Psalm 115: The Resurrected Remnant as a Smoldering … · Psalm 115: The Resurrected Remnant as a Smoldering Stump ... Psalms: A Continental Commentary, trans ... italics original

Psalm 115:

The Resurrected Remnant as a Smoldering Stump

OT 323 Poetry & Wisdom

Dr. Doug Green

Westminster Theological Seminary

Spring 13

by William A. Ross

Box 173

Ross - 1

Contents Translation of Psalm 115 ............................................................................................................................... 2

Psalm 115 ....................................................................................................................................................... 3

Introduction..................................................................................................................................................... 3

Preliminary Comments ............................................................................................................................... 3

First Reading and Exegesis ........................................................................................................................ 5

Second Reading and Eisegesis ............................................................................................................. 10

Conclusion .................................................................................................................................................... 12

APPENDIX A .............................................................................................................................................. 13

Translation Analysis and Defense............................................................................................................. 13

Phonology of vv. 9-11 .............................................................................................................................. 21

vv. 9-13 Trusting/Blessing Structure ......................................................................................................... 23

Compiled Chart Analysis .......................................................................................................................... 25

Abbreviations ............................................................................................................................................ 26

Translation of Psalm 115 ......................................................................................................................... 27

Appendix B .................................................................................................................................................. 28

The Structure of Psalm 115 ...................................................................................................................... 28

Bibliography ................................................................................................................................................ 31

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Translation of Psalm 115 1

1 For my translation notes and defense, see Appendix A.

1 Not to us, O YHWH, not to us / but give glory to your name //

because of your steadfast love, because of your faithfulness /// 2 Why should the nations say / Where is their god now? //

3 Our God is in the heavens / he does everything that pleases him //

4 Their idols are silver and gold / a work of a mans hands //

5 The have a mouth / yet do not speak //

they have eyes / yet do not see // 6 They have ears / yet do not hear //

they have a nose / yet do not smell // 7 Hands / yet do not feel //

feet / yet do not walk // They do not utter with their throats /// 8 Their makers become like them / all who trust in them //

9 O Israel, trust in YHWH / he is their help and their shield //

10 O house of Aaron, trust in YHWH / he is their help and their shield //

11 Fearers of YHWH, trust in YHWH / he is their help and their shield //

12 YHWH remembers us / he will bless //

he will bless the house of Israel // he will bless the house of Aaron /// 13

He will bless the fearers of YHWH / the small and the great // 14

May YHWH add to you / to you and to your sons // 15

Blessed are you by YHWH / maker of heaven and earth // 16

The heavens belong to YHWH / but the earth he gave to the sons of man // 17

The dead do not praise YH / nor any of the ones going down to silence // 18

But we bless YH / from now and to everlasting //

Praise YH

Ross - 3

Psalm 115

Introduction

Located towards the end of the Psalter, Psalm 115 casts the gaze of the Israelite communi-

ty fixedly upon YHWH himself and derides the worthless idols of the nations. Unlike them,

YHWH lives and reigns over the cosmos, thus he is worthy of praise. Moreover, both YHWH and

idols are contagious. That is, their character spreads to their worshippers; idols distribute life-

lessness, while YHWH distributes life in the form of covenant blessing, the means by which Isra-

el offers their God praise. In sum, Psalm 115 expresses the postexilic desires of Israel that YHWH

would bless the decimated community for his own glory and according to his promises, and that

Israel would trust him to do so in obedience, thus anticipating the full and final restoration of

Gods people that would come only in Christ.2

Preliminary Comments

The text of Psalm 115 is relatively pure; most variants occur in the versions and will be

dealt with only peripherally.3 More importantly, although upon a first read the psalm will be

exegeted in isolation, its placement in the completed Psalter bears upon introductory comments.

Just as analysis of a pericope from a narratival book like Judges would take its context into con-

sideration, so also must exegesis of Psalm 115.4 On a macro-level, the Psalter focuses upon the

centrality and importance of Torah obedience, and its association with the advent of the era of

salvation.5 Psalm 115 is situated in the fifth book of the Psalter (Pss. 107-150),

6 which, along

2 Hans-Joachim Kraus, Psalms: A Continental Commentary, trans by. Hilton C. Oswald (Minneapolis: Fortress Press,

1993), 378. 3 Cf. Appendix A, Translation Analysis and Defense for interaction with the MT textual apparatus.

4 Following in the critical footsteps of figures like Westermann and Childs, the present approach is one which takes

for granted the intentional, redactional shaping of the Psalter as a literary/liturgical product. Since, then, we are not

(primarily) looking behind the text form critically, Psalm 115s original context is necessarily tied to its literary

situatedness. 5 Gerald H. Wilson, The Structure of the Psalter, in Interpreting the Psalms: An Exegetical Handbook, ed. by Mark

D. Futato, Handbooks for Old Testament Exegesis 4 (Grand Rapids, MI: Kregel Publications, 2007), 231. Quote from

Markus Witte, The Psalter, in T&T Clark Handbook of the Old Testament: An Introduction to the Literature, Reli-

gion and History of the Old Testament, ed by. Jan Christian Gertz, trans by. Mark Biddle (London, England; New

York: T&T Clark, 2012), 530. 6 The books of the Psalter were apparently known as early as the rabbis; cf. Mitchell J. Dahood, Psalms, vol. I, The

Anchor Bible v. 16-17a (Garden City, N.Y: Doubleday, 1966), xxxi.

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with the fifth, orients attention on YHWH as King, rather than a descendant of David.7 More spe-

cifically, Ps. 115 sits in a grouping known as the (Egyptian) Hallel (Ps. 113-118),8 a distinctly

liturgical collection. The features of this literary setting, then, will and ought to flavor even a

first reading of Ps. 115.

Dating psalms is notoriously difficult, but several features of Ps. 115 point to its original

setting as postexilic.9 Some of the language of the psalm itself, such as the allusion to derision of

YHWH by foreign nations (v. 2), indicates at least an exilic setting. Also, Hurvitz shows that the

phrase in v. 3 was common in certain postexilic settings,10

and Beyerlin suggests

the same in light of Ps. 67.11

Moreover, redactional evidence in the Psalter, and evidence from

Qumran and Jewish religious practice also argue for a postexilic setting.12

Commentators are di-

vided over the type, or Gattung, in which Ps. 115 falls.13

Consequently, the psalms exact Sitz im

Leben is also difficult to pin down, although commentators generally agree on its use in liturgy.14

VanGemeren describes it as a psalm of communal confidence;15

somewhere between a praise

and a prayer, Psalm 115 seems to connote a difficult, but far from hopeless scenario.16

7 Wilson, The Structure of the Psalter, 235. Wilson says that after the anguish expressed in Ps. 89, the last of the

Royal Davidic psalms (and Book III), the focus is upon God who will fulfil [sic] his covenant obligations and re-

establish the Davidic monarchy (ibid, 235-36). In the last two books of the Psalter, King is only predicated of

YHWH, on whom Israels trust is to be set, while human kings are his servants (ibid). 8 Cf. Witte, The Psalter, 529; Louis Finkelstein, The Origin of the Hallel, Hebrew Union College Annual 23

(1951): 319. For reasons that appear to be form-critical, Witte does not organize Ps. 115 in his grouping of Book V,

but places it in Topical Groups, the subgroup Hallel(ujah) Psalms (Witte, ibid). 9 Reuven Hammer, Two liturgical Psalms: Salvation and Thanksgiving, Judaism 40, no. 4 (Fall 1991): 484.

10 Avi Hurvitz, The History of a Legal Formula, kol [a]ser hapes asah, Vetus Testamentum 32 (1982): 258, 267.

11 John S. Kselman, review of Walter Beyerlin, Im Licht der Traditionen: Psalm 67 und 115: Ein

Entwicklungszusammenhang, Journal of Biblical Literature 115, no. 2 (Sum 1996): 340342. 12

Wilson, The Structure of the Psalter, 231-32. He dates canonization of Pss. 90-145 as late as the 1st century BC.

