

. who ate . has lifted up

my bread against me

the heel.

The extreme pieces are parallel to each other. In the first segments (6, 9) the psalmist’s “enemies” wish for and predict his death; the following verses present those “enemies”: the one who comes to “see” him but whose words are “falsity” and “iniquity” (7), the one who was his friend but turns against him (10). At the centre (8), all those who “hate” him are found “together” “against” him, meditating on his “evil”. THE FOURTH PART (11) 11

And you, and RISE ME UP

Yhwh, and I will repay

HAVE MERCY ON ME

them.

The divine mercy that the psalmist implores is made explicit in the second member: his salvation and the punishment of the wicked. Two pronouns, “you”, whose referent is “Yhwh”, and “them”, whose referents are the psalmist’s enemies, are found in extreme terms; two imperatives are found in median terms.

570

The Third Section (Ps 26–41)

THE FIFTH PART (12–14) = 12 By this I have known = because has not shouted in triumph my enemy

that you delighted in me against me;

= 13 and as for me, = and you will make me stand

you supported

in my integrity,

me

before you

FOREVER. ···························································································································

+ 14 Blessed be + the God + FROM ETERNITY

TO ETERNITY.

+ Amen

and amen!

Yhwh, of Israel,

The two segments of the first piece are parallel to each other. The first members, which end with the same “me” (bî), tell of God’s attitude towards the psalmist (12a, 13a). The second members are complementary (12b, 13b): the enemy does not prevail against the psalmist, and on the contrary the Lord makes him stand before him. The first piece states the reasons why “Yhwh” is “blessed” in the second piece (14). The last term of the first piece, “forever” (13b), is taken up and developed in the next piece (14c). This double expression is echoed in the ending by the double “amen” (14d). THE WHOLE OF THE PSALM The extreme parts (2–4 & 12–14) are answering to each other: the first part begins with a beatitude (“Happy”) concerning the righteous man (2), the last part with a blessing (“Blessed be”) concerning the Lord (14). The piece that follows the initial beatitude talks about the consequences of his conduct, the reward that the Lord will give him because of his thoughts for the weak (3–4); conversely, the piece that precedes the final blessing explains the reason for it, the blessings that the Lord has granted the psalmist and that he will maintain “forever” (12–13). In both parts, the psalmist faces his “enemies” (3c, 12b). The two short binding parts (5 & 11) are parallel and complementary. Their first members begin with “me” and “you”, and end with the same imperative, “have mercy on me” (5a, 11). Their second members are quite different: whereas in the second part the psalmist sees in his own sin as the cause of the illness that he begs to be cured from (5b), in the penultimate part he asks to be raised up to make those who hate him pay for their conduct, seeing in them the true reason for his evil (11b). In the first two parts the same nepeš is used, translated as “soul” (5b) and “throat” (3c). In the second binding part “rise me up” (11b) recalls “to rise up” of 9b. “Keep him alive” of 3a opposes to “die” and “perish” of 6b, and to “will not be able to rise up” of 9b; “evil” of 2b is repeated twice in the central part (6a, 8b).

Psalm 41 1

For the music director,

+ 2 HAPPY + in the day

571

a psalm

of David.

the one who thinks of EVIL

of the weak, will deliver him

YHWH.

·······························································································································

= 3 YHWH = and MAKE him HAPPY .. and you will not give him 4

= YHWH .. all his blankets 5

As for ME, heal – 6 MY ENEMIES – “When

will guard him on the earth, to THE THROAT

AND KEEP HIM ALIVE,

will support him you will turn

on (his) bed in his illness.

of suffering,

I said: MY SOUL

“YHWH for I have sinned

have mercy on me, against you”. to me: his name?”

of HIS ENEMIES;

say

EVIL

WILL HE DIE

AND PERISH

. 7 And if one comes . falsity

to see me, speaks

his heart;

. he gathers . he goes out,

iniquity outside

to himself, he speaks.

·················································································································· 8

Together against me

against me, they meditate

whisper EVIL

all THOSE WHO HATE ME, to me.

··················································································································

– 9 A thing – and now that

of Belial he lies down

HE WILL NOT BE ABLE

. 10 Even the man . that

of my peace I trusted

in him,

. who ate . has lifted up

my bread against me

his heel.

YHWH, and I will repay

have mercy on me them.

11

And YOU, and RISE ME UP

was poured out

upon him TO RISE UP.

= 12 By this I have known = for has not shouted in triumph MY ENEMY

that you delighted in me against me;

= 13 and as for me, in my integrity, = and you will make me stand before you

you supported forever.

me

·······························································································································

+ 14 BLESSED BE + the God + from eternity

YHWH, of Israel, to eternity.

+ Amen

and amen!

“Against me” occurring three times in the central part (8a, 8b, 10d) is repeated in the last part (12b). “Enemy/enemies” can be found in the extreme parts (3c, 12b) and also in the central part (6a) and they are echoed by “all those who hate me” at the centre (8a).

572

The Third Section (Ps 26–41)

CONTEXT “A THING OF BELIAL” (9) Osty renders the expression as “a sinister evil”, Dhorme as “nothing good”, the TOB as “a dirty business”; the BJ is closer to the text with “a wound from hell”.4 The composition of the central part invites us to see a parallel between Belial, incarnation of evil, at the beginning of the last piece (9a), and “my enemies” at the beginning of the first piece (6a). “BUT IT IS TO FULFIL THE SCRIPTURE” The ending of verse 10 is quoted in John 13:18 and applied to Judas, the one who was to betray Jesus: 2

And during supper, when the devil had already put it into the heart of Judas Iscariot son of Simon the intention to betray him... [...] 11 He knew who was going to betray him, and that was why he said: “Not all of you are clean.” [...] 18 I am not speaking of all of you; I know whom I have chosen. But it is to fulfil the scripture, “The one who ate my bread has lifted his heel against me”.

We notice the presence of the “devil” that can recall the “Belial” of the psalm. It should be added that Mark is probably referring to the same verse of the psalm, at the Passover meal, when Jesus announces: “Truly I say to you, one of you will betray me, one who is eating with me” (Mark 14:18).

INTERPRETATION “WHO THINKS OF THE WEAK...” (2) ... “Yhwh will support him” (4a) when “evil” comes (2b). The Lord will do for the psalmist what he did for those who needed help, for the “weak”. He will “guard” him from the mouths of his enemies who would swallow him up and he “will keep him alive” (3). Like a mother, he would take care of him during his illness, redoing his bed to relieve his suffering (4). DISEASE OF THE SOUL The one who prays is bedridden, he suffers in his body. But his physical illness seems to be only a symptom of a malaise; it is his “soul” that is ill. He makes this clear in his supplication to God: “Heal my soul” (5). When he is sick in body and soul, it is because he has “sinned” against his Lord; it is his fault, he has deserved this just punishment for his misconduct.

4

See p. 198.

Psalm 41

573

ALL ARE MEDITATING AGAINST HIM The long central part (6–10) is entirely devoted to the hostile attitude not only of the psalmist’s “enemies” (6–7) but also of the friends in whom he was placing his trust and who turned against him (10), thus allying themselves with his enemies. They all “together” hate him (8). They are not content with foreseeing his death, they desire it, they go so far as wishing that his name would disappear, that he would have no descendants and would therefore perish entirely (6) HEALING OF THE SOUL The psalmist is again asking Yhwh to have mercy on him (11). However, this new prayer differs remarkably from the one he made previously. The first one started with “me” (5), the second with “you” (11), which can be interpreted as a kind of decentralisation: in the past it was his view of the things that he used to express, now he entrusts himself to God. More crucial is the difference between the conclusions of these two prayers: whereas the psalmist accused himself by attributing his illness to his own sin (5b), now his enemies will pay for what they have done to him (11b). “YOU DELIGHTED IN ME” (12) The plans of the “enemy” have been thwarted: he will not be able to claim victory (12b). Indeed, his victim will be raised up, as he requested from the Lord. He will be raised from his “bed of suffering” (4a), escaping the death foreseen and desired by those who hated him (8a). He also, and perhaps most importantly, will be raised up from the guilt in which his enemies wanted to lock him up and which made his soul sick. In fact, whereas he accuses himself of sinning against God (5b), he knows, that now his enemy has been unmasked and put out of action, that his Lord “delighted” (12a) in him and recognised his “integrity” (13a). “BLESSED BE THE LORD, THE GOD OF ISRAEL” (14) The psalm is enclosed between the proper names of king “David” (1) and his people “Israel” (14). The psalmist may not be an ordinary individual, persecuted by his personal enemies. However late it may be, the attribution of the psalm to the king is not gratuitous. The mechanism that is denounced applies as much to an individual person as to an entire people, both today and in the past. Not surprisingly, the chosen people were accused by their enemies of having deserved the evils they were suffering, and the victims were convinced of their own guilt. This has never prevented them from blessing “the Lord, the God of Israel, from eternity to eternity” (14).

3. GOD SAVES FROM SING AND EVIL (PS 40–41) COMPOSITION OF THE SEQUENCE1 Ps 40 1 For the music director, of David, a psalm. 2

Hoping, I hoped in Yhwh and he inclined to me and heard my cry; 3 And he brought me up out of the pit of roaring, out of the mud of the mire; and HE RAISED UP my feet on the rock, making my steps firm. 4 And HE PUT in my mouth a new song, praise to our God. Many will see him and fear and WILL TRUST in Yhwh; 5 HAPPY the man who put HIS TRUST in Yhwh and has not turned to the insolent and those going astray after lies! 6

You have done numerous things, YOU, Yhwh my God, your wonders and YOUR THOUGHTS toward us. There is none to compare with you! I will proclaim and I will speak: they are more than can be counted. 7 Sacrifice and oblation YOU DID NOT DESIRE, you have pierced ears for me; burnt offering and SIN offering you did not ask for. 8 Then I said: “Behold, I come, in the scroll of the book is written of me”. 9 To do your will, my God, I DESIRE and your law is in the depth of my bowels. 10 I have proclaimed righteousness in the numerous assembly, behold I do not restrain my lips, Yhwh, as for YOU, you know it; 11 I have not hidden your righteousness in the depth of my heart, I have spoken of your loyalty and your salvation; I have not concealed your faithfulness and your truth in a numerous assembly. 12

As for YOU, Yhwh, you will not restrain your mercies from me; your faithfulness and your truth will always guard me, 13 because EVILS encompass about me to the point of no counting; my FAULTS overtake me and I am not able to see them; they are more than the hairs on my head and my heart forsakes me.

14

Be pleased, Yhwh, to deliver me, Yhwh, hasten to my aid. 15 Let them be ashamed and confused TOGETHER those who seek MY SOUL to snatch it away. Let them retreat backwards and be confused THOSE WHO WHO DESIRE my EVIL. 16 Let them be astonished as a result of their shame, those who say: “Aha! Aha!” 17 Let them be jubilant and rejoice in you, all those who seek you. Let them always always say: “Let, Yhwh, be magnified ”, those who love your salvation. 18 And as for ME, afflicted and poor, Lord, think of me! My aid and MY LIBERATOR, YOU are; my God, do not be backwards! Ps 41 1 For the music director, a psalm of David. 2

HAPPY the one who thinks of the weak, in the day of EVIL Yhwh WILL LIBERATE him. 3 Yhwh will guard him and keep him alive, and MAKE him HAPPY on the earth, and YOU WILL NOT GIVE HIM to THE THROAT of his enemies; 4 Yhwh will support him on his bed of suffering, all his blankets you will turn in his illness. 5 As for ME, I said: “Yhwh, have mercy on me, heal against you”.

MY SOUL

because I HAVE SINNED

6

My enemies say EVIL to me: “When will he die and his name perish?” 7 And if one comes to see me, his heart speaks falsely; he gathers iniquity to himself, he goes out, he speaks outside. 8 TOGETHER against me, all those who hate me whisper, against me, THEY MÉDITATE EVIL to me. 9 A thing of Belial was poured out upon him and now that he lies down he will not be able to RISE UP. 10 Even the man of my peace I TRUSTED in him, who ate my bread had lifted up his heel against me. 11

And YOU, Yhwh, have mercy on me and RISE ME UP and I will repay them.

12

By this I have known that YOU DELIGHTED in me because my enemy has not shouted in triumph against me; 13 and as for me, in my integrity, you supported me and you will make me stand before you forever. forever 14 Blessed be Yhwh, the God of Israel, from eternity to eternity. eternity Amen and amen!

1

See G. BARBIERO, “Le premier livret du psautier (Ps 1–41)”, 450–455.

Subsection 38–41

575

Both psalms have several terms in common: – The titles are identical, despite the inversion of both terms; – “Happy” of 40:5 is repeated at the beginning of the next psalm in 41:2 and returns in a verbal form of the next verse; – “To raise/rise up” (40:3) is repeated in 41:9, 11; – “To put” in 40:4 and “to give” in 41:3 translate the same Hebrew verb; – “To trust” (40:4; 41:10) and “his trust” (40:5); – “You” (40:6,10, 12, 18; 41:11); – “You” is linked to “as for me” in 40:18 and in the next psalm at the beginning of the bindings (41:5, 11); – “Your thoughts” (40:6) and “they meditate (41:8) are of the same root; – “To speak” (40:6; 41:7[2x]); – “To desire” (40:7, 9, 15) and “you delighted” (41:12) translate the same verb; – “Sin” (40:7) and “to sin” (41:5), and also the “faults” (40:13); – “I said” (40:8; 41:5); – “Evil/s” (40:13, 15; 41:2, 6, 8); – “Always” (tāmîd; 40:12, 17) and its synonyms “forever” and “from eternity to eternity” (41:13, 14); – “Heart” (40:11, 13; 41:7); – “Together” (40:15; 41:8); – “My soul” (40:15; 41:5) and “the throat” (41:3) translate the same term; – “let be magnified” (40:17) and “to lift up” (41:10) are of the same root; – “My liberator” and “will liberate” play the role of median terms (40:18; 41:2). We should add the synonyms: – “To guard” (nāṣar 40:12; šāmar 41:2); – In median terms, “to think” with God as the subject (ḥāšab 40:18) and the faithful as the subject (śākal 41:2); always in median terms, “afflicted and poor” qualifying the psalmist (40:18) and “the weak”, the one who “thinks” about (41:2). INTERPRETATION THINKING OF THE POOR One of the keys to reading the sequence is at the junction between the two psalms that form of it. At the end of the first psalm, the psalmist, recognising himself as “afflicted and poor”, is asking the Lord to “think” of him (40:18). At the beginning of the next psalm, he declares “happy the one who thinks of the weak” (41:2). God will be the “liberator” of both: he will “set free” the weak as well as the one who has thought of him. That is what binds together the two psalms, which might seem different, if not opposed. “HAPPY...” Twice the person is declared “happy”. At the beginning of the first psalm, it is the one who puts all his trust in the Lord (40:5); at the beginning of the second

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The Third Section (Ps 26–41)

psalm, on the other hand, it is the one who “thinks of the weak” (41:2). It would be difficult not to read in this double beatitude an echo of the two tables of the Law, which prescribe what is usually called duties towards God and duties towards one’s neighbour. Here again, but this time in their beginnings, both psalms are complementary. THE EVIL While “happy” appears once in each psalm, “evil” is repeated twice in the first psalm, first in the plural (40:13) and then in the singular (40:15), and three times in the second psalm (41:2, 6, 8). The cause of this “evil” is twofold. First of all, there are the countless “faults” of the psalmist with which his countless “evils” are compared (40:13). However, a little further on, the psalmist’s “evil” is simply what his enemies “meditate” on (40:15). And it is this second cause that the subsequent psalm focuses on. The illness that he thought to be due to his “sin” (41:5), he then discovers that it was due to the harassment that his enemies subjected him to without reason (41:11). And that is why he finally claims his “integrity” (41: 13). Here too, we can understand the need to hold on to both ends of the chain: refusing to allow oneself to be blamed and crushed by the evil of others does not mean refusing to recognise that evil dwells in the heart of everyone.

C. THE LORD PROTECT THE PERSON OF INTEGRITY FROM EVIL The Whole of the Third Subsection (Ps 38–41) Ps 38: Ps 39: Total:

1st sequence 1,160 865 2,025

Ps 40: Ps 41: Total:

2nd sequence 1,321 784 2,105

All four psalms are related in a mirrored fashion: A B / B’A’. THE EXTREME PSALMS (PS 38 AND 41) Both psalms are marked by the moral harassment that the psalmist’s enemies inflict on him: his “evil” (38:13, 21; 41:2, 6, 8) is due to his “sin” and his “fault” (38:4, 5, 19; 41:5). His “enemies” (41:3, 6, 12), those who are “seeking his soul” and “wishing his evil” (38:13), they even turn against their victim his “friends and companions”, his “relatives” (38:12), “the man of his peace” in whom “he trusted” (41:10). In both psalms, the psalmist finally realises that the persecution he is undergoing is “without reason” and “wrongfully” (38:20), and that the Lord has sustained him because of his “integrity” (41:13).

