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>\f0\b\fs24 \cf0 WITH MACE IN HAND\'a0.\'a0.\'a0. AND PRAISE IN THROAT\
>COMPARISONS AND CONTRASTS IN THE BOOKENDS OF THE PSALTER\
>
>\b0 by Tim Undheim\
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>\cf0 Quezon City, Philippines\
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>\cf0 \ul \ulc0 \
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>\cf0 \ulc0 Author's Note (the first paragraph\ulnone ): Where the making of manuscripts in our era far exceeds the maxim described in Qohelet 12:12, and mastering them can breed weariness of the flesh, Samuel Greengus has modeled the scholar who indefatigably and passionately controls documents both ancient and modern. His love for students and their academic mentoring in Assyriological, Sumerological, and Biblical Studies has reminded many of the importance of tirelessly massaging the text to extract its contents.\
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>\cf0 For the first half of the twentieth century preceding the advent of rhetorical and canonical criticism, Gunkel\'92s form critical categorization of 
>\i Gattungen 
>\i0 and Mowinckel\'92s attention to the cultic 
>\i Sitz im Leben 
>\i0 of individual psalms dominated scholarly study of the Psalter. An emerging paradigm over the last four decades reads the book of Psalms not as a mere anthology of ancient poems, but, because of both explicit and tacit editorial clues, as a cohesive poetic package deliberately contoured and canonically sequenced by the time of the Second Temple Period to convey a unified message with a narrative impulse. This study does not seek to add more to the increasingly extensive discussion of this final form or how the primary message of the ultimate redactor(s) of the Psalter programmatically unfolds throughout the book. Rather, it offers a few further parallels and contrasts beyond those already observed in the book\'92s beginning and ending, with primary attention on the conclusion. In this final part of the Psalter the dominant monarchic narrative voice which emerged powerfully at its beginning reemerges, heralding YHWH as king, calling for annihilation of opponents of the kingdom, and summoning all humanity to offer unrestrained praise under the divine governance.\strike \strikec0 \
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>\cf0 \strike0\striked0 \
>\page \pard\tx400\tx800\tx1200\tx1600\tx2000\pardeftab720\ri0\qc
>
>\b \cf0 A Monarchical Motif in the Introduction:\
>Canonical and Intertextual Parallels\
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>\b0 \cf0 The striking lexemic and semantic commonalities between the opening chapters of the 
>\i Nevi\'92im 
>\i0 and the 
>\i Ketuvim 
>\i0 are well known.\
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>\cf0 \
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>\cf0 Table 1\
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>\cf0 Almost certainly a process of editorial engineering at these strategic junctures, the juxtaposition of these common features occurs nowhere else in the Tanakh. Read narratively, the conscious shapers and sequencers of the Psalter intended the book to be read meditatively as nothing less than God\'92s instruction, and certainly on par with the 
>\i Torah 
>\i0 and 
>\i Nevi\'92im
>\i0 .\
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>\cf0 If Ps 1 indeed functioned as the introduction to the remainder of the Psalter, the rewards of commitment to a life of Torah and the recompense of those who distance themselves from its blessing might be the lens through which the book may be viewed. However, Pss 1\'962\'92s departure from the typical pattern of Psalmic superscriptions, especially when contrasted to the subsequent seven psalms, suggests the chapters function as an independent reading unit. The following layout illustrates further the lexemic and semantic parallels, buttressing this notion.\
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>\cf0 \
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>\cf0 Table 2\
>Lexemic and Semantic Parallels in Pss 1 and 2In addition to these tabular comparisons, another macro structural tie further strengthens the notion of a redacted unity. The verb 
>\f1\fs29 \'f9\'d2\'eb\'ec 
>\f0\fs24 is common to both Josh 1:7\'968 and Ps 2:10. The employment of the root is significant because Josh 1 and Ps 1 begin respectively the 
>\i Nevi\'92im 
>\i0 and the 
>\i Ketuvim
>\i0 . 
