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 471
yryv
peace and tranquillity. As in Psalm 120, this psalm contains a reference
to two specific geographical regions, namely “Ephrata†(6a) and “the
fields of Jaar†(6b). It calls to mind the experiences of David. Coming
from “Ephrata†(Bethlehem) he heard that the ark, captured by the
Philistines, was located in Kiriath-Jearim (1 Sam 7,1; 2 Sam 6,2) and
sets about to recapture it and bring it back to Jerusalem (cf. 8ab). There
“righteousness†reigns (9a) and his “saints†can “sing for joy†(9b), for
David’s sake Yahweh should not reject his “anointed one†(10ab). On
the other hand the poem points to the (eschathological) future (132,11-
18) (58). YHWH is called upon to remember his promise to David (11a)
that one of his descendants will sit on his throne “for ever and everâ€
(12b). “Zion†(13a) is Yahweh’s special “dwelling†(13b), his “resting
place for ever and ever†(14a). From Jerusalem, depicted here as centre
of the universe, Yahweh’s blessings will flow to his people (15a-17b)
but his enemies will be put to shame (18a). The end of the psalm is
decidedly Messianic (59). When YHWH’s eternal presence is restored
in Zion the Davidic (Messianic) king can rule in peace.
Psalm 133 continues this train of thought. Where brothers live
together in unity (1ab) Yahweh’s blessing flows to the furthest
boundaries of existence. Two similes emphasise the point: Like oil
flowing from the head of Aaron to the hem of his garment (2abc) (60),
like dew flowing from Mount Hermon in the northern extremities of
Israel’s territory to become a blessing on Mount Zion (3a), Yahweh
will bless his people with everlasting life (3bc) (61). Harmony between
brothers creates positive abstract space, an atmosphere conducive to
the experience of Yahweh’s presence and blessing. Harmony with the
(58) MITCHELL, Message, 123.
(59) WILLIAMS, Psalms, 450; MITCHELL, Message, 124-125; HUNTER, Psalms,
225.
(60) J.L. MAYS, “There the blessing: An exposition of Psalm 133â€, A God so
near. Essays on Old Testament Theology in honor of Patrick D. Miller (Eds. B.A.
STRAWN – N.R. BOWEN) (Winona Lake 2003) 83-85 indicates that the similes
belong to the sphere of wisdom, the first specifically in the context of the rituals
between host and guest. Reference to Aaron and Mount Zion places the poem in
a broader communal (cultic) context (cf. TH. BOOIJ, “Psalm 133: ‘Behold, how
good and how pleasant’â€, Bib 83 (2002) 265.
(61) MAYS, “Psalm 133â€, 86 sees parallels between the closing line of Psalm
133 and Deuteronomy’s insistence that life is related to obedience to the
commandments of God. MITCHELL, Message, 124 argues that the metaphors
contain a prayer for a united northern and southern kingdom. BOOIJ, “Psalm 133â€,
260-266 doubts this interpretation and applies it to the gathering of those who
worship their God in Zionâ€.