Subsection 38–41

577

Ps 38 1 A psalm of David, for a memorial. 2 Yhwh,

do not rebuke me in your wrath and do not correct me in your fury; 3 yes, your arrows have come down on me and your hand has come down upon me. 4 There is no soundness in my flesh because of your indignation, there is no peace in my bones because of MY SIN; 5 yes, MY FAULTS have passed over my head, like a heavy burden, they are too heavy for me, 6 my bruises stink and fester because of MY FOLLY. 7 I am bend, I bowed down, excessively, I walk mourning all the day; 8 yes, my lions are filled with burning and there is no soundness in my flesh; 9 I am paralysed and crushed, excessively, I roar with the growling of my heart. 10 Lord, all my desire is before you, and my groaning is not hidden from you; 11 my heart pounds, my strength forsaken me, and the light of my eyes, they also are not with me. 12 MY FRIENDS AND COMPANIONS stand back from before my wound and MY RELATIVES stood from a distance; 13 they set traps, SEEKING MY SOUL, and WISHING MY EVIL they speak of threats, and all the day they meditate deceits. 14 And I, like a deaf, I do not hear, and like a dumb, who does not open his mouth; 15 and I am like a man who does not hear and in his mouth there is no reply. 16 Yes,

in you, Yhwh, I hope, you will answer, Lord my God. 17 Yes, I said: “Lest they rejoice over me, when my foot slips, they win against me!” 18 Yes, as for me, I am doomed to fall and my torment is always before me. 19 Yes, MY FAULT, I confess, I am anxious about MY SIN. 20 And my ENEMIES without reason are strong and many are THOSE WHO HATE ME wrongfully; 21 and repaying me EVIL instead of good, they accuse me instead of pursuing good. 22 Do not forsake me, Yhwh, my God, do not be far from me; 23 hasten to my aid, Lord, my salvation!

[...] Ps 41 1 For the music director, a psalm of David. 2 Happy

the one who thinks of the weak, in the day of EVIL Yhwh will deliver him. 3 Yhwh will guard him and keep him alive, and make him happy on the earth, and you will not give him to the throat of his ENEMIES; 4 Yhwh will support him on his bed of suffering, all his blankets you will turn in his illness. 5 As for me, I said, “Yhwh, have mercy on me, heal my soul, because I HAVE SINNED against you”. 6 MY ENEMIES

say EVIL to me: “When will he die and his name perish?” 7 And if one comes to see me, his heart speaks falsely; he gathers iniquity to himself, he goes out, he speaks outside, 8 Together against me, ALL THOSE WHO HATE ME whisper, against me, they meditate EVIL to me. 9 A thing of Belial was poured out upon him and now that he lies down he will not be able to rise up. 10 Even THE MAN OF MY PEACE that I trusted in him, who ate my bread has lifted up his heel against me. 11 And 12 By

you, Yhwh, have mercy on me and rise me up and I will repay them.

this I have known that you delighted in me because my ENEMY has not shouted in triumph against me; 13 and as for me, in my integrity, you supported me and you will make me stand before you forever. 14 Blessed be Yhwh, the God of Israel, from eternity to eternity. Amen and amen!

578

The Third Section (Ps 26–41)

THE MEDIAN PSALMS (PS 39 AND 40) Ps 39 1 For the music director, of Jeduthun, a psalm of David. 2I

said: “Let me keep my ways, from SINNING with my tongue, let me keep a muzzle on MY MOUTH, as long as the wicked is before me”. 3 I remained dumb in silence, I kept quiet away from good and my torments worsened. 4 My heart burned within me, in my sigh a fire blazed, I spoke with my tongue: 5 “Let me know, Yhwh, my end, and the measure of my days how much it is, that I may know how much I am missing”. 6 Behold, you have made my days a few handbreadths and my duration as nothing before you; yes, all a mist all adam who stands upright. 7 Yes, like a shadow man walks away, yes, a mist they get richer; he heaps up and does not know who will gather. 8 And

now, WHAT DO I EXPECT, Lord? My hope, it is in you.

9 Deliver

me from all MY TRANSGRESSIONS, do not make me the scorn of the fool. 10 I remain dumb, I do not open MY MOUTH, because as for you, you are acting. 11 Remove your stroke from me, under the assaults of your hand, I myself, I am consumed. 12 By rebuking THE FAULTS, you correct man, and you eat away like a moth what he covets, yes, a mist all adam. 13 HEAR my prayer, Yhwh, and incline your ear to MY CRY, and do not be deaf to my weeping. Because a stranger I am with you, a passer-by like all my fathers. 14 Turn away from me, that I may smile, before I walk away and be no more. Ps 40 1 For the music director, of David, a psalm. 2 HOPING,

I HOPED in Yhwh and he inclined to me and HEARD MY CRY; 3 And he brought me up out of the pit of roaring, out of the mud of the mire; and he raised up my feet on the rock, making my steps firm. 4 And he put in MY MOUTH a new song, praise to our God. Many will see him and fear and will trust in Yhwh; 5 happy the man who put his trust in Yhwh and has not turned to the insolent and those going astray after lies! 6 You

have done numerous things, you, Yhwh my God, your wonders and your thoughts toward us. There is none to compare with you! I will proclaim and I will speak: they are more than can be counted. 7 Sacrifice and oblation you did not desire, you have pierced ears for me; burnt offering and SIN (offering) you did not ask for. 8 Then I said: “Behold, I come, in the scroll of the book is written of me”. 9 To do your will, my God, I desire, and your law is in the depth of my bowels. 10 I have proclaimed righteousness in the numerous assembly, behold I do not restrain my lips, Yhwh as for you, you know it; 11 I have not hidden your righteousness in the depth of my heart, I have spoken of your loyalty and your salvation; I have not concealed your faithfulness and your truth in a numerous assembly. 12 As

for you, Yhwh, you will not restrain your mercies from me; your faithfulness and your truth will always guard me, 13 because evils encompass about me to the point of no counting; MY FAULTS overtake me and I am not able to see them; they are more than the hairs on my head and my heart forsakes me.

14 Be

pleased, Yhwh, to deliver me, Yhwh, hasten to my aid. 15 Let them be ashamed and confused together THOSE WHO SEEK MY SOUL to snatch it away. Let them retreat backwards and be confused, THOSE WHO DESIRE MY EVIL. 16 Let them be astonished as a result of their shame, those who say: “Aha! Aha!” 17 Let them be jubilant and rejoice in you, all those who seek you. Let them always say: “Let, Yhwh, be magnified”, those who love your salvation. 18 And as for me, afflicted and poor, Lord, think of me! My aid and my liberator, you are; my God, do not be backwards!

Subsection 38–41

579

Both psalms are linked first of all by median terms: the final supplication of the first psalm: “Hear my prayer, Yhwh, and incline your ear to my cry” (39:13) is answered by the confession: “and heard my cry” (40:2). Along the same lines, the question “what do I expect, Lord” at the centre of the first psalm (39:8) is answered at the beginning of the next psalm: “Hoping, I hoped in Yhwh” (40:2). Whereas at the beginning of the first psalm the psalmist says that he wants to keep a muzzle on his “mouth” (39:2), at the beginning of the second psalm there is the Lord himself who puts “a new song” into his “mouth” (40:4) The terms of the semantic field of sin are found in both psalms: “transgressions” (39:9), “faults” (39:12), “sin” offering (40:7), “faults” (40:13). “I said” with which the first psalm (39:2) begins comes back in the next psalm (40:8), each time accompanied by its synonym “to speak” (39:4; 40:6). In addition, Ps 38 and 40 have in common two similar expressions: 38 13 they set traps, and WISHING MY EVIL

SEEKING MY SOUL,

40 15 Let them be ashamed [...], Let them retreat backwards [...],

THOSE WHO SEEK MY SOUL to snatch it away. THOSE WHO DESIRE MY EVIL.

they speak of threats

CONTEXT “MEMORIAL” AND “SIN (OFFERING)” At the beginning of the first sequence, the first psalm states in its title “for a memorial” (38:1) and in the first psalm of the second sequence it is said that the Lord did not asked for “burnt offering and sin (offering)” (40:7). The “memorial” refers to Lev 2 where the vegetable offering is mentioned “as a rite of atonement” (see p. 551). As for the sacrifice of atonement for sin, it is dealt with in the subsequent chapters of Leviticus, whether the sin was committed “inadvertently” (Lev 4) or not (Lev 5). These two allusions confirm the fact that this subsection is indeed concerned with sin.

INTERPRETATION DELIVERING FROM SIN No one can claim to be absolutely innocent before the Lord. It is to be truthful in acknowledging one’s sin: “Yes, my fault I confess” (Ps 38:19). The accumulation of faults can be frightening: “my faults have passed over my head, like a heavy burden, they are too heavy for me” (38:5), “my faults overtake me and I am not able to see them” (40:13). But the Lord, like a father, “by rebuking

580

The Third Section (Ps 26–41)

the faults”, he “corrects man” (39:12). He does not lead his hand with “wrath”, “fury”, and “indignation”; he does not intend to pierce the sinner with “arrows” (38:2–4). And the psalmist continues to implore the Lord, sure that he will answer him (38:16) and forgive him by pulling him “out of the mud of the mire” (40:3). DELIVERING FROM SINNERS If the truth wants that man, with his limits, also recognises his transgressions, it still wants him to refrain from being trapped in a sin that he did not commit but which the wicked impute on him to justify themselves. This is implied in the extreme psalms, where the psalmist first allows himself to be caught in the deadly trap of harassing the wicked, only to discover later that although his “enemies” “are strong” and there “are many those who hate” him, they nonetheless act “without reason” and “wrongfully” (38:20). While he first accuses himself of having sinned against the Lord (41:5), which caused his misfortune and illness that nailed him to his bed of suffering, he later realises that these are his persecutors who are projecting sin on him and they desire his death. And that is why he finally acknowledges: “And as for me, in my integrity you supported me and you will make me stand before you forever” (41:13). Then the final blessing of the subsection and of the whole first book of the Psalter can be heard: “Blessed be Yhwh, God of Israel, from eternity to eternity. Amen and amen!” (14).

The Whole of the Third Section

581

IV. THE LORD LIBERATES HIS FAITHFUL FROM SIN The Whole of the Third Section (Ps 26–41)

All sixteen psalms of the section are divided into three subsections organised concentrically. While each of the first two subsections contains six psalms, the last subsection contains only four. In terms of number of signs, the first subsection has 5,024, the second one 7,248 and the third one 4,131; therefore, the central subsection is the most developed. THE LORD

THE LORD

THE LORD

IN HIS TEMPLE

Ps 26–31

INSTRUCTS THE RIGHTEOUS

TO PRAISE

Ps 32–37

PROTECTS

FROM EVIL

Ps 38–41

SHELTERS

HIS FAITHFUL

THE UPRIGHT

COMPOSITION A. THEMES COMMON TO ALL THREE SUBSECTIONS1 Trust in God – “To trust” in God (26:1; 27:3; 28:7; 31:7, 15; 32:10; 33:21; 37:3, 5; 40:4, 5); – God “shelters”, “taking refuge” in him (27:5; 31:2, 20; 34:9, 23; 36:8; 37:40); – God “hides”, “conceals” (27:5; 31:21[2x]); – “Hoping” in the Lord, “waiting” for him (27:14[2x]; 31:25; 33:18, 20, 22; 37:7, 9, 34; 38:16; 39:8[2x]; 40:2[2x]) – God is “refuge”, “crag”, “fortress” (27:1; 28:8; 31:3, 4, 5; 32:7). Faithfulness – righteousness – “Faithfulness” of God (26:3; 31:8, 17, 22; 32:10; 33:5, 18, 22; 36:6, 8, 11; 40:11, 12), his “truth” (26:3; 30:10; 31:6; 36:6; 37:3; 33:4; 40:11, 12); .. The “faithful” of the Lord (30:5; 31:24; 32:6; 37:28);

1

These terms are underlined in various ways in the rewritings on the following pages.

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The Third Section (Ps 26–41)

– “Righteousness” of God: 31:2; 33:5; 35:24, 28; 36:7, 11; 37:6; 40:10, 11; human “righteousness”: 35:27; .. The “righteous”: 31:19; 32:11; 33:1; 34:16, 20, 22; 37:12, 16, 17, 21, 25, 29, 30, 32, 39. Praising – giving thanks... The terms belonging to the semantic field of “giving thanks”, “praising/praise”, “exulting”, “rejoicing”, “jubilation”, “singing/song”, “playing”, “making music”, “proclaiming”, “sacrificing/sacrifices”, are often found in the section (26:6–7; 27:6bc; 28:7b; 30:2, 5–6, 12–13; 31:8; 32:7, 11; 33:1–3; 34:2–4; 35:9, 18, 27–28; 37:30; 40:4, 10–11, 17). Blessing The faithful “blesses” the Lord (26:12; 28:6; 31:22; 34:2; 41:14), but God also blesses him (28:9; 29:11; 37:22, 26).

B. CROSSING AT THE CENTRE The extreme subsections are cross-related2 to the sequences of the central subsection: A. 26–31 – a. 35–37 // b. 32–34 – B. 38–41. A. THE LORD

b. From sin

SHELTERS

HIS FAITHFUL

IN HIS TEMPLE

to praise

Ps 32–34

a. From judgment to righteousness

B. THE LORD

PROTECTS THE UPRIGHT

Ps 26–31

Ps 35–37

FROM EVIL

Ps 38–41

2 On “the law of crossing at the centre”, see R. MEYNET, “Le leggi della retorica biblica. A proposito della ‘legge dell’intreccio al centro’”.

The Whole of the Third Section

583

A. 26–31 – a. 35–37 Ps 26 1 Of David. Judge me, Yhwh, because as for me, I HAVE WALKED IN MY INTEGRITY, and I trust in Yhwh and I will not stumble. 2 Examine me, Yhwh, and test me, refine with fire my kidneys and my heart, 3 because your faithfulness is before my eyes AND I HAVE WALKED IN YOUR TRUTH. 4 5

I have not sat with THE MORTALS OF FALSITY and with THE HYPOCRITES I do not go. I have hated the assembly of EVILDOERS and with the WICKED I do not sit. 6

I wash in innocence my palms and go around YOUR ALTAR, Yhwh, to make the voice of thanksgiving to be heard and to recount all your wonders. 8 Yhwh, I love THE HABITATION OF YOUR HOUSE and THE PLACE OF RESIDENCE OF YOUR GLORY. 7

9

Do not join my soul with SINNERS and my life with MEN OF BLOOD, who have in their hands INIQUITY and their right hand is full of GRATUITIES.

10 11 12

And as for me, I WILL WALK IN MY INTEGRITY, redeem me and have mercy on me. MY FOOT WILL STAND IN UPRIGHTNESS, IN THE ASSEMBLIES I will bless you, Yhwh.

Ps 27 1 Of David. Yhwh is my light and my salvation, before whom shall I fear? Yhwh is the refuge of my life, before whom shall I tremble? 2 When EVILDOERS advance against me to devour my flesh, my OPPRESSORS and my ENEMIES, to me, they stumble and fall. 3 If A CAMP is set up against me, my heart does not fear; if A WAR rises up against me, in this myself I trust. 4 One thing I ask of Yhwh, this one I seek, to dwell in THE HOUSE of Yhwh all the days of my life, to contemplate the beauty of Yhwh and to admire in HIS TEMPLE. 5 Because he shelters me IN HIS HUT in the day of EVIL, he hides me IN THE SECRET PLACE OF HIS TENT; he raises me up on a rock. 6 And now my head raises up over MY ENEMIES all around me. And I will sacrifice IN HIS TENT sacrifices of acclamation, I will sing and I will make music for Yhwh. 7 Hear, Yhwh, my voice when I cry and have mercy on me and answer me. 8 Of you my heart has said: “Seek MY FACE.” YOU FACE, Yhwh, I seek. 9 Do not hide YOUR FACE from me, do not turn your servant away in anger; my help you have been. Do not leave me and do not forsake me, God of my salvation; 10 if my father and mother forsake me, Yhwh will take me up. 11

Make me see, Yhwh, YOUR WAY, and LEAD ME ON A PATH of uprightness for the sake of MY ADVERSARIES; 12 do not deliver me over to the throat of MY OPPRESSORS because FALSE WITNESSES have risen against me and THEY ARE BREATHING OUT VIOLENCE. 13 If only I could be sure to see the goodness of Yhwh in the land of the living. 14 Hope in Yhwh, be strong and strengthen your heart, and hope in Yhwh.

584 Ps 28

The Third Section (Ps 26–41) 1

Of David.

To you, Yhwh, I call, MY ROCK, do not be deaf to me, lest you be silent to me and I shall be like those descending to the hole. 2 Hear the voice of my supplications when I cry out to you, when I lift up my hands TO YOUR HOLY OF HOLIES. 3 Do not drag me away with THE WICKED and with THE WORKERS OF INIQUITY who speak of peace to their neighbour and EVIL is in their heart. 4 Give to them according to their works and the evil of their actions, according to the deeds of their hands give to them, return their wages to them; 5 because they do not consider the works of Yhwh and the deeds of his hands: he demolishes them and will not rebuild them! 6

Blessed be Yhwh because he has heard the voice of my supplications. Yhwh my strength and my shield, in him my heart trusted and I was helped, and my heart exults and with my song I give thanks to him. 8 Yhwh is the strength to them and he is a refuge of salvation for his messiah. 9 Save your people and bless your inheritance, and feed them and lift them up forever! 7

Ps 29

1

A psalm Of David.

