Man’s Word — God’s Word: A Theology 0؛ Antithesisin Psalm 1 2 1

By Gert T. M. Prinsloo

(Dept ؛ه Ancient Languages, University o؛ Pretoria, 0002 Pretoria)

/. Text and Translation

מזמור על־השמינית למנצח ١ ^o the conductor. On the octave. A Psalm .לדור: Of David.

A חס'ד כי־נמר יהרה הושיעה 1 2a Help Yahweh, for the faithful have disap-peared,

אדם: מבני אמונים כי־פסו b for the honest ones have vanished2 fromam©ng the sons of men.

B 2 את־רעהו איש ברוτ ®יא 3a Everyone utters lies to his neighbour,ב חלקות שמת ל לב ב ידברו: ו b with flattering lips they speak to each

other.

ת כל־שפתי יהוה יכרת 3 חלקו 4a May Yahweh cut of all flattering lips,נדלות: מדברת לשון b the tongue that makes great boasts.

C אמרו אשר 4 5a When they say:אתנו שפתינו נגביר ללשננו b »With our tongues we shall prevail, our lips

are with us,לנו: אדון מי c who will be lord over us?<

1 This article is an adaptation of a paper read at the Pifteenth Congress of the IOSOT, Cambridge, 16th-21st ]nl^ 1995.

2 The MT reads פסו, presumably a Qal perf. 2. masc. pi. 0؛ ם ס ه It is .פ hapax legometton and the meaning is not at all clear. $ome Hebrew manuscripts read פצו >they aredispersed« (cf. p. c. Craigie, Psalms 1—5م , WBC, 1983, 136). The LXX and Targum apparently presuppose a form ספו >they came to an end<, a translation accepted by many exegetes (cf. E. Zenger, Psal^ 12. Hilfeschrei zu ^HWH, dem Gott der Armen, in: f.־l . Hossfeld/E. Zenger, Die Psalmen 1. Psalm 1—50, HEB, 1993, 93, who translates »unter den Menschen gibt es keine Treue mehr<). According to H.-J. Kraus (Psalmen. 1. Teilband, BK.AT xv/l, 31966, 93) the parallelismus membrorum between this line and the previous one, re tires the translation »to be cut off<. R. Kittel (Die Psalmen, KAT Xlll, 61929, 39) prefers the reading אנ؟סו and translates >؛a dahin ist die Treue bei den Menschenkindern« (cf. also M. Dahood, Psalms 1. 1—50, AncB, 1979,73). It is difficult to choose between the various proposals. It seems best to retain the MT The parallelism with the previous line makes the intent clear: The faithful have vanished-

ZAW110. Bd., S. 390-402© Walter de Gruyter 1998

391Man’s Word — God’s Word: A Theology of Anrithesis ؛n Psalm 12

#□יוני מאנקת עניים משר 6□ 5 a »Because of the oppression of the afflicted,because of the groaning of the poor,

יהרה יאמר אקום עתה b now I will arise«, answers Yahweh؛לו יפיח בישע אשית : c >1 will bring in safety the witness on his

behalf3<.

Ill D 6 7 טהרות אמרות יהוה אמרות a The words of Yahweh are words that arepure,

ף ל צרוף כס לארץ בעלי b silver refined in a farnace (flowing) to theearth4,

: שבעתים מזקק c purified seven times.

3 The interpretation of the phrase לו ΓΓΕΓ is controversial. It is often taken as a Hiph’il of the verb פוח >to long for< and translated by >1 will bring into safety him who longs for it«. However, this translation is by no means certain. Several emendations are proposed. H. Gunkel (Die Psalmen, [145 ,61986 [ و2و ) reads לו מקיפה (Pi. part, of יפח »gasp for breath<) and translates »den, der danach stöhnt< (cf. Jer 4,31). The LXX, Symmachus and the Peshitta apparently read a form of יפע Hi. »to shine forth«. Craigie (Psalms, 136) follows this lead and proposes 1« לו אופע will shine forth for him<. Zenger (Psalm 12,94) regards יפיח as a Hiph’il of 11 פוח »to launch forth«, especially in the sense of »to launch forth lies« (cf. also Kraus, Psalmen 1, 93). He translates »ich bringe Rettung dem, gegen den man schnaubt«. This translation provides an object for the verb אשית and is a step in the right direction. ןפידז should, however, not be regarded as a verbal form derived from פוח or 1 יפה, but as a noun derived ftom 11 יפח »to witness«. The existence of this verb and nominal dérivâtes in Biblical Hebrew is well attested (cf. D. Pardee, YPH »Witness« in Hebrew and Ugaritic, VT28 [1978], 204— :s. E. Loewenstamm, Yape*h, Yahpi*h, in ؛P. D. Miller, YT 29 [1979], 495-501 ؛213S. E. Loewenstamm, Comparative Studies in Biblical and Ancient Griental Literature, AG AT 204, 1980, 137—145). It often occurs as synonym for ٦؟ »witness« in Wisdom literature (cf. Prov 6 , 1 9 1 9 , 5 . 9 ؛ 12,17؛ 14,5.25؛ ). j. G. Janzen (Habakkuk 2:2—4 in the light of recent philological advances, HThR 73 [1980], 53—78) has convincingly ar- gued for the same translation of the slightly different form יפה in Hab 2,3. The implica- tion of the phrase לו יפיח is that Yahweh will save those who witness on the behalf of the poor. This translation is supported by the Targum. Such an interpretation fits well into the context and provides an object for the verb אשית. Thus the translation given above. Interestingly enough, E. s. Gerstenberger (Psalm 12: Gott hilft den Unter- drückten [Zum Thema: Kultprophetie und soziale Gerechtigkeit in Israel], in: B. Jen- dorff/G. Schmalenberg, Anwalt des Menschen, FS F. Hahn, 1983, 86—87) accepts this meaning of ןפידן but regards it as witnessing against the poor. He translates »Ich rette jeden, dem man mit Worten Gewalt antut«.

