Sunday Psalm Studies: Psalm 18 – Part 4

Psalm 18:32-51

Psalm 18:32-46 [31-45]

Verses 32-46 [31-45] mark a clear section of the Psalm, and, according to many critical commentators, represent the bulk of an original poem that was combined (with vv. 1-31) to comprise the current work as we have it (in Ps 18 and 2 Sam 22). The theme throughout is that of the military victory that YHWH brings to the faithful ruler. Certainly this the line of imagery is rooted in the ancient Israelite/Judean royal theology, though we must cautious about reading specific historical circumstances into the text. The military/victory theme provides a suitable complement to the deliverance theme in the first half of the Psalm (esp. verses 4-20).

Verse 32 [31]

“For who (is the) Mighty (One) apart from YHWH?
Who (is the) Rock apart from our Mightiest (One)?”

The initial couplet extols YHWH as the Mighty One (la@, i.e. ‘God’). It is not a statement of absolute monotheism, but confirms that the only true (and proper) God for the people of Israel is El-Yahweh—that is, YHWH identified as the “Mighty One”, the ancient Semitic Creator Deity (‘El). On this qualified monotheism in the Israelite religion of the late-2nd and early-1st millennium, see, for example, the Song of Moses (Deut 32:3, 8-12, 15, 17-18, 30-31, 36ff). Cf. especially Deut 32:31, where the same divine appellative “Rock” (rWx) is used precisely to make this distinction that (only) YHWH is Israel’s God, greater and mightier than all others. A literal rendering here of la@ and <yh!ýa$ as “Mighty” and “Mightiest” is especially useful in preparing the way for the strength/victory motifs that follow.

Verse 33 [32]

“The Mighty (One is) my place of security,
and the (One) giving strength (of arms)—
(the) path of His (power is) complete!”

Verse 33 [32], in the text as we have it, would seem to be a 2+2+2 tricolon. Given the parallels between vv. 33-35 and Habakkuk 3:19, it is possible that a traditional 3-beat tricolon has been expanded (cf. Cross and Freedman, p. 30). In the first line, Ps reads yn]r@Z+a^m=h^ (“the one girding me”), while 2 Sam has yZ]Wum* (“my place of security”); the latter is more concise and a more suitable parallel for the second line. I tentatively follow Dahood (p. 114, along with Freedman) in reading the MT /T@y] (“he gives”) as = participle /t@y) (“[the] one giving”); 2 Sam mistakenly reads the verb rty for /ty. I also understand yK!R=d^ in line 3 as preserving a y– 3rd person masculine suffix (“His way”); cp. the standard 3rd person o– suffix (oKr=d^) in 2 Sam. The royal theological background here also supports the connotation “domain, dominion” for ird, which I render above as “path (of power)”.  The corresponding line in Hab 3:19a is: “YHWH my Lord (is) my strength” (yl!yj@ yn`d)a& hwhy).

Verses 34-35 [33-34]

“Making my feet like (those of) a deer,
He lets me stand upon His high places;
teaching my hand(s) for battle,
He brings down (the) bronze bow (in) my arms.”

Following the relative difficulties in v. 33, verses 34-35 have a clearer sense, a pair of 3+3 couplets that expound the strength that YHWH gives to the Psalmist. The rhythm and idiom is a bit awkward, due to a mixing of motifs; the main difficulty is in the last line, where the precise sense of the image is unclear. Overall, the imagery relates to physical strength and prowess, used to represent military ability and leadership in battle. In the first couplet, the focus is on the feet—in terms of speed and leaping ability (the deer [lY`a^] makes for a natural comparison). The second couplet has the parallel idea of the hands (or arms)—there is no corresponding motif from nature, but a clear interpretation in terms of military skill. As the second line of the first couplet contains the idea of ascent, it seems likely that the verb tj^n` in the parallel line of the second couplet specifically denotes descent. The image seems to be that of a divinely-touched bow (tv#q#) descending (from heaven) into the Psalmist’s arms. The word hv*Wjn+ presumably means “bronze” (cp. Job 20:24); however, there are several distinct roots vjn in Hebrew, and Dahood (p. 115) would derive hvjn here from the root signifying enchantment (i.e. divination, etc)—i.e., an enchanted bow. Perhaps some such wordplay is involved, as there is also between vjn and tjn. In any case, the divinely-touched bow symbolizes military skill that is inspired/guided by YHWH.

