Gert T.M. Prinsloo, «The Role of Space in the twl(mh yry#$ (Psalms 120–134)», Vol. 86 (2005) 457-477
This study reads the Songs of Ascents (Psalms 120–134) from the perspective of the
concept of "space" and argues that they form as a single, interrelated unit that tells a
meaningful "story". By applying the principles of "critical spatiality" the spatial
orientation of each poem is analysed. The conclusion is reached that the poems can
be grouped together in five triads of three poems each. By mapping "space" and
relating it to the content of the poems in the context of Book V of the Psalter, the
"story" of these poems can be discerned. It is a meaningful story with a sad beginning
but a happy end. The happy end resides especially in the expectation that YHWH
"ascends" with his people towards the eschathological and Messianic future.
The Role of Space in the twl[mh 461
yryv
is created by, experienced by, and seen through the eyes of the “Iâ€,
whether he/she is a commoner or a king, a member of the religious
community or an individual grappling with complex and bewildering
circumstances. The “I†experiences his/her world either off-centre or
at-centre. To be off-centre is to be in negative space, to experience
distress, illness, persecution, moral failure, divine judgement, to live
in the presence of enemies, even in the face of death, far from the
presence of YHWH. To be at-centre is to be in positive space, to
experience harmony, health, peace, reconciliation, to live in the
presence of YHWH and in harmony with the community of the
faithful.
In a very special sense temple in Jerusalem becomes the meeting
point between the human (concrete) world and the divine (mytho-
logical) world. Jerusalem becomes the centre of the universe(20). There
the cosmic planes intersect to create a three-story universe: a vertical
plane intersects earth and extends down into the chaotic waters below,
and the same plane extends upwards into heaven. To “ascend†is to be
close to Yahweh, to experience life. To “descend†is to sink down into
the Deep, the realm of death (21). To be “far†from the temple amounts
to be far from YHWH, to be “near†the temple is to experience
YHWH’s presence (22). The highest ideal of the “I†is to be at-centre
for there he experiences wholeness, peace, and blessedness. Concepts
such as inside/outside, high/low, far/near, clean/unclean, holy/unholy
contribute towards the psychological, ideological and moral
perspective of the text. They define lived space as safe or unsafe;
comfortable or uncomfortable; acceptable or unacceptable.
All of this implies that space is not static but dynamic and
relational (23), there is movement through space, e.g. from “concreteâ€
space toward “abstract†space or from “negative†space towards
(20) MILLARD, Komposition, 188-227 indicates that it is especially during the
post-exilic period that this pre-occupation with Jerusalem as religious centre
manifested in the redaction of books such as Isaiah (cf. Isa 1; 12; 56-66) and the
Psalter (cf. especially so-called “pilgrimage psalms†such as the Egyptian Hallel
and the Songs of Ascents).
(21) THOMPSON, Introducing, 60-64.
(22) B. JANOWSKI, “Die heilige Wohnung des Höchsten. Kosmologische
Implikationen der Jerusalemer Tempeltheologieâ€, Gottesstadt und Gottesgarten.
Zu Geschichte und Theologie des Jerusalemer Tempels (Hrsg. O. KEEL –
E. ZENGER) (Quaestiones disputatae 191; Freiburg – Basel 2002) 27.
(23) BERQUIST, “Theories of spaceâ€, 7.