Psalms Near 30

The last post discussed various divisions of the Book of Psalms, for study and recitation, as well as arrangement by “juxtaposition.”

Book One
In his introduction to The Jerusalem Commentary on Psalms, Amos Hakham writes:

The question about the order of the psalms was attributed in the Talmud to a heretic….But the conclusion stands regarding the system behind the arrangement of the psalms and it shows us the right way to examine the relationships between them” (p.XXXIV; see also previous post)

Juxtaposed Expressions
Hakham notes that “many psalms were juxtaposed because they contain similar expressions,” offering an example of the shared expressions — עֹז or מָעוֹז of strength, refuge, or stronghold — in Psalms 27-31:

  • Psalm 27:1 — יְהוָה מָעוֹז-חַיַּי
    The Lord is the refuge of my life
  • Psalm 28:8 — יְהוָה עֹז-לָמוֹ; וּמָעוֹז
    The Lord is their strength and refuge…
  • 29:11 — יְהוָה–עֹז, לְעַמּוֹ יִתֵּן
    The Lord will give strength to His people
  • 30:8 — בִּרְצוֹנְךָ, הֶעֱמַדְתָּה לְהַרְרִי-עֹז
    O Lord, by Your favor You made my mountain stand strong
  • 31:3 — הֱיֵה לִי, לְצוּר-מָעוֹז
    Be for me a fortified rock
  • 31:5 — כִּי-אַתָּה, מָעוּזִּי
    …For You are my stronghold
    The Jerusalem Commentary, p.XXXIV

Moreover, Hakham says, “Three consecutive psalms may be connected to each other in a ring (a-b, b-c, c-a).” In that spirit….

Ring of Connection

A>>B
Psalm 28 opens with a plea and a worry:

אַל-תֶּחֱרַשׁ מִמֶּנִּי
פֶּן-תֶּחֱשֶׁה מִמֶּנִּי

  1. be not Thou deaf unto me; lest if Thou be silent unto me
  2. do not disregard me, for if You hold aloof from me
  3. be not deaf to me, lest You remain idle regarding me
    — respectively: JPS 1917, JPS 1985, Jerusalem Commentary

Then criticizes those who

  1. give no heed to the works of the LORD, nor to the operation of His hands do not
  2. consider the LORD’s deeds, the work of His hands
  3. do not pay heed to the deeds of the Lord and to the work of His hands
    — respectively: JPS 1917, JPS 1985, Jerusalem Commentary

Psalm 28:6 uses the expression “שְׁמַע קוֹל תַּחֲנוּנַי — Hear the voice of my supplications.” Then, as if in response to fears of God’s silence or idleness, Psalm 29 extols God’s voice [קוֹל] seven times: upon the waters, powerful; majestic; breaking cedars; hewing flames of fire; shaking the wilderness; causing hinds to tremble and stripping forests bare.

None of this is a direct answer to the psalmist’s personal plea, of course. In fact, it is powerfully reminiscent of God’s outsize response to Job. But Psalm 29 is the antithesis of silence, surely, as well as a proclamation of the work of God’s hands.

B>>C
As Psalm 29 concludes, the scene is “His Temple” (v.9) — with images of God on the throne, giving “strength to His people” and blessing them with peace (vv.10-11) — while Psalm 30 is associated with the bringing of First Fruits.

The term “כָּבוֹד [glory]” appears four times in Psalm 29: “Ascribe to the Lord the glory and strength” (v.1), “Ascribe to the Lord the glory of His name” (v.2), “The God of glory thunders” (v.3), and “…His Temple all say: Glory.” (v.9). Psalm 30 concludes with “כָּבוֹד [glory]” singing praise to God. In addition

C>>A
Images in Psalm 30 draw back toward Psalm 28: God as strength and help, crying out to God, and “those who go down into the pit” (30:4 and 28:1).

Moreover, Psalm 30:9 uses the expression “אֶתְחַנָּן — I made supplication,” while, as noted above, Psalm 28:6 uses the expression “שְׁמַע קוֹל תַּחֲנוּנַי — Hear the voice of my supplications.”

Thus, it seems to me, Psalms 28-30 form the kind of ring — A>>B>>C>>A — Hakham describes. I think perhaps the loop is also more complex, leading us to weave in other texts…. (more to come).