The corresponding couplet in Hab 3:19b-c is:

“He sets my feet (to be) like a deer,
He makes me tread upon His high places”

As in the Psalm, it is best to read the y– of yt^omB* as preserving the 3rd person suffix (“His high places”), frequent in older poetry and easily confused with the standard 1st-person suffix (i.e., “my high places”).

Verses 36-37 [35-36]

“You have given to me (the) protection [i.e. shield] of your salvation,
[your right hand holds me up]
and your conquering (power) has increased m(y ability);
you have made wide my steps beneath me,
and (so) my ankles did not slip (out from under).”

Ps 18 has an additional line in the first couplet (in square brackets above), and the irregular meter also indicates likely corruption in the text; the shorter reading in 2 Sam is probably to be preferred. The imagery of military strength and prowess is continued from the prior couplets, only here the idea of victory and success (in battle) is included. The ‘shield’ of YHWH’s protection saves the Psalmist, and his own ability to conquer (root wnu/hnu) similarly comes from YHWH, bringing an increase (vb hbr) in his skill/strength. Similarly, God gives to him secure footing and strong support on the ground.

Verses 38-39 [37-38]

“I pursued my enemies and reached them,
and I did not return until I finished them;
I struck them and they were not able to rise,
they fell (dead there) under my feet!”

Here the Psalmist’s victory in battle is described, with a pair of 3+3 couplets that exhibit a more dramatic synthetic parallelism (the second line building upon the first). In both couplets, the text of Ps 18 is to be preferred over 2 Sam 22, which reads “I destroyed them” instead of “I reached them” and “I finished them” (repeating the same verb from the end of the first couplet) instead of “I struck them”.

Verses 40-41 [39-40]

“You girded me (with) strength for (the) battle,
you bent (the one)s rising on me (to be) beneath me;
you gave my enemies to me (by the) neck,
the (one)s hating me—and I put and end to them!”

The slightly irregular rhythm of these couplets may be intentional, for dramatic effect, bringing a climax to the idea of the Psalmist’s victory over his enemies. The second couplet seems to build on the imagery of the first—the victorious warrior standing on the neck of his defeated enemy. I follow the reading of 2 Sam in the position of the w-conjunction in the last line, occurring before the final verb; again this adds to the dramatic effect.

Verses 42-43 [41-42]

“They called for help, and there was no (one) saving (them),
(even) upon YHWH, and He did not answer them;
I pulverized them like (the) dust of (the dirt) path,
(and) like the mud outside I stamped them (down)!”

The defeat of the Psalmist’s enemies is complete in these two couplets, the second of which shows signs of corruption in both Ps 18 and 2 Sam. The Qumran Samuel manuscript 4QSama seems to preserve something close to the original reading of v. 43 [42]; in any case, it allows us to reconstruct it. As indicated above, the first line is:

I pulverized them like (the) dust of (the dirt) path [jr^a)]

In Ps 18, jra seems to have been confused with jwr (“wind”), with the word yn@P= (“face of”) perhaps added to fill out the idiom (i.e. dust strewn about in the face of the wind). By contrast, in 2 Sam, jra was apparently misread as Jra (“earth”). The final verb of the second line in 2 Sam is <q@yr!a& (“I poured them out”), which appears to be a misreading of <u@q*r=a# (“I pounded/stamped them”), found also in Ps 18 but conflated with the synonymous <Q@d!a& (“I crushed them”).