Give to Yhwh, sons of gods, give to Yhwh glory and power, 2 give to Yhwh the glory of his name, bow down to Yhwh IN THE SPLENDOUR OF HOLINESS. 3

The voice of Yhwh upon THE WATERS, the God of glory thunders, Yhwh upon MANY WATERS; the voice of Yhwh in strength, the voice of Yhwh in the splendour. 5 The voice of Yhwh breaks THE CEDARS, and Yhwh breaks into pieces THE CEDARS of Lebanon; 6 and he makes Lebanon leap like a calf and Sirion like a young of wild oxen. 7 The voice of Yhwh carves out flames of fire! 8 The voice of Yhwh shakes THE DESERT, Yhwh shakes THE DESERT of Kadesh; 9 The voice of Yhwh makes the deer calve and strips the forests. and IN HIS TEMPLE all say: Glory! 10 Yhwh has sat in the flood and Yhwh sits as king forever. 4

11

Yhwh gives power to his people, Yhwh blesses his people with peace.

The Whole of the Third Section Ps 30

1

585

A psalm, a canticle for the dedication of THE HOUSE, HOUSE of David.

2

I exult you, Yhwh, because you have pulled me up and you have not let MY ENEMIES rejoice over me. 3 Yhwh my God, I cried out to you and you healed me. 4 Yhwh, you have brought up my soul from Sheol, you kept me alive from my descending to the hole. 5 Make music for Yhwh, you his faithful, and give thanks to the remembrance of his holiness, 6 because (for) a moment (he is) in his anger, life in his favour. In the evening lodges weeping, and in the morning jubilation. 7

And as for me, I have said in my tranquillity: “I will not be shaken forever!” 8 Yhwh, in your favour you establish strength for MY MOU MOUNTAIN NTAIN. You have hidden YOUR FACE, I am overwhelmed.

9 To you, Yhwh, I call and to my Lord I ask for mercy. 10 What profit in my blood, in my descending into the pit? Can the dust give you thanks, can tell of your truth? 11 Hear, Yhwh, and have mercy! Yhwh, be a helper to me! 12 You have turned my grief into dancing for me, you have untied my sackcloth and you girded me with joy; 13 so that the glory will make music to you and not be silent, Yhwh my God, forever I will give you thanks.

Ps 31

1

For the music director, a psalm of David.

2

In you, Yhwh, I take refuge, do not let me blush forever, in your righteousness deliver me; incline your ear to me, hasten, rescue me. Be for me A ROCK ROCK OF REFUGE, A HOUSE of FORTRESSES FORTRESSES to save me; 4 because my crag and my fortress, fortress you are, and for the sake of your name GUIDE ME AND LEAD ME! 5 Bring me out of the net they have spread for me, because you are my refuge. 6 Into your hand I commit my spirit, redeem me, Yhwh, God of truth; 7 I hate those GUARDING VAPOURS OF VANITY, and as for me, I trust in Yhwh. 8 May I exult and may I rejoice in your faithfulness, when you have seen my misery, you have known the OPPRESSIONS of my soul; 9 and you have not closed me up in the hand of THE ENEMY, you have set my feet in a broad place. 10 Have mercy on me, Yhwh, because OPPRESSION is upon me. 3

My eye is consumed in pain, my throat and my stomach, 11 because my life ends in sorrow and my years in groaning; my strength falls in my punishment and my bones are consumed. 12 To all MY OPPRESSORS I am a disgrace and to MY NEIGHBOURS much more, and a dread to MY ACQUAINTANCES; those who see me outside flee from me. 13 I am forgotten like a dead of heart, I am like a lost item, 14 because I hear THE SLANDER OF MANY, TERROR ALL AROUND, when they join together against me, to take my throat, as they plot. 15

And as for me, I trust in you, Yhwh, I said: “My God you are!” 16 My times (are) in your hand, rescue me from the hand of MY ENEMY and of MY PERSECUTORS; 17 make your face shine on your servant, save me in your faithfulness. 18 Yhwh, do not let me blush because I call on you, let THE WICKED blush, let them be silent to Sheol; 19 let FALSE LIPS be dumb, which SPEAK insolently against the righteous with PRIDE and CONTEMPT! 20 How great is your goodness, which you reserve for your fearful, which you make for those who take refuge in you in front of the sons of Adam. 21 You hide them in the secret place of your face, face far from THE INTRIGUES OF MAN; you conceal them IN THE TENT, far from THE STRIFE OF TONGUES. 22 Blessed be Yhwh who has done wonders of faithfulness to me in a city of citadel! 23 And as for me, I had said in my trouble: “I am chased from before your eyes!” And yet you have heard the voice of my supplication when I cried out to you. 24 Love Yhwh, all you his faithful. Yhwh guards the loyal, but he repays abundantly THOSE WHO ACT WITH PRIDE. 25 Be strong and strengthen your heart, all you who hope in Yhwh!

586

The Third Section (Ps 26–41)

The second sequence of the central subsection (Ps 35–37) Ps 35 1 Of David. Accuse, Yhwh, MY ACCUSERS, assault MY ASSAILANTS; 2 grasp shield and buckler and rise up to my aid. 3 And brandish the spear and block the road against MY PURSUERS; say to my soul: “I am your salvation” 4 Let them blush and be ashamed THOSE WHO SEEK MY SOUL, let them retreat backwards and be confused THOSE WHO DEVISE MY MISFORTUNE! 5 Let them be like chaff facing the wind and the angel of Yhwh chasing them, 6 let THEIR WAY be dark and slippery and the angel of Yhwh pursuing them! 7

Yes, WITHOUT REASON they have hidden for me the pit of their net, WITHOUT REASON they have dug for my soul. 8 Let a ruin come upon him that he does not know and his net which he has stretched out let it catch him, into a ruin, let him fall inside. 9 And my soul will exult in Yhwh, will be jubilant in his salvation. 10 All my bones will say: “Yhwh, who is like you, rescuing the afflicted from someone stronger than he, and the afflicted and the poor from his plunderer?” 11 WITNESSES OF VIOLENCE rise up, they ask me about things I do not know, 12 they repay me evil instead of good, loss of a child to my soul. 13 And as for me, during their illnesses, my garment was a sackcloth; I humiliated my soul with fasting and my prayer returned to my bosom; 14 like a friend, like a brother to me, I behaved, like a mourning of a mother, weeping I bowed down. 15 And at my downfall they rejoice and gather together, THE VIOLENT gather together against me; and I do not know them, they tear and do not cease; 16 like HYPOCRITES OF SCOFFERS OF MOCKERY, they gnash their teeth against me. 17 Lord, how long will you look on? Withdraw my soul from their RAVAGES, my only one from YOUNG LIONS. 18 I will give you thanks IN THE GREAT ASSEMBLY, AMONG MANY PEOPLE I will praise you. 19 Let MY FALSE ENEMIES not rejoice over me, THOSE HATING ME WITHOUT REASON, let them not wink the eye! 20 Because they do not speak of peace, and against the peaceful of the earth, they devise treacherous words. 21 And they open wide their mouth against me; they say: “Aha! Aha! Our eyes have seen!” 22

You have seen, Yhwh, do not be silent, my Lord, do not be far from me; 23 Wake up and arise to my judgment, my God and my Lord, to my cause; 24 judge me according to your righteousness, Yhwh my God, and let them not rejoice over me! 25 Let them not say in their heart: “Aha! Our soul!” Let them not say: “We have swallowed it!” 26 Let them blush and be confused together THOSE WHO REJOICE AT MY MISFORTUNE; let them be clothed in blush and confusion THOSE WHO MAGNIFY THEMSELVES AGAINST ME! 27 Let them exult and rejoice those who desire my righteousness, and let them always say: “Great is Yhwh who desires peace of his servant!” 28 And my tongue will meditate on your righteousness, all the day your praise. Ps 36 1 For the music director, of the servant of Yhwh, of David. 2

An oracle of TRANSGRESSION to THE WICKED in the depths of his heart, there is no dread of Elohim in the sight of his eyes; 3 because he flatters himself too much in his eyes to find his FAULT and hate it. 4 The words of his mouth INIQUITY and DECEIT, he has ceased to be wise, to be good; 5 he devises INIQUITY on his bed, he sets himself in A WAY that is not good, he does not reject EVIL. 6

Yhwh, in the heavens your faithfulness, your truth to the clouds; 7 your righteousness, like the mountains of El, your judgments, a great abyss. You save Adam and beast, Yhwh; 8 how precious your faithfulness, Elohim! And the sons of Adam take refuge IN THE SHADOW OF YOUR WINGS, 9 they are inebriated of the fat of YOUR HOUSE, and in the stream of your delights you water HOUSE them. 10

Yes, with you the source of life, by your light we will see the light. 11 Maintain your faithfulness to those who know you and your righteousness to the upright of heart. 12 Let THE FOOT OF PRIDE not reach me and let the hand of THE WICKED not drive me away! 13 There THE DOERS OF INIQUITY have fallen, they have been knocked down, and not able to rise.

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Ps 37 1 Of David. Do not get heated over THE EVILDOERS, do not be envious of THE DOERS OF FALSITY, 2 because like the grass they quickly wither and like the green of regrowth they fade. 3 Trust in Yhwh and do good, inhabit the earth and make feed on truth. 4 and rejoice in Yhwh, and he will give you the desires of your heart. 5 Commit to Yhwh YOUR WAY and trust in him, and he will do it; 6 and he will bring out your righteousness like the light and your judgment like the noon. 7 Be still before Yhwh and wait for him, do not get heated over someone who prospers in HIS WAY, over THE MAN DOING INTRIGUES; 8 Refrain from anger, forsake wrath, do not get heated, it is just evil; 9 because THE EVILDOERS will be cut off, and those who hope in Yhwh will inherit the earth; earth 10 and yet a little, and THE WICKED is no more, you inquire about his place, and it is no more; 11 and the humiliated will inherit the earth and rejoice in the abundance of peace. 12 13

THE WICKED plots against the righteous and gnashes his teeth against him; the Lord laughs at him, because he sees that his day is coming. 14

THE WICKED have drawn the sword and bent their bow to make fall the afflicted and the little one, to slaughter the upright of THE WAY. 15 Their sword will enter into their own heart and their bows will be broken. 16 Better a little to the righteous than the abundance of the powerful WICKED; 17 because the arms of THE WICKED will be broken and Yhwh supports the righteous. 18 Yhwh knows the days of the perfect, and their inheritance will be forever; 19 they will not blush in the times of evil and in the days of famine they will be satiated. 20 Because THE WICKED will perish and THE ENEMIES of Yhwh; like the ornament of the meadows they are finished, in smoke they are finished. 21 THE

borrows and does not repay, but the righteous has mercy and gives; those blessed by him will inherit the earth and those CURSED by him will be cut off. 23 By Yhwh THE STEPS OF MAN are made firm and he delights in HIS WAY; 24 even if he falls, he is not hurled down, because Yhwh supports him with his hand. WICKED

22 because

25

I have been young and now I am old, I have not seen the righteous forsaken and his offspring seeking bread; 26 all day long he has mercy, he lends, and his offspring will be in blessing! 27 Avoid evil and do good, and you will dwell forever. 28 Because Yhwh loves judgement and he does not forsake his faithful; forever they will be kept, but the offspring of THE WICKED will be cut off; 29 the righteous will inherit the earth and they will dwell upon it forever. 30 The mouth of the righteous whispers wisdom and his tongue utters judgment; 31 the law of his God in his heart: his steps will not falter. 32 33

THE WICKED watches the righteous and seeks to kill him; Yhwh does not forsake him in his hand and does not declare him wicked when he is judged.

Hope in Yhwh and keep HIS WAY, and he will exalt you to inherit the earth: earth when THE WICKED are cut off, you will see. 35 I have seen a fearsome WICKED and stripped like a verdant tree; 36 and he passed by and behold he was no more, I sought him and he could not be found. 37 Keep the perfect and see the upright, because there is posterity for the man of peace; 38 but TRANSGRESSORS will be exterminated together, the posterity of THE WICKED will be cut off. 39 And the salvation of the righteous is from Yhwh, their fortress in the time of anguish; 40 Yhwh helps them and delivers them, he delivers them from THE WICKED and saves them, because they took refuge in him. 34

We have already seen that the first subsection (Ps 26–31) is marked by the presence of the temple, “the house” of the Lord (see p. 419). The same applies to the second sequence in the central subsection (Ps 35–37). “The house” (of Yhwh) occurs in 26:8; 27:4; 30:1; 31:3 / 36:9. Other terms belonging to the same semantic field: “your altar”, “the habitation”, “the place of residence of your glory”, “the assemblies” (26:6, 8, 12), “his temple”, “his hut”, “the secret place of his tent”, “in his tent”, “my/your face” (27:4c, 5, 6, 8, 9), “to your Holy of Holies” (28:2), “in the splendour of holiness”, “in his temple” (29:2, 9), “my mountain” (30:8),

588

The Third Section (Ps 26–41)

“my rock”, “a rock of refuge”, “fortress”, “my crag”, “my fortress”, “my refuge”, “in the secret of your face”, “in the tent” (28:1; 31:3, 4, 5, 21), “in the great assembly”, “among many people” (35:18), “in the shadow of your wings” (36:8).3 In the last psalm, the temple is not mentioned, but it is possible to think that the insistence on “dwelling on the earth” and “inheriting the earth” (37:3, 9, 11, 18, 22, 27, 29[2x], 34 ) could be a kind of extension of the temple to the whole country, especially since “dwelling” is already in 27:4 (“to dwell in the house of Yhwh”) and “all the days of my life” in 27:4 is taken over by “forever” in 37:18, 27, 29. The temple is a “fortress”, a “refuge” (31:3–5), where the Lord “hides” his faithful (31:21; 27:5), “conceals” them (31:21), those who “take refuge” in him (27:5; 31:2, 20; 36:8; 37:40), those who “trust in him” (31:7, 15; 26:1c; 27:3; 28:7; 37:3, 5). The “enemies” of the psalmist and of God abound throughout4 (26:4–5, 9–10; 27:2–3, 6, 11–12; 28:3; 29:3, 5, 8; 30:2; 31:7–10, 12, 14, 16, 18–19, 21, 24; 35:1, 3–4, 7, 11, 15, 17, 19, 26; 36:2–5; 37:1, 7, 9–10, 12, 14, 16–17, 20–22, 28, 32, 34–35, 38, 40), with a particular emphasis on “the wicked”. Another characteristic of these psalms is the theme of the psalmist’s integrity in his way or in his walking: “I have walked in my integrity”, “and I have walked in your truth”, “I will walk in my integrity”, “my foot will stand in uprightness” (26:1, 3, 11, 12), “make me see, Yhwh, your way and lead me on a path of rightness” (27:11), “guide me and lead me” (31:4). At the beginning of the second sequence in the central subsection, it is no longer the way of the psalmist, but that of the wicked: “Let their way be dark and slippery” (35:6), “he sets himself in a way that is not good ” (36:5); the last psalm returns to the righteous, “Commit to Yhwh your way and trust in him” (37:5), “the upright of the way” (37:14), “By Yhwh the steps of man are made firm and he delights in his way” (37:23), “the law of his God in his heart: his steps will not falter” (37:31), “Hope in Yhwh and keep his way” (37:34); but the wicked are not forgotten: “do not get heated over someone who prospers in his way” (37:7).5

3 The terms “house”, “temple”, “hut”, “tent”, “altar”, “habitation” are neither in the first sequence of the central subsection nor in the last subsection. However, it is possible to see some allusions to the temple: “you are refuge (lit. ‘hiding’) for me” (32:7), “from the place of his dwelling”, in parallel with “from heaven” (33:13–14), “numerous assembly” and the context (40:6– 11). 4 All the terms in this semantic field are in PTBARMUN BT. 5 Elsewhere, “way” can only be found in 32:8a and 39:2.

b. 32–34 – B. 38–41 Ps 32 1 Of David, an INSTRUCTION. HAPPY the one whose TRANSGRESSION is taken away, the one whose SIN is covered! 2 HAPPY the man to whom Yhwh does not impute FAULT and there is no DECEIT in his spirit! 3 When

I kept silent, MY BONES were consumed in my ROARING ALL THE DAY; 4 when day and night YOUR HAND was heavy upon me, my marrow was changed in the heat of summer. 5 MY SIN, I made known to you and MY FAULT I did not cover; I said, “I will confess against me MY TRANSGRESSIONS to Yhwh”. And as for you, you took away THE FAULT of MY SIN. 6 For this all faithful pray to you at the time of finding; surely when many waters overflow, they will not reach him. 7 You are refuge for me, you will guard me from anguish, you will surround me de with songs of deliverance. 8 I WILL INSTRUCT YOU you. 9 Do not be like a

and I WILL TEACH YOU this way you should walk, I WILL ADVISE my eye on horse like a mule without understanding, with bridle and bit its ornament to curb it; not to come near to you! 10 Many torments for the wicked and the one who trusts in Yhwh, faithfulness surrounds him. 11 Rejoice in Yhwh and exult, you righteous, and sing, all you upright of heart. Ps 33 1 Exult, you righteous, in Yhwh, praise is fitting to the upright; 2 give thanks to Yhwh with the lyre, with the harp of ten strings sing psalms to him; 3 sing to him A NEW SONG be good at playing with acclamation, 4 because the word of Yhwh is upright and all his works with truth; 5 he loves righteousness and judgment, the earth is full of the faithfulness of Yhwh. 6 By

the word of Yhwh the heavens were made and by the breath of his mouth all their host. gathers like a pile the waters of the sea, he puts the abysses in storehouses. 8 Let all the earth fear Yhwh, before him let tremble all the inhabitants of the world, 9 because he said and it was, he commanded and it stood. 10 Yhwh thwarts the design of the nations, frustrates the plans of the peoples; 11 the design of Yhwh stands forever, the plans of his heart from age to age. 7 He

12 HAPPY

the nation whose God is Yhwh, the people he has chosen for his inheritance!

