I did a first portrait of Psalm 46. Looking at it, I wonder if the reconstructed refrain should not be omitted except for the one word Selah. The reason is that the centre piece, the security of Jerusalem, is lost with the extra chorus. In the background also is the eschatalogical vision of the second to last section, followed by God in the first person, hinted at throughout the Psalm.
So here is an alternate portrait - making the Psalm bi-partite with God's presence and promise at the centre of each part. here
Ibn Ezra connects the river whose streams make glad the city to that of Psalm 1 (Four Approaches to the Book of Psalms - Uriel Simon p 322) . It is the same phrase in both psalms. It is a reference to God's fruitfulness and the tree of life. Dahood suggests fertility instead of desolations in verse 9. This is a reading that fits the movement of the Psalm.
Showing posts with label Psalm 23. Show all posts
Showing posts with label Psalm 23. Show all posts
Wednesday, September 06, 2006
Saturday, September 02, 2006
Psalm 23 has some surprises; currently working on psalm 46 – I think I will skip through the 150 by 23’s or the like to get a first cut.
Psalm 23 is usually read as the ultimate piety - but I think that the poet had less than that in mind. He was more concerned with the marvel of YHWH's presence as blessing and as correction. Having been blessed in correction by God (as opposed to by persons, however much they play a role) it shows the poet that God is with him in all forms of distress. In fact, Psalm 23 has an entrenchment metaphor - the same Torah metaphor as Psalm 1 running through it. So I have avoided the usual translation of HSD as loving kindness - and used the rare reproof. For such real presence in trouble - and trouble is often of our own making - is as great as the cup overflowing. That word for cup, כּוֹסִי can also be translated owl - due to the shape of the face - it would make a good poem also - as in that book I heard the Owl call my name. It has the sense of unclean. But the poet is telling us that a vessel that overflows because God fills it cannot be unclean. So I chose in great piety myself a word that would resonate with that close relationship to God that is embedded in the marriage idiom.
Raabe is very detailed on Psalm 46 and critiques several proposed chaistic structures. I will do mine first then read his critique.
Psalm 23 is usually read as the ultimate piety - but I think that the poet had less than that in mind. He was more concerned with the marvel of YHWH's presence as blessing and as correction. Having been blessed in correction by God (as opposed to by persons, however much they play a role) it shows the poet that God is with him in all forms of distress. In fact, Psalm 23 has an entrenchment metaphor - the same Torah metaphor as Psalm 1 running through it. So I have avoided the usual translation of HSD as loving kindness - and used the rare reproof. For such real presence in trouble - and trouble is often of our own making - is as great as the cup overflowing. That word for cup, כּוֹסִי can also be translated owl - due to the shape of the face - it would make a good poem also - as in that book I heard the Owl call my name. It has the sense of unclean. But the poet is telling us that a vessel that overflows because God fills it cannot be unclean. So I chose in great piety myself a word that would resonate with that close relationship to God that is embedded in the marriage idiom.
Raabe is very detailed on Psalm 46 and critiques several proposed chaistic structures. I will do mine first then read his critique.
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