4 The phrase ל לי לארץ ؟ □ »in a furnace in the earth« is problematic. ל לי ؟ is a hapax legomenon presumably derived ftom עלל II »insert« and is usually translated by »en- trance«. The phrase is often regarded as an explanatory gloss (cf. Gunkel, Psalmen, .Zenger, Psalmen 12, 94) and deleted ؛Kraus, Psalmen I, 93 ؛Kittel, Psalmen, 39 ؛45 However, the MT is legible if ל לי ؟ is understood as reference to a furnace, j. Ridder- bos (De Psalmen I. Psalm 1 -4 1 , COT, 1955, 103) retains ۶ ؟^ , but emends לארץ to gold«. This emendation provides a nice parallelism between 7b and c: »sifter« חרוץrefined in a furnace, gold purified seven times« (cf. also Craigie, Psalms, 137). How- ever, it has no support in the ancient versions. Accordingly, the MT has been retained

Gert T. M. Prinsloo392

8a You, Yahweh will keep them5, b you will guard him* fiom this generation

for ever-

9a ح wicked prowl on every side b when vileness is exalted among the sons, of

m an^.

תשמרם «תה־יהוהسه זו מן־הרור תצרנו

יתהלכון רשעים סביב:٥٦« ص ٢̂٨٦ כרם

E8

//. Interpretational Problems

In the interpretatinn of Psalm 12, attention has been focussed, apart from a number of textual difficulties®, upon mainly three issues, namely the Gattung und Sitz im Leben, the date and the structure of the poem.

in the translation above. However, the ל in לארץ should probably not be interpr^ed as the ל of property >in a furnace of (in) the earth<, but as the ל of definition >... refined in a furnace (down) to the earth<. The reference is to silver being purified in a furnace. The pure liquid flows down to the ground (cf. in this regard p. Delitzsch, Biblical Commentary on the Psalms Vol. 1, ول52, 1و6ث A. p. Kirkpatrick, The Book of Psalms,162 , ومو ).

5 The 3. masc. pi. suffix is often emended to a 1. pi. suffix (cf. Craigie, Psalms, 137؛ Gunkel, Psalmen, 45؛ Zenger, Psalm 12, 94). Kraus (Psalmen 1, 93) indicated that an emendation is unnecessary. The 3. masc. pi. suffix refers to the words of Yahweh described in verse 7 (cf. Delitzsch, Psalms, 197؛ Kittel, Psalmen, 39).

* The suffix in the form ת؟ךנו can be interpreted as either a 1. pi. or 3. masc. sing. Pxegetes who emend the suffix in the previous line, prefer a 1. pi. suffix here (cf. Craigie, Psalms, 137؛ Gunkel, Psalmen, 45؛ Kittel, Psalmen, 39؛ Zenger, Psalm 12, 94). If the MT is retained in the previous line, the suffix might just as well be 3. masc. sing (cf. Kraus, Psalmen 1, 93). If the latter possibility is chosen, the suffix refers to the

לו ןפיח in 6c.7 The correctness of this line is disputed. The Greek versions differ in their translation

of the phrase, c f. Craigie (Psalms, 137) for a discussion of foe difficulties, w. E. March (A Note on the Text of Psalm Xll 9, VT 21 [1971], 61612 م— ) gives an overview of the different Greek translations, indicating that they may stem from substantially different Hebrew Vorlagen. His solution for the textual difficulty is a redivision of the conso- nants. He proposes the reading דם לבני םזלות נכר יתהלכו רשעים סביב» >wicked ones prowl around؛ the Star (or Constellation) is acknowledged among the sons of men<. This implies a form of astral religion which really seems strange in the context of the psalm. P. Wernberg-Moller (Two Difficult Passages in the Gld Testament, ZAW 69 [1957], 69—73) regards ם ר ؟ as an alternative for ננךם >vineyard<, and emends זלות to He translates >(the wicked) walk about (in) the vineyard with spoils belonging .נזלתto the children of men<؛ cf. also F. Baethgen, Die Psalmen übersetzt und erklärt, HK II.2, 34 ,4 ق1مو ). This emendation is equally improbable and makes no real sense in the context. It seems best to retain the MT and regard the و in □ך כ as temporal (cf. Ges־K § 118u). According to Delitzsch (Psalms, 198) the preposition is used intentio- nally >to express a coincidence that is based upon an intimate relation of cause and effect, and is not merely accidental·.