Finkelstein, arguing from a history of religions standpoint, dates the psalm as mid-3rd

century BC (The Origin of the

Hallel, 321). Kraus agrees (Psalms, 378). 13

Gerstenberger points out there is no parallel to our text in the Psalter other than Ps 135:15-16, thus calls it en-

igmatic (Erhard Gerstenberger, Psalms Part 2 and Lamentations, The Forms of the Old Testament Literature vol. 15

[Grand Rapids, MI: William B. Eerdmans Publishing Co., 2001], 285). Kraus, Psalms, 377 says a unified impres-

sion of the form cannot be established. Usually these disagreements seem based on reductionistic form-critical pre-

suppositions. 14

Kraus, Psalms, 378; Hammer, Liturgical Psalms, 485, who says Ps 115 is universally recognized as liturgical. 15

Willem VanGemeren, Psalms, vol. vol. 5, Revised Edition., The Expositors Bible Commentary (Grand Rapids,

MI: Zondervan, 2005), 838, italics original. He also considers Pss 125, 129 the same. 16

John Goldingay, Psalms, vol. 3, Baker Commentary on the Old Testament Wisdom and Psalms (Grand Rapids, MI:

Baker Academic, 2006), 327; Gerstenberger, Psalms, 285; The psalm assures "the people of eventual triumph,"

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First Reading and Exegesis

Psalm 115 has roughly five sections punctuated with different speaker perspectives.17

It

begins and ends with a first person address focused on YHWH (vv. 1-2, 18), contrasts the respec-

tive powers of idols and YHWH (vv. 4-8, 14-17), and at its center proceeds from a second person

communal exhortation to trust YHWH (vv. 9-11) to first person affirmation of YHWHs blessing

(vv. 12-13). The structure unconditionally affirms YHWHs sovereignty, and Israel as his blessed

and protected servant, and was likely sung antiphonally by the postexilic congregation.18

The psalm opens with a resolute refusal to receive any of the glory due to YHWH (

v. 1). Verse 1 is poetically unusual in some respects; it is a longer idea that balances two ,

denials and two causes around YHWHs glory.19

The congregation is not pleading with YHWH to

hear as in other psalms of distress (cf. Ps 102:1; 130:2), but instead presumes a conscious lack of

glory on Israels part, which is consistent with the postexilic experience (cf. Hos. 4:7 I will

change their glory into shame; 9:11).20

Yet YHWHs glory is also tied to Israel; the grounds giv-

en for YHWH receiving glory in v. 1b are fundamentally covenantal ( ,).21

Indeed, it is upon these covenantal grounds that Israel knows that the question asked in v.

2 is indeed rhetorical.22

Israels question is warranted; the nations framed question in v. 2b is

not.23

YHWH has promised even after Israels disobedience that he would act on their behalf spe-

cifically by returning them to their land after Exile. The prophet Ezekiel announced such a prom-

(Hammer, Liturgical Psalms, 485); Kraus, Psalms, 382. N.B. because of the (indeterminably) late date of this

psalm, I am reading it in light of the entire OT canon. 17

See Appendix B, where I compare my own analysis of the psalm, alongside VanGemerens. 18

Kraus, Psalms, 378; VanGemeren, Psalms, 841; Hammer, Liturgical Psalms, 487. 19

cf. Appendix A. Berlin disagrees with Kugel in principle over the relationship of these lines. 20

Goldingay, Psalms, 3:32829. He cites this as evidence that the community is not in crisis (read: exile), which I

agree with. Kraus suggests that this implicit admission is as good as confession (Psalms, 379). 21

VanGemeren, Psalms, vol. 5:839. 22

Some commentators see Israel in vv. 1-2 as more desperate and less certain of their covenant status (cf. Derek

Kidner, Psalms 73-150: An Introduction and Commentary, Tyndale Old Testament Commentaries v. 16 [Notting-

ham: Downers Grove, IL: InterVarsity Press, 2008], 439 who says the verse is a "plea for help"; Goldingay questions

whether v. 2 is really asked by the nations rather than unflourishing, postexilic Israel [Psalms, 329]; Hammer sees

a people pleading out of fear and desperation [Liturgical Psalms, 487]). I disagree for reasons given below. 23

Contrast the two interrogatives at the heads of v. 2a and 2b.

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ise, which would ring loudly in the ears of Israel singing this entire psalm.24

In chapter 36:16-38

the prophet Ezekiel is shown the restoration of Israel, which is definitively for YHWHs own sake

(vv. 21-23, 32), yet results in abundant blessing upon his people (vv. 24-30, 33-34, 37-38). Israel

thus liturgically recognizes their ashamed and confounded ways in Ps. 115:1a, as prophesied

(Ezk. 36:32), yet also recognizes the faithfulness of YHWH to his covenant promises of restora-

tion in v 1b.25

The nations ought not question YHWHs ability (anymore, cf. 2 Kg. 18:34-35), as

Israel themselves once did unto their own punishment (cf. Ezk. 36:20-21).

Instead, Israel now communally affirms YHWHs supremacy and power. Psalm 115:3 is

the credo of this psalm, and perhaps of the postexilic hope-against-hope.26

The phrase

,(in v. 3b is common to jurisprudential, even kingly contexts (cf. Eccl. 8:3 27

which

suits the overall emphasis of Books IV-V of the Psalter as mentioned above. Ps. 115 thus affirms

that as Israels King, YHWHs ways are not to be questioned even in difficult postexilic straits.

He is to be trusted (v. 9, ) and feared (v. 13, ) in obedience, for YHWH is definitively Isra-

els covenant God (our God, , v. 3a).

The first word of v. 3a (our God) contrasts starkly with the first word of v. 4a: their

idols (),28

which introduces vv. 5-7. These verses constitute a satirical idol polemic remi-

niscent of Ps 135:15-18, a biting retort to the nations question in v. 2b.29

Unlike YHWH, who

lives , idols do not live at all (v. 4b).30

Their human origin attests (v. 4) to their man-like

24

While some commentaries cite Ezk. 36:22 in passing, I have not seen one that treats Ezk. 36:16-38 as the histori-

cal/prophetical backdrop to Ps. 115, as I treat it throughout due to its many parallel features. I have provided the Eze-

kiel text in Appendix B with some comments. 25

It is this both/and nature of the psalms recognition of disobedience/shame after Exile paired with covenant confi-

dence in YHWHs word that I find it more confident in tone than some commentators seem to; it is thus a hope-

against-hope psalm, perhaps. 26

VanGemeren, Psalms, vol. 5:839. Also, this verse is an example of the tension Berlin speaks about with regard to

syntagmatic v. paradigmatic semantic parallelism (Dynamics, 90). Does line b restate/elaborate on line a, or is it a

continuation of it? If the latter, what is the relationship between the lines? Perhaps therefore, he does whatever? 27

Hurvitz, The History of a Legal Formula, kol [a]ser hapes asah, 267. 28

Kraus, Psalms, 380; Kidner, Psalms 73-150, 440; VanGemeren, Psalms, vol. 5:840. 29

Goldingay, Psalms, 329; Hammer, Liturgical Psalms, 486. 30

In v. 3b YHWH has action predicated of him, while idols in v. 4b do not ( : objective genitive). Also

note how the lines in v. 4 are in a similar tension to those in v. 3; perhaps silver and gold / therefore a work //.

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limits (vv.5-7).31

The repetitiveness of the grammatical and phonological parallelism of vv. 5-7

strongly (re)emphasizes the idols futility and false resemblance of life.32

Commentators deal with

the terseness of v. 7 in various ways. In it, textual variants bring and into conformi-

ty with the fuller syntax in vv. 5-6. But the terse constructions in v. 7 are not unprecedented, and

may grammatically model the idols lackingness.33

The reiteration of idols lack of utterance in

vv. 5a and 7c paints boldly the contrast between idols and YHWH, who does speak, both in bless-

ing (v. 12a) and cursing (cf. Ezk. 36:16-18).34

By negation the congregation affirms that YHWH

is a living God who speaks, sees, hears, smells, feels, and walks all throughout Israels history.

