We have a few articles by Christians asserting that the early Church read the Psalter - which is our Psalter - as a unity, a single book. Lately: SD Ellison (which I haven't read) and James Hamilton Jr (pdf - have read). Maybe Jon Alan Ginn. Let us ponder unity as unification.
The Greek translation is pretty-much just the MT here except enumerated with some offsets. Qumran has some differences to be discussed (soon!). Our main topic is the Psalms triplet 108-110 in MT, 107-109 in Greek. If deliberate, the editor presented Psalm 109 as a royal work alongside 108 and 110.
Most agree the edition of this last fifth of the Psalter dates well after the exile, adopting Psalm 137 among others. The collection's motive would be that of Messianism: the people didn't necessarily have a king in those days, so - they wanted one. Note that this is the fifth where Qumran rates the collection as fluid-enough that variant orders can be ventured, secondary or not; Qumran does not venture this for Psalms 1-88.
I stress this does not mean all these Psalms were composed for that editorial purpose. Psalm 137 didn't expect any king but God. We are, for now, discussing the edition, which allows for angry strays like Psalm 137 to exist along more-hopeful work.
Psalm 109 would then be such an angry stray. It reads like a curse tablet. The man is going before the court with a satan at his right v. 6, an accuser human or otherwise. Instead the man requests YHWH at his right v. 31. Thematically it leads well into Psalm 110.
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