٠ Some exegetes revert to extensive textcritical emendations (cf. C. A. Briggs/E. G. Briggs, A Critical and Exegetical Commentary on the Book of Psalms, ICC, 1906,

Man’s Word — God’s Word: A Theology of Antithesis in ?salm 12 393

From a form critical perspective the intertwining of varions Gat- tungen is conspicnons. Three (a cry for deliverance [2—5], an oracle [6] and a trnsting response of the cnltic commnnity [7—و)او or fonr (a la־ ment [ 2 3 ־ ], a prayer [4—5], an oracle [6] and the reaction of the cnltic community in the form of an expression of trust [7—9])10 Gattungen have been identified**. The psalm has been classified as a lament of community*^ or an individual*^ or a prayer for salvation**. Often the combination of these form critical elements has been described as a pro- phetic liturgy**. Remarkable consensus exists with regard to this inter- pretation. The basic supposition of virtually all exegetes is that the Sitz im Leben of the psalm should be sought in the cult**. The people of God are suffering. In a lament they express their needs (2—3) and ask for Yahweh’s intervention (4—5). Through the mediation of a cultic prophet*^ they receive an oracle of salvation (6). This leads to a reaction from the side of the people, praising the trustworthiness of Yahweh’s word in the midst of the onslaught of the wicked (7—9).

97—99; Dahood, ?salms I, 73—75; E. j. Kissane, The Book o£ Psalms Vol. 1 [Psalms 1—72], 1953, 50). Actually, teal problems only occur in verses 2, 6 and 9. These have been dealt with in the notes above.

٠؛ A. A. Anderson, The Book .؛c و Psalms Volume 1: Psalms 1—72, NGB, 1972, 124; j. Jeremias, Kuhprophetie und Gerichtsverkündigung in der späten Königszeit Israels, WMANT 35, 1970, 112; ٨٠ Weiser, Die Psalmen 1. Teil, ATD 14, *1979, 107.

١٠ Cf. A. Deissler, Psalmen, 1964, 59—60; E. $. Gerstenberger, Psalms Parti with an Introduction to Cultic Poetry, FOTL XIV, 1988, 80; Gunkel, Psalmen, 44؛ Kissane, Psalms 1, 49؛ Kraus, Psalmen 1, 94؛ Ridderbos, Psalmen 1, 103.

١١ N. A. van Uchelen (Psalmen Deel 1 [1—40], PGT, 21979, 78—79) distinguishes even more elements, namely a lament (2 -5 ) which contains a wish (4) and a potation (5), an oracle (6), a confession of trust (7a and 8), a comparison (7b and 7c) and a lament

١* Cf. Anderson, Psalms 1, 23ل-13 Cf. Craigie, Psalms, 137; Kraus, Psalmen 1, 94؛ C. Westermann, Praise and Lament in

the Psalms, 1981, 80.١* Cf. j. p. M. van der Ploeg, Psalmen Deel 1, BOT, 1973, 89.15 Cf. Anderson, Psalms 1, 123; ر. Fl. Eaton, Psalms Introduction and Commentary, 1967,

H. Gunkel, Einleitung in ؛Gerstenberger, Psalms 1, 82; Gerstenberger, Psalm 12, 89 ؛52die Psalmen: Die Gattungen der religiösen Lyrik Israel’s, HAT, 1933, 410؛ Gunkel, Psalmen, 43; Jeremias, Kultprophetie, 110-114؛ s. Mowinckel, Psalmenstudien 1, .Zenger, Psalm 12, 93 ؛Weiser, Psalmen 1, 107 ؛147 ,1966

16 Cf. the discussion in w. Beyerlin, Die Rettung der Bedrängten in den Feindpsalmen der Einzelnen auf institutionelle Zusammenhänge untersucht, FRLANT 99, 1970, 21—22.

17 According to Jeremias (Kultprophetie, 113) the lack of an introductory formula and the emphasis upon עתה >now< characterises the oracle as prophetic and not priestly (cf. in this regard also j. Begrich, Das priesterliche Heilsorakel, ZAW 52 [1934], 81 — 92). He compares the oracle with Hab 1,6 ff. cf. in this regard also s. Mowinckel, The Psalms in Israels Worship 1 (1962), 1992, 218.