13 Yhwh

watches from heaven, he sees all the sons of Adam; 14 from the place of his dwelling he looks carefully at all the inhabitants of the earth. 15 He shapes to each one his heart, he understands all their works. 16 No king is saved by much vigour, a valiant is not rescued by much strength; 17 FALSE is the horse for salvation and by much of its vigour it does not escape.

18 Behold,

the eye of Yhwh on those who fear him, on those who hope in his faithfulness, 19 to rescue their soul from death and keep them alive in times of famine 20 Our soul has waited for Yhwh, he is our help and our shield, 21 because in him our heart rejoices, because in the name of his holiness we have trusted. 22 May your faithfulness, Yhwh, be upon us, as we have hoped in you.

590

The Third Section (Ps 26–41)

Ps 34 1 Of David, when he disguised his reason in front of Abimelech, and he drove him out, and he went away. 2I

bless Yhwh at all times, his praise always in my mouth. 3 In Yhwh my breath praises, let the humiliated hear and rejoice. 4 Magnify Yhwh with me and let us exalt his name together. 5 I sought Yhwh and he answered me and from all my fears he rescued me. 6 They looked at him and were radiant, and their faces will not blush. 7 This afflicted cried out and Yhwh heard, and from all his anguishes he saved him. 8 The angel of Yhwh encamps around his fearful and releases them. 9 Taste and see that Yhwh is good, HAPPY the man who takes refuge in him. 10 Fear Yhwh, you his saints, because there is no lack for his fearful. 11 Young lions are devoid and are hungry and those who seek Yhwh do not lack any good. 12 Go,

children, hear me, I WILL TEACH YOU the fear of Yhwh. is the man desiring life, loving days to see good?

13 Who 14 Guard

your tongue from EVIL and your lips from speaking DECEIT. 15 Avoid EVIL and do good, search for peace and pursue it. 16 The eyes of Yhwh toward the righteous and his ears toward their clamours. 17 The face of Yhwh against the doers of EVIL to cut off the memory of them from the earth. 18 They cried out and Yhwh heard and from all their anguishes he rescued them. 19 Yhwh is near to the broken of heart and the crushed of spirit he saves. 20 Many EVILS on the righteous, and from all of them Yhwh rescues him. 21 He keeps all his bones, even one of them will not be broken. 22 EVIL kills the wicked and those who hate the righteous will expiate. 23 Yhwh redeems the breath of his servants, and all who take refuge in him will not expiate.

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The last subsection (Ps 38–39) Ps 38 1 A psalm of David, for a memorial. 2 Yhwh, DO NOT REBUKE ME

in your wrath and DO NOT CORRECT ME in your fury; 3 yes, your arrows have come down on me and YOUR HAND has come down upon me. 4 There is no soundness in my flesh because of your indignation, there is no peace in MY BONES because of MY SIN; 5 yes, MY FAULTS have passed over my head, like a heavy burden, they are too heavy for me, 6 my bruises stink and fester because of MY FOLLY. 7 I am bend, I bowed down, excessively, I walk mourning ALL THE DAY; 8 yes, my lions are filled with burning and there is no soundness in my flesh; 9 I am paralysed and crushed, excessively, I ROAR with the growling of my heart. 10 Lord,

all my desire is before you, and my groaning is not hidden from you; 11 my heart pounds, my strength forsaken me, and the light of my eyes, they also are not with me. 12 My friends and companions stand back from before my wound and my relatives stood from a distance; 13 they set traps, seeking my soul, and wishing MY EVIL they speak of THREATS, and all the day they meditate DECEITS. 14 And as for me, like a deaf, I do not hear, and like a dumb, who does not open his mouth; 15 and I am like a man who does not hear and in his mouth there is no reply. 16 Yes,

in you, Yhwh, I hope, you will answer, Lord my God. 17 Yes, I said: “Lest they rejoice over me, when my foot slips, they win against me!” 18 Yes, as for me, I am doomed to fall and my torment is always before me. 19 Yes, MY FAULT, I confess, I am anxious about MY SIN. 20 And my enemies without reason are strong and many are those who hate me wrongfully; 21 and repaying me EVIL instead of good, they accuse me instead of pursuing good. 22 Do not forsake me, Yhwh, my God, do not be far from me; 23 hasten to my aid, Lord, my salvation! Ps 39 1 For the music director, of Jeduthun, a psalm of David. 2I

said, “Let me keep my ways, from SINNING with my tongue, let me keep a muzzle on my mouth, as long as the wicked is before me”. 3 I remained dumb in silence, I kept quiet away from good and my torments worsened. 4 My heart burned within me, in my sigh a fire blazed, I spoke with my tongue: 5 “Let me know, Yhwh, my end, and the measure of my days how much it is, that I may know how much I am missing”. 6 Behold, you have made my days a few handbreadths and my duration as nothing before you; yes, all a mist all adam who stands upright. 7 Yes, like a shadow man walks away, yes, a mist they get richer; he heaps up and does not know who will gather. 8 And 9 Deliver

now, what do I wait for, Lord? My hope, it is in you.

me from all MY TRANSGRESSIONS, do not make me the scorn of the fool. 10 I remain dumb, I do not open my mouth, because as for you, you are acting. 11 Remove your stroke from me, under the assaults of your hand, I myself, I am consumed. 12 By REBUKING THE FAULTS, YOU CORRECT man, and you eat away like a moth what he covets, yes, a mist all adam. 13 Hear my prayer, Yhwh, and incline your ear to my cry, and do not be deaf to my weeping. Because a stranger I am with you, a passer-by like all my fathers. 14 Turn away from me, that I may smile, before I walk away and be no more.

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The Third Section (Ps 26–41)

Ps 40 1 For the music director, of David, a psalm. 2 Hoping,

I hoped in Yhwh and he inclined to me and heard my cry; 3 And he brought me up out of the pit of roaring, out of the mud of the mire; and he raised up my feet on the rock, making my steps firm. 4 And he put in my mouth A NEW SONG, praise to our God. Many will see him and fear and will trust in Yhwh; 5 HAPPY the man who put his trust in Yhwh and has not turned to the insolent and those going astray after LIES! 6 You

have done numerous things, you, Yhwh my God, your wonders and your thoughts toward us. There is none to compare with you! I will proclaim and I will speak: they are more than can be counted. 7 Sacrifice and oblation you did not desire, you have pierced ears for me; burnt offering and SIN offering you did not ask for. 8 Then I said, “Behold, I come, in the scroll of the book is written of me”. 9 To do your will, my God, I desire, and YOUR LAW is in the depth of my bowels. 10 I have proclaimed righteousness in the numerous assembly, behold I do not restrain my lips, Yhwh as for you, you know it; 11 I have not hidden your righteousness in the depth of my heart, I have spoken of your loyalty and your salvation; I have not concealed your faithfulness and your truth in a numerous assembly. 12 As

for you, Yhwh, you will not restrain your mercies from me; your faithfulness and your truth will always guard me, 13 because EVILS encompass about me to the point of no counting; MY FAULTS overtake me and I am not able to see them; they are more than the hairs on my head and my heart forsakes me.

14 Be

pleased, Yhwh, to deliver me, Yhwh, hasten to my aid. 15 Let them be ashamed and confused together those who seek my life to snatch it away. Let them retreat backwards and be confused those who desire my EVIL. 16 Let them be astonished as a result of their shame, those who say: “Aha! Aha!” 17 Let them be jubilant and rejoice in you, all those who seek you. Let them always say: “Let, Yhwh, be magnified”, those who love your salvation. 18 And as for me, afflicted and poor, Lord, think of me! My aid and my liberator, you are; my God, do not be backwards! Ps 41 1 For the music director, a psalm of David. 2 HAPPY

the one who thinks of the weak, in the day of EVIL Yhwh will deliver him. 3 Yhwh will guard him and keep him alive, and MAKE him HAPPY on the earth, and you will not give him to the throat of his enemies; 4 Yhwh will support him on his bed of suffering, all his blankets you will turn in his illness. 5 As for me, I said, “Yhwh, have mercy on me, heal my soul, because I HAVE SINNED against you”. 6 My

enemies say EVIL to me: “When will he die and his name perish?” 7 And if one comes to see me, his heart speaks FALSELY; he gather INIQUITY to himself, he goes out, he speaks outside. 8 Together against me, all those who hate me whisper, against me, they meditate EVIL to me. 9 A thing of Belial was poured out upon him and now that he lies down he will not be able to rise up. 10 Even the man of my peace that I trusted in him, who ate my bread has lifted up his heel against me. 11 And

you, Yhwh, have mercy on me and rise me up and I will repay them.

12 By

this I have known that you delighted in me because my enemy has not shouted in triumph against me; 13 and as for me, in my integrity, you supported me and you will make me stand before you forever. 14 Blessed be Yhwh, the God of Israel, from eternity to eternity. Amen and amen!

We have noticed that “happy” occurs in the three psalms of the first sequence of the central subsection (32:1, 2; 33:12; 34:9; see p. 462); it is also found in the last two psalms of the final subsection (40:5; 41:2, 3). Thus, it occurs twice in the first psalm (32) and together with “make happy also twice in the last psalm (41).

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Happy refers to “the man” (32:2; 34:9; 40:5), but also to “the nation” and to “the people” (33:12). Sin marks both sets of psalms: “sin/sinning” (32:1, 5[2x]; 38:4, 19; 39:2; 40:7; 41:5), “fault/s” (32:2, 5[2x]; 38:5, 19; 39:12; 40:13), “evil/s” (34:14, 15, 17, 20, 22; 38:13, 21; 40:13, 15; 41:2, 6, 8), “transgression/s” (32:1, 5; 39:9), “deceit” (32:2; 34:14; 38:13), “lies” (40:5), “folly” (38:6), “threats” (38:13), “false” and “falsely” (33:17; 41:7), “iniquity” (41:7). The terms belonging to the semantic field of instruction are numerous: “instruction/instructing” (32:1, 8), “teaching/law” (yrh 32:8; 40:9), “advising” (32:8), “teaching” (34:12), “rebuking” and “correcting” (38:2; 39:12). In the initial terms of the first psalms of these two groups there are found, “my bones” (32:3; 38:4), “roaring” (32:3; 38:9), “all the day” (32:3; 38:7), “your hand” (32:4; 38:3). “A new song” occurs in 33:3 and 40:4.

INTERPRETATION The extreme subsections are opposed to each other, as well as, in a crossing way, the two sequences of the central subsection. The new covenant is opposed to the old one, in a way that is both sharp and intertwined. FROM THE LAW TO INSTRUCTION There is the time of “the Law” and its commandments and the time of “instruction” and its “ways”. “The mouth of the righteous whispers wisdom and his tongue utters judgment; the law of his God in his heart: his steps will not falter” (37:30–31). The one who observes the precepts of the Law is sure to be able to stand. Then comes the time when further instruction is needed, as if knowledge of the Law were no longer enough: “I will instruct you and I will teach you this way you should walk” (32:8). The old Law with “sacrifice and oblation”, with “burnt offering and sin offering” must give way to a new instruction, to a law now written “in the depth of the bowels” (40:7–9). “I will put my Law in the depths of their being and write it on their hearts” (Jer 31:33). FROM CLAIM OF INNOCENCE TO CONFESSION OF SINS At the beginning of the first subsection the psalmist claims his innocence: “Judge me, Yhwh, because I have walked in my integrity” (Ps 26:1). Sin is not absent on this side of the diptych, but it is that of the enemies: they are “the mortals of falsity”, “hypocrites”, “evildoers”, “wicked” (26:4–5), “sinners”, “men of blood” whose hands are full of “iniquity” and “gratuities” (26:9–10). “Evil is in their hearts” (28:3), they are “my oppressors” (27:2, 12; 31:8, 10), “my persecutors” (31:16). And then, at the beginning of the second subsection a surprising double beatitude sounds: “Happy the one whose transgression is taken

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The Third Section (Ps 26–41)

away, the one whose sin is covered! Happy the man to whom Yhwh does not impute fault and there is no deceit in his spirit!” (32:1–2). And it could be understood that this is the forgiveness granted to the “sinners” that have been mentioned so far, namely the psalmist’s enemies. Now it is the psalmist who continues with saying: “My sin, I made known to you, and my fault I did not cover; I said, ‘I will confess against me my transgressions to Yhwh’. And as for you, you took away the fault of my sin” (32:5). And the same applies to the whole of the last subsection (Ps 38–41). SIN AND EVIL The same term, ra‘, is translated either as “evil” or “misfortune”. It can mean the evil that one does, the “sin” that one commits (34:15), or the evil that one suffers in the hands “enemies” (34:20), most of the time “without reason” (35:7, 19), “wrongfully” (38:20), therefore “sin” is on their part (36:2–5). In either case, being sinner or being persecuted by others, the psalmist is a victim of evil. He also needs to be liberated. That is why he confesses to God his sin and his fault (32:5; 38:19), that is why he asks him to be saved from the intrigues of the wicked who want to throw him into the pit (35:1–6). ALL THE INHABITANTS OF THE WORLD FEARING THE LORD “The righteous” and “the upright of heart” are not only the sons of Israel, faithful to the Lord. The double beatitude just mentioned applies to all, “happy the man” (32:1–2) and the final invitation are addressed to “all the upright of heart” (11). The next psalm follows in the same fashion (33:1–3); the final statement of its first part—“the earth is full of the faithfulness of Yhwh” (33:5)—will soon be confirmed by: “Let all the earth fear Yhwh, before him let tremble all the inhabitants of the world” (33:8). Certainly, Israel is “the people whom he has chosen for his inheritance” (33:12), but “from the place of his dwelling” the Lord “looks carefully at all the inhabitants of the earth” (33:14). It is not wrong to think that the penultimate beatitude, “Happy the man who put his trust in Yhwh and has not turned to the insolent and those going astray after lies!” (40:5), can also be applicable to all the inhabitants of the world. “A NEW SONG” That is perhaps for all these reasons that “a new song” is mentioned twice. At the beginning of the central subsection: “Exult, you righteous, in Yhwh, praise is fitting to the upright, [...] sing to him a new song” (33:1, 3); and almost at the end of the last subsection: “And he put in my mouth a new song, praise to our God” (40:4). A new covenant, “a new song”, a song given by God himself, free of charge as the forgiveness of sins, as the universality of salvation, as the instruction of the inner law.

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THE HOUSE OF THE LORD Consequently, the psalmist seeks refuge in the temple of the Lord (27:5; 28:7; 34:9, 23; 36:8); it is in him alone that he puts his trust (26:1; 31:7, 15, 20). “The house” of the Lord becomes in some way his own dwelling place, for it is there that he wants to “dwell” (27:4). It is there that the Lord “hides” him from the attacks of his adversaries (27:5; 31:21); like scared chicks, “the sons of Adam take refuge in the shadow of your wings” (36:8). It is also the house of God where, saved from the wicked, the psalmist “gives thanks” with his “song” (28:7; 30:12– 13). There he will proclaim God’s righteousness; he will give thanks “in a large assembly” (26:12; 35:18; 40:10–11); there he will offer “sacrifices of acclamation” by singing and playing (27:6). It is the temple where he invites the righteous—all the people whose sin has been taken away—to join in his “praise” (32:11; 33:1–3; 34:2–3). FAITHFULNESS AND RIGHTEOUSNESS The Lord’s “faithfulness” and “righteousness” are evoked throughout the section. This is the source of all good, the origin of salvation (31:2, 8, 17; 33:18– 22; 36:10–11; 40:10–11). However, “faithfulness” and “righteousness” are not a one-way movement: people are called to correspond to them by their own “righteousness” and their own “faithfulness”. Those who fear the Lord are called “righteous” (37:6, 12, 16, etc.) and “faithful” (30:5; 31:24), just as God is “righteous” and “faithful”. The new covenant requires reciprocity: “I will be your God and you will be my people” (Jer 7:23).