26 of 30 on Psalm 30
No Longer National Novel Writing Month, but continuing the focus on Psalm 30 (“Thirty on Psalm 30”) begun as a NaNoWriMo-Rebel project. Whole series (so far).

NOTE:
Five Books:
1-41, 42-72, 73-89, 90-106, and 107-150.
Weekly Recitation:
Sunday: 1-29; Monday: 30-50; Tuesday: 51-72; Wednesday: 73-89; Thursday: 90-106; Friday: 107-119; Saturday: 120-150.
Monthly Recitation:
…Day 4 of 30: 23-28; Day 5: 29-34….
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Locating Psalm 30

The Book of Psalms is divided in several different ways: into five books, into seven and thirty sets for recitation over the course of a week or a month, and by attribution and other identifiers for the purpose of study. Using these divisions, Psalm 30 has a number of locations.

Book One
Psalm 30 is in the first of the five books — counted as one, not five, of the 24 bible books. Thematically, notes Amos Hakham in The Jerusalem Commentary:

    • “psalms in the first book relate to the kingdom of the house of David at its height,”
    • those in second reflect “times of trouble and defeat,”
    • in the third, a period of humbling of the kingdom, and
    • in the fourth and fifth, exile and rebuilding.
      — p.XXXV-VI

This does not necessarily imply that Psalm 30 and others in the first book are of earlier composition. With the exception of Psalm 137 — which mentions Babylonian Exile — there are no references to extra-biblical events to help in dating; scholars disagree as to whether Psalm 137 itself should be assigned to the period in Babylon, post-Exile — with some choosing to assign it, prophetically, to King David. Generally, scholars date the Book of Psalms, overall, from somewhere between David’s reign in 10th Century BCE and post-Exile, with collection as late as 4th Century BCE.

Some contemporary scholars seek dates based on linguistic aspects, specific biblical connections, or theological ideas. Previous posts in this series have discussed attempts to assign Psalm 30 to the Hasmonean or Levitical periods, based on its superscription. Encounters with the psalm today, however, for individual and communal prayer, can incorporate ideas around Temple service, re-dedication at Chanukah, and other historical associations without dating the psalm to a specific period.


Chronology
The Rabbis discuss chronology in the Book of Psalms when asked why Psalm 3, “when David fled from before Absalom his son” (see 2 Sam 15), appears before Psalm 57, “when he fled from Saul in the cave” (see 1 Sam 22), an event which happened earlier in David’s life:

for us who do derive interpretations from juxtaposition there is no difficulty. For R. Johanan said: How do we know from the Torah that juxtaposition counts? Because it says, [The works of God’s hands] are established [סְמוּכִים] for ever and ever, they are done in truth and uprightness (Ps. 111:8).
— (B. Berakhot 10a)

“סְמוּכִים,” translated in Psalm 118 as “established” (JPS 1917) or “well-founded” (JPS 1985), can also mean “nearby,” as in “adjacent (in space)” or “around (in time).”

The passage from Berakhot continues:

Why is the chapter of Absalom (Ps. 3) juxtaposed to the chapter of Gog and Magog (Ps. 2)? So that if one should say to you, is it possible that a slave should rebel (“nations shout, people plan in vain”) against his master, you can reply to him: Is it possible that a son should rebel against his father? Yet this happened; and so this too.

Hakham calls this a “polemical answer,” adding: “But the conclusion stands regarding the system behind the arrangement of the psalms and it shows us the right way to examine the relationships between them” (p.XXXIV).

Stay tuned for some juxtapositions around Psalm 30 — as this series winds down.


25 of 30 on Psalm 30
No Longer National Novel Writing Month, but continuing the focus on Psalm 30 (“Thirty on Psalm 30”) begun as a NaNoWriMo-Rebel project. Whole series (so far).

NOTE:
Five Books:
1-41, 42-72, 73-89, 90-106, and 107-150.
Weekly Recitation:
Sunday: 1-29; Monday: 30-50; Tuesday: 51-72; Wednesday: 73-89; Thursday: 90-106; Friday: 107-119; Saturday: 120-150.
Monthly Recitation:
…Day 4 of 30: 23-28; Day 5: 29-34….
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