Verse 8 is the turning point of the psalm, as negative statements give way to positive

statements. The verse is flanked by the nations false worship of idols in vv.5-7 and Israels true

worship in vv. 9-11. Israel corporately affirms that worship is not neutral, but has consequences

of life and death (cf. Hab. 2:18-19). Although the terse poetry in v. 8b leaves vague exactly how

all who trust in them relates to the transformation of idol-makers (v. 8a), it points to an encom-

passing effect of the worshipped upon the worshipper.35

Idols distribute their deadness to those who trust in them, as Israel well knows. It was Isai-

ahs punitive ministry to remove idolatrous Israels perception and ability to repent; they were

made senseless, just like the idols in vv. 5-7 (cf. Isa. 2:6-8; 6:9-10). Beale suggests that YHWH

caricatures Israel as senseless idols themselves in Isa. 6:8-13.36

Israel had questioned YHWHs

31

VanGemeren, Psalms, vol. 5:840. 32

And stands in contrast with vv. 9-11, discussed below. Cf. Compiled Chart Analysis in Appendix A. 33

GKC calls this an instance of noun-clauses shortened in an unusual manner and cites also Gen 22:24; Eccl 5:16

(147e). See also J-M 154o, where this one-member clauses is said to have a genitive in the sense of dative. The

MT textual apparatus notes witnesses that would conform what I have as lines 7a and 7c to the grammatical precedent

set in lines 5a, c and 6a, c (i.e. / ). But, at least in the case of the LXX, it is more likely that conventions

or limitations in the target language constrained the translator to render lines 7a, c in the same way as lines 5a, c and

6a, c, just as English translations do (Kraus agrees, Psalms, 377). 34

VanGemeren says divine revelation is the difference true and false religion (Psalms, vol. 5:840). The long line in v.

7 signals the end of the polemic (Goldingay, Psalms, 3:331). 35

i.e. the lack of explicit relationship between lines invites multiple relationships (e.g. therefore, just as, because,

etc.) VanGemeren says ultimately the worshippers will perish together with their perishable idols (Psalms, 840). 36

Esp. v. 13, and Isa. 1:29-31 (G. K. Beale, Isaiah VI 9-13: A Retributive Taunt Against Idolatry, Vetus

Testamentum 41 [1991]: 259-60).

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ability like the nations (Ps. 115:2) and did not trust in him (vv.9-11), giving rise to their idolatry

and profaning his name (v. 1; Ezk. 36:18, 20), which led to judgment and exile (Isa. 6:11-13; Ezk.

36:17-19). In back of the prophetic word to pre-exilic, idolatrous Israel was the assumption of

idolatry as synedochal for covenant disobedience (cf. Deut. 11:26-28; 29:2-4).37

Thus v. 8 derides

the nations false worship in light of Israels postexilic better judgment as the smoldering and

idolatrous (yet holy) stump (Isa. 6:13), now fixed upon obedience.38

Just as the congregation condemns disobedient trust in idols in vv. 5-8, in vv. 9-11 they

proclaim the only alternative: trust in YHWH. A change to second person address points to a con-

gregational charge,39

which, like vv.4-7, rings poetically to reinforce the point.40

The living God

who comprehensively rules as King (v. 3) and who has restored disobedient, idolatrous Israel for

his own glory (v. 1) may and must be trusted (vv. 9a, 10a, 11a) to deliver his covenant blessings

(vv. 9b, 10b, 11b; 3 , x).41

Yet it remains the case that those restoration blessings

(Ezk. 36:23ff) are only incipient; Israel is in their land as they sing Ps. 115 (Ezk. 36:24b), yet the

nations do not universally acknowledge YHWH (v. 2; Ezk. 36:23),42

nor is Israel fully gathered

(Ezk. 36:24a) or purified (Ezk. 36:25).43

Thus the call to firmly trust YHWH remains foremost in

Israels context of partial restoration.

After verses 9-11 emphasize YHWHs preservation of Israel, vv.12-13 turn again to first-

person affirmation; trust precipitates blessing through YHWHs remembrance.44

The root is

37

Ibid., 257, 274-75. Also cf. Deut. 29:17-20, 26; 30:17-18; 21:16-18, 20; 32:12, 15-18, 21, 37-39; Jer. 5:21; 7:24,

26; 9:8; 25:4; 35:15; 44:5; Ezk. 44:5. 38

Ibid., 270. Beale identifies even the holy remnant community as (still) idolatrous. 39

Hammer, Liturgical Psalms, 486; Kraus suggests these verses were read responsively (Psalms, 381). 40

Cf. Phonology of vv. 9-11 and Compiled Chart Analysis in Appendix A. Berlin calls these verses one of the

few instances in Hebrew poetry exhibiting true phonologic equivalence (Dynamics, 121). Kraus says the meaning

of this section is intensified by its impressive monotony (Psalms, 381). 41

These words echo both the covenant to Abraham (Gen. 15:1), and Moses final blessing and promise of triumph

(Deut. 33:29). 42

Kselman, Review of Im Licht der Traditionen, 341; Kraus, Psalms, 381. 43

That restored Israel is yet to be purified coordinates with Beales suggestion that even the smoldering, holy remnant

is itself still idolatrous (cf. Beale, Retributive Taunt, 277-78). 44

Hammer suggests this section as the congregational response to the preceding verses (Liturgical Psalms, 487).

Also cf. vv.9-13 Trusting/Blessing Structure in Appendix A.

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often used in connection with the fulfillment of the ancestral promises,45

which will extend to the

entire congregation, small and great (v. 13b). Again, the poetic repetition and parallelistic struc-

ture emphasize the point, this time the comprehensiveness of YHWHs blessing upon an obedient

and trusting covenant people.46

The remainder of Ps. 115 reads as a priestly blessing, shifting once more into second per-

son address until v. 18. The jussive blessing in v. 14 () for fruitfulness presumes the partial re-

stored estate of Israel, in which the devastated people await great increase (cf. Isa. 54:1-3; 49:20;

Zech. 10:10)47

that will prove their ongoing covenant status (cf. Deut. 1:11; Isa. 54:4-8). Israel

also knows disobedience by idolatry is directly associated with famine (cf. Dt. 11:16-17), thus this

blessing assumes Israels remembrance of and obedience to YHWHs commands (cf. Dt. 11:18ff)

just as YHWH remembers his people (v. 12a). In a time of rebuilding (Ezk. 36:36), Israel boldly

asks for the blessing of offspring to fill the land and food to fill the people (36:30, 37-38).

Indeed, Israel is already blessed (v. 15a), for their God is all-powerful (v. 15b-16a, cf. v.

3) and has set man over creation in service to him (v. 16b; cf. Gen. 1:28f; Ps. 8:6f).48

Verses 15-

17 thus affirm YHWH as supreme creator, contrasting his power with idols futility (vv. 4-7).49

Equally futile are the dead, who are silent and do not praise YHWH (v. 18) because they have be-

come like their gods (v. 8): lifeless (vv. 4-7). Here likely refers not to the remnant or their

dead but, given the ongoing contrast in Ps. 115 of life and death, true and false worship, to those

cursed by YHWH for disobedience (v. 17b; cf Lk. 20:38).

45

Ibid; Cf. Jer. 31:20; Gen. 9:15; Jer. 44:21; Exod. 6:5; Gen. 8:1; 30:22; Exod. 2:24. 46

Commentators typically ponder whether fearers of YHWH included (or alluded to) proselytes (Kraus, Psalms,

381; Kidner, Psalms, 441; Goldingay, Psalms, 332; Gerstenberger, Psalms, 288), but VanGemeren may be correct to

note simply (on a first read) that the psalmist is calling on everyone to fear YHWH (Psalms, 841). 47

Kraus, Psalms, 382. Cf. Ps. 143:30. 48

Beyerlin sees as a potential reference to universalistic hope on the part of Israel (Kselman, Review of Im Licht der Traditionen, 341. I find this plausible, given the ambiguity of the poetry, but not a necessary interpretation

on a first reading. 49

may be hendiadys for the whole cosmos. Moreover, heaven is portrayed not a pantheon, but YHWHs palace, cf. Ps. 29:9; Kraus, Psalms, 382; VanGemeren, Psalms, 842.

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In contrast, the community, again confessing together (first person, v. 18), is alive and

thus praise their God. They have been restored to their land; YHWH has not forgotten them, so

Israel lives to praise him (Pss. 6:5; 137:4).50

Ps. 115, then, recognizes the estate of disobedient

idolatry that the community still finds itself in as the smoldering stump (Isa. 6:13a; Ezra 9:1-2),

yet that they are a stump holy and restored (Isa. 6:13b; Ezk. 36:24). Indeed, they are given life

again by YHWHs remembrance after their idol-deadness that led to exile; YHWH does indeed

work wonders for the dead (cf. Ps. 88:5-6, 10). Still, though judgment has come (Ezk. 36:18-19)

the promises are not yet fulfilled and in Ps. 115 Israel beseeches YHWH, hoping against hope, to

vindicate his name fully on their behalf (Ezk. 36:23-38).