Verses 44-46 [43-45]

“You delivered me from (the) arrows of (the) people,
and set me as (the) head of nations;
people I have not known shall serve me,
at (the) hearing of (their) ear they are made to hear me;
sons of an alien (people) submit themselves before me,
and are restrained by (the bond)s enclosing their (necks)!”

These closing lines of the poem of victory are most difficult, both textually and metrically, and in terms of sense. The precise imagery, for example, in the first couplet is hard to determine. I tentatively follow Dahood (p. 117) in reading MT yb@yr! (“strivings/conflicts[?] of”) as = yB@r^ (“arrows [of]”), from the root bbr II; another possibility is oBr! (“multitudes”) from bbr I. Either of those two options seems better to fit the military imagery of the poem. Equally problematic is the second line of the couplet, where Ps has the verb <yc! (“you set me to [be] head”), while 2 Sam has rm^v* (“you guarded me as[?] head”). Dahood suggests that rm^v* is original, and that var) is not “head”, but a separate word (var)) meaning “poison”; this would yield a synonymous parallel:

“You delivered me from (the) arrows[?] of (the) people,
and guarded me against (the) poison of (the) nations”

However, it seems that a synthetic parallelism is more appropriate to these verses—i.e., God delivers the Psalmist, and so sets him as head over nations, that is, as a victorious sovereign over vassal kings. This would be fully in keeping with the underlying royal theology of the Psalm.

The textual difficulties in the last two couplets are even more acute. I follow McCarter (pp. 461-2), in reconstructing vv. 45-46 primarily on the basis of the shorter text in 4QSama. On this basis, it would seem that both Ps 18 and 2 Sam (MT) contain an extra (conflate) line: “sons of an alien (people) shrink [before me]” = “sons of an alien (people) cringe (?) before me”. The latter is preferred as the reading of v. 46a, though the exact meaning of the verb sj^k* is a bit difficult to determine. As this verb is used in the Old Testament, it seems to have the basic meaning “fail, fall short”, though on a few occasions it (or a separate root sjk) is used in the context of a defeated enemy, much as it is here (cf. Deut 33:29, also Ps 66:3; 81:15). Perhaps the idea in these instances is of a person showing weakness, either in the sense of submitting to the victorious party or cringing, etc, before them; both options are attested in the translations.

The final line, punctuating the poem, has its own complications. The verb rg~j* fundamentally means “surround”, sometimes in the sense of “restrain”, which almost certainly is the meaning here; Ps 18 incorrectly reads gr^j* (“tremble”) instead of rg~j*. The last word, a suffixed plural form of tr#G#s=m! (from rg~s*, “shut [up], close”), refers to something that encloses a person, possibly meant here in terms of a neck-collar that binds the prisoners of war (cf. verse 41 for the emphasis on the enemy’s neck). This is how I have chosen to render the line above (cf. McCarter, p. 472).

Psalm 18:47-51 [46-50]

The final portion of the Psalm is a brief hymn of thanksgiving to YHWH, similar in some respects to the concluding section of the first half (vv. 21-31), emphasizing the justice, etc, of YHWH.

Verses 47-49 [46-48]

“(By the) life of YHWH—blessed (be) my Rock,
and lifted high (the) Mightiest (One) of my salvation,
the Mighty (One), the (one) giving vengeance for me,
and (the one) bringing down peoples under me,
bringing me out from my enemies, and from (the one)s rising (against) me—
you lift me high up from (such a) man,
you snatch me (away) from (the) violent (one)s!”

After two couplets praising YHWH, the third opens up into a tricolon punctuated (in v. 49b) by a pair of two-beat lines extolling the deliverance and victory that God gives to the Psalmist. This again is part of the Israelite/Judean royal theology, focused specifically on the Davidic line (cf. below). The rendering of uv*y# and hm*q*n+ by “salvation” and “vengeance”, respectively, can be rather misleading; here they need to be construed more narrowly in terms of military victory, and the vindication of the king’s rule, rather than in the more general moral and religious sense. However, the message certainly could be (and was) applied to the people of God more generally, especially as the Psalm came to circulate and be used in a worship setting. The emphasis on deliverance in v. 49 returns to the main theme in the first half of the Psalm.