>\f1\fs29 \'f9\'d2\'eb\'ec 
>\f0\fs24 in the first context charges Joshua, the new leader of the migrating tribes to Torah living as the recipe for success. In Ps 2:10 the root 
>\f1\fs29 \'f9\'d2\'eb\'ec 
>\f0\fs24 enjoins even God defying potentates to act wisely.\
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>\cf0 Intertextual criticism has confirmed the redactional relationship between the openings of the 
>\i Nevi\'92im 
>\i0 and 
>\i Ketuvim 
>\i0 and portions of the 
>\i Torah
>\i0 . The insights of Gunnel Andr\'e9, and others following her, serve to link the persistent Torah commitment of the contented individual of Ps 1 and that of the leader of Josh 2 together, highlighted in both the 
>\i Shema\uc0\u703  
>\i0 (Deut 6:4\'969) and the so-called Kingship Law of Deut 17:14\'9620. The following table displays those parallels.\
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>\cf0 \
>\
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>\cf0 Table 3\
>Instruction, Frequency, and Mood\
>Interfacing Deut 6; 17; Josh 1; and Ps 1\
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>\cf0 Another intertextual component may be seen in the prohibition of turning 
>\f1\fs29 \'e9\'c8\'ee\'c4\'e9\'ef \'e5\'cc\'f9\'d2\'ee\'c9\'e0\'e5\'ec 
>\f0\fs24 \'93to the right or left\'94\'97in Josh 1:7 from 
>\f1\fs29 \'e4\'c7\'fa\'cc\'e5\'c9\'f8\'c8\'e4 
>\f0\fs24 (instruction) and in Deut 17:20 from 
>\f1\fs29 \'e4\'c7\'ee\'cc\'c4\'f6\'c0\'e5\'c8\'e4 
>\f0\fs24 \'93the commandment.\'94 Just as the ideal king (and perhaps 
>\i idealized 
>\i0 ruler in historical retrospect) depicted in Deuteronomy was commissioned to a daily perusal of God\'92s instruction, so also was the leader of the migrating Israelite tribes in Josh 1.\
>In addition to relentlessly embracing 
>\f1\fs29 \'fa\'cc\'e5\'c9\'f8\'c8\'e4
>\f0\fs24 , the other significant unifying link, here between the Kingship Law of Deuteronomy, the commissioning of Joshua, and the introduction to the Psalter, is national leadership. The term 
>\f1\fs29 \'ee\'c6\'ec\'c6\'ea\'c0 
>\f0\fs24 appears three times in Ps 2, further binding together the first two psalms. Furthermore, accumulating horses\'97the military panoply in the Kingship Law\'97appears in related terminology in Josh 1: 
>\f1\fs29 \'e7\'c8\'ee\'e5\'cc\'f9\'d1 
>\f0\fs24 (armed), and 
>\f1\fs29 \'e2\'cc\'c4\'e1\'cc\'e5\'c9\'f8\'c5\'e9 \'e4\'c7\'e7\'c7\'e9\'c4\'ec 
>\f0\fs24 (warriors).\
>In their context and read as a unit, the first two psalms deliver messages quite different than when taken as autonomous poems. Read independently, the 
>\f1\fs29 \'e0\'c4\'e9\'f9\'d1 
>\f0\fs24 and, alternatively the 
>\f1\fs29 \'f6\'c7\'e3\'c4\'cc\'e9\'f7 
>\f0\fs24 in the first chapter, putatively describes the generic individual in the community who, eschewing a life of evil and its ephemerality, embraces a lifelong commitment to divine instruction with its attendant well-founded happiness and prosperity. Conversely the 
>\f1\fs29 \'f8\'c8\'f9\'d1\'c8\'f2
>\f0\fs24 , and alternatively the 
>\f1\fs29 \'e7\'c7\'e8\'cc\'c8\'e0 
>\f0\fs24 or 
>\f1\fs29 \'ec\'c5\'f5
>\f0\fs24 , the anonymous enemies of the community, perish. Yet, when read in its broader context, the 
>\f1\fs29 \'e0\'c4\'e9\'f9\'d1 
>\f0\fs24 of this poem possesses leadership characteristics similar to those expected of the new commander of the tribes of Israel in Josh 1 and significantly, the anointed king of Ps 2.\