Second Reading and Eisegesis

Given Ps. 115s late setting, the first reading pursued above took basically all of the OT

into account. As a result, much of the historical and theological development of Israel is built in

to a legitimate understanding of a first reader of the psalm.51

Yet there is genuine development

of the psalms meaning in light of the ministry of Jesus Christ, who himself is all the blessing and

promises of God to his people (2 Cor. 1:20a). As seen above, the restored people of Israel in Ps.

115 clearly recognize their simultaneously idolatrous and holy estate as they participate in the

time of renewal yet do not receive its fullness. What remains of the promises of YHWH received

through his prophets, moreover, are in Ps. 115 not yet conceived of as a person, the messiah.

This second reading takes as its point of departure the seemingly compatible approaches

of Waltke and Beale, in which the knowledge and faith of Gods people expands through and be-

cause of revelation, but in essence are not changed.52

In that sense, the first-read meaning of Ps.

50

Saul M. Olyan, `We Are Utterly Cut Off: Some Possible Nuances of in Ezek 37:11, Catholic Biblical

Quarterly 65 (2003): 188. 51

Because I am not interested in speculating on the psalms oral history, I do not divorce a historical first read-

er/hearer of the psalm from its apparent textual setting as postexilic. 52

Bruce K. Waltke, A Canonical Process Approach to the Psalms, in Tradition and Testament (Chicago: Moody

Press, 1981), 318, esp. 9-10; G.K. Beale, The Cognitive Peripheral Vision of Biblical Authors, (Unpublished arti-

cle, emailed to author Feb. 19th, 2013). One way to think about this is by analogy with the human body, which grows

and changes over time (because our cells grow, die, and are replaced), but we remain essentially the same person.

Ross - 11

115 may only contain second-read meaning peripherally, but it is genuinely in view of the text

and its (divine) author.

The desire of Israel in Ps. 115 is to recognize YHWH as king of creation, who reigns as he

sees fit and according to his word (v. 3). It is because of that word that Israel was punished for

their disobedience, yet remains YHWHs people (vv. 1b, 12a). They are the judged and still-

idolatrous remnant that remains an object of YHWHs concern for his name (v. 1a), and for that

reason he acts on their behalf (vv. 12b-15). The prophetic backdrop to Ps. 115 in Ezekiel 36:16-

38, however, reveals the aspects of YHWHs name-vindication that are still incomplete. It is

YHWHs promise to vindicate the holiness of his name through you ( ; Ezk. 36:23) that lies

in the periphery of Psalm 115 as Israel looks towards fulfillment. It is only through Jesus, who

stands as the last covenant-keeping, non-idolatrous member of the House of Israel after the

scorching judgment of Exile, that true restoration comes. It is only his resurrection, not the quasi-

resurrection that postexilic Israel experiences in Ps. 115, which brings about covenant fulfillment.

Christ is the one through whom the rest of Gods people are gathered; his life, death, and

resurrection constitute him as the Second Adam (Rom. 5:12-21), who, having fulfilled the law in

himself, allows the nations to come in to the household of God through their head (Ezk. 36:24,

28; Eph. 2:11-22; 4:15). Christs death is the atonement and purification of idolatrous sin (Ezk.

36:25; Tit. 2:14), and his resurrection the means of the outpouring of his Spirit on all people (Ezk.

36:26-27; 1 Cor. 15:45; Acts 2:16-24).

Psalm 115 is a specifically liturgical psalm. After the winnowing of Israel in judgment,

Israel lays hold of Gods promises to restore them (v. 14; Ezk. 36:37-38). But true Israel only

grows through Christ. The language of restoration in Ps. 115 and in Ezk. 36 is metaphorically ag-

ricultural, a notion later carried forward by Jesus himself. In Mt. 11:15-18, Jesus rebukes those in

the Jerusalem Temple because it is a den of robbers rather than a house of prayer for all na-

Ross - 12

tions (v. 17). Significantly, pericope is sandwiched between the accounts of Jesus cursing a

fruitless fig-tree (vv. 12-14), and finding that tree withered (vv. 19-22), effectively depicting Isra-

el as that fruitless and cursed tree which has not become the multinational Temple of God (cf. Isa.

2:1-4). So the promised abundance of Israels offspring and land (Ezk. 36:29-30, 33-34) and the

glory it brings YHWHs name (36:32) is effected by bringing the nations themselves to Israel

(Ezk. 36:35-38). Thus the incipient glimpses of universal praise that will be brought to YHWH

after he gives Israel increase (Ps. 115:2, 11, 13a, 16b) anticipate a time when through Christ the

people of God are expanded into a great multitude that will bring God praise just as the obedient

postexilic congregation does in Psalm 115, hoping against hope for his covenant blessing after

covenant cursing. This becomes reality only at the last day when God fully triumphs as king:

5And from the throne came a voice saying, "Praise our God, all you his servants, you who

fear him, small and great." 6 Then I heard what seemed to be the voice of a great multitude,

like the roar of many waters and like the sound of mighty peals of thunder, crying out, "Hal-

lelujah! For the Lord our God the Almighty reigns. (Rev. 19:5-6, emphasis added)

Conclusion

Israel expresses confidence in YHWH their God and king in Ps. 115, knowing he is faith-

ful to them even after disobedience only for his own names sake. Rather than worshipping idols,

as they once did unto their own judgment, Israel now worships YHWH. As a result, they do not

receive covenant cursing and death, but covenant life and blessing, which results in their obedi-

ence to God and which brings him glory. It is because of his steadfast love and faithfulness that

Israel may boldly ask for increase after decimation. That increase comes not by the postexilic res-

urrection life of the community of Israel, but as a result of the resurrection of the last Adam and

true Israelite, Jesus Christ. In him all the promises of God are yes and amen, and it is through

him that all peoples come to the Father in obedience and are saved, unto the praise of his glory.

Ross - 13

APPENDIX A

Translation Analysis and Defense53

1

54

L. MT (BHS) Semantics Morphosyntax

1a a.b 3:1.1.1 neg pp voc ---

1b a 2:1.1 neg pp ---

1c a1.c 4:1.1.1.1 conj pp P/v O 2ms QV

1d d 2:1.1 pp/[O-sfx] ---

1e --- [d1 2:1.1 pp/[O-sfx

53

The following translation defense is broken down into clauses (marked by / and // for parallel lines) in

the English and roughly diagrammed in the Hebrew. The method developed by Frederick Putnam is employed to ana-

lyze the poetry (Frederic Putnam, Patterned Language: Structure and Meaning in Biblical Poetry, [paper presented

at the annual conference of the Society of Biblical Literature, 2008]; A New Grammar of Biblical Hebrew [Sheffield:

Sheffield Phoenix Press, 2010], 231-34). Translations are given in literal and smooth forms in the boxes under

each verse, on the left and right-hand sides, respectively. Footnotes contain the relevant discussion.

54

The textual apparatus in BHS suggests that what I have lineated as lines 1d-e is a hemistich which perhaps

should be omitted. However, it is presumptuous to assume modern notions of prosody and adjust the text to it; bet-

ter to allow the text to speak for itself (cf. Putnam, Patterned Language, 1).

Textual variants will be dealt with wherever necessary. Throughout the psalm, several textual variants in-

volve the presence or absence of a waw-prefix. Each of these will be overlooked; given poetrys terseness and the

difficulty of construing the text-critical evidence for or against such variants, I follow E. Tov who considers them

non-variants for the same reasons (Emanuel Tov, The Text-Critical Use of the Septuagint in Biblical Research, 2nd

ed. [Jerusalem: Simor LTD., 1997], 154-62).