THE WHOLE OF THE FIRST BOOK Ps 1–41

The forty-one psalms of the first book are organised in three sections: THE LORD

LIBERATES HIS FAITHFUL

DAVID’S DAVID GOD’S

FROM HIS ENEMIES

FAITHFULNESS

BASED

GOD’S

TRUSTS

IN HIS HIDDEN

GOD

SALVATION

ANSWERS

DAVID’S

THE LORD

DELIVERS

THE LAW THE KING INSTRUCTION

THE LORD

HIS FAITHFUL

THE LORD

SHELTERS

THE LORD THE LORD

Ps 9–10

FROM DEATH IS THE LIGHT

PASSES THROUGH

DEATH

OF THE LORD

IS TRUTH

HIS FAITHFUL

Ps 11–18

PRAYER

OF THE LORD

LIBERATES HIS FAITHFUL

Ps 1–8

FAITHFULNESS

Ps 19 Ps 20–24 Ps 25

FROM THEIR SINS

Ps 26–31

IN HIS TEMPLE

INSTRUCTS THE RIGHTEOUS TO PRAISE

Ps 32–37

DELIVERS

Ps 38–41

THE SINNER

FROM HIS FAULTS

The extreme sections are more developed than the central one (first in number of psalms and then signs): First section (1–18)

Second section (19–25)

Third section (26–41)

18

7

16

13,582

5,913

16,402

The central section accounts for one fifth of the total of the other two sections: (13,582 + 16,402) : 5,913 = 5.07.

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1. RELATIONS BETWEEN THE EXTREME SECTIONS PAIRS OF PSALMS AT THE BEGINNING AND AT THE END (PS 1–2 AND 40–41) Ps 1 1 HAPPY the man who does not walk in the counsel of THE WICKED and in the way of SINNERS does not stop and in the circle of SCOFFERS does not sit; 2 because on the contrary in THE LAW of Yhwh HIS DELIGHT and in HIS LAW murmurs day and night. 3 And he is like a tree planted on the banks of waters, which gives its fruit in its time and its foliage does not wither. And all which he does, he makes it succeed. 4 Not so THE WICKED, because on the contrary like chaff which the wind drives away. 5 So THE WICKED SHALL NOT RISE UP in the judgment and THE SINNERS in the assembly of THE RIGHTEOUS; 6 because Yhwh KNOWS the way of THE RIGHTEOUS, and the way of THE WICKED PERISHES. Ps 2 1 Why do THE NATIONS tremble and THE PEOPLES murmur vain things? 2 The kings of the earth RISE UP and the princes gather TOGETHER, against Yhwh and against his Anointed: 3 “Let us break their bonds, throw away their shackles from us.” 4 The one who sits in the heavens laughs, the Lord mocks them. 5 Then he speaks to them in his anger, and in his fury, he terrifies them: 6 “And I have installed my king, on Zion, the mountain of my holiness.” 7 I will proclaim the decree of Yhwh. He said to me: “You are my son, I myself, today I have begotten you. 8 Ask of me and I will give THE NATIONS as your inheritance and as your dominion THE ENDS OF THE EARTH. 9 You will break them with a sceptre of iron, like a vessel of potter you will smash them.” 10 And now, kings, comprehend, correct yourselves, judges of the earth. 11 Serve Yhwh with FEAR and exult with trembling; 12 kiss the son, lest he be angry and YOU PERISH on your way. “Yes, his anger quickly ignites; HAPPY all who are refuging in him!”

“Happy” which forms an inclusion for the first two psalms (1:1; 2:12) is found at the beginning of each of the last two psalms (40:5; 41:2–3). “Happy the man who” in 1:1 and 40:5 translates in the same way two synonyms (’îš and geber). In the first psalm “the wicked” are opposed to “the righteous”; in the second psalm they are “the nations” and “the peoples” (2:1, 8); they are also found in 40:15– 16 and in particular in 41:3, 6–8, 12. They join “together” “against” the psalmist (2:2; 40:15; 41:8). “The righteous” occur twice in 1:5, 6 and “righteousness” occurs twice in 40:10, 11. “Rising/raising up” translates two synonyms (qwm, 1:5; 40:3; 41:9; nṣb, 2:2; 41:15). In the first two psalms, the wicked and rebellious “rise up against” the Lord and his Messiah, but “will not rise up” in the judgment; on the other hand, in the last two psalms, it is the Lord who “raises” the psalmist’s feet on the rock (40:3), who will make him “rise up” and “will make him stand” before him (41:11, 13). The way of the wicked “perishes” and they “perish on their way” (1:6; 2:12). Words of the same root are translated as “delight” (1:2; 41:12) and “desire” (40:7, 9, 15); each time in relation to the “Law” (1:2[2x]; 40:9). God “knows” (1:6; 40:10), the psalmist too (41:12); he “speaks” and “says” (2:5, 7), the wicked too (40:16; 41:6, 7[2x]) and the righteous (40:6, 8, 11, 17; 41:5).

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It should be noted the repetitions of “sinner/sin” (1:1, 5; 40:7; 41:5), “asking” (2:8; 40:7) and “giving” (1:3; 2:8; 40:4; 41:3), “fear/fearing” (2:11; 40:4). “Assembly” in 1:5 and 40:10, 11 translates two different terms. Ps 40 1 For the music director, of David, a psalm. 2

Hoping, I hoped in Yhwh and he inclined to me and heard my cry; 3 And he brought me up out of the pit of roaring, out of the mud of the mire; and HE RAISED UP my feet on the rock, making my steps firm. 4 And he gave in my mouth a new song, praise to our God. Many will see him and FEAR and will trust in Yhwh; 5 HAPPY the man who put his trust in Yhwh and has not turned to the insolent and those going astray after lies! 6

You have done numerous things, you, Yhwh my God, your wonders and your thoughts toward us. There is none to compare with you! I will proclaim and I will speak: they are more than can be counted. 7 Sacrifice and oblation YOU DID NOT DESIRE, you have pierced ears for me; burnt offering and SIN offering you did not ask for. 8 Then I said: “Behold, I come, in the scroll of the book is written of me”. 9 To do your will, my God, I DESIRE, and YOUR LAW is in the depth of my bowels. 10 I have proclaimed RIGHTEOUSNESS in the numerous assembly, behold I do not restrain my lips, Yhwh, as for you, YOU KNOW IT; 11 I have not hidden YOUR RIGHTEOUSNESS in the depth of my heart, I have spoken of your loyalty and your salvation; I have not concealed your faithfulness and your truth in a numerous assembly. 12 As for you, Yhwh, you will not restrain your mercies from me; your faithfulness and your truth will always guard me, 13 because evils encompass about me to the point of no counting; my faults overtake me and I am not able to see them; they are more than the hairs on my head and my heart forsakes me. 14 Be pleased, Yhwh, to deliver me, Yhwh, hasten to my aid. 15 Let them be ashamed and confused TOGETHER THOSE WHO SEEK MY SOUL to snatch it away. Let them retreat backwards and be confused THOSE WHO DESIRE MY EVIL. 16 Let them be astonished as a result of their shame, THOSE WHO say: “AHA! AHA!” 17 Let them be jubilant and rejoice in you, all those who seek you. Let them say, always: “Let, Yhwh, be magnified”, those who love your salvation. 18 And as for me, afflicted and poor, Lord, think of me! My aid and my liberator, you are; my God, do not be backwards! Ps 41 1 For the music director, a psalm of David. 2

HAPPY the one who thinks of the weak, in the day of evil Yhwh will deliver him. 3 Yhwh will guard him and keep him alive and MAKE him HAPPY on the earth and you will not give him to the throat of his ENEMIES; 4 Yhwh will support him on his bed of suffering, all his blankets you will turn in his illness. 5 As for me, I said: “Yhwh, have mercy on me, heal my soul, because I HAVE SINNED against you”. 6 MY ENEMIES say evil to me: “When will he die and his name PERISH?” 7 And if one comes to see me, his heart speaks FALSELY; he gathers INIQUITY to himself, he goes out, he speaks outside. 8 TOGETHER against my, ALL THOSE WHO HATE ME whisper, against me, they meditate evil to me. 9 A thing of Belial was poured out upon him and now that he lies down he will not be able to RISE UP. 10 Even the man of my peace that I trusted in him, who ate my bread has lifted up his heel against me. 11 And you, Yhwh, have mercy on me and RISE me UP and I will repay them. 12 By this I HAVE KNOWN that YOU DELIGHTED in me, because MY ENEMY has not shouted in triumph against me; 13 and as for me, in my integrity, you supported me and YOU WILL MAKE ME STAND before you forever. 14 Blessed be Yhwh, the God of Israel, from eternity to eternity. Amen and amen!

It is also necessary to underline the differences between both pairs of psalms. At the beginning the roles are distinct: in Psalm 1 on one side “the righteous” and on the other side “the sinners”, in Psalm 2 the messiah is absolutely assured of victory against his enemies. Conversely, at the end of the first book, the psalmist is “brought up out of the pit of roaring” where his enemies made him precipitate (40:3), “evils” are concentrated on him “to the point of no counting” and he is overwhelmed by his innumerable “faults” (40:13); he lies “on his bed of suffering”

602

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(41:4), he is struggling with his enemies, who have even turned his closest friends against him (41:6–10). From an ideal—or eschatological—image we have moved on to a reality full of evil and violence, which actually takes place from the beginning of Ps 3. FROM SINGULAR TO PLURAL While the first section (Ps 1–18) is entirely devoted to David’s struggles with his enemies, the last section (Ps 26–41) associates the king with the plural of his people Israel and more broadly of the entire humanity. In the first subsection of the last section (Ps 26–31) the first sequence (Ps 26– 27) is entirely in “I”, but in the second sequence (Ps 28–29) both psalms end referring to “the people”: “Save your people and bless your inheritance and feed them and lift them up forever” (28:9), “Yhwh gives power to his people, Yhwh blesses his people with peace” (29:11). While the first sequence ends with singular imperatives which David addresses to himself (“Hope in Yhwh, be strong and strengthen your heart and hope in Yhwh”, 27:14), the last sequence ends with similar terms, but in the plural (“Be strong and strengthen your heart, all you who hope in Yhwh”, 31:25). In the second subsection (Ps 32–37) the plural is regularly added to the singular of the king. In the central part of Ps 32 it is David who speaks in the first person singular, even if in verse 6 he already expands it to “all faithful”; in the first part it also concerns “the man” (“Happy the one whose transgression is taken away [...] Happy the man...”, 32:1–2), and in the last part (32:8–11). While the Lord begins with addressing David alone (“I will instruct you”), he soon switches to the plural (“Do not be like a horse...”) and continues in this way till the end (“and sing, all you upright of heart”, 32:11). Ps 33, initially referring to “you” (“Exult, you righteous”, 33:1) and ends “us” (“May your faithfulness, Yhwh, be upon us...”, 33:22) focuses on the people (“Happy the nation whose God is Yhwh, the people he has chosen for his inheritance!”, 33:12). In Ps 34 the psalmist begins with “I” (“I bless Yhwh at all times”, 34:2), but he immediately invites “the humiliated” to join him (“and let us exalt his name together”, 34:4); and similarly at the centre: “Go, children, hear me” (34:12), and likewise till the end. Psalm 35 uses “I” (“Accuse, Yhwh, my accusers”, 35:1), the next one is in the third person singular of “the wicked”, but leads to “we” (“by your light we will see the light”, 36:10) linked to “I” of the psalmist (“Let the foot of pride not reach me”, 36:12). Finally, Ps 37 is a long list of advice of the one who prays addressed to “you”. In the last subsection (Ps 38–41), the first two psalms use “I”, but the last two psalms expand it to “many” (40:4), to “a numerous assembly” (40:10, 11), to “man” (“Happy the man...”, 40:5), to “all those who seek you” (40:17). As for the last psalm, it features the singular of the psalmist struggling with his “enemies”

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(41:5–13), but it begins with the third person singular (“Happy the one who thinks of the weak”, 41:2–4) and ends with the blessing of “the God of Israel” (41:14).1 FROM ENEMIES TO SIN In the first section “sinners” are the psalmist’s enemies (1:1, 5; 4:5; 5:11). “Transgression” is mentioned only once, but it is not the psalmist’s transgression; it is that of his enemies: “for the abundance of their transgressions drive them away, because they have rebelled against you” (5:11). “Fault” also appears only once, at the heart of the last psalm, but it is to underline the innocence of David persecuted by Saul: 21

Yhwh rewards me according to my righteousness, according to the purity of my hands he recompenses me, 22 because I have kept the ways of Yhwh and I have not been wicked away from my God; 23 because all his judgements are before me and his decrees I have not discarded from me, 24 and I am perfect with him and I keep myself from my fault. (Ps 18:21–24)

“Flattering” occurs in 12:3, 4 but it refers to the deception of the enemies: “they speak falsely each one to his companion, flattering lips, with a double heart they speak” (12:3). The same applies to “iniquity” (5:6; 6:9; 7:15; 10:7; 14:4) and “deceit” (5:7; 10:7; 17:1). In the last section, on the other hand, while the first subsection (Ps 26–31) is of the same kind as the first section—the wicked being the only enemies of the psalmist—the whole last subsection (Ps 38–41) is marked by another type of enemy, the sins of the psalmist himself: – Ps 38: “4 There is no soundness in my flesh because of your indignation, there is no peace in my bones because of my sin; 5 yes, my faults have passed over my head, like a heavy burden, they are too heavy for me”. Certainly, the psalmist continues to face persecution from his enemies: “13 they set traps, seeking my soul, and wishing my evil they speak of threats, and all the day they meditate deceits”. However, their victim comes back on his own guilt: “19 Yes, my fault, I confess, I am anxious about my sin”. – Ps 39: the psalmist starts with saying about the fear that dwells in him: “2 I said, “Let me keep my ways, from sinning with my tongue”; he ends up asking to be liberated from his sin: “9 Deliver me from all my transgressions”, confessing before the Lord: “12 By rebuking the faults, you correct man”. – Ps 40: At the heart of the psalm resounds the psalmist’s confession: 12

As for you, Yhwh, you will not restrain your mercies from me; your faithfulness and your truth will always guard me, 13 because evils encompass about me to the point of no counting; my faults overtake me and I am not able to see them; they are more than the hairs on my head and my heart forsakes me.

1

This is the only time the name “Israel” is mentioned in the third subsection.

604

Psalter. Book One

– Ps 41: The enemies are indeed present, especially in the central part (41:6–10), but sin is not absent, even if, according to the proposed interpretation, it is perversely attributed the psalmist who is innocent of it. This movement that joins together the psalmist’s enemies and his own sins is not limited to the last subsection; already at the beginning of the central subsection at the heart of Ps 32 the psalmist confesses his sin: “5 My sin, I made known to you, and my fault I did not cover; I said, ‘I will confess against me my transgressions to Yhwh’. And as for you, you took away the fault of my sin”. The psalm begins with declaring the forgiven sinner “happy”: “1b Happy the one whose transgression is taken away, the one whose sin is covered! 2 Happy the man to whom Yhwh does not impute fault and there is no deceit in his spirit!” The wicked are dangerous, not only because of the blows they inflict, but also because they pose a risk of contaminating others with their violence and perversion, thus leading the righteous to sin. From the first verse of the first psalm the righteous is described three times as one who does not follow the ways of the wicked: “Happy the man who does not walk in the counsel of the wicked and in the way of sinners does not stop and in the circle of scoffers does not sit” (1:1). When he defends himself from being a sinner, we can understand that the temptation must have been very great: “4 Yhwh my God, if I have done this, if there is perversion on my palms, 5 if I have repaid my ally with evil and wrongly rescued my oppressor, 6 let an enemy pursue my soul...” (7:4–6). That is why the psalmist asks the Lord to be protected from such peril: “Moreover, from the insolent preserve your servant, let them no have dominion over me! Then I shall be perfect and innocent of abundant sin” (19:14). “9 Do not join my soul with sinners and my life with men of blood, 10 who have in their hands iniquity and their right hand is full of gratuities. 11 And as for me, I will walk in my integrity...” (26:9–11). 2. FUNCTION OF THE CENTRAL SECTION Shorter than the other two, the central section has the function of articulating them. With the first section it has in common the Law of Moses, while it shares the new covenant with the last section. RELATIONS BETWEEN THE FIRST TWO SECTIONS The first section begins with a psalm depicting the righteous person attached to “the Law of God”. (1:1–2: “Happy the man [...] in the Law of Yhwh his delight and in his Law murmurs day and night”). The second section begins with Ps 19, which focuses on a hymn to “the Law”, accompanied by a long series of its synonyms (19:8–10: “The law of Yhwh is perfect, reviving the soul; the testimony of Yhwh is trustworthy”, etc.). These two psalms thus act as initial terms for both sections.

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The central subsection of the second section is marked like the entire first section by the hostile presence of the wicked towards the Lord’s king. In the second psalm of the central section the name “messiah” (20:7, “Now I know that Yhwh saves his messiah”) recalls the second psalm of the first section where the nations stood “against Yhwh and against his messiah” (2:2). The last psalm in the central subsection of the second section recalls the penultimate psalm of the sequence Ps 11–16. Both psalms set out the conditions for admission to the temple: YHWH, WHO shall dwell 2 Walking perfectly,

Ps 15:1

WHO shall sojourn in your tent, on the mountain of your holiness? and practicing righteousness...

Ps 24:3

to the mountain of YHWH in the place of your holiness? and pure of heart...