Gert T. M. Prinsloo394

Most exegetes are of the opinion that the psalm should be dated towards the end of the pre-exilie period^. They stress the similarities between ?salm 12 and Isaiah 33,7—12 on the one hand** and the book of Habakkuk on the other hand20, to prove this point2*.

With regard to the overall structure of the psalm, equally remark- able consensus exists: The psalm can be divided into two (2—5 and 6—9)22 or three (2—5.6 and 7—9)23 strophes. In either case the oracle in verse 6 can be described as the focal point of the psalm^. Some exe- getes argue that the phrase יהוה יאמר אקום עתה >I shall now arise, says Yahweh< in 6b is the actual centre of the poem25.

The hypothesis in this paper is that this consensus with regard to both the Sitz im Leben and structure of the psalm leads to a stereotyped interpretation which fails to recognise the true genius of the poem. Ex- tratextual arguments form the basis of the traditional interpretation. In the following analysis intratextual information forms the basis for the interpretation of Psalm 1226. An intratextual approach will reward the exegete with refreshingly new insights in the meaning of the poem.

18 Cf. Anderson, Psalms 1, 123; Crai^e, Psalms, 137; Jeremias, Kultprophetie, 111 — 112; Kraus, Psalmen 1, 94; w. ٠ . E. Gesterley, The Psalms Translated with Text-critical and Exegetical Notes Vol. 1, 1939, 149.

19 Cf. Anderson, Psalms 1, 123.20 Cf. Jeremias, Kultprophetie, 112; Zenger, Psalm 12, 93. this point of view exist. According to Ridderbos (Psalmen 1,103) nothing ٠، Exceptions ل2

in the psalm contradicts Davidic authorship. The time best suited to the circumstances described in the psalm, is at some point when $aul was king of Israel. However, such an early date is improbable. The picture of the poor being exploited by the rich really belongs to a much later period in the history of Israel. Van der Ploeg (Psalmen I, 90) on the other hand, date the psalm in the post-exilic period. According to him, the vocabulary of the poem necessitates this date (cf. also Briggs/Briggs, Psalms, 93; M. Buttenwieser, The Psalms Chronologically treated with a New Translation, 1938,468 — 469; Deissler, Psalmen, 60; Gunkel, Psalmen, 44). Unfortunately vocabulary alone does not provide enough information to make such definite conclusions. E^ally improba- ble is the viewpoint of B. Duhm (Die Psalmen, KHC XIX, 1899, 36) that the ٨̂٦١ (2a) refers to the party of the Hasidim in the time of the Hasmoneans. He dates the psalm in the second century B. c.

22 Cf. Craigie, Psalms, 137; E. König, Die Psalmen eingeleitet, übersetzt und erktert, H. Lamparter, Das Buch der Psalmen I. Psalm 1 ؛209-210 ,1927 -7 2 , BAT 14, *1961, .Van Uchelen, Psalmen I, 79 ؛74

23 Cf. Ridderbos, Psalmen I, 103؛ Anderson, Psalms I, 124.24 Cf. Anderson, Psalms 1 ,124; Gerstenberger, Psalms I, 81؛ Jeremias, Kultprophetie, 112.25 Cf. Kraus, Psalmen I, 97; Zenger, Psalm 12, 92.26 Cf. G. T M. Prinsloo (Analysing Old Testament poetry: An experiment in methodol-

ogy with reference to Psalm 126, GTE 5 [1992], 229—231) for a discussion of the terms >extratextual< and >intratextual< and its relevance for the interpretation of poetic texts.

395Man’s Word — God’s Word: A Theology 0؛ Antithesis in ?salm 12

///. The Structure and Intent o f Psalm 12

Even a cursory reading of the text indicates that ?salm 12 describes a profound confrontation between man’s word and God’s word^. A careful intratextual analysis indicates that the psalm can be divided into five strophes, which in turn can be grouped together in three stanzas28.

Stanza 1 (2a —4b)Strophe A (2ab) consists of only one line with two parallel feet.

The strophe commences with an emphatic imperative ( ידזוה הושיעה >help Yahwehl· in 2a - cf. II Sam 14,4; ?s ل2,2ث 20,10؛ 28,9؛ ,هة7ث ,هه2.ثةل followed by two causal phrases stating the reason for the (؛ 108,7118,25 imperative ( חסיד כי״גמר >for the faithful has disappeared< in 2a and סי״פסו

אדם מבני אמונים >for the honest ones have vanished from among the sons of men< in 2م)ط The two phrases introduced by כי are parallel to each other. The occurrence of the synonyms חסיד >faithful< and אמונים >honest ones< point towards a conflict within the people of God and not towards an external enemy2*. Both words refer to those who remain loyal to God and are therefore righteous^. Similar expressions occur in other psalms (cf. ?s 1 0 , 2 9 4 , 3 ؛ 14,1—3؛ 36,2؛ ) and in the prophetic literature (cf. Hos 4,1 ff.؛ Mic 7,1 f.؛ Isa 57,1 ff.; 59,14ff.؛ Jer 5,1). The symptoms described are those of an utterly sick community^* where wickedness gained the upper hand. An exact date cannot be postulated from this reference, as it is a well known complaint about Israelite society (cf. I Reg 19,10؛ Hos 4,1؛ Jer 5,1؛ Isa 57,1 متقر