>Combined together, these leadership attributes underscore the motif of the national ruler of ancient Israel inserted in the introduction to both the 
>\i Nevi\'92im 
>\i0 and 
>\i Ketuvim
>\i0 , and so highlight a monarch who persistently embraces 
>\f1\fs29 \'fa\'cc\'e5\'c9\'f8\'c8\'e4 
>\f0\fs24 as a means of successful governance, even to the point of controlling potentates hostile to the nation. The redactor(s) of these passages transformed the 
>\f1\fs29 \'e0\'c4\'e9\'f9\'d1 
>\f0\fs24 of Ps 1 into what Cole calls a new \'93Joshua-like\'94 monarch, whose lifelong passion for divine instruction assures nothing less than vanquishing the enemies of the community, the 
>\f1\fs29 \'f8\'c0\'f9\'d1\'c8\'f2\'c4\'e9\'ed 
>\f0\fs24 (wicked) who frame the psalm. This guarantee prompts the question fronting Ps 2 of why, in contrast to the ruler\'92s wholesome meditation of 1:2, the nations and their leaders (paralleling the 
>\f1\fs29 \'f8\'c0\'f9\'d1\'c8\'f2\'c4\'e9\'ed 
>\f0\fs24 of Ps 1) should be able to ponder emptily (also 
>\f1\fs29 \'e4\'e2\'e4
>\f0\fs24 ), resisting (
>\f1\fs29 \'e9\'f6\'e1
>\f0\fs24 , Ps 2:2, as in Josh 1:5) YHWH and the anointed king. The promise of judgment detailed in Ps 1:5\'966 is reaffirmed in 2:6\'9612, which further assures military success (also alluded to in Ps 1:3a) against the community. In 2:6\'9612, however, the subjugators are YHWH and the commissioned king.\
>The identity of the 
>\f1\fs29 \'e0\'c4\'e9\'f9\'d1 
>\f0\fs24 of Ps 1, identified by the redactors as the 
>\f1\fs29 \'ee\'c8\'f9\'d1\'c4\'e9\'e7\'c7 
>\f0\fs24 \'93anointed\'94 of Ps 2, becomes explicit when observing intertextual connections and the surrounding context of Book I beginning with Ps 3. The verb 
>\f1\fs29 \'ee\'f9\'d1\'e7 
>\f0\fs24 appears in 1 Sam 9:16 and 10:1 in reference to the selection of a ruler for ancient Israel. Although this verb does not appear in 2 Sam 7, it is the coronation terminology of this pericope that links most satisfactorily with the second psalm. It is noteworthy that messianic interpretative tradition as early as the Second Temple period aligned portions of both 2 Sam 7 and Ps 2 in near proximity to each other. Perhaps most similar in the two is the father-son description of YHWH and child (Ps 2:7b) and David and progeny\'96to\'96be (2 Sam 7:14). Nathan\'92s portrayal of the vanquishing of David\'92s enemies (2 Sam 7:9) and the shattering of the nations (Ps 2:8\'969) produces further echoes. Since both David and Solomon frame the so-called Books I\'96II of the Psalter, Hendrik Koorevaar regards as historical illusions the rejection of Absalom (Ps 3) and the acceptance of Solomon (Ps 72) as David\'92s successor, the answer to David\'92s prayers (Ps 72:20).\
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>\cf0 \
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>
>\b \cf0 A Monarchical Motif in the Conclusion\
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>\b0 \cf0 The monarch motif, evident in the introduction to the Psalter, poses the question of its appearance at the end of the book. Embattled throughout the interior, does the ruler emerge at the conclusion with any of the flavor as that of the book\'92s beginning? Donatella Scaiola appropriately observes the end of the Psalter has not generated the vast attention given to the introduction and its programmatic effect on the rest of the book. Certainly the way a literary work ends affects the reading of the entire book. 