WHO shall go up and WHO shall rise up 4 The clean of palms

Both psalms are complementary: while Ps 15 in its context sets out the conditions under which the sons of Israel will be admitted to the temple, Ps 24 refers it to all the inhabitants of the world. In Psalm 22, at the centre of the second section, the enemies’ relentlessness against the psalmist-king reaches its climax, since he is laid “in the dust of death” (22:16). It turns out that the central psalms of the first two sections (Ps 9–10 and Ps 22) have much in common, as can be seen in the rewritings on the next two pages. – The titles are quite similar: 9:1 For the music director, 22:1 For the music director,

on “Death of the Son”, a psalm of David. on “The Doe of the Dawn”, a psalm of David.

– “Why” followed by “far” is found at the beginning of the central part of Ps 9– 10 (10:1) and at the beginning of Ps 22 (2); “far” occurs again in 22:12.20. – Conversely, “death” appears in the title of the first psalm (9:1) and at the centre of the second psalm (22:16); this term is also found in 9:14 and the verb translated as “kills” in 10:8. – The enemy is compared to a “lion” (10:9; 22:14, 22); “mouth” is repeated in 10:7; 22:14, 22. – “Anguish” occurs in 9:10; 10:1; 22:12; “affliction/afflicted” in 9:13, 14, 19; 10:2, 9[2x]; 22:25[2x]; “humiliated” in 10:12, 17; 22:27; synonyms translated as “spurn/despise” in 10:3, 13; 22:7, 25; “trust” in 9:11; 22:5[2x], 6, 10; “helper/aid” in 10:14; 22:12, 20; “salvation/save” in 9:15; 22:2, 22; “righteousness/righteous” in 9:5, 9; 22:32. – Ps 9–10 begins with thanksgiving (9:2–3, taken up again in 12:15): Ps 22 ends in praise (22:23–32); “recounting” occurs in 9:2, 15; 22:23, 31, “praise/praising” in 9:15 and 22:4, 23, 24, 26, 27.

606 9 1 For the music director,

Psalter. Book One on “DEATH DEATH of the Son”,

a psalm of David.

ᴐ2

I GIVE THANKS to you, Yhwh, with all my heart, I RECOUNT all your wonders; I REJOICE and EXULT in you, I SING PRAISES to your name, Most High. b 4 When my enemies turn back, they bend and perish before your face, 5 because you have made my judgment and my sentence, YOU HAVE SAT ON THE THRONE as a righteous JUDGE. g 6 You have rebuked THE NATIONS, made the wicked perish, you have wiped out their name forever and ever; 7 the enemy is finished, a ruin without end, and you have uprooted cities, their memory has perished. h They... 8 but Yhwh SITS forever, he strengthens HIS THRONE for JUDGMENT; 9 and as for him, he will judge THE WORLD with righteousness, he will sentence THE PAGANS with uprightness. 3

w 10 And may Yhwh be a refuge for the oppressed, a refuge in times of ANGUISH! 11 And those who know your name WILL TRUST in you, because you do not forsake those who seek you, Yhwh. z 12 SING PRAISES pour Yhwh, who dwells in Zion, ANNOUNCE among THE PEOPLES his deeds! 13 because he seeks blood, he remembers them, he does not forget the cry of the AFFLICTED. ḥ 14 Have mercy on me, Yhwh, see my AFFLICTION, from my enemies lift me up from the gates of DEATH, DEATH 15 in order that I MAY RECOUNT all your PRAISE that at the gates of the daughter of Zion, I MAY BE JUBILANT in your salvation. ṭ 16 THE NATIONS have sunk in the pit they have made, the net they have stretched has caught their feet. 17 Yhwh has made himself known, the judgment he has made, in the work of his hands he has ensnared the wicked. y 18 Let the wicked return to Sheol, all THE NATIONS forgetful of God, k 19 because the poor are not forgotten till the end, the hope of the AFFLICTED does not perish forever. 20 Rise up, Yhwh, let no man triumph, let THE NATIONS be judged before your face! 21 Cast, Yhwh, terror upon them, let THE NATIONS know that they are only man! l 10 1 WHY, Yhwh, do you stand FAR OFF, do you hide in times of ANGUISH? 2 By the pride of the wicked the AFFLICTED is consumed; they will be caught in the plots they have devised. Yes, the wicked boasts about the desire of his soul, and he blesses a profiteer, he spurns Yhwh. nose, he does not seek “There is no God!” These are all his plots. 5 His ways are successful at all times far on high your judgements for him all his adversaries, he spits on them. 6 He says in his heart: “I will not be shaken from age to age!” the one who is not in trouble. 7 His mouth is full of cursing, and of deceit and oppression, under his tongue mischief and iniquity. 8 He sits in ambush in the villages, in hidden places he kills the innocent, his eyes spy on the helpless. 9 He lies in ambush, in a hidden place, like a LION in his thicket, he lies in ambush to seize the AFFLICTED, he seizes the AFFLICTED dragging him in his net. 10 He crouches, lurks, , and the helpless falls into his powers. 11 He says in his heart: “God forgets, he covers his face so as not to see until the end.” 3

4 The wicked, in the arrogance of his

Q 12 Rise up, Yhwh! God, lift up your hand, 13 Wherefore does the wicked spurn God, r 14 You have seen, yes, you, pain and tears, the helpless surrenders to you, š 15 Break the arm of the wicked, of the evil one, 16 YHWH IS KING forever and ever, t 17 Yhwh you hear the desire of the humiliated, humiliated 18 to JUDGE the orphan and the oppressed:

do not forget the humiliated! humiliated he says in his heart: “You shall not seek?” you watch to take it into your hand: the orphan, you, you were helper to him. you will seek his wickedness, it will no longer be found. THE NATIONS perish from this earth. you strengthen their hearts, you incline your ear, there will be no more fear of man born of the earth!

– The kingship of the Lord is evoked at the beginning of the first psalm with “sit”, “throne”, “judge” in 9:5, 8; and at the end with “Yhwh is king” and “judge” in 10:16, 18; similarly, at the end of Ps 22 with “kingship belongs to Yhwh” in 22:29.

The Whole of the Book 22 1 For the music director, on “The Doe of the Dawn”, 2 3

My God, my God, WHY have you forsaken me? My God, I call by day and you do not answer, And you are the Holy One, in you our fathers TRUSTED, 6 to you they cried out and they escaped, 4 5

And I am a worm and not a man, all those who see me mock me, 9 “He commits himself to Yhwh, let him deliver him! 7 8

10 11

12

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a psalm of David. FAR from my salvation, the words of my roaring! and by night and no rest for me.

dwelling in the PRAISES of Israel: THEY TRUSTED and you delivered them, in you THEY TRUSTED and they were not ashamed. scorned by adam and despised by people: they sneer with their lips, they shake the head: Let him rescue him, because he delights in him!”

Because you are, you pulled me from the womb, YOU MADE ME TRUST on the breasts of my mother; on you I was cast from the entrails; from the womb of my mother, my God, you are.

Do not be FAR from me 13 14

because ANGUISH is near,

because there is no helper!

Numerous bulls surround me, their open their mouth at me,

strong beasts of Bashan encircle me; a tearing and roaring LION.

15 I am poured out like water my heart is like wax, 16 my force is dried up like a potsherd,

and all my bones are dislocated; melting in the midst of my viscera; and my tongue sticks to my jaw.

And you lay me down in the dust of DEATH. DEATH 17

Because dogs surround me,

a gang of villains enclose me;

They have pierced my hands and my feet, They stare, look at me, 19 they divide my cloths among them

18

And you, Yhwh, do not be FAR, Rescue my soul from the sword, 22 Save me from the mouth of the LION, 20 21

I WILL RECOUNT your name to my brothers, “You fearful of, PRAISE HIM, stay in awe of him, all you offspring of Israel!” 25 Because he did not despise nor abhorred he did not hide his face from him, 26 My PRAISE of you in the numerous assembly, 27 The humiliated humiliated will eat and be satiated, “May your heart live forever!” 23 24

Will remember and return to Yhwh and will bow down before you 29 Because KINGSHIP BELONGS TO YHWH, 30 They have eaten and they will bow down before him will bend and whose soul does not revive. 28

31 32

Offspring will serve him, hey will come and PROCLAIM his righteousness

I count all my bones.

and for my garment they cast lots. O my vigour, hasten to my aid. from the claws of the dog, my only one. and from the horns of the wild oxen. You have answered me. and in the midst of the assembly I WILL PRAISE YOU: all you offspring of Jacob, GLORIFY HIM, the AFFLICTION of the AFFLICTED, but he heard, when he cried out to him. my vows I will fulfil before his fearful. those seeking him WILL PRAISE Yhwh: ALL THE ENDS OF THE EARTH all the families of THE NATIONS. and he rules over THE NATIONS. ALL THE FAT OF THE EARTH, ALL GOING DOWN TO THE DUST IT WILL BE RECOUNTED about the Lord to the generation;

to a people who will be born, because he has done it.

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– “The nations” are present in both psalms: in 9:6, 16, 18, 20, 21; 10:16 with their synonyms “the world”, “the pagans” in 9:9, and “the peoples” in 9:12; in Ps 22, “the nations” are found in the last part in 22:28, 29, with “all the ends of the earth” (22:28), “all the fat of the earth” and “all going down to the dust” (22:30), and “a people who will be born” (22:32). Whereas in the first psalm “the nations” are chastised and even destroyed, in Ps 22 they are converted to the Lord. – “Righteousness” appears at the beginning of Ps 9–10 (9:9, preceded by “righteous” in 9:5) and at the end of Ps 22 (32). RELATIONS BETWEEN THE LAST TWO SECTIONS The last section ends with a subsection strongly marked by sin (Ps 38–41): “there is no peace in my bones because of my sin. Yes, my faults have passed over my head...” (38:4–5), “Deliver me from all my transgressions” (39:9), “my faults overtake me and I am not able to see them...” (40:13), “heal my soul, because I have sinned against you” (41:5). This confession of sins has been prepared by Ps 32 at the beginning of the central subsection: “Happy the one whose transgression is taken away” (32:1), “My sin, I made known to you” (32:5). The same applies to the central section: although the forgiveness of sin is given in the last psalm of the section (Ps 25), it is announced at the end of the first psalm (19:13–14). Ps 25 and Ps 38–41, which are the final subsections of the last two sections, can therefore be considered as playing the role of final terms. There are particularly close links between Ps 25 at the end of the central section and Ps 32 at the beginning of the central subsection of the last section: – The Lord forgives sins: 25:7, 11, 18; 32:1–2, 5; sin is “taken away” by the Lord (25:18; 32:1, 5c). – The Lord “makes to know” his “ways” to man: 25:4, 5, 8, 9, 10; 32:1, 8; man on his side “makes known” to God his “sin”: 32:5. “The way” and “walking” with “paths” occur in 25:4[2x], 5, 8, 9[2x], 10, 12; 32:8[2x]. – All that is due to God’s “faithfulness”: 25:6, 7b, 10; 32:10. – That is why man can “trust” in God: the two occurrences of this verb form an inclusion (25:2; 32:10). – Other lexical repetitions include: “all the day” (25:5; 32:3) accompanied by “from of old” and “ever” (25:6, 15), and “day and night” (32:4), “upright” and “uprightness” (25:8, 21; 32:11), “many” (25:11, 19; 32:6, 10), “my eyes” and “my eye” (25:15; 32:8), “anguish/es” (25:17, 22; 32:7), “delivering/deliverance” (25:20; 32:7), “guarding” (25:21; 32:7).

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25 1 Of David ’ To you, Yhwh, I lift up my soul, ’ 2 my God, in you I TRUST, let me not blush, let my enemies not rejoice over me. g 3 Also let all those hoping in you not blush, let them blush who betray for nothing. d 4 MAKE ME TO KNOW your WAYS, Yhwh, TEACH ME your PATHS! h 5 MAKE ME WALK in your loyalty and TEACH ME, because you are the God of my salvation, in you I hope ALL THE DAY. z 6 Remember your tenderness, Yhwh, and your faithfulness, because they are FROM OF OLD. ḥ 7 Do not you remember the FAULTS of my youth and my SINS. According to your faithfulness remember me, you, for the sake your goodness, Yhwh. ṭ 8 Yhwh is good and UPRIGHT, that is why he INSTRUCTS SINNERS in the WAY. y 9 HE MAKES the humiliated WALK in judgement and he TEACHES the humiliated his WAY. k 10 All the PATHS of Yhwh are faithfulness and loyalty to those who KEEP his covenant and his precepts. l 11 For the sake of your name, Yhwh, you will forgive my WRONG though there are many. m 12 Who is the man who fears Yhwh whom he INSTRUCTS in the WAY he should choose? 13 n His soul abides in goodness and his offspring will inherit the earth. s 14 The secret of Yhwh for those who fear him and his covenant, TO MAKE THEM KNOW. ‘ 15 My eyes EVER toward Yhwh because he will bring my feet out from the net. p 16 Turn to me and have mercy on me because I am lonely and afflicted. ṣ 17 The ANGUISHES of my heart multiply, from my TORMENTS bring me out. r 18 See my humiliation and my pain AND TAKE AWAY all my FAULTS. r 19 See my enemies, because they are many and with a violent hatred they hate me. 20 š Guard my soul and deliver me so that I do not blush, because I take refuge in you. t 21 May perfection and UPRIGHTNESS GUARD me, because I hope in you. p 22 Redeem Israel, O God, from all its ANGUISHES. ANGUISHES Ps 32 1 Of David, an INSTRUCTION. Happy the one whose TRANSGRESSION IS TAKEN AWAY, the one whose SIN is covered! the man to whom Yhwh does not impute FAUL FAULT and there is no DECEIT in his spirit!

2

Happy

3 When I kept silent, my bones were consumed in my roaring ALL THE DAY; 4 when DAY AND NIGHT your hand was heavy upon me, my marrow was changed in the heat of summer. 5 MY SIN, I MADE KNOWN TO YOU and MY FAUL FAULT I did not cover; I said: “I WILL CONFESS against me MY TRANSGRESSIONS to Yhwh”. And as for you, YOU TOOK AWAY THE FAUL FAULT of MY SIN. 6 For this all faithful pray to you at the time of finding; surely when many overflow, they will not reach him. 7 You are refuge for me, YOU WILL GUARD ME from ANGUISH, ANGUISH you will surround me with songs of deliverance. 8

I WILL INSTRUCT YOU and I WILL TEACH YOU this WAY YOU SHOULD WALK, I WILL ADVISE my eye on you. Do not be like a horse like a mule without understanding, with bridle and bit its ornament to curb it; not to come near to you!! 10 Many TORMENTS for the wicked and THE ONE WHO TRUSTS in Yhwh, faithfulness surrounds him. 11 Rejoice in Yhwh and exult, you righteous, and sing, all YOU UPRIGHT of heart. 9

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DEATH “Death” which marks the centre of the central psalm of the whole first book (22:16) is present throughout (13 times), associated with “Sheol” (6 times), “the pit” (6 times) and “the hole” (3 times). The psalmist is confronted with death that his enemies want to inflict on him (7:14; 18:5–6; 35:7; 37:32; 41:6). He prays to the Lord that he would not die (28:1), “because in death there is no remembrance” of God (6:6); he also prays that the wicked would die (9:18; 31:18). The wicked in any case will fall into the pit he has dug for the righteous (7:16; 9:16; 35:7–8), for evil kills the wicked (34:22). The Lord preserves the psalmist from death (9:14; 13:4; 16:10; 30:4; 33:19). However, at the centre of the central psalm the psalmist reproaches the Lord for laying him down in the dust of death (22:16).

B. CONTEXT THE SERVANT OF THE LORD The central personage of the book, the one who calls himself the one “lying down in the dust of death” (Ps 22:16) announces the figure of the Servant as Isaiah will present him, especially in the Fourth Song.2 However, he is still far from it because, even if he is threatened with death, he is not dying, but continues to speak until the end as he has done since the beginning; Isaiah’s servant, on the other hand, says nothing because he has passed through death and there are others who speak of him, namely the Lord but also those who despise him and judge him guilty, even though he took upon himself the weight of their sin.3 BENEDICTUS The two parts of the Canticle of Zechariah (Luke 1:68–79) put in parallel the old covenant in which the people of God are set free from their “enemies” (1:71, 74) and the new covenant in which “the knowledge of salvation in the forgiveness of their sins” (1:77) is given.4

2

See P. BEAUCHAMP, Psaumes nuit et jour, 240–252. See the rhetorical analysis of the Fourth Song in R. MEYNET, “Le quatrième chant du Serviteur (Is 52,13–53,12)”. 4 See R. MEYNET, L’évangile de Luc (2011), 91–103. 3

The Whole of the Book = 68 “Blessed the LORD,

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the God of Israel,

+ for he has visited and accomplished redemption FOR HIS PEOPLE + 69 and has raised up a horn of SALVATION for us in the house of David his servant, 70 as he spoke by the mouth of his holy PROPHETS from of old, . 71 SALVATION from our ENEMIES . from the hand of all who hate us, ............................................................................................... - 72 to accomplish MERCY with our fathers

and to remember his holy covenant, - 73 the oath that he swore to our father Abraham, ...............................................................................................