Strophe B (3a—4b) consists of two lines with two feet each. 3ab states the circumstances which lead to the urgent prayer in 2a — people have become totally untrustworthy. They utter lies (שוא in 3a — cf. ?s

27 c؛. van Uchelen, ?salmen I, 7 مو28 For the purpose ٠؛ the discussion below, the heading (vs 1) has been left out o£ con-

sidération, ft is later redactional addition dating ftom the time ءه the second temple period, when the booh of Fsalms was used in the cult. For a detailed discussion on the terminology used, the commentaries cited in this paper can be consulted.

29 Cf. Anderson, Fsalms 1 Ridderbos, Psalmen 1 ؛Gesterley, Fsalms I, 150 ن124, ,103. $ome exegetes argue that the enemies in Fsalm 12 should be seen as an external force (cf. H. Birkeland, Die Feinde des Individuums in der israelitischen Fsalmenlfteratur: Ein Beitrag zur Kenntnis der semitischen Literatur- und Religionsgeschichte, 158 .(و33, 57—He classifies the psalm as a lament of the community and uses the occurrence of □עניי and 6) אביוניםa) in Fs 74,19.21 to substantiate his argument. However, these extratex- tual evidence can not overrule the intratextual evidence that the enemies are the rich who exploit the poor. The psalm describes the moral decay of Israel (cf. s. j. L. Croft, The Identity of the Individual in the Fsalms, ]SOT.S 44, 1987, 27).

*٠ Cf. Anderson, Fsalms 1, 124؛ Kraus, Fsalmen I, 95؛ Van der Floeg, Psalmen I, 90.31 Cf. Weiser, Fsalmen 1, 106.32 Cf. Kraus, Fsalmen I, 95.

Gert T. M. Prinsloo396

41,7; 144,8.11; Isa 59,4; Ez 13,8; Zach 10,2) and deceive each Other33 ( חלקות שפת in 3b — c؛. ?s 119,37). The two feet display a chiasric structure, emphasising the untrustworthiness of people. שוא >l؛es< refers to words which are empty, shallow, without real meaning (cf. ?$ 41,6; 144,8.II)34 and חלקות >flattering< implies that the people are deceiving each other (cf. Isa 30,10; Ez 12,24; Dan 11,32)35. What they say does not correspond to what they do36. 4ab immediately links up with 3ab through the repetition of חלקות שפתי in 4a, but also with the imperative in 2a by means of the jussive יהוה יכרת >may Yahweh cut off!< in 4a. Thus 2ab and 4ab form an inclusio. The חלקות שפתי »flattering lips< and tongue< function as metonyms for the untrustworthy people, thus< לשוןthe poetic stratagem of synecdoche is at work here^.

Strophes A and B can be joined together as Stanza 1. The relation- ship between the two strophes is antithetic38. The poet prays that the faithful might be saved by Yahweh on the one hand and describes the untrustworthiness of the words of men on the one hand.

Stanza 11 (5a—6c)Strophe c (5a—6c) picks up both these themes by means of a direct

quotation, but the order is reversed. First the direct speech of the haughty people is given (5abc). This corresponds to Strophe B (3a—4b). Then the direct speech of Yahweh is given (6abc). This corresponds to Strophe A (2ab). It is significant that both lines consist of three feet. The longer poetic lines immediately catch attention.

5a functions as introduction to the words of the haughty people ( אמרו אשר >when39 they say<). 5b links up with the previous strophe through the repetition of לשון and שפה. In the phrase גביר ללשנ]ו[ >as far as our tongues are concerned we shall exhibit our strength< the preposi- tion ל should not be interpreted instrumental. Rather, the implication is that they will exhibit their strength by their own means. This is dearly

33 The expression ב ל ולב ב in 3b is normally taken ro mean >with a double heart«, i.e. untruthful (cf. Deissler, ?salmen, 59; Gunkel, ?salmen, 44ث Kissane, ?salms I, 5ؤم Gest- erley, ?salms 1, 15أم Van Uchelen, ?salmen 1, 80). The parallel expression את־רעהו איש >the one with the other< makes it clear that 3b should rather be translated >with flauer- ing lips they speak to each other«.

34 Cf. Gesterley, ?salms 1, 150.35 Cf. Ridderbos, ?salmen 1, 105؛ Kraus, ?salmen 1, 95.36 Cf. A. F. Kirkpatrick, ?salms, 61.37 Cf. König, ?salmen, 210.38 Cf. Briggs/Briggs, ?salms, 95.is here not interpreted as a relative particle, but as an introduction to a temporal אשר 39

clause (cf. Ges־K § 164d). The main clause follows in 6b (ידזוה יאמר). Ridderbos (?sal-men 1, 105) indicates that אשר here does not function as relative particle but should be interpreted as introduction to a dependent clause.

