Philip Sumpter, «The Coherence of Psalms 15–24», Vol. 94 (2013) 186-209
This article develops recent arguments that Psalms 15–24 constitute a relatively self-contained sub-collection that is chiastically arranged. It seeks to uncover the logic underlying the arrangement by attending to three points: 1) the manner in which the content of each psalm is 'expanded' and 'brought forward' in its chiastic parallel; 2) the nature of the relation between the framing psalms (15; 19; 24) and those that intervene; 3) the significance of David and Zion. In short, it argues that the editors were concerned to situate David within his true theological context.
187
THE COHERENCE OF PSALMS 15–24
In this pattern Psalms 20–21 have been grouped together as a single
psalm, not only because they are both royal psalms but also because there
is a logic to their sequence that binds them together: Psalm 20 is a prayer
for the king’s salvation; Psalm 21 is a thanksgiving for his salvation 4.
Auffret’s study provides us with a number of structural obser-
vations of varying degrees of probability but no interpretation of
the function or message of the arrangement. This deficit has sub-
sequently been addressed by the German Catholic scholars Frank-
Lothar Hossfeld and Erich Zenger. They provide us with a detailed
hypothesis of the sub-collection’s redactional growth and interpret
the process as being primarily driven by the need to construct com-
munal identity 5. In short, they argue that an oppressed exilic and
then post-exilic Israelite sub-group, namely “the poor†(die Armen),
took a core of pre-exilic royal psalms (Psalms 18*; 20–21*) and both
“Davidized†them, i.e. attributed them to David, and “democratizedâ€
them, i.e. transformed this royal figure into a type of the true Israelite
(cf. Deut 17,14-20 and Psalm 8; compare Ps 18,21-25 with Psalms
15, 19, and 24,3-6) 6. Hossfeld and Zenger argue that this group then
applied this Davidic identity to themselves (David is “collectivizedâ€,
as Joachim Becker puts it) 7, implying that they are the ones who
Cf. W. ZIMMERLI, “Zwillingspsalmenâ€, Wort, Lied, und Gottesspruch.
4
Beiträge zu den Psalmen und Propheten (ed. J. SCHREINER) (Würzburg 1972)
105-113. According to F.-L. Hossfeld and E. Zenger, the whole of the first
book of the Psalter can be divided into four such sub-collections, each with
a single psalm of praise at its centre (Psalms 8; 19; 29; 38); see their com-
mentary Die Psalmen I. Psalm 1-50 (NEB 29; Würzburg 1993) as well as G.
BARBIERO, Das Erste Psalmbuch als Einheit. Eine synchrone Analyse von
Psalms 1–41 (ÖBS 16; Frankfurt am Main 1999).
F.-L. HOSSFELD – E. ZENGER, “‘Wer darf hinaufziehen zum Berg
5
YHWH’s?’. Zur Redaktionsgeschichte und Theologie der Psalmengruppe 15-
24â€, Biblische Theologie und gesellschaftlicher Wandel. Festschrift für Nor-
bert Lohfink (eds. G. BRAULIK ‒ W. GROSS – S. MCEVENUE) (Freiburg am B.
1993) 166-182.
“The trio Pss 18.20.21* characterize the righteous person as the royal
6
human who is saved by YHWH†(HOSSFELD – ZENGER, “Psalmengruppe 15–
24â€, 176; translation mine).
J. BECKER, “Die kollektive Deutung der Königspsalmenâ€, Studien zum
7
Messiasbild im Alten Testament (ed. U. STRUPPE) (SBA 6; Stuttgart 1989)
291-318. Hossfeld and Zenger do not go as far as Becker, who claims that
the king was originally understood to be a collective entity; nor do they say
that this is the only meaning of the royal language.
© Gregorian Biblical Press 2013 - Tutti i diritti riservati