Ross - 14

1a

1b

1c

1d

1e

55not to-us YHWH

not to-us

but-to-name-of-you give glory56

upon-kindness-of-you

upon-faithfulness-of-you57

Not to us, O YHWH

Not to us

But give glory to your name

because of58

your steadfast love

because of your faithfulness

55

The LXX, Theodotion, the Syriac version, and Hieronymus all conjoin MT Psalm 114 with 115, and per-

haps rightly. Note that in v. 18 of this psalm the transliterated is made part of the following Psalm in the

LXX (LXX Ps. 114). Interestingly, in the MT Psalms 111-113 begin with , while Pss. 115-17 end with ,

leaving Pss. 114 without it. But Psalm 113 also ends with . If Psalms 114-115 are in fact a single psalm, as the

LXX and other versions have it, then the Ps. 113:9 might be seen as the heading of Ps. 114/115, so that all of

Psalms 111-117 begin with the phrase . This may suggest that reading Psalms 114-115 together may pay inter-

pretive dividends. Although for the purposes of this papers first reading the text considered will be MT Psalm 115

(which stands up well as a coherent and cohesive unit).

56

Kugel lineates what I have designated 1a-c as a single line/colon, stating that Sometimes the repetition

[of a parallelism] takes place within a single clause, and notes his disagreement with Y. Avishur, who divides the

verse so the repetition is in different verse-halves, which Kugel says sacrifices relative equality of line-length to the

parallelistic use of repetition. I believe he is wrong (as obviously the Masoretes also would) there is no need for

obvious paralleling in every line, and furthermore many Ugaritic lines illustrate repetitions within the same verse-half

or third; cf. in Hebrew Judg. 5:3. Moreover, repetition is found to operate in more than adjacent clauses (James

Kugel, The Idea of Biblical Poetry: Parallelism and Its History [1981; repr., Baltimore, MD: The Johns Hopkins

University Press, 1998], 36 n.92; Y. Avishur, Addenda to the Expanded Colon, UF 4 (1972): 4). He later calls this

verse an example of Incomplete A completed by B, which he says is rarer, because of the danger of A and B run-

ning together and cites Ps. 94:3 as another example. For Kugel the interruptive vocative in v. 1 provides the

break between A and B, allowing A to be incomplete without any danger of running together (Kugel, Idea, 54).

Berlin, on the other hand, would likely consider this an example of what she calls syntagmatically equivalent

semantic parallelism (Adele Berlin, The Dynamics of Biblical Parallelism: Revised + Expanded [repr. Grand Rapids,

MI: William B. Eerdmans Publishing Company, 1985; Dearborn, MI: Dove Booksellers, 2008], 90). Her basic thesis

is that parallel lines are in some way linguistically equivalent, which both Lowths and Kugels definition of paral-

lelism seem to by definition exclude in some way, since for Berlin equivalence does not mean identity or synonymity,

but the state into which linguistic elements are placed when in parallelism (see her discussion pp. 7-17, esp. pp. 10-

11). Thus the semantics of two lines/cola may be either paradigmatically equivalent (as is most common in Hebrew

poetry) or syntagmatically so. Berlin states We usually think of semantic parallelism only as paradigmatic that is

one through can substitute for the other. But we should not exclude the possibility of a syntagmatic semantic relation-

ship where the two lines contain a semantic continuation, a progression of thought (Dynamics, 90, emphasis added).

In semantically syntagmatic parallel lines often the grammatical level will also be syntagmatically parallel, or a

grammatical continuation of a single clause/sentence. Berlin cites ps. 115:18 as an example of such a situation (Dy-

namics, 150 n.42), although other verses in the same psalm are constructed the same way (such as vv. 1, 2, and 3).

Indeed, Berlin says that some parallel lines are not easily classified as either paradigmatic or syntagmatic in terms of

the semantic level (some like Hab. 3:3 sounding like merismus, for example, perhaps like vv. 9-11, 16, in our psalm),

but that this tension or ambiguity is at the heart of parallelism, which, after all, imposes similarity upon contigui-

ty (Dynamics, 91).

57

Technically this verse is a single, albeit complex, clause (hence no / or // marks). Here I have broken it

up where an implied might be inferred.

58

Causal , the object of which can be a noun, an infinitive construct, or a substantival clause (Wms

291).

Ross - 15

2


2a a.b 3:1.1.1 int P/v S 3mp QF

2b c.d 3:1.1.1 int pt O --- 2a

2b

for-what59

they-will-say the-nations

where-now60

is god-of-them

/

//

Why should the nations say

Where is their god now?

/

//

3

61


3a a.b 2:1.1 S pp ---

3b (c.d 4:3.1 O/[adj rel P/v] P/v 3ms QP (2x 3a

3b

and-god-of-us is in-the-heavens

all which-he-delights he-does

/

//

62Our God is in the heavens

he does everything that pleases him

/

//

59

In some passages the interrogative serves merely to express the conviction that the contents of the state-

ment are well known to the hearer, and are unconditionally admitted by him Of very frequent occurrence also are

questions introduced by , which really contain an affirmation and are used to state the reason for a request or

warning (GKC 150e, emphasis added).

60

MT notes that the is absent in 4QPsb, but the variant would make little significant difference.

61

Kraus, commenting on the divergence in the LXX in line 3a, states simply we should follow MT

(Kraus, Psalms, 377). So also with the LXX divergence in line 16a.

62

I take this as an untranslated disjunctive waw, introducing a statement made about YHWH amidst two

statements about the nations in vv. 2 and 4 (IBHS 39.2.3). Additionally, this verse is perhaps an example of syntag-

matic semantic parallelism as discussed in Berlin, Dynamics, 90; i.e. Our God is in the heavens, therefore he does

everything that pleases him.

Ross - 16

4


4a a.b.c 3:1.1.1 S O1 O2 ---

4b d 3:3 O ---

4a

4b

idols-of-them63

are silver and-gold64

a-work hands-of man65

/

//

their idols66

are silver and gold

a work of mans hands

/

// 5


5a a 2:1.1 O pp ---

5b b 2:1.1 w+neg P/v 3mp DF

5c a 2:1.1 O pp ---

5d b 2:1.1 w+neg P/v 3mp QF 5a

5b

5c

5d

mouth-to-them67

and-no they-will-speak

eyes to-them

and-no they-will-see

/

//

/

//

they have a mouth

yet68

do not speak

they have eyes

yet do not see

/

//

/

//

63 LXX, Hieronymus, and the Syriac version each read , but the variant would make lit-

tle significant difference. Given the antecedent in v. 2, the MT reading, being shorter, is to be preferred.

64

The Nominal (substantival) predicate is used in Hebrew in a rather broad sense [for example,] the noun

for the material from which something is made (J-M 154e).

65

This verse has an implicit subject ( ) in line b. The same is true of the following several verses that

have a phrase such as (x) , the implicit subject of which is also .

66

.BDB, 781 ,

67

The phrase is used to demonstrate a complete subject and predicate clause, or noun-clause, in

GKC 140a.

68

Wms 432, IBHS 32.2.3b.

Ross - 17

6


6a a 2:1.1 O pp ---

6b b 2:1.1 w+neg P/v 3mp QF

6c a 2:1.1 O pp ---

6d b 2:1.1 w+neg P/v 3mp HF 6a

6b

6c

6d

ears to-them

and-no they-will-hear

nostril to-them

and-no they-will-be-wide

/

//

/

//

they have ears

yet do not hear

they have a nose

yet do not smell69

/

//

/

//

69 BDB, 926. Cf. Deut. 4:28 ,

Ross - 18

7

70


7a a 1:1 O ---

7b b 2:1.1 w+neg P/v 3mp HF

7c a 1:1 O ---

7d b 2:1.1 w+neg P/v 3mp DF

7e a 3:1.1.1 neg P/v pp 3mp QF 7a

7b

7c

7d

7e

hands-of-them71

and-no they-will-feel72

feet-of-them

and-no they-will-walk

no-they-will-utter in-throat-of-them

/

//

/

//

///

hands

yet do not feel73

feet

yet do not walk

they do not utter with74

their

throats75

/

//

/

//

///

70 Goldingay notes rightly that the last colon makes v. 7 into a tricolon and signals that this little polemic is

coming to an end (John Goldingay, Psalms, Vol. 3 Psalms 90-150 (Grand Rapids, MI: Baker Academic, 2008), 331.