397Man’s Word — God’s Word: A Theology of Anrirhesis In ?salm 12

indicated in the parallel expression תנו שפתינו،* >our lips are with us<40. The implication of 5b is that the wicked rely upon their own deceitful- ness. In 5c their hybris reaches a climax. They do not recognise any authority but their own41. The wicked challenge the authority of Yah- weh himself^. The rhetorical gestion לנו אדון מי >who will be Lord over us?< requires a negative answer (cf. Ps 10,4.6)43. However, within the context the rhetorical question has an ironic undertone, because the next line will make it clear that Yahweh will actually be Lord over them!

The direct speech of Yahweh in 6abc stands in direct opposition to the direct speech of the wicked44. The speech commences with a causal phrase stating the reason for Yahweh’s intervention ( מאנקת עניים משד because of the oppression of the afflicted, because of the groaning« □אביוניof the poor< in 6a). constitute a word-pair and occur often in אביון and עניthe Old Testament (cf. Dtn 24,14؛ ]er 22,16; £2 ; 18,12؛ 22,29؛ ل6ر4و Ps 37,14; 2 وهل,1ه; 40,18; 70,6; 86,1؛ 1موه ; Prov 31,9؛ Job 24,4 م14مصر Yah- weh is about to act because those who have no political or social power are helpless. They are overwhelmed by the wicked who recognise no au- thority but their own. The main phrase ( ידוה יאמר אקום עתה >now I will arise, says Yahweh< in 6b) is reminiscent of the language of the Holy War46. Yahweh will intervene as warrior to alleviate the burden of the poor (cf. also Num 10,35؛ Isa 33,10؛ Ps 3,8; 9,20; 10, 12 ؛ 68,2.) עתה >now< indicates that salvation is imminent (cf. Ps 2 , 1 0 3 9 , 8 ؛ 17,11؛ 20,7؛ 27,6; ; و,67ممر 116 ;74,6 c expands upon the theme of salvation explicit in 6b. Yahweh will grant salvation to those who witness on behalf of the poor (6c). 1< בישע אשית will grant salvation< indicates that Yahweh will bring about a transportation from a negative to a positive sphere (cf. Ps 66,9)48. The reference to ישע >salvation< picks up the theme of the urgent prayer in 2a49 and can be regarded as the answer to that prayer. לו יפיח >a witness on his behalft stands in direct contrast to the description of the words of the haughty people in 3a—4b. While they utter lies and deceive, those who witness on behalf of the poor, will be saved31؛.

Strophe c can be regarded as Stanza 11. In this stanza a direct con- frontation between the words of men and the word of God is described.

*٠ Cf. Ridderbos, Psalmen 1, 105; Van der Ploeg, Psalmen 1, 91.*١ Cf. Craigie, Psalms, 128; Lamparter, Psalmen 1, 74.42 Cf. Van Uehelen, Psalmen 1, 80.43 Cf. Briggs/Briggs, Psalms, 96.44 Cf. Craigie, Psalms, 138.45 Cf. Gerstenberger, Psalm 12, 90—92.46 Cf. Zenger, Psalm 12, 95.47 Cf. Kraus, Psalmen 1, 96; Ridderbb©s, Psalmen I, 106; Van der Ploeg, Psalmen 1, 91.48 Cf. Kraus, Psalmen 1, 97.49 Cf. Zenger, Psalm 12, 92.50 Cf. Miller, VT 29 (1979), 499.

Gert T. M. Prinsloo398

There is a marked e©ntrast between the two: The wieked are sure that they will prevail. Nobody ean be Lord over them. They can do as they wish. But they do not realise that Yahweh is about to intervene, to bring their oppression of the poor to an abrupt end.

The introduction of direct speech from Yahweh is normally taken as an indication that a cultic prophet or priest utters an oracle at this point^*. However, this is by no means a foregone conclusion^. A shift from description to the direct speech of Yahweh occurs in many psalms (ef. ?s 2 ,5 - 9 5 0 f ؛ 4, f . 9 1 , 1 4 ; ؛ 60,8-10؛ 81,7-ل5ت 82م-7; 8مءهمو ff.). It is a poetic technique to introduce Yahweh on the scene^: It is an allusion to the countless examples where Yahweh acted on behalf of his people in distress^*. The theme of the stanza is the direct confrontation between the words of the wicked people who rely upon their own deceit- fulness and the word of Yahweh which promises salvation to the help- less.

Stanza III (7رطو-عStrophe 7) ه a—8b) is introduced by yet another line with three feet.

