Литургическое богословие псалма 120 (121)

Hieromonk Iriney  (Ivan V.Pikovskiy)

doi:10.21638/spbu28.2021.203

Authors

Hieromonk Iriney (Ivan V.Pikovskiy) Ss. Cyril and Methodius Theological Institute of Postgraduate and Doctoral Studies, 4/2, Pyatnitskaya ul., Moscow, 115035, Russian Federation; Sretensky Theological Seminary, 19, ul. Bol’shaia Lubianka, Moscow, 107031, Russian Federation

DOI:

https://doi.org/10.21638/spbu28.2021.203

Abstract

The Songs of Ascents (Psalms 120–134) can be understood as the songs of the pilgrims, historically associated with Sion and symbolically with man’s journey along the road of life. Included in this collection psalm 120 (121) is rather short and does not contain references to historical events of the past. This is why probably it was left without attention in Russian biblical studies. In foreign studies, this poem is often interpreted as a private song of a pilgrim leaving his home, written in the form of a dialogue between father and son (Bob Becking, Arthur Weiser, Klaus Seibold). Following Sigmund Mouvenkel, Hans-Joachim Kraus and Marina Manatti, the author of this article suggests a liturgical approach to the analysis of the psalm 120 (121). The poem contains a rhetorical question from a pilgrim (v. 1), a priest’s answer (v. 2) and words of consolation (v. 3–8). The theology of the psalm focuses the reader’s attention on the role of YHWH, who in relation to man is not only the creator, but also the helper, guardian, stronghold and cover. The peculiarities of the “liturgical theology” of this hymn, according to the author, show that in the present form, psalm 120 is adapted for liturgical performance. Consequently, the psalm was primarily performed in the Jerusalem temple by priests or Levites, and afterwards, it was sung by ordinary Israelites on their way back home.

Keywords:

Bible, Psalms, Psalm 120 (121), exegesis, biblical theology, liturgical theology

Downloads

Download data is not yet available.

References

References

Amzallag N., Avriel M. (2010) “Complex antiphony in Psalms 121, 126 and 128: The steady response hypothesis”, in Old Testament Essays, vol. 23 (3), pp. 502–518.

Baethgen F. (1897) Die Psalmen übersetzt und erklärt. Vol. 2. Göttingen, Vandenhoeck & Ruprecht.

Becking B. (2009) “God-Talk for a Disillusioned Pilgrim in Psalm 121”, in The Journal of Hebrew Scriptures: Archives, vol. 9 (July), pp. 2–10.

Ceresko A. R. (1989) “Psalm 121: A Prayer of a Warrior?”, in Biblica, vol. 70 (4), pp. 496–510.

Dyma O. (2009) Die Wallfahrt zum Zweiten Tempel: Untersuchungen zur Entwicklung der Wallfahrtsfeste in vorhasmonäischer Zeit. Tübingen, Mohr Siebeck Publ.

Gesenius W., Tregelles S. P. (2003) Gesenius’ Hebrew and Chaldee lexicon to the Old Testament Scriptures. Bellingham, WA, Logos Bible Software Publ.

Gordon C. H. (1998) Ugaritic textbook grammar, texts in transliteration, cuneiform selections, glossary, indices. Rome, Pontifical Biblical Institute Publ.

Goulder M. D. (1998) The Psalms of the return. Book V, Psalms 107–150. Sheffield, Sheffield Academic Press.

Honeyman A. M. (1952) “Merismus in biblical Hebrew”, in Journal of Biblical Literature, vol. 71 (1), pp. 11–18.

Hossfeld F.-L., Zenger E. (2011) Psalms 3: A Commentary on Psalms 101–150. Transl. by K. Baltzer, ed. by L. M. Maloney. Minneapolis, MN, Fortress Press.

Kittel R. (1929) Die Psalmen. 4th ed. Leipzig, D. W. Scholl Publ.

Klingbeil M. (1999) Yahweh Fighting from Heaven: God as Warrior and as God of Heaven in the Hebrew Psalter and Ancient Near Eastern Iconography. Freiburg, Schweiz, University Fribourg Switzerland Publ.

Kraus H.-J. (1993) A Continental Commentary: Psalms 60–150. Minneapolis, MN, Fortress Press.

Levinov M., transl. (2015) Mishna. Moscow, Knizhniki, Lechaim Publ. (In Russian)

Limburg J. (1985) “Psalm 121: A Psalm for Sojourners”, in Word & World, vol. 5 (2), pp. 180–187.

Lipinski E. (1999) “Shemesh”, in Dictionary of deities and demons in the Bible. Eds K. Van der Toorn, B. Becking, P. W. Van der Horst, pр. 764–768. Leiden, Brill Publ.

Mannati M. (1979) “Les psaumes graduels constituent-ils un genre littéraire distinct á l’intérieur du Psautier biblique?”, in Semitica Paris, vol. 29, pp. 85–100.

Maré L. P. (2006) “Psalm 121: Yahweh’s protection against mythological powers”, in Old Testament Essays, vol. 19 (2), pp. 712–722.

Mettinger T. N. (2001) The riddle of resurrection: Dying and rising gods in the ancient Near East. Stockholm, Almqvist & Wiksell Publ.

Mowinckel S. (1961) Psalmenstudien. Buch 2. Amsterdam, P. Schippers Publ.

Niemann H. M. (2013) “Stufen und Treppen in der Levante, in der Bibel — und in den Wallfahrtspsalmen”, in Ich will dir danken unter den Völkern. Studien zur israelitischen und altorientalischen Gebetsliteratur. Festschrift für Bernd Janowski zum 70. Geburtstag, S. 491–518. Gütersloher Verlagshaus.

Pikovsky I., hieromonk. (2020) “Interpretation of the Inscription ‘Song of Ascents’ (Psalms 120–134) in the Jewish Tradition”, in Theological Herald, vol. 1 (36), pp. 17–41. (In Russian)

Richter H. F. (2004) “Von den Bergen kommt keine Hilfe. Zu Psalm 121”, in Zeitschrift für die alttestamentliche Wissenschaft, vol. 116 (3), S. 406–408.

Seybold K. (2000) Introducing the Psalms. Edinburgh, T. & T. Clark Publ.

Westermann C. (1984) Ausgewählte Psalmen: Übersetzt und erklärt. Göttingen, Vandenhoeck & Rupprecht Publ.

Weippert M. E. (1983) “Des dieux endormis et se réveillant, ou bien des dieux mourant et ressuscitant?”, in Nederlands Theologisch Tijdschrift Wageningen, vol. 37 (4), pp. 279–289.

Weiser A. (1998) The Psalms: A Commentary. Eds P. Ackroyd, J. Barr, B. W. Anderson, J. L. Mays. Philadelphia, The Westminster Press.

Willi T. (2001) “Das Shir Hmʻlwt. Zion und der Sitz im Leben der ‘Aufstiegslieder’ Psalm 120–134”, in Prophetie und Psalmen. Hrsg. B. Huwyler, S. 153–162. Münster, Ugarit-Verlag.

Willis J. T. (1987) “Psalm 121 as Wisdom Poem”, in Hebrew Annual Review, vol. 11, pp. 435–451.

Vishnyakov N., protopresbyter. (1875) About the origin of the Psalter. St. Petersburg, Popovitsky A. I. and Eleonsky F. G. Publ. (In Russian)