Verses 50-51 [49-50]

“Upon this [i.e. for this reason] will I throw you (praise), O YHWH,
and make music to your name among the nations,
(the One who) makes salvation great (for) His king,
and acts (with) loyalty to His Anointed,
to Dawîd and his seed unto (the) distant (future)!”

The final two couplets form a doxology, bringing the Psalm to a close. Whatever we me say about the date or composition of the main portions (poems) of the Psalm, almost certainly this doxology was added when they were brought together into a single poetic work. The last line, with its reference to David, confirms the Davidic association of the Psalm (cf. the superscription and the location in 1-2 Samuel), and, most likely, the early Judean milieu, during which time the complete poem could be copied and transmitted (along with certain scribal errors and adaptations), before its inclusion within Samuel and the Psalter, respectively.

The noun ds#j# (“goodness”) is the key term for the idea of covenant loyalty throughout the Psalm—i.e., as the Psalmist is faithful/loyal to YHWH (as his Sovereign), so God will respond in kind, rescuing him in his time of distress and giving him victory over his enemies.

References marked “Dahood” above are to Mitchell Dahood, S. J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965). “McCarter” refers to P. Kyle McCarter, Jr., II Samuel, Anchor Bible [AB] vol. 9 (1984).
“Cross and Freedman” refers to the study by F. M. Cross and D. N. Freedman Cross and Freedman, “A Royal Song of Thanksgiving: II Samuel 22 = Psalm 18”, originally published in the Journal of Biblical Literature [JBL] 72/1 March 1953, pp. 15-34.

 

 

 

April 2 (2): John 16:33; 19:30

John 16:33; 19:30

This second daily note (for Good Friday) looks at two declarations by Jesus in the Passion narrative of the Gospel of John. Each marks the end, or climax, of the narrative, in different ways: 16:33 is the end of the Last Discourse (the teaching/ministry of Jesus to his disciples), while 19:30 marks the very end of his earthly life and ministry, and serves as the climax to the entire Passion Narrative. There is thus a clear parallelism between these two declarations, and they also express a common theme and message. It will be worth examining each statement in this regard.

John 16:33

“…I have been victorious (over) the world!”

This triumphant declaration makes a fitting end to the Last Discourse (13:31-16:33), and the conclusion of Jesus’ ministry, in terms of the teaching he gives to his disciples. The Last Discourse is actually a complex literary work, containing a number of distinct units, each of which forms a discourse in its own right—that is, it generally follows the basic Johannine discourse format: (1) statement by Jesus, (2) reaction/misunderstanding by the audience, and (3) exposition by Jesus explaining the true/deeper meaning of his words. The unit 16:16-33 is just such a discourse:

    • Initial saying/statement by Jesus (v. 16)
    • Response/misunderstanding by the disciples (vv. 17-18)
    • Exposition by Jesus (vv. 19-28)
    • Conclusion (vv. 29-33), which also forms the close of the Last Discourse as a whole

The saying in verse 16 will be discussed in tomorrow’s daily note (for Holy Saturday). Here I wish to focus on the conclusion in vv. 29-33. It begins with an exclamation by the disciples, in which they seem now to have a true understanding of just who Jesus is. This is important from the standpoint of the Gospel narrative, and the place of the Last Discourse within it. After the departure of Judas (13:30), Jesus is able to speak directly to his close (i.e. true) disciples, and this collection of teaching comprises the Last Discourse, much as the Sermon on the Mount has a similar place at the beginning of Jesus’ ministry in the Gospel of Matthew (chaps. 5-7).