Once again this line receives special emphasis. The line picks up the theme of the previous one in the sense that it describes the quality of Yahweh’s words quoted in the previous line. Yahweh’s words are his teaching, his guidelines for an obedient life^. The emphasis falls upon the durability and trustworthiness of Yahweh’s words. Yahweh’s words are pure (7a — cf. ?s 18,31; 105,19 ؛ 119,140؛ Prov 30,5). In 7bc it is metaphorically likened to silver which has been refined in a furnace.

שבעתים מזקק »purified seven times< (7c) is a metaphor for »completely^. After being refined seven times, silver is absolutely pure. In similar fash- ؛٠٨ , the words of Yahweh are without blemish^. In contrast to the

words of men, which have been described as lies (3a) being uttered by flattering lips (3b), the words of Yahweh are totally trustworthy^. Therefore the psalmist can express confidence in Yahweh in the next line. The characterisation of Yahweh’s words in 8ab stands in sharp contrast to those of the wicked in 3ab59. Yahweh keeps his word ( ידזודז אתה חסיד in 8a). He does not he (3a) or deceive (3b). Therefore the תשמרם

51 C£. Anderson, Psalms 1, 126؛ Kraus, Psalmen 1, 96.52 €£. Deissler, Psalmen, 60.53 C£. Craigie, Psalms, 127؛ Ridderbos, Psalmen 1, 106؛ Van der Ploeg, Psalmen 1, 91.54 C£. König, Psalmen, 210.55 C£. Gesterley, Psalms 1, 150—151.56 C£. Ridderbos, Psalmen 1, 106.57 c£. Kraus, Psalmen 1, 97.58 C£. Van der Ploeg, Psalmen 1, 91.59 €£. Lamparter, Psalmen 1, 76.

399 12 Man’s Word — God’s Word: A Theology of Antithesis in Psalm

can trust Yahweh. He does as he promises. He guards the poor תצרנו(ever. ٠٢£ (in 8b הדור )8 זוb) against the wicked generation ؛٨

In strophe £ (9ab) the focus once again shifts to the wicked. The The line 8مما line gives a characterisation o£ the wicked generation in

is reminiscent o£ the opening line. There the psalmist urgently called upon Yahweh to intervene because foe £aith£ul have disappeared. Here

or their disappearance is given. The wicked have a £ree hand؛ the reason man. In sharp contrast ٠؛ (9a) because vileness prevails amongst the sons

Yahweh’s words (7abc), humankind is characterised by ٠؛ to the purity vileness, ft should be noted that both the opening and closing lines ٠؛

sons of mans thus creating an< אדם בני the psalm contain the phrase inclusio. After the expression o£ confidence in 8ab foe reader knows that

the apparent power o£ the wicked is only temporary. Yahweh will ؛٨־o£ the poor. ؛tervene on behal

Strophes D and £ can be grouped together as Stanza III. In fois God ؛foe word o ؛alls upon the trustworthiness o؛ stanza the focus

mankind who exults in vileness. Stro- ٠؛ against the untrustworthiness phes D and £ are diametrically opposed to each other. At the same time,

Strophe c , but in reversed order. In Strophe c ٥؛ they reflect the themes the wicked were described first (5abc) followed by the ٥؛ the words

Yahweh are typified ٠؛ Yahweh (6abc). In Stanza III foe words ٠؛ words the wicked (9ab). Thus the rela- ٠؛ (7a—8b) followed by a description

tionship between Stanzas I and II on the one hand and Stanzas II andIII on the other hand, is chiastic.

S t r u c t u r e

the poem can be schematised in the following ٠؛ The structuremanner:

The words of men ا: Stanza Strophe A (lab) Call for help Strophe B (Sab) Characteristics of the words of men

(4ab) Call for help

Stanza 11: The words of men vs the word of God

wicked think they rule supreme ^٢١١ (Strophe c (5abc(6abc) Yahweh is about to act on behalf of the poor

Stanza 111: The word of God

Strophe D (7abc) Characteristics of the word of God (8ab) Assurance that the word of God will endure

Strophe E (9ab) Vileness of the wicked

60 Cf. Ridderbos, De ?salmen, 107.

Gert T. M. Prinsloo400

IV٠ Antithesis as Dominant Textual Strategy in Psalm 12

With the abovementioned analysis in mind, the question can now be asked: What is the dominant textual strategy in ?salm 12? A careful reading ٠؛ the psalm reveals an extraordinary number of antitheses. The most conspicuous example occurs in Stanza II. The direct speech of the haughty people on the one hand (the z־element in the schematic repre- sentation below) and the words of Yahweh on the other (the z*-element), stand diametrically opposed to each other. While the haugthy people believe in their own power (5b) and deny the authority of Yahweh (5c), Yahweh announces that he is about to intervene (6b) and reveal his all encompassing authority (6c). The rhetorical question by the people in 5c implies that nobody will be Lord over them. Ironically, Yahweh is about to demonstrate his Lordship (6c). Significantly, Yahweh acts on behalf of the afflicted and the poor (6a). Lxactly at the point where wicked people demonstrate their hybris by oppressing those who have no social or economic status, Yahweh will intervene to alleviate the plight of the poor. Those who are in control now, will loose it, those who are oppressed how, will be saved.