>\f2 But, what precisely are the literary boundaries of the conclusion? Most modern scholars agree that the blessing of the divine name, 
>\f1\fs29 \'e1\'cc\'c8\'f8\'e5\'cc\'ea\'c0 \'e9\'c0\'e4\'e5\'c8\'e4 
>\f2\fs24 \'93Blessed be YHWH,\'94 its perpetuation containing the term 
>\f1\fs29 \'f2\'e5\'c9\'ec\'c8\'ed 
>\f2\fs24 \'93a long time,\'94 and the affirmation of truth, 
>\f1\fs29 \'e0\'c8\'ee\'c5\'ef
>\f2\fs24 , are later editorial marks tacitly forming endpoints to the book divisions (cf. 41:14 [13]; 72:18\'9619; 89:53; 106:48). Fewer concur on the closing bracket of Book V, yet 145:21 in fact contains the blessing, plausibly as an injunctive 
>\f1\fs29 \'e5\'c4\'e9\'e1\'c8\'f8\'c5\'ea\'c0 
>\f2\fs24 \'93and may (X) bless (Y)\'94 as well as the perpetuation 
>\f1\fs29 \'f2\'e5\'c9\'ec\'c8\'ed
>\f2\fs24 , lacking only 
>\f1\fs29 \'e0\'c8\'ee\'c5\'ef
>\f2\fs24 . 
>\f0 This, combined with the imperatives 
>\f1\fs29 \'e4\'c7\'ec\'c0\'ec\'e5\'cc\'ce\'e9\'c8\'e4\'cc 
>\f0\fs24 beginning and ending chapters 146\'96150 (occurring earlier only in 106, 113, and 135), buttressed by the numerical accord of the Five Books and five end units, suggests the final five psalms of the book constitute its ending. Furthermore, the volitive phrase 
>\f1\fs29 \'e5\'c4\'e9\'e1\'c8\'f8\'c5\'ea\'c0 \'eb\'cc\'c8\'ec\'ce\'e1\'cc\'c8\'f9\'d2\'c8\'f8 \'f9\'d1\'c5\'ed \'f7\'c8\'e3\'c0\'f9\'d1\'e5\'c9 
>\f0\fs24 \'93And may all flesh bless his holy name\'94 in 145:21b aptly introduces Pss 146\'96150 and anticipates the Psalter\'92s conclusion in Ps 150: 
>\f1\fs29 \'eb\'cc\'c9\'ec \'e4\'c7\'f0\'cc\'c0\'f9\'d1\'c8\'ee\'c8\'e4 \'fa\'cc\'c0\'e4\'c7\'ec\'cc\'c5\'ec \'e9\'c8\'e4\'cc 
>\f0\fs24 \'93Let every(thing having) breath praise YAH.\'94\
>When compared with Pss 1\'962, the final chapters of the Psalter, 146\'96150 yield interesting observations. Similarities between these outside frames are present, and not surprisingly so, given the abundance of symmetry and beginning-end inclusio in biblical poetry. For example, identical word mirroring, several of which occur only in the Psalter\'92s introduction and conclusion, appear in the following phrases tabulated below. Each pair is associated with verbs of semantic similarity and contrast.\
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>\cf0 \
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>\cf0 Table 4\
>Word Mirroring in the Psalter\'92s Introduction and ConclusionThe perceptive reader can readily see the motif of kingship is not only attested in the introduction to the Psalter, but as those who resist YHWH reap their recompense, this institution emerges likewise in its conclusion as divine dominion. The question may be posed, to what degree does the personage of the 
>\f1\fs29 \'ee\'c8\'f9\'d1\'c4\'e9\'e7\'c7 
>\f0\fs24 \'93the anointed\'94 of YHWH introduced in Ps 2:2 (and by extension the Torah observant individual of Ps 1) play a role in the final chapters? Furthermore, to what extent does obeisance to Torah emerge in the bookend?\
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>\cf0 Wilson maintains the declaration 