. to grant us that, 74 without fear, . being delivered from the hand of our ENEMIES, + we might serve him 75 in holiness and righteousness + BEFORE him (during) all our days. = 76 And you, CHILD,

you will be called the PROPHET of the Most High,

+ for you will go BEFORE the Lord + to prepare his ways, . 77 to give knowledge of SALVATION TO HIS PEOPLE in the forgiveness of their SINS, ........................................................................................................... through the tender MERCY of our God

78

in which the rising from on high will visit us ...........................................................................................................

. 79 to give light to those who sit in darkness and the shadow of DEATH + to guide our feet into the way of peace.”

THE CHRIST OF GOD We have already studied the many connections between the psalm intoned by the crucified Jesus and the gospel accounts of the passion and resurrection on the occasion of the context of Ps 22. The centrality of the psalm in the first book further emphasizes how Jesus fulfils the Scriptures by giving substance to the new covenant.

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The first book of the psalter is composed according to the principle of fractal self-similarity; in other words, according to the procedure of mise en abyme. Indeed, the book as a whole is organised as its second section and even more as the third one. The first side of each of these two sections features the king’s enemies, whose sin consists of persecuting him “without reason” and “wrongfully”, as the psalmist claims his innocence and faithfulness to the Law of the Lord. Then the centre of these sections makes a reversal to the second side, where the psalmist becomes aware of his own sin and his inability to observe the commandments of the Law; he must therefore be “instructed” in “the ways” of God, who will forgive him his faults and write his Law “in the depth of his bowels”. It therefore acts as a transition from the first covenant, the Mosaic covenant of Sinai, to the new covenant, the one announced by the exilic prophets, which is based on the forgiveness of sins, on the inner knowledge of the law and on the universality of salvation that will attain all nations. This same shift can be seen throughout the book. Its first section (Ps 1–18) is entirely occupied by the threat posed to the psalmist by his sinful enemies, while the next two sections (Ps 19–25 and 26–41) make the transition from the old covenant to the new one. A similar changeover was already taking place in the central subsection of the second section (Ps 20–24) and in the third section (Ps 32–37), always in the same direction. It does not seem convenient to repeat in detail at book level what has already been exposed several times at lower levels. Nevertheless, it is not be pointless to return to the focal point that is Ps 22: indeed, it is not only the centre of the central subsection of the second section (Ps 20–24), not only of the entire central section (Ps 19–25), but also of the entire book. Whenever the centre of a composition is always enigmatic, it must attract attention and provoke reflection.5 THE PSALMIST’S OFFSPRING Taken on its own, taken out of context, Ps 22 does not explicitly state that the salvation of the person who expresses himself in it ensures the transition from the old to the new covenant. The only two characteristics of the new covenant contained in it are that of forgiveness and that of the universalism of salvation which attains all nations. The word “covenant” is not pronounced there; but it is pronounced three psalms later, in the last psalm of the central section (25:10.14), which will explain several other dimensions of the new covenant. Just as a word receives its meaning only in the phrase of which it is a constituent, so does Ps 22 in the context in which it is inserted. It finds its meaning in the composition of the subsection (Ps 20–24) and then of the section (Ps 19–25) of which it is the centre; and that is confirmed by the composition of the whole first book. Nevertheless, it 5 The following pages are inspired by the final two chapters by P. BEAUCHAMP, Psaumes nuit et jour, 219–252; dealing with Ps 22, they constitute the “Recapitulation” of the work.

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is still not sufficient, and it will be necessary to leave the Psalter in order to follow the path it has begun to trace. In fact, “the way is only completely known by the term”.6 In an unclear way, Ps 22 opens itself to “offspring”, to “the generation” (22:31), and even to “a people who will be born” (22:32). The offspring of Ps 22 will unfold its meaning up to its fulfilment. QUEEN ESTHER The costume of the anonymous personage portrayed by Ps 22 was donned by others. In the psalm it is depicted as a man, but its role could as well be played by a woman. The midrash did not hesitate to recognise in this figure that of Esther, and Ps 22 is recited during the “fast of Esther”, on the eve of the feast of Purim. The two characters have royalty in common: the fate of one is of interest not only to his people Israel but also to all the families of the nations; the fate of the queen, wife of Ahasuerus, depends on the fate of all the Jews spread throughout her immense empire. Both are equally touched by death. Just as the psalmist experiences his own death when his enemies already share the clothes of the one they have condemned to death, so Esther faces death when she dares to appear before her royal husband without having been invited (Esth 4:11). Both were saved at the last moment, when everything seemed lost. The fates are then reversed. Mordecai and the wicked Aman exchange their positions and so do all the Jews and their enemies. The one who was naked at the edge of the tomb where he was to be thrown, led the procession of “all the descendants of Israel” to give thanks in the temple, leading “all the families of the nations” to bow down with him before the king of heaven (Ps 22:29). There is, however, one major difference between the two personages. Aman is hung on the gallows which he had erected for Mordecai and the Jews massacre their enemies, eight hundred men in Susa, seventy-five thousand in the provinces (Esth 9:5–16). As for the psalmist, he does not take revenge, neither on “the sons of Adam” who had mocked him, nor on his “people” who had despised him (Ps 22:7); on the contrary, calling “brothers” (22:23) “the offspring of Israel” (22:24), he forgives them, and, announcing the conversion of pagans, he welcomes them. Esther does not go as far as the psalmist. THE SERVANT7 Neither Esther nor the psalmist went through death, even though the Lord delivered them from it when they had reached the last point. On the contrary, with “the servant” of the fourth song of Isaiah, the step forward has been taken. The Lord is no longer only the one who preserves from death, he is the one who brings it back. And he himself is the one who speaks to express his exaltation and the 6

P. BEAUCHAMP, Psaumes nuit et jour, 245. In addition to our article on “Le quatrième chant du Serviteur”, see Mort et ressuscité selon les Écritures, “La figure de la fin”, 123–160 (= “Selon les Écritures”. Lecture typologique des récits de la Pâque du Seigneur, 119–139; Selon les Écritures, audiolivre, Dire la Parole). 7

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instruction that he will give. The first verb of the fourth song, “Behold, my servant will instruct ...” (Isa 52:13), is of the same root as the second word of Ps 32: “Of David, instruction”. While he was still alive, “like a lamb led to the slaughterhouse and like a sheep before its dumb shearers, he does not open his mouth” (Isa 53:7). Once dead, it is the silence of the tomb where he is laid, and he will not speak again. The sins of which his persecutors accused him, they discover after his death and exaltation that they were their own. And that they are delivered from them: “And the Lord made him bear the sin of us all” (53:6). The prophet leads further than the psalmist, but that is on the road inaugurated by the psalmist. From the greatest prophet of Israel we see nothing. Only a shadow on the wall in front of us. We turn around and behold, behind us, many men had gathered. We recognise some of them, Hosea, Isaiah, Jeremiah, Ezekiel — and we understand that the others are of the same family. Behind their group, the sun, the sun of God, invisible, but without it, there would not be this shadow that is ahead of us and looking ahead to the future. In them converge and gather many known figures, but the unknown, as we shall see, has something more, something unique. [...] Behind him, in this group that we discovered by looking back, we also recognise the people who made the Psalms. Their situation was that of the Servant: persecuted, threatened with death, their trust is unfailing. The hand of the Lord, they say, will save us from the pit; then they return and testify that God has preserved them. The Servant is in solidarity with their fate, but he does not return to say he has been saved. What happens is different: others come back and say they are healed by him — “It is our sufferings that he bore, our sorrows that he was burdened with [...], it is through his wounds that we are healed” (Isa 53:4–5). He is the source of life when he is dead. God did not preserve him from death, he took him out of it: he lives.8

JESUS The figure of the psalmist in Ps 22, as well as that of the Servant of the Lord, find their fulfilment in the passion and resurrection of Jesus. That is why, in the Catholic liturgy, the psalm is sung at the beginning of the Holy Week, at the Palm Sunday Mass, and the fourth hymn of the Servant is read on Good Friday. Matthew and Mark have the psalm sung by the Crucified One, stripped of his clothes and at the point of death (Matt 27:46; Mark 15:34) The details accumulate, underlining the filiation between the personage of the psalm and that of the cross. The first disciples could not fail to recognise in their master the one whom David pointed out remotely. As soon as Jesus died, the veil of the temple was torn from top to bottom and the centurion cried out: “Truly this man was the Son of God”, thus opening the door to “all the families of the nations”. It is indeed thanks to the resurrection of Jesus that the nations were admitted into God’s salvation. By knowingly entering into his Passion, Jesus instituted the rite of the new covenant in his blood; he did so at the very moment when he announced Judas’ betrayal and 8

P. BEAUCHAMP, Cinquante portraits bibliques, 211, 213.

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Peter’s denial, the abandonment of all his disciples, and in so doing he forgave them. 31

Behold, days are coming — oracle of Yhwh — when I will make a new covenant with the house of Israel and with the house of Judah.

32

Not like the covenant that I made with their fathers, the day I took them by the hand to bring them out of the land of Egypt — my covenant which they broke, though I was their Master, oracle of Yhwh!

33

But this is the covenant that I will make with the house of Israel after those days, oracle of Yhwh. I will put my Law in the depths of their being and I will write it on their hearts. Then I will be their God and they will be my people. 34 There will be no further need for everyone to teach neighbour or brother, saying: “Know Yhwh!” For everyone will know me, from the youngest to the oldest — oracle of Yhwh — for I will forgive their crime and no longer remember their sin. (Jer 31:31–34)

CONCLUSION The more than encouraging results obtained on the fifth book invite us to continue with the rest of the Psalter. Obviously, there is no guarantee that each of the other four books is as well composed as the fifth one. This will only become clear once the work of analysis will be carried out in a systematic way till the end. In the meantime, it is not improper to make a hypothesis: that is perhaps quite reasonable.1

In this way ended the conclusion of the preceding volume on the fifth book (Ps 107–150). In concluding this one, it is possible to advance the hypothesis is now verified also for the first book of the Psalter: it is also composed and indeed well composed. Firstly, that is true for each individual psalm. Since the first works of Thomas Boys in 18252, the composition of a large group of psalms has already been studied, often in details, sometimes successfully, by a growing number of authors. Each of the first forty-one psalms was analysed here following the rigorous procedures of biblical rhetorical analysis; that is already a substantial contribution to the study of the first book. However, the research does not stop at the examination of each piece of the mosaic that constitutes the whole of the first book. In order to perceive the figure that it represents, it was necessary to step back and identify the various forms of the painting. The first book is organised in three sections, two of which are more developed than frame a smaller section, which ensures the transition from the first section to the third one. In the first section, which comprises the first eighteen psalms, the psalmist, whom the titles identify with King David, prays throughout to be delivered from the oppression and anguish that his enemies subject him to. Ps 9–10, the only alphabetical acrostic psalm in the section, is the centre and culmination of the section: David confesses in it his faith in his hidden God. The first subsection comprises the first eight psalms, which, two by two, lead the reader to the climax in Ps 9–10. After which, the last subsection organizes the final eight psalms (Ps 11–18) in a different fashion. The first six are short and form two groups of three. Followed by Ps 17, which is in the centre of the subsection, Ps 18 corresponds by itself as a monument of the same length as these representing in a way the coda of the entire first section: as at the beginning of Ps 9–10, the king gives thanks to the Lord before the nations because he has saved him from death. In the last section, everything begins in the same tone as in the first section: the psalmist’s enemies continue to fight against him throughout the first subsection (Ps 26–31). Although, as in the first section, sin is mentioned, it is that of the 1 2

Le Psautier. Cinquième livre, 727. A Key to the Book of the Psalms.

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enemies who persecute the psalmist “without reason” in order to put him to death. But from the beginning of the central subsection (Ps 32–37) and especially in the entire last subsection (Ps 39–41), it is the psalmist himself who confesses his own sin and asks the Lord to be freed from it: from appearing outside, the enemy is thus recognised as interior by the one who discovers that he or she is incapable of obeying the commandments of the Law of Moses. Therefore, the need to receive a new instruction from God. This will no longer be written on stone tablets, but in the depths of his innermost being. Moreover, the psalmist discovers that salvation is not reserved for him and his people alone, but that it will cross the borders of Israel to reach all nations. These are the characteristics of the new covenant, as announced by the exilic prophets, Jeremiah, Isaiah and Ezekiel. As for the second section (Ps 19–25), it ensures the transition from the old covenant to the new one. The motif is announced, but muted, at the end of the first psalm: Ps 19 is a psalm which, especially at its centre, exalts the Law of Moses, but which then poses the question of the sin which unconsciously threatens the psalmist: “The wanderings, who can discern them? From the hidden ones, declare me innocent” (19:13). The section concludes with Psalm 25, which sets out the fundamental characteristics of the new covenant. The central subsection (Ps 20– 24) focuses on Ps 22, the one that Jesus intoned on the cross at the moment of his death: “My God, my God, why have you forsaken me?”. This psalm, the psalm of the man “lying in the dust of death”, is thus at the centre of the whole first book, depicting the personage who ensures the transition from the old to the new covenant. Similarly to the fifth book, the composition of the first book proved to be extremely elaborate, in a way that no one could have imagined when undertaking the research. The question remains, of course, whether other researchers will share the author’s conviction. The groups of psalms that tradition considers as the other three books of the Psalter should also be analysed in the same way, namely the second book (Ps 42–72), the third one (Ps 73–89) and the fourth one (Ps 90–106). Thus, the hypothesis that each of them is also composed and indeed well composed can be reasonably put forward. However, that is a challenge, which we will have to undertake, without being sure of succeeding, but confident that new surprises await us.

BIBLIOGRAPHY of the works referred to

ALETTI, J.-N. – TRUBLET, J., Approche poétique et théologique des Psaumes: analyses et méthodes, Initiations, Paris 1982. ALONSO SCHOEKEL, L. – CARNITI, C., Salmos, Traducción, introducciones y comentario, Nueva Biblia española, Estella (Navarra) 1994; Italian trans., I salmi, Commenti biblici, Roma 1992. ANDERSON, A.A., Psalms, I., New Century Bible, London – Grand Rapids (MI) 1972. ASENSIO, F., “Salmo 4: ¿Mentira o Idolatría?”, Gr. 61 (1980) 653–676. AUFFRET, P., The Literary Structure of Psalm 2, JSOT.S 3, Sheffield 1977 (reprinted in French in La Sagesse a bâti sa maison, 141–181). ——, “Note sur la structure littéraire du psaume 3”, ZAW 91 (1979) 93–106. ——, “Les psaumes 15 à 24 comme ensemble structuré”, in ID., La sagesse a bâti sa maison. Études de structures littéraires dans l’Ancien Testament et spécialement dans les Psaumes, OBO 49, Fribourg – Göttingen, 1982, 407– 438. ——, “‘Aie confiance en lui, et lui, il agira’: Étude structurelle du Psaume 37”, SJOT 4.2 (1990) 13–43. ——, “‘En raison de ton nom, YHWH, tu pardonneras ma faute’: étude structurelle du psaume 25”, EeT 22 (1991) 5–31. AUWERS, J.-M., “La rédaction du Psaume 18 dans le cadre du premier livre des psaumes”, EThL 72 (1996) 23–40. ——, La composition littéraire du Psautier. Un état de la question, CRB 46, Paris 2000. ——, “Où va l’exégèse du Psautier ? Bilan de six années d'études psalmiques (1995–2000)”, RThL 32 (2001) 374–410. BARBIERO, G., Das erste Psalmenbuch als Einheit : Eine synchrone Analyse von Psalm 1–41, Österreichische biblische Studien 16, Frankfurt am Main 1999. ——, “Le premier livret du psautier (Ps 1–41). Une étude synchronique”, RevSR 77 (2003) 439–480. ——, “Il nuovo e antico approccio al Salterio come opera unitaria”, in: Un libro nelle viscere. I Salmi, via della vita, M.I. ANGELINI – R. VIGNOLO, ed., Sestante 24, Vita e Pensiero, Milano 2011, 51–67.

