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 469
yryv
prayer: “May YHWH bless you from Zion†(5a). Only he can grant
“prosperity†(5b) and a long life (6a). The poem ends with the same
exclamation as in Ps 125,5c: “Peace be upon Israel†(6b). Psalm 128
ends where Psalm 126 started: in public space, with YHWH as the
only source of blessing and prosperity, both for his people at large and
for each of its individual members.
The third triad of poems describe the experiences of individuals
going about their daily business of sowing and reaping (Psalm 126),
working and raising families (Psalm 127), and expecting the fruit of
their labour (Psalm 128). This experience and expectation is set in the
context of the trials and tribulations of Zion (Psalm 126,1-3; Psalm
128,5-6). These three poems describe a life at-centre, in the presence
of Yahweh. It is emphasised by the chiastic relationship between Psalm
126 and 128. The poems illustrate the truth expressed in Ps 125,1-2 –
YHWH surrounds his people!
Psalm 129 picks up the theme of Psalm 125, emphasised by the
fact that these are the only poems in the collection where the roots [vr
(125,3a; 129,4b) and qdx (125,3bc; 129,4a) occur. The focus moves to
public space. The poem describes the physical experience of Israel
during the course of her history, an experience of being “oppressedâ€
(1a, 2a). For far too long Israel has been the victim of scorn and
humiliation, metaphorically described in agricultural terms in 3ab:
“Upon my back ploughmen have ploughed, they have made their
furrows longâ€. However, the presence of Yahweh prevented the utter
destruction of the people (4ab). Therefore the petitioner can implore
Yahweh to put those “who hate Zion†(5b) to “shame†(5a) (51). It is his
prayer that such people should never experience the blessing of
Yahweh (8abc) (52).
Psalm 130 turns to the emotional experience of being estranged
from Yahweh. It amounts to no less than being in the “depthsâ€, in the
clutches of lwav (1a) (53). Psalm 130 plunges into the Depth, a theme
also present in Psalm 124 (54). The experience of being off-centre, far
(51) HUNTER, Psalms, 217 points to the contrast between vv. 4ab and 5ab.
“YHWH is righteous†(4a) stands in contrast to “all who hate Zion†(5b) and
YHWH’s positive action towards the righteous “he cuts the cords of the wickedâ€
(4b) in contrast to the wish “may they be turned back in shame†(5a).
(52) HUNTER, Psalms, 216 emphasises the agricultural background of this
psalm. He emphasises that the closing blessing in verse 8abc should be under-
stood as a blessing exchanged between two parties such as described in Ru 2,4.
(53) KRAUS, Psalms, 467; HUNTER, Psalms, 218; ZENGER, “Zion als Ortâ€, 107.
(54) MITCHELL, Message, 122.