>\f1\fs29 \'fa\'cc\'c0\'e4\'c4\'ec\'cc\'c7\'fa \'e9\'c0\'e4\'e5\'c8\'e4 \'e9\'c0\'e3\'c7\'e1\'cc\'c6\'f8\'ce\'f4\'cc\'c4\'e9 
>\f0\fs24 \'93The praise of YHWH my mouth shall declare\'94 (Ps 145:21a), an editorial superscription to be the affirmation of David (Ps 145:1), places the voice of Israel\'92s monarch and recipient of the divine promises of the Davidic covenant in the book\'92s conclusion. Read this way, the ensuing text, 
>\f1\fs29 \'e0\'c7\'ec\'ce\'fa\'cc\'c4\'e1\'c0\'e8\'c0\'e7\'e5\'cc \'e1\'c4\'f0\'c0\'e3\'c4\'e9\'e1\'c4\'e9\'ed \'e1\'cc\'c0\'e1\'c6\'ef\'ce\'e0\'c8\'e3\'c8\'ed \'f9\'d1\'c6\'e0\'c5\'e9\'ef \'ec\'e5\'c9 \'fa\'c0\'f9\'d1\'e5\'cc\'f2\'c8\'e4 
>\f0\fs24 \'93Do not trust in nobility, in mere humanity who is incapable of saving\'94 (Ps 146:3), and the immediately following alternative\'97the trustworthiness of the Creator capable of restoring any needy member of the community (146:5\'969a)\'97portrays David as prostrate before the true eternal King, YHWH (146:10). The introductory tone of the book surfaces in several words in 146:3. The regal term 
>\f1\fs29 \'f0\'c8\'e3\'c4\'e9\'e1 
>\f0\fs24 \'93noble\'94 carries the broader semantic sense of 
>\f1\fs29 \'ee\'c6\'ec\'c6\'ea\'c0 
>\f0\fs24 \'93king\'94 (Ps 2:6). Furthermore, its parallel positioning with 
>\f1\fs29 \'e1\'cc\'c5\'ef 
>\f0\fs24 \'93son\'94 in v. 3, followed by the phrase 
>\f1\fs29 \'e3\'cc\'c6\'f8\'c6\'ea\'c0 \'f8\'c0\'f9\'d1\'c8\'f2\'c4\'e9\'ed 
>\f0\fs24 attested only immediately following in 146:9 and in 1:6, draws attention back to Ps 2:7 where the newly installed 
>\f1\fs29 \'ee\'c6\'ec\'c6\'ea\'c0 
>\f0\fs24 of 2:6 (and ultimately his successors) is addressed 
>\f1\fs29 \'e1\'c0\'cc\'f0\'c4\'e9 
>\f0\fs24 \'93my son.\'94 Through an extended inclusio, the once commissioned ruler (Ps 2:6\'967), who in history had rescued Israel from her enemies (e.g. 2 Sam 3:18), is now reduced to humble acknowledgement that YHWH alone is Savior of the afflicted (146:7\'969). In the words of Mays, \'93The exile set its seal on their (the kings) ultimate inability.\'94 Yet, Israel can now find consolation in the reflection that, just as the 
>\f1\fs29 \'e3\'cc\'c6\'f8\'c6\'ea\'c0 \'f8\'c0\'f9\'d1\'c8\'f2\'c4\'e9\'ed 
>\f0\fs24 \'93way of the wicked\'94 who took a stand against her Torah abiding king in Pss 1\'962 perished, so now the eternal Potentate King vows to twist that of her opponents (146:9).\
>Ps 147 continues the Davidic narrator\'92s description of YHWH\'92s greatness and capacity to provide, only here extending the sphere of provision beyond needy humanity to beasts and fo
>\b \cf2 w
>\b0 \cf0 l (v. 9). Verse 10 resumes by interjecting the word 
>\f1\fs29 \'f1\'e5\'cc\'f1 
>\f0\fs24 \'93horse,\'94 a member of the animal world mentioned in v. 9. Straddling the center of the psalm, immediately preceding the second of two pivotal references to Jerusalem and YHWH, vv. 10\'9611 draw in concepts appearing elsewhere in the Tanakh. The assertions of the submissive monarch: 
>\f1\fs29 \'ec\'c9\'e0 \'e1\'c4\'e2\'c0\'e1\'e5\'cc\'f8\'c7\'fa \'e4\'c7\'f1\'cc\'e5\'cc\'f1 \'e9\'c6\'e7\'c0\'f4\'cc\'c8\'f5 
>\f0\fs24 \'93[YHWH] does not delight in the strength of the horse\'94 and 
