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.
474 Gert T.M. Prinsloo
THE SPATIAL STORY LINE OF PSALMS 120–134
“µymvâ€
µymv
acn dry
ˆwyx
˚cm µyrh y tyb ˆwyxArh tyb ˆwyx µwqm ˆwmrj y tyb
rdq µlvwry µlvwry ry[ twgkvm yrrh ˆwyx
r[v hfwgm ˆwyx
bvwm
ˆwyx
ˆwyx
µlvwry
“lwav†“lwavâ€
3. The ideology of space in Psalms 120–134
The discussion above traced the spatial story line of Psalms
120–134. It has largely been a “mapping†of physical (“firstspaceâ€)
and imagined (“secondspaceâ€) space in these poems. Aspects of
“thirdspace†still need attention. What ideology is discernable in the
description of space in the twl[mh yryv? Who is speaking to whom?
When are they speaking? There are no clearcut answers, but there are
a number of important hints when the poems are regarded as a unity in
the context of Book V of the Psalter.
The self-presentation of the poet (s) is the first hint. Almost every
poem in the collection speaks of hardship, enmity, and suffering. The
poet is “in distress†(120,1), at the mercy of “lying lips†and a
“deceitful tongue†(120,2), amongst “those who hate peace†(120,6).
He is in peril (121), endures the “contempt†(123,3) of the “proud†and
“arrogant†(123,4). He fully identifies with the calamities experienced
by Israel (124) and prays for her protection (125). He remembers her
salvation with joy (126) and expects blessing from Zion (128). He
experiences suffering together with his people (129) and prays for her
forgiveness (130). He finds peace in the arms of YHWH (131),
knowing that blessing can come only from one source, the political
and religious authority bestowed upon Jerusalem and the Davidic
(Messianic) dynasty (132). He expects blessing only when “brothers
live together in unity†(133) and finds fulfilment in the temple (134).
He identifies with those who are “peace-loving†(120,7), rejoices in a
pilgrimage to the “house of YHWH†(122,1) and regards himself as a