71

GKC calls this an instance of noun-clauses shortened in an unusual manner and cites also Gen 22:24;

Eccl 5:16 (147e). See also J-M 154o, where this one-member clauses is said to have a genitive in the sense of

dative. The MT textual apparatus notes witnesses that would conform what I have as lines 7a and 7c to the grammat-

ical precedent set in lines 5a, c and 6a, c (i.e. / ). But, at least in the case of the LXX, it is more likely

that conventions or limitations in the target language constrained the translator to render lines 7a, c in the same way

as lines 5a, c and 6a, c, just as English translations do (Kraus agrees, Psalms, 377). It is a shorter and somewhat more

difficult (but not unprecedented, grammatically) reading to allow lines 7a, c to stand, and perhaps construe this se-

quence of vv. 5-7 as a form of grammatical modeling.

72

J-M addresses the influence of geminate verbs on middle-weak verbs, and says of this instance: Besides

to feel by touching, to grope, which seems to be the original root, there is probably in Hebrew (and in Aramaic) a

secondary root attested by a few forms (82o)

73

.BDB, 559 ,

74

I take the preposition as instrumental (Wms 243; IBHS 11.2.5d).

75

Goldingay notes that the long ling length here signals the end of the polemic (Psalms, 331).

Ross - 19

8

76


8a a.b 3:2.1 pp P/v S/Ptc 3ms QF; ms QPtc

8b b1 4:4 S/[adj rel Ptc pp] ms QPtc 8a

8b

like-as-them they-will-be the-making-ones-of-them

all who-trusting77

in-the-them

/

//

their makers78

them become like them79

all who trust in them80

/

//

76

Note the repetitious phonology of this verse, which at least one commentator has considered an example

of Hebrew poetic rhyme (cf. [Amsterdam, 1729], cited in Kugel, Idea, 238). Perhaps the phonological

repetition of the hem emphasizes the uniformity of the makers with the made.

77

Davidson specifies When another ptcp. follows one with art. it is often without art., as predicate

[o]cassionally the rel. pron. Takes the place of the art. as more distinct (99R2; so also Gib 135).

78

The personal suffix - here is in subjective genitival relationship with the participle, as opposed to the

objective genitives in vv. 5-7. The two different types of genitive are contrasted here ironically; while A once acted

upon B (as an idol-maker), as a result B acts upon A (as a man-maker).

79

Kidner points out that the two potential translations of this verse (they will become or may they become)

result in the same thing: deadness (Psalms, 440).

80

This parallelism, aside from eliding the predicate, leaves the relationship of the lines ambiguous (cf. Ber-

lin, Dynamics, 91), compelling the reader to discern how the shaper affects the idol affects the worshipper (e.g. mak-

eridolworshipper, or perhaps makeridolworshipper). The relationship could be therefore, just as (with most

translations), because (implying that makers of idols in fact always trust in their creations).

Ross - 20

9

81


9a a.b.c 3:1.1.1 S/Voc P/v pp ms QV

9b d.c1 3:2.1 O O 1 S ---

9a

9b

Israel82

trust in-the-YHWH

help-of-them and-shield-of-them is he

/

//

O Israel, trust in YHWH

he is their help and their shield

/

//

10


10a a.b.c 4:2.1.1 S/Voc P/v pp mp QV

10b d.c1 3:2.1 O O 1 S ---

10a

10b

house-of Aharon trust in-the-YHWH


/

//

House of Aaron, trust in YHWH


/

//

81

Berlin notes that vv. 9-11 exhibit true phonologic equivalence of entire lines, which occurs only very

rarely (Adele Berlin, Dynamics, 121). In a later discussion, Berlin proposes formal principles which may (emphasis

original) make parallelism perceptible to a reader (Berlin, Dynamics, 131ff). The first of these is proximity, specifi-

cally of adjacent words, phrases, or sentences, of which she says Ps. 115:9-11 is a prime example. Interestingly, she

depicts the lines as:

'[ ]/ ' / /

Israel / House of Aaron / Fearers of YHWH trust in YHWH;

He is their help and shield

Additionally, vv. 9-11 seem to be an example of the tension between paradigmatic and syntagmatic semantic

parallelism she discusses on p. 91 of Dynamics, so that the x praise YHWH line may be syntagmatically contin-

ued in a result clause type scenario with [for] he is their help and shield.

82

Some textual witnesses insert prior to , in conformity with v. 10 (some mss, LXX, the Syriac

version). Again, this longer reading is unnecessary, and conceivably could have been caused by parablepsis some-

where along the scribal tradition given the following lines inclusion of . Besides, note the narrowing of scope in

each of the first lines of vv. 9-11: Israel House of Aaron Fearers of YHWH.

Ross - 21

11



11b --- d.c1 3:2.1 O O1 S 11a

11b

fearing-ones-of YHWH trust in-the-YHWH


/

//

Fearers of YHWH, trust in YHWH83


/

//

Phonology of vv. 9-11 84

Hebrew Phonology

v. 9 yrl b byhvh zrm umgnm hu

v. 10 byt hrn bu byhvh zrm umgnm hu

v. 11 yry yhvh bu byhvh zrm umgnm hu

12 85

86


12a a.b a.b 2:1.1 S P/v 3ms QP + 1cp sfx

12b b1 b1 1:1 P/v 3ms DF

12c a.b b2 4:4 P/v O 3ms DF

12d a.b1 b3 4:4 P/v O 3ms DF 12a

12b

12c

12d

YHWH remembers-us

he-will-bless

he-will-bless house-of Israel

he-will-bless house-of Aharon87

/

//

/

//

YHWH remembers us

he will bless88

he will bless the House of Israel

He will bless the House of Aaron

/

//

/

//

83 It is interesting to note that even those who already fear YHWH (presumably inclusive of Israel/the House

of Aaron) are exhorted to trust in YHWH.

84

I use Berlins categories of phonological pairs (cf. Berlin, Dynamics, 105), and Putnams Hebrew translit-

eration schema, except with the addition of an u to designate the shuruk prevalent in these lines (Putnam, New

Grammar, 5).

85

Some mss being a new Psalm here. The LXX, the Syriac version, and Hieronymus all include the equiva-

lent of instead of . But again, Greek translation conventions may have required the inclusion of , just

as most modern English translations have it.

86

[T]he oddity of the expression in v. 12a (subject, qatal verb, asyndetic yiqtol verb) suggests that the em-

phasis lies on the last verb, and its repetition in vv. 12b-13a supports this (Goldingay, Psalms, 333).

Ross - 22

13


13a a.b 3:1.2 P/v S/[Ptc O] 3ms DF

13b b1 3:3 O pp --- 13a

13b

he-will-bless fearing-ones-of YHWH

the-small-ones with-the-great-ones

/

//

he will bless the fearers of YHWH

the small with89

the great

14


14a a.b.c 3:1.1.1 P/Ptc S pp 3ms HF

14b c1.c2 3:1.2 pp w+pp --- 14a

14b

adding is YHWH upon-you

upon-them and-upon-sons-of-you

/

//

May YHWH add to you90

to you and to your sons

/

//

87

Medieval Jewish exegete Moses ibn Ezra addresses repetition in Hebrew poetry, calling it a form of pure

and elegant style, although in this verse he notes that the seeming repetition lends credence to interpreting each re-

peated element as adding a significant nuance, here a general statement followed by a specification (Kitb al-

Muara waal-mukara, ed. A. S. Halkin [Jerusalem, 1975], cited in Kugel, Idea, 179-80). Kugel, commenting

on repetition in Hebrew poetry, notes the organic connection that exists beyond a reasonable doubt between it and

Ugaritic texts. But he argues against dating psalms on this basis (aka. stylistic sequence dating), as W. F. Albright

and others have done (W. F. Albright, YHWH and the Gods of Canaan [London, Athlone Press: 1968], chapter 1.

Proponent of this theory claim that repetition gave way to paronomasia later as a literary-poetic device). Kugel, citing

John Gray, points out that other, late texts such as the Songs of Ascent in Pss. 115-129 in fact frequently use repeti-

tion, although the Albright thesis explains this phenomenon as archaizing (John Gray, The Legacy of Canaan: The

Ras Shamra Texts and their Relevance to the Old Testament [Leiden: Brill, 1957], 303-05) but done in a so-called

formal and stilted way (F.M. Cross and D. N. Freedman, Studies in Ancient Y. Poetry [Ph.D. diss., Baltimore, MD:

1950], 23-24). Still, Kugel shows that Ugarits geographical orientation to Hebrew poetry (i.e. north of Israel) may

account for marked differences in vocabulary and usage even within Hebrew, i.e. between the Hebrew of Northern

and Southern provenance; so that if a fourteenth-century far-Northern text matches in some feature a later biblical

one, it may not be proof of the latters age, but only its northern provenance (Kugel, Idea, 37-38).