This direct instruction is revelatory, in a way that his teaching in the earlier discourses was not. At the start of the Last Discourse, the disciples still have difficulty understanding what Jesus says to the them (14:5ff), but at its conclusion, their eyes are opened and they can see the truth with greater clarity:

“The learners [i.e. disciples] say to him: ‘See, now you speak in outspoken (terms) [i.e. plainly/directly], and you say not even one (thing) to us (by) a (word) along the way [i.e. illustration, figure of speech]. Now we have seen [i.e. known] that you have seen [i.e. known] all (thing)s, and you hold no business [i.e. have no need] that any (one) should inquire (of) you. In this we trust that you came from God!'” (vv. 29-30)

While this trust is real enough, Jesus, in response, points out how their trust will be tested:

“Yeshua gave forth (an answer) to them: ‘Now do you trust? See, an hour comes—and (indeed) has come—that you shall be scattered, each (one) unto his own (thing)s, and you shall leave me (all) alone…” (vv. 31-32a)

I discussed the use of the term “hour” (w%ra) in a previous note; it has a dual-meaning in the Gospel of John: (a) the moment of Jesus’ suffering and death, and (b) the coming period of distress before the end. Both of these aspects are combined here, fully in line with the early Christian eschatology and understanding of the nature and significance of Jesus’ death. The hour that “has come” is indeed the time of Jesus’ suffering and death, as is clear from the Passion context here. At the same time, the death/departure of Jesus marks the beginning of the end-time period of distress—a time of intense (and increasing) darkness in the world, which will result in the suffering and persecution of believers. This will be discussed further in the next note. The idea of the disciples being “scattered” (vb skorpi/zw), is stated more famously in the Synoptic saying of Jesus (Mark 14:27 par, citing Zech 13:7).

While the hour of darkness (cf. Lk 22:53) that comes with Jesus’ Passion may introduce a time of great distress (qli/yi$) for all humankind (including believers), at the same time believers in Christ are victorious over this darkness and evil in the world, in spite of all they might suffer. This is the paradox at the heart of the Passion Narrative—how suffering and death can result in victory and life. The source of this victory is expressed by Jesus in the remainder of verse 32:

“…you shall leave me (all) alone; and (yet) I am not alone, (in) that [i.e. because] the Father is with me.”

The Christological declaration again identifies Jesus’ relationship (as the Son) to God the Father, but also emphasizes the union he has with the Father. He is never alone because the Father is always with him. Believers ultimately share in this same union, through the presence of the Spirit—a teaching expounded throughout the Last Discourse (and the Prayer-Discourse of chap. 17). It is the presence of Jesus, through the Spirit, that is in view in the closing words of the Discourse (v. 33):

“I have spoken these (thing)s to you (so) that you would hold peace in me. In the world you hold distress [qli/yi$], but you must have courage—I have been victorious [neni/khka] (over) the world!”

The perfect tense of the verb nika/w (“have victory, be victorious”) is important, since it typically signifies a past action or condition which continues into the present. Even as Jesus has been victorious—through his earthly life and death—over the darkness and evil in the world, so also believers, who are united with him, share in this victory. This is why the author of 1 John can similarly declare to his readers (as believers) that they “have been victorious” over “the evil” in the world (and/or “the Evil One”, i.e. the Satan/Devil)—2:13-14; 4:4. Indeed, believers, as ones who have “come to be born” (as offspring/children) of God, by this very fact of their identity, are able to be victorious over the world (5:4-5).

John 19:30

This victory by Jesus encompasses his entire life and existence on earth. However, the moment of victory is especially to be noted at the completion of his life and ministry—that is, at the moment of his death. The Synoptic Passion narrative emphasizes the end-time darkness, and foreshadowing of Judgment, at the moment of Jesus’ death—i.e., the darkness over the land (Mk 15:33 par), his cry of abandonment (v. 34 par), his final cry at death (v. 37 par), and the tearing of the Temple curtain (v. 38 par). The portrait of Jesus’ death is rather different in the Gospel of John—none of the aforementioned Synoptic details are present. There is even a positive contrast to the tearing of the Temple curtain (“from above unto below”, i.e. from top to bottom)—Jesus’ garment is kept intact and untorn (19:23-24; on the parallel between the Temple and Jesus’ body, cf. 2:21-22).