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INDEX OF QUOTED AUTHORS

Aletti – Trublet, 362 Alonso Schoekel – Carniti, 9, 33, 42, 54, 62, 69, 78, 81, 86, 103, 153, 166, 186, 187, 195, 202, 219, 225, 246, 255, 261, 262, 265, 268, 272, 273, 274, 290, 295, 299, 300, 318, 359, 361, 375, 381, 382, 426, 442, 455, 468, 470, 485, 486, 494, 534, 556, 567 Anderson, 317, 518, 521 Angelini, 12 Asensio, 55 Auffret, 8, 12, 34, 49, 86, 317, 330, 493, 518 Auwers, 10, 11, 12, 195 Barbiero, 12, 13, 44, 574 Barth, 11 Bazak, 493 Bazyliński, 268 Beaucamp, 24, 262, 300, 317, 442, 503, 518, 519 Beauchamp, 89, 90, 150, 155, 177, 250, 287, 336, 349, 447, 466, 482, 610, 612, 613, 614, 624, 628 Bellinger, 354 Benoît, 458 Benun, 132 Bertholet, 33 Bovati, 101, 284, 321, 390, 445, 488, 497, 626, 628 Boys, 165, 166, 317, 390, 432, 493, 617 Brown, 9, 12 Brueggemann, 519 Bullinger, 493 Castellino, 521 Cazelles, 87 Ceresko, 455

Cimosa, 261 Clifford, 261, 317, 328 Collins, 24 Condamin, 34 Cortese, 519 Coulot, 519 Craigie, 316, 518, 521 Cunchillos, 382 Dahood, 9, 55, 88, 105, 185, 186, 195, 261, 384, 390, 468, 556, 564 deClaissé-Walford, 9, 49, 54, 62, 69, 78, 81, 86, 136, 137, 145, 153, 159, 166, 172, 186, 187, 195, 219, 225, 246, 262, 265, 272, 290, 299, 300, 362, 375, 381, 382, 390, 400, 423, 424, 431, 470, 486, 493, 503, 534, 564, 567 Deissler, 24, 494, 622 Delitzsch, 11, 34, 81, 136, 153, 159, 165, 185, 195, 272, 386, 426, 429, 503 Dhorme, 442, 572 Enciso Viana, 103 Eriksson, 457 Farouki, 490 Fokkelman, 8 Forbes, 493 Freedman, 443 Gestenberger, 317 Gillingham, 12 Gilmour, 457 Girard, 8, 34, 49, 78, 86, 104, 136, 137, 153, 166, 187, 195, 196, 246, 256, 262, 274, 290, 299, 300, 317, 362, 375, 381, 382, 390, 424, 468, 469, 470, 486, 493, 542, 567 Gordis, 103, 116 Graziano, 274

630

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Grohmann, 469 Gunkel, 8, 24 Hakham, 24, 34, 49, 53, 54, 61, 62, 69, 78, 81, 137, 143, 144, 145, 153, 159, 160, 165, 166, 172, 186, 187, 195, 198, 202, 245, 246, 256, 262, 271, 272, 274, 289, 290, 299, 300, 324, 353, 356, 362, 375, 382, 384, 390, 399, 400, 423, 424, 426, 431, 442, 469, 470,485, 486, 493, 506, 534, 541, 542 Hopkin, 271 Hossfeld, 9, 12, 219, 551 Hugo, 504 Hurowitz, 455 Jacobson, 9, 13, 62 Jacquet, 103, 110 Janzen, 469 Joüon, 34, 78, 186 Junker, 104 Kidner, 354 Kimchi, 333, 520 Kissane, 24 Komlos, 119 Kot, 149 Kraus, 9, 33, 34, 41, 49, 53, 54, 59, 69, 78, 81, 104, 105, 119, 137, 143, 144, 145, 153, 159, 160, 172, 185, 186, 195, 245, 246, 256, 262, 265, 272, 273, 299, 300, 353, 358, 362, 375, 383, 390, 400, 423, 424, 426, 431, 470, 486, 503, 511, 539, 542, 556 Kselman, 49 Kuntz, 195 Leveen, 103 Lewis, 198 Lifschitz, 131 Lorenzin, 9, 11, 12, 13, 24, 33, 34, 42, 49, 54, 62, 69, 78, 81, 86, 104, 145, 153, 159, 160, 166, 172, 187, 195, 246, 256, 261, 262, 265, 272, 273, 274, 290, 299, 300, 317, 362, 375, 381, 382, 390, 400, 424, 426,

431, 442, 470, 485, 486, 493, 494, 534, 539, 542, 567 Lund, 25, 34, 104, 166, 219, 327, 381, 390 Lundbom, 151, 441 Maloney, 106 Mannati, 132, 136, 317, 320, 335, 338, 358, 494, 498, 503, 519, 564 Mannati – Solms, 132 March, 144 Marx, 206 Mays, 317 Meynet, 7, 8, 9, 10, 19, 43, 56, 66, 84, 88, 130, 168, 186, 201, 234, 266, 284, 285, 296, 303, 317, 321, 338, 339, 356, 390, 442, 455, 456, 464, 467, 470, 488, 490, 497, 504, 510, 518, 564, 582, 610, 628 Millard, 13, 268 Miller, 12, 143 Mitchell, 11 Monnin, 371 Mosca, 354 Ouaknin, 169 Péguy, 371 Pliny the Elder, 381 Podechard, 24 Pouzet, 490 Prinsloo, 143, 144 Ravasi, 8, 9, 23, 24, 33, 34, 42, 45, 49, 53, 54, 55, 62, 69, 78, 81, 85, 86, 104, 143, 144, 145, 153, 159, 160, 166, 171, 172, 186, 195, 201, 216, 246, 256, 265, 268, 271, 272, 274, 290, 299, 300, 316, 317, 318, 335, 362, 364, 369, 375, 381, 382, 390, 399, 400,424, 426, 431, 442, 456, 468, 469, 470, 485, 486, 493, 494, 500, 503, 511, 518, 534, 542, 564, 567 Renaud, 45 Rose, 316, 327, 336 Rosenbaum, 105 Ross, 9

Index of Quoted Authors Rotnemer, 169 Sabourin, 521 Sanders, 9 Scaiola, 11, 268 Schaefer, 24 Schoettgen, 151, 441 Schreiner, 11, 13 Sinno, 490 Skehan, 103 Smoak, 144 Strawn, 271 Sumpter, 12 Swenson, 271 Tanner, 9, 271, 273 Terrien, 317 Tigay, 78 Tournay, 78, 171, 299 Van der Lugt, 9 Vesco, 9, 11, 12, 13, 24, 34, 49, 53, 54, 62, 69, 78, 81, 85, 119, 129,

631

137, 145, 156, 159, 171, 172, 200, 213, 256, 262, 265, 271, 272, 273, 274, 290, 299, 300, 304, 315, 317, 381, 390, 399, 400, 424, 431, 442, 468, 485, 486, 493, 494, 500, 503, 511, 518, 519,534, 541, 542, 567 Vignolo, 12 Wagner, 246 Watson, 272 Weiser, 8, 9, 16, 33, 59, 69, 81, 137, 143, 159, 186, 202, 245, 246, 265, 299, 300, 358, 362, 375, 486 Wénin, 45, 130, 216, 238, 469, 477, 482 Whybray, 9 Willis, 24 Wilson, 9 Zenger, 9, 12, 16, 219, 551, 627

TABLE OF CONTENTS Introduction ................................................................................................. Acronyms and Abbreviations ...................................................................... Glossary of Technical Terms ......................................................................

7 15 17

THE LORD LIBERATES HIS FAITHFUL FROM HIS ENEMIES First Section: Ps 1–18 ........................................

21

I. DAVID’S FAITHFULNESS BASED ON GOD’S FAITHFULNESS The First Subsection: Ps 1–8 .....................................................................

23

A. Happy the one who takes refuge in the Lord! The First Sequence: Ps 1–2 .................................................................. 23 1. Psalm 1 .......................................................................................... 23 2. Psalm 2 .......................................................................................... 33 3. Happy the one who takes refuge in the Lord! (Ps 1–2)......................... 44 B. Yhwh answers my call because of my faithfulness The Second Sequence: Ps 3–4 .............................................................. 1. Psalm 3 .......................................................................................... 2. Psalm 4 .......................................................................................... 3. Yhwh answers my call because of my faithfulness (Ps 3–4) ..........

49 49 53 58

C. Yhwh hears my prayer because of his faithfulness The Third Sequence: Ps 5–6 ................................................................. 1. Psalm 5 .......................................................................................... 2. Psalm 6 .......................................................................................... 3. Yhwh hears my prayer because of his faithfulness (Ps 5–6) .........

61 61 69 74

D. Magnificent is the name of the Most High The Fourth Sequence: Ps 7–8 ............................................................... 1. Psalm 7 .......................................................................................... 2. Psalm 8 .......................................................................................... 3. Magnificent is the name of the Most High (Ps 7–8) ......................

77 77 85 92

E. DAVID’S FAITHFULNESS BASED ON GOD’S FAITHFULNESS The Whole of the First Subsection: Ps 1–8 ..........................................

95

II. DAVID CONFESSES HIS FAITH IN HIS HIDDEN GOD The Second Subsection: Ps 9–10 ............................................................... 1. The First Passage: Ps 9:2–21 ............................................................... 2. The Second Passage: Ps 10:1–2 ..........................................................

103 104 116

634

Psalter. Book One

3. The Third Passage: Ps 10:3–18 .......................................................... 4. David confesses his faith in his hidden God (Ps 9–10) ......................

117 126

III. GOD’S SALVATION ANSWERS DAVID’S PRAYER The Third Subsection: Ps 11–18 ...............................................................

135

A. David’s complaint against his oppressors The First Sequence: Ps 11–16 ..............................................................

135

a) The Lord rises up against the oppressors The First Subsequence: Ps 11–13 ................................................... 1. Psalm 11 ................................................................................... 2. Psalm 12 ................................................................................... 3. Psalm 13 ................................................................................... 4. The Lord rises up against the oppressors (Ps 11–13) .............

135 135 143 153 156

b) The righteous does not harm his neighbour The Second Subsequence: Ps 14–16 ............................................... 1. Psalm 14 ................................................................................... 2. Psalm 15 ................................................................................... 3. Psalm 16 ................................................................................... 4. The righteous does not harm his neighbour (Ps 14–16) ..........

159 159 165 171 178

c) David’s complaint against his oppressors (Ps 11–16)...................

180

B. “A prayer of David” The Second Sequence: Ps 17 ................................................................

185

C. David’s thanksgiving to his Liberator The Third Sequence: Ps 18 ..................................................................

195

D. GOD’S SALVATION ANSWERS DAVID’S PRAYER The Whole of the Subsection (Ps 11–18) .............................................

227

IV. THE LORD LIBERATES HIS FAITHFUL FROM HIS ENEMIES The whole of the First Section (Ps 1–18) ..................................................

233

THE LORD DELIVERS HIS FAITHFUL FROM DEATH Second Section: Ps 19–25 .....................................

243

I. THE LAW OF THE LORD IS LIGHT The First Subsection: Ps 19 .......................................................................

245

II. THE LORD SAVES ALL THE PEOPLE The Second Subsection: Ps 20–24 ............................................................

253

A. Help from the sanctuary against all the enemies of the king The First Sequence: Ps 20–21 .............................................................. 1. Psalm 20 ........................................................................................

253 255

Table of Contents

635

2. Psalm 21 ........................................................................................ 261 3. Help from the sanctuary against all the king’s enemies (Ps 20–21) 268 B. The king is saved from death The Second Sequence: Ps 22 ................................................................

271

C. Return to the Temple with all the seekers of God The Third Sequence: Ps 23–24 ............................................................. 1. Psalm 23 ........................................................................................ 2. Psalm 24 ........................................................................................ 3. Return to the Temple with all the seekers of God (Ps 23–24) .......

288 289 299 306

D. THE LORD SAVES ALL THE PEOPLE The Whole of the Second Subsection (Ps 20–24) ................................

308

III. THE WAYS OF THE LORD ARE TRUTH The Third Subsection: Ps 25 ......................................................................

315

IV. THE LORD DELIVERS HIS FAITHFUL FROM DEATH The Whole of the Second Section (Ps 19–25) ...........................................

341

THE LORD LIBERATES HIS FAITHFUL FROM SIN Third Section: Ps 26–41 ........................................

351

I. THE LORD SHELTERS HIS FAITHFUL IN THE TEMPLE The First Subsection: Ps 26–31 .................................................................

353

A. God hides the honest person in the secret of his tent The First Sequence: Ps 26–27 .............................................................. 1. Psalm 26 ........................................................................................ 2. Psalm 27 ........................................................................................ 3. God hides the honest person in the secret of his tent (Ps 26–27) ..

353 353 361 372

B. In his Temple God saves his people from iniquity The Second Sequence: Ps 28–29 .......................................................... 1. Psalm 28 ........................................................................................ 2. Psalm 29 ........................................................................................ 3. In his Temple God saves his people from iniquity (Ps 28–29) ......

375 375 381 387

C. God hides all his faithful in the secret of his face The Third Sequence: Ps 30–31 ............................................................. 1. Psalm 30 ........................................................................................ 2. Psalm 31 ........................................................................................ 3. God hides all his faithful in the secret of his face (Ps 30–31) .......

389 389 399 412

636

Psalter. Book One

D. THE LORD SHELTERS HIS FAITHFUL IN HIS TEMPLE The Whole of the First Subsection: Ps 26–31 ...................................... II. THE LORD INSTRUCTS THE RIGHTEOUS TO PRAISE The Second Subsection: (Ps 32–37) ..........................................................

423

A. From sin to praise The First Sequence: Ps 32–34 .............................................................. 1. Psalm 32 ........................................................................................ 2. Psalm 33 ........................................................................................ 3. Psalm 34 ........................................................................................ 4. From sin to praise (Ps 32–34) .......................................................

423 423 431 441 462

B. From judgment to righteousness The Second Sequence: Ps 35–37 .......................................................... 1. Psalm 35 ........................................................................................ 2. Psalm 36 ........................................................................................ 3. Psalm 37 ........................................................................................ 4. From judgment to righteousness (Ps 35–37) .................................

467 467 485 493 522

C. THE LORD INSTRUCTS THE RIGHTEOUS TO PRAISE The Whole of the Second Subsection (Ps 32–37) ................................

525

III. THE LORD PROTECTS THE PERSON OF INTEGRITY FROM EVIL The Third Subsection: Ps 38–41 ...............................................................

533

A. God rebukes and corrects The First Sequence: Ps 38–39 .............................................................. 1. Psalm 38 ........................................................................................ 2. Psalm 39 ........................................................................................ 3. God rebukes and corrects (Ps 38–39) ...........................................

533 533 541 550

B. God saves from sin and evil The Second Sequence: Ps 40–41 .......................................................... 1. Psalm 40 ........................................................................................ 2. Psalm 41 ........................................................................................ 3. God saves from sin and evil (Ps 40–41) ........................................

555 555 567 574

C. THE LORD PROTECTS THE PERSON OF INTEGRITY FROM EVIL The Whole of the Third Subsection (Ps 38–41) ...................................

576

IV. THE LORD LIBERATES HIS FAITHFUL FROM SIN The Whole of the Third Section (Ps 26–41) ..............................................

581

THE WHOLE OF THE FIRST BOOK (Ps 1–41) ............................................... A. Composition ............................................................................................ B. Context ....................................................................................................

597 600 610

415

Table of Contents

637

C. Interpretation ...........................................................................................

612

Conclusion ................................................................................................... Bibliography ................................................................................................ Index of Quoted Authors .............................................................................

617 619 629

RHÉTORIQUE BIBLIQUE Series edited by Roland Meynet and Pietro Bovati 1.

ROLAND MEYNET, L’Évangile selon saint Luc. Analyse rhétorique, Éd. du Cerf, Paris 1988.

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PIETRO BOVATI – ROLAND MEYNET, Le Livre du prophète Amos, Éd. du Cerf, Paris 1994.

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MICHEL CUYPERS, Le Festin. Une lecture de la sourate al-Mâ’ida, Lethielleux, Paris 2007.

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ROLAND MEYNET, Traité de rhétorique biblique, Lethielleux, Paris 2007.

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ROLAND MEYNET, Appelés à la liberté, Lethielleux, Paris 2008.

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ROLAND MEYNET, Une nouvelle introduction aux évangiles synoptiques, Lethielleux, Paris 2009.

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ALBERT VANHOYE, L’Épitre aux Hébreux. « Un prêtre différent », Gabalda, Pendé 2010.

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MICHEL CUYPERS, La Composition du Coran, Gabalda, Pendé 2012.

10. ROLAND MEYNET, La Lettre aux Galates, Gabalda, Pendé 2012. 11. ROLAND MEYNET, Traité de rhétorique biblique, Gabalda, Pendé 20132. 12. ROLAND MEYNET – J. ONISZCZUK, Exercices d’analyse rhétorique, Gabalda, Pendé 2013. 13. JACEK ONISZCZUK, La première lettre de Jean, Gabalda, Pendé 2013. 14. ROLAND MEYNET, La Pâque du Seigneur. Passion et résurrection de Jésus dans les évangiles synoptiques, Gabalda, Pendé 2013. 15. MICHEL CUYPERS, Apocalypse coranique. Lecture des trente-trois sourates du Coran, Gabalda, Pendé 2014. 16. ROLAND MEYNET, L’Évangile de Marc, Gabalda, Pendé 2014.

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ROLAND MEYNET, L’Évangile selon saint Luc. Analyse rhétorique, Éd. du Cerf, Paris 1988.

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ROLAND MEYNET, Jésus passe. Testament, jugement, exécution et résurrection du Seigneur Jésus dans les évangiles synoptiques, PUG Editrice – Éd. du Cerf, Rome – Paris 1999.

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ROLAND MEYNET, L’Évangile de Luc, Lethielleux, Paris 2005.

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TOMASZ KOT, La Lettre de Jacques. La foi, chemin de la vie, Lethielleux, Paris 2006.

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MICHEL CUYPERS, Le Festin. Une lecture de la sourate al-Mâ’ida, Lethielleux, Paris 2007.

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ROLAND MEYNET, Traité de rhétorique biblique, Lethielleux, Paris 2007.

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ROLAND MEYNET, Appelés à la liberté, Lethielleux, Paris 2008.

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ROLAND MEYNET, Une nouvelle introduction aux évangiles synoptiques, Lethielleux, Paris 2009.

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ALBERT VANHOYE, L’Épître aux Hébreux. « Un prêtre différent », Gabalda, Pendé 2010.

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