>\f1\fs29 \'f8\'e5\'c9\'f6\'c6\'e4 \'e9\'c0\'e4\'e5\'c8\'e4 \'e0\'c6\'fa\'ce\'e9\'c0\'f8\'c5\'e0\'c8\'e9\'e5 
>\f0\fs24 \'93YHWH desires those who fear him\'94 are intertextual allusions to the Kingship Law of Deut 17:14\'9620 where the true Israelite king is admonished not to rely on an amassed military (
>\f1\fs29 \'ec\'c9\'e0\'ce\'e9\'c7\'f8\'c0\'e1\'cc\'c6\'e4\'ce\'ec\'cc\'e5\'c9 \'f1\'e5\'cc\'f1\'c4\'e9\'ed 
>\f0\fs24 \'93He shall not accumulate for himself horses\'94). Rather, through interaction with 
>\f1\fs29 \'fa\'cc\'e5\'c9\'f8\'c8\'e4 
>\f0\fs24 \'93instruction\'94 (as describes the lifelong practice of the contented individual of Ps 1, who becomes the anointed king of Ps 2), Israel\'92s ruler was 
>\f1\fs29 \'ec\'c0\'e9\'c4\'f8\'c0\'e0\'c8\'e4 
>\f0\fs24 \'93to reverence\'94 the divine (Deut 17:19). Somewhat conspicuous here in Ps 147, however, as well as the entirety of the Psalter from Ps 120 to its conclusion, is the absence of the mention of adhering to 
>\f1\fs29 \'fa\'cc\'e5\'c9\'f8\'c8\'e4
>\f0\fs24 , a significant component of the introduction to the Psalter.\
>Escalating in tempo and addressees, the finite king speaking in Ps 148 summons all creation\'97angelic, inanimate, beast, and all humanity (which includes 
>\f1\fs29 \'ee\'c7\'ec\'c0\'eb\'c5\'e9\'ce\'e0\'c6\'f8\'c6\'f5 
>\f0\fs24 \'93kings of the earth,\'94 
>\f1\fs29 \'ec\'c0\'e0\'cb\'ee\'cc\'c4\'e9\'ed 
>\f0\fs24 \'93peoples,\'94 and 
>\f1\fs29 \'f9\'d1\'c9\'f4\'c0\'e8\'c5\'e9 \'e0\'c8\'f8\'c6\'f5 
>\f0\fs24 \'93rulers of the earth\'94\'97groups introduced in Ps 2) to render praise to YHWH. Yet, not until Ps 149 does the reader view again in almost identical terminology the retribution meted out against the opponents of YHWH and the anointed king introduced first in Ps 2, known in Ps 1 as the 
>\f1\fs29 \'f8\'c0\'f9\'d1\'c8\'f2\'c4\'e9\'ed 
>\f0\fs24 \'93wicked.\'94 Only here in 149:5\'969 there is a dramatic character role reversal. It is not the 
>\f1\fs29 \'ee\'c8\'f9\'d1\'c4\'e9\'e7\'c7
>\f0\fs24 , the anointed king, who as in Ps 2, YHWH commissioned to bring to submission the wicked sovereigns of the earth. Nor is it the all-capable YHWH who assumes this battle role so typical of Israel\'92s deity. Rather, the now offstage Davidic ruler enjoins the 
>\f1\fs29 \'e7\'c2\'f1\'c4\'e9\'e3\'c4\'e9\'ed 
>\f0\fs24 \'93faithful\'94 of YHWH\'92s community to replicate his now terminated duties of rendering vengeance with honor against 
>\f1\fs29 \'e2\'cc\'e5\'c9\'e9\'c4\'ed 
>\f0\fs24 \'93nations,\'94 
>\f1\fs29 \'ec\'c0\'e0\'cb\'ee\'cc\'c4\'e9\'ed 
>\f0\fs24 \'93peoples,\'94 and 
>\f1\fs29 \'ee\'c7\'ec\'c0\'eb\'c5\'e9\'e4\'c6\'ed 
>\f0\fs24 \'93their kings,\'94 doing so 
>\f1\fs29 \'e1\'cc\'c0\'eb\'c7\'e1\'c0\'ec\'c5\'e9 \'e1\'c7\'f8\'c0\'e6\'c6\'ec 
>\f0\fs24 \'93with fetters of iron,\'94 all while praising their Creator. YHWH, on the other hand, the Davidic speaker urges the faithful to laud as King.\
>\pard\tx400\tx800\tx1200\tx1600\tx2000\tx4500\tx4500\tx4500\pardeftab720\fi399\ri0\sl480\slmult1
>\cf0 Further evidence of the relationship between the beginning and end of the Psalter may be seen in Ps 145.17, in the appearance of the adjectives 
