Ruth Fidler, «A Touch of Support: Ps 3,6 and the Psalmist’s Experience», Vol. 86 (2005) 192-212
Vv. 5-6 mark a turning point in Psalm 3, both structurally
and thematically, probably reflecting a significant personal experience. Due to
the mention of sleeping and waking (v. 6a) this experience is sometimes
interpreted as a dream in which the psalmist got word of his imminent
deliverance. Recently supported by a Qumran parallel that mentions dreaming
explicitly (11QPsa xxiv 16-17;B. Schroeder,
Biblica 81 [2000] 243-251), this argument nevertheless
seems questionable, given e.g. the tendency of later Judaism to attribute dreams
also to biblical figures that are not characterized in such terms in the Bible.
The main thrust of this article is to examine the psalm in comparison with
theophanic reports elsewhere in the Bible and in ANE literature. This analysis
shows the language of Psalm 3 to be compatible with an incubatory ritual that
culminates in a real experience of presence with a divine gesture of support.
These findings are related to the proximity to God that finds expression in the
psalms.
212 Ruth Fidler
reports of theophanies also in other ancient Near Eastern religions.
Remarkably, in most of these reports — as in Psalm 3 — some relation
to dreaming can be detected, yet the experience is not identified as
such.
Reread in the light of these comments, does Psalm 3 finally yield
the latent scenario of its dramatic turning point? It is impossible to be
sure, given the typical absence in the Psalms “of precise details
concerning the liturgical act[s] with which we presume they were
associated†(77).
With all due caution I would venture the conclusion that the text
seems compatible with an occurrence during a night spent at the
temple with the hope of gaining divine help in a crisis (v. 6a). Having
repeatedly called to YHWH the psalmist finally has his response (v.5):
It comes as an experience of presence, with a tangible, symbolic
gesture of divine support (v. 6b). To describe this gesture the psalmist
resorts to the imperfect (ynkmsy hwhy), since his sensation of it not only
wakes him but also lingers with him till he can face his enemies
without fear (v. 7), thus inspiring his renewed prayer (v. 8a) with new
confidence (v. 8b).
Bible Studies – The University of Haifa Ruth FIDLER
Migdal Eshkol
Haifa 31905 – Israel
SUMMARY
Vv. 5-6 mark a turning point in Psalm 3, both structurally and thematically,
probably reflecting a significant personal experience. Due to the mention of
sleeping and waking (v. 6a) this experience is sometimes interpreted as a dream
in which the psalmist got word of his imminent deliverance. Recently supported
by a Qumran parallel that mentions dreaming explicitly (11QPsa xxiv 16-17;
B. Schroeder, Biblica 81 [2000] 243-251), this argument nevertheless seems
questionable, given e.g. the tendency of later Judaism to attribute dreams also to
biblical figures that are not characterized in such terms in the Bible. The main
thrust of this article is to examine the psalm in comparison with theophanic
reports elsewhere in the Bible and in ANE literature. This analysis shows the
language of Psalm 3 to be compatible with an incubatory ritual that culminates in
a real experience of presence with a divine gesture of support. These findings are
related to the proximity to God that finds expression in the psalms.
(77) HUSSER, Dreams and Dream Narratives, 175 (Husser refers here to the
problem of “using psalms to restitute an incubation practiceâ€).