88

Perhaps He remembers us / therefore he will bless //.

89

.(of coordination (Wms 333

90

-of addition (Wms 292; IBHS 11.2.13d; J-M 133f). Cf. Deut. 1:11, in the context of recalling the ap

pointing of tribal leaders because YHWH had been so faithful to his promise to give Israel increase as a people that

Moses could not bear them himself (v. 9). Recognizing this parallel lends credence to translate, against most mod-

ern versions, v. 15 as blessed are you by YHWH (rather than may you be blessed by YHWH), since vv. 9-11 tell

of how YHWH already is a blessing to Israel, and v. 12 explicitly states that YHWH presently remembers Israel; he

both has blessed and will bless Israel (both/and), just as those who already fear YHWH are yet exhorted to trust in

him (both/and).

Ross - 23

vv. 9-13 Trusting/Blessing Structure

Second Person Address

v. 9 Israel trust

v. 10 House of Aaron trust

v. 11 Fearers of YHWH trust

15


15a a.b 3:2.1 P/Ptc pro S/pp mp QpPtc

15b b1 3:3 S/[Ptc O1 O1] ms QPtc 15a

15b

blessed-ones are you to-YHWH91

making-one-of heavens and-earth

blessed92

are you by YHWH

maker of heaven and earth

/

//

16

93


16a a.b 3:1.2 S O pp ---

16b c.d.e 4:1.1.2 O P/v pp 3ms QP 16a

16b

the-heavens are heavens to-YHWH

and-the-earth he-gives to-sons-of-man

/

//

the heavens belong to YHWH

but94

the earth he gave to the sons of man

/

//

91

The passive participle with a genitive usually denotes the author, but here (GKC 116l) the lamed prep-

osition acts as a marker of efficient cause or personal agent (GKC 121f; Wms 280; J-M 132f).

92

Goldingay also takes this indicatively (Psalms, 334), but Gerstenberger says that would be strange after

all the prayerful wishes to receive blessings from the Lord, and chooses against his admitted better judgment to

translate the line as another optative (Psalms, 289).

93

The LXX reads , but this reading changes the significance of the line little; the idea

is that everything pertaining to the heavens belong to YHWH. Kraus follows the MT here (Psalms, 377).

94

Adversative (Wms 432; IBHS 39.2.3b; J-M 172a).

First Person Response

v.12b Israel blessed

v. 12b House of Aaron blessed

v. 13 Fearers of YHWH blessed

Ross - 24

17


17a a.b.c 4:1.1.1.1 neg S/Ptc P/v O 3mp DF

17b a1.b1 4:1.3 w+neg S/[adj Ptc O] mpc QPtc 17a

17b

not the-dead-ones they-will-praise-Yah

and-not all-going-down-ones-of Dumah

/

//

the dead do not praise YH

nor any of the ones going down to silence95

/

//

18


18a a.b.c.d 6:1.1.1.

3 S P/v O pp w+pp 1cp DP

18b e 2:1.1 P/v O 3mp DF 18a

18b

and-we will-bless Yah from-now and-until-forever

praise-Yah

/

//

But96

we bless97

YH from now and to everlasting

Praise YH

/

//

L. LXX (Rahlfs) Semantics Morphosyntax

113:26

a.b.c.d 14:4.1.2.7 cj S P/v O pp k+pp nmp PAPtc; 1p FAI

114:1 e 1:1 P/v --- 26a

26b

But we the living-ones98

will-bless99

the lord from

the now and until the forever

allelouia100

/

//

But we the living will bless the LORD from

now until forever

Alleluia

/

//

95 ;HALOT, 216. The word occurs only 5x (Gen. 24:15; 1 Chr. 1:30; Ps. 94:17; 115:17 , ;BDB, 189 ,

Isa. 21:11). Notably, Dumah is a descendant of Ishmael (Gen. 24:25; 1 Chr. 1:30), and is included amongst the ora-

cles concerning Babylon, Edom, and Arabia in Isa. 21, which occurs just before a warning of Jerusalems destruction

(22:1-14). Given the close association with land and blessing throughout the OT, it appears that company

with/location in this biological (cursed) descendent of Abraham turned geographical place/city is equivalent to cove-

nant cursing/death. Of course, the parallelism of this verse bears this out, as well as the reference in v. 16 to the earth

as a realm belonging to the sons of man. Even more so in light of Ps. 114:2, where Judah/Israel is YHWHs sanctuary

and realm, and thus contiguous with life/deliverance.

96

Adversative (Wms 432; IBHS 39.2.3b; J-M 172a).

97

I translate the aktionsart of this line as the same as that of v. 17.

98

Note the Greek plus the living, in contrast with v. 25 (MT v. 17) the dead.

99

The voice of the Greek verb is future in v. 25 (MT v. 17), unlike most modern English translations, as it is

here in v. 26 (MT v. 18), aligning with most English translations. As noted, I translate both Hebrew verbs in the con-

secutive verses with similar aktionsart, but unlike the Greek translator I take them as present.

Ross - 25

Compiled Chart Analysis


1a a.b 3:1.1.1 neg pp voc ---

1b a 2:1.1 neg pp ---

1c a1.c 4:1.1.1.1 conj pp P/v O 2ms QV

1d d 2:1.1 pp/[O-sfx] ---

1e --- [d1 2:1.1 pp/[O-sfx

2a a.b 3:1.1.1 int P/v S 3mp QF

2b c.d 3:1.1.1 int pt O ---

3a a.b 2:1.1 S pp ---

3b (c.d 4:3.1 O/[adj rel P/v] P/v 3ms QP (2x

4a --- a.b.c 3:1.1.1 S O1 O2

4b d 3:3 O ---

5a a 2:1.1 O pp ---

5b b 2:1.1 w+neg P/v 3mp DF

5c a 2:1.1 O pp ---

5d b 2:1.1 w+neg P/v 3mp QF

6a a 2:1.1 O pp ---

6b b 2:1.1 w+neg P/v 3mp QF

6c a 2:1.1 O pp ---

6d b 2:1.1 w+neg P/v 3mp HF

7a a 1:1 O ---

7b b 2:1.1 w+neg P/v 3mp HF

7c a 1:1 O ---

7d b 2:1.1 w+neg P/v 3mp DF

7e a 3:1.1.1 neg P/v pp 3mp QF

8a a.b 3:2.1 pp P/v S/Ptc 3ms QF; ms QPtc

8b b1 4:4 S/[adj rel Ptc pp] ms QPtc

9a a.b.c 3:1.1.1 S/Voc P/v pp ms QV

9b --- d.c1 3:2.1 O O1 S


10b --- d.c1 3:2.1 O O1 S


11b --- d.c1 3:2.1 O O1 S

12a a.b 2:1.1 S P/v 3ms QP + 1cp sfx

12b b1 1:1 P/v 3ms DF

12c a.b 4:4 P/v O 3ms DF

12d a.b1 4:4 P/v O 3ms DF

100 See discussion above regarding .

Ross - 26

13a a.b 3:1.2 P/v S/[Ptc O] 3ms DF

13b b1 3:3 O pp ---

14a a.b.c 3:1.1.1 P/Ptc S pp 3ms HF

14b c1.c2 3:1.2 pp w+pp ---

15a a.b 3:2.1 P/Ptc pro S/pp mp QpPtc

15b b1 3:3 S/[Ptc O1 O1] ms QPtc

16a a.b 3:1.2 S O pp ---

16b c.d.e 4:1.1.2 O P/v pp 3ms QP

17a a.b.c 4:1.1.1.1 neg S/Ptc P/v O 3mp DF

17b a1.b1 4:1.3 w+neg S/[adj Ptc O] mpc QPtc

18a a.b.c.d 6:1.1.1.3 S P/v O pp w+pp 1cp DP

18b e 2:1.1 P/v O 3mp DF

Abbreviations

Syntax Morphology

S subject voc vocative Q qal

P predicate neg negative particle D piel

[ ] multiple predicate features adj adjective H hipil

O object cj/ki conjunctive 1, 2, 3

person

v verbal w waw m, f gender

n noun int interrogative s, p number

pp prepositional phrase prt particle Ptc participle

prn pronoun / specific syntax function cn construct state

separates syntax parts NC infinitive construct

NA infinitive absolute

P perfect, qatal

F imperfect, yiqtol

V imperative

+ addition of word/part

sfx suffix with predicate

Syntax e.g. P/Ptc S w+n/cc = predicate participle subject waw+noun construct chain

Morph. e.g. 3ms NF = 3rd

person masculine singular nipal imperfect

Ross - 27

Translation of Psalm 115 101

Translation

1 Not to us, O YHWH, not to us but give glory to your name

because of your steadfast love, because of your faithfulness.