>\f1\fs29 \'f6\'c7\'e3\'cc\'c4\'e9\'f7 
>\f0\fs24 \'93righteous\'94 and 
>\f1\fs29 \'e7\'c8\'f1\'c4\'e9\'e3 
>\f0\fs24 \'93faithful.\'94 Juxtaposed in parallel relationship immediately preceding the Psalter\'92s conclusion, they form David\'92s affirmation 
>\f1\fs29 \'f6\'c7\'e3\'cc\'c4\'e9\'f7 \'e9\'c0\'e4\'e5\'c8\'e4 \'e1\'cc\'c0\'eb\'c8\'ec\'ce\'e3\'cc\'c0\'f8\'c8\'eb\'c8\'e9\'e5 
>\f0\fs24 / 
>\f1\fs29 \'e5\'c0\'e7\'c8\'f1\'c4\'e9\'e3 \'e1\'cc\'c0\'eb\'c8\'ec\'ce\'ee\'c7\'f2\'c2\'f9\'d2\'c8\'e9\'e5 
>\f0\fs24 \'93Righteous is YHWH in all his ways\'a0/\'a0and faithful in all his deeds.\'94 It is noteworthy that two of the terms in this verse, 
>\f1\fs29 \'f6\'c7\'e3\'cc\'c4\'e9\'f7 
>\f0\fs24 \'93righteous\'94 and 
>\f1\fs29 \'e3\'cc\'c6\'f8\'c6\'ea\'c0 
>\f0\fs24 \'93way,\'94 occur elsewhere together in the Psalter only in 1:6. The synonymous equation of these terms of otherwise different semantic domains, in addition to the entire psalm in which they originally found their place, may have been positioned deliberately at the end of Book V to prepare the reader for the coming role switch from the 
>\f1\fs29 \'f6\'c7\'e3\'cc\'c4\'e9\'f7
>\f0\fs24 , the righteous and content Joshua-like (and later Davidic) figure of Pss 1\'962, to the 
>\f1\fs29 \'e7\'c8\'f1\'c4\'e9\'e3
>\f0\fs24 , the \'93faithful\'94 of the praising community of YHWH in the conclusion. YHWH\'92s intimate protection of the way of the righteous (Ps 1:6) illustrates the divine demonstration of righteousness in all deeds (Ps 145:17).\
>The idealized vanquishing of YHWH\'92s foes by the anointed king with their subsequent submission in Ps 2:9\'9612, and the same achievement by the faithful of YHWH in Ps 149:7\'969 yield respectively 
>\f1\fs29 \'e0\'c6\'f9\'d1\'c6\'f8 
>\f0\fs24 \'93happiness\'94 (Ps 1:1; 2:12) and 
>\f1\fs29 \'e4\'c8\'e3\'c8\'f8 
>\f0\fs24 \'93honor\'94 (Ps 149:9). As in Ps 2:10, the revolting nations (the wicked of chap. 1), crushed by the Davidic king (2:9), are enjoined to worship (
>\f1\fs29 \'f2\'e1\'e3
>\f0\fs24 ) YHWH (2:11), so the same in 148:11 and 13, are charged to praise (
>\f1\fs29 \'e4\'ec\'ec
>\f0\fs24 ) the divine name, yet are subdued by the faithful of YHWH (149:5\'969). The following table illustrates these comparisons.\
>\
>\
>\pard\tx400\tx800\tx1200\tx1600\tx2000\tx4500\tx4500\tx4500\pardeftab720\ri0\qc
>\cf0 Table 5\
>Happiness, Honor, and Obeisance in the Psalter\'92s Introduction and ConclusionPlacing this shift of character role in plausible historical dimension, McCann pictures in Ps 2 a monarchy whose commission was to effect God\'92s will on earth. With the failure of kingship, the subsequent exile, and no remaining institution to enact order, God entrusted the faithful with the responsibility of rendering 
>\f1\fs29 \'ee\'c4\'f9\'d1\'c0\'f4\'cc\'c8\'e8 
>\f0\fs24 \'93justice\'94 against tyrants.\
>\pard\tx400\tx800\tx1200\tx1600\tx2000\tx4500\tx4500\tx4500\pardeftab720\fi399\ri0\sl480\slmult1
>\cf0 Given the commonalities between Pss 2 and 149, one might expect parallel features between the Torah hymn prefacing the introduction and the anthem of unrestrained praise punctuating the conclusion. As mentioned previously, nowhere in the conclusion to the Psalter does the word 
