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.
472 Gert T.M. Prinsloo
brother and Yahweh leads to a real experience of being at-centre.
Psalm 133 in many respects picks up the themes of Psalm 121, but in
antithetical manner. In 121 the poet ascends to Jerusalem in the midst
of danger, expecting the protection of YHWH. In 133 the blessing of
YHWH descends upon his people living in harmony (62).
The final poem in the collection (Psalm 134) contains the most
vivid description of being at-centre, in the presence of Yahweh, in
positive concrete and abstract space. The “servants of Yahweh†(1b)
who stand “at night†in his “house†(1c) can “praise†him (1a) and
conversely experience his blessing “from Zion†(3a) (63). The poem
stands in stark contrast to the complete negative tone of Psalm 120.
Space has been recreated through the physical experience of ascending
to Jerusalem and the emotional experience of ascending to YHWH
from negative to positive space, from off-centre to at-centre. The
“servants of YHWH†learned an important lesson: “…dass der
segnende Gott, allen sozialen und politischen Widerwärtigkeiten zum
Trotz, mitten unter ihnen da ist und auf der Seite der Seinen steht†(64).
The last triad of poems focuses on concrete space. Jerusalem is
YHWH’s dwelling place (Psalm 132) from where he blesses his
people living in harmony (Psalm 133) in order for them to constantly
sing his praise (Psalm 134). Jerusalem is the ultimate destiny of those
who struggle under oppression and are in exile (Psalm 120).
2. The concept of “space†and the “story†of the twl[mh yryv
The twl[mh yryv tells a (spatial) story with a sad beginning (Ps 120)
and a happy ending (Ps 134), a story of suffering, ridicule and
contempt, but also of happiness, prosperity and contentment.
The story begins in distress and despair, containing the haunting
cry for salvation of an exile living amongst people of lying lips and a
deceitful tongue (Ps 120). The petitioner then ascends from his despair
and moves towards a new destination, fully aware of the protective
presence of YHWH (Ps 121). He reaches his destination —
Jerusalem/Zion. There, amongst the symbols of political and religious
(62) MITCHELL, Message, 124; HUNTER, Psalms, 227.
(63) ZENGER, Morgenröte, 141-144 indicates that the cultic situation of the
little poem might well be the blessing of the people at the closing festivities of a
pilgrimage festival. The priests are blessing them before they depart for home.
The poem contains allusions to the priestly blessing in Num 6,24-26 (cf. also
SEYBOLD, Psalmen, 501; MITCHELL, Message, 124).
(64) ZENGER, Morgenröte, 143; cf. also HUNTER, Psalms, 228.