The only real indication of suffering on Jesus’ part in the Johannine narrative is the brief mention of his thirsting in vv. 28-29 (cp. Mark 15:36 par). And, instead of a great cry at the moment of his death, Jesus, with his final words (actually a single word in Greek), utters a declaration similar in meaning to that of 16:33 (cf. above):

“It has been completed” (tete/lestai)

This refers to the completion (te/lo$, vb. tele/w) of his earthly mission. It relates to how the word e)ntolh/ is used in the Johannine writings. Typically,  that noun is rendered “command(ment)”, but this is rather misleading, especially in the Johannine context. The word properly refers to something given to a person to complete or accomplish (te/lo$/te/llw)—that is, a duty or charge placed on (e)n) someone. Thus, with his sacrificial death, Jesus (the Son) fulfills the e)ntolh/ given to him by the God the Father (10:18; 12:49-50; 15:10). The related verb teleio/w (“complete, bring to completion”) is used in this same sense in 4:34; 5:36; 17:4 (cf. also 19:28); Jesus words (to the Father) in 17:4 are especially close in meaning, in light of the context of his Passion:

“I honored you upon the earth, (hav)ing completed [telei/wsa$] the work that you have given me, that I should do (it)”

Other traditional details of the crucifixion scene are given a new meaning in the Johannine narrative, including the very moment of Jesus’ death (also in v. 30), which reads:

“And, (hav)ing bent the head, he gave along the spirit [pare/dwken to\ pneu=ma].”

On the surface, this would simply indicate that Jesus breathes his last breath (i.e. “gave along his spirit”), as in Mark 15:37:

“And Yeshua, (hav)ing released a great voice [i.e. cry], breathed out [e)ce/pneusen] (his last).”

The Lukan version (23:46) is closer in sense to Jn 19:30, seeming to be a combination of the Markan/Synoptic and Johannine versions:

“And, (hav)ing given voice to a great voice [i.e. cry], Yeshua said, ‘Father, into your hands I place along my spirit [parati/qemai to\ pneu=ma/ mou]. And, (hav)ing said this, he breathed out (his last).”

The strong emphasis on the Spirit throughout the Gospel of John, along with the important idea that the death/resurrection of Jesus results in the presence of the Spirit in believers, suggests that there is a bit of dual-meaning wordplay in 19:30, and that the phrase pare/dwken to\ pneu=ma could rightly (and more literally) be rendered: “…he gave along the Spirit” (cf. 20:22).

The same idea seems to be at work in the detail of the “blood and water” that come out of Jesus’ body after his death (v. 34). Many commentators have sought to explain this as an authentic historical/physiological detail. While this may be legitimate—and the Gospel writer does take care to point out that it was an actual observable event (v. 35)—it rather obscures the importance of the detail from a theological standpoint. The “blood and water” represents the life-giving power of Jesus’ death (and incarnate life) that is conveyed to believers through the Spirit. The parallel with the Spirit is clear enough (both come from Jesus after his death), but receives absolute confirmation, from the Johannine theological standpoint, in 1 Jn 5:6-8 (considered in the previous note).

If we might summarize the Johannine theology surrounding Jesus’ death:

    • It represents the completion of the mission given to him by the Father
    • His death ‘releases’ the life-giving power he possesses (from the Father, as the Son), manifest in his earthly life and death (“water and blood”)
    • This life giving power is communicated to believers through the presence of the Spirit
    • The (eternal) life given through the Spirit, makes believers complete—and is, in a real sense, the final completion of Jesus’ mission (cf. Jn 17:23).