>\f1\fs29 \'fa\'cc\'e5\'c9\'f8\'c8\'e4 
>\f0\fs24 \'93instruction\'94 appear. Yet, one may opine the anointed David of the second psalm, who, by way of redactional juxtaposition becomes the fulfilled Torah abiding ruler of the first Psalm, maintains a significant role in the grand finale. The words 
>\f1\fs29 \'f0\'c5\'e1\'c6\'ec
>\f0\fs24 , 
>\f1\fs29 \'fa\'cc\'c9\'f3 
>\f0\fs24 ,
>\f1\fs29 \'eb\'cc\'c4\'f0\'cc\'e5\'c9\'f8
>\f0\fs24 , and 
>\f1\fs29 \'f6\'c6\'ec\'c0\'f6\'c0\'ec\'c4\'e9\'ed 
>\f0\fs24 (Ps 150:3\'96
>\b \cf2 5
>\b0 \cf0 , musical instruments in ancient Israel) draw the reader back to 2 Sam 6:5\'97King David\'92s and Israel\'92s exuberant dance before the ark following his routing of the Philistines from Geba to Gezer. As a group, these terms only occur in 2 Sam 6:5 and Ps 150:3\'96
>\b \cf2 5
>\b0 \cf0 , an intertextual allusion to eschatological victory generated praise just following the anticipated demise of YHWH\'92s opponents at the hands of the faithful in 149:5\'969. Israel\'92s Torah controlled ruler of the Psalter\'92s introduction, solidly rooted and stably committed to righteousness, reemerges at the end of the journey as the now spontaneous animated musician, leading all creation in extravagant praise to the king of the new order, YHWH.\
>\pard\tx400\tx800\tx1200\tx1600\tx2000\tx4500\tx4500\tx4500\pardeftab720\fi399\ri0
>\cf0 \
>\pard\tx400\tx800\tx1200\tx1600\tx2000\tx4500\tx4500\tx4500\pardeftab720\ri0\sl480\slmult1\qc
>
>\b \cf0 Conclusion\
>\pard\tx400\tx800\tx1200\tx1600\tx2000\tx4500\tx4500\tx4500\pardeftab720\fi399\ri0\sl480\slmult1
>
>\b0 \cf0 The conclusion of the Psalter, spanned by imagery resembling that of the book\'92s introduction and the deuteronomic Kingship Law which putatively shaped the corpus, reverberates with kingship. Yet, it does so with an eschatological motif and Davidic militancy and exultation of the divine Potentate reminiscent of Ps 2. The final chapters of the Psalter, however, add another dimension, offering encouragement to a community in postexilic disarray and in need of a consoling messianic message of hope.\
>Form criticism has shed new light on each individual psalm to good initial results. Yet, a myopic focus on the more constricted psalmic components and boundaries has missed completely the larger flow of rhetoric across the entirety of the corpus. This study has found significant linguistic and structural devices at work, especially at the beginning and end of the book, that provide probative evidence for a more unified approach to the Psalter. The metonymic use of David for messianic confidence, apparent in both the introduction and conclusion to the Psalter, suggests that what is true for the bookends might be considered as operating for the whole as well. It may not generally be advisable to read a book by its covers, but in some cases, it could lead to a better understanding of its contents.}

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Attachments on bug 82132: 116395 | 116413 | 116414 | 116415 | 116416