2 Why should the nations say Where is their god now?

3 Our God is in the heavens he does everything that pleases him.

4 Their idols are silver and gold a work of mans hands.

5 They have a mouth yet do not speak;

they have eyes yet do not see.

6 They have ears yet do not hear;

they have a nose yet do not smell.

7 Hands yet do not feel;

feet yet do not walk. They do not utter with their throats.

8 Their makers them become like them; all who trust in them.

9 O Israel, trust in YHWH, he is their help and their shield.

10 House of Aaron, trust in YHWH, he is their help and their shield

11 Fearers of YHWH, trust in YHWH he is their help and their shield.

12 YHWH remembers us, he will bless;

he will bless the House of Israel he will bless the House of Aaron.

13 He will bless the fearers of YHWH, the small with the great.

14 May YHWH add to you; to you and to your sons.

15 Blessed are you by YHWH, maker of heaven and earth.

16 The heavens belong to YHWH, but the earth he gave to the sons of man.

17 The dead do not praise YH, nor any of the ones going down to Dumah.

18 But we bless YH from now and to everlasting.

Praise YH!

101 For the sake of simplicity, I have followed the layout in BHS in terms of lineation of this psalm.

Ross - 28

Structure

A Community Prayer for

help

B Impotence of Idols

C Confidence in YHWH

C Blessing of YHWH

B The Power of YHWH

A Community Praise

Appendix B

The Structure of Psalm 115 102

A. Introduction of YHWH (1st Pers. Pl.) a. Futility of the Nations

i. Disappointment after Exile of non-universal acclaim for YHWH?

b. Reassertion of YHWH B. Idol Polemic

a. Negative Statement b. Negative Statement c. Negative Statement d. Trust and the Mutual-Formation of Idols & Worship-

pers

i. Grammatical Modeling? C. Reorientation to YHWH (2st Pers. Address)

a. Centered on Trust with Positive Statements i. Israel

ii. House of Aaron iii. Fearers of YHWH

1. Down payment/earnest? D. YHWHs Remembrance & Blessing (1st Pers. Pl.)

a. Positive Statement i. Comprehensive Blessing

E. Priestly Blessing (2st Pers. Address) a. Optative b. Indicative

i. We must ask, who is you who are blessed? Israel only? Ambiguity.

1. Perhaps exilic-universalist, since YHWH gives earth to sons of man, not

just Israel.

ii. Blessing tied to land. c. State of Cursing for those who do not fear YHWH.

i. Removal from YHWHs presence/land. d. Trajectory of the blessed (1st Pers. Pl.)

i. The blessed by YHWH bless YHWH them-selves.

102

The chiasmic structure outlined on the right margin is adapted from VanGemeren, Psalms, 838. My structure dif-

fers slightly from it, but I find it helpful.

vv. 1-3

v. 2

v. 3

vv. 4-8

v. 5

v. 6

v. 7

v. 8

vv. 9-11

v. 9

v. 10

v. 11

vv. 12-13

v. 12a

vv. 12a-13

vv. 14-18

v. 14

vv. 15

v. 16

v. 17

v. 18

Ross - 29

Ezekiel 36:16-38 as Backdrop to Psalm 115

103

16 Then the word of the LORD came to me saying,

17 "Son of man, when the house of Israel was living in their own land, they defiled it by

their ways and their deeds; their way before Me was like the uncleanness of a woman in her im-

purity. 18

"Therefore, I poured out My wrath on them for the blood which they had shed on the

land, because they had defiled it with their idols.104

19

"Also I scattered them among the nations,105

and they were dispersed throughout the

lands. According to their ways and their deeds I judged them. 20

"When they came to the nations

where they went, they profaned My holy name, because it was said of them, 'These are the

people of the LORD; yet they have come out of His land.'106

21

"But I had concern for My holy name, which the house of Israel had profaned

among the nations where they went. 22

"Therefore, say to the house of Israel, 'Thus says the

Lord God, "It is not for your sake, O house of Israel, that I am about to act, but for My holy

name, which you have profaned among the nations where you went.107

23

"And I will vindicate the holiness of My great name which has been profaned

among the nations, which you have profaned in their midst. Then the nations will know that I

am the LORD," declares the Lord God, "when I prove Myself holy among you in their sight. 24

"For I will take you from the nations, gather you from all the lands, and bring you into your

own land.108

25

"Then I will sprinkle clean water on you, and you will be clean; I will cleanse you

from all your filthiness and from all your idols. 26

"Moreover, I will give you a new heart and

put a new spirit within you; and I will remove the heart of stone from your flesh and give you a

heart of flesh.109

27

"And I will put My Spirit within you and cause you to walk in My statutes, and you

will be careful to observe My ordinances. 28

"And you will live in the land that I gave to your

forefathers; so you will be My people, and I will be your God.110

29

"Moreover, I will save you

from all your uncleanness; and I will call for the grain and multiply it, and I will not bring a

famine on you. 30

"And I will multiply the fruit of the tree and the produce of the field, that

you may not receive again the disgrace of famine among the nations.111

31

"Then you will remember your evil ways and your deeds that were not good, and you

will loathe yourselves in your own sight for your iniquities and your abominations.

32

"I am not doing this for your sake," declares the Lord God, "let it be known to you. Be

ashamed and confounded for your ways, O house of Israel!" 33

'Thus says the Lord God, "On the

day that I cleanse you from all your iniquities, I will cause the cities to be inhabited, and the

103

I have used the ESV for convenience here. All scripture references in the footnotes are to Ps. 115. 104

Land defiled specifically by idols; vv.4-8. 105

Idolatry as cause of the Exile. 106

Idolatrous Israel as profanation to YHWHs name and cause for nations doubt; v. 2. 107

YHWHs concern for his own name and the necessity of acting on behalf of idolatrous Israel; v. 1. 108

YHWHs action for himself: The restoration from Exile as proof to the nations of the holiness of YHWHs name;

vv. 3, 9-13, 16b. 109

YHWHs action for Israel: purification and gifting of heart and spirit; vv. 3, 9-13. 110

New heart and YHWHs Spirit as a means obedience and thus of retaining citizenship in the land as YHWHs

people. 111

YHWHs abundant blessing on the dwelling place obedient, restored, Spirit-gifted Israel. Purified Torah-keeping

as fertilizer; vv. 14-15.

Ross - 30

waste places will be rebuilt.112

34

"And the desolate land will be cultivated instead of being a

desolation in the sight of everyone who passed by.

35

"And they will say, 'This desolate land has become like the garden of Eden; and the

waste, desolate, and ruined cities are fortified and inhabited.'113

36

"Then the nations that are left

round about you will know that I, the LORD, have rebuilt the ruined places and planted that

which was desolate; I, the LORD, have spoken and will do it."114

37

'Thus says the Lord God, "This also I will let the house of Israel ask Me to do for

them: I will increase their men like a flock. 38

"Like the flock for sacrifices, like the flock at

Jerusalem during her appointed feasts, so will the waste cities be filled with flocks of men.

Then they will know that I am the LORD."'"115

112

YHWHs abundant blessing on the cities of Israel; Purified Torah-keeping as economic stimulus; vv. 14-15. 113

Restoration Israels dwelling: The Garden of Eden as a strong city. 114

YHWHs action on Israels behalf for his names sake as proof to the nations that he is LORD; vv. 2-3. 115

YHWHs action to multiply his people, who participate in his feasts to bring him praise; vv. 14-15, 17-18.

Ross - 31

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