This direct confrontation between the words of men and the word of God is framed by a characterisation of each. The words of men are characterised in Strophe B (the y־element in the schema) as lies (3a), flattering lips (3b and 4a) and great boasts (4b). They are making a lot of noise, but their words are without content, untrustworthy and empty. In sharp contrast to this, the word of Yahweh is characterised in Stro- phe D (the y*-element) as pure, refined and purified. His words are trust- worthy (8a), therefore he can be relied upon to save the poor from wicked people (8b).

The intent and function of Strophe £ have often been controversial. Many exegetes describe this verse as a poor closing line61 and revert to emendations** or regard it as a later interpolation which does not fit into the context*^. These exegetes fail to notice the antitheses between Strophes £ and A. Strophe A (the x-element in the schema) is a prayer that Yahweh should intervene because the godly has disappeared. Strophe £ (the x*־element) states the reason for the disappearance of the godly, namely that the wicked have the upper hand. This is expressed by means of a number of antonyms. The >godly< (2a) and the >faithfal< (2b) disappear when the >wicked< (9a) gain the upper hand. The godly >disappear< (2a) and >vanish< (2b) while the wicked >prowl on every s؛de< (9a) and >vileness is exalted< (9b). The relationship between Strophes A

61 C£. Oesterley, Psal ms51 ا, ل .62 Cf. Gunkel, Psalmen, 45ث Kissane, Psalms 1, 51.63 Cf. Gesterley, Psalms 1, 151.

401Man’s Word — God’s Word: A Theology of Antithesis in ?salm 12

and £ is confirmed by the repetition of >the sons of men< (2b and 9b), thus creating an inclusio.

Moreover, within each stanza an antithesis occurs in the description of the relationship between Yahweh and the faithful on the one hand and Yahweh and the wicked on the other hand. In Stanza 1 Strophe A (the a־element in the schema below) is a prayer that Yahweh might help the faithful. Strophe B (the b-element) a prayer that he might annihilate the wicked. In Stanza II (Strophe C) both elements occur, but are ar- ranged chiastically in relation to Stanza I. In 5ab the wicked reject the Lordship of Yahweh (the b-element) while Yahweh intervenes on behalf of the poor (the a־element). Both elements again occur in Stanza III, once again chi^ically arranged in relation to Stanza IL In Strophe D (the a-element) the (quality of Yahweh’s words is described, in Strophe £ (the b־element) the result when Yahweh is not acknowledged the wicked.

Semantically, the interplay between the various elements in the psalm can be schematised in the following manner:

I A 2a—2b The godly disappear X aB 3a—4b Characteristics of the words o f اا1ء ^ y b

II c 5a—5c The words of men z b6a—6c The word of God zل a

III D 7a—8b Characteristics of the word of God y1 aE 9a—% The wicked gain the upper hand X 1 b

The overall structure of the psalm can be described as an elaborate chiasm. This confirms the antithetic nature of the poem.

V. Conclusion

The conspicuous occurrence of antitheses in Psalm 12 can not be ignored. On the contrary, these antitheses should be used as key to inter- pret the poem. The psalm is not a prophetic liturgy connected to an event in the cult, but a prayer by a socially bereaved follower of Yahweh that a reversal of fortunes might occur. The reversal of fortunes is aptly described by means of the contrast between words of men on the one hand and the word of God on the other hand. In the end the psalm contains a >theology of antithesis،. The tension between the words of men on the one hand and the word of God on the other hand can be resolved only when Yahweh intervenes to bring about a reversal in the fortunes of the poor.

lu the interpretation of ?salm 12, attention has often been focussed upon two issues, namely a number of textual difficulties and the intertwining of formcritical elements. The identification of the elements invariably leads to discussions about the social setting(s) of the psalm. With regard to the overall structure, remarkable consensus exists: Two contrast-

Gert T. M. ?rinsloo402

ing str©phe$ can be identified — verses 2—5 are concerned with the words of men, verses 6—9 with the word of God. The hypothesis in this paper is that this consensus leads to a stereotyped interpretation which fails to recognise the true genius of the poem, ?salm 12 descebes a profound confrontation between man’s word and God’s word. This confronta- ،ion is expressed by means of the poetic techn^ue of antithesis, which occurs on virtually every level of the text. A detailed intratextual analysis is given. Verses 5—6 constitute the pivot point of the psalm, where a direct confrontation between man’s word and God’s word is described. At exactly this point, various antitheses reach a climax. The psalm can be divided into three stanzas. Stanzas 1 (2—4) and 111 (7—9) respectively describe the words of men and the word of God, while the confrontation between the two occurs in Stanza 11 (5—6). Together, the three stanzas can be described as a »theology of antithesis«.

آلمآورلم؛

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